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Tuesday, December 24, 2013

Are rAmAyaNa and mahAbhAratha mythology or "itihaasa (that is history)"

The Webster's NewWorld Thesaurus defines the words "Myth" as 'fable, folk tale, lore, etc', "Mythical" as 'fabricated, mythological, fictitious', "Mythological" as 'whimsical, fictitious, chimerical' and "mythology" as 'belief, mythicism'....

The greek root for the english word "myth" is "mythos"... However, the saMskrita root for the greek word "mythos" is "mithya", meaning 'deceit, untruly, falsely, wrongfully, invertedly, etc' (refer: LINK).  "mithya" means "lies".. mythology thus means -- "study of lies".

Now you decide my fellow believers of vEdic philosophy -- >

 -- is mahAbhAratha a myth ?. Are our scriptures mythology ?
 -- is rAmAyaNa a myth ?. Are our scriptures mythology ?

To regard our great scriptures such as mahAbhAratha and rAmAyaNa as mythology is equivalent to selling our values and believes....

The most appropriate word for mahAbhArata and rAmAyaNa is "itihaasa" (in saMskrita), in english meaning history..

The term mythology leads to both sides of the meaning of word. One, --"1. Mythology is based on a metaphysical rather than a literal reality. That doesn't mean it isn't true however. 2. To say something is mythology doesn't mean it's fiction. Although some people mistakenly use the term in that way.".. TWO, -- " astory which need not be true, in which case are a big collection of lies and hence is fiction".. So why ambiguity in representation ?.. Let's use the word which is unambiguous, which is "itihaasa"...

I must tell you another reason why i dont want to call it mythology.. In india, the poisonous seed sown by the British in degrading our rich cultural heritage is still present in the minds of some 'so called intellectual' people.. If that has to stop, these people should start understanding our own culture ever the more deeply in the purest of the sense, in every sense, even in the word used to describe it in the first place..

Also history (that is itihaasa) has more weightage than just a story, but at the same time can also be a story, and this story can also be metaphysical... But if you regard them as just stories then they can be metaphysical no doubt, but need not be history. The latter won't apply to the case of mahAbhAratha and rAmAyana since they are actually our history and not fictional stories..

In a way, the meaning of the word mahaabhaarta is "that which is very heavy".. That means, it is very heavy in terms of knowledge, in terms of spiritual content, in terms of the extent of documentation of history and also in literature.. These types of interpretations never get conveued to the people these days.. But unfortunately, people today are being mislead by english translations of this great epic, where it is being seen as just another story.... 

I wrote this blog with a lot of pain in my heart. If my own people are not seeing it with respect, then who will.... A lot of people are still mental slaves to the english.. I WANT THIS THING TO STOP.. 

(a composition on lord shrI raama)

 - Sunil Anandatheertha

Monday, October 14, 2013

dEva bAro rAma namma jagadODeya bAro

 ಜಗದೊಡೆಯ ಶ್ರೀ ರಾಮನ ಕುರಿತಾದ ಒಂದು ಸಣ್ಣ ಕ್ರುತಿ

ದೇವ ಬಾರೊ ರಾಮ ನಮ್ಮ ಜಗದೋಡೆಯ ಬಾರೊ
ಒಡೆಯ ಬಾರೊ ದಶರಥನಂದನ ರಾಮ  ಬಾರೊ
ತಂದೆ ಬಾರೊ ಸೀತಾಪತಿ ಶ್ರೀ ರಾಮಚಂದ್ರ ಬಾರೊ
ಇಂದು ಬಾರೊ ಗುರುವೆ ಸೂರ್ಯವಂಶತಿಲಕ ಬಾರೊ ||

ಕುನಿಯುತ ಬಾರೊ ರಾಮ ಯೆನ್ಮನದಂಗಳದೊಳಗೆ ಬಾರೊ
ಬಂದು ನೆಲಿಸು ಬಾರೊ ರಾಮ ನೆಲಿಸಿ ಕುಣಿಸು ಬಾರೊ
ಕುಣಿಸಿ ತಣಿಸು ಬಾರೊ ರಾಮ ತಣಿಸಿ ಉಳಿಸು ಬಾರೊ
ಉಳಿಸಿ ಅಳಿಸು ಬಾರೊ ರಾಮ ಅಳಿಸಿ ಶಿಶುವನುಳಿಸು ಬಾರೊ ||

ಒಮ್ಮೆ ಬಾರೊ ರಾಮ ರಾಜಾಧಿರಾಜ ಜಯರಾಮ ಬಾರೊ
ಅತ್ತ ಬಾರೊ ರಾಮ ಇತ್ತ ಬಾರೊ ಸರ್ವಶಕ್ತನೆ ಮನೆಗೆ ಬಾರೊ
ಒಳಗೆ ಬಾರೊ ರಾಮ ನಮ್ಮಹನುಮನೊಡೆಯನೆ ಬಾರೊ
ಪಾದಧೂಳಿಯ ನೀಡೊ ರಾಮ ನಿನ್ನ ಪಾದ ಕಮಲವ ತೋರೊ ||

dEva bAro rAma namma jagadODeya bAro
oDeya bAro dasharathanaMdana rAma  bAro
taMde bAro sItApati shrI rAmachaMdra bAro
iMdu bAro guruve sUryavaMshatilaka bAro ||

kuniyuta bAro rAma yenmanadaMgaLadoLage bAro
baMdu nelisu bAro rAma nelisi kuNisu bAro
kuNisi taNisu bAro rAma taNisi uLisu bAro
uLisi aLisu bAro rAma aLisi shishuvanuLisu bAro ||

omme bAro rAma rAjAdhirAja jayarAma bAro
atta bAro rAma itta bAro sarvashaktane manege bAro
oLage bAro rAma nammahanumanoDeyane bAro
pAdadhULiya nIDo rAma ninna pAda kamalava tOro||

- sunil anandatheertha
|| shrI krishNArpaNamastu hariH aum ||

Sunday, October 13, 2013

Three most important siblings

Well, i think you might be wondering what these three siblings are in the first place. What do they represent ?. When do they take birth ?.. Are they of any benifit ?.. Why are they important ?.. What should one do to get these siblings ?.. Above all, how to nurture these siblings ?.. Such are the questions which naturally arise to a mind.. Before all, let us look at who these three siblings are.. They are jnAna, bhakti and vairAgya. Most of you would have already recognized why these siblings are important to us ?.. When we are in dark situation, we first think of light and then try to do something which would remove the darkness and bring light into the situation. Almost all decisions of a mind (an animal's as well as a human's -- here i separately represent animals and humans since they are light years apart in turn of their capabilities, both intellectual and physical) are influencedd by this urge to bring light into whatever situation it might be in, be it emotional, be it spiritual, be it financial, be it personal, or be it anything else.. It is the desire that keeps a mind going on. Just as a kid playing a video game gathers tokens and gifts in a certain level finds his next level of the video game influenced by the type and quantity of gifts he acquired in the current level, a being, in his present life gathers his lot of gifts and goodies as he traverses in his finite lifetime. His next life is influenced by the quality and quantity of his actions in the present. Three such life changing goodies are jnAna, bhakti and vairAgya. Our lives in the next level and also in the current level, are to a great extent influenced by how much of these goodies we acquire in a lifetime. 

