Appeals

||Sri Hari Sarvothama Vayu Jivothama||

With the anugraha of Sriman Narayana Vayu Gurugalu I will be posting collective Appeal links here for your kind information. Those who are interested to contribute can directly contact them please.

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  • Maha kumbabhisheka of Hanumantha,Nerur Village,Karur,Tamilnadu on 31-01-2016.Please click respective pages to download the invitation. Page1 Page2 Page3.Please plan to attend and get blessings of Vayu antharkatha Lord Sri Vedavyasa
  • Help Sri Trayee Vidhya Gurukula,Srirangam:Click here to read the 2013 Newsletter.
  • Those who want to contribute for the development of Erode Sri Navajeevabrindhavana can see here

For pictures of Erode Navabrindhavana,Sri Sripadarajaru mutt:- Click here

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Disclaimer: I hereby inform you that there is no direct contact for me for the appeals I have posted above. I also promise you that I do not make any single money for such activities as I am just acting as a mediator of Sri Hari Vayu Gurugalu in order to make people aware of these punya karyagalu taking place at our Bharatha Desha. As I mentioned previously, those who are interested to help can directly contact them please. DVAITAVEDANTA.WORDPRESS dont collect any money directly or by any other means. Donors should please contact the respective appeals directly and do their yatha shakthi contribution. Please contact mailmevenky@gmail.com if you have any queries.

Always in the service of Sri Harih Vayu and Gurugalu,

Venkatesh Rajendran Rao.

|| Hare Srinivasa ||

23 thoughts on “Appeals

  1. Venkatesh,
    I chanced into your blog and find it very interesting. Re: the Anjaneya temples you have so far listed 145, is this right?
    Regards and best wishes
    keep in touch

  2. Brother Venkatesh,

    Now only, i have opportunity to read your website…..Really excellant…definitely it will motivate people like us to follow our culture…..

    Great Salute to your work….

    Regards

    Venkatesan

  3. Govardhanagiri Trust is an unit of Sri Pejawara Matha Udupi D.Karnataka headed by H.H.Shri Pujyashree Vishvesha Theertha Swamiji and H.H. Shri Pujyashree Vishwprasanna Theertha Swamiji. It manages a huge GOSHALA in which 1000 cows are protected with care and devotion. It is located in Neelavaram 18 kms from Udupi.
    “Soon after birth, all of us are fed by our Mother’s breast milk upto 2 years. From 3rd year onwards, and even while she does not have adequate milk; cow assumes the role of our mother and feeds us until we breathe the last, till our last journey by her milk. Only from this milk, we get Curd, Butter, Buttermilk and Ghee. She is rightly called as “Gomatha”. Hence we must admit “We have two mothers”. Yes, a cow is a TWIN MOTHER to all of us!!!
    http://www.pejavara.org/neelavaragoshale.htm
    http://govardhanagiritrust.hpage.com/neelavara_goshala_81766584.html
    http://govardhanagiritrust.tripod.com/neelavaram_goshala/

    All philanthropists all over the world are invited to support this great animal protection project.
    All contribution are exempted from I.T. under Section 80G. Let’s join hands in this seva and for more information
    http://www.pejavara.org/neelavaracontributions.htm

  4. Totally amazing. This is about my Guru Rayaru. My great guru Rayaru. Please keep writing for and about him. He oversees everything, even and especially for sinners like me.

  5. Hare Srinivasa,

    All my co-devotees of Sri Raghavendra Swamyji, this is a request mail, Sri Sri Suyatheendra Swamyji has fixed a date for the pratishtapana of Sri Raghavendra swamyji’s mruthika brindavana in Krishna Nagar,K.R.Puram, Bangalore – 36 on 19th May 2011, Thursday, we are looking your valuable contributions for the same since we are expecting approx 2000 devotees on this day

    any query in this regard can be sent to the above mail id or can be contacted in these numbers

    Sri Raghunatha Rao – +919880030147
    Sri Gururaja Rao – +919902941400
    Sri Gururaj Jambha – +919900268684
    Sri N.R.Pranesh – +919986032841
    Sri Venkatesh – +919448563765
    Sri Balaji – +919902019128
    Sri Madhusudhan – +919886770463

    Hari Sarvothama Vayu Jeevothama

    • Hare Srinivasa,

      With the grace of Sri Hari Vayu the pratishtapana mahotsava of Sri Raghavendra Swamy moola brindavana was performed by Sri Suyatheendra swamy on 19.05.2011. All the devotees who helped in this regarad we the turst members are very tnankful to you all..

