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-- SRI NRSIMHA KAVACHA 1. Sri Narad uvaca, indradi deva vrndesa tatesvara jagat pate, mahavisnor nrsimhasya kavacam bruhi me prabho yasya prapathanad vidvan trilokya vijayi bhavet "Sri Narad Muni said: my dear father and lord, master of the Universe, lord of the multitude of demigods headed by Indra, kindly tell me the kavaca mantra of Lord Nrsimha, the incarnation of Visnu. O master, reading this kavaca aloud, a learned man will become victorious throughout the three worlds." 2. sri brahmovaca, srnu narada vaksyami putra srestha tapodhana kavacam narasimhasya trailokya vijayabhidam "Lord Brahma said: My dear Narad, please hear me. O best of my sons, who are rich in austerity, I shall speak this kavaca of Lord Narasimha, which gives victory over the three worlds." 3. yasya prapathanad vagmi trailokya vijayi bhavet srastham jagatam vatsa pathanad dharanad yatah "My dear boy, by recitation of this kavaca an eloquent person will become victorious throughout the three worlds. It is by reciting this and meditating deeply on it that I (lord Brahma) am the creator of all these planetary systems." 4. laksmir jagat trayam pati samharta ca mahesvarah pathanad dharanad deva babhuvus ca digisvarah "It is by reciting and meditating upon this that Laksmi maintains the three worlds, and Lord Siva destroys them. Also the demigods in this way became controllers of the different directions." 5. brahma mantra myam vaksye bhutadi vinivarakam yasya prasadad durvasas trailokya vijayi munih pathanad dharanad yasya sasta ca krodha bhairavah "I shall speak this essence of all Vedic mantras, which wards off all kinds of ghosts and hobgoblins. By its grace the sage Durvasa became victorious throughout the three worlds, commanding respect and most fearful in his anger." 6. trailokya vijayasyasa kavacasya prajapatih rsis chandas ca gayatri nrsimho devata vibhuh "For this kavaca, which is directly perceived as giving victory over the three worlds, I (Brahma) am the Rsi, Gayatri is the metre, and the all powerful Nrsimhadev is the Deity." 7+ 8 ksraum bijam me sirah pati candra varno maha manuh "ugram viram maha visnum jvalantam sarvatomukham nrsimham bhisanam bhadram mrtyu mrtyum namamy aham" dva trimsad aksaro mantro mantra rajah sura drumah "One should place Lord Nrsimha's mantra bija, ksraum, on one's head, thinking, 'May my head be protected by the moon coloured one, who is the greatest among humans. My obeisances unto the ferocious and powerful, the great Visnu, the fiery one, who's faces are on all sides, the fearful one, Nrsimha, who causes the death of even death personified, (or who can overcome death).' One should place this mantra, composed of thirty two syllables, upon his head.It is theking of all mantras. It is like a wish fulfilling tree for the demigods and devotees." 9. kantham patu dhruvam ksraum hrd bhagavate caksusi mama narasimhaya ca jvala maline patu mastakam "One should also place ksraum firmly upon his neck for protection. Placing the word bhagavate upon his heart, narasimhaya upon his two eyes, and jvala maline on the top of his head, one meditates upon the different parts of this narasimha mantra protecting the different parts of his body." 10. dipta damstraya ca tatha agni netraya ca nasikam sarva rakso ghnaya sarva bhuta vinasanaya ca "One should place on his nose the syllables dipta damstraya agni netraya sarva rakso ghnaya sarva bhuta vinasanaya. (Obeisances unto Him, whose teeth are blazing, whose eyes are fire, and who destroys all ghosts and raksasas.)" 11. sarva jvara vinasaya daha daha paca dvayam raksa raksa sarva mantra svaha patu mukham mama "Meditationg on the protection of one's face, one should place there the syllables sarva jvara vinasaya daha daha paca paca raksa raksa. ksraum ugram viram maha visnum jvalanatam sarvatomukham nrsimham bhisanam bhadram mrtyu mrtyum namamy aham. ksraum bhagavate narasimhya jvalamaline dipta damstrayagni netraya sarva rakso ghnaya sarva bhuta vinasanaya svaha. (Unto He who vanquishes all fevers, oblations. Burn and burn, cook and cook, protect protect. My obeisances unto the ferocious and powerful, the great Visnu, the fiery one whose faces are on all sides, the fearful one, Nrsimha, who causes the death of even death personified, or who can overcome even death. Unto the Personality of Godhead Narasimha, garlanded with blazing energy, whose teeth are glowing and whose eyes are fiery, who kills all raksasas and demons and annihilates the ghosts, to You my oblations)" 12. taradi ramacandraya namah payad gudam mama klim payat pani yugmam ca taram namah padam tatah narayanaya parsvam ca am hrim kraum ksraum ca hum phat "Meditating on the protection of one's rectum, one should first sip water for purification and chant om Ramacandra namah. Sipping water again one should place the bija mantra klim on both of his hands together. Thereafterone should place om namah on his feet and narayanaya on his side, as well as the bija mantras am hrim kraum ksraum hum phat." 13. varaksarah katim patu om namah bhagavate padam vasudevaya ca prstham klim krsnaya uru dvaram "Praying for the protection of one's waist, one should place there the varaksara Om. One should place the syllables om namo bhagavate upon his feet, vasudevaya on his back, and klim krsnaya upon his two thighs." 14. klim krsnaya sada patu januni ca manuttamah klim glaum klim syamalangaya namah payat . dvaram "Upon his knees, one should place the mantra klim krsnaya, thinking that the Lord may always protect me in His form as the best of human beings.Then one should sip water for purification and place the mantra klim glaum klim syamalangaya namah upon his feet." 15. ksraum narasimhaya ksraum ca sarvangam me sadavatu "One should meditate upon the constant protection of the body, placing the mantra ksraum narasimhaya ksraum upon all his limbs." 16. iti te kathitam vatsa sarva mantraugha vigraham tava snehan myakhyatam pravaktavyam na kasyacit "Lord Brahma continued: My dear boy, thus I have told you the embodiment of the potencies of all mantras. Because of your great affection I have explained it to you, although it is not to be spoken to just anyone." 17. guru pujam vidhayatha grhniyat kavacam tatah sarva punya yuto bhutva sarva siddhi yuto bhavet "Having performed worship of the spiritual master, one may accept this kavaca. Having become enriched in his pious activities he will attain all perfections." 18. satam astottaram caiva purascarya vidhih smrtah havanadin dasamsena krtva sadhaka sattamah "Performing the ritualistic ceremonies of purification (purascarya) one hundred and eight times is equal to one tenth the effect received by that best of devotees who chants this kavaca." 19. tatas tu siddha kavacah punyatma madanopaman sparddham uddhuya bhavane laksmir vani vaset tatah "Laksmi, the Goddess of fortune, and Sarasvati, the Goddess of speach and learning, reside in the home of that fortunate soul who has become perfected by this kavaca, giving up the intoxication of competing with others for supremacy." 20. puspanjalyastakam dattva mulenaiva pathet sakrt api varsa sahasranam pujayah phalam apnuyat "Simply offering eight times puspajali and reading only once the original version, one attains the result of even a thousand years of worship." 21. bhurje vilkhya gutikam svarnastham dharayed yadi kanthe va daksine bahau narasimho bhavet svayam "If one write this down on a leaf or bark of a tree and keeps it within a golden capsule on his neck or right arm, Lord Nrsimhadev will be personally present." 22. yosid vama bhuje caiva puruso daksine kare vibhryat kavacam punyam sarva siddhi yuto bhavet "A woman may keep it on her left arm, a man on the right hand. Certainly this most auspicious kavaca brings all perfection to the bearer." 23. kaka vandhya ca ya nari mrta vatsa ca ya bhavet janma vandhya nasta putra bahu putravati bhavet "A woman who is totally barren, or who bears only one child, or whose sons are lost or dead may become possessed of many sons." 24. kavacasya prasadena jivan mukto bhaven narah trilokyam ksobhayaty eva trailokya vijayi bhavet "By the grace of this kavaca, a man becomes jivan mukta, liberated soul even within this life time. He is able to move the whole universe, and certainly becomes victorious throughout the three worlds." 25. bhuta preta pisacas ca raksasa danava ca ye tam drstva prapalayante desad desantaram dhruvam "Certainly bhutas, pretas, pisacas, raksasas, and danavas all immediately flee from the country and go to another upon seeing it." 26. yasmin gehe ca kavacam grame va yadi tisthati tam desantu parityajya prayanti catidurantah "In the home or even the same village where this kavaca exists, all such demoniac creatures, once having understood its presence, give up that placeand go far away." Thus ends the Sri Nrsimha kavaca, of the Trailokya vijay in the samhita of Brahma. -- Sri Nrisimha Kavacha of Prahlad from Brahmanada Purana. .. shrii nR^isi.nhakavachastotram.h .. nR^isi.nhakavachaM vakshye prahlaadenoditaM puraa . sarvarakshakaraM puNyaM sarvopadravanaashanam.h .. 1 .. ## I shall now recite the Narasimha-kavacha, formerly spoken by Prahlaada Mahaaraaja. It is most pious, vanquishes all kinds of impediments, and provides one all protection. ## sarva sampatkaraM chaiva svargamokshapradaayakam.h . dhyaatvaa nR^isi.nhaM deveshaM hemasi.nhaasanasthitam.h .. 2 .. ## It bestows upon one all opulences and can give one elevation to the heavenly planets or liberation. One should meditate on Lord Narasimha, Lord of the universe, seated upon a golden throne. ## trinayanaM sharadindusamaprabham.h . lakshmyaaliN^gitavaamaaN^gam.h vibhuutibhirupaashritam.h .. 3 .. ## His mouth is wide open, He has three eyes, and He is as radiant as the autumn moon. He is embraced by Lakshmiidevii on his left side, and His form is the shelter of all opulences, both material and spiritual. ## chaturbhujaM komalaaN^gaM svarNakuNDalashobhitam.h . sarojashobitoraskaM ratnakeyuuramudritam.h .. 4 .. ## The Lord has four arms, and His limbs are very soft. He is decorated with golden earrings. His chest is resplendent like the lotus flower, and His arms are decorated with jewel-studded ornaments. ## kaaJNchanasankaashaM piitanirmalavaasasam.h . indraadisuramaulishhThaH sphuranmaaNikyadiiptibhiH .. 5 .. ## He is dressed in a spotless yellow garment, which exactly resembles molten gold. He is the original cause of existence, beyond the mundane sphere, for the great demigods headed by Indra. He appears bedecked with rubies which are blazingly effulgent. ## virajitapadadvandvam.h sankhachakradihetibhiH . garutmatma cha vinayat.h stuyamanam.h mudanvitam.h .. 6 .. ## His two feet are very attractive, and He is armed with various weapons such as the conch, disc, etc. GaruDa joyfully offers prayers with great reverence. ## kamalasamvaasaM kR^itvaa tu kavachaM pathet.h .. 7 .. ## Having seated Lord Narasimhadeva upon the lotus of one's heart, one should recite the following mantra: ## me shiraH paatu lokarakshaarthasambhavaH .. 8 .. ## May Lord Narasimha, who protects all the planetary systems, protect my head. ## .api stambhavaasaH phalaM me rakshatu dhvanim.h . nR^isi.nho me dR^ishau paatu somasuuryaagnilochanaH .. 9 .. ## Although the Lord is all-pervading, He hid Himself within a pillar. May He protect my speech and the results of my activities. May Lord Narasimha, whose eyes are the sun, and fire, protect my eyes. ## paatu nR^ihariH munivaaryastutipriyaH . naasaM me si.nhanaashastu mukhaM lakshmiimukhapriyaH .. 10 .. ## May Lord Nrihari, who is pleased by the prayers offered by the best of sages, protect my memory. May He who has the nose of a lion protect my nose, and may He whose face is very dear to the goddess of fortune protect my mouth. ## vidyaadhipaH paatu nR^isi.nho rasanaM mama . vaktraM paatvinduvadanaM sadaa prahlaadavanditaH .. 11 .. ## May Lord Narasimha, who is the knower of all sciences, protect my sense of taste. May He whose face is beautiful as the full moon and who is offered prayers by Prahlaada Mahaaraaja protect my face. ## paatu me kaNThaM skandhau bhuubhR^idanantakR^it.h . divyaastrashobhitabhujaH nR^isi.nhaH paatu me bhujau .. 12 .. ## May Lord Narasimha protect my throat. He is the sustainer of the earth and the performer of unlimitedly wonderful activities. May He protect my shoulders. His arms are resplendent with transcendental weapons. May He protect my shoulders. ## devavarado nR^isi.nhaH paatu sarvataH . hR^idayaM yogisaadhyashcha nivaasaM paatu me hariH .. 13 .. ## May the Lord, who bestows benedictions upon the demigods, protect my hands, and may He protect me from all sides. May He who is achieved by the perfect yogiis protect my heart, and may Lord Hari protect my dwelling place. ## paatu hiraNyaaksha\- vakshaHkukshividaaraNaH . naabhiM me paatu nR^ihariH svanaabhibrahmasa.nstutaH .. 14 .. ## May He who ripped apart the chest and abdomen of the great demon HiraNyaaksha protect my waist, and may Lord Nrihari protect my navel. He is offered prayers by Lord Brahmaa, who has sprung from his own navel. ## koTayaH kaTyaaM yasyaasau paatu me kaTim.h . guhyaM me paatu guhyaanaaM mantraanaaM guhyaruupadR^ik.h .. 15 .. ## May He on whose hips rest all the universes protect my hips. May the Lord protect my private parts. He is the knower of all mantras and all mysteries, but He Himself is not visible. ## manobhavaH paatu jaanunii nararuupadR^ik.h . jaN^ghe paatu dharaabhara\- hartaa yo.asau nR^ikesharii .. 16 .. ## May He who is the original Cupid protect my thighs. May He who exhibits a human-like form protect my knees. May the remover of the burden of the earth, who appears in a form which is half-man and half-lion, protect my calves. ## raajyapradaH paatu paadau me nR^ihariishvaraH . sahasrashiirshhaapurushhaH paatu me sarvashastanum.h .. 17 .. ## May the bestower of heavenly opulence protect my feet. He is the Supreme Controller in the form of a man and lion combined. May the thousand-headed Supreme enjoyer protect my body from all sides and in all respects. ## puurvataH paatu mahaaviiraagrajo.agnitaH . mahaavishhNurdakshiNe tu mahaajvalastu nairR^itaH .. 18 .. ## May that most ferocious personality protect me from the east. May He who is superior to the greatest heroes protect me from the southeast, which is presided over by Agni. May the Supreme Vishnu protect me from the south, and may that person of blazing luster protect me from the southwest. ## paatu sarvesho dishi me sarvatomukhaH . nR^isi.nhaH paatu vaayavyaaM saumyaaM bhuushhaNavigrahaH .. 19 .. ## May the Lord of everything protect me from the west. His faces are everywhere, so please may He protect me from this direction. May Lord Narasimha protect me from the northwest, which is predominated by Vaayu, and may He whose form is in itself the supreme ornament protect me from the north, where Soma resides. ## paatu bhadro me sarvamaN^galadaayakaH . sa.nsaarabhayataH paatu mR^ityor.h mR^ityur.h nR^ikesharii .. 20 .. ## May the all-auspicious Lord, who Himself bestows all-auspiciousness, protect from the northeast, the direction of the sun-god, and may He who is death personified protect me from fear of death and rotation in this material world. ## nR^isi.nhakavachaM prahlaadamukhamaNDitam.h . bhaktimaan.h yaH pathenaityaM sarvapaapaiH pramuchyate .. 21 .. ## This Narasimha-kavacha has been ornamented by issuing from the mouth of Prahlaada Mahaaraaja. A devotee who reads this becomes freed from all sins. ## dhanavaan.h loke diirghaayurupajaayate . kaamayate yaM yaM kaamaM taM taM praapnotyasa.nshayam.h .. 22 .. ## Whatever one desires in this world he can attain without doubt. One can have wealth, many sons, and a long life. ## jayamaapnoti sarvatra vijayii bhavet.h . bhuumyantariikshadivyaanaaM grahaanaaM vinivaaraNam.h .. 23 .. ## He becomes victorious who desires victory, and indeed becomes a conqueror. He wards off the influence of all planets, earthly, heavenly, and everything in between. ## vR^ishchikoragasambhuuta\- vishhaapaharaNaM param.h . brahmaraakshasayakshaaNaaM duurotsaaraNakaaraNam.h .. 24 .. ## This is the supreme remedy for the poisonous effects of serpents and scorpions, and Brahma-raakshasa ghosts and Yakshas are driven away. ## talapaatre vaa kavachaM likhitaM shubham.h . karamuule dhR^itaM yena sidhyeyuH karmasiddhayaH .. 25 .. ## One may write this most auspicious prayer on his arm, or inscribe it on a palm-leaf and attach it to his wrist, and all his activities will become perfect. ## manushhyeshhu svaM svameva jayaM labhet.h . ekasandhyaM trisandhyaM vaa yaH paThenniyato naraH .. 26 .. ## One who regularly chants this prayer, whether once or thrice (daily), he becomes victorious whether among demigods, demons, or human beings. ## maN^galamaN^galyaM bhuktiM muktiM cha vindati . dvaatri.nshatisahasraaNi pathet.h shuddhaatmanaaM nR^iNaam .. 27 .. ## One who with purified heart recites this prayer 32,000 times attains the most auspicious of all auspicious things, and material enjoyment and liberation are already understood to be available to such a person. ## kavachasyaasya mantrasya mantrasiddhiH prajaayate . anena mantraraajena kR^itvaa bhasmaabhirmantraanaam.h .. 28 .. ## This Kavacha-mantra is the king of all mantras. One attains by it what would be attained by anointing oneself with ashes and chanting all other mantras. ## vinyasedyastu tasya grahabhayaM haret.h . trivaaraM japamaanastu dattaM vaaryaabhimantrya cha .. 29 .. ## Having marked ones body with tilaka, taking aachamana with water, and reciting this mantra three times, one will find that the fear of all inauspicious planets is removed. ## yo naro mantraM nR^isi.nhadhyaanamaacharet.h . tasya rogaH praNashyanti ye cha syuH kukshisambhavaaH .. 30 .. ## That person who recites this mantra, meditating upon Lord Narasimhadeva, has all of his diseases vanquished, including those ofthe abdomen. ## garjantaM gaarjayantaM nijabhujapatalaM sphoTayantaM hatantaM ruupyantaM taapayantaM divi bhuvi ditijaM kshepayantam kshipantam.h . krandantaM roshhayantaM dishi dishi satataM sa.nharantaM bharantaM viikshantaM puurNayantaM karanikarashatairdivyasi.nhaM namaami .. 31 .. ## Lord Narasimha roars loudly and causes others to roar. With His mulitudes of arms He tears the demons asunder and kills them in this way. He is always seeking out and tormenting the demonic descendants of Diti, both on this earth planet and in the higher planets, and Hs throws them down and scatters them. He cries with great anger as He destroys the demons in all directions, yet with His unlimited hands He sustains, protects, and nourishes the cosmic manifestation. I offer my respectful obeisances to the Lord, who has assumed the form of a transcendental lion. ## .. iti shriibrahmaaNDapuraaNe prahlaadoktaM shriinR^isi.nhakavachaM sampuurNam.h .. ## Thus ends the Narasimha-kavacha as it is described by Prahlaada Mahaaraaja in the BrahmaaNDa PuraaNa. ## --

