HSVJ QA

Answers by Smt.Meera Tadipatri & Shri Kesava Rao Tadipatri.

Audio QA Link

ISCKON QA

The questions have come in many forms. - I have given below a recap of questions and answers with some more clarifications. The underlying fact behind this is that we are not doing this with any feeling of arrogance that we are ultimate scholars and what we say alone is right and no one else is right, etc. We are all students only and in this birth and in all the births to come, we are students only. The society has recognized that we know a little bit more and so we share what little bit we know with humbleness. We will make a humble effort to clear the doubts of the members even if they are very controversial. We have no qualms in calling a spade a spade and it may hurt some people, but that is not our intention. I am adopting a notation that a member suggested and which I also suggested a while ago.

HSVJ-Q0001 - Can the ladies/women recite Vishnu sahasra naama? Are there any PramANas for that?

HSVJ-A0001 - Certainly. The ladies/women can recite Vishnu sahasra naama.

AchArya Madhva in gItAbhAshya upodghAta said - “brahmarudreMdrAdibhiH arthitaH jnAnapradarshanAya bhagavAn vyAsaH avatatAra. tatashcha... veda anadhikArINAm strI shUdrAdInAm cha dharma-jnAnadvArA mokSho bhavediti... mahAbhAratasaMhitAmachIkLupat. (As per the prayer of Brahma, Rudra, Indra et al, bhagavAn VedavyAsa incarnated to show jnAnamArga. He composed mahAbhArata saMhita to enable women and Shudras, who do not have right for Vedas, to obtain Moksha through dharma and jnAna.) The ladies/women have eligibility for VSN, and Gita, which are part of mahAbhArata.

HSVJ-Q0002 - Why can we not interpret that as “The women can only hear, but not recite?”

HSVJ-A0002 - There are no Pramanas to alter that. If some one thinks that by using some logic, such interpretation can be made, where is the need to alter the direct and straight forward meaning through logic? One must note which is balIya PramANa.

HSVJ-Q0003 - This has the strength of the tradition. There is saMpradAya as such. Many people have followed this tradition. There is the saMpradAya of women not reciting.

HSVJ-A0003 - What ever is practiced that is sampradAya. What is not practiced, it does not become sampradAya. If something is not done, one must analyze why it is not done. For example, if a person, who owns a cat, he may cover that cat with a basket during shrAddha kArya. His progeny should not continue in the name of tradition, a practice of going in search of a cat every time shrAddha is performed. In some houses, there may be several reasons for women not reciting - may be lack of interest, some one may have misguided them, or some neighbors or friends may have created fears, or some one projecting as pandita who may have gotten misguiding fears from others may have passed on the same and in that case people will think that Panditas told and brought that to popularity, etc.

One message from a subhAshita -

“purANamityeva na sAdhu sarvaM

na chApi kAvyaM(sarvaM) navamityavadyaM

sanataH parIkShyAnyataradbhajante

mUDhaH paraprtyaneyabuddhiH”

(All old things or practices need not be good. All new practices need not be discarded. The wise ones analyze and take the decision. The unwise get guided by the belief of others.)

HSVJ-Q0004 - UM svAmiji himself says that women should not recite VSN. So, should we disobey svAmiji? It is not only that. There are many UM followers, who have the long tradition that women are not reciting VSN.

HSVJ-A0004 - The purpose of the discussion is not about who should we obey. It is left to individuals to choose whatever or whomever they want. Shri Vidyamanyaru was a direct disciple of ShrI SatyadhyAnatIrtharu and he always explicitly mentioned not only that women can recite VSN, but also he encouraged women to recite. For those who claim the tradition that women do not recite VSN, they fail to note that in Badari, where much longer tradition is there, women and many others recite VSN. They recite VSN all thru the day even evenings.

HSVJ-Q0005 - Can we recite VSN after meal and in the evening times?

HSVJ-A0005 - There are no statements that oppose them and so it can be recited. shrI vidyAmAnyarU, shrI vishvesha tIrtharu used to recite while walking and while traveling.

HSVJ-Q0006 - Same questions about Hari Vayu Stuti.

HSVJ-A0006 - For an pauruShEya vAkyas, there have to be explicit pramANas if something is prohibited. If no such prohibitive statement is there, then it is not prohibited. The benefits of reciting are mentioned. Who ever wants those benefits can recite them. Prescription statements(Vidhi) are in the forms of “Should do”. Proscription statements(NiShedha) are in the form of “Should not do”. When there is scope for doubt, it can be like - “Mahabharata was composed for the benefit of women, Shudrs, etc.”. From this we understand that woment can read, recite, etc. One may get doubt there because it is mentioned that Mahabharata is fifth Veda. That is why it was explicitly mentioned. Some may say “Like that there are BijakSharas in Hari Vayu Stuti. So, women should not recite.”. If it is so, then that has to come from the author of that work himself.

HSVJ-Q0007 - Can Hari Vayu Stuti be recited in the evenings, after the meals?

HSVJ-A0007 - If pArAyaNa is done, Achamana, SaMkalpa, etc. need be done. Like Guru maMtras, in this gurustOtras also, best if recited prior to the meals. But if it is done for practising or for adhyayanA, one can read in the evenings, after the meals. Please note that for this kind of questions, we may have to use our common sense. What ever we deem proper by consulting the elders an gurus, that is the best and do accordingly.

HSVJ-Q0008 - If VSN an be told any time and Hari Vayu Stuti is to be recited prior to the meals only, that implies that Hari Vayu Stuti is purer than VSN. Is it?

HSVJ-A0008 - Some one can also argue that VSN is so pure that it purifies the one who recites at all times, where as Hari Vayu Stuti does not do that, but is for limited time only. So VSN is purer. Both these kinds of arguments are not right. The true knowledge is to understand proper gradation among devatas. It is not proper even to think in the lines of gradation among purity or power of the stotras. Similarl, it is not right to think about the tAratamya of vigrahas. All these are multifaceted, complex things. What ever mentioned in shAstras, only that much it is better to take. The same vigraha yields different powers to different people. The same stotra yields different powers to different people. Even Veda mantras will not yield all things to all. The yield results as per the capacity of those who recite. MadhvAcharya could make a seed sprout, grow, yield flower and fruit in the palm itself by reciting OshadhI sukta. In this world, we do not know the yogyata of various people. There is much less scope for such doubts if we realize that the All-independent, All-pervading, and All-powerful Paramatma alone decides, as antaryAmi of all objects, all people, all gods, as to how much power should be there for stotras or icons, or prayers, and how much fruits, how much benefits and how much strength and how much devotion is to be given and at what time they have to be given whether for ordinary mortals like us or great gods even.

“pratimAyAM tu sAnnidhyaM archakasya tapObalAt”

(The sAnnidhya in pratima is as per the tapobala of archaka)

Even though that muh sAnnidhya is there, the benefits are in proportion to the devotion of the devotee. Right? tadbhaktitAratamyena tAratamyaM vimuktigaM. (The bhakti gradation is indicative of svarUpayogyatA gradation.)

HSVJ-Q0009 - Only the questions of some are answered and our questions are not answered quickly. We have to wait for long time).

HSVJ-A0009 - There are two things here. The ones who are trying to answer are doing that on voluntary basis. The are not acting as employed. All have pATha pravachana, teaching their disciples, svAdhyAya, etc. and so it is natural that there will be delay. Also we do not even have mukha parichaya(knowing the face) of many questioners here. So, where is the scope for giving preference to some only? Thirdly, when so many postings, it is possible that we miss some messages. That is natural also.

HSVJ-Q0010 - “We are not convinced of the answers/replies given here. The answers are one-sided. So, we do not want to stay in such forums and we are leaving. The questioners are not given due respect and the there is not enough respect for age.”. Is it ok to announce like this and exit?

HSVJ-A0010 - It is not our goal that we have to give replies/answers that are agrreable to all. Whatever we think within our limited knowledge as truth, we try to say. That is our goal. Bitter and beneficial(hita is shAstrasammata) truthful statement is better than pleasant and well-sounding non-truth.

sulabhA puruShA rAjan satataM priyavAdinaH |

apriyasya cha pathyasya vaktA shrotA cha durlabhaH |

vidura tells DhrutarAShTra - Oh king, it is easy to get people who speak sweet and pleasing words. It is difficult to find those who tell and also those who listen the right things even if they are bitter.

(Speakers and lovers of sweet words are everywhere. Speakers and listener of bitter truth are very rare.)

Kannada Version:

ಪ್ರಶ್ನೆಗಳು ಅನೇಕರೂಪಗಳಲ್ಲಿ ಹೊರಟುಬಂದಿವೆ - ಕಳಗೆ ಕೆಲವು ಪ್ರಶ್ನೆಗಳು ಮತ್ತು ಅವುಗಳ ಸಮಾಧಾನಗಳನ್ನು ಕೊಡಲಾಗಿವೆ. ಇದರ ಹಿನ್ನೆಲೆ, ನಾವು ಕೆಲವರು ವಿದ್ವಾಂಸರೆನ್ನುವ ಅಹಂಕಾರವಾಗಲಿ, ನಾನು ಹೇಳಿದ ಅಭಿಪ್ರಾಯಗಳೇ ಸರಿ ಮಿಕ್ಕ ಯಾವ ಅಭಿಪ್ರಾಯಗಳು ಸರಿ ಇಲ್ಲ ಎಂದಾಗಲೀ ಅಲ್ಲ. ನಾವು, ನೀವು ಎಲ್ಲರೂ ಈ ಜನ್ಮದಲ್ಲಿ ಮಾತ್ರವಲ್ಲ, ಯಾವಾಗಲೂ, ಎಲ್ಲ ಜನ್ಮಗಳಲ್ಲಿಯೂ ವಿದ್ಯಾರ್ಥಿಗಳೇ. ಸೊಲ್ಪ ಜಾಸ್ತಿ ತಿಳಿದವರು ಎಂದು ಸಮಾಜ ಗುರ್ತಿಸಿದ ಅವರು, ಎಂದರೇ ವಿದ್ಯಾರ್ಥಿಗಳಲ್ಲಿಯೇ ಸೊಲ್ಪ ಜಾಸ್ತಿ ತಿಳಿದವರು ಎಂದು ಭಾವಿಸಲ್ಪಟ್ಟವರು ಇತರರ ಸಂಶಯ ನಿವಾರಣಕ್ಕಾಗಿ, ನಾವು ನಮ್ಮ ಹಿರಿಯರಿಂದ ಪಡೆದದ್ದನ್ನು ಹಂಚಿಕೊಳ್ಳುವ ಒಂದು ಚಿಕ್ಕ ಪ್ರಯತ್ನಮಾತ್ರವಿದು. ನಮ್ಮ ಹಿರಿಯರ ಆಶೀರ್ವಾದದಿಂದ ವಿವಾದಾತ್ಮಕ(ಕಾಂಟ್ರೊವರ್ಶಿಯಲ್) ವಿಷಯಗಳಿಗು ಸಹಿತ ಸಂಕೋಚವಿಲ್ಲದೆ ತಿಳಿದಷ್ಟು ಕೇಳಿದ ಪ್ರಶ್ನೆಗಳು, ಕೊಟ್ಟ ಸಮಾಧಾನಗಳನ್ನು, ಮತ್ತೊಮ್ಮೆ ಸ್ಪಷ್ಟೀಕರಣ ಕೊಡತಾ, ಉಲ್ಲೇಖಿಸುತ್ತಾ ಇದ್ದೀನಿ. ಒಬ್ಬರು ಸೂಚಿಸಿದಂತೆ ಇಲ್ಲಿ ಕೊಡ್ತಾ ಇದ್ದೀನಿ -

HSVJ-Q0001 - ವಿಷ್ಣು ಸಹಸ್ರ ನಾಮ ಹೆಂಗಸರು ಹೇಳ ಬಹುದಾ? ಅದಕ್ಕೆ ಪ್ರಮಾಣವಿದೆಯಾ?

