Guru (Vyasa) Purnima
This event really is directed towards Srila Vyasadeva, thus in some
sampradayas they refer to Guru Purnima as Vyasa Purnima. Traditionally it is the
day when the guru is worshipped.
In the book Festivals, Fairs and Fasts of India (Shakti M Gupta. 1991. Clarion
books. page 88-89.) It says: Guru Purnima "......is observed on the full moon
day in the month of Ashadha in honour of the sage Vyasa, by keeping a fast,
worshippig him for His blessings and to gain wisdom. Formerly on this day, gurus
who were the traditional teachers, were honoured by their pupils.
The river Beas is believed to have been so named as Vyasa practiced penance on
its banks and compiled the four Vedas, the Mahabharat and the Eighteen Purana
there. Since it is not possible for one man to have compiled so much in his
life-time, and oer a tim span of a hundred years, it is believed that the name
Vyasa must have been applied to many sages. Generally speaking, the name Veda
Vyasa is applied to Krishna Dwaipayana who was the son of Satyavati and the sage
Parasa - this is before Satyavati married King Shantanu of Mahabharata fame."
Some Brief Information About Srila Vyasadeva.
"When the second millenium ('Dwarpa Yuga') overlapped the third ('Treta Yuga'),
the great sage Srila Vyasadeva was born to Parasara Muni in the womb of Satyati,
the daughter of Vasu (the fisherman)."
(Srimad Bhagavatam 1:4:14.).
In Srila Vyasa's childhood he was called Krsna, because of his dark complexion,
and because he was born on an island at the confluence of the Sati and Mati
Rivers he was called Dwaipayana. After dividing the Vedas he got the name Veda
Vyasa. There are some who say that Krsnadwaipayana Veda Vyasa took his birth at
a place now known as Vyasa Goofer, the cave of Srila Vyasa in present day Nepal,
on the road from Pokara to Kathmandu which was, in days of yore, part of the
kingdom of King Janaka. There are local records that support this statement,
which say this was the 'ashrama' of Parasara Muni and at this place Srila Vyasa
was conceived. They also lay claim that later Srila Vyasa came back to that 'ashrama'
and stayed there for some time, and this being why there is a small Deity of Him
at the entrance of the cave. The Padma Purana however says that he was conceived
on an island created by Parasara in the Yamuna river, (Padmalocana Prabhu's book
entitled "Yamuna Devi, The Personification Of Prema Bhakti", Page 24.), in
connection with the place known as Soma Tirtha ghat. Some also say that the
birth place was at Damauli.
Anyway, everyone at least agrees that the date of Srila Vyasa's appearance was
on the twelfth day of the light fortnight in the month of Vaisaka (April-May),
called Vasant Dwadasi.
The following is the story that we just touched upon mentioning how Srila Vyasa
came to make His appearance.
Once the hermit Parasara became attracted to a fisher girl of the name
Matsya-Gandha who was found inside a fish. (The fish was actually a celestial
maiden named Adrika who conceived two children by collecting the semen of the
King of Chedi when his semen had fallen into the water of a river after seeing
two animals engaged in coitus.) Parasara Muni asked the beautiful Matsya-Gandha,
so named because of her fishy aroma, to take him in her boat from one side of
the river to the other, but the beauty of this damsel, her bodily movements from
the rowing, aroused lusty desires in Parasara. When he sat close to her she
moved away, and asked him not to violate her chastity, but Parasara Muni being
already too far carried away, created an artificial fog on the river and seduced
her right there in the boat. He then created an island in the river and on that
island the girl conceived a child in her womb. Parasara explained to her that
even after the child was born she would remain a virgin and the son born to her
would be a portion of Lord Visnu and would be famous throughout the three
worlds. He would be a man of purity, the spiritual master of the entire world,
and He would divide the Vedas.
Srila Vyasa soon grew into everything that Parasara had described, and had many
disciples.
