RAGHU SHIVAM Exclusive Full Interview | Signature Mahender | Signature Studios

RAGHU SHIVAM Exclusive Full Interview | Signature Mahender | Signature Studios

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Title: RAGHU SHIVAM Exclusive Full Interview | Signature Mahender | Signature Studios

Author Name: Signature Studios

Description: RAGHU SHIVAM Exclusive Full Interview | Signature Mahender ‪@SignatureStudiostv‬
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Transcript:
(00:00) Hi Raghu. Welcome to Signature Studio. Om Namo Venkatesaya. Om Namo Venkatesaya. Jai Shri Ram. Jai Shri Ram. Jai Shri Ram. Is it a mantra or a poem? Since we are Telugu people, let’s go with a pure Telugu poem. Oh wow, the poem please! Okay, this is the poem Bhishma Pitamaha recited while looking at Lord Krishna.
(00:18) Trijaganmohana neelakanti tanu uddheepimpa prabhata neeraja bandhu prabhamaina chelamu payan ranjilla neelalaka vraja samyukta mukharavinda matisevyambai vijrumbhimpa ma vijayincheredu vanakaadu madi naveshinchu nellappudu. Oh wow, you should explain the meaning to our Telugu audience too. Regarding Bhishma Pitamaha, there is a scene that takes place in the Mahabharata war.
(00:43) That is, it was declared across the kingdom that Lord Krishna would not hold a weapon and would only serve as a charioteer for Arjuna. Hearing this, Bhishma Pitamaha says, "Okay, Krishna won't take up arms ? Fine. If I am truly Bhishma, I will make Krishna hold a weapon and break his vow." Let’s see—the stage was Kurukshetra.
(01:07) On the battlefield, Arjuna and Bhishma’s chariots were face to face. Krishna was driving the chariot while Arjuna was heading into battle against Bhishma. Even after a long time , arrows were coming from the other side, but Arjuna wasn't shooting any arrows at Bhishma. Wondering what happened, he looks back and sees that Bhishma had covered Arjuna’s entire body with a barrage of arrows without leaving even an inch of space.
(01:33) Seeing that, Krishna was filled with uncontrollable rage because he is a devotee of his devotee. Could God remain still if someone attacked his devotee? He discarded all his vows. Potana’s poem depicts this so vividly , it's like watching it happen before your eyes. "Kuppinchi egasina kundalambula kanti gagana bhagamanta kappikonaga"—meaning, after seeing his devotee’s blood, look at the God's intensity.
(02:01) " Kuppinchi egasina kundalambula kanti gagana bhagamanta kappikonaga"—he suddenly leaped! He jumped off the chariot. When he jumped, his golden earrings swung, and there was a blue flag in the middle. When he jumped, the sunlight hit it, and the entire reflection turned blue. " Kuppinchi egasina kundalambula kanti gagana bhagambella kappikonaga, urikina norvaka udarambulonunna jagamula veguchu jagati kadula"—the entire universe resides in his stomach, so when he ran toward Bhishma, it felt as if the whole world was shaking. "
(02:41) Chakrambu chepatti chanudanchi rayamuna painunna pacchani patamujara"—in that rage, he didn't need a weapon. He looked here and there and found a broken wheel. He grabbed that broken wheel to kill Bhishma. When he bent down to grab that wheel and started running, his golden robe slipped off.
(03:04) "Nammiti, nalavu nagupatu cheyakumu, mannimpu mana kreedi maruladigava"—Arjuna grabbed his feet . "Swami, Swami!""If you kill him now, people will say Arjuna was incapable, so Krishna had to take up a weapon to kill Bhishma. It will give me a bad name.""Don't do that, I touch your feet , come back and sit in the chariot." He continues, "Nedu Bhishmuni champuru, ninnu kadu, vidumu Arjuna!""Etanchu"— seeing Krishna, the protector of devotees, running with a wheel to protect his devotee after breaking his own vow, Bhishma dropped all his
(03:41) weapons, bowed down, and said, " Trijaganmohana!" With his blue radiance illuminating his form, his robes glowing like the morning sun, and his lotus-face, adorned with dark curling locks, shining in divine service—how magnificent he appeared! " May that charming Krishna, who rushed to protect his devotees, always occupy my mind.
(04:07) " You described the scene beautifully. Regarding Bhishma, if there is anyone considered a great hero from the Kaurava side, it is Karna. Today, some see Karna as a villain, while others see him as a hero. What would you say if asked about Karna? The unfortunate situation we face in this generation is that Karna is a hero to everyone because of his title 'Dana Veera Shoora Karna' and his acts of charity.
(04:38) But if you read the original Mahabharata written by Vyasa, you will understand who Karna truly is. Yes. Instead, people just watch movies, hear a few tall tales, and decide that Karna is a hero, Duryodhana is a hero, Ravana is a hero...this misfortune has grown. But in reality, what happens inside— in the Mahabharata—is exactly as you described, and Karna himself says this during the war.
(05:04) During the war, when Karna was unarmed on the ground and his chariot wheel was stuck in the earth, while he was trying to pull the wheel out, Sri Krishna told Arjuna to aim his arrow at Karna. Then Karna asked Krishna, "What is this, Krishna? You are considered divine and righteous, how can you do such an unrighteous deed ?""How can you ask someone to kill a man who is unarmed, standing on the ground, and not holding any weapon?""Is this righteousness?" He questions Krishna.
(05:31) Krishna then smiles slightly and asks, "Aha, Karna, have you remembered righteousness now?" "Oh!" Now Sri Krishna looks at Karna and offers a profound philosophy. He is explaining what righteousness really is . He says: "Prayena neecha vyasaneshu magnah nindati daivam kakrutam natustvam.
(05:54) " The meaning is: "Karna, it is not just you; base men only remember righteousness when they are in times of trouble.""Meaning, when he is happy, when everything goes his way, when he is the king, and when all worldly riches are in his hands, he does not speak of righteousness then, does he?"" But the moment he faces hardship, he blames fate, destiny, and the laws of karma, just like you.
(06:18) " There is a refrain here. The refrain is 'Kruthe dharmastagathah', and with some verses and slokas, Krishna asks Karna, "You tell me, what is righteousness?" And then, Karna, what happens? Back then in the Kuru assembly, when Dharmaraja tried to leave saying, "I will not play dice," did you not remember this righteousness when Shakuni used technicalities of dharma to force him to play, cheated him, took everything, and left them disgraced? What is he saying again and again? When the Pandavas returned after 13 years of
(06:54) exile and living in hiding, and you instigated them to deny the Pandavas their rightful kingdom, did you not remember this righteousness then? In the full assembly, when Dushasana was dragging Draupadi by her hair while she was in a vulnerable state, did you not say, "Dushasana, why are you bringing her with such respect?""Why do you bring her so respectfully instead of stripping her clothes off?" When you insulted Dushasana that way and encouraged Duryodhana to disrobe Draupadi, did you not remember this
(07:24) righteousness then? Now, today, what are you saying? You dare speak to me of dharma, claiming I shot you while you were unarmed and standing on the bare ground! Where was your sense of dharma when a young boy entered the Padma Vyuha, stood unarmed on the ground, and was swarmed by you like jackals attacking a rabbit, tearing him apart without weapons? Oh, so you remember what dharma is now? Tell me, when you plotted to poison Bhima and kill him in his childhood, weren't you the one who encouraged Duryodhana down that path?
(07:57) Did you not remember dharma then? Are you really speaking of dharma now? When Sri Krishna speaks, it is because, as he says in the Bhagavad Gita, "Kala Kalayata-maham"—among those who reckon, I am Time itself. How could Krishna know all this if he wasn't in that specific assembly? Sri Krishna is omnipresent.
(08:19) He is the omnipresent God; whatever happens, wherever dharma is violated, he knows it all. That is why he is the embodiment of dharma. That is why this is true dharma. You speak of dharma now, but where was that dharma back then? So, when the command "Arjuna , shoot your arrow" was given, and Karna, even while on the ground, reached for his weapons to strike, Arjuna pulled out an Anjalika arrow; there are two types—the Astra and the Shastra.
(08:46) An Astra is a weapon, while a Shastra is one imbued with sacred mantras. He recited a mantra, prepared the Anjalika arrow, and made a solemn vow. Arjuna set a condition for his vow : if he were truly a follower of dharma and devoted to righteous conduct, then let this weapon destroy Karna. With that condition, he released the arrow.
