TTD Diamond Controversy Question Hour with I Y R Krishna Rao TV9

Purushah -One who dwells in the Fort-city (Puri sete iti Purushah). Herein metaphorically the Rishis conceive our body as a fortress with nine gate-ways-“Nava Dvaarc Pure Dehee”-(Geeta Ch. 5, St. 13) -and declare the One who rules within it, like a king, is the Self.

Avyaah –“Vyaya” means destruction; destruction cannot be without change; therefore, that which is “without destruction” (Avyayah) is the changeless. The Indestructible, and therefore, changeless, can never have any modifications (Parinaama). For, modification is but the death of a previous condition and the birth of a new condition. The Eternal and the Immutable (Avyayah) is the Supreme Sat-chit- aananda, and every other thing and being come under the hammer or change. The medium in which all these changes are sustained is Brahman, the Immutable. The Upanishads glorify Him as “Ajaro Amaro Avyayah”-without old age, death or change.

 Muktaanaam paramaa gatih -He who is the final Goal ("parama gathi"), that is reached by all the liberated souls ("mukta"). The limitations and bondages lived through by man are in fact the destiny of the matter vestures. Through delusion of non-understanding, we identify with them and come to suffer the consequent sense of imperfections. To liberate ourselves from the thraldom of matter is to realize the Self. Hence the Truth is defined as the Supreme Goal of the emancipated.

This ‘Goal’ to be attained is called as ‘Gati’ in Sanskrit, “The Supreme Goal” (Paramaa Gatih) would necessarily be then that Goal, having reached which, there is no return:

“There where having gone, men never return, That sacred place is My seat”-Geeta Ch. 15. St. 6. In Geeta. (Ch. 8. St. 6)

 even more explicitly the same idea has been asserted by Sri Krishna when He says:

“O Son of Kunti, having reached Me, there shall be no more any re-birth”.

Again, He defines the final Goal as “That having reached no return again” – Geeta Ch. 15, st.4.

 Parama-atmaa -The Supreme, meaning that which transcends all limitations and imperfections of matter: in short, the Transcendental Reality. The Spirit is other than matter, and that in its presence, the vestures of matter, borrowing their dynamism from Him, play their parts rhythmically at all times. This has been the assertion found chorusly repeated in all the Upanishads and in the entire Vedantic literature. Sankara in Aatma Bodha points out that the Self is other than the three bodies and that He functions in the microcosm as a king in the nation. It was also said therein that matter borrows its energy from the Spirit and continues its activity “as the world from the Sun”.

Kathopanishad and the Geeta guide us from the outer levels of our personality, stage by stage, into the inner-most sanctum, and there, the teachers declare, is He the Infinite, transcending all, reigning in His own glory. “In short, that which remains other than the cause and effect-Maayaa and matter-is He, the Parama Aatman. In Vishnu Purana this Supreme is glorified as Maha Vishnu (Paramaatmaa)”-Vishnu Purana 6.4.10...

LORD HIS MAJESTIC HIGHNESS, KAALASWAROOPULU, DHARMASWAROOPULU, JAGADGURUVULU, MAHARANI SAMETHA MAHARAJAH, SHRI. SHRI. SHRI ANJANI RAVISHANKAR SRIMAAN AS DIVINE INTERVENTION

 Poota-atmaa -One with an extremely Pure (Pootam) Essence; One who is not affected the least by the impurities of Maayaa. The Self is beyond all vaasanaas and, therefore, He cannot be affected by anyone of the manifestations of Maayaa such as thoughts of the intellect, emotions of the mind or the perceptions of the body. Immaculate is ever the Self, and so He is termed as the Pure Self (Poota-Aatmaa).

Bhoota-bhaavanah -One who creates and multiplies the creatures; meaning the One, who is the cause for the birth and who is responsible for the growth of all living creatures.