Many types of tasks can be carried out with ease with each of these three goodies. jnAna helps to create, sustain and destroy. bhakti also helps to create, sustain and destroy. vairAgya also helps yo create, sustain and destroy. Hence, three acts of creations, three acts of sustenance and three acts of destruction can be carried out, totally nine actions. What are three three creations, sustenance and destruction. The three creations are number 1, the creation of information about the supreme, number 2, the creation of urge to know about the supreme and number 3, the creation of a process which destroys ignorance about the supreme. The three sustenance are number 1 sustenance of the awareness of having the information about the supreme, number 2 the sustenance of the urge to know more about the supreme, and number 3 the sustenance of the actions leading to the death of ignorance about the supreme. The three destruction are the destruction of saMdEha (doubts) in the information about the supreme, number 2, the destruction of urge to involve in actions which would deviate us from the paths of knowing more about the supreme and number 3, the destruction of ignorance about the supreme. The triangle of jnAna bhakti vairAgya also helps create, sustain and destroy the ego, wherein creation applies to the true ego that is the knowledge of the self, the sustenance applies to the sustenance of the state of knowing the true ego, and the destruction applies to the destruction of the false ego that is the materialistic ego. jnAna helps realise the true-self, bhakti helps sustain this relaization and vAirAgya helps destroy the false notion of self. 

vAirAgya, by destroying the false notion of self, fuels the processes of jnAna and bhakti and makes it easier for jnAna and bhakti to make its impact. jnAna destroys ignorance and makes it easier for bhakti and vairAgya to make its impact. bhakti cleanses the mind and makes it easier for jnAna and vairAgya to make its impact. 

In this way, the the triangle of jnAna bhakti varirAgya becomes a self-supporting set of cause-effect cycle, the sole motto of which is to separate out the clutter and help us see the true-self and the supreme. Hence, it is an engine, an engine of jnAna bhakti vairAgya. What then is the fuel ?.. The fuel is nothing but bhagavdanugraha. We must reach the destination using this engine by praying to the supreme to provide us with the fuel. He provides us with the fuel in a quantity directly proportional to the quality of the engine that we construct. What then is the vehicle ?.. Who are the passengers  then?.. What is the destination then ?... Just where did we start in the first place on this journey that we are supposed to complete ?.... The vehicle is not this body, not this mind, but the jIva. The passengers are our various karmAs and we carry them with us for the entire journey. The more mature, lighter and good the passengers are the more easier the journey will be. The destination has many points. First point is when arrive into a life where the environment around us becomes more congenial to improve our driving skills and also upgrade our engine. There might be many such subsequent points in the journey, each point being a deciding factor of how the journey to the next point will be.. satkArmAs exponentially speed us up in this journey, whereas dushTa karmAs exponentially slow us down in this journey. The last but second point is the realization of the self in relation to the supreme and the last point where the journey ends is realization of the supreme and the relation of the supreme to the self. The journey between these last two points is entirely decided by the supreme alone, as that juncture, the driver who had been on the front seat with the supreme in his heart steps down from his seat and hands himself to the supreme and then on it will be purely hari icche (the desire of shrI hari, the supreme). jnAna bhakti vAirAgya has two important functions in this journey. Firstly, it vacates all the bad passengers and brings in good passengers and secondly, it makes the driver to not to fight the icche of shrI hari in his heart. Such great is the importance of jnAna bhakti and vairAgya....

What's more is that these three are the best siblings. Why are these the best siblings can be understood by looking at the analogous worst siblings that there can be. The three worst siblings are agnAna, dwEsha and avairAgya. All three of these siblings result in exponential downfall.. With each of the jnAna, bhakti and vairAgya, we should fight each of the agnAna, dwEsha and avairAgya.. Each of these three of both the good and bad types is a sibling, as they take birth by our karmAs of the past lives and the past of the present life.

- sunil anandatheertha

pUjyAya rAghavEMdrAya satyadharma rathAyacha ||
bhajatAM kalpavrikshAya namtAm kAmadhEnave ||