Later in life it is recorded that Srila Vyasa returned to this island in the
river and there compiled the Srimad Bhagavatam. Recorded is another instance
when Srila Vyasa called for Ganesa (the elephant-headed 'deva') to write the
Mahabharata as he related it to him. He did so on the condition that Srila Vyasa
continually recited, and Ganesa, having perfectly understood the meaning, wrote
down the Mahabharata. The word "Vyasa" means one who describes elaborately.
"The great sage, Srila Vyasa who was fully equipped with knowledge, could see
through his transcendental vision the deterioration of everything material, due
to the influence of the age. He could also see that the faithless people in
general would be reduced in duration of life and would be impatient due to lack
of goodness. Then he contemplated for the welfare of men in all statuses and
orders of life. He saw that the sacrifices mentioned in the Vedas were means by
which people's occupations could be purified, and to simplify the process, he
divided the one Veda into four, in order to expand them among men. The four
divisions of the original sources of knowledge (the Vedas) were made separately,
but historical facts and authentic stories mentioned in the Puranas are called
the fifth Veda."(Srimad Bhagavatam 1:4:17-20.).
"Thus the great sage Srila Vyasadeva, who is very kind to the ignorant mass,
edited the Vedas so they might be assimilated by less intellectual men. Still he
was not satisfied, even though he was engaged in working for the total welfare
of all people. Thus Srila Vyasa, being dissatisfied in heart, began to reflect
within himself. 'I have, under strict disciplinary vows, unpretentiously
worshipped the Vedas, the spiritual master and the altar of sacrifice. I also
abided by the rulings and have shown the import of disciplic succession through
the explanation of the Mahabharata, by which even women, shudras and others
(friends of the twice born) can see the path of religion. I am feeling
incomplete, though myself I am fully equipped with everything required by the
Vedas. This may be because I did not specifically point out the devotional
service of the Lord, which is dear both to perfect beings and to the infallible
Lord'."
"Srila Narada Muni (who was another son of Prajapati Brahma) reached the cottage
of Srila Krsna-dwaipayana Vyasa on the banks of the Sarasvati, where Srila Vyasa
was staying at that time, just when Srila Vyasa was regretting his defects. At
the auspicious arrival of Srila Narada, Srila Vyasadeva got up respectfully and
worshipped him, giving him veneration equal to that given to Sri Brahmaji, the
creator. Srila Narada then said: 'O Srila Vyasadeva, your vision is completely
perfect. Your good fame is spotless. You are firm in vow and situated in
truthfulness, and thus you can think of the pastimes of the Lord in trance for
the liberation of the people in general from all material bondage. The people in
general are naturally inclined to enjoy, and you have encouraged them in that
way in the name of religion. This is verily condemned and is quite unreasonable.
Because they are guided under your instructions, they will accept such
activities in the name of religion and will hardly care for prohibitions.' And
so Narada Muni, Srila Vyasadeva's spiritual master, instructed Srila Vyasa to
compile the Maha-Bhagavat Purana (Srimad Bhagavatam) now in his maturity for the
benefit of all mankind, to which Srila Vyasadeva agreed. He presented the
glories of Krsna and His many incarnations just after the departure of Lord
Krsna from this world. (Excerpts from Srimad Bhagavatam 1:4:24-33.).
"In this yuga the son of Parasara, who is glorified as a part of Visnu and who
is known as Dvaipayana, the vanquisher of all enemies, became Srila Vyasa. Urged
by Brahma, he undertook the task of classifying the Vedas. Srila Vyasa accepted
four disciples to preserve and continue the Vedas. They were Jaimini who took
care of the Sama Veda, Sumantu - the Atharva Veda, Vaisampayana - the Yajur Veda
and Paila - the Rg Veda, and for the Itihasa and Puranas - Lomaharsana."(Sri
Vayu Purana 60:10-16.).
According to Vayu Purana it says, "Previously there have been twenty-eight
Vyasas, but when the twenty-eighth appears, Lord Visnu, the most Glorious, Great
Father of the three worlds, becomes Dvaipayana Vyasa. Then Lord Sri Krsna, the
best amongst the Yadus will be born of Vasudeva and will be known as Vasudeva.