Dharma (Means to attain overall upliftment) Physical and mental well-being of the human being depend on the food and learning. Only those who have sound body and sound mind can make progress in their life. But how does the Jivatma (individual-soul) that enables us to speak, walk and think, makes development? The human soul is made sublime by practicing Dharma. Hence, the means of sublimating the soul is called ‘Dharma’. Who made this Dharma? In reply to this question it is stated in Bhagavat-Mahapurana: Dharmam su saksad bhagavatpranitam. Meaning: Bhagavan himself has constituted Dharma-Niyama (dos and donts for mankind). Dharma is a godly constitution for betterment of the mankind. This constitution is carefully preserved by the primitive sages in the holy scriptures like Veda, Sutra, Smriti and Purana etc. This scriptures are known as Shastra. Shastra means: The sacred writings which regulate, guide or rule human conducts. If one follows Dharma, Bhagavan is certainly pleased with him. That is why one should practive Dharma. Ultimately the real sublimation of human beings lies only in Bhagavan’s pleasure.

Ashtamahishiya Krishna Stotra

Ashtamahishiya Krishna Stotra

Shri Giridharji Maharaj Kashiwala Date of Birth: V.S. 1847 Magshar Vad 3 Family : He was from the vansh of Shri Yadunathji. Episodes: He was as much inclined towards seva as he was inclined towards studies. He has shifted Shri Mukundraiji from Nathdwara to Kashi. He had acquired Gurumantra which he gave to the Tilakayat at Nathdwara & got Guru Dakshina Shri Mukundraiji from there. He treated Shri Mukundraiji with all the royalties which he used to get in Nathdwara. He has written many Granthas explaining the tenets of the sect. His Shuddhadwait Martand is famous in the sect. Study of Sampradayik Vedanta starts from this Granth only. Granthas: Shraatrahasya. He has written a commentary named Anubhashyas Vivran. He has also written a commentary on Shri Bhagwat named Balbodhini.

Pure Devotional Service: The Change in Heart 1. Sri Sukadeva Gosvami said: Maharaja Pariksit, as you have inquired from me as to the duty of the intelligent man who is on the threshold of death, so I have answered you. 2-7. One who desires to be absorbed in the impersonal brahmajyoti effulgence should worship the master of the Vedas [Lord Brahma or Brhaspati, the learned priest], one who desires powerful sex should worship the heavenly King, Indra, and one who desires good progeny should worship the great progenitors called the Prajapatis. One who desires good fortune should worship Durgadevi, the superintendent of the material world. One desiring to be very powerful should worship fire, and one who aspires only after money should worship the Vasus. One should worship the Rudra incarnations of Lord Siva if he wants to be a great hero. One who wants a large stock of grains should worship Aditi. One who desires to attain the heavenly planets should worship the sons of Aditi. One who desires a worldly kingdom should worship Visvadeva, and one who wants to be popular with the general mass of population should worship the Sadhya demigod. One who desires a long span of life should worship the demigods known as the Asvini-kumaras, and a person desiring a strongly built body should worship the earth. One who desires stability in his post should worship the horizon and the earth combined. One who desires to be beautiful should worship the beautiful residents of the Gandharva planet, and one who desires a good wife should worship the Apsaras and the Urvasi society girls of the heavenly kingdom. One who desires domination over others should worship Lord Brahma, the head of the universe. One who desires tangible fame should worship the Personality of Godhead, and one who desires a good bank balance should worship the demigod Varuna. If one desires to be a greatly learned man he should worship Lord Siva, and if one desires a good marital relation he should worship the chaste goddess Uma, the wife of Lord Siva. 8. One should worship Lord Visnu or His devotee for spiritual advancement in knowledge, and for protection of heredity and advancement of a dynasty one should worship the various demigods. 9. One who desires domination over a kingdom or an empire should worship the Manus. One who desires victory over an enemy should worship the demons, and one who desires sense gratification should worship the moon. But one who desires nothing of material enjoyment should worship the Supreme Personality of Godhead. 10. A person who has broader intelligence, whether he be full of all material desire, without any material desire, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead. 11. All the different kinds of worshipers of multidemigods can attain the highest perfectional benediction, which is spontaneous attraction unflinchingly fixed upon the Supreme Personality of Godhead, only by the association of the pure devotee of the Lord. 12. Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted? 13. Saunaka said: The son of Vyasadeva, Srila Sukadeva Gosvami, was a highly learned sage and was able to describe things in a poetic manner. What did Maharaja Pariksit again inquire from him after hearing all that he had said? 14. O learned Suta Gosvami! Please continue to explain such topics to us because we are all eager to hear. Besides that, topics which result in the discussion of the Lord Hari should certainly be discussed in the assembly of devotees. 15. Maharaja Pariksit, the grandson of the Pandavas, was from his very childhood a great devotee of the Lord. Even while playing with dolls, he used to worship Lord Krsna by imitating the worship of the family Deity. 16. Sukadeva Gosvami, the son of Vyasadeva, was also full in transcendental knowledge and was a great devotee of Lord Krsna, son of Vasudeva. So there must have been discussion of Lord Krsna, who is glorified by great philosophers and in the company of great devotees. 17. Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead. 18. Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen? 19. Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Sri Krsna, the deliverer from evils. 20. One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog. 21. The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari. 22. The eyes which do not look at the symbolic representations of the Personality of Godhead Visnu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks. 23. The person who has not at any time received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasi leaves from the lotus feet of the Lord is also a dead body, although breathing. 24. Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end. 25. O Suta Gosvami, your words are pleasing to our minds. Please therefore explain this to us as it was spoken by the great devotee Sukadeva Gosvami, who is very expert in transcendental knowledge, and who spoke to Maharaja Pariksit upon being asked.

Prabhuji, i too a regular visitor to www.hindu-religion.net i find nothin scary posts in www.hindu-religion.net is there anything specific there ? /images/graemlins/smile.gif Om Namo Venkatesaya /images/graemlins/smile.gif Jai Shri Krishna

Mangalacharana (The Stanza of Benedication) Namo bhagavathe tasmai, Krishnayadbhuta-karmane Rupa-nama-vibhedena, Jagatkridati yo yatah. Bow to Bhagavan Shri Krishna, The doer of wondrous acts; Who is cosmos, in varied forms, names; Who sports, Whence is comos sprung. Meaning: Prostrations to Bhagan Shri Krishna, who is the performer of wonderful deeds, who is the very manifestation of the universe, who plays His sports in different forms and names, and from whom the whole universe has sprung up. Jayati Shri Vallabharyo, Jayati ca Vitthalesvaraprabhushriman, Purushottams-ca taishca, nirdishta pushti-paddhatir jayati. Hail to revered Shri Vallabhacharya! Hail to honorable Lord Vitthala! Hail to learned Shri Purushottamaji! Hail to path of Pushti manifested by them Meaning: Victory to revered MahaPrabhu Shri Vallabhacharya! Victory to honorable lord sri Vitthalesha Prabhucharana! Victory to learned 1Shri Purushottamaji! And Victory to the devotional path of Pushti manifested by these great Acharyas! 1. An eminent scholar Acharya who wrote commentaries on almost all works of Shri Vallabhacharya, and composed many independent works of his own.

if you have more doubts regrding my post then visit www.pushtikul.com and post ur doubt. Many scholars are there & they will clarify you.