(09:09) The arrow flew straight and struck Karna's head. This is the real Bharatam ; this is the true Mahabharata. This is what Vyasa wrote, and it must be read! So, who was Karna? And who really was Duryodhana? Who was Karna, anyway? What kind of evil deeds did he commit? Why did he have to die in the war? Why was Karna cursed so many times? We don't ask these things; we know nothing of them.
(09:33) We hear a few scenes in movies, or listen to our elder NTR, and get inspired by those cinematic portrayals ... Why is he called 'Dana Veera Sura Karna '? Is it a legend or the truth? Is Karna a hero or a villain? Listening to you, he seems like a villain. I know he is a villain; but who is the Karna you know? Karna was neither a donor, nor a hero, nor a brave warrior.
(09:55) Because if you read the Mahabharata war , you will understand that Karna fled from Arjuna many times in battle. He abandoned the battlefield! As for being a 'Dana Veera Sura,' Karna never made a single selfless donation in his life; he only made a vow that he would give whatever anyone asked of him until he killed Arjuna.
(10:17) When Indra came disguised to ask for his armor and earrings ( Kavacha-Kundalas) based on that vow, the Sun god warned Karna, but Karna gave them away anyway—yet he secretly withdrew the power from the armor and earrings before handing them over. If you give a donation and then strip it of its power, can that really be called a donation? He told Indra, "You asked for the armor and earrings, but you didn't ask for their power," so he kept the power for himself and gave Indra the empty shells . Calling himself 'Dana Veera Sura'
(10:49) after that? No, one must first read the Mahabharata. One must listen to what the elders have taught. Listen, whoever reads the real Mahabharata and understands the intricacies of Dharma within it, should be the one to judge after knowing all these facts. So, what then? Was Karna truly a hero, or how much importance does Karna's character really hold? Karna was indeed great, a hero, and well-versed in the scriptures.
(11:12) But the moment he stood by Adharma in a full court without questioning when a woman's sari was being pulled, and instead encouraged Duryodhana to disrobe her, that is where Dharma was lost. For this one great sin, Karna deserves to die a hundred times over. It often seems as if the Mahabharata happened solely because of Draupadi’s humiliation, representing a conflict between Adharma and Dharma; but how should one truly understand this? What is the subtle point of Dharma hidden in Draupadi's disrobing? What actually
(11:44) happened was a "Dyuta Kreeda"—it is not mere gambling; in Sanskrit, it is called Dyuta Kreeda. If one king invites another to a Dyuta Kreeda, it was not the royal code of conduct of that time to say "I will not come" or " I will not play." Duryodhana provokes Dharmaraja, saying, "Come and play the game.
(12:06) " But Dharmaraja did not want to play; he didn't even know how to play. The Mahabharata says so, but others wrote stories claiming Dharmaraja was a gambler who lost; these are just fabricated tales. Even when he refused, Shakuni invoked the subtle point of Dharma, arguing that it is against royal duty to decline an invitation to a Dyuta Kreeda from a fellow king, and forced him to sit.
(12:32) Once he was seated, you know that Shakuni possessed a boon. With that boon, the dice would always fall exactly as he wished in his mind. Dharmaraja never touched the dice with his own hands; he didn't play. Shakuni threw them, and Dharmaraja lost. Once he lost, the defeated Dharmaraja lost everything; he didn't even have a single thread to call his own.
(12:55) All of Dharmaraja’s brothers lost as well. Immediately after they lost, what happened was that they sent a messenger . Why did they send him? The entire grudge now was to humiliate the Pandavas at any cost. Losing the gamble or winning a kingdom wasn't the point; they wanted the five Pandavas to feel as if they were dead, even while alive.
(13:17) So, they had to inflict some form of humiliation. What humiliation could they cause? Thinking that humiliating the virtuous Draupadi Devi, who was dearer to them than life itself, would make them feel like the living dead, they first sent a messenger to their quarters. Mother Draupadi Devi is no ordinary woman.
(13:37) People often look down on Draupadi Devi as just the wife of five husbands. That is not true; she was a woman empowered by the strength of her penance. It is because she possessed such spiritual power that the Kurukshetra war and the entire Kuru lineage were destroyed for the sake of her sari being pulled. That is because she was a person of such immense spiritual power.
(13:54) So, they sent a messenger inside, who told her, "Mother , all five of your husbands have lost everything.""With the intent to humiliate you, the entire Kuru lineage has sent me to drag you into the court. ""This is definitely to disgrace you," he says. Even then, Draupadi Devi does not panic.
(14:15) Because she says, "I have faith in my husband. Very well, I will come, but go and get me an answer to one question.""And that is: Did he lose himself and then stake me?""Or did he lose me and then stake himself?" Meaning, did Dharmaraja put me at stake and then lose himself? Or did he lose himself first and then put me at stake? "Tell them to answer this question for me, and then I will come," she says.
(14:34) Duryodhana comes running. He asks, and she poses the question. Everyone is present in the court; elders like Drona and Bhishma are there, and Dhritarashtra is there too. With so many people present, she asks a question: "Did he lose himself and then stake me? Or did he lose me and then stake himself?" When asked to find the answer, Duryodhana gets up angrily and says, "She is my slave.
(14:53) These men have become my slaves, and now their wife, who is a slave to them, is a slave to me. Must I answer if she asks a question? Dushasana, go, grab her by her hair, and drag her here," he commands. Dushasana has a unique character in this Mahabharata; he doesn't have any opinions of his own. He simply does whatever Duryodhana says .
(15:15) He doesn't think about whether it is right or wrong, good or bad. Whatever comes from Duryodhana’s mouth is like a divine decree to him, so he agrees and leaves. Once he goes, it becomes clear that the situation has gone out of control and turned grave. She tells Dushasana, "This is not right. Dushasana, what you are doing is a very vile act.
(15:35) I am in my period and I am wearing a single garment. Taking me into the assembly is highly unjust. Do not do this." Even though she pleads with him, he doesn't listen and grabs her by the hair. When he grabs her hair , Vyasa makes a statement here. It was hair that had been sanctified by the holy waters during the Ashwamedha Yajna —that is the kind of hair he grabbed.
(15:58) It shows how powerful Draupadi's body was, yet he grabs her and drags her, pulling her all the way into the assembly. He drags her and throws her down. The lady, Draupadi, falls to the ground, and the Pandavas consider this a terrible insult. Then Karna says in this assembly, as we discussed earlier, what is this? "Dushasana, she is a slave.
(16:23) She should have been at your feet by now. Are you bringing her in with such respect, with her clothes on? Strip her," he says. That statement gets to Duryodhana’s head. When he says, "Strip the clothes off the five Pandavas and Draupadi," Dushasana first goes to the five Pandavas. Fearing that their clothes would be snatched away, they themselves remove their upper garments in shame and stand there half-naked.
(16:49) Who? Arjuna, whose Gandiva bow, when just twanged—not even shot —would cause so many soldiers to cough up blood and die. These great warriors, who had the power to obtain the Pashupata weapon, were bound by Dharma. They said nothing and stood there in silent agony. Dushasana quickly goes to Draupadi and grabs her sari.
(17:12) As he grabs her sari, even though Draupadi had so many husbands and was in an assembly of so many warriors, she did not plead with anyone. She pleaded only with one—Sri Krishna, the savior of the Yadus...[prayers in Sanskrit]... Hearing Draupadi's call, Sri Krishna, who was in Dwaraka, immediately starts up in shock.
(17:40) Look at this—he was somewhere in Dwaraka, and the incident was happening in the Kuru dynasty. How did he reach there in an instant? Krishna being 'Sarvavyapaka'( omnipresent) means he manifested right there and protected Draupadi's honor. That is who Sri Krishna is, and that is who Draupadi is. Among the Pandavas, despite having so many kings and good men skilled in weapons, Sri Krishna chose only Arjuna.
(18:07) And yet, such an Arjuna, in the middle of the battlefield, asks why he should aim his arrows at his own kin and what the point of fighting them is. What is the inner meaning of this? What would you say? How did he convince him, and what was that incident? Actually, what happens is, as the whole war is about to start, Arjuna suddenly looks at the teachers who taught him and the people who raised him from childhood, and thinks, "Oh! What is this? What will I gain from this? I will fight, I will win, but what will I
(18:35) get? I will lose all my own people, right! What is there for me in this? Is this for me, is this kingdom, is this happiness for me? Will these kingdoms I win after killing all these people give me happiness? By losing my people, by killing my teachers...he falls into what is called here as 'moham'(delusion ). A delusion comes over him.
