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MADHWA SITES
MADHWA PHILOSOPHY (DVAITA)
RADHE KRISHNA 07-08-2009
MADHWA PHILOSOPHY
Sri Madhvacharys is our loving and worshipful GURU. The Philosophy of Sri Madhawa is "DWAITA VEDANTA". Sri MAdhva is a third Avatar of Shri Vayu Bhagavan.
Prathamo Hanuman Nama Dwitheeyo Bheema Eva cha |
Poornapragna Treetiya thu Bhagavat Karya- saadah ||
He was born near Udipi on Vijayadasamiday in the year 1238 A.D. He took to Sanyasa in his 16 th year and became known as 'Ananda Teertha'. Sri Acharya disappeared, while teaching Aitereya Upanishad Bashya to his disciples, in Ananteswara Temple at Udipi in the year 1317 A.D., He is still alive in the Badrikashram on the Hi,ayas with his Guru Sri Vedavyasa Devaru. The full Biographical details of Sri Madhvacharya are told in "Sri Madhva Vijaya".
The first Avatar of Sri Vayu is Hanuman son of Anjana Devi. His wonderful feats and service to Rama Devaru are described in RAMAYANA.
The second Avatar is Sri Bhimasena, in Dwapara Yuga, Sri Vayu Deva appeared as Bhimasena and played the most important part in the destruction of the enemies of God. In the whole of Mahabharata, Bhimasena is the most important person who never slipped from the path of righteousness and served Sri Krishna.
Thus, he served God as Hanuma in Ramayana, as Bhima in Krishnavatara and as MAdhva, served Lord Vedavyasa Devaru. He is the greatest spiritual benefactor of MAnkind. This isshort, is the story of Avtara Traya.
The Philosophy of Sri Madhwa is simple, easy and very convincing vedanta, called "DVAITA VEDANTA".
To Sri Madhwa, Vishnu is supreme. Vishnu or Lord Sri Hari can be known only through Vedas.
Madhwa philosophy is summerised in the following sloka, attributed to Sri Vyasa Tirtha :-
Sriman Madhwa MATHA
1 . Harih para tarah - Hari is the Supreme Being.
2 . Satyam Jagat - The world is Real, not Mithya or illusion.
3 . Tatvato Bhedah - Difference is Real.
4 . Jeeva Gana Hare ranu charah - All the Jivas are Hari's Servants.
5 . Neecho cha bhavam gatah - with gradation among them.
6. Muktirnaija sukhanubhutih - Mukti is the enjoyment of (the soul's)innate bliss.
7. Amala Bhaktischa tat Sadhanam - pure bhakti is the means of attaining mukti.
8. Akshadi Tritayam pramanam - there are three sources to gain. knowledge namely :-
a. Knowing things through "Eyes and other Indriya Prathyaksha",
b. knowing by inference, "Anumana" , and
c. By Shastras 'Agama". Tru Knowledge of the world can be gained by the above three means. It is "Tritayam".
9. Akhilamnaiyaika Vedyo Harih -Lord Sri Hari can be known by Amna (or, Veda) only. This sloka contains in a nutshell, the essence Dwaita Philosophy.
Sri Madhwacharya has written as many as thirty seven works which are monumental.
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PANCHANGA SRAVANA
The New Year day according to Chandramaana is called YUGADI because the Lord began creation on the first day of Chitra-Masa,Sukla Paksha,Prathama at Sooryodaya and commencement of the Yuga (Yuga-Aadi).
CHITRA MASE JAGADH - BRAHMA SASARJA PRATHAME-HANI |
SHUKLAPAKSHE SAMAGRAM THU THADHA SOORYODAYE SATHI ||
The day begins with Mangala Snana (Oil Bath or Abbhyanga), followed by Devara Pooja by Women.Nivedana and tasting of the mixture of Neen flower, tender neem leaves with a litle bit of tamarind and Jaggery is the age - old Sampradaya on this day. In sahasra-nama the Lord is adored as Yugaadikruth.Kaala means Time.It is also called the name of Paramatma.Kaala brings us good fortune if we care to give respect for Kaala.Giving respect for Kaala means to understand the significance of 'Time' (i.e) to adjust our activities to the tune of its benefical effects. This is the aim and object of Panchanga Sravana.
ONE DAY OF BRAHMA : Krita Yuga Treta,Dwapara and Kali Yuga put together make one Maha Yuga. 71 Maha Yugas make one Manvantaram. 14 Manvantaras make one Kalpa. These 14 Kalpas put together is the DAY TIME for Brahma. Similar period for his night time. Put together make one Day of Brahma. 360 days like this make one year for him. 100 years calculated in this way, as his life period. Out of this already spent 50 years, (i.e) the first half of his life. He is now in his iind half. This is what we say in our daily sankalpa (Aadya Brahma-h; Dwiteeya Para-ardhe). He is now running 51.
we are now in the first day of the 51st year of Brahma. In this first day, the periods of 2 kalpas 6 manvantaras and 27 Maha Yugas have already gone. Also gone are the 3 more ordinary Yugas of krita Yuga Treta and dwapara. At present, we are in 28th Maha Yuga of the 7th Manvantara called Vaivaswatha Manvantara. Hence our conception of Kaala is what we daily repeat in our sankalpa. The present period (during his Ist day in 51st year) is Swta-Varaah Kalpa, Vaivaswatha Manvantara and the first Quarter of Kalki Yuga.
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KESAVA NAMA
1. EEASA NINNA CHARANA BHAJANA ASAI INDHA MADUVENU
DOSHA RASI NASA MADO SRISA KESAVA
2. CHARANU HOKKE NAYYA ENNA MARANA SAMAYADALLI NINNA
CHARANA SMARANA KARUNI SAYYA NARAYANA
3. SODHI SENNA BAVADHA KALUSHA BODHI SAYYA GNANA ENAGE
BHADI SUVA YAMANA BHADHE BIDISO MADHAVA
4. HINDHA NEKE YONI GALALI BHANDU BHANDU NONDHE NAYYA
INDHU BHAVADHA BHANDHA BIDISO THANDHE GOVINDA
5. BRASHTA NENISA BEDA KRISHNA ISHTU MATHRA BEDI KOMBE
BRISHTA RODANE ITTU KASHTA BIDISO VISHNUVE
6. MADHANA NAYYA NINNA MAHIME VADHANA DHALLI NUDIYUVANTHE
HRUDAYA DHALLI HUDHISI SAYYA MADHUSUDHANA
7. KAVITHU KONDU IRUVA PAPA SAVITHU POGUVANTHE MADI
BHAVADHA BADHE YANNU BIDISO THRIVIKRAMA
8. KAMA JANAKA NINNA PREMA DHINDHA PADUVANTHE
NEMA YANAGE PALISAYYA SWAMI VAMANA
9. MODHALU NINA PADHA POOJE ODHAGU VANTHE MADU YANNA
HRUDAYA DHOLAGE SADHANA MADU MUDHADHI SRIDHARA
10. HUSIYA NADI HOTTI HOREVA VISHAYA SHALLI RASIKANENDHU
HUSIGE HAGADHIRO YANNA HRUSHI KESANE
11. BIDHU BAVADHA YENNA JANMA BHADHA NAGI KALUSHA DHINDHA
GEDHU POPA BUDHI THORO PADMANABHANE
12. KAMAKRODHA BIDISI NINNA NAMA JIHVE YOLAGE NUDISO
SRI MAHANU BHAVANADHA DHAMODHARA
13. PANKA JASHA NEENU YANNA MANKU BUDHI YANNU BIDISI
KINKARANNE MADI KOLLO SANKARSHANA
14. YESU JANMA BHADHARENU DHASA NALLAVENO NANU
GHASI MADA DHIRO INNU VASUDEVANE
15. BHUDHI SUNYA NAGI YANNA BHADHA KAYA KUHAKA MANAVA
DHIDHI HRUDHAYA SUDHI MADI PRADHYUMNANE
16. JANANI JANAKA NEENE ENDHU NENEVA NAYYA DHEENA BHANDHU
YANAGE MUKTHI PALISINDHU ANIRUDHANE
17. HARUSHA DHINDHA NINNA SMARISU VANTHE MADO KSHEMA
IRISU CHARANA DHALLI PREMA PURUSHOTHAMA
18. SADHU SANGHA KOTTU NINNA PADHA BHAJAKA NENISU YANNA
BHEDHA MADADHIRO YANNA ADHOKSHAJA
19. CHARU CHARANA THORI YANAGE PARA KANISAYYA KONEGE
BHARAHAKI IRUVA NINAGE NARASIMHANE
20. SANI THARTHA PAPAKALANU KINJI THARTHA PEEDAKALANU
MUNJEDHAGI KALAYA BEKU SWAMI ACHUTHA
21. GNANA BHAKTHI KOTTU NINNA DYANA DHALLI ITTU SADHA
HEENA BUDHI BIDISO MUNNA SRI JANARDHANA
22. JAPA THAPANUSHTANA VILLA KUPUTHA KAMIYADHA YANNA
KRIPAYA MADI KSHAMISA BEKO UPENDRANE
23. MOREYA IDUVE NAYYA NINAGE SARADHI SAYANA SUBHA MATHIYA
IRISO BHAKTHA ROLU PARAMA PURUSHA SRI HARE
24. PUTTISALI BEDA INNU PUTTISADHAKKE PALISUVARIGE
ISHTU MATHRA BEDI KOMBE SRI KRISHNANE
25. SATHYA VADHA NAMAGALNU NITHYA DHALLI PADISUVARIGE
ARTHY INDHA SALAHI DHIRUVA KARTHRU KESAVA
26. MAREYADALE HARIYA NAMA BAREDU ODI KELIDAVARIGE
KAREDU MUKTI KODUVA NELEYADIKESAVA ||
MADHWA DASA PRAKARANA
1. TATVA SANKHYANA
2. TATVA VIVEKA
3. TATVODYOTA
4. VISHNU - TATVA - NIRNAYA
5. KARMA NIRNAYA
6. KATHA LAKSHNA
7. PRAMANA LAKSHNA
8. MAYA - VADA KHANDANA
9. UPADI KHANDANA
10. MITHYA - TVA - ANUMANA KHANDA GEETA PRASTHANA
11. GEETA BHASYA
12. GEETA TATPARYA V E D A
13. RIG - BHASYA D A S A U P A N I S H A D S
14. ISAVASYA UPANISHAD BHASYA
15. KENA - UPANISHAD BHASYA
16. KATAKA - UPANISHAD BHASYA
17. SHAT - PRASNA UPANISHAD BHASYA
18. ATHARVANA UPANISHAD BHASYA
19. MADUKYA UPANISHAD BHASYA
20. THAITHIRIYA UPANISHAD BHASYA
21. CHANDOGYA UPANISHAD BHASYA
22. AITAREYA UPANISHAD BHASYA
23. BRIHADARANYAKA UPANISHAD BHASYA SOOTRA - PRASTHANA
24. BRAHMA SOOTRA BHASYA
25. ANU BHASYA
26. ANU VYAKHYANA
27. NYAYA VIVARANA
O T H E R W O R K S
28. TANTRA SARA SANGRAHA
29. DWADASA STOTRA
30. YATI PRANAVA KALPA
31. JAYANTI NIRNAYA
32. NARASIMHA NAKHA STUTI
33. BHAGAVATA TATPARYA
34. MAHABHARATHA TATPARYA NIRNAYA
35. SADACHARA SMRITI
36. YAMAKA BHARATA
37. SRI KRISHNAMRITA MAHARNAVA
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SALIGRAMA
1. Is Saligrama in the form of black stone only ?
Yes. Mostly black stone only. Reddish black are also there, but they are very rare. Red Saligrama are not worshipped in houses.
2. Is it available at gandaki river in nepal only or else where also ?
In gandaki river only.
3. Does it have the symbol of sudarshana chakra or other holy weapons of lord vishnu?
Chakra symbol only. No other symbols.
4. Is it a naturall formation or impression of any river worm or insect due to passage on the black stone or it used as a shell by the insect ?
It is not a stone-formation by nature. The chakras on the stones are formed by the river worms called Vajra-keeta. Its teeth/nails are said to be harder than granite stone. The chakra formation is found not only on the outer surface of the Saligrama.
There are chakras inside Saligrama also. This can be seen through the hole or holes on the Saligrama with the aid of torch light. The holes are termed as vadana (mouth). Chakras can be seen inside these holes. At the very face of this chakra one can confirm or suspect whether a particular Saligrama is original or duplicate.
The Vajra keeta worms drill the stones, get inside and live there. During their stay inside the stones, they cause these chakras. Similarly outside Chakras also are caused by the worms only. Saligrama are used as living place by the worms not used as shells.
The puranic declaration is that the Lord Himself causes these chakras in the guise of worms. He reveals His presence in Saligrama through the Chakras. Because He is already present there by his own choice, We do not perform any pratishta-ritual for Saligrama just as we do for other idols.
There are also some normal size, small and very small size Saligramas with no hole and ni chakra. They look like mere black stones. But if you hold it against the lamp and look through the stone, you will be surpraised to find it is transparent. That is, the reddish light will be visible insid the stone. These Saligramas are called Ratna Garbha. They are very rare.
5. Is it a fact that more number of chakras in a Saligrama represnet its significance ?
No such significance. A Saligrama with one or two chakras is as powerful as the one with a dozen chakras. A Saligrama with 7 holes and 14 chakras is known as Ananta Padmanabha Murthy. 2 holes and 4 chakras is Narayana Murthy and so on. All the Murthys are of the same power.
6. Is it a coincidence of the availability at river Gandaki is not the abode of Shiva.
7. Any other mythological background to substantiate the prevalence of such stones deserve worship as the manifestation of Lord Vishnu ?
Of the 18 Puranas, a good number of them, under different contexts, proclaim the mahima of Saligrama as Vishnu pooja. They also proclaim that the White stones ashore at Dwaraka is as powerful as Saligrama. These white stones are called : "CHAKRANIKA". This is to be kept in pooja along with Saligrama, proclaims the Purana.
SALIGRAM SHILA YATRA, YATRA DHVARAVATHI SHILA |
UBAYO SANKHMO YATRA, YATRA MUKTHRNASAMSHAYAHA ||
8. Is any size prescribed for the worship in the daily puja by Madhwas? It is learnt that abnormal sizes should be kept in the Temples/Mutts etc.
Yes. The size recommended for the puja in the house is the smaller ones which can be accommodated in the closed fist. Abnormal ones are to be kept in the Temples/Mutts etc.
9. Is it true that Saligrama should not be kept in the house without daily Abusheka ?
The emphasis is only to stress the point that you should not be lazy and miss Saligrama Puja for too long a period on False excuses. It is not to ask you do away with Saligrama on grounds of imaginary problems.
10. Are Saligramas worshipped exclusively by Madhwas or by others also ?
Iyengars do Saligrama Puja as also some of the Vadama Iyers who wear Gopichandana.
NARASIMHA AVATARA
1. This Avatara clears Parikshit's doubt about the patiality of the Lord to the Devas and cruelty to the Asuras. The Lord has no Vaishamya Nair -Ghrinya.
2. The Avatara indicate that He is the sole independent Reality and is in need of none else for his Incarnation. He is the swatantra Tattwa and all others are Aswatanta.
3. The Lord is willing to put up even the offences committed against the cows. Vedas and Brahma-Gyanis, but the moment the offender lays his hand on a true devotee like Prahlada. He would incarnate to quell the offender and protect the Bhakta.
4. The Lord , in running to help His Bhakta, does not mind the place, the form, the manner or any thing. He chose to appear in pillar in the terrifying man-lion form. To a Bhakta, His kindness knows no bounds.
5. In this Avatara , He indicates He has both the attributes: Bhagya-Krit and Bhaya-Narasimhana, He was horrifying to the wicked and tender to the devotee at the sametime.
6. The Lord is unkind to the Taamisic souls and graceful to the satwic ones. He is compassionate towards the souls thta are good by nature but go astra occasssionally due to Kali Aavesa, inspired by another wicked soul which tenants and tempts them. This is the doctrine of JEEVA - DWAYA - SAMAAVESA, as seen in sisupala, He killed the Aasuric soul who co-existed with Sisupala and used his tongue only to variedly vilify and abuse the Lord. The Lord protected the Saatwic Sisupala and gave him Moksha and destroyed the indwelling demon.
7. This Avatara proves that the Lord can never be attained by hatred (Dvesha) as it apparently sounds from the Sloka in Bhagavata :-
GOBYAHA KAMAADH , BHAYADH KAMSAHA ,
DWESHADH CHOUDHYADHAYO NRUPAHA :|
8. The Lord is accessible only to pure Bhakti as incarnated in practice by Prahlada.
9. The doctrine of JEEVA _ TRAI - VIDHYA (3 - variety - Jeevas) is also exemplified in this tale. No persuation, No miracles effects any change in the attitude of Hiranyakasipu. This is enough evidence for
the immutable nature of the souls.
10. Narada feels that this story of Prahlada makes Yudhishtra happy. Yudhishtra is honoured because in his home the Lord dwells in the form man as his helpmate, as his friend, beloved and advises.
PITHRU KARMA
1. Pithru Yagnya gives phala quicker than Deva Yagnya.
2. Taamasa Yagnya is the one performed disregarding the vidhi (Rule), the one performed without mantra, without Dakshina and with Asura Anna.
3. Hundred Vipra-Bhojanam is equal to a Vishnu - Pratishta.
4. Dakshina should be four times of the value of the Bhojana offered.
5. Even though one is not an Adhikari (elgible) for Pithru Yagnya, (that is, even though one's parents are living), he too should KNOW the Yagnya necessarily ( to help others in need).
6. BRAHMA YAGNYA is a daily item. This isjust to offer one Uddharni of water in the name of late parents who had sacrified so much for our sake in our childhood.
7. PITHRU - GANAS. Who are they?. What they do? Thei doings are only "Taat - Kaalika" (limited to a particular time and action). For more details, refer Mahabharata Tatparya Nirnaya. Dhritarashtra was abused by Bheema. Vidura explains its significance. Vidura's words are worth keeping in our hearts (also of Pandavas).
8. WHO IS A SON ?
JEEVATHO VAKYA-KARANADH, PRATHYABDHAM BHURIBHOJANAM |
GAYAYAM PINDADHANAADH THRIBIHI PUTRASYAPUTRATHA ||
He is a true son who respects the words of his parents,
One who offers sumptous food to as many persons as possible on the annual cermony day,
And the one who offers Pinda in Vishnu Paada at Gaya.
THE WAY OF INVITING a Brahmana for Shraadha. It is known as Aamantrana. This invitation should be extended with humanity and with the utmost respect to the Brahmana. One should go to Brahmana's house, offer Namaskara to him and request him to come on such and such date for Sraadha. Invitation should not be extended casually, on the road side or in the market place: not even over telephone. The point is that the Annual Pithru-Karya begins with this work and it must start with all the good wishes of men and Gods.