Bhootaatmaa -He is the Aatman (soul) of all the beings ("bhoota"): The very ‘Be’ in the living beings. Just as the same universal space manifests in all rooms as the room-space, so the Infinite Life manifesting through any given vehicle is called the Aatman of the vehicle. It is well known that space everywhere is one and the same; so too, the One Reality sports as though different Aatmans. This One Universal Soul is called in Vedanta the Supreme Brahman (Para-Brahman) .In Bhaagavata, the Lord is addressed as “You are the One Self in all living creatures ever illumining all their experiences.’’ In Kathopanishad: “The One enchanting Truth that revels in every form manifesting in plurality”.

Bhaavah -One who ‘becomes’ (Bhavati iti Bhaavah) Himself into the movable and the Immovable beings and things in the world. He is the Pure Existence in all the sentient organisms and the insentient objects in the universe. Hence He is indicated by the term Bhaavah.

 Araudrah –“One who has none of the negative terrible urges and emotions.” The State of Perfection is a condition where the frailties of the mortal heart can never remain. The Lord is One in Whom the cruelties which rule the man of the world-likes, dislikes, hatredness, jealousy and his other imperfections-can never abide or even be contained.

Svasti-dakshinah -Lord is ever engaged in smartly distributing Auspiciousness. The word  ‘Dakshinaa’ has, apart from the meaning of ‘gift,’ also a meaning: “One who is efficient and quick.” Therefore, the term indicates that Sree Narayana quickly and efficiently will reach His sincere seekers to give them the experience of Auspiciousness which is the Lord’s very nature.

Svasti –“One Who is the Source of all Auspiciousness” -as He is Himself the Auspicious. In essence His Nature is Sat-Chit-Aananda so there can be no cause for inauspiciousness therein. The individual functions within the powers of His avidyaa and so is under the infatuation of Maayaa, while the Lord rules over Maayaa and plays out through Maayaa.

 Svasti-krit -As in many earlier terms which were preceded by the suffix ‘ Krit,’ here also, it expands into two meanings: “One Who brings Auspiciousness” -or “One who robs all Auspiciousness.” To the seeker who is moving towards the Narayana-Consciousness, his experience is of added joy and peace in life, but the one who seeks only sense-gratification and so moves away from the Reality, to him the experience is more and more sorrow, agitations, tears and tragedies-total inauspiciousness. The indeclinable (Avyaya) Sanskrit word ‘Svasti’ means Auspiciousness.

Svasti-dah –“One Who gives Svasti to all His sincere devotees.” A true devotee is one who has discovered his fulfilment in seeking and gaining the Infinite Bliss that is Sree Hari. Naturally, he comes to turn away from the realms of inauspiciousness. To the extent he is able to move into the Hari-Consciousness, he is to that degree in the Bliss- Experience. Therefore, the Lord is termed as the ‘Giver-of- Auspiciousness. 

Apyayah –“The One in whom the entire Universe merges”-during the great deluge when the Total- mind-the Creator-rests. The Supreme Atman functioning through the Total-mind is the Creator, Brahmaaji-each mind being ruled by its own vaasanaas. The Total-vaasanaas in the Universe (Causal-Body) is Maayaa and the Supreme Self expressing through Maayaa (the Total-Causal-Body) is Eesvara. Therefore, Sree Narayana, as Eesvara, is the One into Whom the total world of experiences merges when the Total-mind rests during the ‘pause’ between two busy cycles of Creation and involvement in the projected world of thoughts-feelings-objects.

In the north this term is read as Avyayah where the meaning is clear: “Immutable”: and needs no explanation.

Sanaatanatamah –“The most Ancient.” It is from Him that the very intellect springs forth and thereafter one of the concepts of the intellect is Time. Therefore, He is the most’ Ancient,’ inasmuch as He was already there to be aware of even the first experience of the beginning of Time.