  6. Hi,
    Raghavendrar Brindavanam temple in my town Chengalpattu is constructing a small Mandapam. They are accepting donations. Please see if any body is interested in contributing, donation can be sent directly to the Shri Raghavendrar temple authorities. I have given below the address of Shri Raghavendrar temple in Chengalpattu:

    Address is:
    Guru Shri Raghavendrar Brindavanam
    Mantralayam Branch
    1, Raghavanar Street
    (Opposite to Ramakrishna School)
    Chengalpattu – 603001
    TamilNadu,India
    Phone: 91 44 274 32 339

    Regards,

    Venkatesh

  7. In the Brahmasutra bhAShya 3.3.4.9 Shankaracharya has specified four types of ‘sAmAnAdhikaraNyam’ [where two words in a sentence are in apposition to each other being in the same case-ending]. Generally Advaita Acharyas have recognized two types of the above with relation to mahAvAkyas like ‘tat tvam asi’ and ‘sarvam khalvidam brahma’ . Here the types: 1. ऐक्ये सामानाधिकरण्यम् 2. बाधायां सामानाधिकरण्यम् are applied to both these mahavakyas. The intention is to arrive at ‘identity’ (aikyam), between the two entities ‘tat and tvam’, ‘sarvam and brahma’. It would be interesting to note that in the process of arriving at the aikyam it is inevitable that one resorts to ‘lakshaNaa vRtti’, the giving up of the primary meanings of the words involved, for example, tvam = the jiva, the Atma embodied and tat = Brahman, the Creator. It is only the secondary meanings of the words, shodhita tvam/tat padaartha, that are taken up for striking the aikyam, identity. Thus, there is a ‘bAdha’ involved which is the giving up the false-meanings/notions and retaining the pure sense of the words. In ‘sarvam’ the variety denoted by names and forms is negated as avidyA-born and the adhishTanam brahma is rendered as the ‘truth’ of the superimposed variety. Says Shankaracharya in the above referred bhashya:

    //अपवादो नाम यत्र कस्मिंश्चिद्वस्तुनि पूर्वनिविष्टायां मिथ्याबुद्धौ निश्चितायां पश्चादुपजायमाना यथार्था बुद्धिः पूर्वनिविष्टाया मिथ्याबुद्धेर्निवर्तिका भवति । यथा देहेन्द्रियसंघात आत्मबुद्धिरात्मन्येवात्मबुद्ध्

    या पश्चाद्भाविन्या ’तत्त्वमसि’ (छा.६.८.७) इत्यनया यथार्थबुद्ध्या निवर्त्यते । यथा वा दिग्भ्रान्तिबुद्धिः दिग्याथात्म्यबुद्ध्या निवर्तते । //

    The overall meaning is: ‘negation’ is said to be operating where one has an erroneous knowledge about a particular object and owing to the subsequent gaining of the right knowledge of that object the formerly held erroneous knowledge ceases to be; is contradicted, dispelled. For example one has the wrong identification with the body-mind complex as oneself. When owing to the upanishadic teaching of ‘tattvamasi’ one gains the correct knowledge of oneself and the earlier held erroneous identification with the body, etc. is dispelled. Or, for instance when owing to a confusion one has mismatched the directions and when the right knowledge of the directions arise the mismatch is overcome.