hari sarvOttama vAyu jIvOttama paMchabEdha tAratamya jagatsatya

saraswati bhajane: http://www.youtube.com/watch?v=ZqohKBRPbQg

Friday, October 11, 2013

GOD: How is he ? Who is he anyway ?..: Part 1

Well, this is one of those important and most fundamental questions which every single human being must and should encounter in his spiritual journey (or even in a non-spiritual one, so as to speak). Does it have an answer ?.. To what extent is this answerable anyway.. Who is this GOD person anyway ?.. The answers to this profound question has indeed been debated over the centuries and eons and, it has been debated because, there are so many answers to this question, each having its originality in the way of the philosopher's thinking, but the answers themselves may wither be right or wrong, in the holistic view. Philosophers base their answers on both quantitative and non-quantitative measures such as, love, compassion, devotion, the primal cause, etc, and logic, deductions, scientific proofs, etc.. But it is, nevertheless, easy to recognize that all right answers never ever succeed in fully answering this question, but even a single wrong answer can fully successfully answer this question.. What an irony !! Surely, no single answer can fully explain the all-existent, the all-pervasive, the all-knowing, the all-capable, the all-pervasive and the fully-potent. When not even a whole bunch of answers of one category can't explain these characteristics, how is it that even one single answer of the collection of all answers in the other category answer this fully.. It is simple. They can answer fully because, they know what they have to answer (in the other case however, one does not know what to answer!). If they know what have to answer then their minds come up with a logic to prove their stands and such answers are entirely based on a so to speak, pre-conditioned, pre-determined, assumed belief and stand. If their beliefs are flawed, then so is their logic. When their logic is flawed, so is their answers. When even a single flawed answer explain the question fully and wrongly, the same can be said about the rest of the answers belonging to the other category which say that they can fully explain the question. Since, one can fully explain something, only if they they understand what they are dealing with and what the question at hand deals with, in a complete self-contained manner. But, lets for a moment, enter the logician's shoes and examine the issue. Well, the word GOD is usually asserted to someone who created the universe (or universes). So, in this context, the universe(s) must be in all ways be inferior to GOD since it was created by him. Now, we all live in this universe. Our minds form a subset of this universe. The machine on which the mind functions is the brain and it requires electrons, ions, oxygen, etc in order to function. This brain is like the computer. It stores whatever information it can. But we can ask an intriguing question like, can its 'memory' part at least store the information of the hardware on which it relies upon, to its entirety. Well, the answer is obviously a no, because, to store entire information about the hardware it relies upon, would require storing information of each and every atomic particle and each every sub-atomic particle and so on and moreover the time history of it. From here we branch out to two roads: ROAD 1: Each particle is fully aware of its entire past and the present, and has complete information about itself, and ROAD 2: Each particle is not aware of itself, but a bunch of other particles take the job of maintaining this particle's entire information, information about its past. Now, lets traverse in road 1 and see how is ride goes. Well, if each particle is fully and completely aware of its past (i don't speak of 'present' at all, because it can't be measured since its a mere dimensionless point on the time scale and i don't speak of future either because it is to the front of the point representing the 'present' and when we can't even perceive the 'present', we cant pretty much perceive future either unless otherwise crossing the 'present', which however is not in our control at all, and is the job of the 'time' in bringing itself past the point representing the 'present' and rendering itself as 'past'), then it would mean that it has a mechanism of storing its time-history. But, this act of that particle in storing its own time history must first start in order to store any information at all about at least its immediate past. So, every step forward in time is like a whole lot of information about the particle being stored in itself by some mechanism. But it should not be forgotten that the particle must also be fully capable of retrieving its entire past, if it desired to do so since it has stored all its space-time history. Now, to do this there should be another mechanism inside the particle itself by which the particle will be able to retrieve its information (and by mechanism, i mean, a process and also the means of carrying out the process, it could be anything). But those hierarchically higher processes which carry out the hierarchically lower process, in the materialistic (here (i.e., in materialistic) one deal with quantifiable changes in energy, if not the energy at least (energy also, in the case of matter)) point of view, needs a cause which initiates its functioning and sustains its functioning. Extending this argument, we now end up with an infinite array of processes, each initiating its lower neighbor. Now, we end up with a serious problem. Either all these processes are self-aware or all the process happen so fast in succession to one another that the time gap in their relative initiations and relative observations is zero. The first one, which says that all these processes are self aware is self-analogous and is the same as the road that we are in (which is ROAD 1 ) and hence this part of the argument leads no where except to itself and hence we can disregard this in the premise and basis of logic. Now the second one says that there is zero time gaps between the successive 'parent-child' processes and their 'parent-child' observations and hence, all of them occur simultaneously. If they do, do such a thing, then it would mean that they are all experiencing their 'present' instantaneously, but the 'present' is nothing but a dimensionless point in the number line in the scale of time and hence they are all experiencing the past of each process instantaneously, and all these 'processes' experience the past of the particle in their present. Hence, you need something in the 'present' to perceive and know about something in the 'past'. Infinite is the past. But finite is the particle. This brings up the point that a finite particle is able to store all information about its infinite past with all the infinite processes wherein each one must  be triggered by its primal causal process, that is the 'parent process' and also, that all these 'parent-child' causes occur simultaneously. Hence, to measure and record even as finite as a single particle in the entire universe, an infinite is required, which brings us to a very very very interesting, mind-mindbogglingly elegant standpoint that for the self-awareness of even a single particle in this vast finite material universe, an infinite's self-awareness is required, which again takes us a little deeper and speaks out loud and clear that the self-awareness of the finite is totally dependent on the self-awareness of the infinite. Hence, though the material universe is a filthy-huge collection of particles, it is still finite, because first law of thermodynamics says - 'energy can neither be created nor be destroyed' that is 'energy of the universe is constant' and when there is a constant energy of the universe, there is a certain number, a certain value, a certain quantifiable measure to to the total energy of the universe, which in turn tells, how seemingly finite the universe is and even though the total number of particles might change from time to time due to certain physical processes such as nuclear fusion, fission, etc, the total energy is very much finite and the finite manifestations of this finite energy in terms of finite number of particles, now is in need of an "infinite-times-the-total-number-of-particles", number of processes in order to keep the universe in a self aware condition, but since infinite times something which is finite and non-zero is also infinite, we thus need an INFINITY to even just record the information of the FINITE universe. So, how can such INFINITE rest inside the FINITE and measure and record both itself and the FINITE collection of particles in the universe. But, what if the number of particles were infinite. Then it would mean that the finite energy of the universe is divided upon an infinite of particles and when this is done, each particle will get its 'zero' share in the energy and since a particle with zero energy cannot exist, we arrive a a contradiction and hence it is not possible to have an infinite number of particles in a finite universe. Hence, the FINITE universe cannot in anyway measure itself by something INFINITE. Hence this INFINITE does not lies inside the FINITE universe. 

Hence, THE COMPLETE KNOWLEDGE OF THE ENTIRE TIME-SPACE EXISTENCE AND ACTIVITY HISTORY OF THE STATE OF THE UNIVERSE CAN ONLY BE MEASURED BY SOMETHING OUTSIDE OF THE UNIVERSE ITSELF, BUT NOT BY THE UNIVERSE ITSELF. This puts the universe in a state of dependence. We call something totally independent if that thing under concern, is not in any way and in any aspect, at any point of time, dependent on anything exterior to itself. Even if this thing depends in just a single way on something exterior to itself, it is nothing but DEPENDENT and not in any way INDEPENDENT. Hence, the material universe is not IN-DEPENDENT and in fact needs something infinite which is outside to itself for its existence (existence is a collection of time-space history and not the present, because 'present' is smaller than the smallest time required to measure the instant during which new past gets created). The universe may be self-dependent, at least in its past up to the point it got its form, but it is not independent because, the universe energy can neither be created not destroyed and hence the universe cannot be created out of nothing. So the material universe is DEPENDENT AND NOT "NOT-DEPENDENT". See what happened,...... in the ROAD 1, we actually set out sail to discuss the 'other' answer which tells that GOD can be explained fully in one single answer and ended up coming to a conclusion through the course of logical deduction itself, that the material universe is actually a "DEPENDENT" entity and since it is not "NOT-DEPENDENT", it must be inferior to that thing on which it it depends upon, and even this thing, on which it depends upon is inferior to something it turn depends upon, then at some point there should be prime source to all of this, which we call GOD. Now, if we go back and observe what ROAD 2 is, we will see it is nothing but a subset of ROAD 1 and hence needs no separate treatise.

