Volume 1, Issue 2

D I V YA DVA I T A D R U S H T I
September 2016

One should never stop showing devotion towards Vishnu and others
in the hierarchy according to their gradation. Further, one should
gradually show more and more devotion towards them
A person slipping and falling from a height or struggling to come out of a
flooded river, needs to catch hold of a branch of a tamarind tree and not that
of a drumstick tree. Similarly Jivas struggling in the flood of samsaara and
aiming to get out of it need to catch hold of the strong Vedas (and its doctrines). Fools choose philosophies that appear easier to follow, just like the
drumstick tree which is more approachable than the strong tamarind tree

Special Days of interest

SEP 5 GANESH CHATURTHI

SEP 13, 27 EKADASHI

SEP 15 ANANTHA CHATURDASHI

SEP 17 MAHALAYA PRARAMBHA

SEP 30 MAHALAYA AMAVASYA

Vadiraja Tirtha

Ganesha and Mahabharata

With thanks to all for the great enthusiasm shown for the first issue of our Divya Dvaita Drishti
GSB-Madhwa team presents its second issue. In this period, we have Sri Krishna Janmashtami
and Ganesh chaturthi festivals. Both are celebrated by every GSB with great fervor. Sri Krishna manifested Himself for the liberation of the good and destruction of the evil and His glory
will be sung in detail in all the newsletters in one or the other form. After all, that is the main
goal of all who seek liberation and is our exclusive duty.
Let us look at Ganesh. Probably in the whole of the list of the devatas, the form of Ganesh is
a gross one. Elephant head, huge belly, disproportionate body and riding on a tiny rat. Still
everyone loves Him. Though He is Vikata He is praised as sundaranga. He is worshipped first
in all pushti karmas to prevent/destroy obstacles. He is the abhimaani of prakrita akasha and
rules over the space inside brahmanda. So He is said to be red in colour and His worship is
said to bless us with knowledge. Of all the devatas available at His command, Sri Vedavyasa
chose Ganesh to write Mahabharata as He dictated. It is said in Sumadhva vijaya, the biography of Sriman Madhva, that those who write even a letter of his brahma sutra bhaashya,
will get the punya of constructing a Vishnu temple on the banks of the river Ganga. And just
imagine the status of Ganesh who wrote the entire Mahabharata as Sri Madhvacharyas guru
Sri Vedavyasa dictated. This incidence also gives us a hint. Note that except Mukhyapranavayu, no one has the adhikara to receive vidya from Sri Hari directly. So there must have
been a special Avesha of Vayu in Ganesha.
The Krishna paksha which follows is a fortnight reserved for the worship of pitru devatas. This
is a very important period wherein we worship our deceased ancestors. It is important to show
our thanks to them after they leave their mortal body as much as we care for them when they
are alive. These rites, though looked askance at present by many, are as much needed to
secure Gods grace and I will try to pen down the shastra background behind those rites in a
separate article here.
I take this opportunity to request our friends to ask and discuss any doubts that arise on the
subjects presented in these monthly newsletters as well as any doubts on other such subjects
too.
saha naavavatu saha nau bhunaktu saha veeryam karavaava hai
so that we be tejasvinavadhitamastu ma vidvishavahai . Shaantih shaantih shaantih
With thanks to all from Team-GSB Madhva
In your Service
Vishnu Shanbhag

Inside this issue:

VISHNUS SUPREMACY

Q & AJIIJNYASA
FORUM

3,
7

SHRAADDHA AND ITS

NECESSITY

WHO IS GANESHA

RAMAYANA UNFOLDED 6
WHY DID RAMA LEAVE
SITA

Volume 1, Issue 2
VISHNU IS NOT A
SECTARIAN DEITY OF A

Vishnu's Supremacy

FEW PEOPLE KNOWN AS

VAISHNAVAS. WHEN WE
SPEAK OF VISHNU, WE
ARE SPEAKING OF THE
SUPREME BEING WHO IS
THE CAUSE OF ALL
CAUSES, THE ONLY
INDEPENDENT ENTITY, THE
EMBODIMENT OF INFINITE
VIRTUES, THAT SUPREME
PRINCIPLE WHICH
PERVADES EVERY ATOM