Then in due course I (Vayu) will come in the form of an ascetic and assuming the
body of a religious student, will surprise the world by means of the Lord's
'yoga maya'." (Vayu Purana 23:206-208.) Actually, this is Vayudeva announcing
his appearance as Sripad Madhwacarya.("The Life And Legacy of Ananda Tirtha
Bhagavatpad - Madhwacarya, by Jaya Tirtha Charan dasa.)
Narayana Panditacarya has completed this seventh canto of Madhwa Vijay with a
copulate of two verses called 'Antya-Yugma'. These verses introduce one to the
miniature Vaikuntha realm, glorifying the killer of the Mura demon, Lord Murari,
Krsna, Who is adorned with shining golden ornaments encrusted with the best of
all kinds of previous gems. Sripad Madhwacarya remembered that same Lord lying
down on Ananta Sesa, having His lotus feet embraced by the Goddess of Fortune,
Laxmi devi, Who eternally remains with the Lord, smiling sweetly. This is the
same Lord Visnu Who, for the 'caturmasya' (four months of the rainy season)
takes rest, lying for two months on one side and then two months on the other
side of His lotus body. He is Narayana, who according to Manu (Manu Smrti), Sri
Narayana lives in the Naram ocean, and Who is also the localised Paramatma
seated within the hearts of all His separated tiny living entities.
High in the Himalayan, beyond where any mere mortal can go, is to be found this
Vaikuntha paradise. It is surrounded by ponds of full blown lotuses. The lotuses
in these ponds are innumerable, nay unlimited, the most fragrant and
indestructible. The sages and rshis who reside there make them into garlands for
the Lord. Around these lakes are trees that constantly bear flowers, blossoming,
sweet fragrant branches with fragrant flowers and fruits. These forest flowers
adorn the captivating beauty of the Lord.
Sripad Madhwacarya could see all this from where he was standing looking to the
north to the abode of Srila Vyasadeva. After his journey had neared it's end,
and after crossing the Himalayas, Sripad Madhwacarya could see quite clearly the
'ashram' of Vedavyasa surrounded by jujube trees. That place is definitely not
of this world; the whole 'ashram' was effulgent. Though up in the Himalayas,
there was no biting cold or rain or snow. The trees and bushes there, which are
way above the normal 'tree line', were none less than forests. As there was no
unpleasant wind, rain or cold, also the sun was warm and comfortable. In the
trees that touched the sky, innumerable beautiful birds nested and sung. Under
those shade trees all the renowned 'brahmins', who were famous for performing
huge sacrifices, sat, transfixed in meditation on the lotus feet of the Lord,
Who resides in that place. In the surrounding areas, one could see pure white
swans, whose necks entwined with the stems of blue, white and pink lotuses.
Madhwa could recognise many great and famous Vaisnavas sitting around in the
ashram of Srila Vyasadeva. When those pure Vaisnavas saw Sripad Madhwacarya
approach the 'ashram', they enquired as to who this saintly person was. "Marked
with thirty two auspicious markings, lotus eyed, moon-like face, long arms and a
golden complexion, no doubt this man enhances even Vaikuntha. There is no sign
of exertion, and his face shows that his mind is fearless." "Is this person
coming to this 'ashram' in the guise of a 'sannyasi', the four faced Lord
Brahma, or is it Mukhyaprana?"
Madhwa walked quickly due to his intense devotion. Seated under a jujube tree
was Srila Vyasadeva. The 'jujube' tree was a representation of Lord Ananta Sesa,
with wide branches forming an umbrella which had jewels in the form of bright
and fragrant flowers, and hoods in the form of branches. It exactly resembled
Lord Ananta Sesa with His hoods encrusted with jewels jutting out in all
directions forming branch-like hoods. The branches of this tree support the six
'sattvic' Puranas, the Upanishad's, and Mahabharata, and fruits that are sweet
and full of nectar that drive away all known miseries like birth, death, old age
and disease. These fruits cannot be obtained by those who are not devotees of
the Supreme Personality of Godhead, Lord Visnu - Krsna and Their numerous forms.