10. "APA - HATAASURA RAKSHAAH". Chanting this sloka, Tila (gingelly) is sprinkled at the start of the cermony. This should be done facing the south because Pithrus come from that direction.
11. The Brahmanas are duty bound to pronounce Asirvada with all their heart to the Yajamana. If they fall in this, Punishment will be waiting for them.
12. Yama Loka is fearful Not to a PUNYAVAN but only to a SINNER who fails in his duties to his parents.
13. Even after performing Pithru Karya at Badri, the performance of Annual Cermony of parents every year as usual is ABSOLUTELY ESSENTIAL.
SUMADHWA VIJAYA
Sri Sumadhva Vijaya is one of the finest 'MAHA KAVYAS'expalining the Life history of Sri Madvacharya. It was composed by Sri Narayana Pandithacharya, son of Sri Trivkrama Pandithacharya, the holy convert and staunch disciple of Sri Acharya. Madhva Vijaya has many extrodinary and unique features. It is an athentic biography
of Srimad Acharya written by a contemperory pandit, who was serving as Liberation to Sri Madhwa.
Sri Sumadhva Vijaya's glory does not stop by merely stating as Maha Kavya and as explaining the biography of Srimad Acharya. As a matter of fact, glory and sacredness lie in the truth, that this unique work gives the meaning of many Sutrs (ashorism), Upanishad Texts, Gita verses while explaining the incidents of the life of Srimad Acharya. I humbly appeals to the readers to note that the life of Srimad Acharya is not in par with any other great person, as seen ordinarily in biographical works. As a matter of fact it is unique, extrodinary and divine in many ways. Each and every action of Srimad Acharys or any incident connected with him is only an elucidation of vedic truths. Not a single incident or narration goes with out deep philosophical truth embodded in it.
This humble author in present series of article tries to place before the readers such important aspects, to understand the glories of Sri Madhva Vijaya which has no parrallel at all.
Significance of the verse 42 in the 9 th canto (sarga) and the fourth sutra of the Adhyaya in the first pada:-
Sumadhva Vijaya 9 - 42
Brahma Sutrs 4 - 1 - 4 /center>
Meaning :
Srimad Acharya by his holy umblemish touch of the Idol of Lord Sri Krishna, the prsence of the Lord in the said Idol grew so vast that even 30 wrestlers with lot of physical strength were unable to move it. Such an Idol of Krishna was carried away effortlessly by Srimad Acharya with smiling face and was installed later (at Udipi).
Story behind the Incident :
A small ship which started from Gujrat - Dwaraka was caught in high tides near Malpi. The sailors were unable to manage the course of the ship which was about to sink while reaching the shore. They loudly cried for help. Srimad Acharya was performing pooja to Sri Moolarama at that time near the shore. He waved the saffron cloth and saved the ship and the sailors from the high seas. Naturally on rewaching the shore safely, they prostrated before Sri Acharya and begged something to be accepted in token of their lives, ship and proprty being saved. But Srimad Acharya pointed out a gopi stone to be given. The sailors were all surpraised since such stones were carried by them in the ship to adjust the weightage of balance and
they have no value at all to be given as a present. But Srimad Acharya wanted only that which was brought from the effortlessly by a young boy.
Srimad Acharya cleaned the gopi stone and to the utterjoy of all assembled, a beautiful idol of Lord Krishna was found inside. Srimad Acharya did abisheka and pooja to the said idol and by his touch invoked the presence of Paramatma therein to a greater extent. Then after the pooja was over, the Idol was to be carried to Udipi for installation and for building temple. Even 30 very strong persons with great physical strength could not make it move. The same Idol with coverage of Gopi stone was effotlessly carried from the ship to the shore by a young boy earlier.
Why such a change ? What is the philosophical truth and implications of this incident?
This establishes that the Idol or the prathika is different from God. God and Vigraha are not identical. If it were so, this incident cannot be explained satisfactorily. Under the vishitadwaita school, there is a rule called "Archa-vathara" which means identity of God and Vigraha is admitted. Five such places are pointed out and important among the mare. Tirupathi Moola Vigraha and Utsava Moorthy of Srirangam Temple, Sri Ranganatha. But such concept of "Archa-vathara" has too many defects and is opposed to many authorities, reason and logic. To establish, the proper aspect of PRESENCE (Sannidyam) in the Idol the particular incident has taken
which is an explanation of the Sutra.
In the case of the Symbol, it should not be contemplated as Atman(The Lord). For He is not the Symbol but He is Present in the symbol. From a wrong notion that may be caused by the words of such texts as "Meditate on Nama as Brahman but is to be contemplated as present in the symbol.This is also said in Brahman Tarka."From Nama to Prana both being spokenof in the nominative case ( as identical), the dull witted may mistake and identify Naman etc.,with Brahman. Only the presence of Brahman in naman and other symbols is meant to be declared by the passage. Accordingly the
words in the nominative case are taken to be in the locative case (7 th case) for the nominative case stand for all the cases.
So this incident in Srimadhva Vijaya clarifies and establishes that :-
1. The Idol is defferent from God.
2. God is only present in the Idol.
3. The odctrine of Archavathara is not correct.
4. The Krishna idol which was carried on by a small boy
earlier could not be taken even 30 strong, physical, muscular wrestlers, since the presence of God was abundant that when Srimad Acharya did pooja and established this aspect.
5. For Srimad Acharya , who is a Ekantha Bhaktha,
it was not difficult and he easily carried the idol to Udipi.
DVAITA VEDHANTHA
An Independent spritual being who is perfect in every way is the core of all existance. He is Purusottama, the Supreme Person, Narayana. The entire vedantic philosophy of Sri Madhva centre round this fundamental concept. In the world of experience there are everywhere astonishing signs of design and purpose pointing to an intelligent source. Modern science, both biological and physical, affords ample evidence for this. "My religion", says the eminent physieist, Einstein, "consists
of a humble admiration of the illimitable superior sprit who reveals Himself in the slight details we are able to perceive with our frail and feeble minds. That deeply emotional conviction of the presence of a superior reasoning power, which is
revealed in the in comprehensible univers forms my idea of God".
Here it is pertinent to examine the implications of the pregnant statment by one of the greatest physicists of all times, if not the greatest. Notice the expression the 'illimitable sprit who reveals Himself'. To me the use of the word Himself with a
capital 'H' is most significant. Behind this world we perceive there is a personal being, to whom we have to trace the wonder discovers by experimentation and mathematical reasoning. Whether Einstein had a personal being in mind is more than doubtful, but his words unmistakably imply the existance of such a being, Again there are the words 'a superior reasoning power'. Reasoning must belog to a person who reasons. Surely there can be noreasoning without a reasoner. Again notice
the language in which he refers to the mental power of the greatest physicists in comparison with the reasoning power of the 'the superior spirit' he is thinking of.He says 'our frail and feeble minds'. The superior power or spirit is far above the subtlest human reasoner.
Now What does Acharya Himself say ?
Bahu-chitra-jagad-bahudha karant |
Para-shati-rananta-gunah Paramah ||
The supreme Being is endowed with exalled powers and numorous eminent attributes for He has created this extremely wonderful world of infiniti variety'. What the modern man of science was dmly the Acharya saw inwardly with crystal clearness centuries ago when science in the modern sence of that word was unknown.
The world open to our inspection is reality is real but its reality is rooted in God. This idea Madhva conveys to us by saying that tattva (reality) is twofold one, Independent Reality and the other, dependent. There is only one independent Reality
and all else is dependent on this single self-dependent Being Dependence does not simply non-difference in any form. The world of sentient and insent entities is separate from God but is entirely dependent on Him. The world cannot exist in any
form without the sustaining presence of the God with in. In all forms of materialsm the reverse is the case, that is, matter is fundamental and all phenomena, both physical and mental, are the effects of its modification.
Inview of what has been said above it is obvious that it would be wrong to say that Madhva's school of thought is more materialistic than others. On the other hand it is out and out spiritual as according to it the ground of all existance is a
Supreme Intelligent Being. If by 'materialistic ' is meant that the religion of Madhva has the tendency of turning the mind of man towards the material things of life the answer is that this is not so. On the other hand it has the effect of
spiritualising life. It is clear to all those he draws inspiration from the Gita and in many places has declared that this system agrees in all respects with what Krishna has taught Arjuna in it. The following are the words of Krishna addressed to
Arjuna:-
Ye hi samsparshaja bhoga, duhkka - yonaya yeva te,
Adyanta vantah kaunteya nateshu ranante budha"-h
O| son of Kunti, pleasures that result from sense contact have a beginning and hence are only the source of misery. The wise person does not delight in them".
Tani sarvani samyamya- yukta asita mat - para - ha'
Vashe hi yasyen -dri - yani-tasya prajna pratishtita".
Having controlled all the senses and knowing Me as the highest, let one stay with mind fixed on Me. Verify his spiritual vision is firm whoses senses are under his control'.
The dvaita philosophy of Madhva stands for a way of life based on a true conception of the glory of God. The yogin is he who has realised that the world that he lives in is thetheatre in which God has pleased him to play his due part and serve God with loving devotion believing that such devoted service is the highest form of worship. Dvaita Vedanta does not ask the aspirant to shun the world, rather it teaches that he should play his part in it and thus serve the purpose for which he is
given life and oppurtunities. This is what Lord Krishna teaches Arjuna:
Yatah pra-vrittir-bhuta-nam yena-sarva-midam taram |
Sva-karmana tam-abhyarchya, siddhim Vidati manavaha ||
From whom is the activity of all being and whom all this is pervided worshipping Him by performing one's enjoined duty one attains beatitude'.
It is evident from the following words of Sri Madhva that his message is identical with that Sri Krishna in the Gita:
Kuru bhukshva cha karma nijam niyatam
hari - pada vinamra -- dhiya satatam
Hari - reva paro hari - reva guruhu
hari - reva Jagat - Pitru - Matru - Gati-hi
With mind ever firmly fixed on the feet of HAri do your appointed task and enjoy what is assigned to you by Him. Hari is indeed the most High. He is the Father and Mother (of all) and the ultimate goal to be reached'.
Madhva lived just as he has asked us to live. He performed all the duties prescribed for his order of sannyasinis, travelled throughout the land from Kanya-Kumari in the south to the snow bound summits of the Himayas in the north teaching his system of Vedanta and holding discussions with people of all shades of opinion with the object of proclaiming the religion he believed to be the true one.
Is it too much to saythat India wants now , as ever, this practical philosophy of MADHVA which teaches that religion is divorced from life ?
Sovenir, " Sri Ananda Thirtha " , Sri Vyasaraja Mutt 1990
GURU PARAMPARA
GURU PARAMPARA : SRI UTTARADI MUTT
1.SRIMAD ANANDA TIRTHARU BADRI PRAVESA MAGHA SUD NAVAMI
2.SRI PADMANABHA TIRTHARU NAVA BRINDAVANA KARTHIKA BAH CHATURDASI
3.SRI NARAHARI TIRTHARU HAMPI PUSHYA BAH SAPTHAMI
4.SRI MADHAVA TIRTHARU MANNUR (MANIPUR)BHADRAPADA AMAVASYA
5.SRI AKSHOBYA TIRTHARU MALKHEDA MARGHA BAH PANCHAMI
6.SRI JAYA(TEEKA) TIRTHARU MALKHEDA ASHADA BAH PANCHAMI
7.SRI VIDYADHIRAJA TIRTHARU YARAGHOLA VAISAKHA SUD TRITEEYA
8.SRI KAVINDRA TIRTHARU NAVA BRINDAVANA CHAITRA SUD NAVAMI
9.SRI VAGEESHA TIRTHARU NAVA BRINDAVANA CHAITRA BAH CHATURTI
10.SRI RAMACHANDRA TIRTHARU YARAGHOLA VAISAKHA SUD SHASTI
11.SRI VIDYANIDHI TIRTHARU YARAGHOLA KARTHIKA BAH CHATURTI
12.SRI RAGHUNATHA TIRTHARU MALKHEDA MARGHA BAH TRITEEYA
13.SRI RAGHUVARYA TIRTHARU NAVA BRINDAVANA JYESHTA BAH TRITEEYA
14.SRI RAGOOTHAMA TIRTHARU THIRUKOVILUR PUSYA SUD EKADASI
15.SRI VEDAVYASA TIRTHARU PENUKONDA CHAITRA SUD TRITEEYA
16.SRI VIDYADEESHA TIRTHARU EKACHAKRANAGAR PUSHYA BAH CHATURDASI
17.SRI VEDANIDHI TIRTHARU PANDHARPUR KARTHIKA SUD EKADASI
18.SRI SATYAVRATA TIRTHARU SANGLI PHALGUNA SUD SASHTI
19.SRI SATYANIDHI TIRTHARU NIVRITT SANGAMA MARGHA SUD DASAMI
20.SRI SATYANATHA TIRTHARU VEERACHOLAPURAM MARGHA SUD EKADASI
21.SRI SATYABINAVA TIRTHARU NACHIARGUDI JYESHTA SUD CHATURDASI
22.SRI SATYAPOORNA TIRTHARU KOLAPUR JYESTA BAH DWITEEYA
23.SRI SATHYAVIJAYA TIRTHARU AARANI CHAITRA BAH EKADASI
24.SRI SATYAPRIYA TIRTHARU MANAMADURAI CHAITRA SUD TRIYODASI
25.SRI SATYABDHA TIRTHARU SAVANOOR PHALGUNA BAH PRATIPADA
26.SRI SATYASANDHA TIRTHARU MAHISHI JYESTA SUD DWITEEYA
27.SRI SATYAVARA TIRTHARU SANTHEBENNUR SRAVANA SUD SAPTHAMI
28.SRI SATYADHARMA TIRTHARU HOLEHONNUR SRAVANA SUD TRIYODASI
29.SRI SATYASANKALPA TIRTHARU MYSORE ASHADA POORNIMA
30.SRI SATYASANTHUSHTA TIRTHARU MYSORE PHALGUNA AMAVASYA
31.SRI SATYAPARAYANA TIRTHARU SANTHEBENNUR ASWINA SUD SAPTHAMI
32.SRI SATYAKAMA TIRTHARU ATHAAKUR PUSHYA BAH SASHTI
33.SRI SATYESHTA TIRTHARU AATHAKUR BADHRUPADASUD EKADASI
34.SRI SATYAPARAKRAMA TIRTHARU CHITTAPUR ASWINA SUD ASHTAMI
35.SRI SATYAVEERA TIRTHARU KORALAHALLI KARTIKA SUD ASHTAMI
36.SRI SATYADHEERA TIRTHARU AATHAKUR JYESHTA BAH NAVAMI
37.SRI SATYAGNANA TIRTHARU RAJAMUNDRI CHAITRA SUD EKADASI
38.SRI SATYADYANA TIRTHARU PANDHARPUR CHAITRA SUD ASHTAMI
39.SRI SATYAPRAGYA TIRTHARU AATHAKUR CHAITRA SUD ASHTAMI
40.SRI SATYABHIGYA TIRTHARU RANEBENNUR PUSHYA BAH ASHTAMI
41.SRI SATYAPRAMODA TIRTHARU THIRUKOILUR KARTHIKA SUD TRITIYA
PRESENT PITATHIPATHI
SRI SRI SATYATMA THIRTHARU
GURU PARAMPARA : SRI VYASA RAJA MUTT
1.SRIMAD ANANDA TIRTHA BADRI PRAVESA MAGHA SUD NAVAMI
2.SRI PADMANABHA TIRTHA NAVA BRINDAVANA KARTHIKA BAH CHATURDASI
3.SRI NARAHARI TIRTHARU HAMPI PUSHYA BAH SAPTHAMI
3.SRI NARAHARI TIRTHA HAMPI PUSHYA BAH SAPTHAMI
4.SRI MADHAVA TIRTHA MANNUR (MANIPUR)BHADRAPADA AMAVASYA
5.SRI AKSHOBYA TIRTHA MALKHEDA MARGHA BAH PANCHAMI
6.SRI JAYA(TEEKA) TIRTHA MALKHEDA ASHADA BAH PANCHAMI
7.SRI VIDYADHIRAJA TIRTHA ERAGHOLA VAISAKHA SUD VAISAKA