OF THE COSMOS

Vishnu is not a sectarian deity of a few people known as Vaishnavas. When we speak
of Vishnu, we are speaking of the Supreme
being who is the cause of all causes, the only
independent entity, the embodiment of infinite virtues, the One who doesn't have the
slightest trace of flaw, that Supreme principle which pervades every atom of the cosmos, the Supreme ruler of the world, the One
whom everyone calls by different names and
worships in different ways, the indwelling
ruler of all creatures.

The one whom Sri Shankaracharya identifies as the 'Saguna Brahman' and the One who is given the status of the Supreme
Brahman, the God paramount by Sri Ramanujacharya and Sri Madhwacharya. This and the succeeding article explain in
brief the reason why Vishnu occupies such Supreme position in most of the Indian philosophies. However the reasons given
in this particular article are very simple and straight in nature, so that the readers are comfortable.
1) Among the trinity of Gods, both Brahma and Shiva are popularly depicted as in deep meditation, while Vishnu in His
moola roopa is depicted as comfortably resting on Shesha. This is obvious as Vishnu doesn't have a superior on whom He is
to meditate!!
2)The river Ganga which emerges from the feet of Vishnu, is devotedly placed on his head by Shiva, while Brahma collects
it in his 'kamandal'. We do this when we wash a Swamiji's feet as he is superior to us. Now apply the same reasoning here
and decide who is the Supreme!
3)Make a list of popular Vishnu devotees like Dhruva, Prahlada, Ambarisha etc. and then list out devotees of other gods,
like Ravana, Jarasandha, Banasura etc. Compare the two cases, remember the ends they met and this can bring us to the
conclusion that Vishnu is the Supreme.
4)The 'Brahman' of the Upanishads is called so because of His all-pervasion in space, time and attributes(bruhatva). Veda
Vyasa on the other hand attributes such all-pervasion to Vishnu by stating "bruhatvAt vishnuruchyatE". The word Vishnu
also means the same as Brahman because its root word "vishlr" indicates pervasion('vishlr vyAptow').
5)Another popular term denoting the Supreme God in the Upanishads is 'Atman' who is none other than Vishnu. This is
made clear in the Bhagavata where it is said that the three sons of Atri-Anasuya i.e. Datta, Durvasa and Soma manifested
from Atma, Isha and Brahma ("dattam durvAsasam sOmam AtmEsha brahma sambhavAhA") . Here, Shiva is called by his
popular name 'Isha' and so is 'Brahma'. Vishnu is addressed as Atma which indicates the epithet is very popular for Him in
the scriptures.
6)When all those crores of gods together were not even able to shake the Mandara parvata to the slightest during Samudra mathana, Vishnu single handedly plucked the mountain, placed it on Garuda, brought it to the ocean and helped the
gods churn the ocean.
7)When Lakshmi manifested from the ocean as a result of Samudra mathana, she saw flaws in all gods and divinities present there and chose Vishnu as her husband as He doesn't have any flaws and was the only one there who was so selfsufficient that He never was in need of even Lakshmi while all others out there, both gods and demons yearned for Lakshmi
in different ways. This is recorded in the Bhagavata.
8)We know very well, how the pantheon of gods headed by Brahma and Shiva, rushes to Vishnu when there is any threat
to the world from an evil force.

Page 2

AMONG THE TRINITY

9)The Ramayana and the Mahabharata which are the most widely accepted epics, have Vishnu
(Rama and Krishna) as their central theme. The Mahabharata is called "Narayana katha" in the
Mahabharata itself and also by the famous Kannada poet, Kumara Vyasa in his 'Karnata bharata katha manjari'. The Manu smriti also explains the meaning of the word Narayana in the
very beginning, proving He is the primary goal of everything described in it.
10) The births of Brahma and Shiva are very popular in the scriptures. Brahma is said to have
born in the lotus from the navel of Vishnu, while Shiva was born from Brahma's anger as described in the Bhagavata. Vishnu is not described as being born from someone in our scriptures.
11) As recorded in the Bhagavata, when there is a specific inquiry as to who is the Supreme
among the trinity to whom all the sacrificial oblations are to be offered, Bhrigu rishi visits all the
three and gives his verdict that Vishnu is the Supreme among Brahma-Vishnu-Maheshwara.

