PARABRAHMA SWARUPA CHARACTERISTICS

FOUR MAHA VAKYAS of FOUR VEDAS ARE --

1) PRAGYANAM BRAHMAHA (CONSCIOUSNESS 
IS  BRAHMAN)--Aitareya Upanishath of RIG VEDA

2) AHAM BRAHMASMI(I AM BRAHMAN)--
Brahadaranyka  Upanishad of Yajur Veda.

3) TAT-TWAM-ASI (THAT  THOU ART )--Chandogya 

     Upanishad of Sama Veda.

4) AYAM ATHMA BRAHMAHA(THE SELF WITHIN IS 
    BRAHMAN)--Mandukya Upanishad of Atharva Veda.
  

All the above indicate that ATHMA IS BRAHMAN 
WHICH IS NOT DIFFERENT FROM PARABRAHMAN

HENCE ALWAYS FOLLOWING THIS KNOWLEDGE
IN LIFE, WITH THE CLEAR UNDERSTANDING
THAT 'BODY', 'MIND' IS NOT 'MYSELF' IS --

'PARABRAHMA SWARUPA LAKSHANA'

ISHWARA TOLD SHANMUGA 
PARABRAHMA SWARUPA LAKSHANA
as follows_ _ _

Ishwara teaching Shanmuga

Good deeds made over many births, actions offered to GOD

without selfishness, remembering GOD through various actions
& living as ATHMA(not jiva) in SAT-CHIT-ANANDA is called
BRAHMA JNANA. All universes exist /born in my body only &
get destroyed in me only, I am only a witness to them is called 
knowledge of Buddi(intellect). From Buddi only all these 
creation with name & form have been illusioned. I am the 
witness to Buddiis knowledge of Buddi. For pancha-koshas
(body consists of) Athma is witness, for Pancha-Bhuthas
(five basic elements) Brahman is the witness.Knowledge that 
these Pancha-Koshas, Pancha-Bhuthas are not real, for this 
illusion I am only a witness is called jiva Brhma-Jnana. By 
contemplation,knowledge having clear understanding that I am 
Brahman, whole  illusive world exists in my mind only & gets 
destroyed also in me only is called Sowmya-Jnana
(silent-knowledge), Just as crystal reflects brightly in bright 
moon-light, my Athma is pure Brahman & by destroying 
Manas,Buddi,Chitta,Ahankara-called Anthakarana
(Mano-Nasha) is called Brahma-Sakshathkara.
        
         Now Para-Brahma-Swarupa will be explained, 
understand it clearly. Anthakarana,viveka( knowledge that 
every thing is unreal & only Athma is real), triputi(I,WORLD 
& GOD) for all these I am only a witness, when this thinking 
also stops, being witness also becomes illusory. How cobra 
after disrobing its skin won't think of it again,just like that, 
not getting involved in the happiness,sorrow of body & being 
only a witness to it, is characteristic of knowledge of Brahman. 
Discarding the illusory thinking that I am in a body is 
characteristic of knowledge of Brahman. Just as people keep 
distance from heap of flesh & bones in chandala's(one who 
eats dog's meat) house,keeping distance from this impure 
body is characteristic of knowledge of Brahman. Just like in 
the case of a dying person, jiva which left the body floating 
above it, hears people's comments of praise & blame as 
witness, being like that is characteristic of knowledge of 
Brahman. Treating praise & blame of people with equanimity, 
discarding importance,high esteem to one's body is 
characteristic of knowledge of Brahman. Athma is both inside 
body & outside,everywhere,in every thing is characteristic of 
knowledge of Brahman.Just as water envelops both inside 
& outside a water immersed pot, heated earthern pots look 
like fire being reddish all over, Athma envelops every thing,
every where, is characteristic of knowledge of Brahman.
Many water born creatures are saved in sea,just like that,
many universes which are in my trajectory are being saved 
by me is characteristic of knowledge of Brahman.Just as air
carries bad smell,even though it is not affected by bad smell,
I am not affected by MAYA is characteristic of knowledge of 
Brahman. Just like one lamp can light thousands of lamps,
by ONE BRAHMAN all this creation is born, knowing this is
characteristic of knowledge of Brahman.How a glowing lamp
in a house is not connected with happiness or sorrow in the 
house,like that,Athma which glows in heart is not connected
with body is characteristic of knowledge of Brahman.Just 
as we see many wild animals,water bodies in dream, world
what we see is only illusory is characteristic of knowledge of 
Brahman. Just as we wrongly conceive cobra in a piece of 
rope, in BRAHMAN many worlds are seen is  characteristic 
of knowledge of Brahman.

