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Manampoondi

Madhwas[edit]

Narasimha Tapaniya Upanishad[edit]

( Narasimha Tapaniya Upanishad in Sanskrita English)

तस्मादिदमेवं मुख्यं द्वारं कलौ नान्येषां भवति तस्मादिदं सासाम जानीयांबो जानीते स मुमुक्षुर्भवति ॥ ५ ॥ ॐ ऋतं सत्यं परं ब्रह्म पुरुषं नृकेसरिविग्रहम् । कृष्णपि-ङ्गलमूर्ध्वरेतं विरूपाक्षं शंकरं नीललोहित-मुमापतिं पशुपतिं पिनाकिनं ह्यमितयु-तिमीशानः सर्ववियानामीश्वरः सर्वभूतानां ब्रह्माधिपतिर्ब्रह्मणोऽधिपतिर्यो यजुर्वेदवाव्यस्तं साम जानीयायो जानीते सोऽमृतत्वं च गच्छति । महा प्रथमान्तार्थस्याss-यम् । र्वतो द्वितीयन्तार्धस्याऽऽयं षणं

tasmādidamevaṃ mukhyaṃ dvāraṃ kalau nānyeṣāṃ bhavati tasmādidaṃ sāsāma jānīyāṃbo jānīte sa mumukṣurbhavati ॥ 5 ॥ oṃ ṛtaṃ satyaṃ paraṃ brahma puruṣaṃ nṛkesarivigraham । kṛṣṇapi-ṅgalamūrdhvaretaṃ virūpākṣaṃ śaṃkaraṃ nīlalohita-mumāpatiṃ paśupatiṃ pinākinaṃ hyamitayu-timīśānaḥ sarvaviyānāmīśvaraḥ sarvabhūtānāṃ brahmādhipatirbrahmaṇo'dhipatiryo yajurvedavāvyastaṃ sāma jānīyāyo jānīte so'mṛtatvaṃ ca gacchati । mahā prathamāntārthasyāss-yam । rvato dvitīyantārdhasyāyaṃ ṣaṇaṃ

तस्मादिदमेवं मुख्यं द्वारं कलौ नान्येषां भवति तस्मादिदं साङ्गं साम जानीयांबो जानीते स मुमुक्षुर्भवति ॥ ५ ॥ ॐ ऋतं सत्यं परं ब्रह्म पुरुषं नृकेसरिविग्रहम् । कृष्णपि-ङ्गलमूर्ध्वरेतं विरूपाक्षं शंकरं नीललोहित-मुमापतिं पशुपतिं पिनाकिनं ह्यमितयु-तिमीशानः सर्ववियानामीश्वरः सर्वभूतानां ब्रह्माधिपतिर्ब्रह्मणोऽधिपतिर्यो यजुर्वेदवाव्यस्तं साम जानीयायो जानीते सोऽमृतत्वं च गच्छति । महा प्रथमान्तार्थस्याss-यम् । र्वतो द्वितीयन्तार्धस्याऽऽयं षणं

tasmādidamevaṃ mukhyaṃ dvāraṃ kalau nānyeṣāṃ bhavati tasmādidaṃ sāṅgaṃ sāma jānīyāṃbo jānīte sa mumukṣurbhavati ॥ 5 ॥ oṃ ṛtaṃ satyaṃ paraṃ brahma puruṣaṃ nṛkesarivigraham । kṛṣṇapi-ṅgalamūrdhvaretaṃ virūpākṣaṃ śaṃkaraṃ nīlalohita-mumāpatiṃ paśupatiṃ pinākinaṃ hyamitayu-timīśānaḥ sarvaviyānāmīśvaraḥ sarvabhūtānāṃ brahmādhipatirbrahmaṇo'dhipatiryo yajurvedavāvyastaṃ sāma jānīyāyo jānīte so'mṛtatvaṃ ca gacchati । mahā prathamāntārthasyāss-yam । rvato dvitīyantārdhasyāyaṃ ṣaṇaṃ

Vyasaraja and Jayatirtha quote[edit]

Famous and renowned Indologist named Surendranath Das Gupta In the Preface to the fourth volume of "History of Indian Philosophy", page no. 8 says:

"In my opinion, Jayatirtha and Vyāsatirtha present the highest dialectical skill in Indian thought. There is a general belief among many that the monism of Sankara presents the final phase of Indian thought. But the readers of the present volume who will be introduced to the philosophy of Jayatirtha and particularly of Vyasatirtha would realize the strength and uncompromising impressiveness of the Dualistic position. The logical skill and depth of acute dialectic thinking shown by Vyasatirtha stands almost unrivalled in the whole range of Indian thought."