Sri Sri Raghavendra Swamy Purvashram Sri Raghavendra Swami was born in 1595 in Kaveripattana, Tamil Nadu to Thimmanna Bhatta and Gopikamba. His ancestors were of the Gautama Gotra. He was named Venkatanatha as he was born by the grace of Lord Venkateshwara. When his father was performing akSharAbhyAsa, Venkatanatha asked how a small letter like Om can explain the great God. The father was overjoyed that his son understood that the God cannot be fully explained by one small letter. Venkatanatha's Upanayanam was performed in chaitra mAsa, when he was 8 years old. Although his father passed away by then, Venkatanatha did not consider himself an orphan, as he considered Sri Narayana as his father and Gayathri, who reveals Him, as every twice-born's real mother. Venkatanatha studied yajur veda, maNimanjari, and anumadhvavijaya at Madurai.His powers of meditation were shown when his water from doing sandyAvandan happened to fall on a dry seed, which sprouted. He also developed an expertise in playing the Veena, so he became known as Veena Venkata Bhatta. This is not surprising, since Venkatanatha came from a family skilled in music. His great-grandfather, Krishnabhatta, tutored the King of the Vijayanagar kingdom, Krishnadevaraya, in vina, and his father was skilled in music as well. Upon returning from Madurai, he was married to Saraswati, who was from a noble family. His marriage, just like his Upanayanam and schooling, was arranged by his brother Gururajacharya. The Shastras say that for one who has control of his senses, wedded life does not hamper learning. For Venkatanatha, most of his learning occurred after marrying Saraswati, through the blessings of Goddess Saraswati. So Venkatanatha went to Kumbhakonam, the seat of learning at the time. There, he studied under Sri Sudindrateerta.He used to stay awake past midnight to write his own comments and notes on the lessons that had been done. Once, he engaged in a debate and defeated a mAyAvAdi at Rajamannar temple. Though his victory was not unexpected Sri Sudhindra tirtha was surprised at his scholarship in grammar, profound knowledge and rare debating skill, and called him "Mahabhashya Venkatanathacharya" Similarly he explained the significance of taptamudra dhAraNa quoting several smR^iti-s that the opponents had to accept his arguements were irrefutable. He had a son, Lakshminarayana. Although he and his family were in stark poverty, he was unaffected by it, being immersed in the sweet nectar of the Madhva philosophy. Not even once did he give up his teachings and learning; he was steadfast in his determination to live by whatever came to him unsought and unasked. Still, when his master asked him to take sanyAsA, he found himself in a grave dilemma. For one thing, he knew that if he took sanyAsA, he would eventually have to take control of the maTha. While trying to find a solution to this problem, Vidya Lakshmi herself appeared before him. She told him that if such great people like himself did not spread the right philosophy, that of Sri Madhvacharya, the maTha-s would fall into ruin. The light of Tattvavada would be extinguished by the darkness of Mayavada. Understanding where his true duty lay, Venkatanatha obeyed Vidya Lakshmi and took sanyAsA. Sri Sudhindra initiated Venkatanatha on the second day of the bright half of PAlguNa mAsa in the year durmati corresponding to the year 1621.He was given the holy name "Raghavandra Tirtha". Sri Raghavendra Tiirta started his services by teaching all the works of Srimadacharya to his disciples. He propagated right knowledge and vanquished several opponents. Apart from imparting knowledge and guiding his disciples,he composed works for the benefit of future generations Soon after becoming the pIThAdipati, he began a series of piligrimages that took him to several places. After visiting Dyupuri and Paripurnadevanagara( Paripurnadevanagara in Sanskrit means "place where God, who is complete in every way, resides"). At Manishrunga, he taught works such as pramaaNa paddhati and realized that it would benefit the public, if sub-commentaries were written on these major works, to make it easier to understand them. So it was here, that Raghavendra Swami wrote glosses on pramANa paddhati, vaadaavaLi, pramaaNa lakshaNa and many other works, many of which are known as bhAva dIpas. He visited Rameshvaram and Madurai. Madurai was the seat of learning in those days, and one of the experts there was Neelakanta Dikshit. After seeing the lucid yet powerful style with which Raghavendra Swami debated, he was convinced that Raghavendra Swami's master was really pUrNaprajna. When Neelakanta tried testing Raghavendra Swami on various sutras, Raghavendra Swami showed him the work he had just finished-Bhatta Sangraha. Neelakanta was so thrilled by the depth of this work and how well it propounded Sri Madhvacharya's philosophy, that he had it placed on an elephant and taken on a ceremonial procession. At Srirangam, he gave extensive discourses on upanishads especially the Ishaavaasya upanishad. His disciples requested him to write a book, explaining the meanings of all the mantras, as well as their commentaries and glosses, of all the Upanishads. He wrote glosses on the Ishaavaasya, thalavakaara, kaataka, ShaTpraShNa, mundaka, maanDukya, taittarIya, bR^ihadAruNyaka, and chanDogya Upanishads. He was about to write one for the aitareya, as well, but he wanted to give the honor to his disciple, Smrutimuktavali Krishnacharya, who had already completed the work. Raghavendra Swami wanted to keep his oath of writing a gloss on all the Upanishads, so he wrote a gloss on only the mantra part of the Upanishad-aitareya mantraartha sangraha He visited Vishnumangala,where Trivikrama Panditacharya had debated Madhvacharya for fifteen days,and finally had become an ardent worshipper of Madhvacharya. Sri Raghavendra,then visited Subramanya and then Udupi,where he started giving discourse on Sarvamula Granta. He wrote a gloss for the Vyasaraya Tattparya Chandrika, called Chandrika Prakasha. Seeing his students struggle to understand this tough text, he wrote the meanings of the Sutras, called Tantradipika and the meanings of adhikAranas, known as Nyayamukthavali. At Udupi, he sang his famous "Indu Enage Govinda" song upon seeing Udupi Sri Krishna. At Bidarahalli he met Srinivasacharya who was a unique householder. The glosses that he had written were already well known. Sri Raghavendra examined his works and was filled with admiration for Srinivasacharya, who, though being a householder,dedicated himself completely to the spreading of knowledge and learning. Raghavendra Swami bestowed upon him the name Srinivasa Tirtha, as a mark of his high learning. After leaving Bidarahalli, he went to Pandarapur, Kohlapur, & Bijapur defeating Mayavadins, spreading Tattvavada philosophy, and giving Taptamudhradaran, thus initiating them into Vaishnavism. While residing on the banks of river Krishna, he wrote a tippani for Tattva Prakashika called Bhavadipa. He wrote a direct commentary on Anubhashya, called Tattva Manjari At Malkhed he celebrated the Suddha Mangala of his teachings and discourses. Malkhed is situated on the Kagini River and is the place of Sri Jayatirtha's Brindavan. Raghavendra Swami explained that, just the way Kagini River joins Bhima river, then Krishna River, and finally the ocean, Sri Jayathirtha's work explains Bhashya of Sri Madhvacharya, who in turn tells us of Lord Krishna, who is an ocean of auspicious qualities. Raghavendra Swami undertook extensive tours, under so many odds, visiting Tirupati, Srisailam, Kumbakonam, and Kanchi. He neither stopped teaching his devotees nor did he stop writing books. He took a vow to write Tippanis for all the Tikas of Sri Jayathirtha. When he had completed tippanis for 17 of the 18 Tikas of Sri Jayatirtha, Lakshminarayanacharya, his son, shows him his work on Rig Bhashya, written along Raghavendra Swami's line of teaching. This great saint felt that his disciple's teaching should be shown to the rest of the world, so instead of writing a Tippani, he wrote a Rigartha Manjari, a vivritti, which gives the meaning of the first 40 suktas. He wrote Mantroddhara, which gives details of all mantras according to Tantrasara.. By understanding the mantras according to Tantrasara, it is possible to perform many impossible tasks, through the grace of Sri Hari, by leading an austere life. During his pilgrimages, Raghavendra Swami not only covered a vast area geographically in the days when road conditions were poor and travel was arduous, but also wrote several works covering a vast area of the Tattvavada philosophy. He convincingly defeated many Advaitin pandits, through the grace of bhArati ramaNa mukhyaprANAntargata srIlaxmInArAyaNa. Miracles Although Raghavendra Swami performed various miracles, the most significant miracle lies in the vast literature he left behind & his contribution to the philosophy of Sri Madhvacharya. He wrote extensive commentaries on the upanishads, bhagavad gIta, vedAs, as well as several granthas that Madhvacharya wrote. The Tanjavore district was under a great drought at that time. Raghavendra Swami made the ruler perform appropriate rituals and ceremonies. Soon afterwards, rain once again fell upon the lands. The king, to show his gratitude offered Raghavendra Swami a priceless necklace, which Raghavendra Swami in turn put into the Yajna as an offering to Lord Vishnu, who had really brought the region out of the drought. The king grew angry at what he thought was an insult. Raghavendra Swami immediately brought back the necklace from the fire. The king, realizing that for one who renounced the world a necklace meant nothing, asked for Raghavendra Swami's forgiveness. Raghavendra Swami visited Bijapur, where the scorching heat was unbearable. One brahmin was overcome by the heat and fell down, unable to get up. Raghavendra Swami recited a mantra, and water sprung up from the scorching sands, which saved the Brahmin's life. In another instance, a child was traveling with an entourage, through a desert. The heat was so unbearable that the child started to cry. Raghavendra Swami threw his upper cloth towards the child. Flying through the air, it gave shade to the child for the rest of the journey At that time there was a Desai who had no faith in God or the Vedas. He would challenge scholars to make a twig sprout, using Vedic mantras. No one was able to do this. So then the people called Raghavendra Swami to prove to the Desai the power of the Vedas. He sprinkled some water on the twig while reciting a Vedic mantra. Right before the Desai's eyes, the twig began to sprout. This incident instilled deep faith in the hearts of many scholars who were present. They had heard that Raghavendra Swami, in his earlier days, had made the cool sandalwood paste burn, by reciting the Agni Sukta, then made it cool again by reciting Varuna Sukta. After witnessing the twig sprout with their own eyes, they believed that such miracles were possible through the grace of the Lord. The Desai, himself, who used to scoff the Vedas, became a true believer in God and upheld the Vedas, with Raghavendra Swami as his guiding light. Raghavendra Swami, while performing miracles clearly stated that what he did was not magic or sorcery or witchcraft. It was not Patanjali's yoga, but the yoga of the Bhagavad Gita. The aim of his miracles was to remove the suffering of those who seek refuge in him and thus draw them towards God and religion. Last speech of Raghavendra Swami The day that Raghavendra Swami had chosen to enter Brindavan (Virodhikruth Samvatsara, Shravana Masa, krishna paksha, Dvitiya : 1671 A.D.) had come. Thousands of people had congregated there, hearing that Raghavendra Swami would enter Brindavan. The crowd contained devotees as well as doubters. Some people had come just to make fun of what was going on. The devotees were filled with anxiety; they didn't want their revered Guru to leave them. There were also people who were merely curious, just to see what would happen-although Sri Vadiraja Tirtha had