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Shri Veerabhadra, Shantha Durga, Mahaganapathi Temple Udupi is an important holy pilgrim town in the undivided Dakshina Kannada District in the old Madras province, presently divided as Kasargod District (in Kerala) Dakshina Kannada and Udupi District ( in Karnataka). Udupi is famous for the Lord Krishna Temple established by the famous Dwaitha philosoper Sri Madhwacharya. There are several other temples situated in and arround Udupi. It is believed that the Padmashali’s in Dakshina Kannada originated from coastal Andhra Pradesh and migrated via Chennai, Kanchi and Madurai areas of Tamilnadu and settled in Dakshina Kannada about five to six centuries back. There are 16 Veerabhadra Temples in Dakshina Kannada spread from Kanhangad in the South to Barkur in the North. The Padmashali’s of the District remain members of one of the 16 Temples of the District. During the year 2904 Padmashali’s of Udupi and surrounding areas like Bannanje, Shirva, Karandadi, Athradi, Parika, Mattu, Udyavara, Heribettu, Alevoor, built at Temple of their diety Sri Veerabhadra, in Kinnimulky. On the main road, very near to Swagatha Gopuram. The southern entrance to the Udupi Town. During the last 100 years the Kinnimulky Veerabhadra Temple developed as a religious, social and cultural centre of the Padmashali’s living in Udupi and surrounding areas. About 350 householders are the members and worship in Sri Veerabhadra Temple, Kinnimulky as their Kuladevatha. The main diety worshipped in the temple is Sri Veerabhadra. During the year 1997-1998 the Temple was renovated by the liberal contributions made the members of the temple and Public. Two more idols of Mahaganapathi and Shantadurga were installed during the renovation in 1998 and Temple has now developed as Shiva-Shakthi Kendra in Udupi. In addition to these idols there is a Naga Sannidhi in front of the Temple and Daivasthana of Dharmadevathas by the southern side of the Temple. A sabha bhavana named Veerabhadra Kalabhavana was built during the year 1980-1987 by the Sabha Nirmana Samithi headed by Dr. S. Vysaraya Shettigar Mundkur, President Sri K. Mahabalesh Padmashali, secretary and Sri B. L. Padmashali treasurer and 15 other members. The Religious functions of the temple and other social and cultural functions are held regularly in the Veerabhadra Kalabhavana, which has a capacity of 500 seats. Every year during Pournami day of Suggi (Meena) month the annual Mahothsava is held for 3 days. In addition special functions/poojas are held on Nagara Panchami, Rugupakarma, Ganesh Chathurthi, Deepavali, Karthika Amavasya and Mahashivarathri. During Navarathri, special poojas are held on all the 9 days with Chandika Parayana and on Durgashtami, Chandika Mahayaga is performed.

The Suddhadvaita Philosophy Introduction The philosophy of Sri Vallabhacharya is Suddha-Advaita or pure monism, because he does not admit Maya like Sankara, and believes that the whole world of matter and souls is real and is only a subtle form of God. Those who bring Maya for the explanation of the world are not pure Advaitins, because they admit a second to Brahman. Vallabha holds that Brahman can create the world without any connection with such a principle as Maya, but Sankara traces the universe to Brahman through the power of Maya. Hence the philosophy of Vallabha is called pure monism or Suddhadvaita. Vallabha expounded that system in the Anu-Bhashya, his commentary on the Brahma Sutras. He called it Suddha-Advaita or pure monism as against Sankara’s Kevala Advaita and Ramanuja’s Visishta-Advaita. Vallabha was a Telugu Brahmin of South India. He migrated to the north and developed the views of Vishnuswamin who belonged to the thirteenth century. His system of thought is known by the name Brahma-Vada. Vallabha says that the entire universe is real and is subtly Brahman. The individual souls and the world are, in essence, one with Brahman. Jiva, Kala (time) and Prakriti or Maya are eternal existences, but they have no separate existence apart from Brahman. Vallabha was a great Sanskrit scholar. He settled down first at Mathura and then at Varanasi. He preached with great zeal the Vaishnava cult and philosophy. He was the founder of the great Vaishnava Mutts of Rajasthan and Gujarat. His followers are found in great numbers in Nathdwara. Important Works of Vallabha Vallabha accepts the authority not only of the Upanishads, the Bhagavad-Gita and the Brahma Sutras, but also of the Bhagavata Purana. The important works of Vallabha are Vyasa-Sutra Bhashya (Anu-Bhashya), Jaimini Sutra Bhashya, Bhagavata-Tika Subodhini, Pushti-Pravaha-Maryada and Siddhanta-Rahasya. All these books are in Sanskrit. He has written many books in Braj Bhasha also. The scriptures are the final authority for Vallabha. Stress on Worship and Grace Vallabha’s religion is a religion addressed to the worship of Vishnu in the form of Krishna. It was derived chiefly, like the system of Chaitanya, from the Vaishnava philosophy propounded by Ramanuja. It is centred round the conception of a personal and beneficent God who is Sat-Chit-Ananda. Lord Krishna is the highest Brahman. His body consists of Sat-Chit-Ananda. He is called Purushottama. Vallabha’s followers worship Bala-Krishna (Krishna as a lad). They have Vatsalya-Bhava (the attitude which regards God as a child). Vallabha lays great stress on Pushti (grace) and Bhakti (devotion). Maha-Pushti is the highest grace or Anugraha which helps the aspirants to attain God-realisation. God-The Only Being According to Vallabha, God is the Absolute or the Purushottama. He is perfect. He is Sat-Chit-Ananda. He is infinite, eternal, omnipresent, omniscient and omnipotent. He has all the auspicious qualities also. The Sruti texts which say that He has no attributes, mean only that He has not the ordinary qualities. God is real. There is no other reality besides Him. He is the only Being. He is the source for this universe and all souls. He is the first cause and the only cause. God is the material as well as the efficient cause of the universe. He creates the world by the mere force of His Will. Brahman manifests Himself, of His own Will, as the universe and the individual souls, but He does not undergo any change in His essential nature. Things come out of the Akshara (Sat-Chit-Ananda), like sparks from fire. Brahman is the Creator of the world. He is also the world itself. God is personified as Krishna, when He possesses the qualities of wisdom and action. He appears in various forms to please His devotees. The World Of Nature And The World Of False Relations Creation is manifestation of Brahman. The universe is the effect of Brahman. The universe is as eternal and real as Brahman Himself. The inanimate universe is filled with Brahman. The world is not an illusory appearance. It is not different from Brahman in essence. Jagat is the world of Nature. It is not illusory. It is real. It is God Himself in one form. But, the Samsara or temporal involvement is illusory. This is created by the soul around its ‘I-ness’ and ‘mine-ness’. The separation from God on account of egoism makes the soul forget its original, true, divine nature. Samsara is a product of the soul’s imagination and action which play round its ‘I-ness’ and ‘mine-ness’. On account of its selfishness, it puts itself in wrong relations with other souls and with the objective universe. It creates a web of its own and gets itself entangled in it. This is an illusion, because the web has no reality. This Samsara, the world of false relations created by the soul, is alone Maya. Samsara or Maya rises because the soul, which is not apart from God, tries to set itself up as an independent reality or entity in its own right. The self which is something apart from God is illusory. Its body is illusory and its world also is illusory. All this is Samsara. It is very different from the world of Nature. Jiva And Brahman Analogy of the Spark and the Fire The Jivas are not effects. They are Amsas or parts of God. They issue from Him spontaneously as sparks from fire. Brahman is the whole. The Jiva or the individual soul is part; but, there is no real difference between Brahman and the individual soul, because the individual soul is of identical essence with Brahman.(According to Ramanuja, the parts are really different from the whole.) The soul is one with Brahman. It is as real and eternal as Brahman. The individual soul is not Brahman screened by the veil of Avidya. It is itself Brahman, with the attribute ‘bliss’ being obscured or suppressed. Ananda or bliss is suppressed or obscured in the individual soul. Ananda and consciousness are suppressed or obscured in matter or the inanimate world. When the soul attains bliss, and the inanimate world attains both consciousness and bliss, the difference between Brahman and these vanishes. The soul is both a doer and an enjoyer. It is atomic in size, but it pervades the whole body by its quality of intelligence, just as sandalwood pervades even the places where it does not exist by its sweet fragrance and just as a lamp, though confined only to a part of a room, illuminates the whole room. Classification Of Souls There are three kinds of souls: (i) The pure (Suddha) Jivas. The divine qualities (Aisvarya) are not obscured in these souls by ignorance. (ii) The worldly Jivas (Samsarin). These souls are caught in the net or clutches of Avidya or ignorance. They experience births and deaths on account of their connection with gross and subtle bodies. (iii) Mukta Jivas or liberated souls. These souls are freed from the bonds of Samsara through Vidya or Knowledge. When the soul attains the final emancipation, it recovers its suppressed qualities and becomes one with God or Brahman. The world appears as Brahman to one who has realised the Truth or Brahman. There is another classification of souls, viz., Pushti souls, Maryada souls and Pravahika souls. All these are different from one another in their origin, nature and final end. They all issue from God with their differences. The Pushti souls are the highest, as they issue from the Ananda-Kaya or the bliss-body of God. These souls are the Amsa (parts) of His body. God is the Amsi (the whole). These are the souls of grace. They have the divine seed in them which bears fruit in the end. They ultimately reach the goal through the grace of the Lord. They have communion and fellowship with Lord Krishna. They develop Bhakti through the grace of the Lord. Bhakti is the means and the end in itself. The Maryada souls are generated from the Vak or the Word of God. They are governed by law, not by grace. They perform their ritualistic duties, at first with selfish interests. Later on, they develop Nishkama-Bhava (unselfish attitude) and do their ritualistic routine without any self-interest. This purifies their mind. They reach the Akshara, which is a kind of vestibule to the abode of God. Afterwards they attain the supreme abode of God. The Pravahika souls issue from the mind of God. They are the Samsaric Jivas. They are souls neither of grace nor of law. They are in continuous motion (Pravaha). These three kinds of souls have further sub-divisions and cross-divisions into Pushti-Pushti, Pushti-Maryada, Pushti-Pravahika, Maryada-Maryada, Maryada-Pushti, Maryada-Pravahika, Pravahika-Pravahika, Pravahika-Pushti and Pravahika-Maryada. Pushti Marga Or The Way Of Grace The way of life and salvation, preached by Vallabha is called Pushti Marga. The soul of man has become weak and lean on account of sin. It is, therefore, in dire need of the grace of God for its upliftment and emancipation. God’s grace gives Pushti (nourishment) and Poshana (strength); and hence the name Pushti Marga or the Way of Grace. The individual soul can attain the final emancipation only through the grace of God. Bhakti is the chief means of salvation. Jnana is useful. Maha Pushti or the highest grace removes great obstacles and helps in the attainment of God. The Bhakti generated by special grace is known as Pushti Bhakti. The Four Kinds of Bhakti This Pushti-Bhakti is of four kinds: (i) Pravaha Pushti-Bhakti, (ii) Maryada Pushti-Bhakti, (iii) Pushti Pushti-Bhakti and (iv) Suddha Pushti-Bhakti. Pravaha Bhakti is the path of those who while leading the worldly life, perform works which will lead to the attainment of God-realisation. Worldly life is compared to the flow of a river (Pravaha). Maryada Bhakti is the path of those who are rendered fit to attain knowledge which is useful for worship, through the grace of the Lord. They know all about the ways of God. They depend upon their own efforts to obtain knowledge. In Pushti Bhakti, the devotees lead a life of self-restraint. They hear discourses about the Lord. They do Kirtana and sing His Name. They do Japa of Mantra. Suddha Pushti-Bhakti or the Purest Type of Devotion In Suddha Pushti-Bhakti, the devotees do Kirtana and sing the Lord’s Name. They praise God. They develop a strong passion for doing these. This kind of devotion is generated by the Lord Himself. The Lord’s grace descends on the devotees. Then they develop a liking for God. This liking grows into Prema Bhakti (taste for God). The devotees acquire knowledge about God. Then they get attachment to God (Asakti). Then they develop a strong passion for attaining God. This is the ripe condition of love and Asakti. It is called Vyasana. This strong passion, or Vyasana, leads to the attainment of the highest bliss, the summum bonum or the end. When love for Sri Krishna becomes intense, the devotee sees Lord Krishna everywhere. Hence everything becomes an object of love for him. He identifies himself with everything. The Gopis had this experience. They saw Krishna everywhere. They saw themselves also as Krishna. This is Para Bhakti or supreme devotion which becomes akin to the knowledge or Brahman-Jnana of the Vedantins or Jnanins. The inner and outer world is full of Krishna or Purushottama for such devotees. The fruit of this devotion is admission to the eternal sports or Lilas of Sri Krishna. The supreme goal is not Mukti or emancipation. The highest goal is eternal service of Lord Krishna and participation in His sports in the celestial Vrindavana. Those who have developed Vyasana, or strong passion for God, reject with scorn the four kinds of Mukti. The Maryada-Bhaktas attain Sayujya Mukti, i.e., they become one with Sri Krishna. The Pushti-Bhaktas reject Mukti and take part in the sports or Lilas of Sri Krishna. They choose with intense delight the eternal service of Sri Krishna. The Bhaktas assume the forms of cows, birds, trees and rivers and enjoy the company of Sri Krishna, which bestows infinite joy. These sports are similar to those which Sri Krishna did in Vraja and Vrindavana. Some of the devotees become Gopas and Gopis and join the sports in the celestial Vrindavana. Different Kinds of Liberated Souls The liberated souls are of different kinds. Some have freed themselves like Sanaka. Some dwell in the city of God and attain salvation through the grace of the Lord. Some others develop perfect love and become the associates of God. /images/graemlins/smile.gif Om Namah Sivaya /images/graemlins/smile.gif Om Namo Venkatesaya