Sripad Madhwacarya approached closely the sages, who, with matted locks of hair
on their heads and various Vaisnava 'tilaka' on their foreheads and bodies, sat
with clean white sacred threads draped over their left shoulders. They had all
transcended lust, anger, greed, false pride, the pushing's of the senses, and
thoughts of trying to enjoy in the material world separately from the supreme
enjoyer, Sri Krsna. All natural opulence was there. They were all adorned with
garlands and saffron coloured sandalwood paste was auspiciously there on their
bodies.
On a raised seat sat the preceptor of the three worlds, the son of Satyavati,
Srila Krsna Dwaipayana Veda Vyasa. Sripad Madhwacarya had always been meditating
on the Lord of his life, his preceptor 'guru' within his heart seated on a white
lotus. Now, with brimming eyes, wonder-struck as though he had just seen him for
the very first time, Madhwa drank the nectar of the vision of Vyasadeva through
his eyes.
Madhwa Vijay (7:18-59.), describes Vedavyasa as follows: Satyavati gave birth to
that Vedavyasa after praying to Lord Brahma, and Vyasa was conceived by the sage
Parasara. Srila Vyasadeva, who has an ocean of wonderful attributes, is Lord
Narayana Himself. Vyasadeva's mind is compared to the milk ocean and his
qualities of compassion and respect are like the Mandara mountain. By his
churning appeared three mothers who were the three Vedas - Rg, Yajur and Sama.
By Vyasa the father and Veda the mother, the demoniac qualities of Kali Yuga are
checked. From Vyasadeva the white rayed cooling moon of the Puranas and the 'parijata'
tree of the Mahabharata were given. Later, born from it's own nectar, appeared
the Brahmasutras, and Srimad Bhagavatam.
From the time of the Kuruksetra / Mahabharata war, during which Vyasa bestowed
his blessings on the Pandavas, and even before this time, Vyasa walked this
earth to protect knowledge of the Vedas, helping those devotees who have
knowledge of that person who the Vedas are centred around. That is Lord Sri
Krsna, Who is known as 'Vedanta Krt', the compiler of 'Vedanta', and 'Veda Vit',
the knower of the Vedas. In Bhagavad-Gita 10:37., Krsna Himself says, "Of sages
I am Vyasa."
Vyasa, still living in Badrikasrama to this day for eternity with his pure
devotees, it says, gave up this Kali Yuga for his Vaikuntha realm just as the
sun gives up the sky for the coming of night. Vyasa is seated on an excellent
blackish Krsna deer skin Madhwa recalls, as he prostrated himself at the lotus
feet of Vyasa. Taking the dust from Vyasadeva's feet he placed the sacred dust
upon his own head. Sripad Madhwacarya was in ecstasy, standing offering respects
to Vyasa, the best of sages, whose feet are adorned with the marks of the flag,
thunderbolt, goad for driving elephants, and lotus, they are naturally
auspiciously tinged with red and have the repute to be red due to evaporating
any material desires that may come to the minds of Vyasadeva's devotees.
The nails of those lotus feet gleam and remove darkness, both of an internal
nature by their purifying association and remembrance, and externally by their
bright lustre. If, by material comparison of age one would think that the old
hands of the sage Vyasa would be knotted, no, they are smooth and soft, with
long delicate fingers completely free from stress and diseases, such as knots
coming from arthritis.
Vyasadeva's two knees, which are large, round and joined to his long shins, are
free from fault. These legs of Vyasa, which are free from fault, account for a
basis of good conduct even to those who are inferior in knowledge and devotion.
Srila Vyasadeva's yoga-pattika waist band, aid his firm sitting posture. The
lotus waist of Vyasa maintains and fulfils all the devotees, it is amazing that
all the pure spiritual desires of the devotees are fulfilled by taking shelter
at the waist of Vyasa. This waist is covered by a sacred Krsna deer skin, hiding
his deep and delicate navel. Vyasa's broad chest and broad mind support the pure
white sacred thread, and Brahmasutras respectively. Madhwa Vijay (7:34.), states
that it has been well substantiated by Vedavyasa that Caturmukha Brahma is the
son of Garbhadaksayi Visnu, being born from a lotus sprouting from the Lord's
lotus navel. This world has no equal or superior in all the three worlds. Brahma
gave his 'Kaustubhamani', gem to Vedavyasa and that acts like a victory flag
hanging around the neck of Vyasa.
