Chandramukhi – Saraswati VRAT katha !!!

Oh SHaunak and other  rishis listen One should worship MAHALAKSHM , MAHAKALI as present in SARASWATI as also in the form of DURGA during the nine days starting from prathama of Ashwayuj shukla paksha.

For any reason one cannot worship all the nine days then one can start the worship from MOOLA NAKSHATRA ONWARDS . or atleast on the ninth day one should definitely worship godess saraswati .One will get permanent happiness through this vrat and all the sins will vanish .

we shall enumerate a practical example to highlight this vrat . ONCE upon a time in dwapar yuga there was a KING by the name RAAJVARMA of KINGDOM KAUTUMBI  . He was truthful and abiding by the dharma . He was very caring and towards his subjects and also towards his family .

He had a very beautiful , good looking bright  lusturous skinned women of good qualities as his wife by name CHANDRAMUKHI .

One day in kAUTUMBI war broke out among the brothers of the KING to divide the kingdom , All the aspirants of the throne waged the war along with their armies onto RAAJVARMA . 21 days day and night battle went on and lastly owing to vidhi [destiny] RAAJVARMA lost the battle as all his army was destroyed . RAAJVARMA along with his wife went into the forest hit by bad luck . Destiny as it were the king and wife went without food for many a days in the jungle which was dense .

Many days of hunger thirst and sleeplessness made the king suffer ill health and unable to walk in the deep jungle . Pativrata wife Chandramukhi , took her disease struck husband onto her back and making a loud cry went deeper into the jungle in search of shelter food and rest .

SAGE ANGEERAS [ ancestors of chiraan ] was deep into meditation in the forest , hearing the loud cry of anguish of a woman in the jungle sage Angeeras was deeply perturbed and curious too . He went into the direction of the cry and found a helpless woman struggling alongwith her diseased husband . The sage took pity onto the couple , brought them to ashram . after feeding them and medicating the KIng ,. ASKED about his state and advent into the forest ,

CHANDRAMUKHI retold the miseries they had to undergo as a result of defeat in the war and asked for the remedies to end their miseries .

Sage Angeeras said let me tell you the remedy for your miseries to come to an end ,10 yojan from here there is a Panchvati kshetra , by the banks of the river  Saraswati devi has appeared there in the form of DURGA , go and serve her alongwith your husband . Your sufferings will end ,

Ashwayuj month was approaching ,  Chandramukhi learnt all the methodology of the pooja of SARASWATI in the form of DURGA there with the help of a bramhin priest nearby . NINE days she worshipped with concentration and devotion . and on the nINTh day DEVI appeared in the dream of the Chandramukhi blessing her and her husband .

Happy at the dream  , both couples completed their VRATA by offering pada pooja to the Sage ANGEERAS and his wife and gathering whatever they could from nearby places , KHEER [ PAYASAM] was prepared as naivedya [prasad] to goddess Saraswati and with moolmantra of SARASWATI DEVI  a homa was conducted ther in the temple . After as completion of the vRATA Sage Angeerasa and his wife were given dana and CHandramukhi took blessing of the sage .

DEVI SARASWATI was  pleased by Chandramukhi and her vrata . SO chandramukhi became pregnant and after nine months a lovely boy was born . Sage Angeerasa did the jatahkarma to the boy and gave him the name ” SURYAPRATAP ” .

The prince was growing  like shuklapaksha moon . and by the grace of rishi Angeeras and his teachings learnt all the weaponry and astra shastras in a very short time , He was learned  in all the fields to become an able KING .

By the permission of his guru SURYAPRATAP waged a war onto KATUMBI kingdom and with a fierce fight defeated all his enemies and snatched back his Kingdom . Alongwith his mother and Father ascended the throne of KAUTUMBI ,

From that day onwards RANI CHANDRAMUKHI  carried out Saraswati vrat every year with pomp and gait and having obtained the grace of KALI MAHALAKSHMI SARASWATI in the form of DURGA lived happily with all the pleasures and fortunes .

Those born as humans should always yearn for the grace of Godess SARASWATI and by her graceful glance should obtain all the fortunes . Those who tell this story or listen to it get the KrUPAKATAKSH of GODDESS SARASWATI and his sins will be destroyed and one will obtain SAYUJYA by divine blessings of LORD PARSHURAM as present in MA SARASWATI in the form of DURGA .

krishnarpanamastu .