2.SRI NARAHARIAYANA TIRTHARU SANTHEBENNUR ASWINA SUD SAPTHAMI
8.SRI RAJENDRA TIRTHA ERAGHOLA VAISAKA SUD PURNIMA
9.SRI JAYADWAJHA TIRTHA ERAGHOLA KARTHIKA SUD PURNIMA
10.SRI PURUSHOTTAMA TIRTHA APPOOR CHAITRA SUD PRATHIPADA
11.SRI BRAHMANYA TIRTHA APPOOR VAISAKA BAH DWADASI
12.SRI VYASA RAJARU NAVA BRINDAVANA PHALGUNA BAH CHATURTI
13.SRI SRINIVASA TIRTHA NAVA BRINDAVANA VAISAKA BAH PANCHAMI
14.SRI RAMA TIRTHA NAVA BRINDAVANA AWIJITHA SUD CHATURDASI
15.SRI LAKSHMIKANTHA TIRTHA PENUKONDA SRAVANA SUD SAPTAMI
16.SRI SRIPATHI TIRTHA VELLORE ASADHA SUD DWADASI
17.SRI RAMACHANDRA TIRTHA RAYA VELLORE MARGASIRSHASUD TRITIYA
18.SRI LAKSHMIVALLABHA TIRTHA VELLORE PUSHYA SUD PANCHAMI
19.SRI LAKSHMINATHA TIRTHA SRIRANGAM SRAVANA SUD DWADASI
20.SRI LAKSHMIPATHI TIRTHA SRIRANGAM KARTHIKA SUD EKADASI
21.SRI LAKSHMINARAYANA TIRTHA BADRIKASRAMA KARTHIKA SUD TRIYODASI
22.SRI RAGHUNATHA TIRTHA TIRU MAKKADALU ASADHA SUD CHATURTHI
23.SRI JAGANNATHA TIRTHA KUMBAKONAM PUSHYA SUD DWITIYA
24.SRI SRINATHA TIRTHA TIRU MAKKUDALU PUSHYA SUD CHATURTHI
25.SRI VIDYANATHA TIRTHA KUMBAKONAM VAISAKA SUD EKADASI
26.SRI VIDYAPATHI TIRTHA KUMBAKONAM VAISAKA SUD CHATURTHI
27.SRI VIDYA VALLABHA TIRTHA TIRU MUKKUDALU MARGASIRSHASUD NAVAMI
28.SRI VIDYAKANTHA TIRTHA SOSHALAI JYESHTA SUD NAVAMI
29.SRI VIDYANIDHI TIRTHA SOSHALAI ASADHA BAH EKADASI
30.SRI VIDYAPOORNA TIRTHA SOSHALAI SRAVANA SUD SASHTI
31.SRI VIDYA SRI SINDHU TIRTHA SOSHALAI ASADHA SUD ASHTAMI
32.SRI VIDYA SRIDHARA TIRTHA SRIRANGAM CHAITRA BAH CHATURDASI
33.SRI VIDYA SRINIVASA TIRTHA SOSHALAI VAISAKA SUD CHATURTHI
34.SRI VIDYA SAMUDRA TIRTHA SOSHALAI KARTHIKA SUD DWITIYA
35.SRI VIDYA RATNAKARA TIRTHA SOSHALAI VAISAKA BAH NAVAMI
36.SRI VIDYA VARITHI TIRTHA SRIRANGAM BHADRAPADA BAH PANCHAMI
37.SRI VIDYA PRASANNA TIRTHA SOSHALAILORE MARGASIRSHASUD PAURNIMA
38.SRI VIDYA PAYONIDHI TIRTHA TIRU MUKKADALU EASWARA BAH DASAMI
PRESENT PITATHIPATHI
SRI SRI VIDYA VACHASPATI THIRTHARU
GURU PARAMPARA :
SRI RAGHAVENDRA SWAMIGALA GURU
1.SRIMAD ANANDA TIRTHA BADRI PRAVESA MAGHA SUDNAVAMI
2.SRI PADMANABHA TIRTHA NAVA BRINDAVANA KARTHIKA BAH CHATURDASI
3.SRI NARAHARI TIRTHA HAMPI PUSHYA BAH SAPTHAMI
4.SRI MADHAVA TIRTHA MANNUR (MANIPUR)BHADRAPADA AMAVASYA
5.SRI AKSHOBYA TIRTHA MALKHEDA MARGHA BAH PANCHAMI
6.SRI JAYA(TEEKA) TIRTHA MALKHEDA ASHADA BAH PANCHAMI
7.SRI VIDYADHIRAJA TIRTHA YARAGHOLA VAISAKHA SUD TRITEEYA
8.SRI KAVINDRA TIRTHA NAVA BRINDAVANA CHAITRA SUD NAVAMI
9.SRI VAGEESHA TIRTHA NAVA BRINDAVANA CHAITRA BAH CHATURTI
10.SRI RAMACHANDRA TIRTHA ERAGHOLA VAISAKHA SUD SHASTI
1.SRIMAD ANANDA TIRTHA BADRI PRAVESA MAGHA SUD NAVAMI
11.SRI VIBHUDENDRA TIRTHA TIRUNELVELI MARGHA BAH NAVAMI
12.SRI JITAMITRA TIRTHA SHIVPUR MARGHASIRSA AMAVASI
13.SRI RAGHUNANDA TIRTHA HAMPI KARTI BAH ASHTAMI
14.SRI SURENDRA TIRTHA MADURAI PUSHYA SUD DWADASI
15.SRI VIJAYENDRA TIRTHA KUMBAKONAM JYESHTA BAH TRAYODASI
16.SRI SUDEENDRA TIRTHA NAVA BRINDAVANA PHALGUNA BAH DWITIYA
17.GURU SARVA BHOWMA SRI RAGHAVENDRA TIRTHA MANTRALAYA SRAVANA SUD DWADASI
18.SRI YOGEENDRA TIRTHA SRIRANGAM MAGHA SUD DASAMI
19.SRI SURINDRA TIRTHA MADURAI JYESHATA SUD DWITIYA
20.SRI SUMATEENDRA TIRTHA SRIRANGAM ASHVIN BAH SAPTAMI
21.SRI UPENDRA TIRTHA SRIRANGAM MARGHA BAH ASHTAMI
22.SRI VADEENDRA TIRTHA MANTRALAYA JAISH SUD NAVAMI
23.SRI VASUDENDRA TIRTHA KENCHANGUDI ASHVIN BAH SAPTAMI
24.SRI VARADENTRA TIRTHA PUNE ASHADA SUD SASHTI
25.SRI DHIRENDRA TIRTHA HOSERETTI PHALGUNA SUD TRAYODASI
26.SRI BHUVANENDRA TIRTHA RAJAVLLI VAISAKA BAH SAPTAMI
27.SRI SUBHODENDRA TIRTHA NANJANGUDU CHAITRA BAH TRITIYA
28.SRI SUJANENDRA TIRTHA NANJANGUDU KARTIH BAH ASHTAMI
29.SRI SUGYANANENDRA TIRTHA NANJANGUDU SRAVANA BAH CHATURTHI
30.SRI SUDARMENDRA TIRTHA MANTRALAYA PUSHYA BAH PANCHAMI
31.SRI SUGUNENDRA TIRTHA CHITTOOR MARGHA SUD PURNIMA
32.SRI SUPAGNANENDRA TIRTHA NANJANGUDU MARGHA BAH SASHTI
33.SRI SUKRUTEENDRA TIRTHA NANJANGUDU ASHVIN SUD DASAMI
34.SRI SUSHEELENDRA TIRTHA HOSERETTI ASHADA SUD TRITIYA
35.SRI SURVATEENDRA TIRTHA MANTRALAYA VAISAKA SUD DWADASI
36.SRI SURYAMEENDRA TIRTHA MANTRALAYA PUSHYA SUD DWITIYA
37.SRI SUJAYEENDRA TIRTHA MANTRALAYA MAGHA SUD CHATURTHI/CENTER>
PRESENT PITATHIPATHI
SRI SRI SUSHMEENDRA TIRTHA
GURU PARAMPARA :
SRI SRIPADARAJA MUTT GURU PARAMPARA
1.SRIMAD ANANDA TIRTHA BADRI PRAVESA
2.SRI PADMANABHA TIRTHA NAVA BRINDAVANA
3.SRI LAKSHMIDHARA TIRTHA
4.SRI SANKARSHANA TIRTHA
5.SRI PARASURAMA TIRTHA
6.SRI AADHI RAJA TIRTHA
7.SRI SATHYAVRATHA TIRTHA
8.SRI SWARNAVARANA TIRTHA SRIRANGAM
9.SRI SRIPADARAJARU MULUBHAGALU
10.SRI HAYAGRIVA TIRTHA MULUBHAGALU
11.SRI SRIPAPATHI TIRTHA
12.SRI SRIDHARA TIRTHA MULUBHAGALU
13.SRI GOPALASWAMI TIRTHA
14.SRI UDDANDA RAMACHANDRA THIRTHA PENUKONDA
15.SRI RAGHUNATHA TIRTHA
16.SRI LAKSHMI MANOHARA TIRTHA ODAPALLI (ERODE)
17.SRI LAKSHMIPATHI TIRTHA
18.SRI LAKSHMINATHA TIRTHA ABBOORU
19.SRI LAKSHMIKANTHA TIRTHA VENGERE
20.SRI SRIKANTHA TIRTHA NANGALLI
21.SRI SRINIDHI TIRTHA ODAPALLI (ERODE)
22.SRI TEJONIDHI TIRTHA
23.SRI YOGANIDHI TIRTHA
24.SRI VIDYANIDHI TIRTHA ODAPALLI (ERODE)
25.SRI GNANANIDHI TIRTHA SRI RANGAPATTINA
26.SRI GUNANIDHI TIRTHA TAAYURU (MATTUPURAM)
27.SRI GUNASARANIDHI TIRTHA MULUBHAGALU
28.SRI PRAGNANIDHI TIRTHA MULUBHAGALU
29.SRI SUBHODHANIDHI TIRTHA MULUBHAGALU
30.SRI VAIRAGYANIDHI TIRTHA MULUBHAGALU
31.SRI SUGYANANDHI TIRTHA MULUBHAGALU
32.SRI SUGUNANIDHI TIRTHA BHAVANI
33.SRI SUDHINIDHI TIRTHA ODAPALLI (ERODE)
34.SRI MEDHANIDHI TIRTHA ODAPALLI (ERODE)
35.SRI DAYANIDHI TIRTHA MULUBHAGALU
36.SRI SATYANIDHI TIRTHA MULUBHAGALU
37.SRI VIJAYANIDHI TIRTHA MULUBHAGALU
PRESENT PITATHIPATHI
SRI VIGYANANIDHI THIRTHA
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SRIMADH BHAGAVATAM
RADHE KRISHNA 06-08-2009
SRIMADH BHAGAVATAM
OM NAMO BHAGAVATE VASUDEVAYA
INTRODUCTION
This home page describes about SRIMAD BHAGAVATAM , SRIMAD RAMAYANAM, MAJOR UPANISHADS , MINOR UPANISHADS , SRIMAD MAHABHARATHAM and SRIMAD BHAGAVAT GITA.
SRIMADH BHAGAVATAM
This Home page describes brief about the above chapters and gives the contents of the PURANAS and tells about that as a whole.
The Jivatma gets human body and mind, after having been embodied in eightyfour lakhs of inferior births. Prior to the Jivatma acquiring this body, he had undergone births and deaths and births and deaths, as trees, insects, worms, beasts and assumed many other bodies like those of bugs and buffaloes and bees and beetles. At long last, by the grace of GOD, he come to acquire a human body. To acquire a human body again after death, he has to undergo another long cycle of births and deaths through various unpleasant vicissitudes. Thus , our life as a human being, is preceded by and succeeded by, many many years of innumerable other lives.
The main purpose of this rare and prcious life as a human being, should be to know, who we are and to realize the Self and thereby, cut off all sorrows at one stroke. This is not possible in any other life, because, among all creatures, man alone has the wonderful equipment of the intellect with its great potentiality developed to the highest.
THE ORIGIN OF THE BHAGAVATA
1. First of all, Bhagavata had its origin from Bhagavan Himself when he told to Brahma sitting in the lotus of his navel in four verses called the cathussloki Bhagavata (II-9).
2. Brahma communicated the Bhagavata he heard from Bhagavan, to his son Narada (II-5).
3. Narad communicated it to Vyasa Maharshi (I-4,5,6,7).
4. Vyasa complied the Bhagavata and taught it to his son, Suka (I-3 and II-1).
5. Suka gave discourses in Bhagavata in seven days to King Parikshit on the banks of the Ganges (I-3).
6. Suta who was in the assembly of rishis along with Parikshit, heard it from Suka and gives a discourse in the assembly of Rishis to the chief listner Saunaka at Naimisaranya.
Vyasa ha written the Bhagavata, as spoken by Suta to Saunaka at Naimisaranya. Suta was merely reporting what Suka said to Parikshit.
Suka himself traces another origin of Bhagavata:
1. Samkarshana Murti gave the Bhagavata to Sanatkumara (III-8)
2. Sanatkumara communicated it to Samkhyayana Maharshi (III-8)
3. Samkhyayana communicated it to sgae Parasara and to Brihaspati(IV-8)
4. Sage Parasara communicated it to his disciple Maitreya.
5. Maitreya told Bhagavata to Vidura (III-8)
Adisesha propagated Bhagavata in Patala, Brihaspati in Heaven, Parasara on this earth and Sanathkumara brothers in worlds beyond heaven.
When whole Bhagavata is narrated to a listner in the course of seven days, it is called Bhagavata Saptaha.
First Bhagavata Saptaha
Sri Suka conducted the first Saptaha. In Kaliyuga, 30 years after Sri Krishna left this world, from Sukla Navami to Purnima in the month of Bhadra.
Second Saptaha by Gokarna
Gokarna conducted second Saptaha for Dhundhukari's liberation, in Kaliyuga, 200 years after Sri Suka's Saptaha, from Sukla Navami to Purnima in the month of Kataka.
Third Saptaha
Third Saptaha was conducted by the Sanaka brothers to Sri Narada. This was 30 years after Gokarna's Saptaha from Sukla Navami to Purnima in the month of Vrichika (Karthika).
The Bhagavata contains 12 Skandas and 335 chapters and 14101 slokas, including short sentences like Bhagavan uvaca "Sri Suka uvaca" etc., there are 18000 verses in the Bhagavata.
The portions to be read on each of the seven days:
1 st day : Upto and including Manu- akrdama Samvada.
1 st Skanda, 2 nd Skanda and 22 chapters of 3 rd Skanda. ( 51 Chapters - 2112 slokas ).
2 nd day : Upto and including Bharatopakhyana.
chapters 23 to 33 of 3 rd Skanda, 4 th Skanda and 14 chapters of 5 th Skanda.
( 56 Chapters - 2298 slokas ).
3 rd day : Upto end of 7 th Skanda.
Chapters 15 to 26 of 5 th Skanda, 6 th Skanda and 7 th Skanda. ( 46 Chapters - 1917 slokas ).
4 th day : Upto and including Sri Krishnavatara.
8 th Skanda, 9 th Skanda and first 3 chapters of 10 th Skanda. ( 51 Chapters - 2059 slokas ).
5 th day : Upto and including Rikmini Swayamvaram.
chapter 4 to 54 of 10 th Skanda.
( 51 Chapters - 2132 slokas).
6 th day : Upto and including Hamsavatara.
Chapters 55 to 90 of 10 th Skanda and 13 chapters of 11 th Skanda. ( 49 Chapters - 2212 slokas).
7 th day : Upto the very end of Bhagavata.
Chapters 14 to 31 of 11 th Skanda and 12 th Skanda.
( 31 Chapters - 1371 slokas).
The incarnations mentioned in Srimad Bhagavata :
1. Purusha - Avatara.
2. Avatara as the Four Sanaka brothers.
3. Avatara as Sri Narada.
4. Varaha - Avatara.
5. Nara - Narayana Avatara.
6. Datta -Treya - Avatara.
7. Hamsa - Avatara.
8. Suyajna - Avatara.
9. Kapila - Avatara.
10. Hayagriva - Avatara.
11. Rishaba - Avatara.
12. Avatara for blessing Dhruva.
13. Avatara as Emperor Prithu.
14. Avatara for liberation of Gajendra.
15. Narasimha Avatara.
16. Kurma Avatara.
17. Dhavantari Avatara.
18. Mohini Avatara.
19. Matsya Avatara.
20. Prisingarbha Avatara.
21. Vamana Avatara.
22. Parasurama Avatara.
23. Vedavyasa Avatara.
24. Sri Rama Avatara.
25. Sri Balarama Avatara.
26. SRI KRISHNA AVATARA.
27. Buddha Avatara.
28. Kalki Avatara.
All these are partial incarnations. But SRI KRISHNASTHU BHAGAVAN SVAYAM. Krishnavatara is the Purnavatara.
There are unlimited number of Avataras all which cannot be exhaustively enumerated.
All puranas including Srimad Bhagavata Mahapurana have ten distinguishing features ( Lakshanas). 1. Sarga , 2. Visarga , 3. Sthana , 4. Poshana , 5. Uthi , 6. Manvantaram , 7. Isanukatha , 8. Nirodha , 9. Mukti and 10. Asraya. The first nine (9) are to establish firmly the Asraya which is Brahman.
Suta said in XII chapter about the number of Slokas in Puranas.
Suta said : The Brahma Purana contains 10,000 slokas; Padma Purana, 55,000 ; Vishnu purana, 23,000 ; Siva purana 24,000 ; Srimad Bhagavata 18,000 ; Narada purana 25,000 ; Markandeya purana 9,000 ; Agni purana 15,400 ; Bhavishya purana14,500 ; Brahmavaivarta purana 18,000 ; Linga purana 11,000 ; Varaha purana 24,000 ; Skanda purana 81,100 ;Vamana purana 10,000 ; Kurma purana 17,000 ; Matsya purana 14,000 ; Garuda purana 19,000 ; Brahmanda purana 12,000. All the puranas put together contains 4 lakh slokas.
THE ORIGIN OF THE BHAGAVATA
OM NAMO BHAGAVATE VASUDEVAYA
HARI OM TAT SAT
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MAJOR UPANISHADS
1. ISHA UPANISHAD
2. KENA UPANISHAD
3. KATHA UPANISHAD
4. PRASNA UPANISHAD
5. MUNDAKA UPANISHAD
6. MUNDAKA UPANISHAD
7. TAITTIRIYA UPANISHAD
8. AITARIYA UPANISHAD
9. CHANDOGYA UPANISHAD
10. BRIHADARANYAKA UPANISHAD
11. SWETASVATARA UPANISHAD
12. KAIVALYA UPANISHAD
MINOR UPANISHADS
1. PARAMAHAMSOPANISHAD
2. ATMOPANISHAD
3. AMRITABINDUPANISHAD
4. TEJABINDUPANISHAD
5. SARVOPANISHAD
6. BRAHMOPANISHAD
7. ARUNEYI UPANISHAD
8. KAIVALYOPANISHAD
#AMRITABINDUPANISHAD
ISHA UPANISHAD
Life in the world and Life in the spirit are not incompatiable. Work or action is not contrary to knowledge of God , but indeed, if performed without attachment, is a means to it. On the other hand, renunciation of the ego, of selfishness-not of life. The end, both of work and of renunciation, is to know the self with in and brahman with out, and to realize their identity. The self is Brahman, and Brahman is all.
Filled full with Brahman are the things we see,
Filled full with Brahman are the things we see not,
From out of Brahman floeth all that is:
From Brahman all - yet is he still the same.
OM . . . Peace - Peace - Peace.
KENA UPANISHAD
The power behind every activity of nature and of man is the power of Brahman. To realize this truth is to be immortal.
May quiteness descend upon my limbs,
My speech, my breath, my eye, my ears;
May all my senses wax clear and strong.
May Brhaman show himself unto me.
Never may I deny Brahman, nor Brahman me.
I with him and he with me- may we abide always together.
May there be revealed to me,
Who am devoted to Brahman,
The Body truth of the upanishads.
OM . . . Peace - Peace - Peace.
KATHA UPANISHAD
The secret of immortality is to be found in purification of the heart, in meditaion, in realization of the identity of the self with in and Brahman without. For immortality is simply union with God.
OM . . .
May Brahman protect us,
May he guide us,
May he give us strength and right understanding.
May love and harmony be with us all.
OM . . . Peace - Peace - Peace.
PRASNA UPANISHAD
Man is composed of such elements as vital breath, deeds, thought, and the senses - all of them deriving their being from the
self. They have come out of the self, and in the self they ultimately disappear - even as the waters of a river disappear in the
sea.
OM . . .
With our ears may we hear what is good.
With our eyes may we behold thy righteousness.
Tranquit in body, may we who worship thee find rest.
OM . . . Peace - Peace - Peace.
OM . . . Hail to the supreme self!
MUNDAKA UPANISHAD
Since the manifold objects of sense are merely emanations of Brahman , to know them in themselves is not enough. Since
all the actions of men are but phase s of the unversal process of creation, action alone is not enough.
The sage must distinguish between Knowledge and Wisdom. Knowledge is of things, acts, and relations. But wisdom is of
Brahman alone: and beyond all things ,acts, and relations, he abides foreever.To become one with him is the only wisdom.