entered the brindavan in the same manner, alive, in the year 1600 A.D, there were few who had witnessed that. Those who had only heard about it were greatly curious to see such a miracle with their own eyes. Sri Raghavendra, as was his daily practice, got up before dawn meditating on Sri Hari and finished his bath during the early hours itself. After his japa and dhyana he conducted the morning discourse. His disciples were in deep sorrow at the thought that this was going to be their master's last discourse. Their master was filled with an overwhelming desire to teach as much as possible and the disciples were anxious and eager to absorb everything. The subject matter was as usual Srimadacharya's Bhashya and Sri Jayatirtha's commentary for it. That day's discourse was the culmination of his life's mission. For the thousands that had gathered there the realisation that such a treasure-house of knowledge would leave them forever filled them with pain and agony. The discourse came to an end. After bathing once again, he started the puja of Sri Rama and other icons of the samsthan. After going through all the details of the puja he blessed the entire gathering with tirtha, prasad and phalamantrakshata. As the appointed time was nearing he went to the spot that was already chosen and sat in padmasan. He had his japa mala in his right hand and in front of him were all the moola granthas, sarva moola, tikas and tippanis on the vyasa peetha. For a while he was lost in contemplation; then Sri Raghavendra started his soul-stirring speech. "Hereafter I will disappear from your sight. The Lord who sent me to you has Himself ordered me to return to Him today. I have completed His task. Everyone has to obey His orders - coming here and returning when He calls us back. You need not feel sad that I am leaving you. The moola granthas, sarva moola and their commentaries will be your guiding light. Never give up their study under a worthy master. The Lord has blessed us with this priceless life just to study them. The shastras have an answer for all our mundane problems. Follow the shastras and listen to the words of the enlightened. Put into practice as much as you can whatever you learn. The shastraic way of life is the royal road to peace, prosperity and happiness. The search for knowledge is never easy. As the Upanishads say it is like walking on the razor's edge. But for those who have strong faith and put in sustained effort and have the blessings of Sri Hari and Sri Madhvacharya, this is not difficult. Always keep away from people who merely perform miracles without following the shastras and yet call themselves God or guru. I have performed miracles, and so have great persons like Srimadacharya. These are based on yoga siddhi and the shastras. There is no fraud or trickery at all. These miracles were performed only to show the greatness of God and the wonderful powers that one can attain with His grace. Right knowledge (jnana) is greater than any miracle. Without this no real miracle can take place. Any miracle performed without this right knowledge is only witchcraft. No good will come to those who perform such miracles and also those who believe in them. The Lord is full of auspicious qualities and absolutely faultless. There is no virtue that does not exist in Him. He is the Lord of Ramaa, Brahma and all other devathas at all times and in all ways. His form is beyond prakrithi (nature). His body is made up of jnana and ananda. He is omnipresent and omniscient. All the jivas are subservient to Him. Mahalaksmi who is ever liberated is His consort. All jivas (souls) are not equal. There is gradation amongst them and they are of three types. Whatever state they attain finally is in keeping with their intrinsic nature. The sattvik souls attain moksha which is a state of eternal bliss. The tamasic souls attain eternal hell where there is all pervading darkness. This is a state of eternal sorrow. The rajasic souls keep rotating in samsara always, experiencing both happiness and sorrow. The shastras declare such a three fold classification and gradation of souls. It can be seen everywhere in this world. There are several schools of philosophy which go against these tenets and declare that there is no God, no dharma, this world is false; there is nothing but void; the jivas and Brahma are the same; there is no three fold classification or gradation, all the jivas are equal to Brahma, the Vedas are not true, Brahman is nirguna (attribute less), nirakara (formless). None of these philosophies are correct. The world that we see is real; this world has a master; he is neither nirguna nornirakara. The shastras declare Him to be nirguna and nirakara because He is devoid of the three qualities of sattva, rajas, and tamas (unlike us). For the suffering soul His grace is the only means to attain salvation which is eternal bliss. Those who forsake Him will never be truly happy. Without right living, right thinking will never come. Right living is performing one's ordained duties according to one's station in life without hankering after the fruits of the actions and on the other hand offeringall one's activities to the Lord. This is real sadachara (right living). This is real karma yoga. Another facet of right living is performing right rituals and observing fasts. Fasting on ekadashi and krishnashtami is compulsory for everyone. Both men and women belonging to all walks of life have to observe this. Those who give up this will always have the doors of the Lord's home closed. This is what the shastras declare. Observance of chaturmasya vrata is another compulsory mode of worship. Along with this, vishnupanchaka and other vaishnava vratas can be performed according to one's capacity. The main goal of all such vratas is to earn His grace and love. One should always be careful never to harm or hurt another. Philosophical thought is very necessary for the soul's growth. Without philosophical thought we can not arrive at the right conclusions. But let there be no personal enmity. Social work done for the good of worthy people should also be considered as the Lord's worship. In short our life itself is a worship.Every action is a puja. This life is precious. Every second of our life is precious. Not even a second that has gone will come back. Listening to the right shastras and always remembering Him is the highest duty. Without this life becomes meaningless. Have devotion to the Lord. This devotion should never be blind faith. Accepting the Lord's supremacy wholeheartedly is true devotion. Blind faith is not devotion. It is only stupidity. We should have devotion, not only for the Lord, but also for all other deities and preceptors in keeping with their status. In short having devotion to those above us, goodwill amongst those who are our equals and having affection for those who are below us are the excellent values of life. Anybody who approaches you should not go heavy at heart or empty handed. Spirituality can never exist without social grace. And social life without spirituality is no life at all. Spirituality never denies any virtue. But always remember that the Lord is the home of all values. The world does not exist for our sole pleasure and enjoyment. The thought that we are here for the good of the world is real spirituality. While incorporating right thinking and right values in our life we should also make it a habit to give up wrong values and wrong thinking. If we do not fight against them it amounts to approving them. But such disapproval should never turn to cruelty. It should be within the limits of justice. The outstanding feature of this should be love for truth and not personal hatred. This is our philosophy. This is Srimadacharya'a philosophy. This is the philosophy all the shastras proclaim. This is the philosophy that kings and sages like Janaka and Sanaka believed and followed. The Lord's devotees like Dhruva and Prahlada incorporated this philosophy in their lives. Those who believe and live by this philosophy will never come to any harm is the assurance of the Lord.Being God's devotees you should honour and respect His devotees. Help as much as you can those who seek your aid. But always remember your duties. Offer all your actions to the Lord and never hanker after temporal gains. All actions performed with a selfish motive is like milk turned sour. There can be no higher motive than the motive to please God and the motive of earning jnana (right knowledge). But giving up all actions and following unworthy methods is like taking poison which will destroy us completely. It was Srimadacharya who preached this wonderful philosophy. The same Vayu who manifested as Hanumantha to serve Lord Sri Rama and as Bhimasena to serve Lord Sri Krishna also manifested as Srimadacharya and preached this philosophy. This was his service to Lord Sri Vedavyasa. His life, like his works was philosophy itself. Now I take leave of you. Though I will not be with you in person my presence will be in my works and in my brindavan. You can serve me best by propagating, studying, preserving and listening to my works. My blessings to you." The message of the master gave new light to all the people gathered there. He had revealed to them the secret of his philosophy which he believed in, the philosophy which he preached and the philosophy by which he lived all his life. But the pain of separation made them forget the happiness that his message gave them. As they were hearing his sermon, they realized that he was a true jnani, a yogi, a scholar and a radiant monk possessing a soft and compassionate heart. Fear of displeasing him was the only reason why they held back their tears. After this Sri Raghavendra began reciting the pranava mantra. In a very short time he was lost in meditation. He reached the highest point in mediation. His face was serene. He was shining with a rare brilliance. All the learned people who had gathered there were reminded of the sloka from the Bhagavad Gita : omityekaksharaM brahma vyaaharan.h maamanusmaran.h yaha prayaathi tyajan.h dehaM sa yaathi paramaaM gathim.h At one stage the japamala in the master's hand became still. Venkanna and other disciples who understood this sign started arranging the slabs around him. They arranged the slabs up to his head and then, as per his earlier instructions, they placed a copper box containing 1200 Lakshminarayana saligramas that had been specially brought from Gandaki river. Then they placed the covering slab over it and filled it with earth. They poured twelve thousand varahas (abhisheka) over the brindavan that they had built. Appanacharya was very close to Raghavendra Swami. At the time that Raghavendra Swami entered Brindavan, he was on the other side of the river Tungabhadra. Appanacharya wanted to be with his revered guru, but the river was flooding. He jumped into the Tungabhadra, singing Sri Poornabhodha stotra, realizing that if Raghavendra Swami could lead him across the ocean of samsara, a mere river could not hold him back. And he did cross the river safely, only to see that Raghavendra Swami had already entered Brindavan. Appanacharya was in such a profound state of grief, that he could not finish the stotra he had started to compose-it was missing 7 aksharas. These final 7 aksharas came from inside the Brindavan. Not only did this show that Appanacharya's Sri Poornabhodha had Raghavendra Swami's approval, but it also showed that Raghavendra Swami was still with them. This was the first miracle he showed after entering Brindavan, and even today miracles happen to people who go to Mantralaya Brindavan to seek his blessings. The speech that Sri Raghavendra Swami gave just prior to entering Brindavan, is a concise summary of the philosophy of Sri Madhvacharya. In this materialistic world, such values and morals that Sri Raghavendra Swami, and many other great souls propagated will lead us to true happiness. It is our 'saubhAgya' that we have such people like these to both guide us on the path of right knowledge and lead us away from the path of incorrect knowledge.