    This ‘apavAda’ is otherwise called bAdha. While in the above example Shankara has specified the ‘bAdha’ with reference to ‘tattvanasi’ (with regard to the individual’s identification with Brahman), in the following passage Shankara applies this ‘bAdha’ to the entire world including the individual. The context is the famous verse of the Bhagavadgita:

    ब्रह्मार्पणं ब्रह्म हविः ब्रह्माग्नौ ब्रह्मणा हुतम् । ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ 4.24
    Here, in order to show that the enlightened one’s actions will not result in any binding factors the verse takes up the yajna-model. In this yajna there are several contributory factors, the coming together of which result in the accomplishment of a yajna. Since in the vision of the Jnani everything is Brahman in truth, there is no idea of his performing any action aimed at any fruit. This ‘sarvam khalvidam brahma’ vision of the Jnani is expressed by Shankara with an analogy: …यथा शुक्तिकायां रजताभावं पश्यति, तदुच्यते ब्रह्मैवार्पणमिति यथा ’यद्रजतं तच्छुक्तिकैवेति ।’ The idea is: just as one would, in the wake of true knowledge, see the absence of silver in the nacre…it is said ‘brahman alone is the offering…’ just as one would realize ‘that which is (was seen as) silver is none other than nacre.’

    From the above two instances it is clear that according to Shankara the right knowledge, whether it is with reference to oneself or with regard to the world, involves a ‘bAdha’, a negation in the form of ‘neti neti’, removal of mithyAjnAnam by the strength of samyagjnAnam. We can see how the concept of mithyAtva is enshrined in the process of gaining right knowledge. The teaching and vision of the satya is never to the exclusion of the teaching and recognizing of the mithyA. The famous manIShApanchakam of Shankaracharya too proclaims this satya-mithyA pair in the very Jnani’s expression of his knowledge:

    ब्रह्मैवाहम् इदं जगच्च सकलं चिन्मात्रविस्तारितं
    सर्वं चैतदविद्यया त्रिगुणया अशेषं मया कल्पितम् ।
    इत्थं यस्य दृढा मतिः सुखतरे नित्य परे निर्मले
    चाण्डालोऽस्तु स तु द्विजोऽस्तु स गुरुरित्येवं मनीषा मम ॥ २
    According to Shankara the enlightened one is he who holds that the world is 1. none other than Pure Consiciousness and 2. is a product of avidyA. This co-existence of the twin-realization is in perfect tune with the BG 2.16 verse: नासतो विद्यते भावो नभावो विद्यते सतः । उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः ॥ where the realization pertaining to the sat-asat twin is the characteristic of the Jnani.

    Here too Shankara asserts that the Jnani’s understanding is not divorced from the ‘jagat mithyA’ aspect. The last verse of the BG 13th chapter is one more instance. We have countless examples of enlightened ones expressing their knowledge/realization in terms of the twin-aspect of mAyA-brahma. It would also be extremely interesting to note that Gaudapadacharya divides the kArikA text into four chapters titled:

    1. Agama prakaraNam 2. vaitathya prakaraNam 3. Advaita prakaraNam and 4. alAtashAnti prakaraNam. Even in this list we can discern the mAyA aspect specifically covered in the second chapter and the tattva aspect in the third. It can be said that the word ‘prapanchopashamam’ of the seventh mantra of the Mandukyopanishad forms the basis for the 2nd chapter and the word ‘advaitam’ of this very mantra, the basis for the 3rd chapter. Shankara’s words in the commentary introducing these two chapters too is equally significant:

    For the 2nd chapter Shankara says: With a view to emphasize that even through tarka it is possible to establish the unreality of dvaitam the present chapter commences.

    For the 3rd chapter Shankara says: Is Advaitam to be known only through the Upanishads or through tarka too? In order to show that through tarka too advaitam can be known this chapter proceeds.