OM . . .
With our ears may we hear what is good.
With our eyes may we behold thy righteousness.
Tranquit in Body,may we who worships the find rest.
OM . . . Peace - Peace - Peace.
MANDUKYA UPANISHAD
The life of man is divided between walking , dreaming, and dreamless sleep. But transcending these three states is
superconscious vision - called simply The Fourth.
OM . . .
With our ears may we hear what is good.
With our eyes may we behold thy righteousness.
Traquit in body , may we worship thee find rest.
OM . . . Peace - Peace - Peace.
TAITTIRIYA UPANISHAD
MAN , in his ignorence , identifies himself with the material sheaths that encompass his true Self. Transcending these , he
becomes one with Brahman, who is pure bliss.
OM . . .
May Mitra grant us peace !
Varuna grant us peace !
Aryama grant us peace !
May Indra and Brihaspati grant us peace !
May the all - prevading Vishnu grant us peace !
Hail to Brahman !
Hail to thee, thou source of all power !
OM . . . Peace - Peace - Peace.
AITARIYA UPANISHAD
BRAHMAN , source, sustenance, and end of the universe, partakes of every phase of existance. He wakes with the waking
man, dreams with dreamer, and sleeps the deep sleep of the dreamless sleeper; but he transcends these three states to
become himself. His true nature is pure consciousness.
May my speech be one with my mind, and my mind be one with my speeach.
O thou self - luminous Brahman, remove the veil of ignorence from before me, that I may behold thy light.
Do thou reveal to me the sprit of the scriptures.
May the truth of the scriptures be ever present to me.
May I seek day and night to realize waht I learn from the sages.
May I speak the truth of Brahman.
May I speak the truth.
May it protect me.
May it protect my teacher.
OM . . . Peace - Peace - Peace.
CHANDOGYA UPANISHAD
BRAHMAN is all. From Brahman come appearances, sensations, desires, deeds. But all these are merely name and form.
To know Brahman one must experience the identity between him and the Self, or Brahman dwelling with in th lotus of the
heart. Only by souldoing can man escape from sorrow and death, and become one with the subtle essence beyond all
knowledge.
May quiteness descend upon my limbs,
My speach, my breath, my eyes, my ears ;
May all my senses wax clear and strong.
May Brashman show himself unto me.
May I never deny Brahman , nor Brahman me.
I with him and he with me - may we abide always together.
May there be revealed to me.
Who am devoted to Brahman,
The Holy truth of the upanishads,
OM . . . Peace - Peace - Peace.
BRIHADARANYAKA UPANISHAD
The Self is the dearest of all things, and only through the Self is anything else dear. The Self is the origin of all finite happiness, but it is itself pure bliss, transcending definition. It is beyond feeling and beyond knowledge, but it is not beyond the meditation of the sage.
OM . . .
Filled full with Brahman are the things we see,
Filled full with Brahman are the thins we see not,
From out of Brahman floweth all that is;
From Brahman all - yet is he still the same.
OM . . . Peace - Peace - Peace.
Leadme from the unreal to the real.
lead me from the darkness to light.
Lead me from death to immortality.
SWETASVATARA UPANISHAD
KAIVALYA UPANISHAD
The sage who by faith, devotion, and meditation has realized the Self and become one with Brahman, is escapes from
rebirth, sorrow, and death.
May Brahman protect us.
May be guide us.
May be give us strength and right understanding.
May love and harmony be with us all.
OM . . . Peace -- Peace -- Peace.
PARAMAHAMSOPANISHAD
This upanishad elaborately portrays the characteristic marks and ideals of the knower of truth when he reaches the highest stage of life. It also speaks of the duties of those sannyasins who are on the way to knowledge.
Every upanisahd begins and ends with a shanti - patha or invocation of peace , or an expiatory prayer to the deities for the purpose of averting all evil and being in peace with the universe , which alone is conducive to perfect calmness and concentration of the mind needed for the study of such a subtle subject as the Self.
ATMOPANISHAD
After Brahma had propounded to the Devarshis, in the preceeding Discourse of the Atharva-Veda , the truth about rebirth, Angiras shows in this Upanishad , the way to be from rebirth , from the bondage of Samsara , once for all , to those who so
desired , by inclucating the Highest Atman , who is ever taintless and beyond all bondage of birth and death. Angiras was one of the seven Rishis , a Prajapati or prognator of mankind , and one of the ten mind-born sons of Brahma. Besides
being regarded as the priest of the Gods, and Lord of Sacrifices he was also a teacher of Brahmavaidya.
The method adopted here is what is technically called SHAKACHANDRANYAYAHA : - The maxim of the bough and the moon. Just as the moon , though immensely distant from the bough of the tree, is pointed out to a child as the moon on the bough, because she appears to be contiguous to it , even so the paramatman - thiugh He has really no relation with this body and the mind , still for the sake of ease to the learner -is first pointed out through the body and the mind, which are
called here, the Outer and the Inner Atman respectively , child-mind. Thus by leading the seeker after truth step by step, the real nature of the Atman is disclosed.
AMRITABINDUPANISHAD
Of the five Bindu Upanishads , namely the NADABINDU, BRAHMABINDU, AMRITABINDU, DHYANABINDU AND TEJABINDU, the Amritabindu occupiess a very important place sufficiently justifying its title - which literally means "A drop of nectar " - by its felicitous combination of a loftness of sentiment with a directness of expression. Thus, though it is small in bulk it is neverthless a drop from the fountain of eternal life itself , potent to cure the manifold ills of Samsara , or
the endless rotation of birth and death.
The texts of Brahmabindu and the Amritabindu Upanishads are vetually the same , with slight alterations in the wording here and there , Taking into concideration the subjectivity of our experience of the outside world, the Amritabindu Upanishad inclucates, first, the control of the mind in the shape of desirelessness for sense-objects, as the most effective way to the attainment ofliberation and realisation of the One Who is knowledge and Bliss Absolute. Then it sets forth in an easy
and convincing way the real nature of the soul and the realization of the highest truth which leads to unity. Thus the central theme of all the Upanishads - viz that the Jiva and Brahman are eternally one, and that all duality is a mere superimposition due to ignorance - finds a clear and forceful emphasis in these terse, epigrammatic.
TEJABINDUPANISHAD
The Tejabindupanishad is the last of the five Bindu Upanishads forming part of the Atharva-Veda. It conceives the
Supreme Atman dwelling in the heart of man, as the most subtle center of effulgence.revealed only to Yogis by
supersensuous meditation. After stating the disciplines which the Truth-seeker must undergo in order to master that most
difficult but the only process of supreme realisation, the Tejabindu sets forth, in the highest philosophical conceptions, the nature of That which is to be medicated upon, and realised in essence, that is to say, Brahman, the Absolute, and points out
in conclusion some of the disqualifications which the student must shun if he desired to be "one of those who make the inaccessable" and reach the goal, the absolute freedom of the soul.
SARVOPANISHAD
The Sarvopanishad is appropriately spoken of as the quintessence of the Upanishads, being a concise and at the sametime highly elequent presentation of the concentrated wisdom, bearing on the main points at issue, of the Vedanta philosophy.
The Upanishad opens with questions as to the nature of the twenty-three fundamental topics, and furnishes the answers to them, in a consecutive order, to the end. Starting with bondage and Moksha and their causes, the seeker after truth is treated to a fine and delicate discrimination of the various gross and subtle states, in and through which the soul seems to appear within us, because of its Upadhis. Indicating the real nature of the soul and dealing with the niceties of the ideas conveyed by each of the worlds of Mahavakya Tat-Tvam-Asi ( That thou art ), Tthe Upanishad seeks to point out the identity of the Jivatman with the Paramatman or Supreme Brahman which is spoken of as the Essence of Truth, Knowledge, Infinitude , and Bliss, and concludes by an attempt at defining Maya, thus completing as it were the circle in
order to show what causes the bondage and how it can be broken once for all. From the point of happy definitions of the most difficult and important terms in the phraseology of vedanta philosophy within the smallest compass, this Upanishad
holds a distinct position of its own, and is worthy of our best attention.
BRAHMOPANISHAD
The Self is the dearest of all things, and only through the Self is anything else dear. The Self is the origin of all finite
happiness, but it is itself pure bliss, transcending definition. It is beyond feeling and beyond knowledge, but it is not beyond the meditation of the sage.
OM . . .
Filled full with Brahman are the things we see,
Filled full with Brahman are the thins we see not,
From out of Brahman floweth all that is;
From Brahman all - yet is he still the same.
OM . . . Peace - Peace - Peace.
Leadme from the unreal to the real.
lead me from the darkness to light.
Lead me from death to immortality.
ARUNEYI UPANISHAD
KAIVALYOPANISHAD
This is another Upanishad belonging to the Atharva-Veda. The commetator Narayana calls it the Brahma Shatarudriya,
(i.e) the Shatarudriya which glorifies the unconditioned Brahman as opposed to the personal God Shiva, who is glorified in
the other shatarudriya which forms a part of the Taittriya Samhita. It is at once clear, concise, and poetic, and withal,
highly philosophical. All this makes it one of the most valuable among the monor Upanishads. The story form is an apt
device to make the subject easily intelligible as well as to give a predegree to teachings inculcated. Ashvalayana was a
teacher of the Rig-Veda.
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12 SKANDHA'S ( SUMMERY ) OF BHAGAVATAM
CHAPTER - 1 (Saunaka Requests Suta to narrate THE BHAGAVATA
CHAPTER - 2 (Suta Explains MOKSHA
CHAPTER - 3 (Suta narrates THe Avataras)
CHAPTER - 4 (Narada calls on Vyasa)
CHAPTER - 5 (Narada asks Vyasa to compose THE BHAGAVATA)
CHAPTER - 6 (Narada Narrates His Previous Birth)
CHAPTER - 7 (Asvatthama Bound up And Released)
CHAPTER - 8 (Parikshit Saved in The Womb)
CHAPTER - 9 (Bhisma Stuti)
CHAPTER - 10 (Krishna Leaves for Dwaraka)
CHAPTER - 11 (Sri Krishna Received at Dwaraka)
CHAPTER - 12 (Birth of Parikshit)
CHAPTER - 13 (Dhritarshtra leaves for Himalayas)
CHAPTER - 14 (Arjuna Returns from DWaraka)
CHAPTER - 15 (Arjuna Narrates Krishna's Svargarohanam)
CHAPTER - 16 (Parishit Meets Dharma and Bhumidevi)
CHAPTER - 17 (Kalinigraha)
CHAPTER - 18 (Parikshit cursed)
CHAPTER - 19 (Sri Suka Arrives)
SKANDHA - II
CHAPTER - 1 (Suka answers Parikshit)
CHAPTER - 2 (Meditation : Fate After Death)
CHAPTER - 3 (Saunaka's Request to Narrate BHAGAVATA)
CHAPTER - 4 (Suka Stuti)
CHAPTER - 5 (Brahma Explains Creation)
CHAPTER - 6 (Brahma Further Explains Creation)
CHAPTER - 7 (Brahma Narrates The Avataras)
CHAPTER - 8 (Parikshit's Questions to Suka)
CHAPTER - 9 (Chatussloki Bhagavata)
CHAPTER - 10 (Purana Lakshanam)
SKANDHA - III
CHAPTER - XI(Sri Krishna Received at Dwaraka)
CHAPTER - 1 (Vidura Meets Uddhava)
CHAPTER - 2 (Uddhava Recounts Krisha's Balalila)
CHAPTER - 3 (Uddhava Recounts Krishna's valorous Deeds)
CHAPTER - 4 (Krishna enjoins Maitreya to Teach Vidura)
CHAPTER - 5 (Maitreya Teaches Vidura About Creation)
CHAPTER - 6 (Creation Explained)
CHAPTER - 7 (Vidura's Questions to Maitreya)
CHAPTER - 8 (Maitreya Expounds The Bhagavata)
CHAPTER - 9 (Bhagavan Blesses Bhisma)
CHAPTER - 10 (Brahma's Creation)
CHAPTER - 11 (Divisions of Time)
CHAPTER - 12 (Brahma's Creation)
CHAPTER - 13 (Varaha - Avatara)
CHAPTER - 14 (Diti's Conception)
CHAPTER - 15 (Sanaka Brothers Visit Vaikuntha)
CHAPTER - 16 (The fall of Jaya and Vijaya)
CHAPTER - 17 (Hiranyaksha's Digvijaya)
CHAPTER - 18 (Fight Between Hiranyaksha and Sri Hari)
CHAPTER - 19 (The Divine Boar Kills Hiranyaksha)
CHAPTER - 20 (Brahma's Creation)
CHAPTER - 21 (Sri Hari Appears Before Kardama)
CHAPTER - 22 (Kardama Marries Devahuti)
CHAPTER - 23 (Kardama Begets Nine Daughters)
CHAPTER - 24 (Kapila Avatara)
CHAPTER - 25 (Kapilopadesa - to Develop Bhakthi)
CHAPTER - 26 (The Tattvas Explained)
CHAPTER - 27 (Samkhya Yoga)
CHAPTER - 28 (Fight Between Hiranyaksha and Sri Hari)
CHAPTER - 29 (The Divine Boar Kills Hiranyaksha)
CHAPTER - 30 (Fate After Death)
CHAPTER - 31 (Jiva - in The Womb, Childhood, Youth)
CHAPTER - 32 (The Two Paths of The Jiva After Death)
CHAPTER - 33 (Devahuti's Liberation)
SKANDHA - IV
CHAPTER - XI (Sri Krishna Received at Dwaraka)
CHAPTER - 1 (The progency of Devahuti's Daughters)
CHAPTER - 2 (Daksha's Curse on Siva)
CHAPTER - 3 (Siva Refuses permission to Satidevi)
CHAPTER - 4 (Satidevi Burns Herself)
CHAPTER - 5 (Virabhadra Kills Daksha)
CHAPTER - 6 (Brahma Pleases Siva)
CHAPTER - 7 (Completion of Dakshayaga)
CHAPTER - 8 (Dhruva's Tapas)
CHAPTER - 9 (Dhruva Stuti)
CHAPTER - 10 (Dhruva's Fight with Yakshas)
CHAPTER - 11 (Manu's Advice to Dhruva)
CHAPTER - 12 (Ascension of Dhruva)
CHAPTER - 13 (Story of Vena)
CHAPTER - 14 (Vena;s Body Churned)
CHAPTER - 15 (Prithu Avatara)
CHAPTER - 16 (Ministrels Praise Prithu)
CHAPTER - 17 (Bhumidevi Glorifies Prthu)
CHAPTER - 18 (Prithu Milks Bhumidevi as cow)
CHAPTER - 19 (Prithu Stops The Hundredth Asvamedha)
CHAPTER - 20 (Bhagavan Blesses Prithu)
CHAPTER - 21 (Prithu Gives A Discourse)
CHAPTER - 22 (Sanatkumara's Advice to Prithu)
CHAPTER - 23 (Prithu Realizes The Self)
CHAPTER - 24 (Prachetas Meet Siva)
CHAPTER - 25 (Parable od Puranjana)
CHAPTER - 26 (Parable of Puranjana)
CHAPTER - 27 (Parable of Puranjana)
CHAPTER - 28 (Parable of Puranjana)
CHAPTER - 29 (Narada Explains The Parable)
CHAPTER - 30 (Prachetas Marry Marisha)
CHAPTER - 31 (Prachetas Realize The Self)
SKANDHA - V
CHAPTER - 1 (The Story of Priyavrata)
CHAPTER - 2 (Agnidhra and His Nine Sons)
CHAPTER - 3 (Nabhi and Rishabha - Avatara)
CHAPTER - 4 (The Story of Rishabhadeva)
CHAPTER - 5 (Rishabhadeva's Advice to His Sons)
CHAPTER - 6 (Rishabhadeva Gives up His Body)
CHAPTER - 7 (Bharata's Tapas)
CHAPTER - 8 (Bharata Born as a Deer)
CHAPTER - 9 (Bhadrakali Releases Bharata)