(18:54) This delusion envelopes him and stops him from performing his own dharma. Then Sri Krishna says something, he says something quite sharp." Are you a eunuch to be talking like this? ' Klaibyam masmagamah partha, naitat tvayyupapadyate, kshudram hrdayadaurbalyam tyaktvottistha parantapa'—what does he say? ' Kshudram hrdaya' weakness; you think you are doing this because you are good or because you have some virtuous quality, but that is wrong.
(19:20) This is adharma, and you must punish adharma. Being righteous and a king of a kingdom , you must do this. Why must you do it? How must you do it? 'Kshudram hrdaya' weakness, the weakness inside you is very base, rise up. 'Tistha parantapa' —meaning stand up, take it, take the Gandiva, he says.
(19:40) Then what happens is, this is a great secret of Sri Krishna, yet Arjuna is not convinced. When he says, "No Sri Krishna, why, I don't know why this isn't working for me," then Sri Krishna covers Arjuna with a ' Yoga Maya'. By covering him with Yoga Maya, Sri Krishna is beyond time and space, isn't he! Covering him with a Yoga Maya, he shows him what will happen, what will happen after this war , and what the future really is, like a magic mirror.
(20:05) He covers him with Yoga Maya. Then Arjuna understands, all those he decided today not to kill, he sees them all dead on the battlefield. "See Arjuna, this is dharma, this is time, this is destiny. In this destiny, they are all bound to die. You thinking that you are the killer is just your ignorance.
(20:27) You are only an instrument, 'Bhava Savyasachi', you are just an instrument. It is Ishwara who does all this. Ishwara is the bestower of the fruits of karma. Ishwara is that divine power which grants the results of everyone's karma. That power does everything. Give up the delusion that you are doing it, give up the sense of being the doer, he says, and then he tells the Bhagavad Gita.
(20:49) How should we understand the background of Krishna's ten avatars, his coming, and establishing dharma—how should we understand all this? Now we all say, okay! Sri Krishna, certainly, be it Sri Krishna, Rama, or Vamana, whoever it may be, he says about adharma:" Paritranaya sadhunam vinashaya cha dushkritam, dharma samsthapanarthaya sambhavami yuge yuge.
(21:12) "What does this mean? The meaning we have all learned since childhood is that whenever adharma rules and dharma declines, then 'sambhavami yuge yuge' means I will manifest in every age. All right, let's all ask a logical question now. He took avatars as Sri Krishna, Rama, and others time and again, but did unrighteousness stop? It didn't stop, did it? It didn't stop.
(21:37) Now, the Kalki avatar is among the ten avatars. Has unrighteousness stopped now? That means there is another meaning to it. There is another meaning to" Paritranaya Sadhunam Vinashaya Cha Dushkritam. "What that meaning is," Yuge Yuge "here means" again and again. "" Yuge Yuge "has two meanings.
(21:56) Usually ," Yuge Yuge "means" I will incarnate in every Yuga. "Krishna has already made that statement. But here," Yuge Yuge "shouldn't be interpreted as God coming someday to kill everyone with a sword when unrighteousness prevails; that is not it. Why not? Because we have four ages: Satya Yuga, Dvapara Yuga, Treta Yuga, and Kali Yuga.
(22:17) In Satya Yuga, everyone was supposedly good, meaning there was no evil. Then what came next? Treta Yuga. In Treta Yuga, the good and the bad lived at some distance from each other, on either side of the ocean. Rama was in Ayodhya, and Ravana was across the seven seas in Lanka. Then the age changed again.
(22:35) What changed? We reached Dvapara Yuga. In Dvapara Yuga, good and evil were born in the same family as brothers, which led to the Kurukshetra war. But Kali Yuga is not like that. In Kali Yuga, who would you kill to uphold righteousness and destroy evil? Every human has a saint and a demon within them.
(22:57) Meaning, among the Sattva, Rajas, and Tamas qualities, Sattva exists in everyone, and Rajas and Tamas also exist in everyone. So, God resides in that person, and they themselves can be the demon. Isn't that right? Until yesterday, they were a good person, they gave so much in charity, spoke so well, but they do something wrong. Wouldn't they have done that wrong only because that demonic nature exists? He is saying," Look, my child, ' Paritranaya Sadhunam' means for the divine qualities within you—spiritual practice is nothing but that. "Simple,
(23:28) simple words! In Hindu Dharma, spiritual practice means reducing the demonic qualities within you and increasing the Sattvic qualities within you. He says" Paritranaya Sadhunam " means nurturing the divine qualities within those who live in righteous company, and" Vinashaya Cha Dushkritam "means I will destroy the demonic qualities and the intellect that leads you to do evil deeds, over and over again.
(23:59) How does that happen? It happens if Sri Krishna is in your heart. Just as Rama was in Ayodhya, as Sri Krishna was within them during the Kurukshetra war, and as he is in the Mahabharata and Bhagavata—he is not just there anymore. He is omnipresent. He cannot simply separate and kill people now.
(24:17) Because every human has a demon within them. Then everyone would have to be killed; it's not like that. The Krishna principle is used to destroy the demonic qualities within you. That is why, in this Kali Yuga, we must interpret those words that way." Paritranaya Sadhunam Vinashaya Cha Dushkritam Dharmasamsthapanarthaya. " Only if Sattvic qualities are formed and divine qualities exist within you can you establish righteousness! When you have demonic qualities, we cannot do it; that is why that verse comes, and that is its true meaning.
(24:41) How should we understand the Dashavatara? Regardless of which of the ten incarnations, they all happen to establish Dharma. God took these forms to punish the wicked and protect the virtuous. While we refer to the Dashavatara in the Bhagavatam, in the original texts, Vyasa says the incarnations of Lord Vishnu are infinite—you cannot measure them.
(25:08) No, not just ten. They are not just ten; He took many incarnations. Our Bhagavatam... There are ten to talk about. There are ten, that's just how we categorize them, but there aren't only ten incarnations. He took many incarnations. Why? Each time, it was to protect His devotees and punish those who harmed them.
(25:27) Now, they say Lord Venkateswara is present here on Earth as the direct deity of the Kali Yuga. It is also said that the idol of Lord Venkateswara was not carved or installed by humans; He manifested in that form Himself. If you want to talk about the history of the deity of the Kali Yuga, what would you say? The elders said," Venkatadri Samsthanam Brahmande Nastikinchana, Venkatesa Samo Devo Na Bhuto Na Bhavishyati.
(25:59) "This means that Venkateswara is not just a god of the Kali Yuga. He didn't just choose to incarnate in the Kali Yuga; He has existed since the beginning of creation . You will understand this if you read the philosophy of Venkateswara. Venkateswara was established at the dawn of creation; He is the deity mentioned in the Vedas.
(26:19) Although He became more famous in the Kali Yuga, He is not just a Kali Yuga god. We all recite the Sri Venkateswara Suprabhatam . There are seven hills there, and we are the ones who divided them. But in reality, it is all just one single mountain. We all recite the Venkateswara Suprabhatam, and it contains the line," Sri Shesha Saila Garudadri Venkatadri Narayanadri Vrishabhadri... "and so on.
(26:45) Seven names are mentioned here. Because seven names are mentioned, we think there are seven hills. No, Venkatadri or Venkatachalam is the name of the mountain. Puranas tell us that the Venkatachalam mountain emerged at the very beginning of creation. Although we have assigned one name to each part of the mountain to total seven, it's not wrong to do so, but in reality, it is not seven; it is one.
(27:12) It is one mountain, and there is a spiritual significance to this. Days would pass if we kept talking about the greatness of Lord Venkateswara. Because Lord Venkateswara is the embodiment of Brahma Himself; He is the Supreme Soul. Since He is that, as Annamayya says," Whenever you look inside or outside, chant Govinda Govinda, O mind.
(27:34) "Such a Lord Venkateswara, what kind of hills are those? Annamayya says," Kaivalya padam Venkata nagamidivo, Sri Venkatapathiki shirulainavi. "What do you get from it? It is the form of all wealth to contemplate upon. Such a Lord Venkateswara has seven hills. Let's delve a bit into the philosophy. The philosophy is that Lord Venkateswara resides on seven hills.