HE who is the force behind all actions, cause of living beings,
spread in all directions,cause of consciousness, who believe
MAYA to be real, who believe MAYA is unreal, who is 
auspicious, who is inauspicious, cause for motion, cause for
immobility, with limbs,without limbs,creator,destroyer,
goodness,badness,done good in the past,done bad in the 
past,purity,impurity, full of surprises,no surprises,bad,
blameworthy,bad treatment-- thinking(through mind) all the 
above are ME(MY ATHMA which is BRAHMAN) only is 
characteristic of knowledge of Brahman.Bad qualities,effort,
food,determination,urge to fight ,wife,child,crooked,bad 
thoughts,bad habits,bad desires,hatredness,jealousy,
thought of this world,other worlds,negative qualities,head 
weight due to money, name repetition,meditation,offerings 
through fire -- leaving all the above getting established in 
BRAHMAN is characteristic of knowledge of Brahman.

Spirituality,'I DID'thought,self importance,enjoyment of one's 
actions,possession of animals,people,control,grains,money,
objects of enjoyment--leaving all the above is characteristic 
of knowledge of Brahman.
  
Forgetting the form of body, with the thought that 'I AM 
BRAHMAN' & in the end you have to achieve formless
BRAHMAN & not with form.

Desire is path to world of death,lust leads to hell,anger is 
death, ego, jealousy are also death, liking anything is
sin-- leaving all this, he will become BRAHMAN only. All 
animals,birds,minute life forms,worms,wasps,grain wealth,
wife,children,elements,liquid,perfume smell of flowers,
 in all the above being equally spread in all is BRAHMAN.
Without beginning,middle & end-ATHMA with
 characteristics(gunas) SAT-CHIT-ANANDA, which is infinity 
by itself is characteristic of knowledge of Para-Brahman.

Above explanation is characteristic of knowledge of 
Para-Brahman, which is SAHAJANANDA-SUKHA,called 
rajayoga, this is not an ordinary thing,those who hear 
this,read this will attain Para-Brahma rupa itself. This 
destroys attachment to family(samsara).

This truth(tattva) discourse should not be told to those who 
blame,look-down upon their Guru,who tread wrong path in 
their life, who is not free from vasanas. 

LIFE STORY OF KAIWARA THATHAIAH(NARANAPPA)

HE IS ALSO CALLED AS
 ' SHRI YOGI NAREYANA YATHINDRA'

I VISITED KAIWARA & FOUND INTENSE DIVINE 
VIBRATIONS AT HIS SAMADHI & ALSO AT NARASIMHA 
CAVE. YOU HAVE TO CRAWL & ENTER THE CAVE.
THE PASSAGE TO THE CAVE IS SO NARROW.
THERE IS A UDBHAVA(?) NARASIMHA AT THE CAVE.

HE HAS CONDUCTED MANY MIRACLES DURING HIS
LIFETIME !!

FREE SIMPLE FOOD IS SERVED THERE EVEN TODAY.
YOU CAN OBSERVE UNDERLYING DIVINE POWER 
WORKING THERE EVEN AT PRESENT.

HIS SPIRITUAL WORKS INCLUDE--
SHRI VIMALATHMA NAREYANA KAVI SHATHAKAMU
KANDA SHATHAKAMU
NADA BRAHMANANDA NAREYANA KAVI SHATHAKAMU
KALA JNANA SUKSHMA BHIMALINGA SHATHAKAMU
BRAHMANDAPURI SHATHKA,AMARA NAREYANA KAVI SHATHAKA
TARAKA BRAHMANANDA DVAYA KANDA SHATHAKAMU
ETC.

IDOL OF THATHAIAH BEING WORSHIPPED
SAMADI IS JUST BEHIND THE IDOL

Temple Of Shri Yogi Nareyana in Kaiwara

LIFE STORY REPRODUCED FROM--

https://sites.google.com/site/shriyoginareyana/

KAIWARA AND ITS HOLY HISTORY

It was natural and defitting that the Lord chose Kaiwara as the place of birth and the centre of the activities of NAREYANA YATHINDRA. For, that holy place has a very long, ancient and hoary history. It was once upon a time a powerful, highly-respected and widely-praised KAIWARA NADU(NADU means "a state" or "province"). In those days it was called a "native state"(daesheeya Samsthana"). It atrracted the attention of the historically famous Ganga, Bana, Nolamba and other ruling dynasties.