CHAPTER - 10 (Rahugana Prays for Advice)
CHAPTER - 11 (Jadabharata's Advice to Rahugana)
CHAPTER - 12 (Rahugana's Doubts Cleared)
CHAPTER - 13 (The Samsara Forest)
CHAPTER - 14 (Suka Elucidates The Samsara Forest)
CHAPTER - 15 (Bharata's Progency)
CHAPTER - 16 (Jambudvipa and its Nine Divisions)
CHAPTER - 17 (Ilavrata Vasha)
CHAPTER - 18 (Six other Varshas)
CHAPTER - 19 (The Superiority of Bharatavarsha)
CHAPTER - 20 (The other Six dvipas)
CHAPTER - 21 (The Sky and The Sun)
CHAPTER - 22 (The Luminaries in the Sky)
CHAPTER - 23 (The Polar Star)
CHAPTER - 24 (The Seven Worlds Below The Earth)
CHAPTER - 25 (Lord Samkarashana)
CHAPTER - 26 (The Various Hells)
SKANDHA - VI
CHAPTER - 1 (The Story of Ajamila)
CHAPTER - 2 (Salvation of Ajamila)
CHAPTER - 3 (Yama's Advice to His Men)
CHAPTER - 4 (SriHari Blesses Daksha)
CHAPTER - 5 (Daksha's Sons Become Reclueses)
CHAPTER - 6 (Daksha's Sixty Daughters)
CHAPTER - 7 (Visvarupa Becomes Indra's Perceptor)
CHAPTER - 8 (Narayana - Kavacham)
CHAPTER - 9 (Vrita Born)
CHAPTER - 10 (Asuras Run Away From the Army of Devas)
CHAPTER - 11 (Vritasura's Semon to Indra)
CHAPTER - 12 (Indra Kills Vrita)
CHAPTER - 13 (Indra Atones for Brahmahatya)
CHAPTER - 14 (The Story of Chitraketu)
CHAPTER - 15 (Angira Consoles Chitraketu)
CHAPTER - 16 (The Jivatma of Chitraketu's Son Advises Him)
CHAPTER - 17 (Parvati Curses Chitraketu)
CHAPTER - 18 (The Birth of Marudevas)
CHAPTER - 19 (Pumsavana Vrata)
SKANDHA - VII
CHAPTER - 1 (Conversation Between Narada and Yudhishthira)
CHAPTER - 2 (Hiranyakasipu Consoles Diti and Her Sons)
CHAPTER - 3 (Hiranyakasipu Gets Boons from Brahma)
CHAPTER - 4 (Hiranyakasipu's Reign of Terror)
CHAPTER - 5 (Tortures Inficted on Prahlada)
CHAPTER - 6 (Prahlada Teaches The Demon Boys)
CHAPTER - 7 (Prahlada in the Womb was Taught by Narada)
CHAPTER - 8 (Narasimha - Avatara)
CHAPTER - 9 (Prahlada Stuti)
CHAPTER - 10 (Tripura Dahanam)
CHAPTER - 11 (Dharma of Varna and Asrama)
CHAPTER - 12 (Duties of Brahmachari and Vanaprastha)
CHAPTER - 13 (Duties of The Sanyasin)
CHAPTER - 14 (The Duties of A Householder)
CHAPTER - 15 (Duties of All Men)
SKANDHA - VIII
CHAPTER - 1 (Second, Third and Fourth Manus)
CHAPTER - 2 (Gajendra Gripped by The Alligator)
CHAPTER - 3 (Gajendra Stuti)
CHAPTER - 4 (Gajendra Moksham)
CHAPTER - 5 (Fifth and Sixth Manus)
CHAPTER - 6 (Bhagvan Aska Devas to Churn The Ocean of Milk)
CHAPTER - 7 (Kurma - Avatara : Siva Drinks Kalakuta)
CHAPTER - 8 (Dhanvantari and Mohini with Nectar)
CHAPTER - 9 (Mohini Feeds The Devas with Nectar)
CHAPTER - 10 (Deva - Asura Battle)
CHAPTER - 11 (The Victory of The Devas)
CHAPTER - 12 (Siva Deluded by Mohini)
CHAPTER - 13 (The Present Manu - Coming Seven Manus)
CHAPTER - 14 (Manvantara and its Characteristics)
CHAPTER - 15 (Mahabali Conquers Indra's Paradise)
CHAPTER - 16 (Aditi Observes Payovrata)
CHAPTER - 17 (Bhagvan Appears to Aditi)
CHAPTER - 18 (Vamana Avatara)
CHAPTER - 19 (Bhagvan Begs Three Paces of Earth)
CHAPTER - 20 (Bhagvan Appears in Cosmic Form)
CHAPTER - 21 (Mahabali Bound up)
CHAPTER - 22 (Bhagvan Blesses Mahabali)
CHAPTER - 23 (Mahabali Goes to Sutala)
CHAPTER - 24 (Matsya Aavatara)
SKANDHA - IX
CHAPTER - 1 (The Story of Ila)
CHAPTER - 2 (Prishdhra , Dhrishta)
CHAPTER - 3 (Saryati ; Revati Given to Balarama)
CHAPTER - 4 (Nabhaga and Ambarisha)
CHAPTER - 5 (Durvasa Saved by Ambarisha)
CHAPTER - 6 (Sasada , Yuvanasva , Mamdhata , Saubhari)
CHAPTER - 7 (Trisanku , Harichandra)
CHAPTER - 8 (King Sagara , Amsuman)
CHAPTER - 9 (Bhagiratha Brings Down Ganga ; Khatvanga)
CHAPTER - 10 ( R A M A Y A N A M )
CHAPTER - 11 ( R A M A Y A N A M )
CHAPTER - 12 (Kusa's Progency)
CHAPTER - 13 (Nimi's Progency)
CHAPTER - 14 (Pururavas and Urvasi)
CHAPTER - 15 (Parasurama - Avatara)
CHAPTER - 16 (Story of Parasurama and Visvamitra)
CHAPTER - 17 (Ayu And His Progency)
CHAPTER - 18 (Nahusha and Yayati)
CHAPTER - 19 (Yayati's Salvation)
CHAPTER - 20 (Puru - Bharata - Bharadvaja)
CHAPTER - 21 (Story of Rantideva)
CHAPTER - 22 (Ajamidha's Dynasty)
CHAPTER - 23 (Anu's Dynasty - Yadu's Dynasty)
CHAPTER - 24 (Vidarbha's Dynasty ; Krishna Born in Yaduvamsa)
SKANDHA - X
CHAPTER - 1 (Vasudeva's Marriage and The Akasavani)
CHAPTER - 2 (Krishna in Devaki's Womb)
CHAPTER - 3 (Krishana - Avatara)
CHAPTER - 4 (Kamsa Orders Child - Murder)
CHAPTER - 5 (Nanda CelebratesKrishna's Birth)
CHAPTER - 6 (Putana Moksham)
CHAPTER - 7 (Sakatasura and Trinavarta Slain)
CHAPTER - 8 (Naming Cermony - Balalila)
CHAPTER - 9 (Yasoda Binds Krishna to the Mortar)
CHAPTER - 10 (Krishna Fells Down Two Trees)
CHAPTER - 11 (Destruction of Vatsasura and Bakasura)
CHAPTER - 12 (Aghasura Slain)
CHAPTER - 13 (Merry Feast on Sand Bamks of Yamuna)
CHAPTER - 14 (Brahma's Stuti)
CHAPTER - 15 (Dhenukasura Slain)
CHAPTER - 16 (The Dance of Kaliya)
CHAPTER - 17 (Gopas Saved From Forest Fire)
CHAPTER - 18 (Pralamba Slain)
CHAPTER - 19 (Gopas Saved from Wild Fire)
CHAPTER - 20 (Rainy and Autumn Seasons)
CHAPTER - 21 (Venugitam)
CHAPTER - 22 (Lifting Away Ropes of Gopis)
CHAPTER - 23 (Blessing The Wives of Brahmins)
CHAPTER - 24 (Worship of Govardhana Mountain)
CHAPTER - 25 (Lifting Govardhana)
CHAPTER - 26 (Nanda Tells Gopas What Garga said About Krishna)
CHAPTER - 27 (Krishna Named Govinda)
CHAPTER - 28 (Nanda Brought Back from Varuna)
CHAPTER - 29 ( R A S I K R I D A )
CHAPTER - 30 ( R A S I K R I D A )
CHAPTER - 31 ( R A S I K R I D A G O P I G I T A M )
CHAPTER - 32 ( R A S I K R I D A )
CHAPTER - 33 ( R A S I K R I D A )
CHAPTER - 34 (Sudarsana Released ; Samkhachuda Slain)
CHAPTER - 35 (Yugalagitam)
CHAPTER - 36 (Arishtasura Slain)
CHAPTER - 37 (Kesi Slain)
CHAPTER - 38 (Akurara Journey to Gokula)
CHAPTER - 39 (Krishna's Journey to Mathura)
CHAPTER - 40 (Akura Stiti)
CHAPTER - 41 (Washerman Slain ; Tailor and wreath Maker Blessed)
CHAPTER - 42 (Kubja Straightened ; Bow Broken)
CHAPTER - 43 (Killing Kuvalayapida)
CHAPTER - 44 (Chanura and Kamsa Slain)
CHAPTER - 45 (Guru Dakshina)
CHAPTER - 46 (Uddhava sent to Gokula)
CHAPTER - 47 (Bhramara Githa ; Krishna's Message to the Gopis)
CHAPTER - 48 (Krishna Visits Kubja and Akrura)
CHAPTER - 49 (Akrura at Hasthinapura)
CHAPTER - 50 (Battles with Jarasandha)
CHAPTER - 51 (Yavana Burned to Ashes)
CHAPTER - 52 (Rukmini's Message to Krishna)
CHAPTER - 53 (Krishna Snatches away Rukmini)
CHAPTER - 54 (Rukmini Svayamvaram)
CHAPTER - 55 (Pradyumna Kills Sambara)
CHAPTER - 56 (Krishna Marries Jambavati and Satyabhama)
CHAPTER - 57 (Krishna Kills Satadhanva)
CHAPTER - 58 (Krishna's other Marriages)
CHAPTER - 59 (Narakasura Slain)
CHAPTER - 60 (Krishna's Jokes with Rukmini)
CHAPTER - 61 (Rukmi Killed by Rama)
CHAPTER - 62 (Bana Binds up Anirudha)
CHAPTER - 63 (Bana Defeated)
CHAPTER - 64 (King Nriga Released)
CHAPTER - 65 (Rama Changes The course of Kalindi)
CHAPTER - 66 (Paundaraka Slain)
CHAPTER - 67 (Ape Dvivda Slain)
CHAPTER - 68 (Rama Overturns Hastinapura)
CHAPTER - 69 (Narada Sees one Krishna in Many Houses)
CHAPTER - 70 (Krishna's Daily Routine)
CHAPTER - 71 (Krishna's Journey to Indraprastha)
CHAPTER - 72 (Jarasanda Slain)
CHAPTER - 73 (Release of Imprisoned Kings)
CHAPTER - 74 (Sisupala Slain)
CHAPTER - 75 (Duryodhana's Delusion In The Hall)
CHAPTER - 76 (Salva Attacks Dvaraka)
CHAPTER - 77 (Salva Slain)
CHAPTER - 78 (Datavaktra Slain)
CHAPTER - 79 (Balarama's Pilgrimage)
CHAPTER - 80 (Kuchela Episode)
CHAPTER - 81 (Kuchela Blessed by Bhagvan)
CHAPTER - 82 (Krishna , at Kurushetra , Instructs the Gopis)
CHAPTER - 83 (Description of Krishna's Marriages)
CHAPTER - 84 (Vasudeva Performs Sacrifice)
CHAPTER - 85 (Krishna Brings Back Devaki's Dead Sons)
CHAPTER - 86 (Arjuna Marries Subhadra)
CHAPTER - 87 (Veda Stuti)
CHAPTER - 88 (Siva Liberated From Vrikasura)
CHAPTER - 89 (Bhrigu Tests The Triple Deities)
CHAPTER - 90 (Bhagvan;s Life in Dvaraka and His Progency)
SKANDHA - XI
CHAPTER - 1 (The Rishis Curse Yadukula)
CHAPTER - 2 (Conversation Between Narada and Vasudeva)
CHAPTER - 3 (The Rishis Answer Nimi)
CHAPTER - 4 (The Rishis Answer Nimi)
CHAPTER - 5 (The Rishis Answer Nimi)
CHAPTER - 6 (Uddhava Requests Bhagvan to Instruct Him)
CHAPTER - 7 (A Brahmin Comes to Yadu)
CHAPTER - 8 (The Twenty Four Teachers)
CHAPTER - 9 (The Twenty Four Teachers)
CHAPTER - 10 (Bhagvan Starts Instruction)
CHAPTER - 11 (Bhagvan Answers Uddhava)
CHAPTER - 12 (Contact With Sahus)
CHAPTER - 13 (Hamsopadesam)
CHAPTER - 14 (Meditation in The Heart)
CHAPTER - 15 (Siddhis Like Anima)
CHAPTER - 16 (Vibhutis)
CHAPTER - 17 (The Duties of Brahmachari and Grihastha)
CHAPTER - 18 (The Duties of Vanaprastha and Sanyasa Asramas)
CHAPTER - 19 (Yama, Niyama Explained)
CHAPTER - 20 (Karmayoga , Jnanayoga, Bhaktiyoga)
CHAPTER - 21 (The Inner Meaning of Vedas)
CHAPTER - 22 (Tattvas Numbered Differently)
CHAPTER - 23 (Bhikshu Gita)
CHAPTER - 24 (Samkhya Yoga)
CHAPTER - 25 (The Three Gunas)
CHAPTER - 26 (The Story of Pururavas)
CHAPTER - 27 (The Procedure of Puja)
CHAPTER - 28 (Jnana Yoga)
CHAPTER - 29 (Concluding Advice)
CHAPTER - 30 (Yadukula Destroyed)
CHAPTER - 31 (Bhagvan Leaving This World)
SKANDHA - XII
CHAPTER - 1 (The Future Kings)
CHAPTER - 2 (Evils of Kasliyuga)
CHAPTER - 3 (Devotion to Sri Hari Dispels Fears of Kaliyuga)
CHAPTER - 4 (Four Types of Pralaya)
CHAPTER - 5 (Brahmopadesa)
CHAPTER - 6 (Salvation of Parikshit)
CHAPTER - 7 (Ten Characteristics of Puranas)
CHAPTER - 8 (The Story of Markandeya)
CHAPTER - 9 (The Story of Markandeya)
CHAPTER - 10 (The Story of Markandeya)
CHAPTER - 11 (Mahapusha and Surya - Vyuha)
CHAPTER - 12 (The Contents of Bhagavata)
CHAPTER - 13 (The Number of Slokas in Puranas)
KESAVA NAMA
1.EEASA NINNA CHARANA BHAJANA ASAI INDHA MADUVENU
DOSHA RASI NASA MADO SRISA KESAVA
2. CHARANU HOKKE NAYYA ENNA MARANA SAMAYADALLI NINNA
CHARANA SMARANA KARUNI SAYYA NARAYANA
3. SODHI SENNA BAVADHA KALUSHA BODHI SAYYA GNANA ENAGE
BHADI SUVA YAMANA BHADHE BIDISO MADHAVA
4. HINDHA NEKE YONI GALALI BHANDU BHANDU NONDHE NAYYA
INDHU BHAVADHA BHANDHA BIDISO THANDHE GOVINDA
5. BRASHTA NENISA BEDA KRISHNA ISHTU MATHRA BEDI KOMBE
BRISHTA RODANE ITTU KASHTA BIDISO VISHNUVE
6. MADHANA NAYYA NINNA MAHIME VADHANA DHALLI NUDIYUVANTHE
HRUDAYA DHALLI HUDHISI SAYYA MADHUSUDHANA
7. KAVITHU KONDU IRUVA PAPA SAVITHU POGUVANTHE MADI
BHAVADHA BADHE YANNU BIDISO THRIVIKRAMA
8. KAMA JANAKA NINNA PREMA DHINDHA PADUVANTHE
NEMA YANAGE PALISAYYA SWAMI VAMANA
9. MODHALU NINA PADHA POOJE ODHAGU VANTHE MADU YANNA
HRUDAYA DHOLAGE SADHANA MADU MUDHADHI SRIDHARA
10. HUSIYA NADI HOTTI HOREVA VISHAYA SHALLI RASIKANENDHU
HUSIGE HAGADHIRO YANNA HRUSHI KESANE
11. BIDHU BAVADHA YENNA JANMA BHADHA NAGI KALUSHA DHINDHA
GEDHU POPA BUDHI THORO PADMANABHANE
12. KAMAKRODHA BIDISI NINNA NAMA JIHVE YOLAGE NUDISO
SRI MAHANU BHAVANADHA DHAMODHARA
13. PANKA JASHA NEENU YANNA MANKU BUDHI YANNU BIDISI
KINKARANNE MADI KOLLO SANKARSHANA
14. YESU JANMA BHADHARENU DHASA NALLAVENO NANU
GHASI MADA DHIRO INNU VASUDEVANE
15. BHUDHI SUNYA NAGI YANNA BHADHA KAYA KUHAKA MANAVA
DHIDHI HRUDHAYA SUDHI MADI PRADHYUMNANE
16. JANANI JANAKA NEENE ENDHU NENEVA NAYYA DHEENA BHANDHU
YANAGE MUKTHI PALISINDHU ANIRUDHANE
17. HARUSHA DHINDHA NINNA SMARISU VANTHE MADO KSHEMA
IRISU CHARANA DHALLI PREMA PURUSHOTHAMA
18. SADHU SANGHA KOTTU NINNA PADHA BHAJAKA NENISU YANNA
BHEDHA MADADHIRO YANNA ADHOKSHAJA
19. CHARU CHARANA THORI YANAGE PARA KANISAYYA KONEGE
BHARAHAKI IRUVA NINAGE NARASIMHANE
20. SANI THARTHA PAPAKALANU KINJI THARTHA PEEDAKALANU
MUNJEDHAGI KALAYA BEKU SWAMI ACHUTHA
21. GNANA BHAKTHI KOTTU NINNA DYANA DHALLI ITTU SADHA
HEENA BUDHI BIDISO MUNNA SRI JANARDHANA
22. JAPA THAPANUSHTANA VILLA KUPUTHA KAMIYADHA YANNA
KRIPAYA MADI KSHAMISA BEKO UPENDRANE
23. MOREYA IDUVE NAYYA NINAGE SARADHI SAYANA SUBHA MATHIYA
IRISO BHAKTHA ROLU PARAMA PURUSHA SRI HARE
24. PUTTISALI BEDA INNU PUTTISADHAKKE PALISUVARIGE
ISHTU MATHRA BEDI KOMBE SRI KRISHNANE
25. SATHYA VADHA NAMAGALNU NITHYA DHALLI PADISUVARIGE
ARTHY INDHA SALAHI DHIRUVA KARTHRU KESAVA
26. MAREYADALE HARIYA NAMA BAREDU ODI KELIDAVARIGE
KAREDU MUKTI KODUVA NELEYADIKESAVA ||
SRIMADH RAMAYANAM
Khatvanga's son was Dirghabanu : His son was Raghu : His son was Dasaratha.
In answer to the prayer of Devas, that they may be protected from the incessant troubles given to them by the Asuras. Bhagavan was born of Dasaratha of Ayodhya, taking four forms.
Bhagavan was born in His entirety as RAMA out of Kousalya ; as part manifestication in the form of Bharathaout of Kaikeyi and as Lakshmana and Satrughna from Sumitra.
Rama and Lakshmana were taken by Visvamitra to protect his sacrifice, Rama killed, all alone, Maricha and other Rakshasas. In the assembly of grest heroes, Rama broke the bow of Siva in the middle and married Sita. On the way back to Ayodhya, he tamed the pride of Parasurama. He then accepted, with his head bent low, the command of his father Dasaratha that he must go to the forest for fourteen years. The Lord in the company of Sita and Lakshmana, left for the woods. He then killed 14,000 rakshasas. Ravana, who had heard from his sister about the beauty of Sita, developed a passion for her and sent Maricha who appeared in the form of a der and tempted Sita. To fulfil Sita's desire, Rama went after the deer and Lakshmana was sent by Sita to save Rama whose voice was reproduced by Maricha, Ravana in the meantime, stole Sita and took her away to Lanka. Rama in the company of Lakshmana, then wandered about in the forest . He cremated Jatayu and gave him final gratitude. He then slew Kabandha. He killed Vali and cultivated the friendship of Sugriva. Ascertaining from him the whereabouts of Sita, Rama despatched Hanuman to LAnka. Hanuman met Sita and set fire to the city of Ravana and came back. The Lord then with the monkeys, reached the shore of the ocean where Varuna offered worship to him and asked him to march over the ocean and kill Ravana. A bridge was constructed over the sea with mountain peaks. The Lord with Lakshmana, Sugriva, Hanuman and the host of Monkeys crossed over to Lanka and marched against the army of Ravana. He killed Kumbakarna and the sons of Ravana and a host of demons. The Lord finally killed. Mandodari, wife of Ravana and numberless Rkshasi women mourned the death of Ravana and other demons.
Vibhishana was made the King of Lanka. He recovered his consort Sita, who was till then, in a wretched plight. The Lord flew over to Ayodhya, in his aerial car called Pushpaka, in the company of Sita, Lakshmana, Hanuman, Sugriva, Vibhishana and others. The Lord's Mother embraced him and Sita and Lakshmana. His Younger brother Bharata received him and the coronation of the Lord was auspiciously celebrated. The Lord ruled over the kingdom for a long time and all his subjects considered him as their father.