HSVJ-A0001 - ಅವಶ್ಯವಾಗಿ ಹೆಂಗಸರು ಹೇಳಬಹುದು. ಆಚಾರ್ಯ ಮಧ್ವರೆ ಗೀತಾಭಾಷ್ಯದ ಉಪೊದ್ಘಾತದಲ್ಲಿ ಹೇಳಿದ ಮಾತುಗಳು - “ಬ್ರಹ್ಮರುದ್ರೇಮ್ದ್ರಾದಿಭಿಃ ಅರ್ಥಿತಃ ಜ್ನಾನಪ್ರದರ್ಶನಾಯ ಭಗವಾನ್ ವ್ಯಾಸಃ ಅವತತಾರ. ತತಶ್ಚ... ವೇದ ಅನಧಿಕಾರೀಣಾಮ್ ಸ್ತ್ರೀ ಶೂದ್ರಾದೀನಾಮ್ ಚ ಧರ್ಮ-ಜ್ಞಾನದ್ವಾರಾ ಮೊಕ್ಷೊ ಭವೇದಿತಿ... ಮಹಾಭಾರತಸಂಹಿತಾಮಚೀಕ್ಳುಪತ್. (ಬ್ರಹ್ಮ ರುದ್ರ ಇಂದ್ರಾದಿಗಳಿಂದ ಪ್ರಾರ್ಥಿತರಾಗಿ ಜ್ಞಾನಮಾರ್ಗವನ್ನು ತೋರಿಸಲು ಭಗವಾನ್ ವ್ಯಾಸರು ಅವತರಿಸಿದರು. ವೇದ ಅಧಿಕಾರವಿಲ್ಲದ ಸ್ತ್ರೀಶೂದ್ರಾದಿಗಳಿಗೆ ಧರ್ಮ-ಜ್ಞಾನದ್ವಾರಾ ಮೋಕ್ಷವಾಗ ಲೆಂದೇ .. ಮಹಾಭಾರತ ಸಂಹಿತೆಯನ್ನು ರಚಿಸಿದರು.) ಮಹಾಭಾರತದ ಭಾಗವೇ ಆಗಿರುವ ವಿ ಸ ನಾ, ಗೀತೆ ಗಳಿಗೆ ಹೆಂಗಸರಿಗೆ ಅಧಿಕಾರವಿದೆ.

HSVJ-Q0002 - ಇದನ್ನು ಹೆಂಗಸರು ಸುಮ್ಮನೆ ಕೇಳಬಹುದು, ಹೇಳಬಾರದು ಎಂದು ಯಾಕೆ ಅರ್ಥ ಮಾಡಬಾರದು?

HSVJ-A0002 - ಹಾಗೆ ಬದಲಾಯಿಸುವುದಕ್ಕೆ ಯಾವ ಪ್ರಮಾಣಗಳು ಇಲ್ಲ. ಯಾವುದಾದರೂ ತರ್ಕ ರೀತ್ಯಾ ಹಾಗೆ ಮಾಡಬಹುದೆಂದರೇ, ಸ್ಪಷ್ಟ ವಚನಗಳನ್ನು ತರ್ಕದಿಂದ ಬದಲಾಯಿಸುವ ಅವಶ್ಯೇಕತೆಯಾದರೂ ಯೇನು? ಯಾವ ಪ್ರಮಾಣ ಬಲೀಯವೆಂದು ನೋಡಬೇಕಲ್ಲವೇ?

HSVJ-Q0003 - ಇದಕ್ಕೆ ಸಂಪ್ರದಾಯ ಬಲವಿದೆ. ಬಹಳ ಜನ ಹೀಗೆ ಅನುಸರಿಸಿಕೊಂಡು ಬರುವುದು ಉಂಟು. ಹೆಂಗಸರು ಹೇಳದೆ ಬರುವ ಸಂಪ್ರದಾಯವೂ ಇದೆ.

HSVJ-A0003 - ಯಾವುದು ಮಾಡಲ್ಪಡುತ್ತದೆಯೋ, ಅದನ್ನು ಸಂಪ್ರದಾಯ ಎಂದು ಕರೀತಾರೆ ಹೊರತು, ಇದು ಮಾಡಿಲ್ಲ, ಆದ್ದರಿಂದ ಇದು ಸಂಪ್ರದಾಯ ಎಂದು ಹೇಳಲಾಗುವುದಿಲ್ಲ. ಮಾಡಲ್ಪಟ್ಟದು ಸಂಪ್ರದಾಯವಗತ್ತೆ ಹೊರತು, ಮಾಡದಿರುವುದು ಸಂಪ್ರದಾಯವಾಗುವುದಿಲ್ಲ. ಮಾಡಲ್ಪಟ್ಟ ವಿಷಯಗಳು ಸಹಿತ ಯಾಕೆ ಮಾಡಲಿಲ್ಲ ಯೆಂದು ವಿಮರ್ಶೆ ಮಾಡಿಕೊಳ್ಳಬೇಕು. ಉದಾಹರಣೆಗೆ, ಬೆಕ್ಕು ಮನೆಯಲ್ಲಿ ಇರುವವರೊಬ್ಬರು ಅದರ ತೊಂದರೆ ಇರಬಾರದು ಯೆಂದು ಬುಟ್ಟಿ ಮುಚ್ಚಿದರೇ, ಮಕ್ಕಳು ಬೆಕ್ಕಿಲ್ಲದೆ ಇದ್ದರೂ, ಬೆಕ್ಕಣ್ಣು ಹುಡುಕಿ ತಂದು ಬುಟ್ಟಿ ಮುಚ್ಚ ಬೇಕಂತಲ್ಲ. ಕೆಲವು ಮನೆಗಳಲ್ಲಿ ಕೆಲವರು ಹೇಳದೆ ಇರುವುದಕ್ಕೆ, ಆಸಕ್ತಿ ಇಲ್ಲದಿರಬಹುದು, ಇಲ್ಲ ಮತ್ತೊಬ್ಬರು ಅವರಿಗೆ ತಪ್ಪಾಗಿ ತಿಳಿಸಿರಬಹುದು, ಇಲ್ಲ ಸುತ್ತು ಮುತ್ತಿನವರು ಅನವಸರ ಭಯವನ್ನು ಹುಟ್ಟಿಸಿರಬಹುದು, ಇಲ್ಲ ಯಾರೋ ಪಂಡಿತರೆಂದು ಭಾವಿಸಿದವರು, ಅವರು ಇನ್ನೊಬ್ಬರಿಂದ ಹೆದಿರಿಸಲ್ಪಟ್ಟರೇ, ಅದೇ ಹೆದಿರಿಕೆಯನ್ನು ಇವರಿಗೂ ಹೇಳಿದಾಗ, ಪಂಡಿತರೇ ಹೇಳಿಬಿಟ್ಟರು ಎಂದು ಅದೇ ಪ್ರಚಾರಕ್ಕೆ ತಂದಿರಬಹುದು, ಇನ್ನೂ ಇತರ ಅನೇಕ ಕಾರಣಗಳಿರಬಹುದು.

ಒಂದು ಸುಭಾಷಿತದ ಮಾತು -

“ಪುರಾಣಮಿತ್ಯೆವ ನ ಸಾಧು ಸರ್ವಮ್

ನಾ ಚಾಪಿ ಕಾವ್ಯಂ(ಸರ್ವಂ) ನವಮಿತ್ಯವದ್ಯಮ್

ಸನ್ತಃ ಪರೀಕ್ಷ್ಯಾನ್ಯತರದ್ಭಜನ್ತೆ

ಮೂಢಃ ಪರಪ್ರತ್ಯಯ ನೆಯಬುದ್ಧಿಃ”

(ಪುರಾತನವಾದ ಮಾತ್ರಕ್ಕೆ, ಪುರಾತನವಾದದ್ದೆಲ್ಲಾ ಸರಿ ಯೆನ್ನಲಾಗದು. ಹೊಸದಾದ್ದೆಲ್ಲ, ಹೊಸದೆಂದು ನಿಂದನೀಯವಲ್ಲ. ಸಂತನಾದವನು ಪರೀಕ್ಷೆ ಮಾಡಿ ಗ್ರಹಿಸುತ್ತಾನೆ. ಅಲ್ಲದವನು ಎಲ್ಲದಲ್ಲೂ ಅನ್ಯರ ನಂಬಿಕೆ ಯಂತೆ ನಡೆಯುತ್ತಾನೆ.)

HSVJ-Q0004 - UM ಸ್ವಾಮಿಗಳೇ ಹೇಳುತ್ತಾರೆ ಹೆಂಗಸರು ವಿ ಸ ನಾ ಹೇಳಬಾರದಂತ. ನಾವು ಸ್ವಾಮಿಗಳವರನ್ನೇ ತಿರಸ್ಕರಿಸುವುದೇ? ಅಷ್ಟೇ ಅಲ್ಲದೆ ಎಷ್ಟೋ ಜನ ಹೆಂಗಸರು ವಿ ಸ ನಾ ಹೇಳದಿರುವ ಸಂಪ್ರದಾಯವನ್ನೇ ಅವಲಂಬಿಸಿಕೊಂಡು ಬಂದಿದ್ದಾರೆ. ಅದೀಗ ಬಿಟ್ಟು ಬಿಡಬೇಕೇ?

HSVJ-A0004 - ಇಲ್ಲಿ ಚರ್ಚನೀಯಾಂಶ ಯಾರನ್ನೂ ನಾವು ಅನುಕರಿಸಬೇಕು ಎಂದು ಅಲ್ಲ. ಒಬ್ಬರು ಸ್ವಾಮಿಗಳು ಒಂದು ಹೇಳಿದರೇ ಮತ್ತೊಬ್ಬರು ಸ್ವಾಮಿಗಳು ಮತ್ತೊಂದು ಹೇಳಿದರೇ, ಯಾರನ್ನೂ ಅನುಕರಿಸುವುದು? ಒಂದು ವರ್ಗದವರು ಒಂದು ಸಂಪ್ರದಾಯವೆಂದು ಭಾವಿಸಿದರೆ ಮತ್ತೊಂದು ವರ್ಗದವರು ಮತ್ತೊಂದು ಸಂಪ್ರದಾಯವೆಂದು ಭಾವಿಸುತ್ತಾರೆ. ಅದಕ್ಕೆ ಕೊನೆ ಎಲ್ಲಿ, ಆಧಾರವೆಲ್ಲಿ? ಮತ್ತೊಬ್ಬರನ್ನೇ ಕಣ್ಣು ಮುಚ್ಚಿಕೊಂಡು ಅನುಸರಿಸುತ್ತೇವೆ ಎಂದರೇ, ಹಾಗೇ ಆಗಲಿ, ಯಾರು ಬೇಕೋ ಅವರನ್ನೇ ಅನುಸರಿಸಲಿ.

ಶ್ರೀ ವಿದ್ಯಾಮಾನ್ಯರು ಶ್ರೀ ಸತ್ಯಧ್ಯಾನತೀರ್ಥರ ಪ್ರತ್ಯಕ್ಷ ಶಿಷ್ಯರು. ಅವರು ಯಾವಾಗಲೂ ಹೆಂಗಸರು ವಿ ಸ ನಾ ಹೇಳಬಹುದೆಂದು ಹೇಳಿದ್ದು ಮಾತ್ರವಲ್ಲದೆ ಹೇಳಬೇಕೆಂದು ಹೇಳುತ್ತಿದ್ದರು, ಪ್ರೋತ್ಸಾಹ ಮಾಡುತ್ತಿದ್ದರು. ಎಂದರೇ ಪ್ರಾಯಶಃ ಇದು ಸತ್ಯಧ್ಯಾನತೀರ್ಥರ ಅಭಿಪ್ರಾಯವೂ ಇರಬಹುದೆಂದು ತೋರತ್ತೆ.

ಯಾರಾದರೂ ಹೆಂಗಸರು ಹೇಳದಿರುವ ಸಂಪ್ರದಾಯವೆ ಪ್ರಸಿದ್ಧವೆಂದು ವಾದ ಮಾಡಿದರೆ, ಎಷ್ಟೋ ವರ್ಷಗಳಿಂದ ನಡೆದು ಬರುತ್ತಿರುವ ಬದರಿ ಕ್ಷೇತ್ರದಲ್ಲಿ ನಡೆಯುತ್ತಿರುವ ಸಂಪ್ರದಾಯವನ್ನು ನೋಡಲಿ. ಅಲ್ಲಿ ಹೆಂಗಸರು, ಇನ್ನೂ ಎಲ್ಲ ಇತರ ಜನರು ವಿ ಸ ನಾ ಹೇಳುವುದು ಕೇಳಬಹುದು - ದಿನ ಉದ್ದಕೂ, ಸಾಯಂಕಾಲ, ರಾತ್ರಿಯಲ್ಲಿಯೂ.

HSVJ-Q0005 - ಸಾಯಂಕಾಲ, ಊಟ ಆದ ಮೇಲೆ ವಿ ಸ ನಾ ಹೇಳ ಬಹುದಾ?

HSVJ-A0005 - ಅದಕ್ಕೂ ಯಾವ ವಿರೋಧ ವಾಕ್ಯವಿಲ್ಲವಾದ್ದರಿಂದ ಹೇಳಬಹುದು. ಶ್ರೀ ವಿದ್ಯಾಮಾನ್ಯರು, ಶ್ರೀ ವಿಶ್ವೇಶ ತೀರ್ಥರು, ನಡೆಯುವಾಗ, ಪ್ರಯಾಣ ಮಾಡುವಾಗ ಹೇಳುತ್ತಿದ್ದರು.

HSVJ-Q0006 - ಅವೇ ಪ್ರಶ್ನೆಗಳು ಹರಿ ವಾಯು ಸ್ತುತಿ ಬಗ್ಗೆ.