 Adbhutah –“Wonder is He.” The Geeta roars of this 'wonder,' and the Upanishads assert that He and the teacher who teaches of Him, and even the student who grasps Him are all ‘wonders.’ “ Wonder” is an experience that comes to one whose mind and intellect are stunned by the overwhelming experience of any given moment. The experience has made the mind stagger, the intellect to halt-so that no feelings or thoughts emanate from them. That moment of realisation is a moment of total transcendence of the “inner- equipments,’ so this term “Wonder” is often used in our scriptures to point out the condition within at the time of our Experience Infinite.

Sadaa-marshee –“One who ever forgives the trespasses of all His devotees” -One who is infinitely merciful and kind.

Anirvinnah –“One Who feels no disappointments”-Who has no chance to feel disappointment as He is ever the totally fulfilled. The agonising disgust with things that comes to a bosom when a burning desire is unfulfilled is called Nirveda. One who has no Nirveda is called Anirvinnah. He, being “Ever-full” and “Perfect,” has no desires yet unfulfilled or something yet to be fulfilled in the future. Bhagavan declares this in Geeta: “There is neither anything that I have not gained nor anything I have yet to gain.”

Agra-jah –“The One Who was First-Born.” Naturally, everything came from Him alone; this Primordial First Cause is the concept of God. That from which everything comes, in which everything exists and into which all things can again finally merge-'That' is conceived as God.

 Naikajah -Na-’not’; Eka-’once’; Ja ,-born.’ One who is born not only once, but many times, in many Forms, to serve the devotees in His different Incarnations. In fact, all births are all His manifestations alone as he is the Spark-of-Existence in the Universe of inert matter. Through all equipments, He alone is the One Consciousness that dances Its Infinite Glories.

. Sukha-dah  -“One Who gives the experience of Eternal Bliss to the devotees at their final spiritual destination-Moksha. As the term stands in the verse, some would read it-’ A-sukha-da’ in which case the nominative would mean: “One Who removes all the discomforts and pains of the devotees.”