 

 

Raghavendra stotra

ॐ

श्रीपूर्णबोधगुरुतीर्थपयोधिपारा कामारिमाक्षविषमाक्षशिरः स्पृशंती ।

पूर्वोत्तरामिततरंगचरत्सुहँस देवालिसेवितपरांघ्रिपयोजलग्ना ॥॥

जीवेशभेधगुणपूर्तिजगत्सुसत्व नीचोच्चभावमुखनक्रगणैः समेऽता ।

दुर्वाद्यजापतिगिलैर्गुरुराघवेंऽद्रवाग्देवतासरिदमुंविमलीकरोऽतु॥

Tatparya:  Appanacharya the poet [author ] of this stotra was foremost among the disciples of ShriRaghavendra  swamy .  When the news spread that Swamiji is preparing for sajeeva Brindavan pravesh [ entering the samadhi avastha while alive ]  everyone rushed to Manchali [ todays’ mantralaya  ] to witness the rare event and as well seek swamiji’s blessing for one last time , Appanacharya was in adjoining village across the river tungabhadra called Bhicchali .  though there was a roadway , Appanacharya in an emotional outburst [ at the very thought of missing Guru Raghavendra’s presence once for all ] with tears started towards the Mantralaya . He was apprehensive about reaching Mantralaya before swamiji enters the samadhi . The thought brought extreme agony but nonethless he wished to reach mantralaya at the earliest and in an earnest attempt did not mind crossing the river walking through it . All through he compossed this very beautiful stotra praising Guru Raghavendra in a manner noone could have ever done with some startling revelations about Guru Raghavendra swamiji , his past his capabilities and his greatness [ mahima is the right word ] . The river paved way for him as he was worshipping his living deity his guru ,without drowning , Appanacharya reached Mantralaya just when the last slab was cemented onto GURU RAGHAVENDRA .  Apannacharya had composed the last shloka ” yo bhaktya …………………………vibhutirtula ‘

as he was stating the verse his eyes were filled with tears , he could not bear the separation of the beloved guru and the thought of not seeing GURU again was extremely unbearable , GURU RAGHAVENDRA suddenly appeared in  a golden hue and with abhaya mudra . The appearance of guru in such a magnificient form before him made him fill with emotions of surprise , happiness and devotion and his speech stopped at the word ………….” Vibhutirtula ” the composition was incomplete as meter did not complete ,

At that time Guru Raghavendra was seated in the japa of HAYAGREEVA , and hence a divine voice exclaimed …...” SAKSHI HAYASYOTRA HI “ thus completing the shloka and endorsing that whatever has been proclaimed in the stotra by Appanacharya is true and LORD HAYAGREEVA will be a witness for the long time to come or Lord himself will oversee its truth .

Thus the devotees surrounding were extremely happy at the divine sight and voice and were reassured that GURU Raghavendra is ever with them inside the brundavana ,

This incident took place in the year 8-8-1671 .

This stotra has exclusive stamp of Guru Raghavendra and LORD HAYAGREEVA and thus carries special place in the hearts of MADHVA devotees and is extremely potent in delivering quick instantaneous results and wish fulfillment like kamdhenu and kalpavriksha . May all the readers of this blog be benefitted by the translation of this stotra from today onwards and may lord hayagreeva fulfill their wishes .

Translation :

Appanacharya in the opening stanza compares the speech [ vani ] of Guru rayaru with that of GANGA . Just like GANGA let his voice purify us from sins .

So every word in this stanza can be interpreted from GANGA point of view and also from rayaru point of view ,

1. Bali chakravarty performed the 100th ashwamedha yagnya and LORD VAMAN asked him land covered by three footsteps . When BALI agreed , with one foot Lord covered entire Bhumandala with his second step he covered entire upper heaven seven lokas , while he was measuring his second step as he raised it to the upper crest of the UNIVERSE BRAMHANDA , the upper crest cracked as his nail of the toe touched the BRAMHANDA katah . The Bramhanda kharpar is the inner layer of the universe and externally it is engulfed by the jalavarana the [ prakruti water ]  . This water entered the crack and touching the LORD’s feet washing it , fell through the different LOKAS .