The Lord in the Heart 1. Sri Sukadeva Gosvami said: Formerly, prior to the manifestation of the cosmos, Lord Brahma, by meditating on the virat-rupa, regained his lost consciousness by appeasing the Lord. Thus he was able to rebuild the creation as it was before. 2. The way of presentation of the Vedic sounds is so bewildering that it directs the intelligence of the people to meaningless things like the heavenly kingdoms. The conditioned souls hover in dreams of such heavenly illusory pleasures, but actually they do not relish any tangible happiness in such places. 3. For this reason the enlightened person should endeavor only for the minimum necessities of life while in the world of names. He should be intelligently fixed and never endeavor for unwanted things, being competent to perceive practically that all such endeavors are merely hard labor for nothing. 4. When there are ample earthly flats to lie on, what is the necessity of cots and beds? When one can use his own arms, what is the necessity of a pillow? When one can use the palms of his hands, what is the necessity of varieties of utensils? When there is ample covering, or the skins of trees, what is the necessity of clothing? 5. Are there no torn clothes lying on the common road? Do the trees, which exist for maintaining others, no longer give alms in charity? Do the rivers, being dried up, no longer supply water to the thirsty? Are the caves of the mountains now closed, or, above all, does the Almighty Lord not protect the fully surrendered souls? Why then do the learned sages go to flatter those who are intoxicated by hard-earned wealth? 6. Thus being fixed, one must render service unto the Supersoul situated in one's own heart by His omnipotency. Because He is the Almighty Personality of Godhead, eternal and unlimited, He is the ultimate goal of life, and by worshiping Him one can end the cause of the conditioned state of existence. 7. Who else but the gross materialists will neglect such transcendental thought and take to the nonpermanent names only, seeing the mass of people fallen in the river of suffering as the consequence of accruing the result of their own work? 8. Others conceive of the Personality of Godhead residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively. 9. His mouth expresses His happiness. His eyes spread like the petals of a lotus, and His garments, yellowish like the saffron of a kadamba flower, are bedecked with valuable jewels. His ornaments are all made of gold, set with jewels, and He wears a glowing head dress and earrings. 10. His lotus feet are placed over the whorls of the lotuslike hearts of great mystics. On His chest is the Kaustubha jewel, engraved with a beautiful calf, and there are other jewels on His shoulders. His complete torso is garlanded with fresh flowers. 11. He is well decorated with an ornamental wreath about His waist and rings studded with valuable jewels on His fingers. His leglets, His bangles, His oiled hair, curling with a bluish tint, and His beautiful smiling face are all very pleasing. 12. The Lord's magnanimous pastimes and the glowing glancing of His smiling face are all indications of His extensive benedictions. One must therefore concentrate on this transcendental form of the Lord, as long as the mind can be fixed on Him by meditation. 13. The process of meditation should begin from the lotus feet of the Lord and progress to His smiling face. The meditation should be concentrated upon the lotus feet, then the calves, then the thighs, and in this way higher and higher. The more the mind becomes fixed upon the different parts of the limbs, one after another, the more the intelligence becomes purified. 14. Unless the gross materialist develops a sense of loving service unto the Supreme Lord, the seer of both the transcendental and material worlds, he should remember or meditate upon the universal form of the Lord at the end of his prescribed duties. 15. O King, whenever the yogi desires to leave this planet of human beings, he should not be perplexed about the proper time or place, but should comfortably sit without being disturbed and, regulating the life air, should control the senses by the mind. 16. Thereafter, the yogi should merge his mind, by his unalloyed intelligence, into the living entity, and then merge the living entity into the Superself. And by doing this, the fully satisfied living entity becomes situated in the supreme stage of satisfaction, so that he ceases from all other activities. 17. In that transcendental state of labdhopasanti (full bliss), there is no supremacy of devastating time, which controls even the celestial demigods who are empowered to rule over mundane creatures. (And what to speak of the demigods themselves?) Nor is there the mode of material goodness, nor passion, nor ignorance, nor even the false ego, nor the material Causal Ocean, nor the material nature. 18. The transcendentalists desire to avoid everything godless, for they know that supreme situation in which everything is related with the Supreme Lord Visnu. Therefore a pure devotee who is in absolute harmony with the Lord does not create perplexities, but worships the lotus feet of the Lord at every moment, taking them into his heart. 19. By the strength of scientific knowledge, one should be well situated in absolute realization and thus be able to extinguish all material desires. One should then give up the material body by blocking the air hole [through which stool is evacuated] with the heel of one's foot and by lifting the life air from one place to another in the six primary places. 20. The meditative devotee should slowly push up the life air from the navel to the heart, from there to the chest and from there to the root of the palate. He should search out the proper places with intelligence. 21. Thereafter the bhakti-yogi should push the life air up between the eyebrows, and then, blocking the seven outlets of the life air, he should maintain his aim for going back home, back to Godhead. If he is completely free from all desires for material enjoyment, he should then reach the cerebral hole and give up his material connections, having gone to the Supreme. 22. However, O King, if a yogi maintains a desire for improved material enjoyments, like transference to the topmost planet, Brahmaloka, or the achievement of the eightfold perfections, travel in outer space with the Vaihayasas, or a situation in one of the millions of planets, then he has to take away with him the materially molded mind and senses. 23. The transcendentalists are concerned with the spiritual body. As such, by the strength of their devotional service, austerities, mystic power and transcendental knowledge, their movements are unrestricted, within and beyond the material worlds. The fruitive workers, or the gross materialists, can never move in such an unrestricted manner. 24. O King, when such a mystic passes over the Milky Way by the illuminating Susumna to reach the highest planet, Brahmaloka, he goes first to Vrisvanara, the planet of the deity of fire, wherein he becomes completely cleansed of all contaminations, and thereafter he still goes higher, to the circle of Sisumara, to relate with Lord Hari, the Personality of Godhead. 25. This Sisumara is the pivot for the turning of the complete universe, and it is called the navel of Visnu [Garbhodakasayi Visnu]. The yogi alone goes beyond this circle of Sisumara and attains the planet [Maharloka] where purified saints like Bhrgu enjoy a duration of life of 4,300,000,0O0 solar years. This planet is worshipable even for the saints who are transcendentally situated. 26. At the time of the final devastation of the complete universe [the end of the duration of Brahma's life], a flame of fire emanates from the mouth of Ananta [from the bottom of the universe]. The yogi sees all the planets of the universe burning to ashes, and thus he leaves for Satyaloka by airplanes used by the great purified souls. The duration of life in Satyaloka is calculated to be 15,480,000,000,000 years. 27. In that planet of Satyaloka, there is neither bereavement, nor old age nor death. There is no pain of any kind, and therefore there are no anxieties, save that sometimes, due to consciousness, there is a feeling of compassion for those unaware of the process of devotional service, who are subjected to unsurpassable miseries in the material world. 28. After reaching Satyaloka, the devotee is specifically able to be incorporated fearlessly by the subtle body in an identity similar to that of the gross body, and one after another he gradually attains stages of existence from earthly to watery, fiery, glowing and airy, until he reaches the ethereal stage. 29. The devotee thus surpasses the subtle objects of different senses like aroma by smelling, the palate by tasting, vision by seeing forms, touch by contacting, the vibrations of the ear by ethereal identification, and the sense organs by material activities. 30. The devotee, thus surpassing the gross and the subtle forms of coverings, enters the plane of egoism. And in that status he merges the material modes of nature [ignorance and passion] in this point of neutralization and thus reaches egoism in goodness. After this, all egoism is merged in the mahat-tattva, and he comes to the point of pure self-realization. 31. Only the purified soul can attain the perfection of associating with the Personality of Godhead in complete bliss and satisfaction in his constitutional state. Whoever is able to renovate such devotional perfection is never again attracted by this material world, and he never returns. 32. Your Majesty Maharaja Pariksit, know that all that I have described in reply to your proper inquiry is just according to the version of the Vedas, and it is eternal truth. This was described personally by Lord Krsna unto Brahma, with whom the Lord was satisfied upon being properly worshiped. 33. For those who are wandering in the material universe, there is no more auspicious means of deliverance than what is aimed at in the direct devotional service of Lord Krsna. 34. The great personality Brahma, with great attention and concentration of the mind, studied the Vedas three times, and after scrutinizingly examining them, he ascertained that attraction for the Supreme Personality of Godhead Sri Krsna is the highest perfection of religion. 35. The Personality of Godhead Lord Sri Krsna is in every living being along with the individual soul. And this fact is perceived and hypothesized in our acts of seeing and taking help from the intelligence. 36. O King, it is therefore essential that every human being hear about, glorify and remember the Supreme Lord, the Personality of Godhead, always and everywhere. 37. Those who drink through aural reception, fully filled with the nectarean message of Lord Krsna, the beloved of the devotees, purify the polluted aim of life known as material enjoyment and thus go back to Godhead, to the lotus feet of Him [the Personality of Godhead].