12) The usage "Harih OM" which is an indispensable part of all Dharmik acts and also an equivalent of 'Hello' in Sanskrit, after all equates Hari(Vishnu) with "OMkaara" and thus brings out the
fact that "OM" is the most comprehensive name of Vishnu, which describes His infinite attributes.

OF GODS, BOTH
BRAHMA AND SHIVA
ARE POPULARLY
DEPICTED AS IN DEEP
MEDITATION, WHILE
VISHNU IN HIS
MOOLA ROOPA IS
DEPICTED AS
COMFORTABLY
RESTING ON SHESHA.
THIS IS OBVIOUS AS
VISHNU DOESN'T
HAVE A SUPERIOR ON

WHOM HE IS TO
MEDITATE!!

Clarifications:Vishnu in His various incarnations might have worshipped Shiva and others. But such acts done by "avataras" like Rama and
Krishna is to
i)Guide people on earth to do so when particular circumstances arrive, for example Krishna pretended to worship Shiva to get
a son, to show the world that those who wish for a son should worship Shiva. After all the very purpose of God coming down
in the form of a human is to teach humans.
ii) To mislead undeserving asuras, so that they start believing Krishna, Rama etc. aren't the Supreme.
iii) Especially when it comes to Rama-Krishna worshipping Shiva, it is clearly mentioned in the Puranas that Shiva had a boon
from Vishnu that the latter would worship Shiva in His incarnations.
These are a very few logical observations to kindle the fire of conviction in "Hari sarvottamatva". Readers are to openmindedly go through this and seek more justifications for themselves. The article which succeeds this now, complements whatever is mentioned here and also is a step ahead of this one, in driving home the required point.
Gururaj Bhandarkar, author of the above article, is an engineering student at Maharaja Institute of Technology, Mysore. He is
from Mysore. He is very knowledgeable about Madhva philosophy. He wrote his first book on Madhva philosophy while in
10th standard and when most of his friends were into games.

Jijnasa - Question and Answer Forum

YOUVE GOT
QUESTIONS?
WEVE GOT ANSWERS

We get questions all the time. And we knock many doors to find answers. While some are
knocking many doors because the right answers don't appeal to them and want anukula shaastra, others are honestly looking for right answers.
We think only the latter category deserve answers. Right answers are based on the solid foundation of philosophy.

Is Hanuman not an avatara of Rudra? Does God exist in this chair?

SEND YOUR QUESTIONS And other questions
TO
Q: When I said Hanuman is Rudra avatara, someone said it is wrong
GSBMADHVA@GMAIL.COM
and said that Hanuman is avatara of Vayu. Am I wrong? Or is he
wrong? Or both? Does it depend on the school you follow? The person who said Hanuman is vayu probably follows Madhva siddhanta which is followed by Kashimath and Gokarna math seers. So for the followers of these maths, Vayu is Hanuman.
Answer is: More than the school of philosophy, we should base our understanding on the
scriptures. The authentic scriptures are Ramayana, Mahabharata, which unequivocally say Hanuman is avatara of Vayu. Any
scriptures which are written by later saints, should be accepted only if they are inline with the above and Vedas. We,
Maadhvas believe in Vayu avatara of Hanuman, because of the above scientific way of reading and understanding scriptures. (Continued on Page 7. )
Page 3