As it gushed through the Lord TRIIVIKRAMA’s  feet [ hari pada prakshalan jala ]  Bramha immediately took it in his kamandalu and again offered it to the feet of Lord Trivikrama [ Lord had appeared for the first time in this roopa and Bramha worshiped him by washing his feet and what more better [pure] water could he get than this new water gushing out of BRAMHANDA [ an out of world experience for the very creator of the world ] .

The same water as it was flowing with unabashed symphony , RUDRA held it in his jata [ hair locks ] and became purified , [ we always take VISHNU TEERTHA and sprinkle it on our head ] but RUDRA permanently keeps VISHNUPADODAKA in his locks , he is everpure and a great BHAGAVAT .

As it flowed further , it became sacred in INDRA LOKA and in SHimshumara loka DHRUVA worshipped and many rishis and devtas worshiped it as progressed , and finally as it fell on the MOUNT MERU , it divided into four streams in four directions ,.

1. eastern stream got the name  ” seeta ” and flew into bhadrashva khanda
2. SOuthern stream by the name ” Alaknanda ” flew into BHARATVARSHA
3. western stream by the name ” chakshu ” flew into Ketumaal varsha
4. Northern stream by the name ” Bhadra ” flew down the KURU VARSHA

and culminated into the waters of ocean in the jambudweepa .

All through the journey from BRAMHANDA KATAH to the jambudweep it purified all the DEVATAS RISHIs and MANUSHYA ., this sacred river is known as ” GANGA ”

So Ganga is the  only river which has its origin in devaloka and has been passing through the heaven and has touch of great Bramha shiva INDRA dhruv and devatas and rishis , such a sacred river is unique and has come to the earth to bless us all  and rest all other rivers have its origin here on the earth and joins the ocean and loses its entity on the earth itself , thus there is special place for ganga compared to other rivers . It is DEVA nadi , divine river . thus  the adjective ” DEVATA SARITA ”

This ganga is like GURU Raghavendras’ Voice [speech ,teachings ] as people bathing in this river gets rid of the sins and the mal [dirt ] is cleansed ,vimali karotu ,  so also Guru’s words cleanse our sins and purify the devotees .

(vigatam malam yasmat sa: vimala: , na vimala: amala: , avimalam vimalam sampadyamanam karotu vimali karotu )

Usually poets when they use comparasions ,they compare very qualitative object with the subject , like face with a moon   , moon is far more beautiful than human face , yet poetic liberty passes it off .so upamaan and upameya [ moon and face ] are out of place , but here Raghavendra ‘ teachings speech vani vak is not compared to GANGA , but GANGA itself is  compared to Guru’s vani suggesting Guru RAGHAVENDRA’s teachings are far more sacred than GANGA because . Ganga cleanses the sins of people who chant its name , who seeks its blessings by  visit and who take bath in the ganges . Such a bath cleanses the sins and purifies , resulting in clean mind taking to shravan [ listening ] of shastras , and finally leading to the knowledge of LORD .

Ganga by itself does not arise the knowledge of LORD after cleansing .  BUT guru’s teachings not only cleanses the sins and purifies but also practically imparts the knowledge of LORD and there by giving MOKSHA , Ganga is aid to MOKSHA but Guru’s words are assurity of MOKSHA and thus greater .

because such a quality exists Our acharyas are also known as SRIRAGHAVENDRA teertha . teertha is ganga [ or river like ] .

Let such words of guru cleanse our sins .

Now this GANGA [ and also GURU RAGHAVENDRA ] is praised through five adjectives [ visheshana ] . firstly we shall see how this adjective applies to GANGA and than to Rayaru .

1. sripurnabodhaguruteerthapayodhipara :

sri purna – full of brightness , bodha – budha , guru – father [ budha’s father moon chandra ] , teertha – birth place , payodhi – ocean , para – encompassing [joining] , rightful owner  . ganga finally joins ocean and hence ocean is one and all for her . such a ocean when churned gave rise to the moon and this moon gave birth to mercury who was full of brightness right from the birth , thus this quality is primarily in the GANGA  .