The story in brief follows that once when Prajapati Brahma was in the
association of Vedavyasa and one thousand sages, Srila Vyasa made a statement
saying that he would always prove the superiority of Visnu Tattva at all times.
The thousand sages took up the challenge and threw at Vedavyasa thousands of
questio6ns simultaneously. Vyasadeva answered each question one by one perfectly
all at the same time. Amazed at the victory of the literary incarnation of Lord
Visnu, Brahma presented the Kaustubha gem to Srila Vyasa.
In Srila Vyasadeva's hands he holds a conchshell and a disc, his hands are again
soft pinkish red, his arms are robust, round and powerful. There is no
comparison to the broadness of these limbs. By the tip of Vyasadeva's right hand
he bestows 'divya jnana' - transcendental knowledge to his devotees, and with
the same tip of the same hand removes the darkness borne of ignorance
simultaneously just like thunder and lightning. His left hand is placed on his
knee. By this 'mudra', gesture all fear for the dangerous struggle for material
existence is destroyed. Vyasadeva's neck is marked with the three lines of a
conchshell from which only 'sabda brahman' or transcendental sound vibration, in
the form of the main three Vedas and it's limbs, are coming. Seeing his
moon-like face is the sweetest benediction to the eyes. Actually the moon-like
face of the best of sages is compared to groups of full moons, each being
completely free form even the smallest blemish. Srila Vyasadeva's lotus mouth
and teeth are compared to a new row of pearls which shine forth from inside of a
perfect ruby. These pearl-like teeth are seen decorated by a gentle smile
surrounded by soft ruby red lips. To hear the speech of the literary incarnation
of the Lord at once fills one's heart with transcendental knowledge, just as
when the thousand wells in the form of sages became flooded with answers as the
River Sarasvati replenishes the best of wells during the rainy season.
As Srila Vyasadeva approached Sripad Madhwacarya with a smile on his face, his
wide lotus eyes looked unblinking at him, and Vyasa embraced the powerful Sripad
Madhwacarya and picked him up off the floor, clean as one would one's small son.
The powerful partial expansion of Mukhyaprana who previously played the mighty
Hanuman and Bhima, felt blessed as his 'guru', Srila Vyasadeva, lovingly
embraced him, and the sages smiled affectionately.
Sripad Madhwacarya prayed to his Lord after seeing the sprig of Tulasi leaf and
'manjari' tucked behind the right ear of Vyasa, "Please don't let me become
jealous of this Tulasi sprig and garland of lotus flowers that adorn your body.
They are supremely fortunate. Please don't let them rob me of my position of
being so close to you. Wherever I am, always allow me to remain this close to
you by always being absorbed in you."
Sripad Madhwacarya could now fully appreciate standing there in the shadow of
his 'guru', that actually Srila Vyasadeva was looking after the welfare of the
entire world. Just by a movement of his eyebrows everything was taking place.
The creation, maintenance and destruction of all the three worlds in fact is
going on by his design. He is the same Visnu Tattva Lord who maintains as
Gunavataras along with Lord Brahma, the creator, who was born from a lotus, and
Lord Shiva, the destroyer of these material worlds. Coming in contact with the
material mode of passion, Prajapati creates under the direction of Lord Visnu.
Lord Visnu Himself maintains the three worlds, the unlimited universes, in one
form sleeping as Karanadakasayi Visnu, in another form as Garbhadaksayi Visnu
lying down on His serpent couch Anantasesa, and as the localised form of
Paramatma seated within the region of the heart of every living being as the
witness. Effortlessly Lord Visnu is the Supreme Enjoyer, and not a blade of
grass moves without His knowing or sanction.
srsti-hetu yei murti prapance avatare
sei isvara murti 'avatara' nama dhare
mayatita paravyome savara avasthana
visve 'avatari' dhare 'avatara' nama
"The 'avatara' of incarnation of Godhead, descends from the kingdom of God for
material manifestations. And the particular form of the Personality of Godhead
who so descends is called an incarnation, or 'avatara'. Such incarnations are
situated in the spiritual world, the kingdom of God. When they descend to the
material creation, They assume the name 'avatara'."