Shraaddha and its necessity

We have understood that there is something apart from this physical body called soul which
inhabits it. We also have understood that the very proof for existence of such an entity
called soul or jeeva is shastra. With such a basic understanding let us go forward. When
that soul reincarnates, what is its duty? The soul born must go through the life performing
activities which leads him towards the goal. The goal desired by all is to be with God and
we call it moksha. The achievement of this state is completely within the power of God and
we have to lead a life as laid down by Him.
So during life time there are certain purificatory procedures prescribed which enables one to
do the duties dear to God. These are called samskaras. We have heard about the sixteen
samskaras that are to be done from the time a life makes its entry into the world. Some are
done when the jeeva is still in womb and others are to be done later. In these days most of
these are neglected except namakarana, chudakarma and upanayana for a boy and vivaha. Prior to marriage all the previous fifteen samskaras are done by the purohit briefly
by some namesake prayaschittas. Whatever it may be, we can say that a person when alive
goes through these sixteen samskaras to earn the merit of being born as a dvija and specially in brahmana kula.
During lifetime it is the duty of the children to look after the parents. This is the primary duty
which cannot be neglected. Now let us see what happens after death. We do believe that
there is a soul apart from this body and when that soul leaves the body for its further journey shaastra has prescribed certain duties to be performed by the children. The basis for
these rituals are Garuda purana and various smritis. What exactly happens after a soul
leaves the body is graphically described in Garuda purana and at a later stage we will try
to look at the details. The present article is intended to give a broad outline about the necessity of performing the rituals after death

WHY DO WE DO THE
RITUAL OF
SHRAADDHA FOR OUR
ELDERS? DO OUR
FOREFATHERS COME
TO PARTAKE FOOD
ON THAT DAY? WHAT
HAPPENS TO THE SOUL
AFTER IT DEPARTS
FROM THE BODY?

As said in Bhagavadgeeta and explained by Srimadacharya, Pranadeva carries the soul on His left shoulder and God
on His right shoulder and flies out. The soul, who is thus carried has his sukshma deha, the subtle body made up of the
pancabhutas and his karma.
Once the parent soul leaves the body we have to look after him as we did when he/she was alive. This involves certain
regular kriya karmas throughout our life. Immediately after death, the body, a sadhana deha, has to be given utmost
respect and with certain rituals it has to be given to the fire as an ahuti (sacrifice). The agni here is kravyAda and the
indweller Narayana. The whole life is led through the body as an oblation, different kinds of yajnas finally becomes an
ahuti to God. But the soul has been deprived of a body through which he can do his duties in the afterworld. Immediately
after death the jiva is endowed with aativaahika sharira and rushes to the town of Yama in 24 to 48 hours and returns
back. Now the son has to make an effort to give a body to the departed soul, quench the hunger and thirst and provide
vastra. All this is done for the first ten days through giving anna pindas. The sukshma bhaaga (subtle part) of the anna
and tila goes up to make all the parts of the body slowly from head to toe in first ten days. On the tenth day, the jiva is
given over to Rudra for further travel. This procedure done on the tenth day is called dharma vedika where a larger size
dashama dina panda is kept in a vedika drawn along with some others for other gods Yama and Rudra.

From this day to the first year shraddha the jeeva will be travelling to Yama loka. The path traversed is graphically described in Garuda puraana by Vishnu. There are sixteen major milestones or stops on this way. The shodasha shraadhas
16 shraadhas done in the first year are for this soul at each of the stop. Currently these 16 shraddhas are done on 11th
day and again on the first year shraaddha . Various daanas are given to help him on the way and also for his journey in
the afterworld. We will see the details about these in a separate article.
Now, on tenth day, the soul has acquired a body, the size of which is said to be one hasta. This is about one and half
feet. The rough length is from our elbow to the top of our closed fist. With this body, which is sukshma bhoga deha, he
travels and reaches Yamaloka in a years time. Meanwhile there is one more important ritual which must be done. This is
called sapindeekarana. The soul has to discard its pretatva and become a pitra. This is done on the twelfth day. The departed soul has to be merged with the line of our forefathers. So a bigger elliptical pinda along with grandfather, great
grandfather and great-great-grandfather is prepared and worshipped. The fathers pinda is cut into three by a darbhagold-thread and each of the three parts joined and mixed with the earlier three.