2. kamarimakshvishmakshshirahsprushanti :

kamari – enemy of kama [ manmath ] is SHIVA [Rudra ]  , ma – gyana knowledge , aksh – eye , vishmaksha – odd three eyed , shirah – head , sprushanti – touches

Shiva is ever engaged in the dhyana of NARAYANA and thus can see him and all the knowledge through his eyes and hence he is maksh [ one who can see the knowledge of NARAYANA , aparokshagyani ]  he is blessed with a third eye of agni along with usual two eyes , this third eye has burnt down even kama manmath when he tried to disturb his penance , such a SHIVA ‘s head is always wet with the touch of GANGA , and ganga has this distinction of being in his hair locks .

3.purvottaramittarangacharatsuhansa :

purva uttara – ganga flows perpendicular to east and west direction , [ ganga flows in nORTH south direction in bharat varsha ] , amit – limitless , taranga – waves ,charat – flows , suhansa – great swan raj hansa .

Ganga flows like a raj hansa through its limitless waves perpendicular to east west direction .

4.devalisevitaparanghripayojlagna :

deva – deities devatas, aali – pankti ,line , array  ; sevita – worshiped by , para – LORD anghripayoj – lotus like feet ;  lagna -engrossed in [ connected to ] .

the array of devatas line up to worship the lotus feet of LORD , which is the origin of Ganga and she is always conjoined and engrossed ever attached to the feet . so also the Devatas .

5. durvadyajapatigilai:

durvadi – unbearable sound ; ajapati – herds of sheep gilai- gulping swallowing

jeeveshbhedhagunapurtijagasusatva nechochhabhavamukhanakraganai:

jeev – animals ; among them eesh – bigger animals [ like elephants etc ]; bhedha – difference or cognizance ;- guna – quality ; purti –  complete filled up  ; jagat – world ; susatva –  well known and famous heroics and greatness ; neechocchabhavmukha – uneven [ large at some place and small at some place ] faced ; nakra – crocodiles ; ganai: – groups

crocodiles have uneven faces and making unbearable noises  and are very wild animals which can engulf swallow sheeps and even bigger among animals like elephants when they come to drink water in the rivers . Ganga is full of such wild crocodiles  which are famous for the strength in the world .

Now these five adjectives let us see how it applies to GURU Raghavendra .

1.Sripurnabodhaguruteerthapayodhipara

sri – mahalaxmi devi presiding diety for VEDA ; purnabodha – complete authority knowledge and grasp of vedas ; imparting Guru – great auspicious and foremost ; teertha -shashtra  [like ] payodhi – ocean ;para – encompassing  is Guru ‘s teachings vani of GURU RAGHAVENDRA

Humans have natural tendency to cheat ,to misrepresent , to lie .Humans also are susceptible to doubts , ignorance and false incorrect conclusions[ vipareet  gyana ] .

With so many defective tendencies , human deliverables cannot be accepted or brought into practice or considered as supreme truth , Any writings having its origin in human or authored by human cannot be accepted as supreme truth .

So only those teachings which do not have human authorship [ which is not outcome of mere human intelligence and also has allegiance to apaurusheya ] can be believed .

Vedas are apaurusheya and as they are not written by anyone one can completely believe in it and there can be no objections to as it does not have any defects .

Any grantha [ subject ] should be read with complete faith and  belief only then its contents will be understood or conveyed . If someone reads without any belief in any scripture , he may not benefit from the said scripture .

Vedas are complete truth and are beginingless timeless knowledge imparting , if with sucha  a faith  it is read then it imparts complete knowledge thus it is known as “Sripurna bodha .”

Vedas declare  ” ananta vai veda:  ”  thus vedas are infinite . it has infinite concepts . thus it is ocean of a very big shastra . guruteerthapayodhi – guru – very big [ infinite ] ; teertha – shastra ; payodhi – ocean .

vedas are thus complete knowledge and infinite ocean of concepts .  para – moola origin .

This veda is the moola or origin or sarvasva [ everything dear to ] the VANI speech or teachings of Guru RAGHAVENDRA .

Voice /teachings of SRi RAGHAVENDRA has its origin in the VEDAS which is full of complete knowledge and is ocean of infininte concepts .

1a . Does this Veda impart anything useful or any timepass subject . Does it convey anything of prime importance , or anything about the supreme . the same word sri purna bodhaguruteertha removes this doubt .