SHRI NAREYANA YATHINDRA'S 

LIFE

The great seer, visionary, mystic saint and celebrated poet called "NARANAPPA"(SHRI YOGI NAREYANA YATHINDRA or he is famously called as "KAIWARA THATHAIAH") was born in 1726 A.D. at Kaiwara, Chintamani taluk, Chikkaballapur District  in the state of Karnataka. His father was bangle seller by profession  and what he earned probably was just enough to keep body and soul  together. His mother was of a very religious disposition. Both the parents did exercise considerable influence over the growing boy. His ascetic habits, his deep faith in God and his longing for adhyathmic(spiritual) knowledge and experience were in all probability inspired by the pure and pious life of his parents.

  The temple priest offering to Kondappa-Muddamma couple the auspicious flower that fell off the right side of Shri Amara Nareyana Swami's worshiped idol. The couple prayed to Lord Almighty for the gift of a son. Their Prayer was thus answered.

Not much is known about the early life of SHRI NAREYANA YATHINDRA. He attended the local primary school where he learn the smatterings of Kannada, Telugu and Sanskrit languages. The normal, elementary course of lessons could not satisfy the boy. His desire was to know the nature of supreme reality.

  The boy Naranappa in deep meditation in the Temple.

Shri Nareyana Yathindra married at an early age as was the wont in those days. 

  Muniyamma-Naranappa in the presence of friends and relatives. The bride and groom engaged in the ritual of Ksheera dhare.

Within a couple of years he lost both his parents, Kondappa and Muddamma. That meant that the sole responsibility of the family fell on his young shoulders. He took to bangle selling which was the family profession. But to one who was interested in divine vision, bangle selling proved to be a pedestrian profession and uninspiring. He did not have also the acumen to be a good salesman nor did he have the ability to dodge and deceive in order to make a comfortable profit out of it. As a consequence his wife who was by nature termagant, turned nagging and nasty as she could not make both ends meet. That was the beginning of the cracks in Yathindra's domestic peace and connubial felicity.

Bangle selling took the ingenuous Naranappa to many a strange place and brought him many a memorable experience. In the villages he visited he sat in a central place, usually the village chavadi, with his fragile load of bangles. Scores of woman came there to wear bangles. The God-fearing seller's behavior was impeccable. He fixed the bangles on the extended wrists of women without so much as looking at them and is vouchsafed a vision of Goddess Mahalakshmi. His eyes were on the bangles and fixing them only. He accepted money if it offered, but never demanded if. If some woman pleaded their inability to pay, he muttered, "SRI KRISHNARPANAMASTHU", he closed his eyes in pious prayer.

 The bangle seller Naranappa is vouchsafed a vision of Goddess Mahalakshmi, offering bangles to a pious woman

His piety, purity and impeccable ways earned for him the veneration of all the village folk, no doubt. But it won also the wrath of his cantankerous wife. The relationship between husband and wife soured progressively. However nothing could arrest his progress towards God-Head. He spent almost all his time (even while on duty) in Manasika pooja and Deva Nama Smarana. This way of idling his time angered his wife still more.

On one of his professional trips he went to Chittoor in Andra Pradesh. The sun was about to set when he decided to return home. The sky was heavily overcast and a storm was brewing. He quickened his pace and started even running. But it was all in vain. There was a cloud burst and the poor and famished bangle seller was cought in the thick of storm. Defending thunder, blinding lightening and lashing rain left him completely helpless and dazed in the Mogili Venkatagiri valley. Drenched like a cat and shivering with cold the benighted bangle seller began to wonder whether he would ever be able to escape the fury of nature. As was his wont in such trying situations he closed his eyes in reverent prayer and surrendered himself to the will of the Almighty. A little while later when he opened his eyes he discovered that the storm had abated; and in the distance he be held a faint light of hope. The light seemed to be beckoning him. Thither he dragged his weary steps. When he reached the spot he was beside himself with wonder to discover a hermitage, inside which sat an old Rishi in meditation in the lotus-posture called "SHRI PARADESHA SWAMIJI". Naranappa prostrated himself before the Rishi and begged for his blessings. There was a benevolent smile on the lips of the Rishi as he opened his bright and beautiful eyes. He divined the thoughts and feelings of the supplicant. He blessed Naranappa and gave him the "ASTAKSHAREE UPADESHA". The benighted traveller was perfectly satisfied. However with tear-leaden eyes he prayerfully questioned Shri Paradesha Swamiji when the Maha Manthra would yield siddhi. The Thrilokalajnani told Narayanappa that when a pebble popped into his mouth transformed itself into a sugar candy the mantra siddhi would be reached.