Page 4

Volume 1, Issue 2
Once this is done the father loses the preta deha and henceforth is called pitra. The
great-great-grandfather is supposed to go ahead in his journey and is not worshipped
anymore. On thirteenth day or later a preetishraadha is done for him in some paramparas. On first year when the shraadha is done and the soul has reached Yamaloka he
discards the hasta-long shareera and acquires praadesha maatra shareera. This is
about 6 inches long and with this sukshma shareera he travels to his goal according to
his karma.

WHO ARE THE

PITRUDEVATAS?
ARE THESE OUR

FOREFATHERS?
DO THEY COME
DOWN TO US
ON SHRADDHA
DAY?
IMPORTANT?

This is a very brief description of what is done, why and what

happens. In a later issue we may deal each step in detail if
needed. Now let us come to the most important main part of
the worship of pitrus.
Who are the pitrudevatas? Are these our forefathers? Do they come down to us on shraddha
day?
There are three sets of pitru devatas who are permanently doing their duty of looking after our
forefathers. The father is looked after by Vasus who are eight in number and the indweller who
controls them is Pradyumna form of Vishnu. The grandfather is looked after by Rudras who are
eleven in number and Sankarshana form of Vishnu is their indweller. Great grandfather is
looked after by Aadityas who are twelve in number (including one who is Vishnus avatar) and
Vasudeva form is their indweller. Ultimately it is Vishnu in the form of Pradyumna, Sankarshana
and Vaasudeva who looks after our three generations of parents. Two more forms of Vishnu
namely Aniruddha and Narayana dwell in the two vishvedevas who are worshipped in
shraaddha and protect the actual conduction of the ritual.

For us one day is of twenty four hours. For pitrus the bright half of the month-shukla pasha- is day and dark half-krishna
paksha- is night. In this day we have to do one shraadha. But it is no more in vogue. But at least we should not miss the
yearly shraadha. This brings on the displeasure of the pitru devatas mentioned above and finally displeasure of Lord
which affects us and our childrens well-being.

Also the Krishna paksha of bhadrapada is reserved by God for pitrus. It is said in puranas that Yamaloka is empty in
these fifteen days as Yamadeva sends the jivas to bhuloka so that they can get the oblations and be satisfied with
shraadha offered to them in the mahalaya. They wait till Deepavali amavasya and if not given pinda they curse and
return. So it is also necessary to do shraadha in Mahalaya , at least on the tithi on which they departed .
Would the pitru come to the home of the son to receive the food offered? This is a question asked often. The answer is
yes, they do come. It is said that Yama sends them for a day for the shraadha. What if they are reborn elsewhere? As
there is proof that the pitrus do come for shraaddha Lord may send an amsha which is possible with His inscrutable power. When Sriramachandra was doing shraadha for Dasharatha, Seetaadevi suddenly went away. When asked for reason she said she saw her father-in-law Dasharatha there and it is not fit to be present in presence of father-in-law. There
is another incidence of Shantanus hand coming out of earth to get the pinda being offered by Bhishma, but instead of
giving it in his fathers hand suddenly appearing, Bhishma keeps the pinda on the darbhas as mandated by shaastra. So
there need not be any doubt. Pitrus do come and it is the infinite kindness of Lord which makes it possible.
The three duties mandated by shaastra which is an express order of Lord Vishnu for the sons toward father are 1) look
after them when they are alive 2) do all aparakarmas and yearly shraadhaas and 3) once in a lifetime give pinda on
vishnupada in Gayaa.
May shraadhaadhipati Sri Gayaa Gadaadhara bless us all by motivating to keep doing these three duties.

Who is Ganesha?
Ganesha is the deity controlling aaakasha (aakasha abhimani). He
falls in the 18th kaksha (18th in the line of hierarchy starting from
Lord Vishnu Himself at number 1). He is to be worshipped as the remover of obstacles. Ganapati removes the vignas caused by reasons
below 18th kakshe. He is also to be worshipped as subservient to Lord
Vishnu and not as equal to Him or superior to Him.
Raktaambaro Raktatanuh Raktamaalyaanulepanah
lambodaro Gajamukhah Paashadantaakushaabhaye
Bibhraddhyeyo Vighnaharah kamadastvarayaa hyayam//
Page 5

Volume 1, Issue 2
Ramayana unfoldedWhy did Rama leave Sita?