Srimate Sri LakshmINrisimha divya paduka sevaka SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama: Dear BhakthAs : March 13 is the auspicious day this year , when married ladies and KanyAs desiring marriage (Vivaaha Praaapthi) adorn the Maasi Saradu.For the married ladies , the Saradu is worn for protecting their soumaangalyam . For the KanyAs , it is prayer to be blessed with vivAham to a suitable Bhaagavathan .This nOnpu started with KanyAs and got extended to Sumangalis . On this Maasi Saradu( KaaradayAn nOnpu) day , the ladies should tie their Saradu after 10 A.M and before sunset . Those who are near temples like SrI RanganAtha temple should recieve it from the archakAs , consecrated Saradus placed at the sacred fet of MahA Lakshmi. Those who belong to the Ahobila Mata paramparai can recieve a saradu blessed by HH SrImath Azhagiya Singar fromSrimathi Vimala Rajaji of Maryland at the above e-mail address. Those who are not near temples can make their own saradus by dipping a suitable plain thread in turmeric with MahA Lakshmi manthram or SrI Sthuthi dhyAna slOkam ( KalyANAnAm avikala nidhi:) . ThiruppAvai nOnpu has profound religious significance , where as this Maasi Saradu Nonpu has more social significance for the ladies . The links have been given to the clever arguments with which a pathivrathai named Saavithri outwitted Dharma Raajan to retain her SoumAngalyam ( auspicious wedded state) by pulling Her husband out of the clutches of Yama dharman . Ladies dip a Saradu ( twisted thread ) in turmeric with prayers to MahA Lakshmi and their kuladhaivam . Then they tie it around their neck region . It is distinct from ThirumAngalya Saradu , which has PurANic and Dhvivya Prabahndham significance . It is to be observed however that there is no Veda manthram in Vedic weddings for Maangalya dhAraNam . The traditional prayer is : "Maangalyam tantutAnEna mama jeevana hEthunA---". Swamy Desikan refers to the marriage between Veda Sthrees and the Lord of SrIrangam assisted by Swamy NammAzhwAr ( SaThaari Soori) in SrI RanganAtha PadhukA Sahasram slOkams (785 and 869) . SubhapraNAdhA Bhavathee srutheenAm KaNDEshu Vaikuntapathim varaaNAm BhadhnAsi noonam MaNipAdharakshE Mangalyasoothram maNirasmijALai : ---SrI RanganAtha PaadhukA Sahasram: sLOkam 869 (Meaning): Oh PadhukE ! Veda Sthree desire the Lord as their husband . On the necks of these Sthrees , You help the Lord tie the Mangala Soothram in your role as Bruhaspathy and recite auspicious utterances .Oh PaadhukE ! You spread Your auspicios rays from Your gems as Thaali Saradu to be used by the Lord . On this KaaradayAn Nonpu day , a special adai ( pancake ) is made from ground flour and jaggery and offered to the Lord as PrasAdham . They symbolize subhishti (plenty of days with happiness ) and sweetness . With Best wishes for a most enjoyable KaradayAn Nonpu celebraton ! Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama:

hey priya, change ur name "priya_vaishnav" to "priya_mayavadi" so that it will be better for confused people like you. hereafter dont call uself as a vaishnava. since ur supporting advaitham ure a mayavadi.

Dvaita was propounded by Sri Madhvacharya & Sri Raghavendraswamy. Sri Raghavendraswamy knows all . He preached Dwaitam only. So we foolish mortals have no right to criticize it by telling it as defective. if you people dont like "Dvaitham", then keep away from it rather than committing blasphemy of criticizing it. Do you think u know better than Guru Raghavendra. of course comparing to Raghavendra swamy your so called "adi-shankara" is nothing. TILL NOW I HAVENT HEARD ANY ADI-SHANKARAS RUSHING TO CALL OF THEIR DEVOTEES, ONLY RAGHAVENDRASWAMY IS DOING IT. So Raghavendraswamy has proved himself as God (even he had not declared himself due to his humbleness) by blessing his devotees till now (he is even giving darshans to his true devotees). Hello Mr.Atanu Sri Guru Raghavendraswamy has proved ur so called "Advaitham" as false. do u think urself greater than rayaru. humbly agree what rayaru tells. otherwise be silent. Ure not a acharya to give ur views. we (vaishnavas) agree wat our acharyas said instead of giving our own views.

Dvaita was propounded by Sri Madhvacharya & Sri Raghavendraswamy. Sri Raghavendraswamy knows all . He preached Dwaitam only. So we foolish mortals have no right to criticize it by telling it as defective. if you people dont like "Dvaitham", then keep away from it rather than committing blasphemy of criticizing it. Do you think u know better than Guru Raghavendra. of course comparing to Raghavendra swamy your so called "adi-shankara" is nothing. TILL NOW I HAVENT HEARD ANY ADI-SHANKARAS RUSHING TO CALL OF THEIR DEVOTEES, ONLY RAGHAVENDRASWAMY IS DOING IT. So Raghavendraswamy has proved himself as God (even he had not declared himself due to his humbleness) by blessing his devotees till now (he is even giving darshans to his true devotees). Hello Mr.Atanu Sri Guru Raghavendraswamy has proved ur so called "Advaitham" as false. do u think urself greater than rayaru. humbly agree what rayaru tells. otherwise be silent. Ure not a acharya to give ur views. we (vaishnavas) agree wat our acharyas said instead of giving our own views.

visit : http://www.srimadbhagavatam.org you can read all cantos online. hey you can copy & paste the text into your pc. you can also download the divine pictures also. its equally worth of reading book. /images/graemlins/smile.gif Jai Shri Krishna

Dear Atanuji, i emailed you many days ago. but u didnt replied to me. anyway i will send another email to you , please reply to that.

This is with reference to the program telecast on God TV in India on 2nd march'04 at 11am IST a program by CBN TV where the so called miracles supposedly done by jesus were explained. In one such incident, a self proclaimed ex-Hare Krishna Devotee goes on to narrate his experiences and calls Hare Krishna the devil. Further the anchor (an old man) goes on to say that "Hare Krishna is the Axis of evil" and Lord Krishna as the "devil" and goes on to compare Hinduism, Buddhism, alcoholism, drugs, sex, as the acts of devil. This is totally uncalled for insults on our religion. By telecasting this program, The GOD TV channel is guilty of blasphemy. The real axis of evil is the missionaries who are polluting the peaceful communal harmony in India and sowing the seeds of hatred in the minds of non-christians. If this is you peoples attitude find what was done to Michael stains and his family is justified. These people should not go scot-free for airing such filth. They should pack their dirty bags and QUIT INDIA!!I request you to kindly take this matter with appropriate people and punish the offenders of India and Hinduism.