Dear Atanuji, No debate please. /images/graemlins/smile.gif Om Namah Sivaya /images/graemlins/smile.gif Om Namo Venkatesaya

-------------- VISNUSWAMI -------------- Both Jiva Goswami in his Bhagavata Sandarbha and Krsnadasa Kaviraja in his Caitanya-caritamrta look to Sripad Visnuswami for inspiration to establish the essential difference between God and the individual souls and quote from his Sarvajnasukta, his commentary on Vedanta. Visnuswami is the founder-acarya of the Rudra sampradaya and is the oldest of the four recognized sampradayas. It is even said that Visnuswami was born in the Dravida country after the completion of the sacrifice of Janamejaya around the beginnining of Kali-yuga. Although most scholars are only able to find scanty and conflicting information on Sripada Visnuswami, Srila Bhaktisiddhanta Sarasvati Thakura gives us a authoritive biographical account of Visnuswami which we accept to be authoritive. There were three Acaryas bearing the name of Visnuswami in the Rudra sampradaya. The first is called Adi Visnuswami who is said to have been born about the third century B.C. in the Pandyan country. Visnuswami's father Devesvara was the royal priest and minister. Devatanu, as he was known before he took the sannyasa name of Visnuswami, was trained by his father in a vigorous theistic eduacation, to fight Buddhism. The Pandyan king exerted all his influence to crush Buddhism in particular and other non-va isnava sects in general. King Pandyovijaya and his minister, Devesvara, went to Puri and recovered the Deities of Jagannatha, Balarama and Subhadra, which had been turned into the Buddhist Dharma by Buddha and Samgha by the Buddhists. King Padyovijaya and Devesvara removed the deities from the main temple to sundaracala about two miles away by cart. This is said to be the origin of the Rathayatra of Jagannatha. Now the ceremony of conveying the Deities from the temple to the car is named Pahandi or Panduv ijaya. The word Panda is applied to the priests of Jagannatha and is said to be derived from the "Pandya". The Deities were again brought back to the temple after Buddhism had been supressed to some extent. Visnuswami was the first to adopt tridandi sannyasa which he brought into practice among his seven hundred sannyasa disciples. It was he who introduce the Astottara satanami sannyasa (108 designations of sannyasis) including the dasanami which was adopted by sankara in his sect. It was not sankara who originated it as some scholars think. Vyasesvara was the last in the line of Sannyasis, after whom the line became almost extinct, until it was revived by Raja Gopal who also assumed the name of Visnuswami in the beginning of the 9th century. His main follower was Bilvamangala. Raja Gopala Visnuswami revived the old Visnuswami line and began the active propaganda with renewed vigour and enthusiasm. He installed the Varadaraja temple in Kanci, Ranchorlal in Dwaraka and many other Deities in different places of pilgrimage. He converted many of Sankara's prominant disciples after Sankara's death. After the disappearance of the second Visnuswami a great feud took place between his community and that of Saiva sivaswami who regards Rudra as an independant God while the former holds Rudra as Guru and the intimate associate of Visnu. The Saiva opposed it vigorously and people failing to appreciate the subtle point of theism in the Suddhadvaita system of Visnuswami, became inclined to Saivite monism, which soon became embraced by the population in general. The Saivaite community taking advantage of the situation, tried to misappropriate Visnuswamis Sarvajnasukta and modified it to a great extent to suit their system. The third revival came under Andhra Visnuswami in the 13th century whose successors included Laksmana Bhatta, the father of Vallabhacarya. This Visnuswami is said to have been the son of a minister of a Dravidian prince under the Emperor of Delhi. Visnuswami's philosophy is visuddhadvaita. Brahman as Visnu, Narasimha, non-dual and having no second. Brahman has all contradictory qualities. The soul is part of Brahman like spiritual sparks, real, eternal, atomic and dependent. Creation has no motive , it is like a cosmic game and it directly emanates from Brahman. The cause of bondage is ones attachement to karma. The process of release is devotion based on Bhagavata. The goal of life is to attain uninterupted contact with Krsna, Vaikuntha salokya where there is no return. /images/graemlins/smile.gif Om Namah Sivaya /images/graemlins/smile.gif Om Namo Venkatesaya

<--- What came first? Hara or Hari? Who is greater? Fools ask this question. •one is the greater.. only you want to stop arguments to annihilate their personality.... you appear to be so peaceful but you are asuric ---> No Atanuji is not asuric. Hes good rather than others in this forum. So dont commit mistake by telling him as asuric. I think ure little fanatic. /images/graemlins/smile.gif Om Namo Venkatesaya /images/graemlins/smile.gif Om Namah Shivaya

thanks for exposing the truth that Vishnu is Supreme. But still i think "Atanuji" makes some point. but with all humbleness i want to say that i am not fanatic. but i agree that i am short tempered. But STILL I THANK ATANUJI for understanding me than the vaishnavas here. So according to me "Atanuji" is a person with pure heart & hes the true "vaishnava" rather than others (in this forum). Hereafter i will chat only with Atanuji, Govindramji, Raghuramanji, Madhavji & "Good Gaudiyas" in this forum. I will not chat with others. Thank you Atanuji for giving me peace. /images/graemlins/smile.gif Om Namah Sivaya /images/graemlins/smile.gif Om Namah Venkatesaya

Guru ( The Perceptor ) He who initiates the inquisitive disciple and imparts the knowledge of the doctrines of the Sampradaya is called the Guru. Without the Guru it is not possible either to have entrance into any Dharma-Sampradaya or to acquire the true knowledge of Dharma-Sampradaya. Hence, the Guru has got a very important place in Sampradaya. Says Sri Gusainji : Ajnana-timirandhasya, jnananjanashalakaya; Cakshrunmilitam yena, tasmai shrigurave namah. One who by using collyrium-stick of knowledge In the eyes blinded by darkness of ignorance; Opens and enlightens our eyes To that revered Guru we bow down. Meaning: We prostrate respectfully before the Guru who, by using the stick of collyrium of knowledge, opens and enlightens our eyes that have become blind by darkness of ignorance.