Deshasthas Power[edit]

  • Proceedings of the First International Conference Seminar of Tamil Studies, Kuala Lumpur, Malaysia, April, 1966, Volume 1. International Association of Tamil Research. 1968. p. 573. While Desasthas were strong in Company domains , fragmentary evidence leads me to think that they were equally strong in Mysore and Hyderabad districts, perhaps even more so.
  • Bhimrao Mundargi, freedom fighter who rebelled British, a Deshastha Brahmin.[1]
  • Asian Survey Volume 18, University of California Press, 1978, p. 298, The Reddis and Kammas rose to prominence through the non - Brahmin movement to become the chief political rivals in Andhra.
  • Itihas Volume 5. Director of State Archives, Government of Andhra Pradesh. 1977. p. 66. The penetration of the Desasthas and the Maratha influence is apparent from the change in the title of the district officers. The most important Hindu officer of the district was called the Deshmukh, who stood between the Muslim garrison and the villages, and was a sort of a buffer between the local people and the foreign intruders.
  • Appasaheb Ganapatrao Pawar (1971). Maratha History Seminar, May 28-31, 1970 Papers. Shivaji University. The 17th century witnessed the Maratha penetration into Andhra. The ascendancy of the Qutb- shahis of Golkonda resulted in several Maratha Brahmins of the Madhwa sect, generally called Desasthas, being appointed to high positions. {{cite book}}: line feed character in |title= at position 41 (help)

Satyabodha Swami[edit]

Lakshmi[edit]

Lakshmi is the personification of Kundalini. Lakshmi is the Jnana Shakti, Iccha Shakti and Kriya Shakti behind this universe.

Kolhapur Mahalakshmi[edit]

Durga - a form of Lakshmi[edit]

Authors Chitralekha Singh and Prem Nath says, "Narada Purana describes the powerful forms of Lakshmi as Durga, Mahakali , Bhadrakali, Chandi, Maheshwari, Lakshmi, Vaishnavi and Andreye".[2] In Garuda Purana, Lakshmi is considered as Prakriti (Mahalakshmi) and is identified with three form — Sri, Bhu and Durga.[3] In the Lakshmi Tantra and Lakshmi Sahasranama of Skanda Purana, Lakshmi is given the status of the primordial goddess and Durga as one of the names of Lakshmi. The texts also describes that she got this name after killing the demon Durgamasura.[4]

Mukhya Prana Vayu[edit]

  • Gayatri: The Profound Prayer - Quote: Vayu is accorded the status of a deva, an important God in the ancient literature. Lord Hanuman, who is considered to be one of the avatars of Vayudeva, is described as Mukhyaprana.

Durga[edit]

In South India, there are temples where Durga is worshipped along with Narasimha such as "Durga Narasimha Temple" in Devarayanadurga which was built by Mysore Kings on the hilltop.[5]

Authors Edwin Bryant and Maria Ekstrand says, "The Lakshmi Tantra displays many Sakta elements, yet is a Pancharatra text due to the association of Lakshmi with Vishnu as his Shakti. Lakshmi identifies herself as the "Mother of all Sounds", and explains her presence in syllable Om.[6] Author Sir John Woodroffe says, "The Mārkandeya Purāna and the Lakshmi Tantra in the Pancarātra says: “In this place, I shall kill a great Daitya (Titan) named Durgama. Hence my name shall be Durgā".[7] Author Hillary Rodrigues says, "In Lakshmi Tantra, Lakshmi says I am called Durga, as I am difficult to reach, and also because I save my devotee".[8] Author van der Plas says, "In the Lakshmi Tantra, the name Mahamaya is connected with the third or destructive of the Goddess' three partial functions, while in her supreme form she is identified with Laksmi".[9]

Author Vittorio Roveda says, In Lakshmi Tantra not only glorifies Lakshmi as the shakti of Vishnu-Narayana, but also women in general as beings created in the cherished form of Lakshmi, and it advocates their worship. Lakshmi Tantra further glorifies Lakshmi as taking three great forms Mahalakshmi, Mahakali and Mahasaraswati.[10] Author C. Mackenzie Brown says, The manifestation of triguna Mahā-Lakṣmī into the tamasi Mahā-Kālī and the sattviki Mahā-Sarasvatī (or Mahavidya) is told in Lakshmi Tantra. The account of three main demon-slaying incarnations of the Devi correlated with Maha-Devis appears in Lakshmi Tantra.[11]