HSVJ-A0006 - ಯಾವ ಪೌರುಷೆಯ ವಾಕ್ಯಕ್ಕೂ, ನಿಷೇಧ ಮಾಡುವ ನಿರ್ದಿಷ್ಟ ಪ್ರಮಾಣ ವಿರಬೇಕು. ಹಾಗೆ ಇಲ್ಲವೆಂದರೇ, ಅವು ಎಲ್ಲರೂ ಹೇಳಬಹುದು. ಅದರಿಂದ ಸಿಗುವ ಪ್ರಯೋಜನ ಹೇಳಿದ್ದಾರೆ. ಆ ಪ್ರಯೋಜನ ಬೇಕೆನ್ನುವವರು ಎಲ್ಲರೂ ಹೇಳಬಹುದು. ವಿಧಿ ವಾಕ್ಯಗಳು “ಮಾಡ ಬೇಕು” ಎನ್ನುವ ಧಾಟಿಯಲ್ಲಿ ಇರತ್ತೆ. ನಿಷೆಧ ವಾಕ್ಯಗಳು “ಮಾಡ ಬರದು” ಎನ್ನುವ ಧಾಟಿಯಲ್ಲಿ ಇರತ್ತೆ. ಸಂಶಯ ಬರುವ ವಿಷಯವಿದ್ದರೇ ಹೀಗೆ ಇರುತ್ತವೆ - “ವೇದ ಅನಧಿಕಾರಿಗಳಾದ ಸ್ತ್ರೀ, ಶೂದ್ರಾದಿಗಳಿಗೂ ಪ್ರಯೋಜಕವಾಗಲಿ ಎಂದು ಮಹಾ ಭಾರತ ರಚಿಸಲ್ಪಟ್ಟಿತು”. ಇದರಿಂದ ಹೆಂಗಸರೋ ಓದಬಹುದೆನ್ನುವುದು ಅರ್ಥವಾಗತ್ತೆ. ಪಂಚಮವೇದ ವಾದ್ದರಿಂದ, ಅಲ್ಲಿ ಸಂಶಯ ಬರಬಹುದು. ಆದ್ದರಿಂದ ಅಲ್ಲಿ ಹೇಳಿದ್ದಾರೆ. ಯಾರಾದರೂ “ಹಾಗೆ ಹರಿ ವಾಯು ಸ್ತುತಿಯಲ್ಲೂ ಬೀಜಾಕ್ಷರಗಳಿವೆ. ಆದ್ದರಿಂದ ಹೆಂಗಸರು ಹೇಳಬಾರದು” ಎಂದರೇ, ಹಾಗೆ ನಿರ್ಣಯ ಮಾಡಿ ಹೇಳತಕ್ಕವರು, ಅದರ ಕರ್ತೃಗಳು. ಹಾಗೆ ಅವರು ಹೇಳಲೇ ಇಲ್ಲ.

HSVJ-Q0007 - ಸಾಯಂಕಾಲ, ಊಟ ಆದ ಮೇಲೆ ಹರಿ ವಾಯು ಸ್ತುತಿ ಹೇಳ ಬಹುದಾ?

HSVJ-A0007 - ಪಾರಾಯಣ ಮಾಡ ಬೇಕೆಂದರೇ, ಆಚಮನ, ಸಂಕಲ್ಪಾದಿಗಳು ಮಾಡುತ್ತಾರೆ. ಗುರು ಮಂತ್ರಗಳಂತೆ ಈ ಗುರುಸ್ತೋತ್ರಗಳು ಇರುವುದರಿಂದ, ಉಟಕ್ಕೆ ಮುಂಚೆ ಮಾಡುವುದುತ್ತಮ. ಆದರೆ ಅಧ್ಯಯನ ರೂಪಕವಾಗಿ ಮಾಡುವುದಾದರೆ, ಸಾಯಂಕಾಲ, ಊಟ ಆದ ಮೇಲೆಯೂ ಮಾಡಬಹುದು. ನೋಡಿರಿ. ಇಂಥಾ ಪ್ರಶ್ನೆಗಳಿಗೆ, ನಾವು ನಮ್ಮ ಕಾಮನ್ ಸೆನ್ಸ್ ಎನ್ನುವುದು ಸೊಲ್ಪ ಉಪಯೋಗಿಸಿ, ನಮಗೆ ಯಾವುದು ಮನಸ್ಸಿಗೆ ಸರಿ ಎನಿಸತ್ತೋ ಅದನ್ನು ಗುರುಹಿರಿಯರಿಂದ ತಿಳಿದು ಮಾಡಿರಿ.

HSVJ-Q0008 - ವಿ ಸ ನಾ ಯಾವಾಗ ಬೇಕಾದರೂ ಹೇಳಬಹುದು. ಹರಿ ವಾಯು ಸ್ತುತಿ ಊಟ ಕ್ಕೆ ಮುಂಚೆ ಮಾತ್ರ ಹೇಳಬೇಕು ಎಂದರೇ, ವಿ ಸ ನಾ ಕಿಂತಲೂ ಹರಿ ವಾಯು ಸ್ತುತಿ ಜಾಸ್ತಿ ಶುದ್ಧವೆಂದಾಯಿತು ಅಲ್ಲವೇ?

HSVJ-A0008 - ಇನ್ನೊಬ್ಬರು ಹೀಗೆಯೂ ವಾದ ಮಾಡಬಹುದು. ವಿ ಸ ನಾ ಹೇಳುವವರನ್ನು ಹರಿ ವಾಯು ಸ್ತುತಿ ಕಿಂತಲೂ ಸುಲಭವಾಗಿ ಶುದ್ಧಿ ಮಾಡಿ ಬಿಡತ್ತೆ, ಆದ್ದರಿಂದ ಅದು ಜಾಸ್ತಿ ಶುದ್ಧ. ಈ ಎರಡು ವಿಧವಾದ ವಾದಗಳು ಸರಿಯಲ್ಲ. ನಿಜವಾದ ಜ್ಞಾನ ದೇವತಗಳಲ್ಲಿ ಇರುವ ತಾರತಮ್ಯವನ್ನು ಸರಿಯಾಗಿ ತಿಳಿಯುವುದು. ಸ್ತೋತ್ರಗಳ ಶುದ್ಧತೆ ಯಲ್ಲಿ ಆಗಲಿ, ಶಕ್ತಿಯಲ್ಲಾಗಲಿ ಇರುವ ತಾರತಮ್ಯದ ಬಗ್ಗೆ ತಲೆ ಹಾಕುವುದೇ ಸರಿಯಲ್ಲ. ಹಾಗೆ ವಿಗ್ರಹಾದಿಗಳ ತಾರತಮ್ಯದ ಬಗ್ಗೆ ತಲೆ ಹಾಕುವುದು ಸರಿಯಲ್ಲ. ಇವೆಲ್ಲವೂ ಬಹುಮುಖವಾದ ವಿಷಯಗಳು. ಶಾಸ್ತ್ರಗಳಲ್ಲಿ ಎಷ್ಟು ಹೇಳಿದ್ದಾರೋ, ಅಷ್ಟೇ ಗ್ರಹಣ ಮಾಡಬೇಕು. ಒಂದೇ ವಿಗ್ರಹ ಒಬ್ಬಬ್ಬರಿಗೆ ಒಂದೊಂದು ಫಲ ಕೊಡತ್ತೆ. ಒಂದೇ ಸ್ತೋತ್ರ ಒಬ್ಬಬ್ಬರಿಗೆ ಒಂದೊಂದು ಫಲ ಕೊಡತ್ತೆ. ವೇದ ಮಂತ್ರಗಳಾದರೂ ಹೇಳುವವರ ಸಾಮರ್ಥ್ಯದ ಮೇಲೆ ತಾನೇ ಆಧಾರಪಡುವುದು - ಆಚಾರ್ಯರೆ ಓಷಧೀ ಸೂಕ್ತದಿಂದ, ಸೂಕ್ತ ಹೇಳುವಷ್ಟರಲ್ಲೇ ಬೀಜವನ್ನು, ಕಯ್ಯಲ್ಲೇ ಅಂಕುರಿಸಿ, ಬೆಳೆದು, ಹೂವು, ಹಣ್ಣುಗಳ ಕೊಡುವಂತೆ ಮಾಡಿದರಲ್ಲವೆ? ಯಾರ ಯೋಗ್ಯತೆ ಹ್ಯಾಗೆ ಎನ್ನುವುದು ನಮಗೆ ಗೊತ್ತಿಲ್ಲ. ಆದರೆ, ಎಲ್ಲದರ, ಎಲ್ಲವರ ಅಂತರ್ಯಾಮಿಯಾಗಿ ಇದ್ದು, ಸ್ತೋತ್ರಗಳಿಗಾಗಲಿ, ದೇವತೆಗಳಿಗಾಗಲಿ, ಅವುಗಳನ್ನು ಪೂಜಿಸುವವರಿಗೆ ಆಗಲಿ, ಅವುಗಳನ್ನು ನೋಡಿ ಬೇಡುವವರಿಗಾಗಲಿ, ಎಷ್ಟು ಮಹಿಮೆ, ಎಷ್ಟು ಶಕ್ತಿ, ಎಷ್ಟು ಫಲ, ಎಷ್ಟು ಪ್ರಯೋಜನ ಕೊಡ ಬೇಕೆಂದು ನಿರ್ಣಯ ಮಾಡುವ ಸ್ವತಂತ್ರ ಶಕ್ತಿ ಆ ಒಬ್ಬ ಪರಮಾತ್ಮನೇ ಎಂದು ತಿಳಿದಾಗ, ಈ ಸಂಶಯಗಳಿಗೆ ಅವಕಾಶವೇ ಕಡಿಮೆ.

“ಪ್ರತಿಮಾಯಾಮ್ ತು ಸಾನ್ನಿಧ್ಯಮ್ ಅರ್ಚಕಸ್ಯ ತಪೋಬಲಾತ್”

ಸರಿ ಅಷ್ಟು ಸಾನ್ನಿಧ್ಯವಿದೆ ಎಂದರೂ, ಅಲ್ಲಿ ಹೋಗುವ ಭಕ್ತನ ಭಕ್ತಿಗನುಗುಣವಾಗಿ ಮತ್ತು ಫಲ ಸಿಗುವುದಲ್ಲವೇ? ತದ್ಭಕ್ತಿತಾರತಮ್ಯೆನ ತಾರತಮ್ಯಂ ವಿಮುಕ್ತಿಗಂ. ಭಕ್ತಿ ತಾರತಮ್ಯವೇ ಸ್ವರೂಪಯೊಗ್ಯತೆಯ ತಾರತಮ್ಯ.

HSVJ-Q0009 - ಕೆಲವರ ಪ್ರಶ್ನೆಗಳಿಗೆ ಮಾತ್ರ ಸಮಾಧಾನ ಸಿಗತ್ತೆ. ನಮ್ಮ ಪ್ರಶ್ನೆಗೆ ಬೇಗ ಸಮಾಧಾನ ಸಿಗುತ್ತಿಲ್ಲ. ನಾವು ತುಂಬಾ ನಿರೀಕ್ಷಣೆ ಮಾಡ ಬೇಕಾಗಿ ಬರ್ತಾ ಇದೆ.

HSVJ-A0009 - ಇಲ್ಲಿ ಎರಡು ಅಂಶಗಳು. ಇಲ್ಲಿ ಸಮಾಧಾನಗಳು ಕೊಡುವುದಕ್ಕೆ ಹೊರಟವರು ಸ್ವಯಂಸೇವಕರೇ ಹೊರತು ಉದ್ಯೋಗಿಗಳಲ್ಲ. ಎಲ್ಲರಿಗೂ ಪಾಠ ಪ್ರವಚನಾದಿಗಳು, ಶಿಷ್ಯಬೋಧನೆ ಮಾಡುವುದು, ಸ್ವಾಧ್ಯಾಯ ಮಾಡುವುದು ಮುಂತಾದವು ಇರುವುದರಿಂದ ತಡೆ ಯಾಗುವುದು ಸಹಜ. ಅಷ್ಟೇ ಅಲ್ಲದೆ ಇಲ್ಲಿ ತುಂಬಾ ಪೃಚ್ಚಕರ ಮುಖ ಪರಿಚಯವೇ ಇಲ್ಲವೆಂದ ಮೇಲೆ, ಕೆಲವರಿಗೆ ಮಾತ್ರ ಪ್ರಾಮುಖ್ಯತೆ ಕೊಡುವ ಪ್ರಸಕ್ತಿಯೇ ಇಲ್ಲ. ಮೂರನೇದಾಗಿ, ಇಷ್ಟು ಪೋಸ್ಟಿಂಗ್ಸ್ ಇರುವಾಗ ಕೆಲವು ಮೆಸೇಜಸ್ ನೊಡದೇ ಇರುವುದು ಸಹಜ.