This veda encompasses SRI LAXMI devi ; POORNA – LORD NARAYANA ; BODHAGURU – jagadguru VAYUDEVA [ one who imparts knowledge to the world about SRi and NARAYANA who is purna complete ]   and one which conveys these three entities TEERTHA – shastra is veda , and such a veda is moola for RAGHAVENDRA GURU’s speech .

VEDAS have no doubt in calling LAXMi devi as SRI .

Is NARAYANA called as PURNA , veda pramana is ” ath kasmaduchyate bramheti , bruhanto hyasmin Guna: ” sakalkalyangunapurna NARAYANA is BRAMHA the PURNA .

is VAYU Known as Jagadguru

” sa yenan Bramha gamayati ” etc declare VAYU as JAGADGURU

Veda proclaim the greatness of these three thus Vedas are known as Sripurnabodha guruteertha .

1b . These three entities are highest in the entire creation , and their knowledge is important in getting their blessings and their blessings will lead to MOKSHA and thus Vedas are indeed useful to the mankind , it is just not a scripture but MOKSHA giving scripture .

1c. Can Vedas be deciphered , which other things should be resorted to , to understand VEDAS ?

Again the same word answers this question , Sri PURNA bodha , Bright with Filled KNOWLEDGE is LORD VEDVYASA , his teertha infact guru teertha means many shastras like 18 puranas , mahabharata , many vidyas upapuranas etc should be resorted to decipher vedas and para – all encompassing these are the speech of GUru RAGHAVENDRA .

Lord VEDVYASA is no doubt full of complete Knowledge , but Vedas contain opposing sentences but yet Vedas say they are all correct . Thus many doubts arise with respect to efficacy of vedas in light of mutually opposing statements , Therefore to reconcile these differences VEDVYASA has written puranas and MAHABHARATA .

1d. IF there arises differences in PURANAS and its statements then what should be done ?

the same word Sripurnabodhaguruteertha solves it !

Sripurnabodha – Vedvyasa has written guru – much infinite in meaning [ though fewer in letters and words ]  teertha – bramhasutra   and these form the basis of RAGHAVENDRA swamy’s teachings .

1e. But these SUTRAS were completely misinterpreted by various scholars ?

Sri -VEDA [ laxmi abhimanya ] Purna – complete Bodha – understanding havingAcharya Srimadhva has wriiten GURU – multiple infinitly deliverable teertha – sutrabhashya sarvamoolagrantha is the moola for teachings of RAGHAVENDRA .

Madhvacharya has learnt practically from SRI VEDVYASA only in badrikashram and with his permission he has composed SUTRA BHASHYA and SARVAMOOLA Grantha which is dear to RAGHAVENDRA teertha . and his tecahings reflect them .

1f. SRIPOORNABODHA – Tikacharya also is as per his capacity a complete gyani and his guru shashtra – TIKA nyansudha is base for the RAYARU ‘s grantha parimala

How can we say that ?

SRIPORNABODHA is  MADHVACHARYA , one who has MADHVACHARYA as a GURU is SRI TEEKACHARYA JAYATEERTHA .

and his shastra is NYAYASUDHA etc . is moola for RAGHAVENDRA

Sripurnabodha : guru: yesham  te sripurnabodhagurava: , tesham shastram !!

1g . similarly all the gurus in the yati paramapara like vadiraj ,vijayeendra vyasa teertharu form the moola for RAGHAVENDRA teertha ‘ teachings

1h lastly RAGHAVENDRA guru ‘s followers to come in his lineage like SUmateendra teerth will also have the same moola like our Guru’s vani to impart such infinite knowledge .

2. Kamarimakshvishmakhshirahsprushanti :

Our Guru Raghavendra’s teachings have the approval of KAMARIMAKSHVISMAKSH ie SHIVA [ Rudra ] who gives his approval by shirah sprushanti – by nodding his head .It touches the head of RUDRA as he rejoices in his approval for the speech has its moola in VEDAS .  Is SHIVA approving just for the sake of it , has his approval any special importance yes , because this is the same lord shiva who has won the manmatha, he has the knowledge of NARAYANA so practical that he can see him and and he is the one with a unique odd eye ,eye of AGNI the symbol of purity , so his nod is very auspicious  and makes our GURU’s voice very special .