    Is this really true

  8. A BRIEF REFUTATION OF MADHVA’S ‘TATTVODYOTA’श्रीगुरुभ्यो नमः

    At the annual MahAgaNapati vAkyArtha vidwat sadas that concluded at Sringeri recenty, a scholar from Kalaty, Sri K.P.Babu Das, took up the prakaraNa work of Sri Madhvacharya named ‘Tattvodyota’ for a brief refutation. For want of time, he touched upon only a selection of the points raised/objected to in the book. In 2008 he had taken up the ‘mAyAvAdakhaNDanam’ of Madhva for replying. This paper is already published by the Sringeri Mutt and I shall try to upload it shortly.

    In the present discourse the scholar highlighted several points a few of which are:

    1. Madhva says: The advaitins have accepted that ‘negation/sublation’ (of the world) ‘bAdhyatvam’ is also mithyA. This would render the world ‘abAdhya’, un-negatable. To this point the reply given is: the pair bAdhyatvam and abAdhyatvam belongs to the vyAvahArika in Advaita. As only the secondless Brahman is the ultimate reality all notions such as the world, its negatability or otherwise, etc. belong to the phenomenal.

    2. All the verses quoted therein from a Buddhistic work to show that Advaita is no different from it only confirm the Upanishadic statements about the Truth, the world, etc. The scholar also quoted the verse from the ‘matta vilAsa prahasanam’ which I had quoted which says that the Buddhists formulated their system by taking inputs from the Upanishads and the Mahabharata.

    3. Madhva says: प्रत्यक्षबाधितं च जगन्मिथ्यात्वम् । सदिति प्रतीयमानत्वात् । [The claim of unreality of the world is contradicted by pratyakSha as the world is experienced as ‘is’. ] The reply given for this is: The ‘is’ness of the adhiShThAna Brahman alone is experienced while the world is experienced as ‘is’. So, there is no contradiction in the claim of the unreality of the world vs. its being experienced as ‘is’. It is also to be noted that the Madhva school itself has admitted that the ‘sattA’ (‘is’ness) of the world derives from the ‘sattA’ of Brahman. यदधीना यस्य सत्ता तत्तदित्येव भण्यते I (quoted by Sri Raghavendra Tirtha in the PuruSha sUkta bhAShyam )

    Also it is to be noted that to prove that प्रत्यक्षबाधितं च जगन्मिथ्यात्वम् one has to undertake the examination only AFTER the bhrama has gone. In the case of the world-bhrama, the mithyAtvam is understood/determined only AFTER enquiry and the resultant realization. In the post-enquiry/realization state there is no bAdha for this realization. The pratyakSha-born prateeti as ‘the world is’ is no harm since such a prateeti is had even with regard to the experience of sunrise/sunset, the experiencing of the rotation/revolution of the world, etc. In all these cases, even after the right knowledge has arisen (through another pramANa), the prateeti continues as nature would have it. However, the knowledge about the real state of affairs is certainly present in the perceiver.

    Some points other than what the scholar mentioned:
    4. Madhva says: न च प्रत्यक्षसिद्धं अन्येन केनापि बाध्यं दृष्टम् . We have the experience that the Earth is stationary. Yet, from the words of the scientists we come to know that such is not the case; the Earth is in constant rotation and revolution. This is another case of प्रत्यक्षसिद्धस्य आप्त (अन्य) वाक्येन(शास्त्रेण) बाध्यत्वम् । So is the case with the ‘experience’ of sun rise and sun set. Nor can there be an objection, as stated by Madhva, such as: चन्द्रप्रादेशादिविषयं तु दूरस्थत्वादिदोषयुक्तत्वादपटु । [The illusion of the small size of the moon etc. when compared to their original/real sizes, is owing to their distant location from the seer on the earth and as such due to the inadequacy/incapacity of the perceiving eye to see the correct size of the moon, etc.] न च जगत्प्रत्यक्षस्यापटुत्वे किञ्चिन्मानम् । [Nor is there any proof for holding that the world-perception is due to the defect/inefficiency in the perceiving apparatus.]