HSVJ-Q0010 - ನಮಗೆ ಈ ಸಮಾಧಾನಗಳು ಯಾವು ವಿಶ್ವಾಸಕರವಲ್ಲ, ಆದ್ದರಿಂದ ನಾವು ಇಂಥಾ ಚರ್ಚೆ ನಡೆಯುವ ಕಡೆ ಇರುವುದಿಲ್ಲ್. ನಾವು ಇದು ಬಿಟ್ಟು ಹೋಗುವುದೇ ಸರಿಯಲ್ಲವೇ? ಪ್ರಶ್ನೆ ಮಾಡುವವರಿಗೆ ಕೊಡತಕ್ಕMತ ಮರ್ಯಾದೆ ಕೊಡುತ್ತಿಲ್ಲ.

HSVJ-A0010 - ಎಲ್ಲರನ್ನೂ ಒಪ್ಪಿಸುವಂತೆ ಸಮಾಧಾನ ಕೊಡಬೇಕು ಎನ್ನುವುದು ಇಲ್ಲಿನ ಉದ್ದೇಶವಲ್ಲ. ಸತ್ಯವಾದ ಅಂಶಗಳು ಹೇಳುವುದೇ ಉದ್ದೇಶ. ಪ್ರಿಯವಾದ, ಸೊಂಪಾದ ತಪ್ಪು ಮಾತಕ್ಕಿಂತ ಕಟುವಾದ, ಹಿತವಾದ ಸತ್ಯವೇ ಮೇಲೂ.

ಸುಲಭಾ ಪುರುಷಾ ರಾಜನ್ ಸತತಂ ಪ್ರಿಯವಾದಿನಃ |

ಅಪ್ರಿಯಸ್ಯ ಚ ಪಥ್ಯಸ್ಯ ವಕ್ತಾ ಶ್ರೊತಾ ಚ ದುರ್ಲಭಃ |

ವಿದುರ ಧೃತರಾಷ್ಟ್ರನಿಗೆ ಹೇಳುವ ಮಾತು - ಹೇ ರಾಜ, ಯಾವಾಗಲೂ ಪ್ರಿಯವಾದದ್ದು ಮಾತ್ರ ಹೇಳುವವರು ಸುಲಭವಾಗಿ ಸಿಗುತ್ತಾರೆ. ಅಪ್ರಿಯವಾದರೂ ಒಳ್ಳೆದು ಹೇಳುವವರು, ಕೇಳುವವರು ದುರ್ಲಭ.

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1. Angara Akshate

How should Angara and Akshate be prepared? When should it be worn and when should we not wear? How did this practice start in our Sampradaya and what pramANa is there for its application?

5. Did Shri Jaya Tirtha debate against and defeat Vidyaranya?

Ans by Smt.Meera Tadipatri:

2. Kama Deva Avatara

Outside of Madhva Shastra is there any pramANa that Kartikeya is Kama Deva Avatara?

MT: I couldn't locate specific pramanas for Kama = Kartikeya apart our tradition. The pramanas mentioned in all these (Shiva, Linga, Matsya) puranas and in Harivamsha are for Kamadeva born as Pradyumna.

3. Is Tripundram Vaidika or Avaidika? Does Shiva use Urdhva Pundram or Tripundram?

MT: Tripundram is more to do with the "maTha" chihne. Shiva is Vaamadeva -- shows viruddha acharane, so in shaiva devaalayas they put Tripundra.

4. Did Hanuman or the Vanara army ever make use of a Gada?

MT: Hanumaan and or vaanaras might have used gada but there is no explicit mention of either Hanuman or the Vanara using Gada, in Mahabharata Tatparya.

6. Is Potato sattva or should it be avoided?

MT: There is no explicit pramaana for using or not using Potato -- actually, no idea what it is called in samskrutha. Thus it is optional.

7. Is Jyotisha reliable enough to be consulted for decision making?

MT: "jyotisha" depends -- if it is to do with any vaidhika karmas aka samskaaras like upanayana, vivaha gruhapravesha etc., jyotisha is referred to find condusive time for enhancement of saadhane based on abhimaani devatas of naxatra, kaala etc., however it is NOT to be used for making decision for laukika matters as "phala jyotisha". It is not reliable as ones own unkown karma plays a role. Thats why not everyone born at the exact time having exact kundalini has same results. For example, there are thousands born at the same place and time as Modi-ji, but we have only one Modi-ji.

8. Are Rahu and Ketu two separate entities or is Rahu the demon head with a thousand Ketu Devatas to whom the offering goes?

MT: There is Rahu and Ketu two separate, daivi shakti-s in them and ahuti, worship is for these "daivi shakti" and NOT to asuri shaktis.

9. Why did Bhima not act at the time of Draupadi Vastraharana?

MT: During "Draupadi Vastraharana", Bhima knew the iccha of Sri Hari and kept quiet. The aim here is to expose the true nature of Kauravas and those Dhrutarashhtra, Bhishma, Drona, Krupa who were silent when adharma was done to Draupadi -- this gives the xatriyas the adhikaara to kill everyone who opposed and party to Adharma. It sends a lesson to us as well.

10. What form do Jivas assume in Vaikuntha?

MT: In Vaikuntha, jivas have their own non-matter form made of jnana-ananda. In amukta vaikunta, they don't have paarthiva aka gross physical body like us.

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Rangavalli for Shraaddha:

MT: No rangavalli in front of the house on shraddha day. Amavaasya is ok but just simple.

Yes, it is the same be it "muthaidi shraddha or pindapradhaana shraddha". Note that ALL pitru karmas/shraddha are mangala shubha kaarya ONLY. It is Pitrugana Devataa aradhana. These "deva gana" are differeant from prasiddha devatas. These "gana devatas" and their antaryaami Naaraayana gets pleased if they are invited and worshipped in a particular way. They don't like "rangavalli" "shabda" "prachaara/public announcements", and that is why we don't do all these.

Vaikunta samaaraadhana is different. Actually, it is "Brahmana Maha Samaaradhane" popularly called as "Vaikunta Samaaraadhana", and it is celebrated like a habba as one has discharged all the needed kartavya rupa "pindapradhaana shradddha, daana" etc., for the departed soul.

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Can ladies utter the 24 names of Lord Vishnu(Keshavaadi namagalu), during sankalpa or is it prohibited?

Is it a must, that a lady should have got Guropadesha, for her to start Stri Japa? Or can she start doing Sri Rama Krishna japa, on an auspicious day?

MT: Surely, ladies can utter keshavadi 24 names not only during sankalpa but also before every karma too. Not only they are Gayatri pratipaadya rupas, but also the rupas present in every tattvas inside our body and make us do all our karmas. Chanting thinking these 24 names is part of karma samarpane. Thus it is highly recommend and encouraged for everyone to chant these names.

Yes, for "stri japa" like "Shri Krishna shadaxara mantra", or any mantra japa that has shad-anga-nyaasa, argya etc., procedure, it has to come from Guru as guru's blessings establishes the connection with the "unbroken" guru parampara ending/starting with Sri Vedavyasa Devaru.

In general also, Acharya Madhva says in the sutra bhashhya 3.3.45, that obtaining from guru with his preeti, makes the shravana etc., fruitful.

In the remote event of not having guru etc., try to get it from elders who have basic aachaara, character and doers of nitya Gayatri japa.

If you can't find this also, then you can after snaana, gopichandana, mudra, simply sit and pray Shre Hari vaayu gurugalu, and do pranayama for shuddhi and chant naama mantra like"Hare raama hare raama...., Hare krishna hare krishna...." and other names as well.

If you don't know the procedure or not comfortable with applying gopi [due to allergy etc.,condition], then think about Skandha antargata Bharatahi Ramana Mukhyapraanantargata Krithipati Pradyumna, and Shankha, Chakra, Gada padma and proceed.

If you can't find time or whatever to sit and do in puje, then touch your right ear thinking Ganga antargata Bharatahi Ramana Mukhyapraanantargata Trivikrama is there, for shuddhi and chant "Hare Raama, Hare krishna" while doing cooking, taking care of children etc.,

If you can't chant, then atleast "think" and do it mentally "Hare Raama, Hare krishna" in any of your activities.

The key is thinking and chanting the "hari nama smarane" is always to be done by all.

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Kesava Rao: The list of Do-s and Don’t-s will almost be like an ocean. But remember, one need not get washed away in that or drowned fully. A lot of it can be driven by common sense. The purpose of these is to increase the awareness of God. Remember Acharya says “smartavyaH satataM viShNurvismartavyo na jAtuchit |

sarve vidhiniShedhAH syuretayoreva kiMkarAH”

“Vishnu is always to be remembered. He should never be forgotten. All the Do-s and Don’t-s are their servants only”.

What does this mean?

1. Vishnu is always to be remembered.

2. Vishnu should not be forgotten.

1. is a “Do statement”.

2. is a “Don’t statement”.

All the other Do-s and Don’t-s do not matter as much as these. 1. is the most important Do statement and 2. is the most important Don’t statement.

Of course, we try to see the other Do-s and Don’t-s. But do not lose heart seeing the swarm of them.

There are several sources and smriti granthas. Then there is parampara. For ex, let us look at “shatAparAdha stotram”, that comes in Garuda Purana. It lists one hundred mistakes that we are likely to commit daily. Try to avoid them.

Narada asks Brahma “Please tell me what kind of mistakes should not be done. You told me these earlier. Please tell them to me again, which the wise will try to avoid”.

Brahma replies - “There are thousands of mistakes people do daily. Who can tell all those. I will tell some of them. Knowing these, the wise will move away from those wrong doings.

1. Without any hesitation, performing Deva-pija without bath.

2. Without bath entering temple.

3. Entering unlit temple or unlit Puja gruha.

4. Entering them without washing the feet.

5. Entering in a non-humble way.

6. Doing Deva-pUja in a place not sanctified by cow-dung.

7. Worshiping the Lord with unwashed flowers.

8. Worshiping the Lord with washed Tulasi.

9. Devapuja by crying or reluctantly.

10. Doing Puja without Gandha

11. Doing Puja without Ghanta.

12. Doing Puja by extinguishing any fire by mouth.

13. Doing DhupArtika in the Puja without any stotra-pATha (One must say atlest “vanaspatyudbhavo devo gandhADhyo gandha uttamaH, AghreyassarvabhUtAnAM dhUpo.ayaM pratigruhyatAm”.)

14. Abandoning Nirmalya with contempt

15. Bringing agryodaka(water brought for Puja) hoding with unwashed cloth.

16. Letting People’s shadow in agryodaka.

17. Doing abhisheka with such water.

18. Letting the nails touch agryodaka.

19. Enclosing the knees with hands.(In the sitting pose putting hands around knees)

20. Letting the feet of women touch the acessories of Puja.

21. Letting the feet of men touch the acessories of Puja.

22. Cooking naivedya without bath

23. Using unwashed cloth in Puja.

24. Bringing agryodaka without covering the container

25. Eating what is not to be eaten.

26. Doing naivedya of that which is not to be eaten.

27. Touching the icons of God with hands that touched the hair.

28. Touching the icons of God with hands that touched the beard.

29. Touching the icons of God with hands that touched the nails.

30. Offering the left-over cloth to the gods.

31. Offering the bad or unwanted cloth to Vishnu.

32. Offering the black cloth to Vishnu.

33. Doing Puja with unwashed cloth.

34. Naivedya with forbidden foods.

35. Doing Devapja without AshtAkshara mantra.

36. Doing Devapja with stolen flowers.

37. Doing Devapja with left-over flowers.

38. Doing Devapja with flowers, used else-where.

39. Doing Devapja with stale flowers.

40. Doing Devapja with whithered flowers.

41. Doing Devapja with flowers, that broke or crushed or made into pieces or became remnants.

42. Doing Devapja with flowers, that fell on human body parts like lap, etc.

43. Doing Devapja with flowers, that fell on Earth.

44. Doing Devapja with flowers, that are cut from the plants.

(Meaning recommending putting a washed cloth or some big leaves under a tree and only fresh flowers that fell in that cloth or leaves are to be used. One can see now a days that is very difficult or impractical.)

45. Offering the flowers that are without fragrance.

46. Doing Puja without Tulasi.

47. Doing Vishnu nirmAlya visarjana while doing worldly chit-chat.

48. Not showing the six mudras during the Puja process.

("NirvisheekaraNArtham tArkshya mudrAm pradarshayAmi"

"AmruteekaraNArtham dhenu mudrAm pradarshayAmi"

"PavitreekaraNArtham shankha mudrAm pradarshayAmi"

"SaMrakshaNArtham chakra mudrAM pradarshayAmi"

"DigbandhanArtham gada mudrAM pradarshayAmi"

"Jala shodheekaraNArtham padma mudrAM pradarshayAmi")

49. Making taila-deepa with castor oil.

50. Not having the five samskAras during Puja.

(tapaH puNDram tathA nAma mantro yAgascha paMcamaH)

(Tapta-mudras, UrdhvapuMDra, nAmakIrtana, mantra/stotra, etc, yAga (Devapuja) are the five saMskAras).