(27:57) Why seven? Why not eight, ten, or six? These seven hills relate to us. Any divine form or energy must first relate to us, and what relates to us are the seven chakras in our own bodies. Muladhara, Svadhisthana, Manipura, Anahata, Vishuddha, Ajna, Sahasrara—a yogi, through their own yogic practice, masters the Ashtanga Yogas.
(28:27) Please do not try to teach Kundalini awakening on YouTube without qualification or the actual ability to achieve it. This is not it; this is not Kundalini. When I speak about Kundalini, please listen and just remain silent. If you truly have such yogic power, if you have attained Siddhi in these Ashtanga Yogas , then what kind of Guru do you need? Only if you find a Guru by birth and karma who has already experienced Kundalini awakening, passed through every chakra, and witnessed the Supreme Lord in the Sahasrara chakra, should
(29:01) you follow their teachings; otherwise, do not. Otherwise, please don't go there. There are seven chakras, starting from the Muladhara to the Kundalini. We have three breaths. They are the three Nadis: Ida, Pingala, and Sushumna. The Sushumna Nadi is in the center, and what it does is circulate from the Kundalini.
(29:25) While circulating like that, the seven hills here represent the seven chakras; as the yogi attains success through Ashtanga Yoga, he crosses each chakra to move upward. Yes. When reaching the Sahasrara chakra, we call the Mother" Sahasrarambujaruḍa " in the Lalita Sahasranama, right? You might ask why I am talking about Lord Venkateswara while referencing the Lalita Sahasranama; the two are one! The essence of both is the same.
(29:46) In that Sahasrara chakra, that thousand-petaled lotus in full bloom, the divine feet of Lord Venkateswara reside there. Just as you climb the seven hills to see Lord Venkateswara on the seventh hill, when a yogi awakens the Kundalini in the Sahasrara chakra through yoga, becomes one with the Lord , and then witnesses Lord Venkateswara, what is that vision like? It cannot be described; it is something to be experienced personally.
(30:15) Meaning, this is a very self-experienced phenomenon. Hey, I cannot tell you how it is! How does Lord Venkateswara appear then?" Bhavatu prasanna mukha candra mandale vidhi śaṅkarēndra vanitābhirarcitē, vr̥śaśailanāthadayitē "—the compassionate one. Does He appear just because you awakened the Kundalini? No, because you worked so hard and attained such yoga, He grants you a vision out of His grace.
(30:39) The devotee drinks the nectar flowing from the feet of Lord Venkateswara that comes from that vision. Is it that Lord Venkateswara is in the Sahasrara chakra and not the Mother? Whichever deity you worship—a deity mentioned in the Vedas, established in the Vedas—the vision of that deity will manifest for you when you awaken the Kundalini.
(30:58) That is Kailasa." Kam "Kailasa means—whether it is the Kailasa in the Himalayas, near Manasarovar, or the Kailasa where the Supreme Lord resides as described in the Shiva Purana. But for a yogi, where is the true Kailasa?" Kam "means the Sahasrara chakra. Whoever pierces through that Sahasrara chakra and witnesses the Lasya and dance of Shiva and Parvati there, that is their true Kailasa. That is our Kailasa.
(31:23) They say to chant the Vishnu Sahasranama, or read it, or make children learn it. Why should they really learn it? What is this saying, anyway? Is your daughter not getting married? Read the Vishnu Sahasranama. Did you not get a job? Read the Vishnu Sahasranama. It will definitely come to pass because the Vishnu Sahasranamam is so great.
(31:41) But why did Vyasa give us the Vishnu Sahasranamam? It’s not for your son to get married, for your daughter to have children, or for your husband to be cured of a disease. It’s about how you should read it to reap the results. How should one actually read the Vishnu Sahasranamam? We all read it by holding a book, or we all listen to it.
(31:59) But when reading the Vishnu Sahasranamam, which deity is being invoked? It is Lord Sri Maha Vishnu who is being invoked. First of all, who is Sri Maha Vishnu? Is He just an idol with a conch , discus, mace, and lotus, or how else should you view Him? Sri Maha Vishnu Himself explains it. That is exactly what the Vishnu Sahasranamam says:" Avikaraya Shuddhaya Nityaya Paramatmane , Sadaika Rupa Rupaya Vishnave Sarvajishnave.
(32:29) "Who is He? Who is He? Do you think He is somewhere in Vaikuntha, getting His feet massaged by Goddess Lakshmi? No," Avikaraya "—He is the one without any changes," Shuddhaya "—the pure...the Pure. How is that Pure one? Paramatmane." Nityaya "," Nityaya "—He always exists. How, how does He exist? Paramatmane. The meaning of the word" Paramatma "is the all-pervading one.
(32:55) Whatever great energy is pervading the entire universe —in you, in me, in the space between us, in everyone, from tiny insects to invisible microbes, up to Brahma who rules this great universe—all of this universe, as they say" Brahmanda vyapta deha ", the great power that has permeated the entire cosmos, that great power is Sri Maha Vishnu.
(33:20) When you read about Sri Maha Vishnu, when you read that Vishnu Sahasranamam, how are you actually able to read it? If you realize such a philosophy, if you are a true devotee—this is my personal experience—a true devotee cannot even finish reading the Vishnu Sahasranamam. There is a dhyana shloka in the Vishnu Sahasranamam, right? That dhyana shloka is:" Kshirodanvat pradeshe suchimani vilasat saikate muktikanam malakluptasanasthah sphatikamaninibhaih .
(33:51) .. "So, what does this mean? Now, as soon as a yogi, or a devotee who has love for Sri Maha Vishnu, Krishna, or Rama hears this dhyana shloka, how can they move on? It says" Kshirodanvat pradeshe, "which means Ksheera is milk. An ocean of milk, a vast ocean. In that ocean, there is no water; there is milk . Meaning, there is an ocean of milk.
(34:12) What is on the shore of that ocean?" Kshirodanvat pradeshe suchimani vilasat saikate. "" Saikate "means sand. What kind of sand?" Suchimani vilasat "means diamonds and precious stones. Various types of diamonds and gems are lying there like sand. They have fallen down like grains of sand.
(34:30) So, what happened there? There is a large throne, a great divine throne. How is that throne? That throne is studded with large gems and adorned with huge garlands related to divine trees; that is how the throne is . And then, the Lord is seated on that throne. As the Lord sits there in a heroic posture, clouds have gathered above Him.
(34:57) That is" Sphatikamaninibhair mauktikair manditangah shubhrair abrair adabhrair, "which means a dark cloud has covered the entire sky. It is not water falling from those overcast clouds, but nectar showering upon the Lord. And as that nectar falls upon the Lord, what is He doing?" Anandinpuniyat "—He is getting drenched in those showers of nectar.
(35:18) As He gets drenched and rejoices, there is a smile, a pleasantness, and a peace upon His face . You meditate in your heart upon such a Lord of peace, a personage drenched in nectar. Can you step past this point and walk away now? A devotee simply cannot walk away. He cannot, it is finished! Once you stay there, you are like those great souls who, gazing eternally at the Lord with eyes full of grace and delight, become thrilled and immersed in the ocean of bliss.
(35:49) He is the true great soul. Read it like that, study it like that. Do not just hold the Vishnu Sahasranama and finish it; that is not the point. Even if you spent the whole year, you wouldn't be able to finish reciting the Vishnu Sahasranama that way. My mind lingers somewhere at the feet of Lord Vishnu.
(36:04) If you cannot move past this point, then you are a true devotee; only then do you receive the complete fruit of the Vishnu Sahasranama. That is what I am saying," Yasya smarana matrena janma samsara bandhanat "—what does that give you? It is not about the eight types of wealth or fulfilling all your material desires, my friend.
(36:21) Yasya smarana matrena, you don't even have to read it . By the mere remembrance of that Lord Vishnu, you are freed from the bonds of samsara—this cycle of birth and death , again and again—so hold on to the feet of Murari. The deeper meaning of Lord Vishnu and the Vishnu Sahasranama is that He removes you from this cycle of birth and death and grants you liberation and eternal bliss.
(36:48) That is how you should hold on to the Vishnu Sahasranama, that is how you should read it, and that is how you should feed it into your brain. You should revel in it like that. Only then, right ? People read the Vishnu Sahasranama, they set a desire, they recite it for that desire, the desire is fulfilled, and from that fulfillment, they get happiness.