Scheduled Incarnations with Specific Functions 1. Lord Brahma said: When the unlimitedly powerful Lord assumed the form of a boar as a pastime, just to lift the planet earth, which was drowned in the great ocean of the universe called the Garbhodaka, the first demon [Hiranyaksa] appeared, and the Lord pierced him with His tusk. 2. The Prajapati first begot Suyajna, in the womb of his wife Akuti, and then Suyajna begot demigods, headed by Suyama, in the womb of his wife Daksina. Suyajna, as the Indradeva, diminished very great miseries in the three planetary systems [upper, lower and intermediate], and because he so diminished the miseries of the universe, he was later called Hari by the great father of mankind, namely Svayambhuva Manu. 3. The Lord then appeared as the Kapila incarnation, being the son of the prajapati brahmana Kardama and his wife, Devahuti, along with nine other women [sisters]. He spoke to His mother about self-realization, by which, in that very lifetime, she became fully cleansed of the mud of the material modes and thereby achieved liberation, the path of Kapila. 4. The great sage Atri prayed for offspring, and the Lord, being satisfied with him, promised to incarnate as Atri's son, Dattatreya [Datta, the son of Atri]. And by the grace of the lotus feet of the Lord, many Yadus, Haihayas, etc., became so purified that they obtained both material and spiritual blessings. 5. To create different planetary systems I had to undergo austerities and penance, and the Lord, thus being pleased with me, incarnated in four sanas [sanaka, Sanat-kumara, Sanandana and Sanatana]. In the previous creation the spiritual truth was devastated, but the four sanas explained it so nicely that the truth at once became clearly perceived by the sages. 6. To exhibit His personal way of austerity and penance, He appeared in twin forms as Narayana and Nara in the womb of Murti, the wife of Dharma and the daughter of Daksa. Celestial beauties, the companions of Cupid, went to try to break His vows, but they were unsuccessful, for they saw that many beauties like them were emanating from Him, the Personality of Godhead. 7. Great stalwarts like Lord Siva can, by their wrathful glances, overcome lust and vanquish him, yet they cannot be free from the overwhelming effects of their own wrath. Such wrath can never enter into the heart of Him [the Lord], who is above all this. So how can lust take shelter in His mind? 8. Being insulted by sharp words spoken by the co-wife of the king, even in his presence, Prince Dhruva, though only a boy, took to severe penances in the forest. And the Lord, being satisfied by his prayer, awarded him the Dhruva planet, which is worshiped by great sages, both upward and downward. 9. Maharaja Vena went astray from the path of righteousness, and the brahmanas chastised him by the thunderbolt curse. By this King Vena was burnt with his good deeds and opulence and was en route to hell. The Lord, by His causeless mercy, descended as his son, by the name of Prthu, delivered the condemned King Vena from hell, and exploited the earth by drawing all kinds of crops as produce. 10. The Lord appeared as the son of Sudevi, the wife of King Nabhi, and was known as Rsabhadeva. He performed materialistic yoga to equibalance the mind. This stage is also accepted as the highest perfectional situation of liberation, wherein one is situated in one's self and is completely satisfied. 11. The Lord appeared as the Hayagriva incarnation in a sacrifice performed by me [brahma]. He is the personified sacrifices, and the hue of His body is golden. He is the personified Vedas as well, and the Supersoul of all demigods. When He breathed, all the sweet sounds of the Vedic hymns came out of His nostrils. 12. At the end of the millennium, the would-be Vaivasvata Manu, of the name Satyavrata, would see that the Lord in the fish incarnation is the shelter of all kinds of living entities, up to those in the earthly planets. Because of my fear of the vast water at the end of the millennium, the Vedas come out of my [brahma's] mouth, and the Lord enjoys those vast waters and protects the Vedas. 13. The primeval Lord then assumed the tortoise incarnation in order to serve as a resting place [pivot] for the Mandara Mountain, which was acting as a churning rod. The demigods and demons were churning the ocean of milk with the Mandara Mountain in order to extract nectar. The mountain moved back and forth, scratching the back of Lord Tortoise, who, while partially sleeping, was experiencing an itching sensation. 14. The Personality of Godhead assumed the incarnation of Nrsimhadeva in order to vanquish the great fears of the demigods. He killed the king of the demons [Hiranyakasipu], who challenged the Lord with a club in his hand, by placing the demon on His thighs and piercing him with His nails, rolling His eyebrows in anger and showing His fearful teeth and mouth. 15. The leader of the elephants, whose leg was attacked in a river by a crocodile of superior strength, was much aggrieved. Taking a lotus flower in his trunk, he addressed the Lord, saying, "O original enjoyer, Lord of the universe! O deliverer, as famous as a place of pilgrimage! All are purified simply by hearing Your holy name, which is worthy to be chanted." 16. The Personality of Godhead, after hearing the elephant's plea, felt that the elephant needed His immediate help, for he was in great distress. Thus at once the Lord appeared there on the wings of the king of birds, Garuda, fully equipped with His weapon, the wheel [cakra]. With the wheel He cut to pieces the mouth of the crocodile to save the elephant, and He delivered the elephant by lifting him by his trunk. 17. The Lord, although transcendental to all material modes, still surpassed all the qualities of the sons of Aditi, known as the Adityas. The Lord appeared as the youngest son of Aditi. And because He surpassed all the planets of the universe, He is the Supreme Personality of Godhead. On the pretense of asking for a measurement of three footsteps of land, He took away all the lands of Bali Maharaja. He asked simply because without begging, no authority can take one's rightful possession. 18. Bali Maharaja, who put on his head the water washed from the lotus feet of the Lord, did not think of anything besides his promise, in spite of being forbidden by his spiritual master. The king dedicated his own personal body to fulfill the measurement of the Lord's third step. For such a personality, even the kingdom of heaven, which he conquered by his strength, was of no value. 19. O Narada, you were taught about the science of God and His transcendental loving service by the Personality of Godhead in His incarnation of Hamsavatara. He was very much pleased with you, due to your intense proportion of devotional service. He also explained unto you, lucidly, the full science of devotional service, which is especially understandable by persons who are souls surrendered unto Lord Vasudeva, the Personality of Godhead. 20. As the incarnation of Manu, the Lord became the descendant of the Manu dynasty and ruled over the miscreant kingly order, subduing them by His powerful wheel weapon. Undeterred in all circumstances, His rule was characterized by His glorious fame, which spread over the three lokas, and above them to the planetary system of Satyaloka, the topmost in the universe. 21. The Lord in His incarnation of Dhanvantari very quickly cures the diseases of the ever-diseased living entities simply by his fame personified, and only because of him do the demigods achieve long lives. Thus the Personality of Godhead becomes ever glorified. He also exacted a share from the sacrifices, and it is he only who inaugurated the medical science or the knowledge of medicine in the universe. 22. When the ruling administrators, who are known as the ksatriyas, turned astray from the path of the Absolute Truth, being desirous to suffer in hell, the Lord, in His incarnation as the sage Parasurama, uprooted those unwanted kings, who appeared as the thorns of the earth. Thus He thrice seven times uprooted the ksatriyas with His keenly sharpened chopper. 23. Due to His causeless mercy upon all living entities within the universe, the Supreme Personality of Godhead, along with His plenary extensions, appeared in the family of Maharaja Iksvaku as the Lord of His internal potency, Sita. Under the order of His father, Maharaja Dasaratha, He entered the forest and lived there for considerable years with His wife and younger brother. Ravana, who was very materially powerful, with ten heads on his shoulders, committed a great offense against Him and was thus ultimately vanquished. 24. The Personality of Godhead Ramacandra, being aggrieved for His distant intimate friend [sita], glanced over the city of the enemy Ravana with red-hot eyes like those of Mara [who wanted to burn the kingdom of heaven]. The great ocean, trembling in fear, gave Him His way because its family members, the aquatics like the sharks, snakes and crocodiles, were being burnt by the heat of the angry red-hot eyes of the Lord. 25. When Ravana was engaged in the battle, the trunk of the elephant which carried the King of heaven, Indra, broke in pieces, having collided with the chest of Ravana, and the scattered broken parts illuminated all directions. Ravana therefore felt proud of his prowess and began to loiter in the midst of the fighting soldiers, thinking himself the conqueror of all directions. But his laughter, overtaken by joy, along with his very air of life, suddenly ceased with the tingling sound of the bow of Ramacandra, the Personality of Godhead. 26. When the world is overburdened by the fighting strength of kings who have no faith in God, the Lord, just to diminish the distress of the world, descends with His plenary portion. The Lord comes in His original form, with beautiful black hair. And just to expand His transcendental glories, He acts extraordinarily. No one can properly estimate how great He is. 27. There is no doubt about Lord Krsna's being the Supreme Lord, otherwise how was it possible for Him to kill a giant demon like Putana when He was just on the lap of His mother, to overturn a cart with His leg when He was only three months old, to uproot a pair of arjuna trees, so high that they touched the sky, when He was only crawling? All these activities are impossible for anyone other than the Lord Himself. 28. Then also when the cowherd boys and their animals drank the poisoned water of the River Yamuna, and after the Lord [in His childhood] revived them by His merciful glance, just to purify the water of the River Yamuna He jumped into it as if playing and chastised the venomous Kaliya snake, which was lurking there, its tongue emitting waves of poison. Who can perform such herculean tasks but the Supreme Lord ? 29. On the very night of the day of the chastisement of the Kaliya snake, when the inhabitants of Vrajabhumi were sleeping carefreely, there was a forest fire ablaze due to dry leaves, and it appeared that all the inhabitants were sure to meet their death. But the Lord, along with Balarama, saved them simply by closing His eyes. Such are the superhuman activities of the Lord. 30. When the cowherd woman [Krsna's foster mother, Yasoda] was trying to tie the hands of her son with ropes, she found the rope to be always insufficient in length, and when she finally gave up, Lord Krsna, by and by, opened His mouth, wherein the mother found all the universes situated. Seeing this, she was doubtful in her mind, but she was convinced in a different manner of the mystic nature of her son. 31. Lord Krsna saved His foster father, Nanda Maharaja, from the fear of the demigod Varuna and released the cowherd boys from the caves of the mountain, for they were placed there by the son of Maya. Also, to the inhabitants of Vrndavana, who were busy working during daytime and sleeping soundly at night because of their hard labor in the day, Lord Krsna awarded promotion to the highest planet in the spiritual sky. All these acts are transcendental and certainly prove without any doubt His Godhood. 32. When the cowherd men of Vrndavana, under instruction of Krsna, stopped offering sacrifice to the heavenly King, Indra, the whole tract of land known as Vraja was threatened with being washed away by constant heavy rains for seven days. Lord Krsna, out of His causeless mercy upon the inhabitants of Vraja, held up the hill known as Govardhana with one hand only, although He was only seven years old. He did this to protect the animals from the onslaught of water. 33. When the Lord was engaged in His pastimes of the rasa dance in the forest of Vrndavana, enlivening the sexual desires of the wives of the inhabitants of Vrndavana by sweet and melodious songs, a demon of the name Sankhacuda, a rich follower of the treasurer of heaven [Kuvera], kidnapped the damsels, and the Lord severed his head from his trunk. 34-35. All demonic personalities like Pralamba, Dhenuka, Baka, Kesi, Arista, Canura, Mustika, Kuvalayapida elephant, Kamsa, Yavana, Narakasura and Paundraka, great marshals like Salva, Dvivida monkey and Balvala, Dantavakra, the seven bulls, Sambara, Viduratha and Rukmi, as also great warriors like Kamboja, Matsya, Kuru, Srnjaya and Kekaya, would all fight vigorously, either with the Lord Hari directly or with Him under His names of Baladeva, Arjuna, Bhima, etc. And the demons, thus being killed, would attain either the impersonal brahmajyoti or His personal abode in the Vaikuntha planets. 36. The Lord Himself in His incarnation as the son of Satyavati [Vyasadeva] will consider his compilation of the Vedic literature to be very difficult for the less intelligent persons with short life, and thus He will divide the tree of Vedic knowledge into different branches, according to the circumstances of the particular age. 37. When the atheists, after being well versed in the Vedic scientific knowledge, annihilate inhabitants of different planets, flying unseen in the sky on well-built rockets prepared by the great scientist Maya, the Lord will bewilder their minds by dressing Himself attractively as Buddha and will preach on subreligious principles. 38. Thereafter, at the end of Kali-yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen of the three higher castes, and when the power of government is transferred to the hands of ministers elected from the lowborn sudra class or those less than them, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser. 39. At the beginning of creation there are penance, myself [brahma], and the Prajapatis, the great sages who generate; then, during the maintenance of the creation, there are Lord Visnu, the demigods with controlling powers, and the kings of different planets. But at the end there is irreligion, and then Lord Siva and the atheists full of anger, etc. All of them are different representative manifestations of the energy of the supreme power, the Lord. 40. Who can describe completely the prowess of Visnu? Even the scientist, who might have counted the particles of the atoms of the universe, cannot do so. Because it is He only who in His form of Trivikrama moved His leg effortlessly beyond the topmost planet, Satyaloka, up to the neutral state of the three modes of material nature. And all were moved. 41. Neither I nor all the sages born before you know fully the omnipotent Personality of Godhead. So what can others, who are born after us, know about Him? Even the first incarnation of the Lord, namely Sesa, has not been able to reach the limit of such knowledge, although He is describing the qualities of the Lord with ten hundred faces. 42. But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead, due to unalloyed surrender unto the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to this body, which is meant to be eaten at the end by dogs and jackals, cannot do so. 43-45. O Narada, although the potencies of the Lord are unknowable and immeasurable, still, because we are all surrendered souls, we know how He acts through yogamaya potencies. And, similarly, the potencies of the Lord are also known to the all-powerful Siva, the great king of the atheist family, namely Prahlada Maharaja, Svayambhuva Mahu, his wife Satarupa, his sons and daughters like Priyavrata, Uttanapada, Akuti, Devahuti and Prasuti, Pracinabarhi, Rbhu, Anga the father of Vena, Maharaja Dhruva, Iksvaku, Aila, Mucukunda, Maharaja Janaka, Gadhi, Raghu, Ambarisa, Sagara, Gaya, Nahusa, Mahdhata, Alarka, Satadhanve, Anu, Rantideva, Bhisma, Bali, Amurttaraya, Dilipa, Saubhari, Utanka, Sibi, Devala, Pippalada, Sarasvata, Uddhava, Parasara, Bhurisena, Vibhisana, Hanuman, Sukadeva Gosvami, Arjuna, Arstisena, Vidura, Srutadeva, etc. 46. Surrendered souls, even from groups leading sinful lives, such as women, the laborer class, the mountaineers and the Siberians, or even the birds and beasts, can also know about the science of Godhead and become liberated from the clutches of the illusory energy by surrendering unto the pure devotees of the Lord and by following in their footsteps in devotional service. 47. What is realized as the Absolute Brahman is full of unlimited bliss without grief. That is certainly the ultimate phase of the supreme enjoyer, the Personality of Godhead. He is eternally void of all disturbances and fearless. He is complete consciousness as opposed to matter. Uncontaminated and without distinctions, He is the principle primeval cause of all causes and effects, in whom there is no sacrifice for fruitive activities and in whom the illusory energy does not stand. 48. In such a transcendental state there is no need of artificial control of the mind, mental speculation or meditation, as performed by the jnanis and yogis. One gives up such processes, as the heavenly King, Indra, forgoes the trouble to dig a well. 49. The Personality of Godhead is the supreme master of everything auspicious because the results of whatever actions are performed by the living being, in either the material or spiritual existence, are awarded by the Lord. As such, He is the ultimate benefactor. Every individual living entity is unborn, and therefore even after the annihilation of the material elementary body, the living entity exists, exactly like the air within the body. 50. My dear son, I have now explained in brief the Supreme Personality of Godhead, who is creator of the manifested worlds. Without Him, Hari, the Lord, there are no other causes of the phenomenal and noumenal existences. 51. O Narada, this science of God, Srimad-Bhagavatam, was spoken to me in summary by the Supreme Personality of Godhead, and it was spoken as the accumulation of His diverse potencies. Please expand this science yourself. 52. Please describe the science of Godhead with determination and in a manner by which it will be quite possible for the human being to develop transcendental devotional service unto the Personality of Godhead Hari, the Supersoul of every living being and the summum bonum source of all energies. 53. The Lord's activities in association with His different energies should be described, appreciated and heard in accordance with the teachings of the Supreme Lord. If this is done regularly with devotion and respect, one is sure to get out of the illusory energy of the Lord.