51. Doing Deva-pUja with empty fore-head.

52. Doing Shankara-Puja as equal to Vishnu.

53. Doing Shankara Puja and Vishnupuja simultaneously.

54. Doing Deva-puja by not wearing in the neck Tulasimala or Padmakshamala.

55. Not wearing UttarIa or upper cloth.

56. Not wearing Pavitragranthi (Sacred thread tied to the wrist after doing Pavitra-puja).

57. Doing Devapuja without KachCha or KachCha on the back.

58. Associating with Pakhandis (those who do not believe in Vedas).

59. Studying Evil shAstras.

60. Listening the praise of humans.

61. Leading the life by the praise of humans.

62. Forsaking the stuti of gods that have to be worshiped.

63. Forsaking the study of good shAstras.

64. Listening to Vishnu nindA.

65. Listening to Guru nindA.

66. Listening to nindA of good people.

67. Listening to nindA of good shAstras.

68. During Devapuja, cuddling the babies or children.

69. Gossiping during Devapuja.

70. Cutting hair or nails during Puja.

71. Offering Naivedya that is without abhighAra (a small amount of ghee is to be added before offering naivedya.)

Like this hundred are listed. This is called shatAparAdha stotram. Then it says that reciting shatAparAdha stotra will remove the evils from those aparAdhas.

This is just a small sample. There are many smritis which list Do-s and Don’t-s.

Asking to list them all is like asking to write a huge book. It will take lot of time. and ma be we keep adding bits and pieces.

The rest of aparAdhas mentioned in Shataparadha stotra are -

72. Delayed Devapuja.

73. Doing DevapujA by demeaning it.

74. Doing DevapujA by forcibly stopping the excretion.

75. Doing DevapujA by forcibly preventing digestion.

76. Not getting up as respectful sign during Devapuja despite knowing the arrival of respectable elders.

77. Neglecting the respectable elders during Devapuja.

78. Neglecting the needed karmas during Devapuja.

79. Just forcibly listening to Lord’s episodes (without devotion)

80. While listening to Puranas, chewing the Tambula, etc.

81. Being seated at the same level as Guru.

82. Listening or rendering the Puranas without shraddha.

83. Whiling away the day with gossips or worries about the house activities.

84. After doing Namaskara, shaking off the dust of Vishnupratimas(The cleaning process need to be done before doing Puja.) or after namaskAra, trying to shake off the Vishnu-pAdadhUli as if it is unwanted.

85. Or using wet cloth for Devapuja.

86. Forsaking Ekadashi vrata.

87. Having sensual joys during Parvakala.

88. Completing Devapuja without reciting Purusha sukta.

89. Not doing Sahasranama paThana at start and at end.

90. Partaking food without offering to God.

91. Doing Devapuja past the puNyakAla

92. Offering to the Lord either already offered food.

93. Offering to the Lord that which is offered to other deities.

94. Living in a place, where Vishnu is not installed

95. Living in a place, where Pandita is not there.

96. Being without Satsanga.

97. Namadharana of gods other than Vishnu.

98. Doing sakAma-puja always.

99. Conducting all saMsAra activities inside the Puja-room.

100. Sleeping in the Puja-room.

101. Having sensual thoughts in Puja-room.

102 Doing Puja without Shankha.

103. Spreading and showing feet to the icons of God.

104. Living in the house without Tulasi vrundavana.

105. Violating the vratas.

106. Not doing prAtaHsnAna in the Tula, Makara and Mesha Rashis.

107. Not offering Mukha vastra to the God of gods.

108. Not reciting Brahma-pAra-para stotra.

Some elaboration of some of these.

What is meant by “82. Listening or rendering the Puranas without shraddha”?

The Puranas seem to give contradictory meanings (For example Shaiva puranas extoll Shiva. Vaishnava Puranas extoll Vishnu. Similarly some other contradictions are there on the surface). But the Puranas have three kinds of languages - SamAdhi (take the meaning as is), darshana(as seen from the view point of others) and Guhya (hidden purport). They were all written by Sri Vedavyasa and our Acharya showed the ways of reconciling them. With the guidance of proper Gurus, they can be understood correctly. Because of these inherent issue, it is quite possible for those who listen as well as those who speak about these puranas, show lack of respect, faith, and confidence in those Puranas. Thus the shraddha (devotion-driven faith) can become lacking. That is not righteous as that indicates lack of faith in Sri Vedavyasa, who is Omniscient.

97. Namadharana of gods other than Vishnu.

When we wear urdhvapundras, we utter God’s names like “keshavAya namaH, nArAyaNaya namaH, mAdhavAya namaH, govindAya namaH, viShNave namaH, etc.”. It will not be proper to apply nAmas while reciting “shivAya namaH, indrAya namaH,..” etc.

98. Doing sakAma-puja always.

Doing the Puja with some expectation like any materialistic things is not advisable. We must realize that God knowswhat is best for us and what we deserve.We must do pUja, etc just to please Sri Hari - “shrI viShNu preraNayA, shrI viShNu prItyartham...”. One may ask “is that also not a kAma or desire”? Wishing for God is never considered as desire because He is in everything. For the same reason wishing for MokSha is also fine. The issue is wishing materialistic things. Puja is our duty and not business with God.

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Snana QA: Smt.Meera Tadipatri

Basically, in olden days, they used to do snaana in the flowing river and they take permission to use the water first -- anujna praarthana, then bathe [mala snaana], mrutika snaana, and give argya to Vishhnu who pervades the water, the surya they see and finally to ganga present in the water who facilitated all these, in the same water. But today we use same bathroom for everything, so I simply do the manasa sankalpa, anujna prarthana:

"samasta jagadAdhAra shanka chakra gadAdhara

deva dehi mamAnujnAm yushhmat tiirtha nishhevaNe"

[if you can't remember and recite,that is fine too, in your own words ask permission to Ganga antargata BRM antargata Paramaatma, to use His water as these rules are not very rigid to women and the thought is what matters]

As we give surya arghya and Shri Krishna mantra arghya during "japa" process, no separate argya is strictly needed for women. As for Ganga, I do it mAnasika as I feel uncomfortable to give in the bathrooms. Alternately, you can give this arghya along with surya arghya in the puja room as well.

Ganga arghya:

"brahma daNda sambhUte pUrnachandra nibhAnane

trailokya vandite gange gruhAnArghyam namostu te"

Along with this if you can, you can think of Gangas 12 names as well. If you can chant it fine or else, even thinking of these 12 names below is also fine. The mental thought of Ganga is important.

nandinii nalinii siitA mAlatii cha malApahA

vishhNupAdAbja sambhUtA gangA tripatha gAminii

bhaagirathii bhogavatii jAhnavii tridasheshvarii

dvadashaitAni nAmAni yatra yatra jalAshaye

snAnakAle paTennityam tatra sannihitA tu sA

Vishhnu argya:

namaH kamala nAbhAya namaste jalashAyine

namaste astu hrishhikesha ghruhANArghyam namostute

[simply chanting and doing manasika will do in the bathroom]

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Q: It is said, a jeeva gets to do virtuous deeds and sins only in a human birth. Only through a human body, saadhana and God realization is possible.

Does it mean that all other creatures like animals are not bound by punya and paapa?

Does it mean that a jeeva in a human body, enjoys the result of its actions, in its previous "human" birth?

A lion hunts a deer. A hunter hunts a deer. Will both the jeevaas accrue the sin of hunting the deer?

MT: Yes, we as human beings under go karma phala based on our previous countless human births however there are handfull of exceptions where in animal birth some [due to shaapa/anugraha] may have "jaata smruti" aka recollection of punya-paapa etc

Kriya is differant from karma. Every "praani" aka a "life force" be it a fly or a lion does "action" called kriya, and what it reaps out of it, as a result is insignificant. It doesn't result in punya/paapa.

However "karma" is differant. As the very name suggests "kar-ma" implies action done "knowingly". "knowingly" implies knowing its consequences. For this, God has created the normal human mind well equipped with introspection/contemplation/thought process/ leading to judgement. God has given this "manana/mental process to discern each and every normal human being. That's why any karma generates ---> dharma/adharma ---> punya/paapa ---> sukha/dukha. Thus karma phala applies only to human beings. Note that children under 8/12 are excused as their "introspection" skill set is not yet fully developed, and parents become accountable to a greater extent.

Even in laukika, one is punished for not following rules of the land, and even that punishment is based on the "intent". A child is excused so is a mentally challenged person.

First of all, note that "killing an animal" by itself doesn't get punya-paapa. It is the intent. we note that great kings like Dasharatha, Pandu etc., did hunting and killed wild animals to protect its citizens. It gave them punya! Same thing with Dharma Vyaadha story.

I. No, the lion does NOT get sin for hurting the deer.

"jivo jivasya jivanam" -- in a food chain one species eats another for its very existence. God has given the lion the skill set to "hunt" and "eat" for its very existence.

Lion is NOT equipped with "vivechana shakti" to know think about its purpose, goal and salvation etc. So, even laukika rules that apply to citizens doesn't apply to them!

II. In case of hunter, again it depends. If it is for his very food to live, it hardly becomes a sin as it is his "vrutti dharma" to hunt and eat for survival.

If the modern day hunter works for his boss to do trade/greed/money, then it IS a sin.

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Q: This is a question on memory and Sadhana (spiritual pursuit). It is said that based on our Sadhana, we are given appropriate births, which are conducive to performing more Sadhana. This seems quite logical, but I do not understand one aspect. Memory is not transferred from one life-time to another. Does this not mean that we have to gain knowledge afresh in every birth? Furthermore, it is stated that devotion as a result of right knowledge alone (God’s grace involved) confers Moksha. Getting that conviction about right knowledge would take a long time (given so many conflicting theories). It makes sense that we may, therefore, require many lifetimes to achieve this. However, if the memory of (spiritual) knowledge is not carried to the next life, are we not actually starting afresh every single time?

KT: The prabhedas for the antaHkaraNa manas has five parts - Manas, Buddhi, AhankAra, Chitta and Chetana (The last one shoud not be confused with sentience as in jaDa and chetana, but it is manoprabheda). The Manas does the thinking process and ends up in vikalpa or oscillation. Buddhi does the job of discretion. Chitta helps in short term memory or memory pertaining to one life-time. Chetana aids for long term memory. Though most of the stories about prior birth are not true, there are rare instances of remembrance from prior birth. Apart from that a new born baby - how does it know that by suckling mother's breast, its hunger will be satisfied. As our Acharya points out, it is the memmory from prior birth. Of course one may get the doubt about first birth. We do not know, how it happens the very first time. There may be some process that we do not know or Lord may aid very first time in some way and then lets it continue. Note that even all these are under the control of the Lord. We can also imagine this long term memory being an appendage to vAsana-s. We may also have some strange experiences in our own lives, where we know something even though there was no prior mode of acquring it.

So, it is not true that we do not carry anything from prior life time. Also if we think that nothing is carried forward, then "It makes sense that we may, therefore, require many lifetimes to achieve this." also in fact, would not make sense as nothing is carried forward. The Gita words -

"bahUnAM janmanAmante j~nAnavAnmAM prapadyate |

vAsudevaH sarvamiti sa mahAtmA sudurlabhaH || 7-19||"

Would make sense only if the jnAna needed for sAdhana is carried forward. We notice tremendous difference in levels of jnAna of various people. Apart from JIva-Jiva bheda, one will be driven to believe "Purva janmArjita jnAna".

Since a new born child is completely innocent and seems ignorant too, one naturally thinks that the learning starts from zero level. But what happens is that there will be some "click points", which will give quantum leaps and takes to a different plane. Now we have to take two different groups of sAdhakas -

1. Devats purushas or one above muktiyogya manuShyottama Jivas

2. Muktiyogya manuShyottama Jivas.

In each case, we have to look at what happens prior to AparokSha jnAna and what happens after aparokSha jnAna.

In case of Devatas or higher than ManuShottamas, their coming and taking birth as ManuShyas prior to AparokSha - either does not happen or we do not even know. They may take ManuShya yoni either due to prArabdha or Shaapa(curse) or to do uddhAra of others.

In case of ManuShyottama Jivas, prior to aparokSha, meaning during parokSha jnAnan stage, they all seem to start at zero level, but they do get some leaps and make gret progress on account of their prior sAdhana. Even after they attain aparokSha, as mentioned by you, they have to take multiple births to discharge the prArabdha (prArabdhamavashyamanubhotavyam - prArabdha has to be expended).

To understand what happens to them after they attain aparokSha, we can look at some aparOkSha jnAnis of devatApuruShas, to use the mathematical approach to it. How? The situation of ManuShyas can not be better than or greater than the situation for devatas.

Also, how do we know if one has jnAna or not? If they exhibit the jnAna, then they surely have jnAna. If they do not exhibit the jnAna, then either they may be pretending for what ever reason, or it is concealed by the will of God (For devatas, we call it tirodhAna). For ManuShyottamas, we do not call it tirodhAna. It is just concealment.