THE GREATNESS OF THE VEDAS by JEFFREY ARMSTRONG Thirty years ago, when I began my spiritual journey, I was studying English literature, and if you study English literature you will be taught that English and all of the romance languages of Europe can be traced back to the Latin, and then from the Latin back to the Greek. Modern Western history teaches us that the trail mysteriously stops at that point in time, although it is a well-known fact that the ancient Greeks sat at the feet of the Egyptians and the Babylonians. So when India was discovered by the West a few centuries ago there was a clash of cultures over the origins of human civilisation. The West held a viewpoint of time that ended with the Greeks whereas the East, and India in particular, spoke of a time span of well over fifty thousand years. The Western vision simply could not accommodate this understanding. So they made up a story to explain away this anomaly. When people from the West colonised India and began to study the Indian culture, they established a chair of Sanskrit at Oxford University called the Boden chair. The main function of the Boden chair of Sanskrit was to translate the Bible into Sanskrit. The people who studied Sanskrit then went to India and occupied various ministerial posts within the British Government, and they began to study the Vedas. As they began studying, they discovered that Sanskrit was the mother language for both Greek and for Latin, and in fact, for all the romance languages of Europe. This discovery gave rise to the modern science of Linguistics. The classification of modern languages was only made possible by an understanding of Sanskrit. This revelation caused a problem because at that time India was a colony of the British. As one of my professors used to say, "You refer to India as the sub-continent, but could you tell me exactly what it is sub too?" Of course, the saying was intended to imply subordinate to Her Majesty the Queen. It was a bit of an embarrassment to run into a culture that not only claimed that its history went back fifty or sixty thousand years, but that it was also the basis for your own language and literature! The British couldn't accept this and so the scholars of the time made up a theory, which said that there was a group of people called the Aryans, who lived in the Steppes of Russia, and this horseback riding people rode into India one thousand five hundred years ago with these books called the Vedas under their arms. Unfortunately, what they did not take into account was the fact that the Vedas contained astronomical calculations that went back seven thousand years! Now there is no instance or evidence of a horseback riding culture having observatories who watched the stars over a period of seven thousand years. Nevertheless, Western scholars overlooked this inconsistency and believed the theory that the Aryans came riding into India and conquered the dark skinned Dravidians with their superior technology and their superior wisdom. This theory was very similar to the one put forward by Adolph Hitler in his promotion of the Aryan Race. He took this great term Aryan from the Vedic culture, a term which literally means noble people who are trying to liberate their soul from the darkness of matter. It has nothing to do with race, has nothing to do with culture, but it has everything to do with spiritual aspiration, with the liberation of the atma from tamas or darkness. Hitler took this word because he believed that Aryans were the people who had invaded India from the North and he thought that his ancestors came from them. No one has honoured the fact, until very recently anyway, that Sanskrit is the language from which all the other languages of the world evolved. Some very exciting things have been happening in recent years. You probably know that the Vedas refer to three sacred rivers in India, the Jamuna, the Ganga and the Saraswati, but if you go to India today, you will find no Saraswati River. There is only the Jamuna and the Ganga. Therefore, some scholars have argued that the Vedas were just legends, stories made up by Indians to prove that their culture was indeed fifty thousand years old. However, quite recently, satellite photography has provided evidence of the dried up bed of the Saraswati, meandering just like a river, many miles away from the Ganga. Thus, modern technology has proved what the scholars of India have always proclaimed, that there was a river but that it had dried up. Indian history relates that there was a thriving culture all along the Saraswati River but that culture migrated over to the Ganga River when the river dried up sometime between 10,000 and 7,000 B.C. So with the discovery of the Saraswati River whole groups of archaeological facts have now begun to fall into place. Archaeologists are re-examining the sites of the ancient cities of India and it is now generally accepted that there was no Aryan invasion of India. The Aryans did not come from the foot hills of Russia simply because they were already in India. The evidence clearly shows that this Indian culture existed over fifteen thousand years ago and that it was from this group of people that the great culture of the country of Bharat, now known as India, came. The Mahabharata, the great Sanskrit epic of ancient India, records the history of Bharat and the Bhagavad-Gita. It contains within it, the events of five thousand years ago when Lord Krishna appeared and spoke to Arjuna on the battlefield of Kurukshetra, which saw the triumph of the Pandavas over the Kauravas, the triumph of good over evil. That event marked the beginning of Kali Yuga. So the Sanskrit of the Vedas refers to an era before that time and to the existence of a pool of knowledge that has survived for thousands of years. That is why India and Indian culture is the mother of all modern civilisations. You could say that our greatest enemy is forgetfulness, because history, which is nearly always a subjective viewpoint, erases memory and the true story gets lost. In India, however, scholars have been trying to maintain the story of ancient Bharat because this story, this history, is in fact the story of God coming down to Earth. That is what is so significant about the history of Bharat. It is an actual record, a recollection of God coming down to Earth and of His teaching, His Life and the display of His powers. The Vedic scholars understood that it is difficult for us to learn things in this physical world. For example, we are all trapped in this room right now and we don't know what's going on outside. This is a similar situation to us living in the physical world. We live in the physical world but our physical senses cannot see outside of it. There are three ways of learning, of getting knowledge. Firstly, we learn through our senses, we experience something through one of our senses, be it sight, hearing, taste, touch or smell. Secondly, we can make an inference as to the reality of something, we can speculate as to what the reality might be, based on our present knowledge. For example, we can speculate as to the size of the sun in the sky based on our own knowledge that distant things appear smaller than closer things, but as we draw closer to them they become bigger. Therefore, we deduce that the sun must be large, but if we want to know what is inside the sun, how can we find out? If we want to know who created the sun or how the sun was created, how can we answer such questions? The sages and rishis of the Vedic culture had great wisdom. They understood that you really can't get ultimate answers about life from your own investigations into matter or from your own speculations. You will never get such conclusive knowledge. They recognised that there was a third method of getting knowledge, namely, from the descent of knowledge by the Divine. This descent of knowledge is sometimes called Divine testimony. It is a testimony given by the Divine so that we may have an understanding of things that exist beyond our sight, beyond our senses and beyond our speculation. This Divine testimony is transmitted to us through sound, through the vibration of the spoken word, as recorded in the Vedas. So the Vedas are a recording of the actual words spoken by God Himself to Brahma the Creator and to the great cosmic beings who created the Universe. Ever since that time, these sounds have been passed down from master to student, in a disciplic succession, whose sacred trust was not to alter or deviate from the original knowledge, and to keep it as pure as the day it was given. The culture that was dedicated to that sacred trust worshipped the Goddess Saraswati and so her name was given to the river along which they lived. That Golden Age culture worshipped Saraswati as the Goddess of pure swath, which means truth. Saraswati was the consort of Brahma, and so first, I had better tell you a little about of Brahma. Brahma was born from Vishnu. Now the legend goes that Vishnu lies in a divine sleep at the bottom of the Universe with a lake in his navel. A lotus flower grows up out of the lake and when the flower opens Brahma and Saraswati appear on the lotus. Brahma soon begins to ask from whence he came, and so he climbs down the lotus saying that he is going to find out! Well he goes as far as he can go but he still can't find an end to the lotus stem. So he comes back up in frustration only to have Saraswati tell him that it doesn't matter because she came with a mantra and that if he chants this mantra and does a certain meditation then he will understand why he is here. So Brahma says a thank you to Saraswati and then sits down and chants the mantra. When he has perfected the mantra Vishnu does indeed come to him, shakes his hand and says "Hi, nice to meet you, I am God, and I'm here now to tell you how to create the Universe." This story is very important because, you see, the Vedic vision of life is that we are all, at all times, supported by great love and great intelligence and that everything that we see in the physical world has behind it that great love and great intelligence. So the Earth is not just a rock on which we are walking around; the Earth is Bhumi, the grandmother of us all, who gives us our bodies, feeds us and nourishes us. She is not inanimate and unintelligent; she is divine and beautiful, a deva, full of wisdom and intelligence beyond our understanding. What the sages of old recognised was that even though we are trapped by being in our physical bodies, the one thing that we can do is to contact Brahma, is to contact Vishnu, is to contact Bhumi, by the sound of a mantra. We have a practical demonstration of this with television today. Everyone across the country gets the same television show that is being broadcast from the base station. So the whole world can know what the sages have always known, that the Universe is supported by love, by intelligence and by truth and by the good intentions of the Creator who created it for our well being. Lord Krishna says in the Bhagavad-Gita "In the beginning of creation I sent forth generations of men and demi-gods, or devas, and if you do this sacrifice to Vishnu it will give you all good things." The original Aryan culture recognised this. It proclaimed that we are all atmas, we are all souls, here on this Earth to have a human experience. The Vedas are sometimes called Sruti which means mother. Why is this so? Because if you want to know who you father is, you ask your mother. The authority on your father is your mother! So truly, the Vedas are a whole body of knowledge given to us through sound to help us to understand that which is beyond our perception and our speculation. The teachers and the avatars that are sent to us always personify the Vedas and that is why from Sai Baba's lips you will only hear sat, which translates as truth. I've never heard Sai Baba say anything but pure sat. That is how you tell a true guru. They embody their teachings. They teach by their example. Within our own heart, each one of us has Paramatma, the supreme atma or soul, which is God, present. So when someone honours us or praises us they are in fact honouring and praising the Paramatma within us. If you look into someone's eyes, you are looking into their heart, because the eyes are the window of the heart, and so you are seeing the deity within the heart, which is Paramatma. So when I look into your eyes I'm having the honour of looking into your heart and of seeing the aspect of the deity that is dwelling there. I have the privilege of seeing a divine vision. You are giving me darshan of your Paramatma. So everyone should tend the deity in his or her heart very carefully. This, of course, is what Sai Baba is teaching. When you chant the mantras of the Vedas your body resonates to the sound and an important process takes place. You've probably heard many people say that meditation is simply a means of emptying the mind of self and, in one sense, this is true, especially if your mind is full of garbage and bad thoughts. However, the Vedas have another viewpoint on this. Let me give you an analogy to show you. If there is some ink (bad thoughts) in a glass and you want to get the ink out of the glass, there are two methods of doing this. The first one is simply by tipping the glass and by shaking the ink out. Inevitably, though, some ink will cling to