Description of the Kingdom of God 1. Sri Maitreya said: My dear Vidura, Diti, the wife of the sage Kasyapa, could understand that the sons within her womb would be a cause of disturbance to the demigods. As such, she continuously bore the powerful semen of Kasyapa Muni, which was meant to give trouble to others, for one hundred years. 2. By the force of the pregnancy of Diti, the light of the sun and moon was impaired in all the planets, and the demigods of various planets, being disturbed by that force, asked the creator of the universe, Brahma, "What is this expansion of darkness in all directions?" 3. The fortunate demigods said: O great one, just see this darkness, which you know very well and which is causing us anxieties. Because the influence of time cannot touch you, there is nothing unmanifest before you. 4. O god of the demigods, sustainer of the universe, head jewel of all the demigods in other planets, you know the intentions of all living entities, in both the spiritual and material worlds. 5. O original source of strength and scientific knowledge, all obeisances unto you! You have accepted the differentiated mode of passion from the Supreme Personality of Godhead. With the help of external energy you are born of the unmanifested source. All obeisances unto you! 6. O lord, all these planets exist within your self, and all the living entities are generated from you. Therefore you are the cause of this universe, and anyone who meditates upon you without deviation attains devotional service. 7. There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy. 8. All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed the Vedas, we offer our respect! 9. The demigods prayed to Brahma: Please look upon us mercifully, for we have fallen into a miserable condition; because of the darkness, all our work has been suspended. 10. As fuel overloads a fire, so the embryo created by the semen of Kasyapa in the womb of Diti has caused complete darkness throughout the universe. 11. Sri Maitreya said: Thus Lord Brahma, who is understood by transcendental vibration, tried to satisfy the demigods, being pleased with their words of prayer. 12. Lord Brahma said: My four sons Sanaka, Sanatana, Sanandana and Sanat-kumara, who were born from my mind, are your predecessors. Sometimes they travel throughout the material and spiritual skies without any definite desire. 13. After thus traveling all over the universes, they also entered into the spiritual sky, for they were freed from all material contamination. In the spiritual sky there are spiritual planets known as Vaikunthas, which are the residence of the Supreme Personality of Godhead and His pure devotees and are worshiped by the residents of all the material planets. 14. In the Vaikuntha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification. 15. In the Vaikuntha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees. 16. In those Vaikuntha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuntha planets is spiritual and personal. 17. In the Vaikuntha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming madhavi flowers, which are fragrant and laden with honey. 18. When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the cakravaka, the swan, the parrot, the partridge and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord. 19. Although flowering plants like the mandara, kunda, kurabaka, utpala, campaka, arna, punnaga, nagakesara, bakula, lily and parijata are full of transcendental fragrance, they are still conscious of the austerities performed by tulasi, for tulasi is given special preference by the Lord, who garlands Himself with tulasi leaves. 20. The inhabitants of Vaikuntha travel in their airplanes made of lapis lazuli, emerald and gold. Although crowded by their consorts, who have large hips and beautiful smiling faces, they cannot be stimulated to passion by their mirth and beautiful charms. 21. The ladies in the Vaikuntha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead. 22. The goddesses of fortune worship the Lord in their own gardens by offering tulasi leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord's kissing their faces. 23. It is very much regrettable that unfortunate people do not discuss the description of the Vaikuntha planets but engage in topics which are unworthy to hear and which bewilder one's intelligence. Those who give up the topics of Vaikuntha and take to talk of the material world are thrown into the darkest region of ignorance. 24. Lord Brahma said: My dear demigods, the human form of life is of such importance that we also desire to have such life, for in the human form one can attain perfect religious truth and knowledge. If one in this human form of life does not understand the Supreme Personality of Godhead and His abode, it is to be understood that he is very much affected by the influence of external nature. 25. Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even though they do not care for meditation and other austerities. The kingdom of God is above the material universes, and it is desired by Brahma and other demigods. 26. Thus the great sages, Sanaka, Sanatana, Sanandana and Sanat-kumara, upon reaching the above-mentioned Vaikuntha in the spiritual world by dint of their mystic yoga performance, perceived unprecedented happiness. They found that the spiritual sky was illuminated by highly decorated airplanes piloted by the best devotees of Vaikuntha and was predominated by the Supreme Personality of Godhead. 27. After passing through the six entrances of Vaikuntha-puri, the Lord's residence, without feeling astonishment at all the decorations, they saw at the seventh gate two shining beings of the same age, armed with maces and adorned with most valuable jewelry, earrings, diamonds, helmets, garments, etc. 28. The two doormen were garlanded with fresh flowers which attracted intoxicated bees and which were placed around their necks and between their four blue arms. From their arched eyebrows, discontented nostrils and reddish eyes, they appeared somewhat agitated. 29. The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of "ours" and "theirs." With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds. 30. The four boy-sages, who had nothing to cover their bodies but the atmosphere, looked only five years old, even though they were the oldest of all living creatures and had realized the truth of the self. But when the porters, who happened to possess a disposition quite unpalatable to the Lord, saw the sages, they blocked their way with their staffs, despising their glories, although the sages did not deserve such treatment at their hands. 31. When the Kumaras, although by far the fittest persons, were thus forbidden entrance by the two chief doorkeepers of Sri Hari while other divinities looked on, their eyes suddenly turned red because of anger due to their great eagerness to see their most beloved master, Sri Hari, the Personality of Godhead. 32. The sages said: Who are these two persons who have developed such a discordant mentality even though they are posted in the service of the Lord in the highest position and are expected to have developed the same qualities as the Lord? How are these two persons living in Vaikuntha? Where is the possibility of an enemy's coming into this kingdom of God? The Supreme Personality of Godhead has no enemy. Who could be envious of Him? Probably these two persons are imposters; therefore they suspect others to be like themselves. 33. In the Vaikuntha world there is complete harmony between the residents and the Supreme Personality of Godhead, just as there is complete harmony within space between the big and the small skies. Why then is there a seed of fear in this field of harmony? These two persons are dressed like inhabitants of Vaikuntha, but wherefrom can their disharmony come into existence? 34. Therefore let us consider how these two contaminated persons should be punished. The punishment should be apt, for thus benefit can eventually be bestowed upon them. Since they find duality in the existence of Vaikuntha life, they are contaminated and should be removed from this place to the material world, where the living entities have three kinds of enemies. 35. When the doormen of Vaikunthaloka, who were certainly devotees of the Lord, found that they were going to be cursed by the brahmanas, they at once became very much afraid and fell down at the feet of the brahmanas in great anxiety, for a brahmana's curse cannot be counteracted by any kind of weapon. 36. After being cursed by the sages, the doormen said: It is quite apt that you have punished us for neglecting to respect sages like you. But we pray that due to your compassion at our repentance, the illusion of forgetting the Supreme Personality of Godhead will not come upon us as we go progressively downward. 37. At that very moment, the Lord, who is called Padmanabha because of the lotus grown from His navel and who is the delight of the righteous, learned about the insult offered by His own servants to the saints. Accompanied by His spouse, the goddess of fortune, He went to the spot on those very feet sought for by recluses and great sages. 38. The sages, headed by Sanaka Rsi, saw that the Supreme Personality of Godhead, Visnu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a camara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind. 39. The Lord is the reservoir of all pleasure. His auspicious presence is meant for everyone's benediction, and His affectionate smiling and glancing touch the core of the heart. The Lord's beautiful bodily color is blackish, and His broad chest is the resting place of the goddess of fortune, who glorifies the entire spiritual world, the summit of all heavenly planets. Thus it appeared that the Lord was personally spreading the beauty and good fortune of the spiritual world. 40. He was adorned with a girdle that shone brightly on the yellow cloth covering His large hips, and He wore a garland of fresh flowers which was distinguished by humming bees. His lovely wrists were graced with bracelets, and He rested one of His hands on the shoulder of Garuda, His carrier, and twirled a lotus with another hand. 41. His countenance was distinguished by cheeks that enhanced the beauty of His alligator-shaped pendants, which outshone lightning. His nose was prominent, and His head was covered with a gem-studded crown. A charming necklace hung between His stout arms, and His neck was adorned with the gem known by the name Kaustubha. 42. The exquisite beauty of Narayana, being many times magnified by the intelligence of His devotees, was so attractive that it defeated the pride of the goddess of fortune in being the most beautiful. My dear demigods, the Lord who thus manifested Himself is worshipable by me, by Lord Siva and by all of you. The sages regarded Him with unsated eyes and joyously bowed their heads at His lotus feet. 43. When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding. 44. The Lord's beautiful face appeared to them like the inside of a blue lotus, and the Lord's smile appeared to be a blossoming jasmine flower. After seeing the face of the Lord, the sages were fully satisfied, and when they wanted to see Him further, they looked upon the nails of His lotus feet, which resembled rubies. Thus they viewed the Lord's transcendental body again and again, and so they finally achieved meditation on the Lord's personal feature. 45. This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogis in meditation. It is not imaginary but factual, as proved by great yogis. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection. 46. The Kumaras said: Our dear Lord, You are not manifested to rascals, even though You are seated within the heart of everyone. But as far as we are concerned, we see You face to face, although You are unlimited. The statements we have heard about You from our father, Brahma, through the ears have now been actually realized by Your kind appearance. 47. We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental, eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way. 48. Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom. 49. O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasi leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities. 50. O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortunate, less intelligent persons, but we are so much satisfied in our mind and vision to see it.

< -- Rather it is the fault of yours who wants others to follow the same path which you are following. --- > i didnt tell everyone to accept dwaitham. i just ask not not defame dwaitham by telling it as defective. < -- You have shown that your philosophy and your path to realisation is wrong by criticising others path. --> I didnt criticized any other paths. i respect all sampradayas (my enclyopedia threads in audarya-fellowship is a proof). this proves that my philosophy is genuine. < -- Remember one thing, if you cannot digest others path/philosophy rather if you think that is wrong then I will say that you are reading your philosophy wrongly. --> It is you who have understood me wrongly. i didint disrespected any paths anywhere. If i cant digest others, theres no reason for me to come here. i just defending my path. will u tell defending ur wife/mother is a wrong thing ? <-- I regard rather I too give importance to Guru he will try to show you the right path and way to reach to that stage. --> I too am expecting that. i am sure ure also not matured enough to find fault with me. <-- Here by saying that you all have restricted Lord Krishna to GITA only rather it is not true which we all know. --> did i say like that ? only saivatees restrict krishna to vaishnavam & gita. < -- He speaks to everybody in whatever way, whatever scripture, whatever religion etc. according to the faith of a person. --> thats why i emphaasized not to defame dwaitham just because u people dont like it. < --- Try to dance to the tune of Lord whether it is in Sanskrit, Hindi, English, Urdu whatever language, in whatever religion ....... hardly matters raise yourself above religion and then observe the Sweetness of divine. --> Thats what i am doing. i see krishna in siva,jesus,allah,buddha. do saivatees see siva in other religions. i dont think so. Any way without reading my other posts dont come to a conclusion about me. I respect shiva, brahma more than you people respect. I equally respect all genuine sampradayas. NOTE : Actually i am not a Madhava. I am just a devotee of "Guru Raghavendraswamy". I follow "Shuddha-advaita". Just because i respect all sampradayas equally, i empazised not to defame dwaitham. I THINK U HAVE GOTTEN WHAT I AM TELLING. WITHOUT KNOWING ANYHING ABOUT ME DONT COME TO A CONCLUSION.

Marga : Sect, tradition, cult, system or school of thought. Despite of having substle difference Marga and Sampradaya are used interchangeably. To understand the difference it can be said metaphorically that the Marga (Karma-Jnana and Bhakti) is like a highway whereas the Sampradaya is like a lane. There are various sampradayas in these three Margas. For example, in Bhakti-Marga Sri Vallabhacharya, Sri Ramanujacharya, Shri Madhvacharya, Shri Nimarkacharya etc. have established Sampradayas on these ground of the scriptures. /images/graemlins/smile.gif Om Namah Sivaya /images/graemlins/smile.gif Om Namo Venkatesaya