Thus even in the case of devatas, there will be varying degrees of jnAna at their times of birth and even in their childhood.

In case of great ones like Dhruva, he was keen to sit on the lap of his father and to get that desire fulfilled, he went for tapas. He got VAsudeva mantropadesha from Narada and did tapas. When VAsudeva appeared, he could not even speak, as he was in such high level of concentration. The touch of Lord's Shankha made him speak and he did not ask for that simple desire of sitting on father's lap - note his jnAna - "yo.antaH praviShya mama vAchamimAM prasuptAM...", etc. Narada did not teach that. It was from prior janma only. But as a child it was all hidden. So, that being the case, for manuShyas or ManuShyottamas, even if they are aparokSha jnAnis, at the time of birth, it will be concealed only and depending upon the yogyata of the Jiva, it will open up at an appropriate time only.

So using Kaimutya nyAya helps us here. If the great ones like Purandara dAsa, have that tirodhAna at earlier stage in life, one can gauge the fate of the ordinary Jivas, without even the devatva and without any applicability of tirodhAna. Their jnAna will be concealed only at the time of their birth.

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what is the difference between ಪಂಚ ಖಾದ್ಯಗಳು and ಪಂಚ ಭಕ್ಷಗಳು ?

MT: There are 4 types of Bhojana Padarthas:

1. Khadya -- Basically "tindi" snacks/tiffin like chakli, murukku where we use teeth to bite.

2. Peya -- liquid

3. Choshya -- like halwa where we use tongue to roll it back and forth

4. Lehya -- use naalige to lick like pickle, seekarni

Based on the region, people make 5 types of Khadya for naivedya

In some places they divide the food into 3 divisions --"treda vaa idam annam", i.e., there are 3 types of food

1. Ashana -- staple food for living -- unnodu

2. Khadya -- snacks and side dish -- tinnuvadu

3. Peya -- liquid

Bhaxa is anything one eats but here we mean anything grand we eat with greatest liking like delicacies made with ghee and majorly the great sweets and also spicy stuff.

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Why is upendra called as Vasavanuja?

MT: It has several meaning as it is one of the Vishnu Sahasra Naama

1. Vaasava is Indra because among the devatas under him, Indra is the best, so vaasava. He is one of 12 Aditi + Kashyapa 's son. Vaamana is born as the 12th son, and thus "anuja" to Indra. Thus "Vaasavaanuja"

2. Vasu refers to all tAttvika devatas as they are the best among all the samsaari jivas and acceptig their prayers and takes avataara like Raama Krishna etc., so Paramaatma is called Vaasavaanuja

3. Devata samudaaya is called vaasavaa, and they are all born as per whose command and control is Vaasavaanuja

4. vasu is real wealth like jnana-bhakti-vairagya and their samuha is vaasava. According to this sampat, He manifests to them, so Vaasavaanuja

5. Vaasavaa is moxa sampat and to grant that He gives His darshana accordinly

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In the song Kande karunanidhiya,what is the meaning of kandarpa pitana sakhana ?

MT: The song is extolling the attributes of Rudradevaru as a friend of Narayana. kandarpa is Manmatha and his pita = Narayana. Narayana's "friend/sakha" is Rudra "sakha" means not just a friend but it brings out the upanishadic meaning of "inseparable". Whenever one thinks of Rudra, automatically it implies his in-dweller Narayana and never separated from his antaryaami.

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Can you please explain the correct procedure for daily deeparadhana at home? Since Deepa has Mahalakshmi, Vayu and Rudra devaru residing in it, can we do deeparadhana for Vayudevaru or others separately?

MT: Surely you can do deeparathi to all deities after doing it to Vishhnu. All the deities are infact pratima/adhishhtana to Paramaatma who is inside them. Deeparathi that is shown first to Saalagrama, Laxmi Narayana Pratima is then, shown to Bharathimukhyapraana. Here it is both to Vaayu-Bharathi and their in-dweller Paramaatma. Thus, the deeparathi is shown mainly to the in-dweller Laxmi-Naaraayana in all these devatas and guru-s in order. It is also to these devatas in secondary sense as His pratimas.

IN deepa, it is NOT just Laxmi, Vaayu, Rudra, but all devatas starting with Agni are present.

Thus there is absolutely no issue at all.

The anusandaana for us is :

We have ignorance about Paramaatma and all devatas and being in deeparathi, Paramaatma in all deepa devatas should guide us to throw jnana deepa on Paramaatma present in all these devatas.

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What is the meaning of Vrushni ? Why is Krishna called Vrushni Varenya?

MT: Chandra vamsha starts with Brahma maanasa putra Atri--> Soma who begets Budha and its lineage continues as follows Pururava --->Ayu --->Nahusha--->Yayaati --->Yadu.

In the great Yadu Vamsha,there was a great king called Saatvata and his son is Vrushhni. In his long vamsha, there was another great King Surasena --->Vasudeva ---> Lord Krishhna.

Thus Krishna did avataara in Vrushhni vamsha. Since He is the shreshhta = best and the greatest, He is known as Vrushhni Varenya

As you can see, for the same reason, He is also called as:

"Yaadava Krishhna"

"Saatvataam pati"

"Vaasudeva"

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Sri Raghevendra asthottara hengasaru paarayana madabahude

Namma gurugalu madabahudu andiddaru aadare adaralli beeja mantra ide anta odida nantra punaha maduvude bedave tilitilla

Vishnusahasranama Mahabharata da anga haagagi patasabaaradu annuvadanna grahisiddivi pataneyu tappilla annuva patyantara ide

MT: First of all there is absolutely NO taboo at all for women to recite Rayara ashtottara AND also Mahabharata and its anga Sri VSN. Except veda-s, ALL granthas are indeed available for women to recite, listen, learn AND chant. The restriction is ONLY to RECITING vedas with intonation from end to end.

1. Thus, as for Sri Rayara Ashtottara, there is absolutely NO taboo at all, and go ahead and do paaraayana, and get blessed.

2. Actually, there is absolutely NO bija axara at all in that stotra! -- only when the ashtaxara mantra is to be done as a "japa", it need to be prefixed and suffixed with "OM" as with any mantra. There is NO "OM" in the very stotra itself!! Saying "OM" in the stotra, makes it "nava axara mantra, and also affects the chhandas of that very mantra!

3. Even if there is "OM", there is absolutely nothing wrong in saying it as part of the stotra! Saying "OM" is different from doing japa of "OM". The prohibition is ONLY for the "OM"-kaara mantra japa that is done with angannyasa etc., Taboo is NOT for the letter OM.

4. Btw, It is NOT forbidden to recite other bija axaras. Those who do guru mantra, use "yam", "ram", "vam", "klim" and so on as part of japa itself!

5. As part of stotra, in Durga Suladi, one chants "om-kaare", "Hi" kaara etc!

As for Mahabharata or Sri VSN, Acharya Madhva, and Rayaru have very explicitly said in Gita Bhashhya upfront that the very grantha is especially written for the sake of women. What more permission women need?

In shastra, either for vidhi or nishiddha --i.e., Do-s and DONTs, one needs pramana -- a valid text used in proper context.

Thus, be it in laukika or in shastra, the burden of proving is always with those who claim it is "nishiddha". So those who ban women from reciting paurusheya grantha, stotra, have to show EXPLICIT pramana which is unambigious aka niravakaasha.

mahabharatha is called "panchama veda" wrt to its prAmAnya and NOT with respect to "nishidha" aspect.

Surely, any stotra authored by jnani-s can be recited by ONE and ALL Hari Bhaktas -- if someone doesn't agree, they have to show pramanas. That is how it works in shastra.

Apta vaakhyas are indeed pramanas --- the question is who are they? If you refer to current great scholars, there are in fact great scholars who also say any authored shlokas can be chanted. There is disagreement, and hence we need "pramana vaakhyas" prohibiting the chanting.

The term "Apta" should NEVER be used loosely as it is a word in "shastra" and their laxanas are told as well. Just because someone is an "elder" it doesn't necessarily make them an "Apta". Also, note the very author of the stotra has NOT put any restriction whatsoever.

Common ladies never used to chant simply because it was tough and no one used to teach them.

As always, those who say it is "nishiddha", NEVER give any unambigious praamana for these but simply say "shastra says so" or "elders say so"---- such a line of thought itself is against the concept of "jignaasa" that Acharya and Rayaru have taught us.

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Where all in the moola granthas (Vedas, sutras, itihasas and puranas) they have defined "purpose of life).

KT: Everywhere. What is the purpose of life?- It is to follow the Dharma and avoid acts of Adharma.

What is Dharma and what is Adharma?

We have to learn that from every incident of shAstra and every instruction of the wise ones in shAstra. In some places, it is pretty obvious like BhagavadgIta. But what do we learn from "mAyAdyUta incident"? We learn as to what are the acts of Adharma and how eventually the ones who resort to adharma will pay the price. In some cases, the offending ones pay the price in the next janma or one after. The Lord decides how the phala is given and when given.

What do we learn from "yakShaprashna" incident? Again we get information about Dharma there. Always, we need the guidance of some Gurus in understanding the shaastras and noticing how everything applies to our lives.

AchArya says in GitA-tAtparya-upodghAta -

\"svavihitavR^ittyA bhaktyA bhagavadArAdhanameva paramo dharmaH, tadviruddhaH

sarvo.apyadharmaH, bhagavadadhInatvAt.h sarvasya\"

"स्वविहितवृत्त्या भक्त्या भगवदाराधनमेव परमो धर्मः तद्विरुद्धः सर्वोऽप्यधर्मः भगवदधीनत्वात्‌ सर्वस्य"

(As everything is under the control of Sri Hari, The ultimate and supreme dharma is to perform the worship of the Supreme Sri Hari with deep devotion and everything opposed to it is adharma.)

ViShnu Sahasra-naamaj has -

43. rAmo virAmo virajo mArgo neyo nayo.anayaH |

vIraH shaktimatAm-shreShTho dharmo dharmaviduttamaH ||

४३. रामो विरामो विरजो मार्गो नेयो नयोऽनयः।

वीरः शक्तिमताम्-श्रेष्ठो धर्मो धर्मविदुत्तमः॥

Dharma is one of the names in Vishnu Sahasra naama.

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What is the source of ‘Kayena Vacha’ Shloka? In Sandhya vandhanam, the Shloka ends with Samarpayami. There is a similar verse in Bhagavata (11.2.36), wherein the ending is Samarpayet Tat. Did the Sandhya vanadana Shloka evolve from Bhagavata, or does it have some other source?

KT: Yes. That is the source and it has come thru sAmpradaaya. In Bhagavata, naturally it is there in Third Person "Whatever one does, he should offer that to the Lord" and when we say, we are saying that in First Person "Whatever I am doing, I am offering that to the Lord". Achara also quoted in SadachArasmRuti and some pAThas have "samarpayet" and some have "samarpayAmi".

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Haraye Namah! Hare Srinivasa! Namaskaara, Acharyare, Can you please compare and contrast Dyaana and Upaasan.

KT: DhyAna consists of following steps - Choosing an appropriate place, where we can indulge in the deep meditation. Having proper Asana and sitting in the most upright position. Doing proper prayer. Closing the eyes and trying to picturize the Lord's form within us. Concentrating on that image of the Lord and be absorbed in the meditation. Making an attempt to reach a stage, where one forgets all the surroundings. DhyAna is one of the modes of upAsana. UpAsana etymologically means "being near to God". It is any for of Lord's worship. Thus upAsana is the mode of service. Nava vidha bhakti gives scope for nine kinds of upAsna. Then manana is another upAsana. DhyAna is another upAsana. ajna, yAgAs are other kinds of upAsana. Adhyayana is another upAsana. Even Guru sEva is another kind of upAsana. Pancha maha yajnas (Brahma yajna/Rishi yajna, Deva yajna, piTru yajna, manuShya yajna, bhUta yajna) are five more modes of upAsana. Various vratas are also a upAsanA krama. PArAana can be another form of Kirtana or can be treated another kind of upAsana.

I have a doubt here. Whether Upasana or Dhyana should be done with a purpose or without any purpose? Please clarify

KT: Yes, with a purpose - the purpose of getting aparokSha jnAna. In case of worldly matters, we learn all the theory and then we do practical in lab. Of course, there the goal is different. Similarly, we learn about Paramatma through shravaNa and manana. We put that into practice thru upAsana and dhyAna. This is to have aparokSha darshana of Paramatma. Such aparokSha darshana is not possible without dhyAna and upAsana. Of course shravaNa and manana are also part of upAsana. archana and vandana, etc are further steps and it has to culminate into dhyAna and the peak of dhyAna is called "nidhidhyAsana" (a deep meditation).

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What is the meaning of soura madwa navami. Can you please explain ?

MT: A year in a vaidika system is used in many methodologies like how we have different ways -- one for "academic year", "tax year", regular calender year, so also there are different systems used in shastra.