(37:06) Meaning, there are all these stages. But whoever contemplates the Vishnu Sahasranama this way, whoever reads it like this, receives bliss first. For whatever desire you sought the Lord's feet to fulfill, He grants you instant bliss; you just have to experience it, and you must attain the state of yoga to be able to experience it.
(37:25) That is a true devotee, isn't it? You have explained so very well how one should perform nama-smarana. A Name is a sound given by God to liberate His devotees; it is a mantra, and a mantra means any sound that resonates with the Divine. The mantra contains the Lord's Name, but I am telling you again and again, please do not follow those who give out" beeja aksharas "on YouTube for things like getting married.
(37:57) I have seen many influencers doing this, and it causes me some distress. For instance, some give out beeja aksharas for pregnant women to have healthy and happy babies. One should never practice beeja aksharas without the initiation of a Guru. If you pass 1000 watts of electricity into a 90-watt bulb, this is exactly what happens; the same applies to our body because where there is energy and cosmic power, there must be a rule.
(38:33) Beejaksharas are the essence of a deity's power, condensed into simple syllables and handed down to us by the sages. How is it received? It comes through a lineage, a Guru Parampara. Sadashiva Samarambham, Vyasa Shankara Madhyamam, Asmada Acharya Paryantam Vande Guru Paramparam. In such a lineage, only those who truly perform the rituals at the three times of day, live through yogic practices, and have attained perfection in Ashtanga Yoga should practice it.
(39:00) If not? Then you ask," Does that mean ordinary people cannot attain that divine power? "" Then why is God unable to bless everyone in the same way? "Yes . Because, what is the power behind the mantra japa or the beeja mantras you speak of, and to whom does that power point? It points to God, doesn't it? He himself gave the names: Rama, Krishna, Shiva...speak any of these names.
(39:21) Dhurjati also stated that these names hold as much power as the beeja mantras do." Grahadoshambulu durnimittamu... " Meaning, can planetary flaws or bad omens like sudden deaths, or the influence of Saturn, harm those who chant His holy name? They are like mere locusts. If tiny locusts try to swallow a massive fire, what happens to them? They turn into ash.
(39:59) If the body of one who chants Shiva's name becomes like such fire, these planetary flaws and bad omens are just like pests; they cannot harm the devotee. Hold on to the name in that way. The Name is the simplest path—the easy way God has provided to reach Him. Speaking of the name, a 1000-volt current doesn't go into a 90-volt bulb.
(40:21) That power was described quite brilliantly. It is said that chanting the name is very easy, like saying" Jai Shri Ram. "What is the significance of saying" Jai Shri Ram "? It is chanted so easily, so how should we understand it? The issue is that some have associated the words" Jai Shri Ram "only with a religion.
(40:46) It is not that doing so is wrong, but it is not just a deity's name in Hindu Dharma. Do you know the meaning of the word" Rama "? When we say" Rama, "three syllables resonate. Is the term" Jai Shri Ram "only talking about Rama? How many terms are embedded in it? So what do you say? Let us talk about the Rama Nama. Doesn't" Jai Shri Ram "contain the Rama Nama? What is this Rama Nama? Why is it so powerful? Why should we chant it? If I don't chant Rama Nama and chant something else instead, wouldn't that suffice? Do I have to chant only God's
(41:18) name? Must it be the name of a God from Hindu Dharma? To those people, I have one question, which is the answer itself. The meaning of the word" Rama " is that it consists of syllables, and the name is the form of these syllables . It contains the sounds" Ra, "" A, " and" Ma.
(41:36) "" Ra "is the fire seed," A " is the sun seed, and" Ma "is the moon seed. Now you tell me, who does not need Rama? As soon as you chant" Rama, "the fire seed in the first syllable burns away the heap of your sins. The solar seed in the letter 'A' has now burned away all your accumulated sins; you are crystal clear, and by pronouncing the letter 'Ra', the destruction of sin has occurred within.
(42:00) The letter 'A' is the solar seed; now, what do you need? You need the knowledge of the Supreme Soul. If you lack knowledge and have nothing, it is a waste, isn't it? As they say, an empty mind is the devil's workshop; so, the solar seed in 'Rama' grants you knowledge. I have attained knowledge, ignorance is gone, and sin has been removed.
(42:20) Now, what will you obtain? The lunar seed. The lunar seed is a symbol of peace. It will give you peace. The name Rama, consisting of the sounds Ra, A, and Ma, is within you. You...don't struggle with anything, just say Rama. The name Rama is what one seeks and finds. I am blessed, oh brother, for the sins of many lifetimes are released in this lifetime.
(42:43) For everything, this is the final birth. Truth is, birth becomes zero, says Ramadasu. The meaning is that the name of Rama is so great that you will have no more births if you utter it. Utter the name of Rama ." Drink the nectar of Rama's name, oh tongue, drink the nectar of Rama, "says Tyagaraja.
(42:57) This means you should drink the name of Rama. 'Pibare' means to drink. Meaning, digest the name of Rama within you. What will that name of Rama do for you? It burns the ignorance within you, burns the sin within you, grants you knowledge, and through that knowledge, it grants you bliss at all times and beyond all limits.
(43:14) That is the greatness of Rama's name, so why say" Jai Shri Rama "? Who are you to wish victory to Shri Rama? He is the one who removes disasters and gives all prosperity; we bow again and again to Rama, the one who pleases the world. You must bow to him every single time. It is not that you are giving anything to him, nor are you wishing him victory.
(43:34) The meaning of" Jai Shri Rama "is that victory should come to the one who utters it. When your sinful impressions are gone, knowledge arises in you, and you are in a state of bliss , then whatever you say and whatever you do," Jai Shri Rama "is said so that you may achieve victory in those actions.
(43:49) However, let's say one more thing, let's go a little deeper into the mystery. Tyagaraja says something about the name of Rama. He says," The ' Ra' is the life of the Madhava mantra, and the 'Ma' is the life of the Shiva mantra; I bow to those great ones who know this secret. "Let me elaborate on what that means.
(44:07) It means we have two great mantras, okay? The great mantras everyone knows; one is the Madhava mantra. What is the Madhava mantra? Namo Narayanaya. What is the Shiva mantra? Namah Shivaya. He is saying here that there are letters in these names, and some are 'life-letters'. Meaning, if you remove that letter, it conveys the opposite meaning.
(44:27) Now he says the 'Ra' is the life of the Madhava mantra; why? Because 'Narayana' means the one who is the refuge, meaning he is the refuge for all people ; remove the 'Ra', and it becomes ' Nayanaya', which means one who has no refuge. That is it. So, 'Ra' is the life of the Madhava mantra, that is done.
(44:52) Now, 'Ma' is the life of the Shiva mantra. What does ' Namah Shivaya' mean, what is 'Shiva'? Since the topic of Shiva has come up, I will say: 'Shiva' means auspiciousness, peace, benevolence, purity, non-duality , the Supreme Brahman, bliss; Shiva is the name of that power which grants ultimate, incomparable joy and happiness.
(45:14) Now, take" Namah Shivaya "; if you remove the 'Ma' syllable, it becomes" Nashivaya, "which implies a lack of auspiciousness or nothingness. Now, take the 'Ra'...now combine both, and you get" Rama! "That means when you utter" Rama, "you are combining the essence and seed syllables from the great mantras of Lord Vishnu and Lord Shiva; that union creates the name Rama .
(45:37) That is why he said," Salute those great ones who know this detail, for they are truly noble. "Understand this detail. Whether Shiva is greater, Vishnu is greater, or the Goddess is greater—stop fighting, do not fight. It is not something to fight over. In Sanatana Dharma, every divine form ultimately points to the same Supreme Being.
(45:54) That Supreme Being is changeless , pure, and eternal. He is all-pervading throughout the entire universe. Irrespective of caste, religion, nothing, everything. He is pervading this entire universe. It is not that he only pervades Hindus and no one else. The entire universe, where is that? Not just here!" Aapatala nabhasthalanta bhuvana brahmanda mavisphura jyothispatika lingamouli valasatpurnendu vantamrutahi, astokapruta ekamishamanisham rudranuvakanjapan.
(46:23) "How is he pervading ? The universe! How is he pervading from the lower worlds unseen by your eyes to the higher realms beyond your imagination? He is the one whose body pervades the cosmos! He is pervading this entire universe. How is he pervading? As the Jyothispatika Linga! Look at that, he gave a class on the Jyothispatika Linga.