    To this observation of Madhva we have this to say:

    Even in the case of the of the size of distant objects, it is to be reckoned as a case of illusion/bhrAnti. This is because we come to know of the actual size of the object only from another pramANa, a shAstra that specializes in it. Till then one believes that what one sees as the size of the object as the real size. Since our wrong knowledge has been contradicted/replaced / bAdhita by another yathArtha jnAna, it is indisputably a case of bhramA alone. That the wrong knowledge was caused by ‘inefficient capacity of the sense organ – eye’ is no sufficient explanation for in every case of a bhrama there is one or the other cause, an incapacity in the indriya. Even in the rope-snake illusion, it is only because the eye is incapacitated to have perfect vision of things in insufficient light does the bhrama takes place. What is common to all illusions, including the one about the size of the distant object, however, is the baadha that comes about from a pramANAntara. It is ONLY AFTER the bAdha comes about we seek explanations like defect/inefficiency, etc. as causing the bhrama and NOT BEFORE. Hence these post-bAdha explanations do not save the situation from being experienced as a bhrama in the first place.

    Similar is the case with the jagat bhrama. It is owing to the ignorance about the true ‘thing’, ‘vastu’ Brahman that one gets into the bhrama of the deha-manas Self and the world of names and forms. It is the Upanishad pramaNa that contradicts / corrects / brings about the bAdha of this bhrama pertaining to the atma and jagat.

    The Upanishad wants the jiva to see Brahman and not the world.

    ब्रह्मैवेदं पुरस्तात् ब्रह्म पश्चात् ……ब्रहमैव विश्वमिदं वरिष्ठम् [MundakopaniShat]

    पुरुष एवेदं सर्वम्
    तस्य को मोहः कः शोकः एकत्वमनुपश्यतः ।
    यत्र त्वस्य सर्वमात्मैवाभूत् तत्केन कं पश्येत् …
    आत्मैवेदं सर्वम्, ब्रह्मैवेदं सर्वम्
    यत्र नान्यत्प्श्यति …तद्भूमा
    यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति…[भ.गी]
    ब्रह्मार्पणं ब्रह्म हविः….
    वासुदेवः सर्वम्
    By saying: मामुपेत्य तु कौन्तेय पुनर्जन्म न विद्यते the Lord says that once the realization of Brahman takes place, there is no longer the perception of the world as the world. The perceiving instrument, the perceiving person and the perceived world, which are all part of mAyA/prakRti/Ishwara IcchA /moha shakti are now realized to be none other than the One akhaNDa Brahma vastu.

    यत्र नान्त्पश्यति नान्यच्छृणोति …तद्भूमा , यत्र अन्यत्पश्यति…तदल्पम् By this teaching the Chandogya shruti makes it very clear that the non-perceiving of the world as the world but perceiving it as none other than the substratum Brahman is true realization. The opposite of this vision is bondage. By this anvaya-vyatireka method the shruti establishes the unreality of the world. This is the reply to Madhva’s objection: न च जगतोऽज्ञानजन्यत्वे किञ्चिन्मानम् [Nor is there any proof for the ignorance-base of the world]. ज्ञाननिवर्त्यता / बोधनिवर्त्यता of the world-bhrama/perception is what is taught by such Shruti passages. Sri Krishna has made several statements to teach that ignorance is at the base of the world-experience:

    अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः
    मोहितं नाभिजानाति
    ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः
    मम माया दुरत्यया
    भूतप्रकृतिमोक्षं च ये विदुर्यान्ति ते पराम्

    All these statements go to prove that it is owing to ignorance (of the Truth, Brahman, Atman, one’s own real nature) one experiences the world. Shankaracharya comments on the Gita verse:
    इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासतः।
    मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते।।13.18।।

    //मद्भक्तः मयि ईश्वरे सर्वज्ञे परमगुरौ वासुदेवे समर्पितसर्वात्मभावः यत् पश्यति शृणोति स्पृशति वा ‘सर्वमेव भगवान् वासुदेवः’ इत्येवंग्रहाविष्टबुद्धिः मद्भक्तः। स एतत् यथोक्तं सम्यग्दर्शनं विज्ञाय, मद्भावाय मम भावः मद्भावः परमात्मभावः तस्मै मद्भावाय उपपद्यते मोक्षं गच्छति।।//

    It is the one with the Brahman-vision that is able to give up the world-vision. This correction of the world vision by jnanam into Brahman-vision is the proof that the world-experience is a bhrama.