Purusa-sukta Confirmed 1. Lord Brahma said: The mouth of the virat-purusa [the universal form of the Lord] is the generating center of the voice, and the controlling deity is fire. His skin and six other layers are the generating centers of the Vedic hymns, and His tongue is the productive center of different foodstuffs and delicacies for offering to the demigods, the forefathers and the general mass of people. 2. His two nostrils are the generating centers of our breathing and of all other airs, His smelling powers generate the Asvini-kumara demigods and all kinds of medicinal herbs, and His breathing energies produce different kinds of fragrance. 3. His eyes are the generating centers of all kinds of forms, and they glitter and illuminate. His eyeballs are like the sun and the heavenly planets. His ears hear from all sides and are receptacles for all the Vedas, and His sense of hearing is the generating center of the sky and of all kinds of sound. 4. The air is the moving agent of all the planets, and as such the generating centers for promotion to the deserving planets, the sacrifices, are His bodily surface and are naturally the origin of all auspicious opportunities. 5. The hairs on His body are the cause of all vegetation, particularly of those trees which are required as ingredients for sacrifice. The hairs on His head and face are reservoirs for the clouds, and His nails are the breeding ground of electricity, stones and iron ores. 6. The Lord's arms are the productive fields for the great demigods and other leaders of the living entities who protect the general mass. 7. Thus the forward steps of the Lord are the shelter for the upper, lower and heavenly planets, as well as for all that we need. His lotus feet serve as protection from all kinds of fear. 8. From the Lord's genitals originate water, semen, generatives, rains, and the procreators. His genitals are the cause of a pleasure that counteracts the distress of begetting. 9. O Narada, the evacuating outlet of the universal form of the Lord is the abode of the controlling deity of death, Mitra, and the evacuating hole and the rectum of the Lord is the place of envy, misfortune, death, hell, etc. 10. The back of the Lord is the place for all kinds of frustration and ignorance, as well as for immorality. From His veins flow the great rivers and rivulets, and on His bones are stacked the great mountains. 11. The impersonal feature of the Lord is the abode of great oceans, and His belly is the resting place for the materially annihilated living entities. His heart is the abode of the subtle material bodies of living beings. Thus it is known by the intelligent class of men. 12. Also, the consciousness of that great personality is the abode of religious principles--mine, yours, and those of the four bachelors Sanaka, Sanatana, Sanat-kumara and Sanandana. That consciousness is also the abode of truth and transcendental knowledge. 13-16. Beginning from me [brahma] down to you and Bhava [siva], all the great sages who were born before you, the demigods, the demons, the Nagas, the human beings, the birds, the beasts, as well as the reptiles, etc., and all phenomenal manifestations of the universes, namely the planets, stars, asteroids, luminaries, lightning, thunder, and the inhabitants of the different planetary systems, namely the Gandharvas, Apsaras, Yaksas, Raksas, Bhutaganas, Uragas, Pasus, Pitas, Siddhas, Vidyadharas, Caranas, and all other different varieties of living entities, including the birds, beasts, trees and everything that be, are all covered by the universal form of the Lord at all times, namely past, present and future, although He is transcendental to all of them, eternally existing in a form not exceeding nine inches. 17. The sun illuminates both internally and externally by expanding its radiation; similarly, the Supreme Personality of Godhead, by expanding His universal form, maintains everything in the creation both internally and externally. 18. The Supreme Personality of Godhead is the controller of immortality and fearlessness, and He is transcendental to death and the fruitive actions of the material world. O Narada, O brahmana, it is therefore difficult to measure the glories of the Supreme Person. 19. The Supreme Personality of Godhead is to be known as the supreme reservoir of all material opulences by the one fourth of His energy in which all the living entities exist. Deathlessness, fearlessness and freedom from the anxieties of old age and disease exist in the kingdom of God, which is beyond the three higher planetary systems and beyond the material coverings. 20. The spiritual world, which consists of three fourths of the Lord's energy, is situated beyond this material world, and it is especially meant for those who will never be reborn. Others, who are attached to family life and who do not strictly follow celibacy vows, must live within the three material worlds. 21. By His energies, the all-pervading Personality of Godhead is thus comprehensively the master in the activities of controlling and in devotional service. He is the ultimate master of both nescience and factual knowledge of all situations. 22. From that Personality of Godhead, all the universal globes and the universal form with all material elements, qualities and senses are generated. Yet He is aloof from such material manifestations, like the sun, which is separate from its rays and heat. 23. When I was born from the abdominal lotus flower of the Lord [Maha-Visnu], the great person, I had no ingredients for sacrificial performances except the bodily limbs of the great Personality of Godhead. 24. For performing sacrificial ceremonies, one requires sacrificial ingredients, such as flowers, leaves and straw, along with the sacrificial altar and a suitable time [spring]. 25. Other requirements are utensils, grains, clarified butter, honey, gold, earth, water, the Rg Veda, Yajur Veda and Sama Veda and four priests to perform the sacrifice. 26. Other necessities include invoking the different names of the demigods by specific hymns and vows of recompense, in accordance with the particular scripture, for specific purposes and by specific processes. 27. Thus I had to arrange all these necessary ingredients and paraphernalia of sacrifice from the personal bodily parts of the Personality of Godhead. By invocation of the demigods' names, the ultimate goal, Visnu, was gradually attained, and thus compensation and ultimate offering were complete. 28. Thus I created the ingredients and paraphernalia for offering sacrifice out of the parts of the body of the Supreme Lord, the enjoyer of the sacrifice, and I performed the sacrifice to satisfy the Lord. 29. My dear son, thereafter your nine brothers, who are the masters of living creatures, performed the sacrifice with proper rituals to satisfy both the manifested and nonmanifested personalities. 30. Thereafter, the Manus, the fathers of mankind, the great sages, the forefathers, the learned scholars, the Daityas and mankind performed sacrifices meant to please the Supreme Lord. 31. All the material manifestations of the universes are therefore situated in His powerful material energies, which He accepts self-sufficiently, although He is eternally without affinity for the material modes. 32. By His will, I create, Lord Siva destroys, and He Himself, in His eternal form as the Personality of Godhead, maintains everything. He is the powerful controller of these three energies. 33. My dear son, whatever you inquired from me I have thus explained unto you, and you must know for certain that whatever there is (either as cause or as effect, both in the material and spiritual worlds) is dependent on the Supreme Personality of Godhead. 34. O Narada, because I have caught hold of the lotus feet of the Supreme Personality of Godhead, Hari, with great zeal, whatever I say has never proved to have been false. Nor is the progress of my mind ever deterred. Nor are my senses ever degraded by temporary attachment to matter. 35. Although I am known as the great Brahma, perfect in the disciplic succession of Vedic wisdom, and although I have undergone all austerities and am an expert in mystic powers and self-realization, and although I am recognized as such by the great forefathers of the living entities, who offer me respectful obeisances, still I cannot understand Him, the Lord, the very source of my birth. 36. Therefore it is best for me to surrender unto His feet, which alone can deliver one from the miseries of repeated birth and death. Such surrender is all-auspicious and allows one to perceive all happiness. Even the sky cannot estimate the limits of its own expansion. So what can others do when the Lord Himself is unable to estimate His own limits? 37. Since neither Lord Siva nor you nor I could ascertain the limits of spiritual happiness, how can other demigods know it? And because all of us are bewildered by the illusory external energy of the Supreme Lord, we can see only this manifested cosmos according to our individual ability. 38. Let us offer our respectful obeisances unto that Supreme Personality of Godhead, whose incarnations and activities are chanted by us for glorification, though He can hardly be fully known as He is. 39. That supreme original Personality of Godhead, Lord Sri Krsna, expanding His plenary portion as Maha-Visnu, the first incarnation, creates this manifested cosmos, but He is unborn. The creation, however, takes place in Him, and the material substance and manifestations are all Himself. He maintains them for some time and absorbs them into Himself again. 40-41. The Personality of Godhead is pure, being free from all contaminations of material tinges. He is the Absolute Truth and the embodiment of full and perfect knowledge. He is all-pervading, without beginning or end, and without rival. O Narada, O great sage, the great thinkers can know Him when completely freed from all material hankerings and when sheltered under undisturbed conditions of the senses. Otherwise, by untenable arguments, all is distorted, and the Lord disappears from our sight. 42. Karanarnavasayi Visnu is the first incarnation of the Supreme Lord, and He is the master of eternal time, space, cause and effects, mind, the elements, the material ego, the modes of nature, the senses, the universal form of the Lord, Garbhodakasayi Visnu, and the sum total of all living beings, both moving and nonmoving. 43-45. I myself [brahma], Lord Siva, Lord Visnu, great generators of living beings like Daksa and Prajapati, yourselves [Narada and the Kumaras], heavenly demigods like Indra and Candra, the leaders of the Bhurloka planets, the leaders of the earthly planets, the leaders of the lower planets, the leaders of the Gandharva planets, the leaders of the Vidyadhara planets, the leaders of the Caranaloka planets, the leaders of the Yaksas, Raksas and Uragas, the great sages, the great demons, the great atheists and the great spacemen, as well as the dead bodies, evil spirits, satans, jinn, kusmandas, great aquatics, great beasts and great birds, etc.--in other words, anything and everything which is exceptionally possessed of power, opulence, mental and perceptual dexterity, strength, forgiveness, beauty, modesty, opulence, and breeding, whether in form or formless--may appear to be the specific truth and the form of the Lord, but actually they are not so. They are only a fragment of the transcendental potency of the Lord. 46. O Narada, now I shall state, one after another, the transcendental incarnations of the Lord known as lila-avataras. Hearing of their activities counteracts all foul matters accumulated in the ear. These pastimes are pleasing to hear and are to be relished. Therefore they are in my heart

Sri Jayatîrtha -- a short sketch Sri Jayatîrtha is one of stalwarts of Tattvavâda, and is a very senior scholar of the Mâdhva hierarchy, being next only to Srimad Ananda Tîrtha, Sri Vâdirâja Tîrtha, and Sri Padmanâbha Tîrtha. He is responsible for several commentaries upon Srimad Ananda Tîrtha's works, which are all written in a remarkable style that is unfailingly precise, appropos, and eloquent. Not for him the off-topic digressions, dogmatic and malappropos assertions, axe-grinding, and superfluous literary ornamentation, that are so favored by many lesser talents. Unlike them, he never strays from the straight-and-narrow path of logical presentation -- he never uses two words where one would suffice, nor does he use a word when another might be better suited; he is a model of humility, and does not have any agenda except the service of his master. Perhaps as important to his overall worth, he never introduces spurious new material that does not inhere in the works that he exposits. His definitions of complicated Sanskrit terms are a truly outstanding feature of his scholarship -- one is not only instantly made aware of the correct meaning of the term being used and its relationship to the matter being discussed, but one is also given an angelic whiff of the intellectual ambrosia of Srimad Ananda Tîrtha's works. The definitions are rare delicacies, to be savored at great length, and to be valued as literary gems that are known only to a favored few. It is very hard indeed for one who has had a proper exposure to Sri Jayatîrtha's erudition, to settle for, or even to tolerate, the drivel of anyone less. His clear expositions of Srimad Ananda Tîrtha's masterpieces, coming as they do through his very scholarly writing, contributed in no small measure to giving Tattvavâda its place in modern Vedanta. Through his works, he has firmly established himself as one of the all-time front-runners of philosophical Sanskrit literature, and as a most important disciple of Srimad Ananda Tîrtha. As Dr. B.N.K. Sharma puts it, "He is to Madhva even more than what Vacaspati Misra is to Sankara." It is said that in a previous birth, Sri Jayatîrtha was a bull that served as a pack-animal, and traveled with Srimad Ananda Tîrtha and his devotees, whose library it carried. When Srimad Ananda Tîrtha would give a lecture, the bull would stand at a distance and listen silently. Once, when some disciples approached Srimad Ananda Tîrtha and asked him which of them would be the one to write commentaries on his works, he told those importunates that it would be the bull that would do so, rather than one of them. At this, some jealous disciples laid a curse on the bull, that it would be bitten to death by a snake, but Srimad Ananda Tîrtha changed the wording of the curse slightly, so that the snake bit the bull and itself died immediately, leaving its victim unharmed. Sri Jayatîrtha's biographies include Anu-Jayatîrtha-Vijaya and Brhad-Jayatîrtha-Vijaya. He spent much of his physical life in Mangalvedhe, which is about 12 miles south-east of Pandharpur (in modern Maharashtra, and home of Lord Vitthala). He was born in the family of a Brahmin king, and was heir to the throne. He was very handsome, healthy, intelligent, endowed with physical vigor, and given to outdoor activity. Once, while the young Dhond Pant Raghunath (his name during pûrva-âshrama) was horse-riding, he bent down and quenched his thirst from a river without dismounting or even stopping his horse. He was seen doing so by Sri Akshobhya Tîrtha, one of Srimad Ananda Tîrtha's direct disciples, who asked him: "kim pashuH pûrva-dehe?" ("Were you an animal in a previous life?"; literally: "Did you have an animal's body previously?"). At this, the memory of his past life in service of Srimad Ananda Tîrtha flashed in an instant in the mind of the young Dhond Pant, and he was immediately seized of the irresistible urge to give up material living in favor of the higher realm of service to Sriman-NârâyaNa. He was given sanyâsa-dîkshâ by Sri Akshobhya Tîrtha very shortly thereafter, and gave up his kingdom and all its promises of material joys, over the objections of his parents. Among the works of Sri Jayatîrtha, the best-known is the Nyâya-Sudhâ, which is a commentary on the Anu Vyâkhyâna of Srimad Ananda Tîrtha (which is itself a commentary on Veda Vyâsa's ûBrahma Stra <../../madhva/brahma_suutra.html>). In it, Sri Jayatîrtha refutes various schools' criticisms of the Anu Vyâkhyâna's precepts, clearly defines terms that Srimad Ananda Tîrtha uses, and, in his inimitably exquisite style of usage, shows the logical progression of ideas inherent in the Anu Vyâkhyâna's presentation. His ability, as seen in the 'Sudhâ and elsewhere, to anticipate all of one's objections, and to state them much better than one could oneself, before laying them to rest, is a mark of his proficiency in scripture and eloquence in Sanskrit. It is impossible to think up an objection to Srimad Ananda Tîrtha that he has not thought of before, and one can look forward to a most pleasing sensation of satisfaction at receiving the answer, which is always given with no side-stepping or condescension. A saying that tries to capture the delectable treat that the Nyâya-Sudhâ is, goes as: "sudhâ vâ paThanîyâ, vasudhâ vâ pâlanîyâ," which conveys the meaning that the joy of studying the Nyâya-Sudhâ can only be compared to the joy of ruling a kingdom. Sri Jayatîrtha's VâdâvaLî, which is an original work, refutes the theory of illusion, and counts as the earliest major Mâdhva polemical text after those authored by Srimad Ananda Tîrtha himself; it also is a precursor to the Nyâyamrta and Tarka-tânDava of Sri Vyâsa Tîrtha, and other later works. Sri Jayatîrtha's Brndâvana is at Malkheda, in the north of modern Karnataka state, from where he continues to bless devotees who, in spite of their own lack of any significant ability, wish to understand Srimad Ananda Tîrtha's writings correctly.