FIRE-GOD, DECLARED
THAT SITA WAS FREE
FROM SINS, SO ALSO
VAYU; SO DID
PROCLAIM THE TWO
SUN AND MOON
BEFORE THE GODS
SITA FREE FROM SINS
BEFORE ALL THE
RISHIS.
..AND MY INNER
CONSCIENCE BEARS

TESTIMONY TO HER
PURITY AND NOBILITY.

Through these series of articles, we will try to unfold some of the common misunderstandings
people have regarding our scriptures, our God. We will start with Lord Rama and the common questions that haunt people who hear the stories from Ramayana. We know that Rama
is termed as the ideal King, ideal husband, ideal son, ideal brother etc. He is termed as the
role model! But was Rama an ideal husband? Let us analyze this part.
Is Rama an ideal husband?
Did Rama not do an injustice to Sita by letting Her go and leave Her in a forest, just because He had heard about Her chastity from a washer-man? How can Rama be an ideal
husband when He leaves His pregnant wife and that too in a deserted forest?
This question keeps lingering in the mind of people. Let us refer to Valmiki Ramayana, instead of listening to all tom-dick-harry, about certifying Rama.
Firstly, it is not just a word of one fisherman/washer-man, but people of Ayodhya were
talking ill about Sita across the town. People were also talking about the wife-indulgence of
Rama.

.
.
.

.. at the crossroads, in the markets, on the streets, in the forests and in the groves
..What must be the pleasure in his heart born out of conjugation with Sita? Why does not
Rama censure her, who formerly had been forcibly carried away by Ravana, placing her in
his lap ..Such conduct of our wives shall have to be suffered by us also, since whatever
a king does, the subjects follow
..the citizens of all the towns and the countryside pass remarks in so many ways
Lord Rama uses multiple resources to confirm the same.
Thus, it was not some fisherman said something, the whole of Ayodhya and other towns
and villages, were speaking ill of Sita!
Secondly, Rama never doubted Sita. Rama always knew that Sita was pure. See what

Secondly, Rama never doubted Sita. Rama always knew that Sita was pure. See what Valmiki says:
.
.
.

... .
..Fire-god, declared that Sita was free from sins, so also Vayu; so did proclaim the two sun and moon before the gods Sita
free from sins before all the Rishis.
..and my inner conscience bears testimony to her purity and nobility
Thus, in spite of the whole country doubting Sita, Lord Rama had no iota of doubt about Sitas chastity. We can also see Rama
in distress after having left Sita.
Thirdly, Sita too wished to visit penance-groves. The husband Rama, asks His pregnant wife Sita about her desire and Sita
wishes to live in the forest eating fruits and roots, much like how they lived for 14 years.
.

.


.
... - .

Rama, upon knowing about Sitas pregnancy, being immeasurably happy, asks Sita which desire of yours should be fulfilled.
Vaidehi replied I wish to visit the holy penance-groves and to stay at the feet of sages., living on the banks of Ganga and
living only on fruits and roots. This is my greatest wish that I should stay even for one night in the penance-grove of those who
live only on fruits and roots. Be it so, said Rama, rest assured you will undoubtedly go tomorrow.