(46:39) How is that pervading energy? Jyothi; Jyothi does not mean just light. Jyothi means consciousness. Spatika—it is not a material crystal; Spatika means pure. Pure means without any distortions; how is he eternally pure? He is incredibly powerful, existing within your body and pervading everything outside your body as well.
(46:59) The intent behind the name Rama is to tell you to realize the One who has pervaded in such a way. I hope all the youngsters understood" Jai Shri Ram "very clearly thanks to Raghu. So, I would like to say" Jai Shri Ram "in this studio, including with the cameraman, sir. Jai Shri Ram. Jai Shri Ram. Jai Shri Ram. Jai Shri Ram. Jai Shri Ram.
(47:22) So happy! I actually asked you for an invitation to my podcast after watching you talk about Shiva. I am prepared for a topic about such a Shiva. Actually, Shiva is all-pervading, and he is everything, right? Such a Shiva is called the Lord of Dissolution. Seeing Shiva, who is in complete control, in the form of a Linga—some people mock it, and I am talking about other religions here.
(47:56) If we want our children to understand our religions, what should we tell them? Lord Vishnu, the Goddess, Ganapathi, Subrahmanyeswara Swamy—every deity proposed in the Vedas has idol forms for rituals, offerings, and prayers. But when it comes to Shiva, he is worshipped specifically in the form of a Linga.
(48:20) If we think about why this is done, the elders have a reason: it is because God takes the devotee, the seeker, one step higher. That is, from form to formless. As we said earlier, He is the changeless one. He has no forms; He is formless. The ignorant ones, who think in terms of bodies with forms, cannot understand the formless Brahman.
(48:43) Therefore, for our limited intellect, for our minds and mental faculties, that Supreme Truth is unreachable. So, what happens now is that we are meditating upon divine forms. Why worship the Shiva Lingam? Because it takes you one step higher. The Shiva Lingam has a name, it is called" Layanath Lingam Uchyate. " Lingam means Layam, or dissolution.
(49:03) Layam does not mean destruction; it means merger, one who absorbs everything into Himself. The one who is spread across this entire universe, the one who is the foundation for this whole universe," The One from whom the world is born, in whom it resides and merges, the One who is the Supreme Lord , the root cause, the one who exists through the beginning and the middle, the One who is everything, seek refuge in that self-existent Lord "—when you see such an Ishwara in the form of a Lingam, He is known as Arupa Rupi.
(49:35) Arupa Rupi means there is form, yet there is no form. What does that mean, is there no form? It means there is a form; He is visible in the Lingam form. It means He has no hands or feet—that is, no physical limbs; He is Arupa Rupi . Now you are performing Abhishekam to that Lingam; what kind of Lingam is it? As we discussed earlier, from the netherworlds to the unseen higher realms, the Supreme energy that permeates everything as a great power, the embodiment of energy, when it exists in the form of a Lingam, that is
(50:04) the Lingam you are meditating upon. That is the Lingam you meditate on; if you think of it as a Lingam you bought in Srisailam or Kashi with money, you will gain nothing, you will attain nothing. How should you view that Lingam?" Brahmanda vyapta deha... "the Rudram says, describing the grandeur of the Lord whose form pervades the universe, adorned with snakes, ash, and the crescent moon, holding the bow— may that manifestation of Shiva grant you peace.
(50:39) That is how you should see it, that is how you must perceive that Lingam. The entire universe, both within you and outside you, the Supreme Power that permeates everything—that Lingam is the form of that Para Shakti. If you perform Abhishekam to such a Lingam, who are you actually anointing? You are not anointing the small Shiva Lingam in your temple, a temple you know of, or the one in your house.
(50:59) You are performing Abhishekam to the Para Shakti that permeates not just this earth, but the crores of worlds in this infinite universe; when you worship with this understanding, you will reap the fruits of your devotion. It is not that other worship is fruitless, but you only get what you put in; when you act with awareness, the result is greater.
(51:22) Some people view Shiva with fear. Seeing him covered in ash and holding a skull makes people fear Shiva ; on the other hand, if you perform penance, Shiva is the god who grants a vision most quickly. How can we understand the variation between these two? Regarding the Shiva Lingam and Shiva worship, the elders have a wonderful saying.
(51:47) How to please Shiva? Look, you do not need grand mantras, hymns, or complex chants. Not just for Shiva, but for any god, your love is what matters. Why is it said especially about Shiva? Because He is Bhole Shankara. Whatever you call him, even if you are a demon, if you hold his feet and say" Shiva, "he will grant your wish.
(52:04) Why would he give it? Why would he do that? What must one do to please Shiva? Don't do anything, my dear. It’s not about pouring water over Shiva’s head for an elaborate ritual; just sprinkle some water. Just like how we sprinkle water, you just sprinkle it. Just throw a small amount of Patra (Bilva leaf) at him.
(52:22) You don't need to read Ashtottaras or Sahasranamas to offer flowers to Shiva. Patra, meaning Bilva leaf, just throw a little bit; just toss it at him. What does one get by doing that? Kamadhenu becomes the cattle in his backyard, and the divine tree becomes a common jasmine in his garden. There are some miraculous divine entities, like Kamadhenu and the Kalpavriksha ( wish-fulfilling tree).
(52:45) These are not just for us, not just for ordinary humans, but they work to fulfill the desires of even the gods. Whatever wish you desire, it will be fulfilled. Such wish-fulfilling trees and Kamadhenus become like tethered cattle in the home of whom? For one who worships Shiva like this.
(53:03) Shiva is that easy; the mere name" Shiva "is enough for him. That’s all! Say" Shiva Shiva Shiva, " what happens to you? If you chant the name of Shiva, what happens? What comes of it? Dhurjati says," A stone becomes a flower, fire becomes cool, the vast ocean becomes solid land, an enemy becomes a dear friend, poison becomes divine nectar, if one chants the name of Shiva in this world, O Lord of Srikalahasti, your name makes everything submissive.
(53:26) "So, what do you get? Whatever you…a stone becomes a flower, fire becomes cool, the ocean becomes dry land, the enemy becomes your closest friend. Why do they become that way? Who is present in this enemy, in the friends, in the fire, in the water, and in the elements? That one divine energy.
(53:44) That is why they become that way for you. When? Shiva! Your name is indeed all-subduing. It’s not about morning being good and night being bad; it is all-subduing at all times. At all times, in every state and condition, the name of Shiva is that powerful. If you chant it like that, it makes everything submissive.
(53:58) Dhurjati says this when writing the Srikalahastiswara Satakam. When talking about Shakti, they say," The Goddess created Brahma, Vishnu, and Maheshwara. "What does it mean to create? What are the roles of these three anyway? Is the Goddess powerful? Are these three powerful? What is the actual meaning behind the statement that she created these three for creation? Brother, in this Sanatana Dharma, whichever deity is being spoken about, that deity is portrayed as Parashakti, meaning they are shown as Shakti. Now, since we have
(54:28) come to the topic of the Goddess, let's talk about her. The Goddess created the three; who are they? Brahma, Vishnu, and Maheshwara. Brahma, what did Brahma do? Brahma performs creation with her power, Vishnu, Lord Mahavishnu, performs sustenance with her power, and Shiva, the destroyer, takes this world into himself with her power.
(54:49) Now look, Brahma, Vishnu, and Rudra changed, and their tasks changed. What is the one thing that remained unchanged and connected throughout this? Shakti. The power through which those three are doing all this is Para-Shakti; that power is the Mother Goddess, that same power is Vishnu, that same power is Shiva.
(55:06) Brother, think of it as a wave rising from the ocean; if we look at them as waves, they appear different. But what is in every wave? The ocean itself, the water in the ocean. No matter which wave you drink, you won't touch just the wave; you will touch the water. This supreme power that pervades the entire infinite universe, when you take it in the form of deities and place one deity at the center, saying that from that deity this entire universe has spread, it is synchronized everywhere.
(55:30) Now, even Sri Maha Vishnu is a manifestation of the Supreme Soul, which is why we say" Shantakaram Bhujagashayanam Padmanabham Suresham. " When it comes to Shiva, we say Shiva is the entire universe," Shiva-Shaktya yukto yadi bhavati shaktah prabhavitum, "as stated in the Saundarya Lahari by our Adi Shankara.