Alright. All this is fine. Does this expose some of the qualities of this GOD figure anyway ?.. It does.. For something to be measured, it has to be first observed, not in the same or a lower physical dimension, but in a higher physical dimension. But nevertheless, to make an observation, the one which observes, must be in observable range of that which it is observing. Hence, it has to be present in the entire universe and moreover it itself stands outside the universe. This characteristic has a name and is called "ALL-PERVADING" (present everywhere) (vishNu, as the name means). Hence, it is only possible to give names to GOD which are ADJECTIVES at their best and in no way NOUNS (Well, not completely at least). Hence, GOD is to be understood by knowing his characteristics. But, we are in this finite universe, and being a part of this finite universe, we ourselves are being measured all the time by something which is infinite and stands outside of this universe. When we, the finite ones, are being measured by infinite, then how is it possible that we are able to perceive (forget measure) at least even a finite aspect of the infinite which is in fact measuring us completely all the time. This is only possible if the entity which measures the universe also lends itself to be perceived by a certain part of the universe and in doing so lends itself to be accessible to various degrees (again to the extent as wished by that which is measuring, which is VISHNU) and this is solely due to the compassionate nature of VISHNU alone since, he would not lose anything at all if he were not to lend himself to be accessible to the finite, as he is infinite. This characteristic gives him the name "ALL-COMPASSIONATE" (karuNAmayi). Now, since the measured quantity is finite, anything finite should have a beginning, a birth and hence needs a creator. After its creation, it needs a sustainer. Once the universe has run its course of its finite life time, its existence is taken back and it represents destruction. Hence, the trinity BRAHMAVISHNU, MAHESHWARA (Destroyer). Now, since both the process of creation and destruction also needs the primal cause in ways suitable to it, both are dependent on the Observer/sustainer/primal cause. Hence, Brahma and Maheshwara are dependent on Vishnu. Hence, VISHNU alone is infinite. What about other universes ?.. They also need creation, sustenance and destruction, but one should not forget that something can either be created or destroyed only if the act of creation and destruction is also sustained. Hence, VISHNU also sustains creation and destruction of all the universes. All the other infinite universes are totally dependent on this self-dependent entity and we call such an entity as "GOD" and this characteristic which brings him the name "paramAtma" and that characteristic by which he is infinite even to the infinite number of universes earns VISHNU another name called as "anantha" (meaning infinite). Since, he is the primal cause for all the infinite universes, he should also be the primal cause for all the physical processes which happen in any universe and these physical processes include activities such as me writing this article and you reading it, the ions undergoing reactions in the muscles in my fingers without which you would not be reading this article, each and every single atomic fusion among the trillions upon zillions of such processes taking place in the heart of a star, in all the billion billion or so number of starts in our observable universe which again is a small insignificant speck in the infinite universes and these characteristic earn VISHNU a couple of more names such as "sarva shakta" (all powerful) and "karta" (the doer). Since infinite cannot be understood by the finite, he is also called as 'a' (as the a in india) (this 'a' in samskrita means negation), and it negates all that the finite knows of, that is the infinite is nothing like anything that the finite knows of (its sort of like the micromax mobile caption -- nothing like anything). Since he is huge (as in infinite), he is 'bruhat' and since, inside the universe, he is the pulse of the universe and hence he is the nAda (vibration) of the universe and the alphabet 'ma' represents nAda, he is also called as 'brahma'/"brahman". Since there is only one greatest, he is also called 'para-brahman'. Since nAda is due to him, the sound waves, electromagnetic waves, and vibration represents VISHNU and VISHNU alone and hence, every sound is an epithet of GOD (and this is the fundamental core principle of realizing the truth (that VISHNU is the only superior one), through nAda yOga). dEvi saraswati has such great position of actually learning about VISHNU, in every single minutest aspect of nAda (this is the significance of her holding vINa in her hands). Since VISHNU is also the owner of everything, is also called by the name of "gana-pathi". Since VISHNU is also the supreme destroyer, he has also earned an other name called "kALa" (as in krishNa asking arjuna to think of krishna as kALa (the all destroyer)). SInce, rudra dEva is the destroyer at the end, the word rudra also denoted VISHNU. Since, he has no gender, all feminine names (i write 'feminine' here, since we can associate better with our limited capability of intellectual and spiritual perception) such as dEvi kALi, dEvi saraswati all in their deeper meanings, indicate characteristics of VISHNU himself, but is not VISHNU himself. Since all nAda represents him, all alphabets of any language represents VISHNU and VISHNU alone. For the universe to be finite, it should be constrained, it is dEvi Lakshmi who constrains it. It is this characteristic of dEvi lakshmi that gives her the name "akshare" (meaning that which is imperishable). She gets this name because, she stands outside the material universe and constrains each and every universe, and moreover it is the property of the materialistic entity to be perishable and not the non-materialistic entity. But since, it is VISHNU himself who sustains dEvi Lakshmi and gives her the power to carry out her actions, the word akshare also denotes VISHNU (akshara also). If the material universe itself is so beautiful, then what about its creator.. what an infinitely beautiful and charming fellow should VISHNU be ?.. This unanswerable question gives him another name called "atyaMtavilakshANa" and "sarvAtyaMtavilakshaNa" and "atyMtasuMdara". The name rudra can be derived from "rujam drAvayatIti ridraH" (meaning one who cures is rudra). This property applies to shiva that is rudra dEva and since it also applies to VISHNU, he can also be called as 'rudra'. Proceeding in the same analogy, all the vEdAs, all the upanishads, all the mAMtrAs, all the words of the entire mahAbhArata, all the purANAs, represent VISHNU and VISHNU alone.


Hence, GOD is how well we see him. He is infinite, the primal cause to every effect. He fully represents the father, the mother, the friend, the brother, the flower, the knowledge, the wind, the atoms, the heat, the energy, the entire universe(s), and yet nothing fully can represents him. Nothing equals him except himself. There is no existence without him. He creates, he sustains, he destroys. He is the supreme source. He is the light.

may such a GOD take me from bad to good, from ignorance to light of knowledge, from death to life. AUM  shAMtiH shAMtiH shAMtiH

- inspired by the teachings of pUjya guru shrI Dr. bannaMje gOviMdAchArya (padma shrI)
- sunil anandatheertha
shrI krishNArpaNa mastu 
hariH aum

Tuesday, October 8, 2013

vidyAmAte vEdamAte lOkamAte saraswati

श्री सरस्वति प्रार्थन
ॐ श्री हयग्रीवाय नमः ॐ श्री सरस्वत्यैनमः
ॐ श्री गुरुभ्योन्नमः हरिः ॐ