3.Poorvottaramitatarangacharatsuhansa

OUR shastra has two aspects poorvamimamsa and uttara mimamsa. uttaramimamsa is also known as bramhamimamsa

amittaranga – Such to shastra those who have mastered completely by diving into it [ deving deep into it ] are the gyanis[ GURU RAGHAVENDRA Inclusive ] and

charat – following such great gyanis are

suhansa – great paramhansas [ sanyasi of highest order ]  and Guru RAGhavendra ‘s voice abides by these .

normally when studying a concept its relevance to poorva and uttara mimamsa has to be studied under able guru and hence guru is served with utmost honour and  devotion to imbibe such difficult concepts , MAny gyanis have known such deep knowledge by abiding by the vani of Sri RAGHAVENDRA .

BUt have they grasped fully the concepts ? EVEN after spending a lot of efforts they are still surfing[ charat] only the waves infinite [ amitataranga ] of this ocean and have been unale to go the depth and  such is the depth of Sriraghavendra teertha VANI ,

4. devalisevitaparanghripayojlagna

the bees always buzzes around a lotus for the honey , similarly devatas always hover around the lotus feet of LORD and keep meditating on it and are engrossed in it forever similarly RAGHAVENDRA guru’s VANI is always engrossed in LOTUS feet of LORD .

5.durvadijapatigilai:

durvadi – those who make annoying debates [ illogical and anti GOD ] dushta vadi such debators

ajapati – like sheeps

gilai: – the VOICE swallows them [ dushta vadi ]

Jeeveshbhedhagunapoortijagatsusatvaneechochhabhavmukhnakraganaisameta

jeeveshbhedha – the difference between JEEVATMA and PARAMATMA

Gunapoorna – the knowledge that Lord is full of Auspicious qualities

jagatsusatva – this world is indeed real

Neechochchabhava mukh – that there is hierarchy of souls in this universe . TARTAMYA

nakra – logic like that very dangerous crocodiles

ganai; such groups of logic

sameta – inclusive is the voice of RAGHAVENDRA .

hile establishing the MADHVA concepts RAGHAVENDRA’s teahings and voice is full of logic like a group  dangerous crocodile which can swallow in single attempt the durvadi the debators of illogical and irreligious beliefs .

Let such VANI / speech of our GREAT GURU RAGHAVENDRA cleanse us off our sins and lead us to MOKSHA .

SUMMARY –

SRIRAGHAVEDRA swamy’s voice conveys the meaning of vedas , in accordance with Vedavyasa and his teachings , elaborated by MADHVACHARYA , jayateerha till the guru sudheendra teertha of RAYARU and also forms the base for other yatis in parmapara like sumatindraterrtharu etc . It has  nod of RUDRA and other devatas , it is acceptable to thse devatas also . many paranhansa have abided by it , it is very deep , and describes the lotus feet of LORD NARAYANA , with terrible and strong logic it destroys the opponents [ durvadis ] and upholds the difference between jeev and parmatma . establishes hierarchy , extols NARAYANA as poorna complete and sarvottama and declares this world as real . HIS speech is sacred as GANGA , more than ganga it is potent in removing the sins of devotees and lead them MOKSHA .

श्रीराघवेंद्रः सकलप्रदाता स्वपादकंजद्वयभक्तमुद्भ्यः। अघाद्रिसंभेदनदृष्टिवज्रः क्षमासुरेंद्रोऽवतु माम सदाऽयम

SVA – YOUR , PAAD – FEET KANJ- LOTUS , DVAY-PAIR , BHAKTIMADBBHYA – THOSE WHO HAVE DEVOTION , SAKALAPRADATA –  WILL GRANT ALL THE WISHES .

AGHA- SINS , ADRI- MOUNTAINS , SANBHEDAN – POWDER INTO [DESTROY]

DRISHTIVAJRAH – A MERE GLANCE[DARSHAN ] WOULD DESTROY LIKE A VAJRAYUDHA

KSHAMASURENDRA – DEVATAS ON THEEARTH [ BRAMHINS ] AND YOU ARE LIKE INDRA TO THESE BRAMHINS WHO ARE LIKE DEVATAS ON THE EARTH .