(55:45) He is the walking Shiva, he is the walking God; if we don't remember him, our very race would have no foundation. There would be no origin; that is what he said himself. What did he say?" Shiva-Shaktya yukto yadi bhavati shaktah prabhavitum, na chedevam devo na khalu kusalah spanditum api, " spanditum api.
(56:02) That means that vibration, the first vibration. When there was nothing in this whole universe, before the universe was created, there was nothing. What was it like? In a realm of silence, in the deep night when all things become still , at the time of dissolution amidst the rhythmic sounds of the Time-Lord's anklets, a maiden stood like a black mark.
(56:26) This is Kali, Maha Kala, we are describing the principle of Maha Kali. Like a black streak, a maiden stood there. How was she? Are you afraid? Covered in blood, wearing a garland of skulls, is she terrifying? Do not fear; that Mother, a mountain of cool compassion and support for those who worship her, is standing there. How is she standing? In a realm of silence, there is nothing at all, just complete silence.
(56:49) In that silence, the Mother is standing. She is there as her Para-Shakti. From there, that ' spanditum api'(vibration) happened, from there she created Brahma, Vishnu, and Rudra. That is how they harmonize that the entire universe came from there. This same thing is said when it comes to Shiva, that Shiva did it, or that Vishnu did it.
(57:04) But, whoever does whatever, the power in everyone is one and the same. Adi Para-Shakti. Adi Para-Shakti. You explained that very well, Raghu. When the power was preparing, how was it, how peaceful was it, and you mentioned the three came when the creation was being created. When all this was going well and the Earth was playing a major role in it, it is said that Hiranyaksha took the Earth and hid it somewhere or threw it away.
(57:29) It means the Earth also faced great difficulties . How is this described? This is a story everyone knows. At the beginning of this creation, or rather at the beginning of this Kalpa—how does this creation happen? There are Maha Kalpas. In such a Kalpa, at the beginning, what happens is that Lord Brahma takes the power of the Mother Goddess and performs creation.
(57:49) When creation happens, the Earth is formed. Once the Earth is formed, demons also emerge from within it. Then a demon named Hiranyaksha took the Earth and threw it into the ocean. Then Sri Maha Vishnu took the Varaha avatar and rescued that Earth. That is a story everyone knows. But, what happens here, and why it happens, is that Hiranyaksha, out of anger towards Sri Maha Vishnu, roams all the worlds saying he must destroy Sri Maha Vishnu.
(58:17) Where is Maha Vishnu? Where, where is he? Where is your Hari? Like in that song," He's hiding, tell him to come out in fear, "he searches everywhere for him. But he wasn't found anywhere. Then Narada appeared and asked," Hiranyaksha, for whom are you searching? "When he asked," There is someone called Sri Maha Vishnu, I must slay him.
(58:37) I have stopped this entire creation, tell me his address, where can I find him? "To which he replied," He resides where you cannot search, where you cannot find him. " Philosophically, this means we keep running outside in search of God. Visiting temples, towers, and powers is not wrong, but we keep looking outside like that.
(58:58) But in reality, where does God reside? He resides within you. He tells him," Just like you hid the Earth , where you cannot recognize or fathom Him through penance, He is right there; go there. "So, Hiranyaksha goes there. When he reaches there, Varaha Swamy is bringing the Earth out from the ocean. Look at this, this is Earth; one thing is certain, this did not happen on the earthly plane.
(59:21) This happened in the astral plane, meaning this entire battle is taking place in the universe. Taking the whole Earth, Taking the Earth in the ocean, it is happening in the astral plane, it is happening in the universe. He is bringing the Earth up. As he brings it up, let's come back to the Vishnu Sahasranama.
(59:34) Let us return to that state of identification. There is a verse:" Mahavaraho Govindah Susenah Kanakangadi, Guhyo Gambhiro Gahano Guptaschakra Gadadharah. "Let's follow this sequence once. It explains the entire scene in these two or three stanzas; it describes the scene of rescuing the Earth. Now, what does it say?" Mahavaraho "–who is that great Varaha?" Govindah "–wait, Govinda means Sri Krishna, why is he called Govinda here?" Mahavaraho Govindo Susenah "–Susenah means a Varaha Swamy filled with all the divine powers
(1:00:09) of the deities. What is he doing?" Kanakangadi "–his body is adorned with gold ornaments, gold, and all sorts of diamonds and jewels. Being such a divine form on his body, what is he doing? He is going deep inside where Hiranyaksha hid the Earth. How deep is it?" Guhyo "–it is very hidden." Gambhiro "–as hidden as it is, it is that profound.
(1:00:37) " Gahano "–that path is an impenetrable path. How is that path? " Guptaschakra Gadadharah "–meaning ' Guptah', it is very secret; he hid the Earth in a very secret place. He is bringing that Earth. As he brings it up , the gods see," Oh! The Lord is coming , "how did he come?" Chakra Gadadharah "–the gods say the Lord is appearing with the Conch, Discus, Mace, and Lotus .
(1:00:59) Those gods are saluting him, the great Varaha who rescued the Earth. What did he do then? What kind of person is he?" Vedah "–look here, I am saying it again, this Vedah, he is the God proposed in the Vedas. What is he?" Swango "Jitah Ajitah means whoever meditates on Varaha Swamy, whoever worships Varaha Swamy (Varahi Devi and Varaha Swamy are no different), they are" Ajitah "; he has given a statement here that those who worship him will never face defeat.
(1:01:29) He is" Ajitah, " meaning once he starts any task, there is no doubt about its completion; he will 100%achieve victory, which is why he is Ajitah. How is he?" Sankarshanaya "-Sankarshanah means he has held on; how did he hold on?" Drudah "-he held on firmly. Who is the one who held on firmly? Sri Krishna.
(1:01:46) He is the very form of Sri Krishna. This means Sri Krishna...now the earth has appeared, and after that, there are the Krita, Treta, Dvapara, and Kali Yugas. After this entire creation, in the Dvapara Yuga, after the Kali and Treta Yugas, he was born to Devaki and Vasudeva. He is not someone who died just because an arrow was shot at him.
(1:02:08) Where is Sri Krishna? He is in the Vedas, present since the beginning of creation. Such a Sri Krishna, Krishna...how did he hold on? Sankarshanah—he held the earth firmly so it wouldn't slip away. This means anyone who holds onto this Varaha Swamy will not fall down. Those who worship this Varaha Swamy will only attain higher worlds and better destinies, not fall, because he holds them that firmly.
(1:02:31) This is the interlink between the words we read in the Vishnu Sahasranama and the episode of Varaha Swamy lifting the earth. If you look at Varaha Swamy, there is no separate temple for him, but he is there during the Tirumala pilgrimage. History says that it was only after Varaha Swamy gave permission that Srinivasa resided there.
(1:02:52) What is the role of Varaha Swamy here? Srinivasa became Govinda, and Govinda became Venkateswara Swamy. What is the logic behind this? We call Varaha Swamy the Yajna Varaha Murti in Tirupati. According to the Agama Shastra rules, we must visit Varaha Swamy before visiting the Lord in Tirumala. Why should we do that? We have already discussed this entire creation.
(1:03:16) Venkateswara Swamy is not just the deity of the Kali Yuga; he is the Para Shakti present at the beginning of creation. Since that energy was there at the beginning of creation, at the end and the start of the Kalpa, and because he uplifted this earth, we—as Brahmins usually say in our Sankalpa," Jambudvipe Bharata Varshe Bharata Khande "—what do we say there?" Shveta Varaha Kalpe, "meaning that Varaha Swamy—Shveta means white, the Varaha Swamy shining with white brilliance—since this is the Kalpa in
(1:03:43) which he uplifted the earth, it is called" Shveta Varaha Kalpe. "So, this Shveta Varaha Kalpa means that in this Kalpa, the Shveta Varaha Swamy who uplifted the earth becomes Yajna Varaha Swamy. Yajna Varaha Swamy means that this earth and the earth itself are uplifted only through Yajna. To say that" I am that Yajna Varaha Murti, "he resides below in the Venkateswara Swamy temple as Yajna Varaha Murti.
(1:04:13) Now, coming to Venkateswara Swamy, his original scriptural name is Srinivasa. His name is Srinivasa. The reason he is called Venkateswara is because of Venkatachalam—meaning not just the seven hills as I mentioned earlier, but the great mountain formed by the union of those seven hills; since he is the Lord of that mountain and presides over it, he is named Venkateswara.