विद्यामाते वॆदमाते लॊकमाते सरस्वति
नादमाते जगन्माते जीवॊधारं कुरुर्मम ॥

त्रिलॊकिनीश्च त्रिकालिनीश्च त्रिवॆदिनीश्च त्रिकॊणिनि
द्विविधौश्चत्रिविधौश्चचतुर्विध्याम् च दॆहिमे
नादश्च-गीताश्च-श्रुतिश्च-ज्नानान् च सुमतिर्मम
हंसिनीश्च-शुभ्रवस्त्रिणीस्च-विध्यास्च-शारदस्च-च नमामि ते ॥

सुकामान्श्च सुबुधिश्च सुपुत्रांश्च ददातुमॆ
विध्यावन्तम् सुशीलवन्तम् ज्नानवन्तम् करॊतुमॆ
विध्याऽभिमान्यैतिसौम्यानि सुज्नानमयि च नमामि ते ॥

सर्वदासर्वत्रशांतिसम्रुधिसुवाग्सुज्नाभक्तिवैराग्यसुमतिर्सुमॆधाम्सुकामान्सुमनःविष्णुभक्तिंप्राप्तिरस्तु ॥

श्री क्रुष्णार्पणमस्तु हरिः ॐ ॥
श्री सरस्वति प्रार्थन (prayer to shrI saraswati)
ॐ श्री हयग्रीवाय नमः (salutations to lord hayagrIva) ॐ श्री सरस्वत्यैनमः(salutations to mother saraswati)
ॐ श्री गुरुभ्योन्नमः (salutations to my guru) हरिः ॐ (salutations to aum kaara swarUpa shrI hari)
विद्यामाते (o mother of learning) वॆदमाते (o mother of vEda) लॊकमाते (o mother of world) सरस्वति (sam saraMtIti saraswati)
नादमाते (o mother of naada) जगन्माते (o mother of the world of the awakened) जीवॊधारं कुरुर्मम (ee jIvavannu uddharisu) ॥
त्रिलॊकिनीश्च (of the three lOkAs) त्रिकालिनीश्च (of the three times) त्रिवॆदिनीश्च (of the three vEdAs) त्रिकॊणिनि (of the three angles)
द्विविधौश्चत्रिविधौश्चचतुर्विध्याम् (two types of, three types of, four types of, vidya/learning) च (and) दॆहिमे (grant me)
नादश्च- (of the naada) गीताश्च (of the gIta)-श्रुतिश्च (of the shruthi)-ज्नानान् (divine knowledge) च (and) सुमतिर्मम (divine/good intellect)
हंसिनीश्च- (the one with haMsa as her means) शुभ्रवस्त्रिणीस्च (the one with white appearance) -विध्यास्च (you are learning (personified)) -शारदस्च (shaarada)- च  (i refer to this 'cha' as her name. bcz, any amount said, there would still be an infinite left to say. any description of her has infinite 'and's and hence her name is and that is च) नमामि ते (i respectifully bow down to you) ॥
ममैंद्रियानांश्च (my iMdriyAs) (and) मॆधाश्च (my memory shell)(and) स्थितिश्च (doing/present state)(and) गति (point of heading/ direction) र्ददातुमॆ (grant me)
सुकामान्श्च (good/divine desires)(and) सुबुधिश्च (good/divine capability to take decisions) सुपुत्रांश्च (good children. Here by children, i mean the three most important siblings described HERE) ददातुमॆ (grant me)
विध्यावन्तम् (one with learning) सुशीलवन्तम् (onw with good/divine character) ज्नानवन्तम् (one with knowledge about the divine) करॊतुमॆ (make me into)
विध्याऽभिमान्यैतिसौम्यानि (o authority of learning, o most subtle of the subtle) सुज्नानमयि (o the one filled with divine knowledge) च नमामि ते (i respectfully bow down to you) ॥
सर्वदा (for ever) सर्वत्र (everywhere) शांति  (peace) सम्रुधि (filled with auspice) सुवाग्सुज्नाna (divine speech and divine knowledge) भक्ति (devotion) वैराग्य (attachment with detachment) सुमति (divine intellect)  र्सुमॆधा (good/divine memory) म्सुकामान्सुमनः (good/divine desires, good/clean mind) विष्णुभक्तिं (devotion in vishNu) प्राप्तिरस्तु (let it be granted)॥
श्री क्रुष्णार्पणमस्तु (this humble composition in prayer form to dEvi saraswati, i offer at the lotus feet of shrI krishNa) हरिः ॐ (aum kaara rUpiyAda shrI harige anaMtAtaMta namaskAragaLu) ॥
shrI saraswati prArthana

oum shrI hayagrIvAya namaH oum shrI saraswatyainnamaH
oum shrI gurubhyonnamaH hariH oum

vidyAmAte vEdamAte lOkamAte saraswati
nAdamAte jaganmAte jIvOdhAraM kururmama ||

trilOkinIshcha trikAlinIshcha trivEdinIshcha trikONini
dvividhoushchatrividhoushchachaturvidhyAm cha dEhime
nAdashcha-gItAshcha-shrutishcha-jnAnAn cha sumatirmama
haMsinIshcha-shubhravastriNIscha-vidhyAscha-shAradascha-cha namAmi te ||

sukAmAnshcha subudhishcha suputrAMshcha dadAtumE
vidhyAvantam sushIlavantam jnAnavantam karOtumE
vidhyA&bhimAnyaitisaumyAni sujnAnamayi cha namAmi te ||

sarvadAsarvatrashAMtisamrudhisuvAgsujnAbhaktivairAgyasumatirsumEdhAmsukAmAnsumanaHviShNubhaktiMprAptirastu ||

shrI kruShNArpaNamastu hariH oum ||


The above is a small composition i made on dEvi saraswati on account of dashahara saraswati pUje. There are numerous mistakes in the grammar and other construction rules since i have a very limited basic knowledge of samskrita and i have placed the words intuitively rather than grammatically. I offer this small composition on dEvi saraswati at the lotus feet of shrI krishNa. I pray to saraswati dEvi and shrI hayagrIva devaru to forgive me for committing mistakes in this composition and elsewhere. 
-sa 09102013
nAhaMkarta harirkarta. aum namO bhagavate vAsudEvaya. pUjyAya rAghavEMdrAya satyadharma rathAyacha bhajatAm kalpavrukshAya namatAm kAmadhEnave. shrI rAma rAma rAmEti rame rAmE manOrame sahasra nAma tattulyam rAma nAma varAnane aum shrI rAm nAma vArAnana aum nama iti. ananyAshchiMtayaMtOmAm yE janAh paryupAsate tEshAm nityAbhiyuktAnAm yOgakshEmam mahAmyaham.