Lingastakam Bramhamurarri surarjita lingam Nirmala bashita shobita lingam Janmaja duka vinasaka lingam Tatpranamami sadashiva lingm Devamuni pravarajita lingam Kamadahana karunakara lingam Ravanadarpa vinashaka lingam Tatpranamami sadashiva lingam Sarvasuganda sulapitha lingam Budivivardhana karana lingam Sidha surasura nanditha lingam Tatpranamami sadashiva lingam Kanakamahamani bushitha lingam Banipathi vashitha shobitha lingam Dakshasu yagna vinasaka lingam Tatpranamami sadashiva lingam Kunkuma chandana lapitha lingam Pankajahara shushobitha lingam Kanchitha papa vinashaka lingam Tatpranamami sadashiva lingam Devaganarchitha saavitha lingam Bavarbakthibi varchita lingam Dinakarakoti prabhakara lingam Tatpranamami sadashiva lilngam Ashthadala parivachitha lingam Sarva samubdhava karana lingam Ashta daridra vinasaka lingam Tatpranamami sadashiva lingam Sura guru sura vara poojitha lingam Suravana pushpa sadarphitha lingam Parama padam paramathaka lingam Tatpranami sadashiva lingam Lingashtakam edam punyam pathichitha shivasanidhoou Shivaloka mavaplotha shivana sahamoodatha.

Lingastakam Bramhamurarri surarjita lingam Nirmala bashita shobita lingam Janmaja duka vinasaka lingam Tatpranamami sadashiva lingm Devamuni pravarajita lingam Kamadahana karunakara lingam Ravanadarpa vinashaka lingam Tatpranamami sadashiva lingam Sarvasuganda sulapitha lingam Budivivardhana karana lingam Sidha surasura nanditha lingam Tatpranamami sadashiva lingam Kanakamahamani bushitha lingam Banipathi vashitha shobitha lingam Dakshasu yagna vinasaka lingam Tatpranamami sadashiva lingam Kunkuma chandana lapitha lingam Pankajahara shushobitha lingam Kanchitha papa vinashaka lingam Tatpranamami sadashiva lingam Devaganarchitha saavitha lingam Bavarbakthibi varchita lingam Dinakarakoti prabhakara lingam Tatpranamami sadashiva lilngam Ashthadala parivachitha lingam Sarva samubdhava karana lingam Ashta daridra vinasaka lingam Tatpranamami sadashiva lingam Sura guru sura vara poojitha lingam Suravana pushpa sadarphitha lingam Parama padam paramathaka lingam Tatpranami sadashiva lingam Lingashtakam edam punyam pathichitha shivasanidhoou Shivaloka mavaplotha shivana sahamoodatha.

Marga-Sampradaya One should seek admission to a good school and study under an efficient teacher in order to obtain learning. Similarly, in order to obtain religious learning or wisdom, one should seek admission to a religious school, known as Marga or Sampradaya. To obtain admission in any Sampradaya one has to match ones goal with the goal of the Sampradaya and ones ability and inclination to attain the goal the way sampradaya preaches to attain. A number of Dharma-margas or Sampradayas are as old as Bharath culture itself is. Today this false belief has spread out that our social unity breaks down by different Dharma-Sampradayas. In a way power-loving political leaders spread jealousy, quarrels and disquiet in society by existing group of labourers, farmers, employees, students, Adivasis etc. belonging to different languages, provinces, districts and castes. Should we believe, then, that any language or province etc. is an element that disunites all the classes and breaks up the social unity! Or if we believe in it, how can we be free from it? In fact, different Sampradayas are the centres to provide training regarding religion. They are such types of schools that enhance moral prosperity of the society together with spiritual promotion. Because of these Sampradayas wise people experience all-prevading necessity and well-being of religion in society and not of disunity and divisibility. In fact all scriptural Sampradayas have come into being for the people of different nature by the command of Bhagavan. All Sampradayas have got different field of working. Hence, in any ideal form, there should not arise any question of conflict, opposition or rivalry with one Sampradaya with any other Sampradaya. For example, there are innemerable schools, throughout Bharat, that impart learning and training of different subjects to people of different classes and groups. When our social unity and indivisibility is not endangered by these innumerable schools, how can the social unity and indivisibility harmed by our Schools of Dharma, which can be counted on the tips of our fingers? Hence we should understand the tradition of Bharat’s Dharma-Sampradaya is not the symbol of narrowness or divisibility but it is the symbol of universal and all-prevading necessity. If we can look into the all- prevasiveness contained in this variety, there remains no reason of any fear or doubt. Thus, we have seen the true nature and significance of Dharma-Sampradaya. There are various sampradayas in Santana-Hindu-Dharma. Every Sampradaya consists of its distinct goal, known as Sadhya or Prameya and; means to attain its goal, known as Sadhana. I think you understand wat i am telling to u thru this post. /images/graemlins/smile.gif Om Namah Sivaya /images/graemlins/smile.gif Om Namo Venkatesaya

read my thread "Marga-Sampradaya", posted recently (today) in this forum. that post a acts as a comment to ur post. what a coincidence ? /images/graemlins/smile.gif Om Namah Shivaya /images/graemlins/smile.gif Om Namo Venkatesaya

what to demonstrate ? should i have to demonstrate varaha-purana is authentic purana supported by vedas ? or should i have to demonstrate incident narrated by varaha-purana happened really & is not a imaginary one ? if it is a latter case, sorry i cant do that. but i know thru with "conscience" that the above incident is true. but the presence of "tirupathi" temple itself proves that incident is true. if it is a former case, u can approach "Raghuraman ji". since he is scholarly than me.

Marga-Sampradaya One should seek admission to a good school and study under an efficient teacher in order to obtain learning. Similarly, in order to obtain religious learning or wisdom, one should seek admission to a religious school, known as Marga or Sampradaya. To obtain admission in any Sampradaya one has to match ones goal with the goal of the Sampradaya and ones ability and inclination to attain the goal the way sampradaya preaches to attain. A number of Dharma-margas or Sampradayas are as old as Bharath culture itself is. Today this false belief has spread out that our social unity breaks down by different Dharma-Sampradayas. In a way power-loving political leaders spread jealousy, quarrels and disquiet in society by existing group of labourers, farmers, employees, students, Adivasis etc. belonging to different languages, provinces, districts and castes. Should we believe, then, that any language or province etc. is an element that disunites all the classes and breaks up the social unity! Or if we believe in it, how can we be free from it? In fact, different Sampradayas are the centres to provide training regarding religion. They are such types of schools that enhance moral prosperity of the society together with spiritual promotion. Because of these Sampradayas wise people experience all-prevading necessity and well-being of religion in society and not of disunity and divisibility. In fact all scriptural Sampradayas have come into being for the people of different nature by the command of Bhagavan. All Sampradayas have got different field of working. Hence, in any ideal form, there should not arise any question of conflict, opposition or rivalry with one Sampradaya with any other Sampradaya. For example, there are innemerable schools, throughout Bharat, that impart learning and training of different subjects to people of different classes and groups. When our social unity and indivisibility is not endangered by these innumerable schools, how can the social unity and indivisibility harmed by our Schools of Dharma, which can be counted on the tips of our fingers? Hence we should understand the tradition of Bharat’s Dharma-Sampradaya is not the symbol of narrowness or divisibility but it is the symbol of universal and all-prevading necessity. If we can look into the all- prevasiveness contained in this variety, there remains no reason of any fear or doubt. Thus, we have seen the true nature and significance of Dharma-Sampradaya. There are various sampradayas in Santana-Hindu-Dharma. Every Sampradaya consists of its distinct goal, known as Sadhya or Prameya and; means to attain its goal, known as Sadhana.

Yes According to varaha purana : Sage brgu wanted to know which of the trinity are supreme ? so he went to test the gods to know the supremacy of gods. when he went to shiva, Shiva didnt wanted to be mistook by brgu as supreme (as shiva knows vishnu is supreme & shiva himself a devotee of vishnu) and pretended to be indulgeb in "***" with parvati when brgu came. So brgu so got angry by seeing shiva behaving like this even in presence of him. so he cursed shiva to be worshipped in form of phallic symbol along with yoni . so thus shiva came to be worshipped in form of linga. of course, after brhu went to vishnu, he realised the truth vishnu is supreme. rest of events happened lead vishnu to take form of "Lord Venkateswara" & reside in Tirupathi. Varaha purana is considered as "authentic" purana since it supports vedas. Story given by barney is "tamasic" & is against the vedas. so ignore barney's story. of course, people like you may dismiss above story as imaginary/mythology. but this is the true fact.

Sri PARASARA BHATTAR - A Profile Parasara Bhattar had a unique privelage of a highly prodigious mind right from childhood, nurtured first hand by no less than the galaxy of the very consolidators of SriVaishnavism, namely Sri Ramanuja, Kurattalvan and Embar. The exact dates of his stay is uncertain, a fair guess by our ancestors seems to be that he was born in 1063AD and reached Parampadam in 1153 AD. Parasara Bhattar(so named by Sri Ramanuja himself to cherish the memory of the great sage who wrote Visnu Purana) and Vedavyasa Bhattar(named after the father of Kurattalvan) were the born twins to Kurattalvan and Andal. It is said that Andal herself was a great scholar and Kurattalvan consulted her on several occasions. Bhattar was precious even as a child. His snubbing a scholar by a simple question when he was just five year old is widely quoted. He used to ask his father questions, used to find Vedic classes boring with the repetition of the lessons which he already knew. Bhattar had two wives, Akkacci and Manni from the family of Mahapurna. It appears that despite the catholicity of Ramanuja, Kurattalvan found it difficult to get alliances for his sons as he belonged to the ‘vadama’ subsect whereas the prevailing circle he associated at Srirangam was Brhaccaranam ! It was Ramanuja’s intervention that brought about this alliance. Bhattar had one son by name Uddanda Bhattar(Naduvil Tiruvidhi Pillai). The stalwart seniors of Bhattar were all alive and active for the greater part of his youth and middle age. It can therefore be conjucted that during this period, he maintained a low profile. Bhattar wrote the commentary ‘Bhagavadguna Darpana’ on Sri Visnusahasranama at the behest of Acharya Ramanuja himself. His other equally famous works are ‘Srrangaraja Stava’, ‘Srigunaratnakosa’, ‘Astasloki’, ‘Tatvaratnakara’ and ‘Tatvatraya’. His favourite Divya Prabhandham composition was Thirumangai Alwar’s Tirunedundandakam on which he has written a beautiful commentary. The speciality of this works is that he has taken just the 21st stanza ‘Maivanna Narumkunji..’ for detailed study and in the course he has brought in other 29 stanzas more for delineation. Ramanuja installed Bhattar onn his own pontificial throne even when he was alive. At his behest, Bhattar later went to Mysore state to win over the great Vedantin and aristocrat Madhava to his fold. This vedantin subsequently became Bhattar disciple at Srirangam by the name of famous Nanjiyar. It seems that Bhattar had to leave Srirangam again for sometime to live in Tirukkottiyur as a protest against a chieftain Veerasundara Brahmarayar when he encroached the house of Pillai Pillai Alvan for building the Trivikrama enclosure for the temple. He returned to Srirangam only after Brhmarayar’s demise. Bhattar’s highly incisive and intellectual interpretations on the whole are spoken even today with due mention to Periyavachan Pillai’s works always mentioning the name of Bhattar.