The most common ones being:

a. based on the apparent movement of the sun with respect to constellations. This we call "soura maana".

b. based on the movement of the moon with respect to sun. This we call chandra maana. Again this has two sub-divisions.

Unless otherwise mentioned, in general, for all vedic karmas, we use chandra maana except for muhurta-s where Souramaana system used.

As for Sri Madhva Navami, in "Anu-Madhvacharitam" quoted by Dr. BNK Sharma says "pingalaabde mAgha shuddha navamyaam badarim yayau".

Thus, we oberve Sri Madhva Navami every year during Maagha Maasa, which is based on chandramaana only.

"Soura Madhva Navami" seems to be a recent one where they take "chandra maana tithi of 9th day during shukla paxa that comes during Soura Maana Makara Maasa/ Thai maasa in Tamil].

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In Yaksha prashne, Yudhisthira tells Nakula, when the deer they were chasing disappears and laments that whatever did they do to deserve such a fate especially when they did no harm to anybody and upheld dharma at all costs, that whatever happens in the current birth is a result of praarabdha and nothing that results from what you do in this janma. Then again, we hear that Karna did not offer water to Abhimanyu when he asked for it from a nearby puddle thinking that Duryodhana would feel offended, and that he paid for it as a result of that action when his chariot wheel gets stuck in that same puddle. There are several other instances in the Mahabhaarata of karma doing its job in the same janma, which is contradictory to what Yudhisthira says to Nakula. So, question is, do our shaastras unequivocally support his statement or are there instances where karma acts on actions taken in the same janma. Even westerners think and accept the latter to be true, since they do not believe in punarjanma. Sometimes even in our own experience we can see this in action. I know that the acts of dharma/punya that we perform in this janma does burn away 'unopened bags of praarabdha karma' but does it really impact our current janma in any which way shape or form? Please advise

KT: The basic question seems to be whether the fruits people get - good or bad - are they on account of karma done in that janma itself or from prior janmas.

The obvious confusion seems to be about the understanding of the word "prArabdha". The word simply means "that which has commenced or begun". The fruits of Prarabdha karma - both pApa and puNya can be either from this janma itself or any of the prior janmas. If all the karmas that we have done are compared to bags of fruits, the prArabdha are like the opened bags, which one must go through.

When YudhishThira said or people say "This is our prArabdha", they simply mean that "it need not be from this janma itself, but can be from any of the prior janmas". In case of devatas and other aparokShajnAnis, saMchita and AgAmi were destroyed at the time of getting aparokSha itself and so all their prArabdha will be from janmas prior to obtaining aparokSha. But for people like us, who are not aparokSha jnAnis, the prarabdha can be from this janma itself or from any of the prior janmas.

Also note that for all the karmas, the phala or fruit is of two kinds - dR^iShTa phala (seen) and adR^iShTa phala (unseen - pApa and puNya). For example, when one drinks alcohol, the health gets spoilt - that is dR^iShTa phala - this will happen in that janma itself and will not be carried from janma to janma. Some times, if the sin is very bad like Guru ninda, one may undergo the punishment in that janma itself and is called "utkaTa pApa". Similarly some great puNya kAryas may yield results in that janma itself - mahApuNyakAryas. In some cases it may be from many janmas before. There is no hard and fast rule and Vayu Devaru keeps track with the grace from the Lord.

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ಹೆಣ್ಣುಮಕ್ಕಳು ಉಪನಯನ ಸಂಸ್ಕಾರವಿಲ್ಲದೆಯೇ ಗಾಯತ್ರೀ ಮಂತ್ರವನ್ನು ಜಪಿಸುವಾಗ ಗಂಡು ಮಕ್ಕಳಿಗೆ ಏಕೆ ಉಪನಯನ ಸಂಸ್ಕಾರವಿದೆ ?

* ಇದು ಬರೀ ಕರ್ಮ ಪ್ರಧಾನವೇ ? * ಪುರೋಹಿತ ವರ್ಗಕ್ಕೆ ಸಹಾಯವಾಗಲೆಂದೇ ?

MT: Mortal women do NOT have eligibility for upanayana samskaara which is a pre requisite for " vedic gayatri mantra". Thus, chanting "vedic gayatri mantra" is ruled out for women!

First of all, adhikaara/eligibility is needed to observe any Vedic karma. Even, in laukika, one needs "eligibility" to join school, job etc. Each "institution" has its own eligibility rules. Without following rules, one doesn't have permission to observe and reap its benefit!

Upanayana is a vedic "samskaara". It is meant to "open one's inner vision". It is also a pre-requisite for "proper adhyayana" aka "learning veda under a qualified guru, preserve, and pass it on to one's progeny". Gayatri is "veda-maata", a condensed capsule of 3 vedas. It is not only mandatory BUT the responsibility of a brahmana, xatriya, and vaishya man.

Any "vedic samskara" needs a guide called "purohita" -- just like how a plane has a set of pilots. Sure, the pilot gets paid but goal and main purpose is to reach the desired destination safely.

Yes, sure, there are all kinds of -- good-bad-ugly ones in every field including paurohitya/shastra. The problem is with the individual and not the system itself.

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Namaskara Meeraji. When ladies are not supposed to use Tulasi Mala for Japa . What is the other alternative for ladies? Which Mala can they use.

MT: You can use corals, sphatika, pearls, kamalaxa, gold beads [or a mix of gold-silver-gems].

If nothing is possible, one can use one's right hand palm counting the joints -- assuming the ring-middle finger joint as "Laxmi Narayana on mount Meru" and doing pradaxina namaskara starting from the base of ring finger bottom joint-->little finger bottom joint, middle, top, then ring finger top, middle finger top, index finger top, middle bottom, and samarpana at middle finger bottom, thus count of ten. This namaskara can be repeated.

If you choose to use beads, they have to be washed, kept in puja as samarpane to God, then through ones's guru's ashirwada it has to be worn.

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Too much desire is not good but when we wish for tirumalaesha s darshan too much but i couldn't see him even when able to be there what it means? Is my desire not genuine or god has not taking my seva? Still worse i couldn't attend once in a lifetime sri srikara Swamy's pratishta mahostava though i obsessed on it for months. Please guide

MT: Any desire that is external to the jiva like those pertaining to laukika/worldly things connected to this body etc., is bound to be temporary and thus too much attachment/desire is discouraged as it causes only pain.

However, with respect to God, there is no such thing as "too much desire" as the desire for His darshana is inherant to the sattvika jiva, and permanent one.

As for not having darshana of His vigraha/pratima/icon etc., at some time or other, has nothing at all to do with your current "seve" nor its "genuine-ness". As you know, any VIP even devoid of bhakti can easily get darshan of the icon!

All it means is that the "karma phala" of getting such darshana of His vigraha was not there at that time and place. It is all based on our prior karma only, and no need to get upset about it. It is always better to know Him through shastras and "see" Him in our own "hrudaya". He gives darshana to us being in the Sun, right in front of us daily. Just like the vigraha in the temple, Surya is also a vigraha of the in-dwelling Sri Hari.

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When we can pluck tulsi leaves, on which days we should not do?

MT: Tulasi, for puje, should not be plucked on dvadashi.

Tulasi in general use should not be plucked on the following days:

Tuesdays, Fridaya, Sun

vyatipaat, vaidhruti

amavasya pournima

masa sankranthi

dvadashi

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Kindly clarify this doubt. Since when the system of giving Mantrakshathe by Peetadhipathis started? Also please tell the usage of normal akshathe and giving it along with Lagna patrike and also using of Mantrakshathe by elders to bless. Also how to dispose the excess Mantrakshathe which gets collected at home over a period of time.

KT: Kshata means broken. Akshata means unbroken, which indicates pUrNatva. MantrAkshata system is age-old system and it was not started by our pIThAdhipatis. It was rejuvenated by them. In pUjA vidhAna you come across mantras like "akShatAn samarpayAmi". Akshatas have this unique characteristic that elders put akShatas to youngsters and youngsters put to elders. The devotees put them on God or gods and the pIThAdhipatis give them to the devotees. When inferior ones give to superior ones, it is in the form of worship and when superiors give, it is in the form of blessings and offer protection. The pIThAdhipatis hold akShatas and chant the mantra to protect the devotees and so they are called mantrAkshatas.

Giving akshatas with lagna patrika is to symbolize the auspiciousness of the function. The excess can be used later on or put in a safe place and can be given to others, who believe in that, etc. If still excess is left out, they can be put along with kshamA prArthana in a river or at the foot of some good plants, where no one will step in, etc. with kshamA prArthane.

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Q and A wrt to the source and names of 21 prior vedantic philosophies.

MT:Here is my response:

All philosophical thoughts are anaadi, beginningless and they are revived back again and again when they disappear.

As for 21 prior ones, it pertains to this kaliyuga, i.e. after the Brahma Sutra was propagated late in the dvapara.

The names of 21 are mentioned by Shri Narayana panditha in bhavaprakashika.

1.Bharati vijaya

2.Samvidaananda

3.Brahmaghoshha

4.Shatananda

5.Udarta

6.Vijaya

7.Rudrabhatta

8.Vamana

9.Yaadavaprakaasha

10.Bhartruprapancha

11. DraviDha

12.Brahmadatta

13.Pishaacha

14.Vruttikaara [referred by sankara as Upavarshha, Bodhayana y kumarilla

15.Vijaya

16.Vishhnukrantha

17. Vaadindra [nothing to do with our guru]

18. Maadhavadasa [nothing to do with our guru]

19.Bhaskara

20.Shankara

21.Raamanuja

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Namige 10days suthaka bandhidhe. E days li chathurmasa vrtha continue maduvandha. Hosthulalli devara chinnagalu devara pada hakuvandha. Gograss koduvandha devara bage pravachana keludu, sthothra books read maduvandha.....totally does and don't enu..please clarify...don't mistake me...danyavadhagalu

MT: A good question as even learned pppl get confused at times, and thus most welcome!

1.Puja to Sri Hari is always there but how to do varies. Here the worship is mainly Shri Hari in the pitru-gana devatas and how they helped us through the departed soul. This mAnasa chintane, daihika karma related to that, and also vachika karma like sharing what all Shri Hari did thr' them.

2.During these times, due to the loss of departed soul, there is absolutely NO festivity of any kind in mind, vaak, deha, i.e., :

a.NO rangavalli as it tells the world that we are *celebrating.

b. surely you can put "devara chihna" in the hostilu as it doesn't give any festivity be it in the mind or deha. But make sure when you put none will stam/step on it -- even other days. In the olden days no one will step it but these days ppl are ignorant of its significance. Thus, it is a good practise in general to put such "devara chihna" in puja room.

c. As for observing, dvidala vrata, it can and must be done as it is not a "vaibhava" nor festivity. If no one is doing "salagrama puje", then do "naivedya" when you cook with chintana or while eating do chintana rupa naivedya, thanking all those devatas who gave you the food, and water.

d. As for go-graasa, do a "manasa sankalpa", and give it later or on your behalf get it done thr' some brahmana-s.

e. Surely, you can listen to pravachana, and chant sthotras, songs, however NO Japa" however simple "naamasmarana" should be done.

f. Yes, "dvidala vrata" can and should be continued wrt food, nama smarane, listening.

Thus, the key is no festivity of any kind, but chintana shravana rupa "puja" is always there.

With regard to rangavalli in front of house , During pitru paksha and Amavasyas that too particularly deepavali amavasya,mahalaya,bheemana amavasya..Should we avoid rangavalli or not..i always avoided as my husband offers tarpana. Many gave mixed reply..kindly clarify 🙏

MT: There is difference between "sutaka", "pinda shraaddha" and "plain eLLu tarpana".

1.During "sutaka", there is still "preta sanchaara" and thus "connection" with that departed soul, and thus a mourning period and attending to its rites as "kartavya". Thus absolutely no festivities pradarshana including rangavalli. Attending to the related duties itself is "Hari Puje", and no other bahya puja or activities.

2. During "pinda shraaddha" -- both mahalaya and yearly shraaddha, again no bahya pradarshana with rangavalli however, "rangavalli" mandala is indeed put where shraaddha is done during mahalaya! This itself is "pitru antargata devata aaradhana! Note that here, there is NO connection directly with the departed souls and it is to please pitru-gana devatas.

3. During "amavaasya" and mahalaya "plain eLLu tarpana", nothing wrong in putting simple rangavalli in front of the house. Here also, it is to please the "pitru gana devatas" who take care of departed souls.

4. Deepavali amavasya, bheemana amavasya are always an exception [except during "sutaka] as they are FESTIVALS with festivity -- sweets, new colthes with vaibhava.

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Yamana 14 roopagalu bagey yelli thilisiddarey? Roopagalu yavudu? Dayavittu thilisi Kodi. Dhanyavadagalu.