  The unexpected but extremely beneficial audience which Naranappa had with Paradeshi Swami in the Mogali Venkatagiri valley of Andra Pradesh. The bangle seller was instructed to do Ashtaksharee Mantra Japa  and told that when a pebble popped into his mouth transformed itself int a sugar candy the mantra siddhi would be reached. 

The blessed bangle-seller once again prostrated himself before the Rishi in respectful veneration. When he got up the day had dawned, the storm had completely ceased. But neither the hermitage nor the hermit was anywhere to be seen. The young man was seized with wonder. He wended his way home contemplating the mysterious experience he had. After this return home he spent most of his time in Chinthana & Dhyana. He cultivated Vairagya and desired to be out of whirl-pool of Samsara(family). Bangle-selling he did occasionally, but not with zest. He became increasingly spiritual oriented. His indifference towards domestic responsibilities incensed his wife. She started hurling insults at him day in & day out, nagging him endlessly(vide verse-156). The soft-spoken, sage like Naranappa who had already grown  with spiritual outlook was completely disgusted with life and men, as he saw around him. He did not know how best he could break the bars of the cage of Samsara.

Luckily for him his unsympathetic wife provided the much needed opportunity. One night when he returned home empty handed after a long bangle selling beat his long tongued wife greeted him with a shower of abuses. Without giving him a chance either or to recover the breath, she turned him out mercilessly shouting at him that he was more fit to be a Sanyasi than a Samsari.

  Wife Muniyamma turns Naranappa out of the house because he came with an empty Mallara(Bangle's Bag) and an empty Purse.

The dark night and the "dark" words of his Un-understanding wife showed him the life which he had been hungering for. Having been turned out of his house he decided to turn his back on life altogether. He was reminded of the "Astaksharee Manthropadesha of  Paradesha Swamiji". The light of hope brightened his face even in that moment of dark misfortune.

He walked up the near-by Hillock and while resting on a boulder near the Sri Lakshmi Narasimha Swami cave a bright-faced(Amara Narayana Swami himself) cow-herd ringing advice - "Know Thyself,Truly Thou Art God" - decided for Naranappa the future course of action. 

 The most crucial moment in Naranappa's life when Amara Narayana Swami materialised himself as a cow-herd boy in the presence of the care-worn Naranappa and advised him know thyself , you are the "Lord of Universe".

By day-break he entered into the Narasimha Swami cave(so called because a stone image of that deity is inside the cave even now) popped a pebbel into his mouth and sat in Tapas repeating fervently the Ashtaksharee Manthra. For full three years (1776-1779) he performed the rigorous Tapas. 

  When Naranappa with a spar in his mouth was in deep meditation in the Narasimha cave, poisonous reptiles and wild beasts mounted guard.

His yoga training and yogic mind stood him in great stead. At the end of those three years the pebble in the mouth had turned into a sugar candy. Interpreted symbolically, it means that as long as man chooses to be engulfed in worldly infatuations he is in no way better than a stone. But the moment he conquers moha(impulse to possess) and tears asunder maya, he grows divine (like a rough stone carved into a deity) and the moment he discovers athma tathwa he becomes sweet as well. Naranappa became Nareyana Yathindra. With that the second stage of his eventful life was reached.

 While engaged in Tapas, Mahayogi Nareyana Yathindra concentrated his attention on the tip of the nose (rasagrae) and attained many supernatural powers. The full grace of God Almighty was on him.

His radiant face, sweet smile and kind words attracted many a cowherd as the Yathindra stood at the mouth of the cave. He distributed pebbles among them saying that they were sugar candy.

The Siddhi Purusha, Nareyana Yathindra attained such wonderful powers as to convert spars into candy and offer them to the beseeching boys. Miraculous powers manifest themselves when a Yogi has full command over the five elemets.