(1:04:36) Our common, external interpretation is that Venkateswara means 'Vem'—troubles, difficulties, sorrows, and suffering; ' Kata'—the remover; meaning who removes them? The Lord. The Lord who removes them is called Venkateswara. However, we call it Tirumala; in the Tamil language, 'Tiru' means Shri, and 'Mala' means Shailam, or mountain.
(1:04:57) So, Tirumala effectively means Srisailam. This is a great secret. Isn't that so? Take Tiruvannamalai, for instance. What does 'Tiru' mean? Shri. 'Shailam' and 'Malai' mean mountain. So Tiruvannamalai also means Srisailam. Now, the mountain where Lord Venkateswara resides is called Srisailam because in Tamil, 'Tiru' means Shri, which connects to the name Srinivasa as well.
(1:05:23) But notice why I am saying this: there is no difference between Srinivasa and Shiva; both are the same. Between Shiva and Keshava, there is no distinction. Nannayya says that they assume the form of Harihara to bless the devotees who chant" Vishnu Rupaya Namashivaya. " Meaning they both take the form of Harihara; they are not two different beings, sir.
(1:05:52) Shri Maha Vishnu and Lord Shiva are, in essence, one and the same . They are seen as two only to bless devotees according to their manifestations, but he himself says they are both one. Great poets and anyone well-versed in the scriptures or any enlightened soul would never see a difference between Shiva and Keshava. Because now, within our own Hindu Dharma, within Sanatana Dharma, we have created divisions among ourselves.
(1:06:18) Some who worship Shiva hate Maha Vishnu, and those who worship Maha Vishnu hate Shiva; this is what is happening. That is a great mistake; it is truly unscriptural. Those who worship Vishnu while hating Shiva, or worship Shiva while hating Vishnu, will not receive the grace of either of them. They only accumulate sinful tendencies and head toward lower paths; they are not redeemed.
(1:06:43) This is the word of the scriptures, not my own. It is called Sanatana Hindu Dharma. What does 'Hindu' mean? Some say it is a Greek term, others say it comes from the Mesopotamian civilization—that the Iranians couldn't pronounce it correctly and named it 'Hindu.' Is there 'Hinduism' in Sanatana? Is Hinduism itself Sanatana? How should we understand this? Hinduism and Sanatana Dharma are the same.
(1:07:11) The definition is that the essence of the truth of the entire universe, which many sages realized through their penance, dedicating their lives and bodies, and through their transcendental wisdom, is what is synthesized into the faith known as Hinduism. Hindu Dharma and Hinduism are not based on books or individuals; they are based on the creation of the entire universe.
(1:07:39) The Dharma that explains the energy pervading everything in this creation, from Brahma down to the smallest ant, is Sanatana Dharma. Hinduism is not just a religion; it is Sanatana Dharma. This Sanatana Dharma speaks about all living beings; it speaks about humanity . It's not about speaking of other religions, but Sanatana Dharma is the grand knowledge gifted to us by the sages through transcendent wisdom that discusses all human beings in every religion, their paths, their karma, their higher states, their lower states
(1:08:13) , and everything in between. Since I have spoken mostly about philosophy today in a way that young people can understand, I will ask for names of gods in one word, and whatever thoughts or feelings come to your mind, you can express them. Everyone else did a rapid-fire on movies and jokes. Let's talk specifically about God and His philosophy.
(1:08:33) Goddess Parashakti: The primal energy. Brahma: The creator. Vishnu: The all-pervading one. Maheshwara: Bliss, purity, and happiness. Lord Venkateswara: The form that removes hardships, a miraculous vision beyond our physical sight. Sri Krishna: The Guru. Ganesha: The great power who removes obstacles and grants us all successes.
(1:08:49) Saraswati: The Mother of knowledge. Goddess Lakshmi: The mother who bestows wealth; and wealth means self-knowledge. Hanuman: The great devotee. Lord Rama:" Ramo Vigrahavan Dharmah, Sadhu Satya Parakramah. " Jai Shri Ram, Jai Shri Ram." Tapada Mahartharam Dataram Sarva Sampadam, Lokabhiramam Sriramam Bhuyo Bhuyo Namamyaham. "Jai Shri Ram.
(1:09:11) Finally, the Vinayaka Chaturthi festival is approaching for the people of the two Telugu states. And also, the Durga Mata installation follows soon after. Finally, a good message for the people of the Telugu states. As youngsters, we see DJs and songs being played after installing the Ganesha idol. Whereas, when Goddess Durga is installed, it is conducted with devotion.
(1:09:34) So far, I haven't seen any dancing to DJ music there. But when it comes to Ganesha, there are DJs, drinking, and the wild dancing that happens during immersion. Through your words, or perhaps through Signature Studio, could you let Lord Ganesha speak through you to give a message to the people of the Telugu states—how should we actually celebrate Vinayaka Chaturthi? How should the immersion be performed? The worship of Ganapati during these nine days of Navaratri is extremely powerful . Vigneshwara means the remover of all
(1:10:06) obstacles. He is the form of divine power capable of protecting you from everything that hinders your worldly efforts—from invisible evil forces to the visible negative influences around you that pull you down. When we worship such a being, when we handle such a divine power, we must be very careful.
(1:10:32) If we do anything unscriptural, anything contrary to dharma, or anything that diminishes this divine power, its impact affects our lives, our minds, and our intellects. Aha. Therefore, please, any worship of deities—the worship described in Hindu Dharma and Sanatana Dharma— requires us to act with great care, mindfulness, and complete awareness of our intellect and ego.
(1:11:06) The worship of God is joyful and certainly brings us happiness. But it should not be unscriptural, adharmic, or undisciplined; that is the message from the elders and the Divine. So, during Vinayaka Chaturthi, please worship with as much devotion as possible. Tell us what benefits one gets from praying to Ganesha, perhaps the youngsters will gain that.
(1:11:33) They call him Maha Ganapati. There is nothing that Maha Ganapati cannot give; it’s not that He gives one thing and not another, or only knowledge and not wealth. Worship of Vigneshwara is the worship of all-encompassing power; that power can give you anything. How you perceive that power, how you worship it , and how you approach it depends entirely on the intensity of your dedication.
(1:11:57) Ultimately, Vigneshwara is the granter of all desires. To what extent? From fulfilling your worldly desires and needs, to the cosmic energy that encompasses the entire creation and grants ultimate spiritual truth, He is omnipresent. Therefore, for those who approach such power with great care , devotion, and reverence, and worship Him with sincerity, their home will be blessed with all forms of prosperity, removing all misfortunes and ill-timed dangers, and granting them longevity.
(1:12:30) How? For those who worship Vinayaka, the Vigneshwara, in accordance with Dharma and Vedic traditions. Not for those who act in un-Vedic ways, consuming alcohol and dancing recklessly; remember, whether it is Vinayaka or any other deity, if there is divine power, there is always a set protocol.
(1:12:52) If you try to kiss the lamp in your own house thinking it is yours, your lips will get burned. Likewise, Vinayaka is not just an idol I brought home. He is a form of that same divine consciousness that exists within you, within me, and is spread throughout this entire universe. Mother, Vigneshwara is the embodiment of energy .
(1:13:11) The sages 'message is that everyone should worship such a Vigneshwara with great devotion, care, and in the manner prescribed by the Vedas and Vedic traditions, to positively receive that energy. So finally, for all the youngsters in both Telugu states, no matter which power you worship, how should one worship the Lord? It must be divine.
(1:13:32) It should not be done in un-Vedic ways, with mockery, or through an unrighteous path; as Raghu garu mentioned earlier, just like the lamp in your own house will burn you if you aren't careful. But in reality, when Vedavyasa wrote the Mahabharata, he asked who could write it best with both hands, and it was said to be Vinayaka.
(1:13:51) Today, in our podcast, whether it was my questions or every word Raghu spoke, it feels as though Vigneshwara was the witness and the one who guided these words. I sincerely pray that God grants Ravi more wisdom, fulfills your desires , and enhances your knowledge. Thank you so much for the valuable time you gave to Signature Studio.
(1:14:14) Thank you so much. Thank you so much. Jai Shri Ram. Jai Shri Ram. Namah Parvati Pataye Hara Hara Mahadeva Sambho Shankara Shankara Hara.