MT: Hare Srinivasa, the source for these14 rupas are from "dharma sindhu, 2nd parichchheda, and they are:

1. Yama

2. dharmaraja

3. Mrutyu

4. Antaka

5. Vaivasvata

6. Kaala

7. Sarvabhutaxaya

8. Audumbara

9. Daghnaa

10. Neela

11. ParameshhTi

12. Vrukodarara

13. Chitra

14. Chitragupta

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Paramatma is ‘sadhaanandhaaika dhehanu’! My doubt is, do all the other sura jeevas including Bhramadhi devatas, have these 4 dhehas - swaroopa, Linga, Aniruddha and Sthula? If yes, to my understanding, it would be nothing like our sthoola dheha and would like to know what it is made of?!

MT: Yes, all devatas right from Chaturmukha to a blade of grass, have 4 dehas.

The gross or sthula deha is made up of pancha bhutas with varying proportions. Among these akasha, Vaayu common hower, devata deha has more proportion of Tejas/ light than water and prrithvi/ maNNu amsha. It is called taijasa deha.Thus they don't have any barrier similar to light. However, when they take avataara they have human deha.

Their deha is called Tejomaya taijasa deha.

Ours has more proportion of prithvi than Tejas, and called paarthiva deha.

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Gopadma rangoli can continue to put this 15 days paksha ??

MT: Surely, you can and should continue!

"go padma Rangoli" is a "pratima" like the "vigraha", "aavaahia kalasha", etc., for invoking God for worship.

Rangoli in "devara mane" is NOT prohibitted at all. As a matter of fact, when "paxa shraaddha" is done, they put "rangavalli" and keep Vishhnu paada"!

For "pinda pradhaana shraaddha", we don't put big "ranavalli" outside the house to indicate that "pitru kaarya" is going on as it is "shraddha/ maanasika pradhaana karma" to please pitru antargata Shri Hari. Pitru devatas don't like any disturbance.

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Namma swaroopa dehakke mathu jeevakke roopa idhaya? Indriyagalu idhaya

MT: Yes, indeed, our jiva which is svarupa deha has indriyas, AND rupa with hands, mouth, eyes, ear etc., but as "one" indivisible capable of doing all functions as thy are made of non-matter and jnana-ananda divya rupa!

It is very hard to imagine as we have never seen such in this samsaara made of matter.

absolutely NO hasuve, neeradike nor any external dependence on oxygen, nor any desire.

The "shvasa" in moxa is the very "chetana/life force" itself and not like what we need in this body.

Note that even after this "jiva" leaves this deha, it is "alive" as it is chetana/life force.

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Can anyone explain which roopa of Vishnu is in which “bele” and “samagri” while giving “bagina”?

MT: I have not come across any specific pramana, however, the following is in vogue in many households:

Vishnu is present in "stri" rupa in Laxmi in these, as:

Mung dal- Vidyalakshmi

Toor dal - Varalakshmi

Urud dal-Siddha Lakshmi

Rice/wheat -Sridevi

Jaggery- Rasa Laxmi

Haldi - Gauri

kumkum- Mahalaxmi

Sindhura- Saraswati

Kaajal-Lajja Laxmi

mirror- Rupa Laxmi

Comb-Shringaara laxmi

Vastra- 5 rupi as Laxmi, maya, Jaya, Krithi, Shanti

Coconut /Ash gourd-santaana Laxmi

Ele/adike -Dhana laxmi, Ishhtalaxmi

Fruits- Jnana Laxmi

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I have 2 queries in The Mahabharata,regarding, Ekalavya, The Nishada. Q. Did the episode of Ekalavya really happen? If so, was Guru Dronacharya partial in asking for his right thumb as Gurudakshina? Q. According to our Siddhanta,what is the real interpretation of this whole incident? - Vidya is common to all, why was Dhanur Vidya restrictedtoBrahmanas and Kshatriyas during the period of The Mahabharata?

MT: 1. The Ekalavya episode wrt asking for thumb is there in Mahabharata but it depends on how one has read and understood it.

2. a. Any real vidya that generates "right jnana" needs to have "guru-shishya" relationship. This is based on Taitiriya upanishad itself "Acharya purva rupam...." where they know each other for atleast a year aka sufficient time to observe and then know each other.

b. Thus "vidya" should NOT be stolen aka "plagarizing" even in academics gets punished! That being the case, in shastra it is a great sin!

c. Adhikaara aka eligibility is needed for any branch of knowledge -- without meeting the eligibility of a firefighter, can one become so?

Will the military teach firearms training to a terrorist?

Thus, one needs adhikaara/eligibility to "learn" any vaidhika/vihita karma. Drona was teaching "rajakumaras" their dharma of protecting their subjects from enemies. Ekalavya withoout Guru permission stole the vidya which is not only a great sin and guru-droha but "punishable offense" too in this case.

Shastra says Ekalavya is a daitya called "manimaan", and his intent is to destroy good people and good rulers who protect dharma. He is a dharma virodhi, and NOT eligible for that vidya -- imagine the availability of fatal weapons in the hands of terrorists! Actually preventing such ppl is dharma.

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Question: There was aquestion pertaining to "vruddhi" aka "janana-ashaucha" for sapindikaru, that happens "abroad". Also, if one doesn't know about these "ashaucha" during "yaatra", what to do.

Answer: I assumed those who have better knowledge in ritualistic practises would respond to this, however since none responded, here is my understanding.

1.a. Yes, you do have to follow. The thumb rule always is 10 days for sa-pindarige, and this is safer in most cases.

However rules wary based on the location of birth/death. If there is a huge water body, mountain that separates rules are more relaxed. One of the reasons being these hinder face to face "relationship".

In vruddhi there is no "asphrushyattva", i.e, one can freely move around except "devaalayas" and there is restrictions on "kaayika" nitya karmas only. To be on the safer side, one can still avoid these for 10days.

In case of "sutaka" all rules are reasonably clear and depends on the relationship, place etc.

b. No need to worry about issues that are beyond us however much one tries his level best, so no dosha, and thus no prayashchitta needed.

Before starting the yaatra or for that matter any vaidhika karma, one has to take "anujna/permission" from the guru [who really knows us ]. Paandavas showed these especially during "vana parva" for us to learn and follow. Ideally during yaatra one's mind is in God and doing all "nadi-tirtha snana" itself cleanses one of all such "mailige" with one's "guru anugraha". After completion of yaatra, after ahnika, one first submitts all these at the feet of one's own "guru" and through him to all guru parampara eding with the antaryaami. If one doesn't have a guru, do it to "a learned person" who knows us well which is better than "name brand scholars" who don't know our nitya life style!

2. As explained above, no dosha in these cases when "yaatra" is properly done. As things are not in one's hand, no dosha at all.

If "yaatra" vidhi-s are not followed, upon retuen all one can do after ahnika is to chant "Purushha Sukta" if one has "adhikaari", followed by Sri Vishnu Sahasranaama. Ladies, can surely chant "Vyapti Sandhi of HKAS" which is a vyakhyaana on PS, followed by Sri VSN.

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Q : What to do when one gets anger/krodha while doing "puja"/worship as it is "mailige"

Answer:1. "anger" and the likes are always "mailige", and it happens even to the best of us, and ofcourse one is well aware of one's own anger, but sadly doesn't know what is to be done in such cases as he doesn't have a qualified guru to guide him in these practical matters.

2. Pausing the "puja" and then realizing briefly one's anger = mailige, one has to do praayashchitta with regret and cleanse oneself with "shvasa japa" = 1 set of pranayaama which is one rechaka feeling that Mukhyaprana is removing our sins,then inhaling feeling that God in Mukhyapraana is with us and in kumbhaka feeling that mukhyapraana is filling "life force/chaitanya" in us.

3. By doing this, surely Rayaru will guide us.

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Clarification: One has to be extremely careful wrt understanding directly from puranas.

a. Venkataadri is "jaDa" like "Salagraama" etc., and NOT "svaruupa of Swamy".

b. One has to apply and SEE jaDa-ishvara bheda -- this is part of the real puja.

c. Inside these jaDa, God's visheshha "sannidhaana" is there.

d. Due to the visheshha presence of the Lord, these "jaDa" has becomes "special" adhishhTaana.

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Q: In the HSVJ main forum there was a question pertaining to doing "gruhapravesha" in the family where the ajja passed away 3 months ago.

Answer: In every "karma", including vishesha karma-s there are two things involved:

a. Gratitude to Shri Hari, along with His parivaara in the form of puja, in this case, specific puja

b. Celebration part with festivity, enjoyment along with friends and relatives--this to be avoided in your case.

The first part is always to be observed and cannot be skipped in every karma -- be it vrata, puja etc.,

Thus, in this case, observe it in the form of puja with gratitude and seeking guidance, forgiveness, from Him thr' guru-s. Keep it simple within your family.

The second part [b.] should be avoided. You can make a [manasika] sankalpa, and do it later.

Also, the commonsense part of it -- note that shastra NEVER goes against commonsense.

If one has a huge huge joint family which was very common in olden days, surely one will have "sutaka" "vruddhi" almost half of one's short life time itself in kaliyuga. That's why when they do "shubha" on 12th day or so, they take into account all these, and even take "sweet"in a symbolic way!

In fact shastra has even accomodated for special occasions like wedding where one has to "celebrate" too with outsiders, by doing certain ceremonies with praayashchitta.

Question: "do priest have that kind of jnana"

Answer: If the "priest" has "puro-hita" laxana, then, YES, indeed, he will have great knowledge. Surely, Pandavas puro-hitas did have great knowledge as evident from Mahabharata itself as they all had real tapas shakti too.

As for purohita laxana one should have the following:

1. hitah,

2. vedajna,

3. smrutijna,

4. satya-vaak,

5. shuchi[baahya-aantarika],

6. brahmanattva [the quality in him],

7. vimala-aachar,

8. apadam-pratikarta,

9. ruju [straight fwd in mano-vaak-kaaya.

Ofcourse, today it is impossible but we can take it relatively.

Thus, one can see mere "studying" is not enough to go by and one has to know the prson by directly observing him in all circumstances.

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While we were celebrating my daughter asked me why is it compulsory to have our own children? Can we not adopt? There are so many orphans out there who need parents. To which I did not have an answer ,Can you please explain madam?

MT: I guess her question is about the social perspective and not "Dharmika perspective".

I. Even if it is from the "social aspect" it doesn't appeal much for the following reasons:

1. What prevents couples from having their own children AND also help an orphan in many ways.

2. The number of orphans in this world pales into insignificance compared to the "couples" in this world.

3. There is the "emotional" need to have one's "own" -- be it an inanimate object or people.

4. Add to it the "genetic" attachment to carry fwd or leave behind a "natural cultural heritage" as many things/tools are "inherited".

II. If it is "dhArmika" aspect, then "shAstra" has to tell us.

The very "vivaha" samskaara itself is for "prajotpatti" -- to give to the society dhArmika children with the thought that the "in-dweller" Bhagavan is using me as a parent to bring forth another "soul" endowned [majorly] with "mAtru jaati" + pitru-s gunas along with the blessings from the "pitru-gana devatas, Gotra pravartaka Rishhi parampara, as per their karma. Mahabharata considers such a progeny to be the best torch bearer/uttaradhikaari for that kula/vamsha itself. "Adhikara"/eligibility is the most important factor for vaidhika karmas. Thus, this is the "kartavya"/responsibility one has to atleast attempt for. Ofcourse its result is NOT in our hands but for attempting this "jnani-sampradaaya" itself makes one as having discharged his/her "pitru[devata]-ruNa" that one owes. This attempt pleases God and becomes puja IF properly done.

Ofcourse shaastra does allow for adoption/begetting kids in other "dhArmika" ways too, ONLY if one cannot beget their "own".

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Maga masa February 1st amavasyge huttathe.But maga snana Jan 17th praramba hagathe.idhu yage sadhya. Ella snanavu I've barthe. Idana thathparya solpa thilisri madam. Danyavadhagalu 🙏🏻

MT: The rules for observing any religious kaarya varies, and they all don't have to follow the same methodology of calculations.

For example, even in vyavahara, we follow different system for calculating a year like Academic year, Calender year, Financial year, Religious year etc., same way here also. Same way, even for Chandramana/lunar calculations, two methodologies are followed for calculating a "month".

a. The lunar month starting from Shukla Paxa Paadya to Amavasya, is called as "Shukladi-maasa". Generally we use this for almost for everything like puja, vratas etc. As you notice in this calculation Shukla paxa comes first followed by Krishna paxa.

b. The lunar month starting from Krishnapaxa Paadya to Pournami, is called "Krishnadi-maasa". In this calculation, month itself starts with Krishna Paxa, thus there is a difference of 15 days.

Sri Vedavyasaru says that for "tithi" pradhana events [unlike puja, vratas etc.,] like "maasa snana", the "Krishnadi-maasa" is to be taken. Thus, as per "Krishnadi-masa", this "Maagha Maasa" starts on Krishna paxa paadyam itself!