As such, there are various kinds of 'avataras', such as 'purusavataras', 'gunavataras',
'lilavataras', 'shaktyaveshavataras', 'manvantara-avataras' and 'yugavataras'
all appearing on schedule all over the universe.
eko devo nitya-lilanurakto bhakta vyapi hrdy antaratma
"The one Supreme Personality of Godhead is eternally engaged in many, many
transcendental forms in relationship with His unalloyed devotees."
Sripad Madhwacarya again drank the nectar of seeing this 'shaktyavesha avatara'
of Lord Visnu with a resplendent blue hue like that of the Indranila gem,
personally before him, standing on a mountain resembling an emerald, lush and
green, above the natural barrier of the Himalayas. Srila Vyasadeva was wearing
tilak of 'urdhva pundra' on the twelve places of His body, which are glorified
throughout the Vedic literatures as being "Two straight lines of Lord Hari's
abode are drawn at the root of the nose and reach to the top of the forehead,
the space between which is Lord Vishnu's abode, and is more than a finger's
breadth between and slightly wider at the top. Each of these two straight lines
is only the thickness of a grain of rice and the breadth of four fingers. That
is the abode or temple of Lord Visnu. Sadaishiva and Brahma reside on either
side of the central space and Laxmi stays with Narayan in the middle." Seeing
this and the red mark made of the ash of plantain flowers and turmeric mixed
together resembling rubies, between the two lines, Madhwa relished again and
again the sight of Vyasa.
"My Lord, I am so much blessed by seeing You, Your red matted locks of hair and
Your hue which resembles a new monsoon cloud, full of depth, with illumination
like lightning. Oh my Lord, though I have recorded many of Your auspicious
features and qualities, actually to describe You, though counting incessantly
the endless good qualities that are emanating from even the nail of the little
toe of Your lotus feet, such is my frustration. Though You are situated far
beyond this material world and it's covering, by Your mercy You have allowed me
to approach You. Completely transcending all known boundaries, You have appeared
to me and allowed me to come here to take 'darshan' of You, just to fulfil the
plan chalked out by You. In obeisances, my body is bent in devotion to You. With
folded hands I offer my humble prayers."
With His loving outstretched arms, Vedavyasa, the son of Parasara Muni, gently
lifted Madhwa up from his prostrated obeisances and again, with a smiling face,
embraced him.
Madhva Vijay (8:5.). says that Madhwacarya belongs to a class of devotees calle
Rju which are the best of the 'devas'. These Rjus are even superior to the
Rudras, who, by the grace of Vyasa, were bestowed with knowledge of the
Absolute. The Rjus are one hundred in number, and after being given the post of
Vayu, they become eligible for the post of Brahma. All of the Rjus are equally
great, but they all are superior to Rudra and others.
Madhwa Vijay (7:53.), notes that Vyasadeva and Sripad Madhwacarya - Visnu and
Vayu - are here compared with the powerful current of the sister of Yamaraja,
Yamuna devi, whose mighty but gentle waters join the water of a golden river.
The mighty waters of the Yamuna are compared to the dark blue lustre of
Vedavyasa, while Sripad Madhwacarya is compared to a golden river who is being
embraced by the dark blue waters of Vyasa. Previously these two great
personalities embraced before. At that time they were dressed in royal clothing
as Krsna and Bhimasena.
All the great sages in the assembly at Vyasadeva's 'ashram' honoured Madhwa with
great respect. Vyasadeva gave Madhwa a special seat of honour next to Himself
and in a very warm way, the two saviours of degradation of Vaisnava philosophy
started to speak of Sripad Madhwacarya's urgent mission. Sri Krsna Dwaipayana
Vyasa and Sripad Madhwacarya discussed all kinds of Vedic literatures, Vedas,
Mahabharata, the 'Sattvic Puranas', Brahma Sutras, and the Pancaratras, which
are all very dear to Vaisnava.