    The experience of distant objects with the distorted knowledge about their size, etc. , the experiencing of the superimposed snake and the experiencing of the world – all these three have one thing in common: what is being experienced is not the truth but the correcting / corrected knowledge is the truth. There is a prior pre-correction knowledge and a later post-correction knowledge to replace the former. पूर्वप्राप्त-अयथार्थज्ञानस्य पश्चात्प्रमाणान्तरप्राप्तज्ञा

    नाद्बाधस्तु (१) दूरस्थचन्द्रादेरयथार्थज्ञानस्य (२) रज्ज्वज्ञानजन्यसर्पस्य (३) ब्रह्मात्माज्ञानकृतप्रपञ्चावगतेश्च पश्चात्प्राप्तशास्त्रान्तरजन्ययथार्थचन्द्रपरिमाण-रज्जुज्ञान-उपनिषत्प्रमाणजन्यब्रह्मज्ञानाच्च सम्भवति । समानमेतेषु पृर्वप्राप्तज्ञानं पश्चात्प्राप्तप्रमाणाद्बाध्यते इति ।

    The jiva is in samsara owing to the non-perception of the Truth, Brahman, and perceiving the world in the place of Brahman as the truth. It is prakRti /mAyA/Ishwara icchA that makes us to perceive the world and remain in samsara. Also Brahman/Atman cannot be perceived owing to its being extremely subtle. It is beyond one’s sensory grasp.

    Also, prakRti comprises of the seer, the seeing instruments and the seen world. The paTutvam and apaTutvam both pertain to the instruments that come under the common nomenclature of ‘prakRti’.

    5. On the sidelines of the sadas I enquired with scholars about the meaning of the Rg.vedic mantra 2.24.12 commencing with the words ‘विश्वं सत्यं’ (vishwam satyam) quoted by Madhva to show that the world is real. I learned that this mantra is taken up by the Advaita Siddhi by Madhusudana Saraswati to give its correct meaning and it is: It is a praise by the yajamAna in a yAga addressed to Indra and Brahmanaspati saying that ‘whatever/everything (vishvam = sarvam) is said about you, satyasamkalpatva, etc. is definitely real (satyam = anAropitam). Whatever you do, resolve, will not be a waste.’

    The amarakosha 2154 / 54 / 55 says for the word vishvam:

    समं सर्वम्
    विश्वमशेषं कृत्स्नं समस्तनिखिलाखिलानि निःशेषम्
    समग्रं सकलं पूर्णमखण्डं स्यादनूनके
    The TIkA for the above says: all these 14 words denote the concept of ‘totality’.

    This mantra does not talk about the world or its reality. The mere words ‘vishwam’ and ‘satyam’ in juxtaposition will not constitute a vedic proof for the notion that the world is real. Moreover, the Madhva school has designated only a relative reality (paratantra satyam) to the world, clearly distinguishing it from the absolute reality (swatantra satyam) of Brahman. They also admit that the world has no ‘sattA’ (existence/reality) of its own; it borrows sattA from Brahman. In other words brahmasattA alone is the basis for the world’s sattA. I had quoted a verse quoted by the Madhva school: यदधीना यस्य सत्ता तत्तदित्येव भण्यते. There can never be an analogy other than the rope-snake, shell-silver type to explain the svasattAshUnyatva and parasattAdheenatva of an object. This is a brief translation of the Rg.vedic mantra from Griffith’s translation:

    // the waters do not violate the vratas of Brahmanaspati (RV 2.24.12)// http://tinyurl.com/3wsl59p

    The Sayana Bhashya also says the same thing that I have stated above on that Rg.vedic mantra.

    How can we challenge this ?

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