Monday, August 26, 2013

Every word, every sound is an epithet of GOD.

Well, this is where the beauty of vEdic philosophy gets revealed. It is in fact one of the practical demonstrations to the words of the vEdAs and shrI madhwAchArya that "every word, every sound is an epithet of GOD". GOD is known by infinite names. He is also sarvanAdapratipAdya. The literary meanings of nAda is 'vibration', 'sound', etc. This is one of the most practical and 'scientific' words actually. Temperature is the degree of hotness of something which exists, in that it is an indication of the degree of vibrations of individual atoms that the body is composed of. If there were nothing, and if the whole world is an illusion, then there would be no 'real' heat energy and hence there would be no temperature, in other words, there is zero degree Kelvin temperature. But, it is a proven fact that there is no such thing as zero degree Kelvin and in fact it is unattainable in practice according to the fundamental laws of thermodynamics, by which the universe is governed. Hence, in the word nAda, there is an inherent expression of the fact that - "the world is not an illusion and is real". Even if we were to stop the motions of atoms even for an infinitesimally small amount of time, it would result in two things: i) the very act of trying to make it come to stand still, would increase the entropy of the universe an amount proportional to the energy that would otherwise be contained in the atom if were to be left undisturbed !. That is, that portion of the nAda which would have been represented by that particular atom, is now represented by other atoms, on its behalf !!. ii) Even though, if were to make it stop vibrating, we would still not succeed in the mission because, the individual electrons and individual protrons and neutrons and their various interactions, still go on. If these go on, it means that there is subatomic vibration but we are not able to perceive the atomic level vibrations. Hence, the word nAda is also imperative of the fact that - "energy cannot be destroyed !! but can only be transferred", which is exactly the law of conservation of energy and hence also the first law of thermodynamics !!. Why i highlight these points is that we have to know the greatness of the word nAda. The individual swarAs of a language (be it saMskrit, or music, or kannaDa etc.) are multi-faceted expressions of the underlying nAda. Hence, every swara represents nAda. Understanding a swara leads us to the path of that underlying nAda. This inturn leads us to GOD; how does it do so--> janmAdyasya yataH. When something as fundamental as nAda (let alone physical matter) exists, it needs a source, which is vishNu or GOD, who is in turn his own source. These arguments are in essence a logical and scientific proof of Shri madhwAchAryA's sentence: "Every sound is an epithet of GOD".

- Sunil Anandatheertha

Friday, August 9, 2013

Why did shrI puraMdara dAsa introduce rAga mAyAmALavagowLa for the lessons and learning methodologies that he designed in karnATic classical music.

This post is my humble attempt in trying to find out as to why dAsashrEShTa shrI puraMdara dAsa chose the rAga mAyAmALavagowLa for the lessons and learning methodologies he designed in karnATic classical music.

[ While reading this, you might want to consider listening to these peaceful stotras: 

  1. There is an uncommonly popular, (which sounds obvious to an artist and musicologist; and experienced rasikAs/listeners/admirers) notion, that he chose this raaga because of the very well placed swara positions (sa-r1-ga3-ma1-pa-dha1-ni3). Here, if the student can get at ga3 correctly during aarOhaNa then ma1 is just one swara higher and same concept applies for the avarOhaNa too. That is the next swarAs scoffold on the previous swarAs. Also, this is a sampUrNa rAga (it is mELakarta rAga in todays system of classification of rAgAs) that is, has all the seven swarAs in it.
  2. The above point is no doubt true and accurate, but, there are other rAgAs where this nature of scaffolding of swarAs occur. So why did he not choose them and instead choose mAyAmALavagowLa only (there is kalyAni, there is pantuvarALi, there is shaMkarAbharaNa, there is chArukEshi, etc..).
    1. mAyAmALavagowLa is a very auspicious and divine rAga capable of evoking the divinity and spirituality within the artist and as well as the listener. As mentioned in the page about karnATic classical music, spirituality and seeing divinity is the backbone and nerve center of karnATic classical music, and while learning this music system, one should be able to feel the divinity while trying to learn. Hence, a rAga which has this capability is chosen and one of such a rAga happens to be mAyAmALavagowLa. But still why did he choose this rAga? There are other rAgAs like nAdanAmakriye which seems soo tailor made only for devOtional aspects.
      • When some of the swarAs goes missing or absent, the part of the devotional aspect (or the particular rAga bhAva) which would have been otherwise brought out by these swarA(s) (that is if they were present, as in the case of its parent rAga) is also now absent, and hence lacks the effectiveness of the parent raaga, mAyAmALavagowLa, in bringing out the full scale of that particular devotional bhAva that was intended by Shri. Purandara dAsa. 
      • Hence, on one hand choosing a asampUrNa krama rAga does not serve the purpose well (like rEvagupti/bowLi) and neither does choosing a sampUrNa akrama rAga like nAdanAmakriye serve the purpose well, because in the case of sampUrNa akrama rAga, it is difficult to learn in the very intial/beginning stages. 
      • Taking the mAyAmALavagowLa and lets say, we introduce sarwaswrakampita gamaka. In this case, mAyAmALavagowLa becomes akin to the hindustAni rAga "bhairav" which also is a morning rAga. Though this rAga is devotionally very rich, it is too deep and very mature and too heavy. This primarily poses three problems
        • Many of the beginners are kids (even of just 2 to 4 yrs of age, kids come with no experience in life whatsoever. Such a deep strong emotion will be difficult for them to handle and might even have an impact on their coming understanding of the world. This rAga is klishTa in order to be practiced at the beginning stages. (i am not talking of prodigies like Chitraveena Ravikiran, they are have completely different and advanced karnATic mindset, gifTed by GOD)).
        • In mAyAmALavagowLa, the madhyama takes hardly any gamaka, hence, it acts as a kind of possible resting place for a learner, especially in the vocal stream. Also, there is an excellent opportunity to learn the art of learning to know intuitively, which swara recieves a gamaka and which does not, in a particular rAga which is actually very important factor because, there are numerous rAgAs, haveing the same swaras but different gamakaprayOgas, in the karnATic classical music itself.
        • It needs time to develop strength, voice culture and stamina (and even finger dexterity if learning on an instrument) to do sarvaswara gamaka prayOgas, in order to effectively bring out the heavy rAga such as bhairav, which young kids and most later stage learners lack to some extent, either small or large. 
    2. mAyAmALavagowLa is a morning rAga, that is a rAga effective when sung or played in morning. This rAga is a parent for the rAga malahari (meaning destroyer of all malina (or mala or impurities/adulterations) - basically in the mind and heart). Hence, in a way, the purifying nature of the rAga malahari is inherently present in this rAga (but this nature of purifying quality gets amplified in malahari to a greater extent than in mAyAmALavagowLa, but it is present). Hence, it cleanses the mind, of impurities and evil thoughts when sung (or even practiced in the beginning stages). Also, this rAga is the parent of rAgas called boWLi and rEvagupti, two very near rAgas, both know for their divine aspects. Hence, all these rAgA bhAvas are to a great extent inherent in mAyAmALavagowLa. 
 For all the above reasons (many more might be there!!), I believe Shri. Purandara dAsa chose the wonderful rAga mAyAmALavagowLa for composing beginner lessons for students in karnATaka shAstrIya saMgIta
-Sunil Anandatheertha 