FAMOUS AS THIS INDRA [ KING AMONG BRAMHINS ] YOU OH SRIRAGHAVENDRA

MAAM – ME SADA – ALWAYS AVATU – PROTECT .

TATPARYA :

1. SRIRAGHAVENDRA SWAMY’S FEET ARE LIKE LOTUS
2. JUST AS BEES KEEP CIRCULATING AROUND THE LOTUS FOR HONEY ,LIKEWISE DEVOTEES SHOULD ALWAYS BE ENGAGED IN THE MEDITATION OF THE LOTUS FEET OF RAYARU .
3. SUCH DEVOTEES WILL GET ALL THEIR WISHES FULFILLED .
4. THEIR SINS WILL GET DESTROYED LIKE A HIT OF VAJRAYUDHA BY JUST A DARSHAN OF RAYARU
5. THUS RAYARU WHO IS FIRST AMONGST THE PEOPLE ON THE EARTH ESPECIALLY SURAS[ DEVATAS ON THE EARTH ] ALWAYS PROTECT ME.

श्रीराघवेंद्रो हरिपादकंजनिषेवणाल्लब्धसमस्तसंपत। देवस्वभावो दिविजदृमोयमिष्टप्रदो मे सततं स भूयात॥

haripaadkanjnishevNat  labdh –

• haripaad – narsimha ‘s feet
• kanj – lotus [ padma nidhi ]
• nishevaNat – having served continuously
• labdha – obtained
• samast – all
• sampat – riches [ pleasures and belongings ]
• devswabhav – devata like qualities
• divij – divine ,drum – parijaat kalpavruksha trees
• soyam – sriraghavendra
• satatam – always
• me – bestow me
• ishtaprad: – my wishes and desires
• bhuyat – be so

In this world there are mnay types of nidhis . Nidhi is a riches that we enjoy , Man becomes rich and donates and enjoys when LAKSHMI devi incharge of various nidhis resides in ones house . There are 18 types of nidhis , of these six are of satvik type which are always available through the grace of LORD NARAYANA , these can be got only devotion and not through hard work or physical labour or serving some industry , army or a KING .The other type of six nidhis are obtained by wishful determination and subsequent charities and austerities towards the deities or kings or other rich men . LAST six nidhis are obtained by tamasik souls through kshudra mantras , dacoity . deciet or by doing only sins . this is the reason why sometimes we find much riches with sinners also .

The highest among the NIDHIS is known as padma nidhi , person having this nidhi will have very auspicious marks on the body and palms , his house will be full of divine bliss and there will books and scriptures in every crner of the house . Such person enjoys bliss in this world as well as in other world , There will be extreme grace of LAXMINARAYANA on the person having padma nidhi ,

Where does this nidhi arise from , haripadakanjnishevanatllabda – obtained by continuous service offered to the feet of LORD NARSIMHA and other avataras which SRIRAGHAVENDRA swamy has served in his various avataras .

• As PRAHALAD he has served NARSIMHA
• As BALHIKA he served KRISHNA
• As VYASA he served VEDVYASA
• As RAGHAVENDRA he is serving MOOLARAMA , hayagreeva , vedvyasa ,Narsimha ,KRISHNA

What has he earned by this , PADMA NIDHI [ which encompasses all the pleasures and enjoyments ] .  Because of this RAGHAVENDRA swamy who is of DEVA SWABHAV [ having qualities of devatas ] he is not like humans given to anger and desires and selfishness , but like DEvatas , who are generous and always granting wishes  like divijdrum [ divine trees like kalpavriksha and paarijaat ] . Like this tree Let RAGHAVENDRA swamiji grant my all wishes always from the warehouse of padmanidhi that he has accumulated .

note : one can give to others only when one has something in his pocket . SWAMIJI is virakta a a sanyasi , and also he was in a very poor condition [financially] prior to taking sanyas , nor did he have any ancestral property so how can he give ? HE has has padma nidhi which he has earned by continuous serving of LORD NARSIMHA .

krishnarpana

note there are many more meanings to this shloka , because of the lack of space and length of the post , i have limited my discussion and analysis , scholars should forgive with a large heart at my alpaprayatna .

For other reads on RAyaru please click following

Sri RAGHAVENDRA

Sri RAGHAVENDRA SWAMY