In the beginning, I the holy Goddess, (manifested myself) as the goddess called Mahalakshmi.
Next, I became two by assuming the form of Kṛṣṇa (Mahakali) and Brahmi (Mahasarasati).
These are my three supreme forms as classified by the three gunas.
O Sakra, during the reign of Svambhuva (Manu), for the benefit of all the worlds,
I, Mahalakshmi, appeared as Mahisamardini.
The elements of my sakti inherent in each god combined to constitute my dazzling beautiful form (of Mahisamardini).
O king of gods, the saktis belonging to the special weapons of each god turned into my weapons without undergoing a change of form.
Worshipped by the gods I, in that form (Mahisamardini), instantaneously slew the the demon Mahisa.
He who praises meditates or bow down to so powerful a goddess, is rewarded with ever lasting supremacy.

– Lakshmi Tantra, Pancharatra text,[12][13]

Further Research[edit]

Refs[edit]

  1. ^ V. D. Divekar (1993). South India in 1857 War of Independence. Lokmanya Tilak Smarak Trust. p. 273. Principal Leaders Bhimrao son of Rangarao Mundargi Deshastha Brahman...
  2. ^ Chitralekha Singh; Prem Nath (2001). Lakshmi. Crest Publishing House. p. 20. ISBN 9788124201732.
  3. ^ Tracy Pintchman (21 June 2001). Seeking Mahadevi: Constructing the Identities of the Hindu Great Goddess. SUNY Press. p. 82.
  4. ^ Gupta, Sanjukta (2000). Laksmi Tantra. Motilal Banarsidass Publishe. ISBN 978-8120817357.
  5. ^ District Census Handbook, Series 14, Mysore: Tumkur. Office of the Director of Census Operations, Mysore, Government Press. 1972. p. 228. The Devarayanadurga village is situated on the lowest elevation. The Durga Narasimha temple of the Dravidian style is also located here. Its enclosure and tower were repaired in 1858 AD by the Mysore king Krishnaraja was Wodeyar III.
  6. ^ Edwin Bryant; Maria Ekstrand (23 June 2004). The Hare Krishna Movement: The Postcharismatic Fate of a Religious Transplant. Columbia University Press. p. 40. ISBN 9780231508438.
  7. ^ Sir John Woodroffe (1 January 2014). Hymns to the Goddess and Hymns to Kali: Karpuradi Stotra. Motilal Banarsidass. p. 199. ISBN 9788178224480.
  8. ^ Hillary Rodrigues (1 February 2012). Ritual Worship of the Great Goddess: The Liturgy of the Durga Puja with Interpretations. SUNY Press. p. 317. ISBN 9780791488447.
  9. ^ van der Plas (14 August 2018). Effigies Dei: Essays on the History of Religions. BRILL. p. 72. ISBN 9789004378742.
  10. ^ Vittorio Roveda (2002). Sacred Angkor: The Carved Reliefs of Angkor Wat. Weatherhill. p. 220. ISBN 9780834805248.
  11. ^ C. Mackenzie Brown (29 August 1990). The Triumph of the Goddess: The Canonical Models and Theological Visions of the Devi-Bhagavata Purana. SUNY Press. p. 269. ISBN 9780791403648.
  12. ^ Sanjukta Gupta (1 January 2000). Laksmi Tantra: A Pancaratra Text. Motilal Banarsidass. p. 49.
  13. ^ Brown 1990, p. 269.
  • Peter Levenda (1 November 2011). Tantric Temples: Eros and Magic in Java. Nicolas-Hays, Inc. p. 248. ISBN 9780892546015. Lakshmi is believed to represent the power of Kundalini, as she emerged from the Milk Ocean due to the churning produced by the great Serpent King; when she appeared, she was holding a lotus. The lotus is a symbol of the chakras in the human body that are opened by the rise of the serpent goddess Kundalini;
  • Thomas Ashley-Farrand (5 August 2009). Shakti Mantras: Tapping into the Great Goddess Energy Within. Random House Publishing. p. 242. ISBN 9780307490834. Kriya Shakti:The Power of Manifestation. The very creation of the Universe is said to be a manifestation of Kriya Shakti, personified by Lakshmi.
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