When the boys pipped the pebbles into their mouth they were amazed to discover that they were sugar candy indeed! The news spread pretty quickly that Nareyana Yathindra could perform miracles. Many of his old acquaintances and some of those sworn enemies at Kaiwara went to the cave on the hillock either to call the bluff or to greet him with sneer or to scoff at him . indirectly. But those who came to scoff remained to pray. 

One of the many incidents --

One day Thathaiah along with his friend were passing thro'

a sugar cane field. His friend, removed a sugar cane, 

inspite of thathaiah's advice not to do so & gave one piece 

to Thathaiah also to eat. When both of them were eating, 

field owner caught hold of them, started to thrash both of 

them.Then somebody from field owner's house came 

running & told that his bull has fallen down with sugar cane 

leaves in its mouth, swollen hitting marks on its body !

Field owner came to know the greatness of Thathaiah

& asked his pardon. Thathaiah went & saw the bull,
touched it , bull became normal again !!   

  When mischievous boys planted a white-breasted eagle(Garuda) made of clay to test and tease the Yathindra, his firm faith in Garuda and his miraculous powers breathed life into the clay and animated it. It fluttered its wings and flew eastward.

The magnetism and the radiance of the Yathindra coupled with 

his newly-endowed spiritual wisdom were such that the 

erstwhile cynical disbelievers became his ardent admirers 

and devoted disciples. The sage was invited back to Kaiwara 

where a modest hermitage was put up for him to pursue his 

tapas and preach viveka and jnana to the people. The 

enlightened Yathindra thus made Kaiwara a centre of the 

highest learning and holy pilgrimageeven in Kaliyuga. 

In Krithayuga Devendra himself made the place such a 

sacred centre that it came to be called Kaiwara (a place 

where devethas offered prayers). In Thraetha Yuga 

Sri Ramachandra (called Aranya Ramaswami here) with 

Seetha and Lakshmana rested here on his way to Kishkinda 

and worshipped Amara Narayana Swami installed, according 

to sthala Purana, by Devendra.In Dwapara Yuga the mighty 

Pandava, Bheema, slew Bakasura here and installed a 

Bheemalinga. Thus the place which had been famous 

and important in the three earlier Yugas waited, as it were,

 for Nareyana Yathindra to re-establish its illustrious name

in Kali Yuga as well.

Bheemalingeswara

Bheemalingeswara temple in Kaiwara

With his settling down in Kaiwara, on the outskirts of the village, near the Amara Nararayana Swami Temple, the venerable sage's next significant stage in life was reached. He spent his time either in raising the wretched, enlightening the ignorant, alleviating the sorrow and suffering of the poor (which were termed miracles) or in writing his famous works. 

  Mallaiah being granted sight of his right blind eye, though the crooked villain had done enough damage to the Yathindra, Thirupathi Venkatachalapathi had already restored the vision of Mallaiah's left eye.

His work and compassion extended even to dumb animals, tender plants and birds of the air. He was loved by one and all and seekers of wisdom and truth came from far and near to have their doubts resolved or to learn at length the philosophy of adwaitha at his feet.

He lived for the full span of 110 years. He announced in 1836 that he would give up his body at midnight on third day of (Thriteeya) of the bright fortnight (Shuddha) of the month of Jyestha. In this context his poem on how a Yogi can give up his body at his will - Iccha Marana (Self Death) acquires additional significance.

On the day he had chosen for his Maha Samadhi he went about his usual task as if it was like any other normal day. In the evening he sat in deep penance. As the Maha Yogi started the prescribed process for iccha marana(death at will) a bright circle of radiant light-almost like an aura or halo - formed itself around him, and as the hours rolled by the light became brighter and brighter. Exactly at midnight, the hour that he had chosen for his maha samadhi, the maha yogi merged in Para Brahman. the sorrowing disciples, hundreds of whom had gathered round at that mighty moment, burst into fits of uncontrollable tears. The next day when the body was being carried round the village in procession, it is reported that the beads of the perspiration fell to the ground drop by drop. He lies buried in the place that he had chosen to renounce his body. It is a SAJEEVA SAMADHI (We can see the SAJEEVA SAMADHI EVEN TODAY)
and hundreds of people report that they 'SEE" him even now, and some clearly hear his unmistakable voice. Some yogis who visit the Samadhi say that the sacred and resonant sound of OM emanates from down below every day. He who helped thousands to tread, the path of Jnana leading to Moksha while alive, continues even after death to alleviate the suffering of many. His celebrated works are for those who seek enlightenment.

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