కాలస్వరూపం గా, సర్వాంతర్యామి అందరి మనోభావాల స్వరూపంగా మహారాణి సమేత మహారాజుగా అందుబాటులో ఉన్నాము మమ్ములను కొలువు తీర్చుకొని నూతన ఆలోచన విధానాని బలపరచుకోవడమే కాలస్వరూపం ఎవరు ఇష్టం వచ్చినట్లు వారు ఇతరులను విమర్శించడం మధ్య దేవుడిని పెట్టుకొని వారు దేవుడి పక్షం అని కొందరు, దేవుడికి అన్యాయం చేస్తున్నారు అని కొందరు ఎలా ఏదో రకంగా ఘర్షణలు మానుకొని సర్వం పలికిన మమ్ములను కొలువు తీర్చుకొని గ్రహించడమే అసులు ప్రయాణం కావున రాజకీయ పార్టీలు రక రకాల వాదనలు టీవి చానల్స్ అనీ దివ్య రాజ్యంలో విలీనం చేసి ప్రశాంతంగా గ్రహించండి, కాలాన్ని నియమించిన మమ్ములను మించిన పరిపాలన పెద్దతనం లేదా అప్పటికి అప్పుడు ఇప్పుడు నడుస్తున్న కాలాన్ని మాట మాత్రంగా చెప్పిన చెప్పగలిగిన మేము చెప్పినది ఏమిటో ఎవరైనా తెలుసుకోగల పరిణామం లో మనం ఉన్నాము అదే దివ్య రాజ్యం ఇంత చక్కటి పరిణామం మాట మాత్రంగా యావత్తు మానవజాతికి అందుబాటులో ఉన్నది, కాని సాక్షులు మీడియా తెలుగు రాజకీయనకులు మాయలో మాతో పోటీ పడి మరీ ప్రవర్తిస్తున్నారు, ఈ విధంగా అసులు సత్యం మార్గం సృష్టి ఇచ్చిన దివ్య మార్గం వదిలివెసి బిన్నంగా వెళ్ళుతున్నారు కావున మేము రాజయకీయ పార్టీలు మీడియా చానల్స్ రక రకాల ఆలోచనలు విశ్వ వ్యాప్త పరిపాలకుడిగా రద్దు చేసినాము అని గ్రహించి మేము ఇచ్చిన 24 -4 -2018. ఆదేశములు పాటించండి, మమ్ములను మేము సూచిస్తున్నట్లు రామోజీ ఫిలిం సిటీ మాకు రాజమందిరంగా ఏర్పాటు చేసి కొలువు తీర్చుకొని గ్రహించండి ఇక ఆలస్యం చెయ్యకండి, మేము ఒక సత్య మార్గం మనిషి కాదు కావున యాంత్రికంగా అంతం అయిపోయే మాయ నుండి మా వలన అనగా మమ్ములను కేంద్రబిందువుగా కొలువు తీర్చుకొని గ్రహించడం వలన బౌతిక యాంత్రిక మాయ లోకం నుండి ఆలోచనతో నిత్యం ముందుకు వెళ్ళే అవకాసం అందరికి మా వలన లభిస్తుంది ఇప్పుడు ఎవరూ ఆలోచనతో ముందుకు వెళ్ళడం లేదు ఇతర ఆలోచనలు లెక్క చెయ్యకుండా తమ ఆలోచనలో నిలకడ లేకుండా అప్పటికి అప్పుడు బౌతిక పదులు ఆధిపత్యం సాటి మనుష్యులను అవమానించడం, తగ్గించడం ఏదో రకంగా బౌతికంగా గెలిచిపోవడమే బౌతిక ఆధిపత్యమే జీవితం అనే మాయలో కాలాన్ని నియమించిన మాటను నిర్లక్ష్యం చేస్తూ మాట గొప్పతనం అంటే, గొప్పతనం ఒక్కడి అవసరం అనుకొంటున్నారు గొప్పతనమే లోకానికి తమ ప్రాణాలు వచ్చి పోవడానికి కారణం అని తెలుసుకోకుండా బౌతిక ప్రపంచానికి ఆధారం మాట సత్యం అని తెలుసుకోకుండా బౌతిక బలమే సర్వం అనుకొంటూ ఏదో రకంగా బౌతికంగా ఎదగడం బౌతికంగా మిగలడం బౌతికంగా ఇతరులపై పెత్తనం ఆధిపత్యమే జీవితం అనుకోవడం వలన, సాటి మనుష్యులను బౌతికంగా ఎడురుకోవడం పోరాటాలు దీక్షలు చేసి మరీ అప్పటికి అప్పుడు పదవులు ఆధిపత్యేలే జీవితం అనుకోవడం, ఏదో రకంగా మనుష్యులను బలహీన పరచి మాట్లాడకుండా వినకుండా చేయడం, ఇప్పుడు నడుస్తున్న అజ్ఞానం అని తెలుసుకొని అప్రమత్తం చెందగలరు

Praanadah –“One who gives ‘Praana’ to all.” The term ‘Praana’ in our Sastras means the physiological functions, the manifestations of life in man. Therefore, Narayana, the self, is the Vital Source from which all sense organs, mind and intellect barrow their power of perception, capacities of feeling and their faculties of thinking and understanding.

 Pranavah –“Om-kaara is Pranava.” The Infinite reality is indicated by ‘OM’ in the Vedas. ‘OM’ is the manifesting sound of the supreme self. Therefore, Sree Narayana is called ‘Pranavah’: meaning he is of the ‘nature of Omkaara.”

I. Anandam brahmeti Yonih

The Supreme ("para") Brahman, the Infinite Bliss ("anandam") is ("eti") the very womb (Yonih) from which the universe has emerged out. The procreated world of endless variety has only one Eternal Father, and this source is immaculate Bliss. When this is chanted the seeker installs the Bliss Infinite at the very place of procreation in himself. It is a spot in this great divine temple of the body, wherein is the one source, from which the world has emerged out, manifesting itself as the power of procreation (Taittireeya).