Page 6

Thus, it was Sitas wish too to visit hermitages on the banks of Ganga, which
Rama should have fulfilled. Fourthly, Rama and Sita lived together for 10,000
years after they returned from Lanka!
It is incorrect to say Rama asked Sita to go to forest immediately after they returned from Lanka; they actually lived the life
of King and Queen ruling this earth for 10,00 years. We all know that there was Rama rajya during this period. Citizens
used to live the life of how they would live during Krita/Satya yuga.
This incident of the people of Ayodhya talking ill about Sita happens after these 10,000 years have passed. So much for
public memory!
Now, let us look at what Rama could have done, as a King, as a husband.
Option (a) Ignore the citizens voice and continue to live with Sita
Option (b) Let go off the throne of Ayodhya (Resign from His post of being a King), but continue to be with Sita
Option (c) Prove Sitas purity
Option (a) would mean that Sitas blemish would remain, and Ramas would not be an ideal King anymore, as He did not listen to citizens voice.
Option (b) Ramas fame of ideal King would remain, but Sitas blemish would continue. People would say Rama can give off
His throne, but doesnt want to give away His impure wife! What a wife-indulgence!
Thus, (c) is the best option for Rama. Let go off Sita, listening to citizens voice and continue to carry the ideal King fame; then,
let Sitas purity be proved through a third-person whom the people listen. Valmiki was regarded as a great sage, and when
Lava-Kusha started singing Valmikis Ramayana throughout Ayodhya, the people realize their folly and cry for Sita.
The blemish on Sita, is thus removed.
Rama has no doubt about Sita being pure, but as an ideal King, has to listen to the people; it is Sitas wish too that She stays
in hermitages. Rama ensures all these are taken care of
There is more to this based on Madhvacharyas MBTN, but let us pick it up in another issue. Remember always that Lord Rama
is guna-paripoorna (full of auspicious attributes) and dosha-doora (defectless). Next time, someone talks about Ramas defects, you know what to say!
Have more questions about Ramayana, or about Ramas actions? Write to us gsbmadhva@gmail.com

Jijnasa - Question and Answer Forum

Q: Does God exist
even in jada (nonYOUVE GOT
living entity)? Eg: Is
QUESTIONS?
WEVE GOT ANSWERS He there in this
chair?
SEND YOUR QUESTIONS Answer:
TO
GSBMADHVA@GMAIL.COM

Lord is there in
each and every thing living and non living.
anurenu truNa kaaShTa
Without Lord, nothing ever
exists!

He HAS to be present in us
to read this, to type on your
computer/phone, to understand, and to even ignore this. At
NO point, does Lord go away from this world.

Q: Why is Vayu called Mukhyaprana?

Answer: Because He is the best among all the pranas (living
beings), best among all the jivas that breathe, because Vayu
is primary (mukhya) among the Indriya abhimani devatas.
The Supreme Lord at the start of the kalpa wished to create
the kalas(basic constituents) and pondered over it. Entering
the body through which portal will I be considered as

(continued from page 3 )

as effectively entered? Established in which portal will I be
considered as effectively established? Who has the necessary and required attributes of devotion, knowledge and
dispassion which alone can win me over? And through
whom can I create the kalas the basic constituents?

Having pondered thus, He reached the final conclusion that

only Prana (Vayudeva) has the necessary qualification and
then created prana. Sri Raghavendra Tirtha

Q: In the song, naDedu baarayya bhava

kaDalige kumbha-sambhava, who is this
kumbha sambhava (born out of kumbha)? Is
it Drona, Agastya or Kauravas who were
grown in pitchers?
Answer: In the above bhajan, Lord Narayana is referred
to as bhava kaDalige kumbha sambhava. In the story of
Agastya, who is born out of a kumbha, he swallows all the
water in the ocean to help devatas kill demon. In the
above song, Lord is referred to kumbha sambhava as He
swallows the ocean of samsara. (He is like Agastya to the
ocean of samsarabhava kaDalige agastya)
Page 7

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PREETOSTU KRISHNA PRABHUH

What is your age?

"Bhavati bhikshaam dehi" says the sanyasi outside a house. The lady of the house comes out and gives alms.
The sanyasi, a jnaani asks the woman - "What is your age, Oh Lady" Lady: I am 5 years old
Sanyasi : And your husband? Lady : He is 1 year old
Sanyasi: Good to know. What is the age of your in laws? Lady: They are not yet born.
"The answers by the lady are absurd. That woman is at least 20+ years old. How can she have a 1 year old husband
whose parents are not yet born?" asks the Sanyasi's disciple who was keenly listening to the conversation.
The sanyasi says "The woman told her spiritual age. And the spiritual age of her family. The age of the body does not
matter. The count of real age begins when we start spiritual quest in earnest".

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