Thursday, August 1, 2013

Importance of veena in spiritual journey

It is needless to say that whenever we do anything pertaining with someone or something, either consciously or subconsciously, we first assess the qualities of that someone or something. If we get to know that the who or what we are dealing with is great, we then proceed to assess the greatness of that someone or something. With this said, the context of this post is on vINa and when we are dealing with it, we first make an assessment of the vINa. 

[ While reading this, you might want to play these peaceful stOtras: 

In the process of our assessment of the vINa, lets look at which hands play the vINa. The following appear first to any common man's mind.
  • saraswati: vInApAni, vainikOllAsini, vainikOdhAriNi, kachapIvINApAni
  • shiva: vInAdhara
  • nArada muni: holds EkataMtIya vINa and is also a veenApAni
  • riShi's and muni's: used to play the shatataMtri vINa (the ancient version of today's saMtoor) along with reciting the vEda
  • kaliyuga kalpataru shrI guru rAghavEMdra swAmy: he used to play the saraswati vINa and bAla krishNa used to dance for him when he played it
  • puraMdara dAsa: he used the tambUri, which also is a form of vINa while he used to compose and sing songs in devotion to vishnu and his avatAras, shiva, saraswati, lakShmi, durga..
  • mIrA bAi: she also used to use the tambUri and used it while composing and singing on GOD.
Though the above hands are enough to make one recognize the greatness of the vINa, one can also recognize the magnitude of spiritual greatness of the vINa by paying due attention to the following words spoken by the great sage yAjnavalkya:
वीणावादन तत्वग्नः श्रुतिजातिविशारदः |
(vINAvAdana tatvajnaH shruthijAtivishArada)
ताळग्नश्च अप्रयासॆन मॊक्षमार्गम् स गच्चति ||
(tALajnaShca aprayAsEna mOkShamArgaM sa gacchati)

meaning: वीणावादन तत्वग्नः (the one who is skilled in art of playing vINa) श्रुतिजातिविशारदः (one who is aware of the intricacies of the various shruthis and their positions) ताळग्नश्च (and one who is proficient in the various tALas (that is beat systems) of music) अप्रयासॆन (without difficulty or much effort) मॊक्षमार्गम् स गच्चति (he goes in the way leading to mOkSha (that is liberation) )

After having recognized the greatness of the vINa, the task at hand is attempting to understanding it. There is only one way to understand its greatness. This way is the way of experiencing its greatness by actual practice and playing and involvement and not by reading or learning about it. But, this act of understanding the greatness of the vINa, in itself is a task both impossible and possible. It is impossible to be understood in the fullest extent and possible to be understood in the least extent, well atleast for lesser souls like those of myself. On the other hand, it is fully possible for the divine such as, dEvi saraswati, rudra dEva, braHma dEva, vAyu dEva, and dEvi lakShmi.

dEvi Saraswati, the very embodiment of knowledge, art, expression, creativity and music has that unimaginably great capability of seeing lord vishNu in every nAda, and in every sound. We can only wonder in joy and amazement at this capability of hers, left alone understand it. We are like the frogs in the deep well located on an infinite shore. What horizons that lie beyond those infinite shores, knows not does this frog, even if it jumps out of its well. Such pitiful is the analogy between present day man and that frog in the well... Anyways, coming back to the point, when dEvi saraswati uses the method of using nAda to see vishNu, it is both imperative and conclusive that nAda indeed is very very very important tool which can be used to see the divine lord VishNu. This conclusion about such importance of nAda, is indeed extremely important and useful. This also makes us aware of the greatness of the vINa which is the source of nAda. Such great is the meaning of the symbolism of the vINa in the hands of dEvi saraswati commonly depicted in paintings and idols.

To actually try to understand and experience the greatness of the vINa, I am afraid this post would be of no much value since, words cannot describe it (Why ?.... Because, words only describe what is already known and finite). Nevertheless, any effort in this direction in trying to express through words about the greatness of experiencing the greatness of vINa, would indeed be immeasurably useful for both me (the blogger.. :P) and the interested readers such as yourselves :). 

I now provide below, in order of their increasing maturity and heavy'ing weight, four points. Each point discusses on the reasons to experience the greatness of vINa and also the fruits of experiencing it. I am hoping that the following points (assimilated here from both acquired and realized knowledge) would prove to be valuable (but definitely not invaluable) in trying to make one understand the greatness of the vINa even if to the least possible extent.