Guided by his Vasistha, Rama performed sacrifices to propitiate himself. On a certain night, moving incognito, Rama overheard the talk of some people suspecting Sita's fidelityu and abondoned her. Sita, who was pregnant, reached the hermitage of Sage Valmiki and gave birth to twins, Lava and Kusa, who were brought up by the sage. Sita then, contemplating on Sri Rama's feet found her way in to the bowels of trhe earth. Hearing this, the Almighty Lord Sri Rama wept. Excessive foundness pf men and women, brings fear and grief even to great souls. Rama then ruled over a period of thirteen thousand years, performed sacrifices, obsering celebacy and then left for hid divine abode.
MAHABHARATHAM
Volume 1
The story starts with King Bharat choosing a commoner as the crown prince. He felt that his nine sons were not suitable.
King Shanthanu marries Ganga. Ganga gives birth to 7 chidren, and releases them from their curse, by immediately drowning them.
The 8th Child lives to fulfill his curse. (He is Devarata)
Ganga returns Devarata to Shanthanu. One day while riding Devarat defends Hastinapur from the the aggressive Shalva King
Shanthanu meets Sathiyavathi. Shanthanu asks Sathiyavthi’s father Dasrat for his daughter’s hand. Dasrat wants his grandson to be the crown prince. Shanthanu refuses this proposal. Devarat goes to is this Dasrat? and takes an oath that he will be a bachelor and make Sathiyavathi.s son the crown prince. (Bhishmas oath)
Sathiyavathi names Devarath as Bhisma. Bhisma takes another oath that he will serve anyone who ascends the thrown of Hastinapur Sathiyavathi gives birth to two sons Chitrangan and Vichitraveerya
Volume 2
Chitrangan was crowned as the king. He died in a war. Then Vichitraveerya was crowned as the king. Kasi king’s three daughters(Ambika, Ambalika, Amba) were getting married, He did not want to invite Vichitraveerya, the king of Hastinapur. Bhisma arrives at Kasi and takes all three princes to Hazthinapur. Shalva king stops Bhisma on the way. Bhisma defeats him. Amba tells Sathiyavathi that she wanted to marry Shalva Kumar, the Shalva King. Bhisma sends her back to Shalva Kumar but he refuses to accept her. So she returns to Hastinapur. and said that Bhisma should marry her. But Bhisma refused,since he was bound by an oath.of celibacy. Amba takes an oath that she will be the cause of Bhisma’s death and leaves. Vichitraveerya died of illness. Sathyavathi wanted Bhisma to marry Vivhitraveerya’s wives. But he refuses. Sathyavathi calls Viyasar who is her eldest son, born to Parasar(this happened when Sathyawati was a young girl helping her boatman father in rowing peole across the river). Sage Viyasa was in the jungle doing meditation (Tapas);Sathyavathi asked Viyasar to use his powers to grant children to Ambika and Ambalika. Viyasar tells her to wait for one year, but Sathyavathi insists it be done immediately.. When Ambika sees Viyasar she closed her eyes out of fear.Her child is born blind. While Ambalika gets scared when she sees Viyasar. Hence her child will not be healthy. The maid has a healthy baby. Dhiritharastra, Pandu and Vidur are born.to Ambika, Ambalika and the maid respectively. Dhirithararata gets married to Gandari and Pandu gets married to Kunti. When Kunthi was a young girl Sage Duruvasar gives Kunthi a manthra to summon any god from heaven. She tests the manthra on the sun god. The Sun god comes and gives her a son called Karna.How ever she abandons Karna as a baby to avoid getting a bad name. Pandu extended the borders of Hastinapur. He takes the hand of Madri as his second wife. Pandu and Madiri go horse riding. They meet Rishi Kindam. Sage Kindam blesses Kunthi and Madiri to have good sons.
Volume 3
Sathiyavathy tells Dhiritharasrata to call Pandu back from the forest. Madiri sends Pandu to kill a tiger. Pandu aims an arrow, which kills sage Kindam and his wife. The sage curses Pandu that he will die the moment he embraces his wives. Pandu tells Dristharasrata about the killing. Pandu goes to the forest to do penance and gives the crown to Dristharasrata. Pandu and his two wives go to the forest. Pandu meets some sages who were going to Brama Loka. They said that Pandu couldn’t go with them because he hasn’t got any sons. He tells about this to Kunthi. Kunthi tells Pandu about Sage Duruvasa’s gift to her. Kunthi calls Dharamarajah. He comes and gives her a son. Yudistra was born. Kunti calls wind god. He gives her Bhim.
Crown Prince Kansa harasses every body. King Ugrasena was ruling Mathura. The citizens come and complain about the crown prince Kansa. Kansa makes his father abdicate. He imprisons his father. He gets his sister Devaki to marry Vasudev. He imprisons them when he heard that Deveki’s eighth son would kill him. Kansa then kills Deveki’s sons who were born in the prison. He had killed 6 sons. Devaki transfers her 7th pregnancy to Vasudev’s first wife Rohini. Devaki conceives her 8th child. A light enters the prison. Krishna is born. A voice tells Vasudev to take the child to his friend Nand. The guards fall asleep and the doors open. Vasudev takes the baby and goes. He wades across Jamuna.river. A cobra comes and protects the baby from the rain. Vasudev goes to Nand’s house. He gives Krishna to him. Nand gives his newborn baby to Vasudev. Kansa was informed that Devaki gave birth to a girl. He hires Putana to kill all the babies. In Gokul all had a dream that Krishna asking them to bring them butter. Putana disguises as a beautiful woman and goes and kills the entire woman in Gokul. Putana goes to Nand’s house. She takes Krishna. When she tries to give Krishna milk Krishna kills her. Yasotha and Nand go to Kanna and saw that Putana was dead. Kansa gets angry and burns Gokul. Devaki gives birth to Subatra.
Volume 4
One day Yasotha caught Krishna eating mud. When she made Krishna open his mouth she saw the universe in his mouth. Krishna plays the flute and entertains the cows. Krishna chases the snake Kaliya away. Krishna puts a stop to the delivery of butter to king Kansa. Kansa gets angry and told his soldiers to steal all the cows from Nandagoan. Krishna stops the people from doing puja to Indran. Hence Indran gets angry and started to rain continuously. Krishna lifts the Govardhan Mountain and supports it on his little finger. The town people take shelter under it. Kansa hears about it and sends Akru to bring Krishna to him.
Volume 5
Krishna goes to Matura with Akru. In Matura he heals a woman’s hunched back. A washerman tries to hit Krishna but the stick goes through him. Krishna strings the Shiva Danus bow. When the bow breaks it makes a loud noise. On hearing this noise Kansa gets scared. Kansa gets a wild elephant to kill Krishna but they salute him. Then he gets some wrestlers to wrestle with Krishna. Krishna and Balaram beat all the wrestlers. Kansa tries to crush Krishna but Krishna throws Kansa and kills him. Krishna frees his parents and his grandfather from the dungeon. Ugrasena becomes the king of Matura. Nand leaves Krishna in Matura and goes to Nandagoen. Krishna and Balaram go to Rishi Snadhipan to study.
Pandu dies in the forest. Madiri immolates herself in Pandu’s funeral pyre. Kunthi and the five children go to Hastinapur. Sage Vyasa took Sathiyavathi, Ambika and Ambalika to the forest. Kripachariya teaches the Kaurava Princes. Vidur brings the Pandavas to the school. .iaratra’s charioteer wanted to leave because he wanted to educate his adopted son Radheya. He introduces Sanjaya to Dhrisraqtra. Karna was generous from childhood. He tells his father that he wanted to learn the art of war . Duriyodhan poisons Bhim, Bhim feels sleepy and falls asleep. Duriyodhan and Dhushashan wrap Bhim and dump Bhim into the river Ganga. Shakuni is happy that Duriyodhan and Dhushashan had followed his orders. Bhim is taken by Nagas who are living under Ganga. The chief of the Nagas is Kunthi’s grandfather. He gives Bhim a potion, which made him very strong. Bhim tells his brothers and mother that Dhuriyadham had poisoned him.
Volume 6
Only Vidur was able to guess what had happened to Bhima. He tells Bhishma about it. Krishna is studying in Ujjain. One-day Krishna and Sudhama go to the forest to gather firewood. They get caught in the rain. They both climb a tree. Sudhama eats all the food that he should have shared with Krishna.
One day when the Kauravas and the Pandavas were playing with the ball it fell in to a well. Dhuronachariya saw this and told the kids to bring some long grass blades.. He joins the grass blades and pulls the ball out. Arjun tells this incident to Bhisma and Bhisma goes and greets DuronoChariya. Dhuronachariya agrees to teach the Kauravs and the Pandavas. Dhuronachariya’s son Aswathama joins his father. Duronachariya’s wife Kripi also joins him. Adirath and Karna met Duronaschariya. Adirath asks Duronachariya to teach Karna warfare. Duronachariya refuses to teach Karna saying that the school is only for the royal princes. Arjun sees Duronachariya teaching Aswathama and goes and joins them to learn. One day Duronachacariya plans a game and makes an artificial crocodile attack him. While all the other princes run away Arjun attacks the crocodile and saves his teacher. Duronachariya blesses Arjun for his bravery.
Ekalva practices archery. He had made an image of Duronachariya and uses it as his guru. Since Ekalva was the son of the minister from a neighboring country Doronachariya felt that Ekalva was a threat to Hastinapur and wanted Ekalva’s thumb from his right hand as his guru daksana. Karna was learning warfare under the guidance of Parasurama. Aswathama gets jealous and complains to his father. So Duronachariya had a test and prove to Aswathama that Arjun was his best pupil. . Duronachriya informs Bishma that all the princes had completed their studies and that he would like to have an exhibition to show their talents. A beautiful arena was built. . All the princes exhibited their talents. Karna arrives at the arena and says that Arjun is not the best archer. When Kripa chariya said that Karna cannot duel Arjun because Karna is not a prince, Duriyodhan gave Karna his Anga kingdom to Karna and made him a king.
Volume 7
Pandavas and the Kauravas offer their teacher that they would like to give Guru dachana(offerings to the Teacher). Duronachariya says that he would like them to capture The kingdom of Duropad(with whom Duronachariya had a long standing grudge) The Kauravs go first but fail to capture. Then Pandavas capture Durupad and take him to Duronachariya.
After finishing the studies Krishna and Balaram go to Mathura. Kansa’s father-in-law was attacking Mathura Krishna and Balaram save Mathura. Krishna suggests that they leave Mathura and create a new city called Dwaraka. The celestial architect Vishvakarma was called for this purpose. People of Mathura settled in Dwaraka.
Sakuni sends spies to find out whom the public prefer as their crown prince. The public preferred Yudhister. One day some criminals were brought to the palace to be sentenced. . Both Duriyodhan and Yudhister were asked to give judgement. Everybody preferred Yudhisater’s judgement. Hence Dhiritharashtra made Yudhister the crown prince.
In Dwaraka the people were looking for a groom for Rukmini. They had arranged Sisupal to marry Rukmini. Ekalavya takes the letter of invitation to Sisupal. Rukmini writes a letter to Krishna and asks him to come and save her. Krishna marries Rukmini and takes her with him.
Volume 8
Shakuni is making a wax house for the Pandavas at Varanavat. Shakuni got a builder called Purachand for this purpose. The Pandavas were returning from their victory tour. Bhim stayed with Balaram and studied mace warfare. Karna discouraged Duriyodan regarding building the wax house. Dhiritharashtra wants to send Yudhister to Varanavat to attend Lord Shiva’s festival, on his behalf.. Bhim is not happy about the house that Duriyodhan had built for Yudhister. The Pandavas along with Kunthi decide to go to Varanavat together. Vidur sent his spies and found that the house that Duriyodhan had built is a wax house. Then Vidur drops a hint by asking the Pandavas which animal is not afraid about forest fire. Then Yudhister tells him that rats are not afraid of forest fire because they can hide in their hole during a fire. Early next morning they left for Varanavat. Vidur tells Yudhister to look for exits in the house. Yudhister understood Vidur’s warning. They arrive at Purachand’s house. They found that the house has no back door. Vidur had send a miner to do the digging. Duriyodhan had sent his senathipathi(commander) to check on the Pandavas. When Bhim wants to help the miner, the miner tells him that there is no need for him to help. Duriyodhan had planted his men around the house to stop the Pandavas from escaping once the house catches fire. Vidur’s spy informed him that Shakuni is planning to start the fire on the moonless night. Arjuna informed the miner to finish the work a day before the moonless night. The tunnel opened in Yudhister’s, s room. The miner told them to conceal the hole and left. Ghandhari has a nightmare. She dreamt that Lord Shiva danced the dance of destruction and opened his 3rd eye. She also dreamt that the fire god came and told her that her house is going to get burnt. She said that she called Lord Indra to come and rain and put the fire out, but he just kept watching her. She tells Dhitharashtra that it was not an ordinary dream. Dhritharashtra tells her to go to sleep. Shakuni had planned to kill Purachand too. Karna tells Duriyodhan not to go ahead with the plan of burning the Pandavas. Purochand and all the people who had helped him to build the house aare poisoned are drugged.. The Pandavas opened the tunnel and left the house through it.. Bhim had started the fire before leaving. Purochand got caught in the fire and died. The Pandavas had escaped through the tunnel. Shakuni’s spy tells him about the Pandavas death Shakuni tells Dhritharashtraabout the Pandavas deathDhritharashtra tells Bhisma about the death of the Pandavas . On hearing this Bhisma locks himself in his room and goes into mourning.. Assuming that the Pandavas are dead, Duryodan is made the crown prince of Hastinapur.
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Volume 9
In the forest Bhima killed the demon Hidumba and Bhim married his sister Hidumbi. The Pandavas diguise themselves as wandering Brahmins(priests) and beg for food. Gatagacha is born to Bhim and Hidumbi.. After the birth of his son Bhim goes back to his mother. Where the Pandavas were living there was a demon living near the forest. Once a week the people in the village had to send some food and a human for the demon to eat. One day it was the turn of the house where the Pandavas are staying. Kunthi says that she will send Bhim. Bhim goes to the demon with the food. Bhim eats all the demon’s food. Then Bhim kills the demon. After that the Pandavas left the city.
Dritharashtra wanted Duriyodhan to marry Duraupathi. In the forest some sages visited the Pandavas. Kunthi gave them some food. They told them about Duraupathi’s suyamvaram(ceremony where princes from different kingdom vie for the hands of the Princess by taking part in various competitions) King Durupad had obtained Draupathi as his daughter from the fires of a Yagna performed by sages for him.. –Arjuna enters the competition and wins Draupathii. Kunthi without knowing had said they should share everything equally among the five of them. Hence, Durupathi marries all five Pandavas.
When Driritharashtra learns that the Pandavas are alive he sends Vidur to bring them back. The Pandavas go to Hastinapur with Draupathi.
Volume 10
Bhisma feels the tension in the palace and goes to see his mother, Ganga. But she doesn’t appear. Bhisma pleads with his mother to come. Eventually she appears. His mother tells him not to come to her all the time he has a problem because he took all the oaths without asking her. There was a grand welcome for the Pandavas. Since there were now two crown princes Bhisma decides to partition Hastinapur. Shakuni is not happy about the partition. He is planning to get Kandavaprasth back. He advises Duriyodhan to befriend Balaram. Duriyodhan takes Balaram and shows Hastinapur. When Arjun was aiming his arrows at a tree due to his anger because of the partition, Bhisma tells him that no one should hurt anything, which cannot defend itself. Duriyodhan asks Balaram to teach him mace warfare. Balaram agrees to that. Yudhister gets crowned as the king of Kandavaprasth. After the coronation the Pandavas along with Krishna go to Kandavapreath. The Pandavas turn Kandavapresth into a fertile and prosperous kingdom. Vishvakarma the celestial architect builds them a palace. Balaram wants his sister Subatra to marry Duriyodhan. Krishna tells Arjun that he should elope with Subatra. Krishna tells Subatra to go to the village temple. Arjun goes to the temple and Subatra goes away with Arjun. Balaram gets very angry when he finds about it. Krishna calms everyone.
Volume 11
Arjun marries Subatra. Draupathi gets very angry when Arjun Brings Subatra to Indrapresth Arjun tells Subatra to dress as a cow maid. . Then Subatrta goes to Draupathi. Draupathi accepts her. Krishna tells Yudhister to perform the Rajasuya yagna. Krishna says that King Jharasandth may create a problem Krishna, Arjun and Bhim dress as Brahmins and go to see Jharasandth. Krishna tells Jharasanth to free all the 86 Kings he is keeping as prisoners to sacrifice to Lord Shiva. Jharasandth refuses..n Krishna challenges him for a duel. Jharasanth chooses Bhim for a duel. The duel takes place. Bhim splits Jharasanth into two and throws the two parts away. But the body joins and becomes a whole body. Then Krishna tells Bhim to throw both the pieces in opposite directions. The body could not join. The Krishna frees all the prisoners. He made Jharasanth’s son the king. Shakuni is not happy about Jarasanth’s death. Krishna’s aunt gives birth to Shisupal. When she finds out that Krishna will be her son’s killer she pleads with Krishna not to kill her son. Then Krishna tells her that he will forgive 100 of Shisupal’s mistakes, before killing him. Shisupal grew up. Vyasa comes along with other sages to Indraprasath(the name Kandavaprasath has been changed to Indraprasath). The Rajasuya yagna takes place. When Shisupupal objects Krishna being honored, Krishna kills Shisupal because Krishna had forgiven 100 of Shisupal’s mistakes. he entire guests bless Yudhister. Karna wonders who he is, and who his parents could be. Duriyodhan is angry that Yudhister had performed the Rajasuya yagna.. Duriyodhan goes around to see the palace of the Pandavas.. Duriyodhan falls into a pond in the palace. Draupathi sees this and laughs at Duriyodhan. Duriyodhan gets very angry. Shakuni tells Duriyodhan to invite the Pandavas to Hastinapur. Duriyodhan tells his father to invite the Pandavas to Hastinapur or he will attack Indrapresth.
Volume 12
Dhiritharashtra sends Vidur to Indrapresth to invite the Pandavas to play dice in Hastinapur. When Vidur invited Yudhister to play dice he accepts the invitation. Shakuni gives his dice to Duriyodhan and asks him to use it for the game. Bhishma is very unhappy about the dice game. Bhishma goes to see Ghandhari and tells her to ask Duriyodhan not to play dice. Ghandari tells him that no one will listen to her. The Pandavas come to Hastinapur to play dice. Duriyodhan asks Shakuni to throw the dice on his behalf. One by one Yudishter looses everything. He then stakes his brothers and loses them too. Then Yudhister stakes himself and loses him too Then he stakes Draupathi and looses her too. .. Duroyhodhan sends his servant to bring Draupathi to the recreation hall. Dushashan tries to disrobe her but by the grace of Lord Krishna his attempt fails.