Madhwa Vijay (8:6.), agrees that Lord Narayana Himself directed Madhwa to come
to the hermitage of Srila Vyasa.
Vedavyasa then took Sripad Madhwacarya to meet with the other form of the Lord
residing there. Madhwa Vijay (8:7.), describes how the humble Purna Prajna
Tirtha - Madhwa saw Lord Narayan, the original person, dressed in tree bark with
a 'munja' grass belt. His effulgence that surround His beautiful matted locks is
compared to being like the best of 'yajnic' fires, pure, bright and free from
smoke.
That Lord, Who is always Dhira (self controlled and sober), and Who is Atmarama
(self satisfied), Who is Acyuta (infallible and free from the allurements of the
sense objects), He is free from all defects, yet with all these opulence's is
happy to reside in the hermitage as a recluse and perform penance. "O Adhoksaja
Krsna, Who is unobtainable to those of demerit, now I stand before You. You are
the same Lord of Brahma born of Your lotus navel. By Your potency of Abhimani
You made the Mahatattva, impregnated it by Your energy and placed there
goodness, passion and ignorance. Along with this He created Rudra from Brahma
and the tattva of Ahamkara which is threefold - the Vaikarika - Deities, the
Taijasa - entities born of semen, and the 'tamasa' - the five gross elements
(earth, eater, fire, air and sky). From this He made the 'jagad anda', the
cosmic egg in which reside the fourteen worlds. Lord Narayan, You create,
maintain and destroy everything, then effortlessly inhabit those fourteen worlds
with varieties of entities - the demigods, 'gandharvas' - servants of the
'devas', humans, demons who have such masters as Prajapati Brahma, Mukhyaprana
(Vayudeva), Garuda, Rudra and Devendra. Those living entities are given,
according to their natures, places of residence. There are the 'uttama jivas' or
'nitya siddhas', Your pure devotees who only have thoughts for you. The 'nitya
samsarins', who wander in the cycle of birth and death, are basically innocent,
but just foolishly follow their lusty desires. And the 'tamoyogyas', who are
hell bent, mischievous, wicked and best avoided, for their destination is to
practically stay in hell for time immemorial."
In Sri Madhwa Vijay (8:14.), whilst standing directly in front of Srila
Vyasadeva and Lord Narayana at Uttara Badri, Sripad Madhwacarya pondered over
the many forms that Lord Narayana had taken. This is the mystic potency of the
Lord for He can be both in the past in one's memory, and present before one at
the same instant, in full. At any moment with all His retinue around Him acting
out the pastimes, of previous lilas in the eternally present.
Madhwa realising this then prostrated himself at the lotus feet of Lord
Narayana, as in his mind went over the endless pastimes of the Lord. He was
directly in the association of his 'guru' (Srila Vyasadeva), and now had the
honour of seeing Lord Narayana face to face. Lord Narayana's affection poured to
the pure hearted Madhwa who was sitting, looking and relishing. He was so
honoured to sit near these two whilst offering respectful prostrations, sitting
and standing, Madhwa dwelt on His Lords.
In the Srimad Bhagavatam (6:9:26-27.), it says, "By His inconceivable internal
potency, the Supreme Personality of Godhead expands into various transcendental
bodies as Vamanadeva, the incarnation of strength among the demigods;
Parasurama, the incarnation among saints; Nrsimhadeva and Varaha, incarnations
among animals; Matsya and Kurma, incarnations among aquatics. He accepts various
transcendental bodies among all types of living entities, and among human
beings, He especially appears as Lord Krsna and Lord Rama. By His causeless
mercy He protects the demigods, who are always harassed by the demons. He is the
Supreme worshipable Deity of all living entities. He is the supreme cause,
represented as the male and female creative energies. Although different from
this universe, He exists in His universal form ('virat-rupa'). In our fearful
condition, let us take shelter of Him, for we are sure that the Supreme Soul
will give us His protection."
Note: Special thanks to Jaya Tirtha Caran prabhu from NZ for allowing us to use some of the content from his site to compile these pages - http://www.hknet.org.nz
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