The Process of Creation 1. Suta Gosvami said: Maharaja Pariksit, the son of Uttara, after hearing the speeches of Sukadeva Gosvami, which were all about the truth of the self, applied his concentration faithfully upon Lord Krsna. 2. Maharaja Pariksit, as a result of his wholehearted attraction for Lord Krsna, was able to give up all deep-rooted affection for his personal body, his wife, his children, his palace, his animals like horses and elephants, his treasury house, his friends and relatives, and his undisputed kingdom. 3-4. O great sages, the great soul Maharaja Pariksit, constantly rapt in thought of Lord Krsna, knowing well of his imminent death, renounced all sorts of fruitive activities, namely acts of religion, economic development and sense gratification, and thus fixed himself firmly in his natural love for Krsna and asked all these questions, exactly as you are asking me. 5. Maharaja Pariksit said: O learned brahmana, you know everything because you are without material contamination. Therefore whatever you have spoken to me appears perfectly right. Your speeches are gradually destroying the darkness of my ignorance, for you are narrating the topics of the Lord. 6. I beg to know from you how the Personality of Godhead, by His personal energies, creates these phenomenal universes as they are, which are inconceivable even to the great demigods. 7. Kindly describe how the Supreme Lord, who is all-powerful, engages His different energies and different expansions in maintaining and again winding up the phenomenal world in the sporting spirit of a player. 8. O learned brahmana, the transcendental activities of the Lord are all wonderful, and they appear inconceivable because even great endeavors by many learned scholars have still proved insufficient for understanding them. 9. The Supreme Personality of Godhead is one, whether He alone acts with the modes of material nature, or simultaneously expands in many forms, or expands consecutively to direct the modes of nature. 10. Kindly clear up all these doubtful inquiries, because you are not only vastly learned in the Vedic literatures and self-realized in transcendence, but are also a great devotee of the Lord and are therefore as good as the Personality of Godhead. 11. Suta Gosvami said: When Sukadeva Gosvami was thus requested by the King to describe the creative energy of the Personality of Godhead, he then systematically remembered the master of the senses [sri Krsna], and to reply properly he spoke thus. 12. Sukadeva Gosvami said: Let me offer my respectful obeisances unto the Supreme Personality of Godhead who, for the creation of the material world, accepts the three modes of nature. He is the complete whole residing within the body of everyone, and His ways are inconceivable. 13. I again offer my respectful obeisances unto the form of complete existence and transcendence, who is the liberator of the pious devotees from all distresses and the destroyer of the further advances in atheistic temperament of the nondevotee-demons. For the transcendentalists who are situated in the topmost spiritual perfection, He grants their specific destinations. 14. Let me offer my respectful obeisances unto He who is the associate of the members of the Yadu dynasty and who is always a problem for the nondevotees. He is the supreme enjoyer of both the material and spiritual worlds, yet He enjoys His own abode in the spiritual sky. There is no one equal to Him because His transcendental opulence is immeasurable. 15. Let me offer my respectful obeisances unto the all-auspicious Lord Sri Krsna, about whom glorification, remembrances, audience, prayers, hearing and worship can at once cleanse the effects of all sins of the performer. 16. Let me offer my respectful obeisances again and again unto the all-auspicious Lord Sri Krsna. The highly intellectual, simply by surrendering unto His lotus feet, are relieved of all attachments to present and future existences and without difficulty progress toward spiritual existence. 17. Let me offer my respectful obeisances unto the all-auspicious Lord Sri Krsna again and again because the great learned sages, the great performers of charity, the great workers of distinction, the great philosophers and mystics, the great chanters of the Vedic hymns and the great followers of Vedic principles cannot achieve any fruitful result without dedication of such great qualities to the service of the Lord. 18. Kirata, Huna, Andhra, Pulinda, Pulkasa, Abhira, Sumbha, Yavana, members of the Khasa races and even others addicted to sinful acts can be purified by taking shelter of the devotees of the Lord, due to His being the supreme power. I beg to offer my respectful obeisances unto Him. 19. He is the Supersoul and the Supreme Lord of all self-realized souls. He is the personification of the Vedas, religious scriptures and austerities. He is worshiped by Lord Brahma and Siva and all those who are transcendental to all pretensions. Being so revered with awe and veneration, may that Supreme Absolute be pleased with me. 20. May Lord Sri Krsna, who is the worshipable Lord of all devotees, the protector and glory of all the kings like Andhaka and Vrsni of the Yadu dynasty, the husband of all goddesses of fortune, the director of all sacrifices and therefore the leader of all living entities, the controller of all intelligence, the proprietor of all planets, spiritual and material, and the supreme incarnation on the earth (the supreme all in all), be merciful upon me. 21. It is the Personality of Godhead Sri Krsna who gives liberation. By thinking of His lotus feet at every second, following in the footsteps of authorities, the devotee in trance can see the Absolute Truth. The learned mental speculators, however, think of Him according to their whims. May the Lord be pleased with me. 22. May the Lord, who in the beginning of the creation amplified the potent knowledge of Brahma from within his heart and inspired him with full knowledge of creation and of His own Self, and who appeared to be generated from the mouth of Brahma, be pleased with me. 23. May the Supreme Personality of Godhead, who enlivens the materially created bodies of the elements by lying down within the universe, and who in His purusa incarnation causes the living being to be subjected to the sixteen divisions of material modes which are his generator, be pleased to decorate my statements. 24. I offer my respectful obeisances unto Srila Vyasadeva, the incarnation of Vasudeva who compiled the Vedic scriptures. The pure devotees drink up the nectarean transcendental knowledge dropping from the lotuslike mouth of the Lord. 25. My dear King, Brahma, the firstborn, on being questioned by Narada, exactly apprised him on this subject, as it was directly spoken by the Lord to His own son, who was impregnated with Vedic knowledge from his very birth.