  1. Health point of view Practicing veena can be beneficial from the following standpoints: it improves the muscle reflexes of the hands, it brings in better hand-eye and hand-ear co-ordination. It would be worthwhile looking at this point too (I take delight in also elaborating it here): There is a certain term in the physics of vibrations, which is 'natural frequency'. The vINa being made of 24 frets (and also containing 4 pitches and each pitch ranging 2 octaves), is synonymous with the 24 individual segments of the human spinal cord [REF: The human spinal column consists of 24 movable segments called vertebra -- http://www.upright-health.com/spine.html]. All in all we can get 24 * 4 *2 = 192 discrete frequencies on the saraswati vINa. The ball of the game while playing the vINa jumps between individual discretely - continuous 192 frequencies and in the process tries to match the individual natural frequencies of the individual segments of the spinal cord. When the natural frequency of that segment of the spinal cord matches with the frequency of the nAda coming out of the vINa at that very instant, a natural phenomenon called resonance occurs. When this occurs, that particular segment of the spinal cord vibrates in coherence with the frequency of the nAda emanating from the vINa at that instant. This process continues and different spinal cord segments get excited at particular instants of time. This sets the human spinal vertebra vibrating in coherence with the nAda of the vINa. In this state the vINa of the human body, comprising of the spinal vertebra becomes tuned to the nAda of the vINa being played and hence a physical relationship gets established between the two (this physical relationship is quintessential thing, because it is the one which helps us hear sound, because, the ear drum vibrates in cohesion with the external sound impinging upon it !!). As this conscious process becomes more and more well tuned, the bond of this physical relationship becomes ever the more stronger. When the vertebral column starts vibrating, it inturn excites the huge density of nerves which pass through it. This inturn is believed to improve the nerve efficiency in transferring the brain signals all the way to the concerned locations of the body. Moreover, it has a direct effect on the chakrAs of the human body in make it more and more awake. All this will work only with very well tuned vINa
  2. Phsycological point of view A century or a half in the past, it was the matter of debate among the western thinkers, scientists, and musicians over the topic "Whether of not music influences the mind positively or negatively". Later they tested that beethoven's music actually promoted healthier growth of grape plants and concluded that good music not only has a positive influence on the mind of animals but also on plants having no mind. Nevertheless, we knew of this fact centuries prior to the discovery date by western scientists. The adhyAtmic scientists of bhArata had stated and even demonstrated this fact many centuries before itself. For example, madhwAchArya (1238 A.D) has stated the power of music and even demonstrated it by singing to accelerate the growth of a plant. There even exists a rAga called udaya rAga, in the karnATic music system, which when played in morning in front of a cow, makes it easy for the cow to allow milk to flow easily through her breasts, and this is because the udaya rAga influences the mind the cow !!. vINa is the very embodiment of music, in that it is its source. Have you ever seen a child go to sleep by screaming in front of it? or by making noise in front o it?... But I am sure you have seen a child go to sleep by listening to sweet lullaby sung by its mother.. Why is it?.. Its because the music allows the child's mind to get a fixation and allow it to respond to the immediate change in the sleep hormone melatonin. Not only this, how many of you (if not you , have friends) who study well by listening to music ?.. Why is it.. its because, music helps a mind to achieve better concentration because, what is music?; music is in the most broad terminologies, order. When they switch on the music, there is more order in the thoughts, but when they switch it off, there is increased disorder in the thoughts. If just listening to good music has such a great effect on the mind, think of what impact it might have on the mind which actually produces it, whether by singing or by the use of external instruments. The following are some of the readily recognizable aspects of the mind which are directly influenced by playing vINa (I hope i need not write exclusively on each of the below, but nevertheless, I would do so, if you wish to read it through my words.):
    1. memory
    2. mental quickness
    3. ability to converge on a thought
    4. imagination
    5. creativity
    6. confidence
  3. Devotional and Spiritual point of view A quintessential requirement for making the devotional and spiritual journey of every man more efficient is control over ones thoughts. To inturn gain better control over our thoughts, we need a whole list of increased efficiency of the both the tools and their usage, these tools being memory, analytical capability, creativity, imagination, confidence, stability of thought,... All these is easily achievable through the practice of vINa. Also, it is very important to notice that the 24 individual segments of the vertibral column of the human body, is synonymous, [A] with 24 frets of the saraswati vINa, [B] with 24 individual syllables of the gAyatri maMtra, [C] with the 24 (i.e., chaturviMshati) rUpA's of vishNu (that is 4! = 4x3x2x1 = 24).
  4. Higher point of view More than everything, we overselves are basically a form of vIna in the hands of dEvi saraswati, in the hands of shiva, in the hands of vAyu, in the hands of lakshMi, and finally in the hands of GOD vishNu. With dEvi saraswati playing our vINa of speech, divine knowledge, the vINa of bhakti, with rudra dEva playing the vINa of our mind and thoughts (he is the abhimAna dEvate for mind and hence also called as manOniyAmaka dEva) and also health (rujam drAvayatEti rudra - one who cures ill health is rudra), also the vINa of bhakti (also without shiva the body is shava (that is a dead body)), with vAyu dEva playing the vINa of prANa shaktI (life force), with aksharE dEvi lakshMi playing the vINa of existence of everything material, and vishNu playing the vINa of existence of time, existence of everything material and non-material. Upon realizing this, we can see how important is it to let ourselves to be played by these divine hands instead of those unsteady impure imperfect limited hands of ours. We as mortals and ignorant, have to ask them to tune 'this' vINa however they wish and to whatever extent is best for us and play. One this vINa starts making their melody, then our purpose will be satisfied. 

- Sunil Anandatheertha

Sunday, July 28, 2013

A samskrit composition elucidating some of the qualities of GOD

भक्तप्रिय भक्तरक्षक भक्तसिन्धु भक्तबन्धु भक्तमात्रु भक्तपित्रु भक्तभर्त्रु भक्तभ्रार्त्रु भक्तभक्त भक्ताकार भक्तॊल्लासक भक्तॊद्धारक भक्तज्नान भक्तप्राण भक्तनाद भक्तयॊग भन्क्तमित्र भक्तगुरुः भक्तवैनिक भक्तजनक 

दासाह्लाद दासकाव्य दासचक्षुर्दासानंद दासवस्तुर्दासमित्रुर्दासावस्त्य दासानाद दासशक्तिर्दासयुक्तिर्दासकीर्तिर्दासगतिः दासपुण्य दासलॊक दासॆन्द्रिय दासतत्व दासगुरुर्दासतपः 

दासगीत दासदास सर्वकालक सर्वकारक सर्वाकारक सर्वमारक सर्वसत्य सर्वदॆवक सर्वज्न सर्वप्रथम सर्वसर्व सर्वानादि सर्ववाचक सर्वस्थित सर्वॆश्वर सर्वस्वर सर्वराग सर्वनाद सर्ववस्थ्य सर्वविषिष्ट 

सर्वसुंदर सर्वशांत प्रथमप्रथम प्रथमाद्वितीय प्रथमपुरुष प्रथमस्थिथ प्रथमपितुर्प्रथमगुरुर्प्रथमबंधुर्प्रथमॆंद्रिय प्रथमसमय प्रथमाकाश प्रथमनाद प्रथमपूज्य प्रथमबंधक प्रथमाकार प्रथमवॆद प्रथमाचार्य प्रथमाधिपतिर्प्रथमनियामक प्रथमॊत्पादक प्रथमपूर्व 

ज्नानरूपक ज्नानमय ज्नानवाचक ज्नानॊदाय ज्नानदायक ज्नानपॊशक ज्नानप्रकाशक ज्नानपालक ज्नानपितुर्ज्नानपुत्रः ज्नाननॆंद्रिय ज्नानाकार ज्नानभिक्तिर्ज्नानयॊग ज्नानसमुद्र ज्नानमुद्र ज्नानस्थिथ ज्नानसुज्नान ज्नानप्रिय ज्नानाकार

-ममस्वामिन् दासॊस्मितॆऽहं 
(inspired by the prAtaHsaMkalpa gadya of shrI guru rAghavEMdra swAmy)