VOLUME 13
Duriyodhan wants to attack Indrapresth. If he is not allowed to attack he wants to play a game of dice. Bhisma tells him that only the king can decide what to do. Ghandari scolds Dhiritharashtra for allowing Draupathi to be humiliated. Bhisma and Duriyodhan come to Dritharashtra. Duriyodhan tells his father what he wanted. Draupathi tells the Pandavas that she will not braid her hair until she gets Dushashan’s blood to wash her hair. The Kauravas invite the Pandavas again to play dice. Dhiritharashtra tells the Pandavas to play another game of dice and that if they loose they will have to go to the forest for 12 years and another 1 year of living in anonymity. If they are found out in the 13th year they will have to go the jungle again for 12 years. Yudhister accepts the game of dice and looses the game. The Pandavas go the jungle. Duroyodhan is wondering what to do after the 12 years are over. Sage vyasa came to see Dhritharashtr and tells the king to advice Duriyodhan to make peace with the Pandavas. Kiripachariya tells Bhisma that the future of Hastinapur is at a risk. Duriyodhan puts up a camp next to the Pandavas hut in the jungle to irritate them. While in the jungle Duriyodhan molests the Gandava Princes. The Gandavas get angry and surround Duriyopdhan’s camp. Duriyodhan’s bodyguard escapes and asks the Pandavas to help. Arjun and Bhim rescue Duriyodhan from the gandavas. Arjun preys to Lord Shiva and gets a divine weapon. Then Arjun goes to heaven to get Indra’s blessing. Karna conquers adjoining kingdoms and expands Hastinapur’s territory. Bhisma advises Duriyodhan to make peace with the Pandavas. Sage Durvasa comes to Hastinapur. Shakuni suggests to him to see the Pandavas.
CHAPTER 14
Sage Duruvasa came to Pandavas. Sage Duruvasa tells Yudhister to have lunch ready and goes to bath. The Pandavas ask Duraupathi to prepare lunch. She tells that she has no food items to prepare lunch. Dear readers you may remember that when the Pandavas had to live in the jungle they were given the Akshya Pathram(Pathram is vessel, Akshaya means wish fulfilling) by Krisna. They were told that all they have to do was to put a small quantity of cooked food into the vessel and it will then yield enough food for all to eat. However this will only happen once a day. Draupathi’s dilemma is that the vessel had already fed them for the day, and will not yield any more food until the following day. Sage Durvasa is notorious for his temper and the Pandavas were worried. Draupathi resorted to prayers 7 asked Krishna to help. Then Krishna comes there. When God is on earth every act(leela) of his is significant. Krishna asks for The sages finish their lunch and get ready to go for lunch. When Krishna eats the grain of rice, which Duraupati gives him the sages, fell full and does not come for lunch.
Bhim meets Hanuman. Hanuman teaches Bhim about the ethics of war. Some travelers were going through the forest. Ghatogach stops them. Bhim tells Ghatogatch to take him for the sacrifice. Bhim scolds his wife for sacrificing for the God. Arjun is in heaven. There Lord Indra tells Arjun to learn dancing from Chirtrasena. Arjun learns dancing. Urvasi tells Arjun that she was in love with him. When Arjun refuses Urvasi, she gets angry and curses Arjun to be impotent. Lord Indra tells Arjun to use Urvasi’s curse as a shield for the year of hiding. Abimanu grows up in Krishnan’s care. Arjun returns from heaven. Nakul tells Arjum to show the power of the divine weapons. When Arjun was about to use it the angels tell him not to use it. Arjun returns the weapon. Jairath sees Duraupathi in the forest and kidnaps her. Her husband come and saves her. Jairath goes and preys for Lord Shiva to obtain a boon. While wondering in the jungle Duraupathi becomes thirsty. Nakul goes to get water for her. In the river a demon asks him a question. Nakul does not answer the demon and drinks the water and dies. The same thing happens to Shahadev, Arjun and Bhim. Then Yudhistre comes to the river. The Raksha asks him the questions. When Yudhistre answers all the questions the Rakasha tells him to choose one of his brothers to live. Yudisdhister tells him that he would like Nakul to live because he is Madri’s son. The demon became pleased with him and revives all the brothers. The Pandavas had escaped the spies of Duriyudhan. Dhiriratra has a dream where all his ancestors come and scold him. The Pandavas join the Virat king in disguised. Arjun became the dance teacher to Uthara. Shahadev takes an oath to kill Shakuni.
VOLUME 15
Shakuni’s son Ulluk comes from Ghandar. He asks his father to come with him to Ghandar. Shakuni refuses to go. Karna goes to see Duronachariyar. He tells Duronachariyar about Parasuramar, s curse. Uthara’s parents come to see her dancing. Keechack sees Duraupathi and tries to molest her. Duraupathi tells Bhim to kill Keechack. Bhim kills him. Duriyodhan realizes that it was Bhim who had killed him. He prepares to attack Matsuya Desa. Duriyhodhan asks his friend Trikat to attack Matsaya first. Trikat looses the battle. Then the Kauravas attack Matsaya. Arjun goes as Uthara’s brother’s charioteer. He refuses to fight. Then Arjun fights and defeats the Kauravas. Duroiyhodhan says that he had recognizes the Pandavas. Bhisma tells Duriyodhan that the one-year of hiding is over. Uthara’s brother takes the scarves of the Kauravas to Uthara’s dolls. Virat king gets angry when Yudhistre tells him that it was Brinhala who had actually won the war, and throws the dice and hurts her.
CHAPTER 16
King Dhiratra comes to see Bhisma. He tells Dhisratra that the Pandavas have finished the one-year of hiding so to give Indrapresth to them. King Durupath goes for Abimanyu’s weeding. Duraupathi’s sons come to meet her. Abimanu gets married to Uthara. After the wedding the Pandavas sends the chief priest of Kampiliya to Hastinapur as a messenger. The messenger goes to Hastinapur. The Kauravas scolds the priest and sends him back. Dhirstrater sends for Sanjay. He sends Sanjay to Yudhistre to tell him to stay wherever he is without coming to claim Indrapresth. Sanjays delivers this message this message to the Pandavas. Yudhistre tells Sanjays to tell Dhirstra to return Indrapresth to him. Sanjays returns to Hastinapur. He tells Dhirastra to return Indrapresth to the Pandavas. Dhirstrtra calls Vidur. He tells Vidur what Sanjay had told him. Sanjay goes to the court. He tells the court what the Pandavas had told him. Shakuni came and told Duriyohdhan to ask Krishna to fight for him. Shikandhi is waiting to get revenge of Bhisma. Vidur comes to see Bhisma. He tells Bhishma that Krishna is coming to Hastinapur. Bhisma tells Dirsatra to accept Krishna’s peace proposal. Duriyodhan wants to arrest Krishna. Bhisma tells him not to do anything foolish. Karna comes to see Bhisma. He tells Bhisma that he can’t forsake Duriyhodhan. Krishna comes to Hastinapur. Krishna tells them that he wants to have lunch at Vidur’s place. He tells Kunthi that her five sons will be safe. Krishna tells Duriyhodhan to accept peace.
VOLUME 17
Krishna visits Hastinapur and stays with Vidur. Krishna comes to the king’s court. and requests Dhritharashtra to return Indrapresth to Pandavas. Duriyodhan interferes and refuses this request. Then Krishna asks for five villages. That too he refuses. Duriyodhan wanted to arrest Krishna. Then Krishna takes his real form with full powers(Vishwa roopa). The aura blinds everyone in the court except Bhisma, Vidur and Duronachariya. War is imminent. Lord Indra is worried about Karna’s invincibility because of the armour and earrings he was born with. One day when Karna was sleeping Sun god tells Karna that Lord Indra is planning to ask for his shield and earrings. Karna tells him that if Lord Indra asks him for those he will give them to him. Then sun god advices Karna to ask for Sakthi weapon from Indra. One day when Karna was praying to the Sun god, lord Indra dressed as a Brahmin comes to Karna and asks for the shield and the earring. Karna cuts them from his body and gives them to Lord Indra. Lord Indra gives the Sakthi weapon to Karna but tells him that he could use it only once.
Krishna tells Karna who his mother is. Vidur resigns his primeminister post in the Hastinapur court. Kunthi meets Karna. Kunthi asks Karna to join his brothers(Pandavas). Karna refuses this, but tell that her will not kill anyone but Arjun. Therefore Kunthi will always remain a mother of 5 sons. Kunthi blesses Duriyodhan with long life , but refuses to bless him to win the war. Dhistaythyama(Draupathi’s twin brother) is chosen to be the commander for the Pandava army. Ghandhari tells her husband to stop the war.
VOLUME 18
Pandava and Kaurava armies march towards Kurushetra, which is the battle ground. The rules of the war had been laid out by Bhishma and all parties are bound to follow it. Duriyodhan tricks and makes the King of Madra to stay in his camp. Yudhister waits for his uncle King Shalya(king of Madra). When king Shalya finds out that he had stayed in Duriyodhan’s camp he tells Duriyodhan to ask for a boon. He asks King Shalya to be the commander for his army. Dhistathyama sees his brother Shikandi poisoning his arrows. He asks Shikandi what he was doing. Shikandi tells him that he was Amba in his previous birth. When Bhisma insulted her she went to Parasurama. Sage Vyasa gives Sanjay(King Dirtharashtra’s chrioteer) the ability to see the battle from the palce, so that he can keep the king(ie Diritharashtra) informed of the progress of the battle.
VOLUME 19
Arjun changes his mind about fighting against his clan and teachers(gurus). Then Krishna delivers Bhagavat Geetha to the Arjun (and the world). Yudhister visits the elders of the Kaurava army and gets the blessing from them. The war begins. Abimanyu asks Bhisma’s permission to fight against him.
VOLUME 20
Arjun fights with Bhisma. Bhisma’s arrows wound Krishna. Arjun kills Bhisma’s sarathi(charioteer). Duriyodhan is angry that Bhisma is not killing Arjun. Krishna scolds Arjun for not killing Bhisma. Krishna tells Arjun that if he not killing Bhisma then Krishna will kill Bhishma. Then Arjun apologizes and fights properly. In the end Bhisma gets wounded. With the help of Shikandi(remember Shikandi was Amba the princess in aprevious birth). Arjun makes Bhisma fall. Bhishma is on a bed of arrows.Then Drona is made the commander. He asks Karna to join the war. Karna goes to see Bhisma lying on a bed of arrows. Then Bhisma tells him that he knows that he is Kunthi’s son. Then Karna asks him why he did not allow him to fight in the war. Bhisma tells him that he did not want him to fight his brothers. Duriyodhan asked Dronachariya to imprison Yudhister.Duronachariya promises that he will catch Yudhistere. A spy comes and tells Dhistathyama(commander of the Pandava army and Draupadi’s twin brother)
VOLUME 21
A Pandava spy who found out about the plan capture Arjun using the wheel formation is caught by the Kauravas. Abimanyu tells Uttara(his wife) that he knew only how to enter the wheel formation but does not knows how to exit. . The next day Trika brothers engage Arjun in a duel and take him away to another spot in the battlefield. Drona and the Kaurava army close in on the rest of the Pandavas using the wheel formation. Abimanyu enters it along with the 4 Pandava brothers(without Arjun, who is the only one who knows how to trounce enemy using the wheel formation). Abimanyu gets caught in the wheel trap. Jegarath prevents the other Pandavas reaching Abimanyu to help him.The Kauravas got together and killed Abimanyu, breaking the rule of war which requires that at any one time only one person can attack another. Arjun vows that he will kill Jhagarath before sun set the following day, and if he fails he will immolate himself.
VOLUME 22
Karna fights with Bhim. Karna beats Bhim, but did not kill him because he promised his mother(Kunti) that she will always have 5 sons. Arjun goes in search of Jagarath but is unable to find him in the battle field. Jegarath is surrounded by the Kaurava army, and Arjun is thus forced to fight off the army surrounding Jegarath. The day drags on and is coming to an end, and Arjun does’nt seem to be able to kill Jegarath. Krishna covers the sun with clouds. Jhegarath thinks that the sun has set and comes towards Arjun, and taunts him. Krishna moves the clouds and the sun comes out. Arjun’s arrow severs Jhegarath’s head and makes it fall on Jhegarath’s father’s lap(remember Jegaraths father is a sage who had blessed his son that any one who causes his son’s head to fall on the ground will be immediately consumed in fire). On seeing his son’s head falling on his lap, the father gets up. The head falls on the ground. This causes the father to die also.
Bhim’s son Ghatakach joins the war(remember the son born to Bhim and the devout demonness Idumbi, when the Pandavas were in the jungle). He kills many of the enemies. No one in the Kaurava army is able to stop Ghatakach. The day’s war ends with heavy casualities on the Kaurava side. The following day Karna kills Ghatakach, using the Sakthi weapon(remember the Sakthi weapon when used once will return to lord of heavens,Indra).. Duronachriya kills the king of Virat. 98 of Duriyhodhan’s brothers have died in the battle so far. The Pandavas decide that Dronachariya has to be killed if the war is to be won. Krishna tells Bhim to kill the battle elephant named Ahwathama. Then Bhim tells Duronachriya that he had killed Ahwathama(remember Drona’s son is also called Ashwathama). On hearing this Drona goes and asks Yudhister whether it is true. Yudiister says “Aswathama the elephant has been killed”. Yudhister mumbles the word “elephant” softly. Thinking that his son his dead, Duronachariyar threw all his weapons on the ground and sits in prayers. Seeing this Dhistathyama kills him(thus fulfilling the reason of his birth). Karna informs Bhisma(who is lying on the bed of arrows) Duronachriyar’s death. Karna is appointed the Kaurava army commander. Karnas asks the king of Matura to be his charioteer. Bhim fought with Dhushashan and killed him. Then he took Dushshan’s blood and gave Draupathi to wash her hair with it(fulfilling one of his two oaths that he made in the dice hall). Karna fights with Arjun and gives him a good thrashing. When he was about to kill Arjun the sun sets. Karna stops the war for the day, since the rule of war is to stop fighting at sunset, for rest and clearing the battlefield of the dead and wounded. The fighting armies are also allowed to mingle with each other after sunset.
VOLUME 23
Duraupathi pushes Arjun to kill Karna. Karna has a disturbing sleep. Kunthi comes to see Karna. Arjun and Karna start fighting the following day. Karna is unable to invoke his divine weapon because he forgets the Manthra to be chanted to invoke it(remember his teacher Parasuram’s curse on Karna that he will forget what he learnt when he needs it). The chariot also gets stuck in the ground.(remember the curse of the Brahmin who’s calf was run over by Karna’s chariot; the Brahmin cursed that the same wheel that killed his calf will let down Karna in a crucial moment). Karna climbs down from the chariot to push it out of the ditch. At this moment Arjun killed Karna. Duriyhodhan makes the king of Matura the commander. Yudhister kills him. Shahadev kills Shakuni. Duriyodhand goes to Bhisma and informs him about Karna’s death. Then Bhisma tells him that Karna was Kunthi’s eldest son. Kunthi cries over Karna’s body. Yudhister saw his mother crying and asked her why she was crying, over the dead enemy. Then she tells who Karna was.
Ghandhari tells Duriyhodhan to bathe in the river Ganga and come to her in the nude to receive all her accumulated prayer energy for his protection in tomorrow’s fight. Krishna comes to Ghandhari. Then Krishna tells her that Karna was Kunthi’s eldest son. She curses Krishna that the Yhadava dynasty will be destroyed. Krishna sees Duriyhodhan going towards his mother’s tent naked. Krishna tells him to cover himself even though he is seeing his mother.Duryodhan thinks about it, and goes to his mother covering his waist area with leaves. She opens her eyes. Her vision makes Duroyhodhan’s body strong as iron. Her vision could not make the part of the body, which was covered with leaves strong(this the thighs). The Pandavas go to cremate Karna, their elder brother. Duriyhodhan stops them. He said that he has more right to cremate him. Krishna tells that Durioyodhan has more right.
The following day Duryodhan does not turn up at the battlefield, baffling the Pandavas as well as his own army. A hunter tells the Pandavas where Duriyodhan was hiding. Duroyhodhan was hiding inside a bubble that he had created inside a lake. The Pandavas make him come out and fight, with Bhim using the mace weapon. Bhim breaks Duriyhodhan’s thighs and fulfills his oath. Ashvathama comes to see Duriyodhan, who is lying wounded on the ground, unable to move because of the broken thigh. Duriyhodhan appoints Aswathama as the commander. Duriyhodhan dies. Sanjay looses his divine sight when Duriyodhan died. He cannot give a commentary of the war to king Diritharashtra. Aswathama goes to Pandava’s camp. He killed Dhistayama when he was asleep. Then he killed all five of Draupathi’s sons thinking that they were the Pandavas. When Aswathama went to tell the news to Duriyodhan he found him dead. Sage Vyassa tells Aswathama that he had killed Draupathi’s sons. Then Asvathama sends the Brahmasthram to kill the Pandavas, Arjun sends his Bramastharam. Sage Vyasa stops both the weapons. Vyasa tells them to call back their weapons. Arjun calls it back. Aswathama tells them that he does not know how to call it back. Sage Vyasa tells Aswathama to change the direction of the weapon. The redirected weapon enters the womb of Uttar(Abhimanyu’s widow) and kills her yet to be born child. However later Krishna gives life to the child when it is still born. The child is called Prachit.
VOLUME 24
Vidur comes to see Diritharashtra. Diritharashtra tells Vidur about Duriyhodhan’s death. Vidur tells him that it was his(Diritharashtra’s) fault for not guiding his son. Vidur advises Diritharashtra to bless the victorious Pandavas. Pandavas arrive at the palace to receive Diritharashtra’s blessings. He asks them to come to him one by one. When Bhim’s turn comes Krishna tells the Pandavas by sign language to place the statue of Bhim (that Duriyhodhan used to practice mace warfare)in front of Diritharashtra. Though puzzled the Pandavas do as Krishna told them. Diritharashtra hugged the image and broke it to pieces. Thus his wicked plan to kill Bhim was exposed by Krishna. Then Diritharashtra repents and he blesses the Pandavas. The Pandavas along with Kunthi came to Gandhari for her blessing. Coronation takes place. Yudhister appoints Vidur as his primeminister. Diritharashtra, Ghandhari and Kunthi plan to leave to the forest. Draupathi stops them from going to the forest. The Pandavas along with Krishna go to see Bhisma. Krishna tells Bhisma to teach Yudhister. Bhisma advises Yudhister on the rules of good governance. Krishna tells him that he will place the earth on Bhisma’s forehead. Then Bhisma says ‘OM’ and leaves his body.