-- SRI NRSIMHA KAVACHA 1. Sri Narad uvaca, indradi deva vrndesa tatesvara jagat pate, mahavisnor nrsimhasya kavacam bruhi me prabho yasya prapathanad vidvan trilokya vijayi bhavet "Sri Narad Muni said: my dear father and lord, master of the Universe, lord of the multitude of demigods headed by Indra, kindly tell me the kavaca mantra of Lord Nrsimha, the incarnation of Visnu. O master, reading this kavaca aloud, a learned man will become victorious throughout the three worlds." 2. sri brahmovaca, srnu narada vaksyami putra srestha tapodhana kavacam narasimhasya trailokya vijayabhidam "Lord Brahma said: My dear Narad, please hear me. O best of my sons, who are rich in austerity, I shall speak this kavaca of Lord Narasimha, which gives victory over the three worlds." 3. yasya prapathanad vagmi trailokya vijayi bhavet srastham jagatam vatsa pathanad dharanad yatah "My dear boy, by recitation of this kavaca an eloquent person will become victorious throughout the three worlds. It is by reciting this and meditating deeply on it that I (lord Brahma) am the creator of all these planetary systems." 4. laksmir jagat trayam pati samharta ca mahesvarah pathanad dharanad deva babhuvus ca digisvarah "It is by reciting and meditating upon this that Laksmi maintains the three worlds, and Lord Siva destroys them. Also the demigods in this way became controllers of the different directions." 5. brahma mantra myam vaksye bhutadi vinivarakam yasya prasadad durvasas trailokya vijayi munih pathanad dharanad yasya sasta ca krodha bhairavah "I shall speak this essence of all Vedic mantras, which wards off all kinds of ghosts and hobgoblins. By its grace the sage Durvasa became victorious throughout the three worlds, commanding respect and most fearful in his anger." 6. trailokya vijayasyasa kavacasya prajapatih rsis chandas ca gayatri nrsimho devata vibhuh "For this kavaca, which is directly perceived as giving victory over the three worlds, I (Brahma) am the Rsi, Gayatri is the metre, and the all powerful Nrsimhadev is the Deity." 7+ 8 ksraum bijam me sirah pati candra varno maha manuh "ugram viram maha visnum jvalantam sarvatomukham nrsimham bhisanam bhadram mrtyu mrtyum namamy aham" dva trimsad aksaro mantro mantra rajah sura drumah "One should place Lord Nrsimha's mantra bija, ksraum, on one's head, thinking, 'May my head be protected by the moon coloured one, who is the greatest among humans. My obeisances unto the ferocious and powerful, the great Visnu, the fiery one, who's faces are on all sides, the fearful one, Nrsimha, who causes the death of even death personified, (or who can overcome death).' One should place this mantra, composed of thirty two syllables, upon his head.It is theking of all mantras. It is like a wish fulfilling tree for the demigods and devotees." 9. kantham patu dhruvam ksraum hrd bhagavate caksusi mama narasimhaya ca jvala maline patu mastakam "One should also place ksraum firmly upon his neck for protection. Placing the word bhagavate upon his heart, narasimhaya upon his two eyes, and jvala maline on the top of his head, one meditates upon the different parts of this narasimha mantra protecting the different parts of his body." 10. dipta damstraya ca tatha agni netraya ca nasikam sarva rakso ghnaya sarva bhuta vinasanaya ca "One should place on his nose the syllables dipta damstraya agni netraya sarva rakso ghnaya sarva bhuta vinasanaya. (Obeisances unto Him, whose teeth are blazing, whose eyes are fire, and who destroys all ghosts and raksasas.)" 11. sarva jvara vinasaya daha daha paca dvayam raksa raksa sarva mantra svaha patu mukham mama "Meditationg on the protection of one's face, one should place there the syllables sarva jvara vinasaya daha daha paca paca raksa raksa. ksraum ugram viram maha visnum jvalanatam sarvatomukham nrsimham bhisanam bhadram mrtyu mrtyum namamy aham. ksraum bhagavate narasimhya jvalamaline dipta damstrayagni netraya sarva rakso ghnaya sarva bhuta vinasanaya svaha. (Unto He who vanquishes all fevers, oblations. Burn and burn, cook and cook, protect protect. My obeisances unto the ferocious and powerful, the great Visnu, the fiery one whose faces are on all sides, the fearful one, Nrsimha, who causes the death of even death personified, or who can overcome even death. Unto the Personality of Godhead Narasimha, garlanded with blazing energy, whose teeth are glowing and whose eyes are fiery, who kills all raksasas and demons and annihilates the ghosts, to You my oblations)" 12. taradi ramacandraya namah payad gudam mama klim payat pani yugmam ca taram namah padam tatah narayanaya parsvam ca am hrim kraum ksraum ca hum phat "Meditating on the protection of one's rectum, one should first sip water for purification and chant om Ramacandra namah. Sipping water again one should place the bija mantra klim on both of his hands together. Thereafterone should place om namah on his feet and narayanaya on his side, as well as the bija mantras am hrim kraum ksraum hum phat." 13. varaksarah katim patu om namah bhagavate padam vasudevaya ca prstham klim krsnaya uru dvaram "Praying for the protection of one's waist, one should place there the varaksara Om. One should place the syllables om namo bhagavate upon his feet, vasudevaya on his back, and klim krsnaya upon his two thighs." 14. klim krsnaya sada patu januni ca manuttamah klim glaum klim syamalangaya namah payat pada dvaram "Upon his knees, one should place the mantra klim krsnaya, thinking that the Lord may always protect me in His form as the best of human beings.Then one should sip water for purification and place the mantra klim glaum klim syamalangaya namah upon his feet." 15. ksraum narasimhaya ksraum ca sarvangam me sadavatu "One should meditate upon the constant protection of the body, placing the mantra ksraum narasimhaya ksraum upon all his limbs." 16. iti te kathitam vatsa sarva mantraugha vigraham tava snehan myakhyatam pravaktavyam na kasyacit "Lord Brahma continued: My dear boy, thus I have told you the embodiment of the potencies of all mantras. Because of your great affection I have explained it to you, although it is not to be spoken to just anyone." 17. guru pujam vidhayatha grhniyat kavacam tatah sarva punya yuto bhutva sarva siddhi yuto bhavet "Having performed worship of the spiritual master, one may accept this kavaca. Having become enriched in his pious activities he will attain all perfections." 18. satam astottaram caiva purascarya vidhih smrtah havanadin dasamsena krtva sadhaka sattamah "Performing the ritualistic ceremonies of purification (purascarya) one hundred and eight times is equal to one tenth the effect received by that best of devotees who chants this kavaca." 19. tatas tu siddha kavacah punyatma madanopaman sparddham uddhuya bhavane laksmir vani vaset tatah "Laksmi, the Goddess of fortune, and Sarasvati, the Goddess of speach and learning, reside in the home of that fortunate soul who has become perfected by this kavaca, giving up the intoxication of competing with others for supremacy." 20. puspanjalyastakam dattva mulenaiva pathet sakrt api varsa sahasranam pujayah phalam apnuyat "Simply offering eight times puspajali and reading only once the original version, one attains the result of even a thousand years of worship." 21. bhurje vilkhya gutikam svarnastham dharayed yadi kanthe va daksine bahau narasimho bhavet svayam "If one write this down on a leaf or bark of a tree and keeps it within a golden capsule on his neck or right arm, Lord Nrsimhadev will be personally present." 22. yosid vama bhuje caiva puruso daksine kare vibhryat kavacam punyam sarva siddhi yuto bhavet "A woman may keep it on her left arm, a man on the right hand. Certainly this most auspicious kavaca brings all perfection to the bearer." 23. kaka vandhya ca ya nari mrta vatsa ca ya bhavet janma vandhya nasta putra bahu putravati bhavet "A woman who is totally barren, or who bears only one child, or whose sons are lost or dead may become possessed of many sons." 24. kavacasya prasadena jivan mukto bhaven narah trilokyam ksobhayaty eva trailokya vijayi bhavet "By the grace of this kavaca, a man becomes jivan mukta, liberated soul even within this life time. He is able to move the whole universe, and certainly becomes victorious throughout the three worlds." 25. bhuta preta pisacas ca raksasa danava ca ye tam drstva prapalayante desad desantaram dhruvam "Certainly bhutas, pretas, pisacas, raksasas, and danavas all immediately flee from the country and go to another upon seeing it." 26. yasmin gehe ca kavacam grame va yadi tisthati tam desantu parityajya prayanti catidurantah "In the home or even the same village where this kavaca exists, all such demoniac creatures, once having understood its presence, give up that placeand go far away." Thus ends the Sri Nrsimha kavaca, of the Trailokya vijay in the samhita of Brahma. -- Sri Nrisimha Kavacha of Prahlad from Brahmanada Purana. .. shrii nR^isi.nhakavachastotram.h .. nR^isi.nhakavachaM vakshye prahlaadenoditaM puraa . sarvarakshakaraM puNyaM sarvopadravanaashanam.h .. 1 .. ## I shall now recite the Narasimha-kavacha, formerly spoken by Prahlaada Mahaaraaja. It is most pious, vanquishes all kinds of impediments, and provides one all protection. ## sarva sampatkaraM chaiva svargamokshapradaayakam.h . dhyaatvaa nR^isi.nhaM deveshaM hemasi.nhaasanasthitam.h .. 2 .. ## It bestows upon one all opulences and can give one elevation to the heavenly planets or liberation. One should meditate on Lord Narasimha, Lord of the universe, seated upon a golden throne. ## trinayanaM sharadindusamaprabham.h . lakshmyaaliN^gitavaamaaN^gam.h vibhuutibhirupaashritam.h .. 3 .. ## His mouth is wide open, He has three eyes, and He is as radiant as the autumn moon. He is embraced by Lakshmiidevii on his left side, and His form is the shelter of all opulences, both material and spiritual. ## chaturbhujaM komalaaN^gaM svarNakuNDalashobhitam.h . sarojashobitoraskaM ratnakeyuuramudritam.h .. 4 .. ## The Lord has four arms, and His limbs are very soft. He is decorated with golden earrings. His chest is resplendent like the lotus flower, and His arms are decorated with jewel-studded ornaments. ## kaaJNchanasankaashaM piitanirmalavaasasam.h . indraadisuramaulishhThaH sphuranmaaNikyadiiptibhiH .. 5 .. ## He is dressed in a spotless yellow garment, which exactly resembles molten gold. He is the original cause of existence, beyond the mundane sphere, for the great demigods headed by Indra. He appears bedecked with rubies which are blazingly effulgent. ## virajitapadadvandvam.h sankhachakradihetibhiH . garutmatma cha vinayat.h stuyamanam.h mudanvitam.h .. 6 .. ## His two feet are very attractive, and He is armed with various weapons such as the conch, disc, etc. GaruDa joyfully offers prayers with great reverence. ## kamalasamvaasaM kR^itvaa tu kavachaM pathet.h .. 7 .. ## Having seated Lord Narasimhadeva upon the lotus of one's heart, one should recite the following mantra: ## me shiraH paatu lokarakshaarthasambhavaH .. 8 .. ## May Lord Narasimha, who protects all the planetary systems, protect my head. ## .api stambhavaasaH phalaM me rakshatu dhvanim.h . nR^isi.nho me dR^ishau paatu somasuuryaagnilochanaH .. 9 .. ## Although the Lord is all-pervading, He hid Himself within a pillar. May He protect my speech and the results of my activities. May Lord Narasimha, whose eyes are the sun, and fire, protect my eyes. ## paatu nR^ihariH munivaaryastutipriyaH . naasaM me si.nhanaashastu mukhaM lakshmiimukhapriyaH .. 10 .. ## May Lord Nrihari, who is pleased by the prayers offered by the best of sages, protect my memory. May He who has the nose of a lion protect my nose, and may He whose face is very dear to the goddess of fortune protect my mouth. ## vidyaadhipaH paatu nR^isi.nho rasanaM mama . vaktraM paatvinduvadanaM sadaa prahlaadavanditaH .. 11 .. ## May Lord Narasimha, who is the knower of all sciences, protect my sense of taste. May He whose face is beautiful as the full moon and who is offered prayers by Prahlaada Mahaaraaja protect my face. ## paatu me kaNThaM skandhau bhuubhR^idanantakR^it.h . divyaastrashobhitabhujaH nR^isi.nhaH paatu me bhujau .. 12 .. ## May Lord Narasimha protect my throat. He is the sustainer of the earth and the performer of unlimitedly wonderful activities. May He protect my shoulders. His arms are resplendent with transcendental weapons. May He protect my shoulders. ## devavarado nR^isi.nhaH paatu sarvataH . hR^idayaM yogisaadhyashcha nivaasaM paatu me hariH .. 13 .. ## May the Lord, who bestows benedictions upon the demigods, protect my hands, and may He protect me from all sides. May He who is achieved by the perfect yogiis protect my heart, and may Lord Hari protect my dwelling place. ## paatu hiraNyaaksha\- vakshaHkukshividaaraNaH . naabhiM me paatu nR^ihariH svanaabhibrahmasa.nstutaH .. 14 .. ## May He who ripped apart the chest and abdomen of the great demon HiraNyaaksha protect my waist, and may Lord Nrihari protect my navel. He is offered prayers by Lord Brahmaa, who has sprung from his own navel. ## koTayaH kaTyaaM yasyaasau paatu me kaTim.h . guhyaM me paatu guhyaanaaM mantraanaaM guhyaruupadR^ik.h .. 15 .. ## May He on whose hips rest all the universes protect my hips. May the Lord protect my private parts. He is the knower of all mantras and all mysteries, but He Himself is not visible. ## manobhavaH paatu jaanunii nararuupadR^ik.h . jaN^ghe paatu dharaabhara\- hartaa yo.asau nR^ikesharii .. 16 .. ## May He who is the original Cupid protect my thighs. May He who exhibits a human-like form protect my knees. May the remover of the burden of the earth, who appears in a form which is half-man and half-lion, protect my calves. ## raajyapradaH paatu paadau me nR^ihariishvaraH . sahasrashiirshhaapurushhaH paatu me sarvashastanum.h .. 17 .. ## May the bestower of heavenly opulence protect my feet. He is the Supreme Controller in the form of a man and lion combined. May the thousand-headed Supreme enjoyer protect my body from all sides and in all respects. ## puurvataH paatu mahaaviiraagrajo.agnitaH . mahaavishhNurdakshiNe tu mahaajvalastu nairR^itaH .. 18 .. ## May that most ferocious personality protect me from the east. May He who is superior to the greatest heroes protect me from the southeast, which is presided over by Agni. May the Supreme Vishnu protect me from the south, and may that person of blazing luster protect me from the southwest. ## paatu sarvesho dishi me sarvatomukhaH . nR^isi.nhaH paatu vaayavyaaM saumyaaM bhuushhaNavigrahaH .. 19 .. ## May the Lord of everything protect me from the west. His faces are everywhere, so please may He protect me from this direction. May Lord Narasimha protect me from the northwest, which is predominated by Vaayu, and may He whose form is in itself the supreme ornament protect me from the north, where Soma resides. ## paatu bhadro me sarvamaN^galadaayakaH . sa.nsaarabhayataH paatu mR^ityor.h mR^ityur.h nR^ikesharii .. 20 .. ## May the all-auspicious Lord, who Himself bestows all-auspiciousness, protect from the northeast, the direction of the sun-god, and may He who is death personified protect me from fear of death and rotation in this material world. ## nR^isi.nhakavachaM prahlaadamukhamaNDitam.h . bhaktimaan.h yaH pathenaityaM sarvapaapaiH pramuchyate .. 21 .. ## This Narasimha-kavacha has been ornamented by issuing from the mouth of Prahlaada Mahaaraaja. A devotee who reads this becomes freed from all sins. ## dhanavaan.h loke diirghaayurupajaayate . kaamayate yaM yaM kaamaM taM taM praapnotyasa.nshayam.h .. 22 .. ## Whatever one desires in this world he can attain without doubt. One can have wealth, many sons, and a long life. ## jayamaapnoti sarvatra vijayii bhavet.h . bhuumyantariikshadivyaanaaM grahaanaaM vinivaaraNam.h .. 23 .. ## He becomes victorious who desires victory, and indeed becomes a conqueror. He wards off the influence of all planets, earthly, heavenly, and everything in between. ## vR^ishchikoragasambhuuta\- vishhaapaharaNaM param.h . brahmaraakshasayakshaaNaaM duurotsaaraNakaaraNam.h .. 24 .. ## This is the supreme remedy for the poisonous effects of serpents and scorpions, and Brahma-raakshasa ghosts and Yakshas are driven away. ## talapaatre vaa kavachaM likhitaM shubham.h . karamuule dhR^itaM yena sidhyeyuH karmasiddhayaH .. 25 .. ## One may write this most auspicious prayer on his arm, or inscribe it on a palm-leaf and attach it to his wrist, and all his activities will become perfect. ## manushhyeshhu svaM svameva jayaM labhet.h . ekasandhyaM trisandhyaM vaa yaH paThenniyato naraH .. 26 .. ## One who regularly chants this prayer, whether once or thrice (daily), he becomes victorious whether among demigods, demons, or human beings. ## maN^galamaN^galyaM bhuktiM muktiM cha vindati . dvaatri.nshatisahasraaNi pathet.h shuddhaatmanaaM nR^iNaam .. 27 .. ## One who with purified heart recites this prayer 32,000 times attains the most auspicious of all auspicious things, and material enjoyment and liberation are already understood to be available to such a person. ## kavachasyaasya mantrasya mantrasiddhiH prajaayate . anena mantraraajena kR^itvaa bhasmaabhirmantraanaam.h .. 28 .. ## This Kavacha-mantra is the king of all mantras. One attains by it what would be attained by anointing oneself with ashes and chanting all other mantras. ## vinyasedyastu tasya grahabhayaM haret.h . trivaaraM japamaanastu dattaM vaaryaabhimantrya cha .. 29 .. ## Having marked ones body with tilaka, taking aachamana with water, and reciting this mantra three times, one will find that the fear of all inauspicious planets is removed. ## yo naro mantraM nR^isi.nhadhyaanamaacharet.h . tasya rogaH praNashyanti ye cha syuH kukshisambhavaaH .. 30 .. ## That person who recites this mantra, meditating upon Lord Narasimhadeva, has all of his diseases vanquished, including those ofthe abdomen. ## garjantaM gaarjayantaM nijabhujapatalaM sphoTayantaM hatantaM ruupyantaM taapayantaM divi bhuvi ditijaM kshepayantam kshipantam.h . krandantaM roshhayantaM dishi dishi satataM sa.nharantaM bharantaM viikshantaM puurNayantaM karanikarashatairdivyasi.nhaM namaami .. 31 .. ## Lord Narasimha roars loudly and causes others to roar. With His mulitudes of arms He tears the demons asunder and kills them in this way. He is always seeking out and tormenting the demonic descendants of Diti, both on this earth planet and in the higher planets, and Hs throws them down and scatters them. He cries with great anger as He destroys the demons in all directions, yet with His unlimited hands He sustains, protects, and nourishes the cosmic manifestation. I offer my respectful obeisances to the Lord, who has assumed the form of a transcendental lion. ## .. iti shriibrahmaaNDapuraaNe prahlaadoktaM shriinR^isi.nhakavachaM sampuurNam.h .. ## Thus ends the Narasimha-kavacha as it is described by Prahlaada Mahaaraaja in the BrahmaaNDa PuraaNa. ## --