OM, SHANTHI, SHANTHI, SHANTI.
Aswathama’s Bramastharam goes and kills Prachit who is in Uttara’s womb. Prachit was born as a stillborn baby. Krishna gives the baby is life. Yudhister ruled Hastinapur for 35 years. Ghandhari’s curse started to take effect on the Yhadavas. They started to fight with each other and kill everybody. Balarama left his body and went to Vaikunta to wait for Krishna. Krishna knew that his time had come to leave the human body (which GOD had taken to relieve the world of evil, in response to the prayers of the righteous and the sages). He sat behind a bush and kept his hand above his head like horns. A hunter who was passing by saw this and thought that it was a deer in the bush and fired an arrow in that direction. The arrow killed Krishna. Arjun who had gone to help Krishna to stop the fights of the Yhadavas was very sad when Krishna left his body. Arjun took Krishna’s family and children to hide from killers belonging to Krishna’s own Yadhava clan. When they were passing through a forest some thieves came and attacked them. Arjun was very old at that time, and when he aimed the arrows at the thieves they fell just in front of Arjun. The thieves killed all of Krishna’s family members. When Arjun returned to Hastinapur, Yudhister asked about Krishna. Arjun told him what had happened. When Yudhister learned about it he felt very sad. Yudhister knew that it was time for them too to leave the worldly life. Then the Pandavas crowned Prachit as the king of Hastinapur and left for Himalayas. While climbing the mountain Draupathi left her body. Yudhister said that even though all of them loved her very much she loved Arjun more. That was why she could not go to heaven with her body. Then Shahadev left his body. Then Yudhister said that Shahadev was too proud of his knowledge in Astronomy. That was why he could not go to heaven with his body. Then Nakul left his body. Yudister said that Nakul was very proud of his looks. That was why he could not go to heaven with his body.
When the Pandavas were at the foot of Himalayas mountains a dog joined them. The dog started to climb the mountain with them. A little while later Arjun too left his body. Yudhister said that Arjun was very proud that he was a good archer. That was why he could not go to heaven with his body. Then Bhim and Yudhister continued their way to heaven. After a little while Bhim too left his mortal coil. Yudhister said that Bhim was too fond of food. That was his problem. When Yudhister reached the top of Himalayas a chariot was waiting, to take him to heaven. Yudhister told the charioteer to allow the dog to enter the chariot too. The messenger refused. Then Yudhister said that if the dog was not allowed in then he too would not get into the chariot. Then the dog changed the form and became Dharma raja(lord of dharma, right action). He blessed his son and took him with him to heaven in his human body. Thus ended the Mission GOD on earth in the Dwapara Yuga. The lord has declared that he will incarnate whenever there is evil dominating
THE GREATNESS OF THE GITA
Truly speaking, none has power to describe in words the glory of the Gita, for it is a book containing highest esteric doctrines. It is the essence of the vedas; its language is so sweet and simple that man can easily understand it after a little practice; but the thoughts are so deep that none can arrive at their end even after constant study through out a life-time. Evreyday they exhibit new facets of Truth, therefore they remain ever fresh and new. When scrutinized with a concentrated mind, possessed of faith and revernce, every verse of the Gita will clearly appear as full of the deepest mystery. The manner in which Gita describes the virtues, glory and secrets of God, is hardly found in any other sripture; That is why Sri Vedavyasa , after describing the Gita in the Mahabharata, said in the end:-
GITA SUGITA KARTHAVYAA KIMANYAIHI SHASHTAVISTHARAIHI |
YA SVAYAMPADMANABHASYA MUKPADMABHADDHINIHI SUDHA ||
PRINCIPAL TEACHINGS OF THE GITA
For His own realization, God has laid down in the Gita two principal ways - (1) Sankhyayoga, and (2) Karmayoga. Of these
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1. All objects being unreal like the water in a mirage, or the creation of a dream, Gunas, which are the products of Maya, move in the Gunas, undersatanding this, the sense of doership should be lost with regard to all activities of the mind,senses and the body (chapter V verses 8,9), and being established ever in identity with all-prevading God, the emdiment of Truth,Knowledge and Bliss, Consciousness should be lost of the existance of any other being but God. This is the practice of Sankhyayoga.
2. Regarding everything as belonging to God, maintaining equality in success or failure, renouncing attachment and the desire for fruit, all work should be done according to God's behests and only for the sake of God (chapter V verse 10); and with utmost faith and revernce, surrounding oneself to God through mind, speech and body, constant meditation on God's Form with remembrence of His names, virtues and glory, should be practised (chapter VI verse 47). This is the practice of Yoga by disinterested action.
The result of both theses practices being one, they are regarded as one in reality(chapter V verses 4,5). But during the period of practice, they being different according to the qualifications of the practicent, the two paths have been seperately described (chapter III verse 3). Therefore, the same man cannot treat both the paths at one and the sametime, even as though there may be two roads to the Ganges, a person cannot proceed by both the paths at the same time. Out of these, Karmayoga cannot be practiced in the stage of Smnyasa, for in that stage renunciation of Karma in every has been advised. The practice of Sankhyayoga, however , is possible in every Asrama, or stage of life.
If it is argued that the Lord has described Sakhyayoga as synonymous with Sannyasis or monks alone are entitled to practice it, and not householders, the arguement is untenable, because in the course of His description of Sankhyayoga in chapter II verses 11 - 30, the Lord, here and there, showed to Arjuna that he was qualified to fight, even according to that standard. If householders were ever disqualified for Sankhyayoga, how could these statements of the Lord be reconciled ? True, there is the special saving clause that the practicant qualified for the path of Sankhyayoga should be devoid of identification of the ego with the body, the practice of Sankhyayoga cannot be properly understood. That is why the Lord described the practice of Sankhyayoga as difficult (chapter V verse 6) and disinterested Karmayoga, being easier of practice, the Lord exhorted Arjuna, every now and then, to practise it, together with constant meditation on Him.
"We bow to that Supreme Purusa, Narayana, who is extolled even by great gods like Brahma,Varuna (the god of water), Indra (the god of rain), Rudra (the god of destruction), and the Maruts (the win-gods) through celstical hymns; whose glories are sung by those profocient in chanting the Samavedsa through theVedas along with the six Angas (branches of knowledge auxiliary to the Vedas), Pada (divsion of the Vedic text into seperate words), Krama and Jata (Particular forms of reciting the Vedas) and the Upanishads; who is perceived by the Yogis by means of their mind made steady through meditaion and fixed on the Lord; and whose reality is not known even to gods and Asuras."
"Obeisance to Vishnu, the dispelle of the fear of rebirths, the one Lord of all regions, possessed of a tranquit form, lying on a bed of snake, from whose navel has sprung the lotus, the Lord of all celestials, the support of the universe, similar to the sky, possessed of the colour of a cloud and possessed of handsome limbs, the Lord of Laksmi (the Goddess of Wealth), having lotus like eyes, and realized by Yogis in Meditation."
SYNOPSIS OF THE GITA
CHAPTER I entitled "The Yoga of Dejection of Arjuna."
1-11 Description of the principal warriors on bothe sides with their fighting qualities.
12-19 Blowing of conchs by the warriors on both sides.
20-27 Arjuna observes the warriors drawn up for battle.
28-47 Overwhelmed by infatuation, Arjuna gives expression to his faint-heartedness, tenderness and grief.
CHAPTER II entitled "Sankyayoga , or the Yoga of Knowledge."
1-10 Arjuna and Sri Krishna discussing Arjuna's faint-heartness.
11-30 Sankhyayoga ( the Yoga Knowledge) described.
31-38 The Ksatriya's duty to engage himself in fight.
39-53 Karmayoga (the Yoga of Selfless Action) described.
54-72 Marks of the man of stable mind and his glories described.
CHAPTER III entitled "Karmayoga, or the Yoga of Action."
1-8 Importance of the performance of duty, in a detached way, according to both Jnanayoga and Karmayoga.
9-16 The necessity of performing sacrifices, etc.
17-24 The necessity for action on the part of the wise, and even on the part of God Himself, for the good of the world.
25-35 Marks of the wise and the unwise; instruction about performance of action without attraction and repulsion.
36-43 How to overcome desire.
CHAPTER IV entitled "The Yoga of Knowledge as well as the disciplines of Action and Knowledge."
1-18 The Glory of God with attributes; Karmayoga, or selfless action, described.
19-23 The conduct of Yogis and Sages, its glory described.
24-32 Different forms of sacrifices described with their fruits.
33-42 The glory of Knowledge described.
CHAPTER V entitled "The Yoga of Action and Knowledge."
1-6 Sankhyayoga and the Yoga of disinterested action described.
7-12 Marks of the Sankhyayoga and Niskama Karmayogi - their golries described
13-26 Jnanayoga, or the Yoga of Knowledge.
27-29 Dhyanayoga, Meditation, together with Devotion, described.
CHAPTER VI entitled "The Yoga of Self - Control."
1-4 Karmayoga, or the Yoga of disinterested Action, described; marks of one who has attained Yoga.
5-10 Urging one to uplift the Self; marks of the God-Realized soul.
11-32 Detailed description of Dhyanayoga.
33-36 The question of Mind-control discussed.
37-47 The fate of one who fails from Yoga; the glory of Dhyanayoga described.
CHAPTER VII entitled "The Yoga of Jnana (Knowledge of Nirguna Brahma) and Vijnana (Knowledge of Manifest Divinity)."
1-7 Wisdom with real Knowledge of Manifest Divinity.
8-12 Inherence of God in all objects as their cause.
13-19 Condemnation of men of demonical nature and praise of Devotees.
20-23 The question of worship of other Gods.
24-30 Condemnation of men, who are ignorant of the glory and true nature of God, and approbation of those who know them.
CHAPTER VIII entitled "The Yoga of Instructible Brahma."
1-7 Answer to Arjuna's seven questions on Brahma, Adyatma and Karma (Action), etc.
8-22 The subject of Bhaktiyoga discussed.
23-28 The Bright and dark paths discribed.
CHAPTER IX entitled "The Yoga of the Soverign Science and the Soverign secret."
1-6 The subject of Jnana (Knowledge) with its glory described.
7-10 The origin of the world discussed.
11-15 Condemnation of men of the demonical nature, who despise God, and the method of Bhajana of men possessed of the divine nature.
16-19 Description of God, as the soul of every thing , and its glory.
20-25 The fruits of worship with a motive and without motive.
26-28 The glory of Devotion practised disinterestedly.
CHAPTER X entitled "The Yoga of Divine Glories."
1-7 Description of God's glories and power of Yoga with the fruit of their Knowledge.
8-11 Bhaktiyoga - its fruit and glory.
12-18 Arjuna offers his praise to God and prays to the Lord for a description of His Glories and Power of Yoga.
19-42 The Lord describes His glories and power of Yoga.
CHAPTER XI entitled "The Yoga of Vision of the Universal Form."
1-4 Arjuna prays to the Lord for a Vision of His Universal Form.
5-8 The Lord describes His Universal Form.
9-14 The Universal Form described by Sanjaya to Dhrtrastra.
15-31 Arjuna sees the Lord's Universal Form and offers praises to the Lord.
32-34 God describes His glory and exhorts Arjuna to fight.
35-46 Overtaken by fright, Arjuna offers Praise to God , and prays for a sight of the Lord's Fourarmed Form.
47-50 The Lord describes the glory of the Vision of His Universal Form, and reals to Arjuna His Fourarmed , gentle Form.
5-55 The impossibility of obtaining a sight of the Fourarmed Form without exclusive Devotion, which is described with its fruit.
CHAPTER XII entitled "The Yoga of Devotion."
1-12 Respective merits of the worshippers of God with Form and without Form, and the means of God - realization.
13-20 Marks of the God- realized soul.
CHAPTER XIII entitled "The Yoga of Discrimination between the Field and the Knower of the Field."
1-18 The subject of "Field" and the Knower of the "Field" to together with Knowledge.
19-34 The subject of Prakrti and Purusa (Matter and Spirit) together with Knowledge.
CHAPTER XIV entitled "The Yoga of Classification of the three Gunas."
1-4 The glory of Knowledge; evolution of the world from Prakrti and Purusa.
5-18 The qualities of Sattva, Rajas, and Tamas described.
19-27 Means of God - Realization, and M
CHAPTER XV entitled "The Yoga of Supreme Person."
1-6 Description of the Universe as a tree and the means of God-Realization
7-11 The Jivatma, or individual soul.
12-15 God and His glory described.
16-20 The perishable (Bodies of all beings), the imperishable ( Jivatma) and the Supreme Person.
CHAPTER XVI entitled "The Yoga of Discrimination Between the Divine and the Demonical Properties."
1-5 The Divine and the demonical properties described with their fruit.
6-20 Marks of man possessed of the demonical properties and their demnation described.
21-24 Instruction about renouncing conduct opposed to the scriptures and exhortation to follow the scriptures.
CHAPTER XVII entitled "The Yoga of Classification of the Threefold Faith."
1-6 Discussion on faith and on the fate of men who perform austere penance not enjoiined by the scriptures.
7-22 Different Kinds of food, sacrifice, penance and charity described.
23-28 The Meaning and intention of uttering "Om Tat Sat" explained.
CHAPTER XVIII entitled "The Yoga of Liberation through the Path of Knowledge and Self-Surrender."
1-12 The subject of Tyaga or Relinquishment.
13-18 Causes of Karma according to the Sankhya system.
19-40 Classification of Knowledge, action, doer,reason, firmness and joy according to the three Gunas.
41-48 Duties attaching to each caste and the fruit of their performance.
49-55 The path of Knowledge described.
56-66 The path of Karmayoga, or selfless action, together with Devotion.
67-78 The glory of the GITA described.
EVILS OF HELLS
The hells are situated within the Universe, below the erath and above the water, fitting the rest of the space upto the shell of the mundane egg, on the southern side: Yama lives there with his attendents and inflicts punishment, in the same form as the crime itself, on departed jivas brought to his realm by his servants. There are twenty one (21) principal hells (departments of punishment).
1. TAMISRA 2. ANDHTAMISRA 3. RAURAVA
4. MAHARAURAVA 5. KUMBHIPAKA 6. KALASUTTA
7. ASIPATRAVANA 8. SUKARAMUKHA 9. ANDHAKUPA
10. KRIMBHOJA 11. SAMDAMSA 12. TAPTASURMI
13. VAJRAKANTAKA SALMI 14. VAITARANI 15. PUYODA
16. PRANARODHA 17. VAISASA 18. LALABHAKSHA
19. SARAMEYADANA 20. AVICHI 21. AYAHPANA
BHAGAVATAM - XII th SKANDA , CHAPTER 1 TO 3
THE KALI YUGA
SKANDA - XII CHAPTER - 1
Parokshit said : After Sri Krishna left this world, which dynasty ruled over the earth?
Suka said. In the Lunar dynasty was Peru. In this line Seven Abhira Princess, 10 Gardabhis, sixteen Kankas, all greedy men will then rule.Then will follow eight Yavanas, 14 Turushkakas 10 gurundas. These sixty five kings will then rule for 1099 years: then there will be eleven Manus who will rule for 300 years. Bhutananda and his son Vamigiri, the latter's brother Sisinandi, Yasonandi and his Praviraka will rule for 106 years. Then There will be a Kshatriya called Pushpamitra and his son Durmitra will rule. At the same time, Andhras, Kausalas, Vidurapatis, Nishadhas will rule over provinces. In Magadha dynasty, will be a King called Puranjaya who will convert the higher caste into Pulindas, Yadus, Madrakas who are no better than mlecchas. He will extreminate the Kshatriya race and there will be casteless people, ruling from Haridwar to Prayaga. As Kali Yuga advances , the Brahmins of Saurashtra, Avanti,Abhira, Sura, Arbuda and Malva principalities, will become fallen men and the rulers will be mostly sudra class. Mlecchas, Brahmina and higher castes who have given up the Vedas, will rule over Kaunti and Kashmir. These Kings will be unrighteous and furious. They will cease to perform purificatory rites and will be domonated by rajas and tamas and in the garb of kings, will suck the blood of the people. The people will also acquire their habits and will oppress one another and be oppressed by the rulers and will go to ruin.
SKANDA XII - CHAPTER - 2
EVILS OF KALI YUGA
Thenceforward, day after day, by the force of kala (Time) , righteousness,truthfulness, purity of body and mind, forgiveness, compassion, length of life and bodily strength and keenness of memory will decline.
In Kali Yuga, wealth will be the criterion of pedigree, morality and merit. Those who are mighty, will be called righteous and fair. Personal liking will determine the choice of a partner in life. Trickery will be the motive force in business and dealings. Ability to give sexual pleasure will be thecriterion of masculine and feminine excellance. External marls will be the means of knowing a Brhmana and a sanyasin. Justice will be vitiated, because of one's inability to gratify those who administer it. Voluble speech will be criterion of scholarship. Toilet will be regarded as a sign of bath. Distant tank will be considered holy resort for bath. Long hair will be regarded as the sign of beauty. Filling the belly will bethe end of human persuit. Audacity of speech will be the criterion of truthfulness. Skill will consist in supporting one's family. Virtuous deeds will be done, only for fame. The terrestrial globe will be run over by wicked people and the person who will be the most powerful, will become the ruler. People will resort to mountains and forests and eat leaves, roots, meat,honey,flowers and seeds. Oppressed by faminine and taxation, people will perish through drought, excessive heat and cold, storms, rain, snowfall and mutual conflict. In Kali Yuga, the maximum expectation of life will be TWENTY or THIRTY years. Religion will be replaced by heresy and rulers will run out to be thieves. MAn will takeup the wanton destrcion of life and property. Cannotation of relationship will be extend only to the relatives of one's wife. Clouds will end in flashes of lightning and no rains will pour: Dwellings will look desolate for want of hospitality to strangers. When Kaliyuga is about to terminate, The Lord will appear as KALKI IN THE HOUSE OF THE BRAHMIN CALLED VISHNUYASA, IN THE VILLAGE OF SAMHALA. Lord KALKI, ride on a swift horse Devadatta and extreminate with his sword millions of robbers. Then Kritayuga will follow. From the day Sri Krishna left the world, KALIYUGA embraced the world. As long as Sri Krishna was here, Kali could not enter. Kaliyuga commences when the seven stars of great bear enter the constellation of Magha and lasts for 432000 years. When the stars of the great bear pass on to the constellation of Purvashadha, Kali will gain ascendency. When Kaliyuga ends, MAru in the solar dynasty and Devapi in the Lunar dynasty, both of whom are now living in Kalapagrama will return and propagate virtues and revive varnas and asramas. Rulers of men, claimed the earth as their own, but had to leave it in the end and died.
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