the glass and will not come out. This analogy applies to people who are living in a busy material world and who are probably creating fresh garbage as fast as they get rid of the old. It's not very easy to empty your being of garbage. The other way, the way of the Vedas, is to fill the glass with milk, because ink floats on milk. If you fill the glass with milk, the ink will float to the surface and then it will flow out of the glass leaving the glass full of milk. You've probably heard the Sanskrit word paramahamsa, which literally means supreme swan. The swan is a symbol of purity. Incidentally, the Goddess Saraswati rides on a swan. The swan is also a symbol of So Hum, the basic mantra of the breath, the incoming (so) and the outgoing (hum). When you reverse the mantra, it is hamsa which means swan. Saraswati is the Goddess of speech. She wears a white sari which she keeps white by purity, she wears crystal beads and she rides on a swan. Why a swan? The swan has a secret. If you pour milk on the water, the swan can take the milk out of the water, because there is an acid in the mouth of the swan that allows it to absorb the milk and leave the water behind. So the swans or the paramahamsas (the pure ones) know what is the nectar, the milk, and are able to drink in the nectar and leave the water (the world) behind. So by drinking in the sacred sounds of the Vedas and sounding the mantras you are in fact filling the glass of your being with this sacred milk, the Vedic sound vibration. This sacred milk fills your being and displaces all of the ink, the tamas or darkness, from your being. The real presence of the Divine occurs when the transcendental divine sound flows through us. The Sanskrit language was a gift from the Devic Realm, a gift that would last throughout the Ages. It was a gift from the divine beings who created the Earth to those who would live on the Earth. It is the perfect way to ensure the perpetuation of divine truth. Sanskrit is such a perfect language that NASA, the American space agency, contemplated using it as a programming language. I'll give you a comparison so that you will understand just how perfect Sanskrit is! Imagine that Bill Gates came out with a version of Windows that was so good that it did not need to be upgraded for 2,500 years! He would have created a monopoly. Well Sanskrit has the monopoly on languages, because Sanskrit is a perfect language. It cannot be improved upon. My teacher of Sanskrit was raised in a Brahmin family where both his parents spoke pure Sanskrit in the house. They were that developed. As such, he learned a grammatical rule every day and his father would give him eight rupees every time he learned a grammatical rule of Sanskrit. As a matter of interest, there is a Sanskrit grammar in India that lists 3,800 grammatical rules. My Sanskrit teacher knew them all by heart. Now there was a time when the whole culture of India was like this, when everyone was educated to this standard. A famous trial took place when the English were governing India. Two men were accused of being thieves. There was a witness who was a Brahmin and at the trial, he was put on the stand to give his evidence. However, when he was being sworn in it became self-evident that he could not speak English, which was a problem since the trial was being conducted in English, the two thieves who were being tried were English and the conversation that he had overheard, when they talked about the crime, was in English! So the judge rightly inquired as to how he was going to give his testimony. The lawyer for the prosecution said that although the Brahmin didn't speak or understand English, he had memorised their conversation! So the Brahmin took the stand to give his testimony and he replayed their conversation in English verbatim, exactly as he had heard it. The two thieves were convicted of the crime. It's on the record. So this level of scholarship, of understanding, was prevalent amongst the Vedic culture. Thousands of years later we can still resonate to these holy sounds. There are great exponents, such as Sai Baba, of the Vedic way of life, of the Vedic culture. We, in turn, need to support what he is doing by becoming students of the Vedas, by imbibing the Vedic culture. The Vedas are the milk, the nectar, that we seek. So instead of reading other things and filling our mind with other teachings we should dig deeply into the Vedas. It may take a little bit of extra effort to learn the stories of the Vedas and to become a part of them, but once they are inside you, then your heart will be filled with sat or truth. The whole essence of the Vedic culture is that you have to make a choice. You choose what you will eat each day. If you eat all kinds of food that is not vegetarian, food that is not good for you, food that is not sacred, then your temple will become filled with all kinds of garbage. That is your choice. If you listen to all kinds of negative things rather than to sacred sounds, if you fill your heart with garbage, that is your choice too. It is the same with all of your senses. You have to discipline yourself; you have to practise certain austerities, to do tapas. This may not be comfortable for you, it may not be easy for you, but it is the path that all true seekers have to walk. It is hard work to study the Vedas, to the read the Bhagavad-Gita or the Mahabharata, to imbibe Sai Baba's discourses, but it is important that you do this regularly to ensure that that sacred vibration is vibrating within you. The great yogis realise that whatever the tongue vibrates the ears have to listen to, that whatever the ears listen to the mind has to think about, that whatever the mind thinks about it will become. That is the great secret of walking the spiritual path. Lord Krishna, at the end of the Bhagavad-Gita, says to Arjuna, "Arjuna have you heard me with full attention, have you really been listening to what I have been saying and are you now ready to act upon my instructions?" This warning, of course, holds true if you are listening to any holy conversation, if you are listening to Sai Baba or to any true follower of the Vedas, to any guru. A guru simply means he who speaks the truth, so anyone, at any moment, can speak the truth to you and in that moment can be your guru, and listening to the outer guru is but a preparation for listening to the guru within you. The Paramatma is present in everyone and so there are millions of gurus in incarnation. A guru could be anyone on the street who, all of a sudden, speaks the truth to you. You have to ensure, though, that your ego does not block the truth. If you have learned how to hear and to imbibe the truth, if your body is accustomed to a diet of the Vedas and of the sacred sounds, so you will be able to distinguish between good and bad sounds, just as you distinguish between good and bad food. If food doesn't smell or taste good, you won't eat it. So you learn to recognise good sound vibrations, and by controlling what you hear you control what you speak, you control the very nature of your being. You will find that you will only emanate sacred sounds and people will only hear sacred sounds coming from you. Sacred sounds are the mantras and the stories of the Vedas. So you should tell each other the stories of the Vedas and thus pour milk inside your being which will cleanse you of all negativity. If you can memorise a pop song that you hear on the radio, you can memorise a Vedic chant. Remember the analogy of the milk displacing the ink. "Am I filling myself with milk?" is the question that you should all be asking yourselves. "What am I doing each day to drink from the divine stream of truth?" is the question that you should pose to yourselves. The analogy of the three rivers is that they flow down from the celestial regions serving God. Nobody in the divine realms ever forgets that they are serving God. Here in the material realm in which we live, we tend to forget that fact. So we must choose between remembrance and forgetfulness. The divine sound of the Vedas will lead us back to the Source, will make us remember. One of my favourite stories is of an elderly man who was sitting in the square of a village in India, holding a copy of the Bhagavad-Gita upside down and he was crying. The people around him were laughing at him and were making fun of him. A yogi walked up to the group and asked why they were making fun of the man. The people said "Look, can't you see, he's pretending to read the Bhagavad-Gita, but he's holding the book upside down!" So the yogi went to the man and asked, "Why are you crying? Are you upset because they are making fun of you?" The man replied "No, no, that doesn't bother me at all." The yogi said "Then why are you crying? Is it because you can't read the book?" The man replied "No, you are right, I can't read the book. I am crying because I'm thinking about Krishna and Arjuna. I'm thinking about Krishna, who is the supreme Lord of the Universe, and yet he becomes Arjuna's chariot driver." (Now when you are the chariot driver you sit beneath the person being pulled on the chariot, and he puts his feet on your shoulders and pushes down hard on the left or right shoulder to tell you which way to turn the chariot. Naturally, you wind up with bruised shoulders.) "So Krishna, the Lord of all, the supreme divine delight, has taken the lowly position of chariot driver to help Arjuna and to guide him in the battle. When I think of this sacrifice my eyes fill with tears and I cry." The yogi then turned to the group and said, "This man understands the Bhagavad-Gita, even though he cannot read it." Every seeker must have a guru, a guru who will lead them out of the darkness. When you have a guru, the way to honour your guru is to become like him. This is what Sai Baba wants, for you all to be like him. Sathya Sai Baba's very name is truth. Sathya or sat means truth. When you imbibe his teachings you imbibe truth, you become truth. When you are in the company of truth, you are having satsang. That is what you are doing right now. It is a time when you place all the things that you would normally talk about to one side and concentrate on talking about the things that are good for your atma. By doing this you ensure that no ego is present, so that you can truly imbibe sat or truth. When you have true satsang you are filling yourselves with sat from the reservoir of the Vedic knowledge that has been passed down to you, through much effort and sacrifice, by all of the sages of the past. By following Sai Baba you have all embarked on the path to becoming yogis, you have become students of the Vedas. You should all have a personal notebook in which you put down your understandings. You should get the Mahabharata. You should get the Ramayana. You should read about the Vedic culture and understand what lies behind the stories of ancient Bharat. You should read Sai Baba's discourses. If you had been a devotee of Sai Baba for twenty or so years and Sai Baba called you in for an interview and asked what you had been doing in those twenty years, would you tell him about mundane things, about your life in the community, or would you tell him about your spiritual insights. If you could recite to him from the Ramayana or the Mahabharata, if you could praise him with a verse from the Bhagavad-Gita, or quote a verse in Sanskrit, it would be like you were singing music to his ears. He would be so happy at your diligence. He would be so delighted that you had really placed your ego to one side, that you were no longer thinking as an American, a Canadian or an Englishman. He would be overjoyed that you had done it of your own free will. If you study and pursue sat or truth very soon you will discover that you can't live without it. In no time at all you will not be able to imagine a day going by without you reading from the Bhagavad-Gita or the Vedas or from one of Sai Baba's books. As you listen to Sai Baba or read his discourses, you will recognise that his message comes straight from the Vedas. The knowledge of the Vedas is eternal. When the Vedas live inside you, you become eternal, the soul becomes eternal, and you become eligible to go and live in the realm of the Devas and when you went there, you would be an honoured guest. If you could speak the language of the Vedas, you would become eligible to enter the court of the highest realm of the Heavens. Just consider where our lives would be if we had not met Sai Baba or great yogis like him. We would be bonded to the karma with which we were born, to the limitations of our ancestors, to the limitations imposed on us at birth. I would not be on this stage talking to you today, unless I had embraced this sat, this knowledge of the Vedas and had allowed it to pass through me. The Vedic tradition is real. It is not a fairy story. It is history. In the beginning, Vishnu really did speak to Brahma. The Vedic stories take us into the deepest recesses of our heart, where truth wants to manifest. If we allow this to happen, if we finally surrender that ego, and enter into a proper relationship with God, then we will become God. Though we live in darkness, we have a connection to the light. So please, believe in the Vedas and the stories of the Mahabharata and the Bhagavad-Gita and the truth that Sai Baba is teaching and know that it is not just coming from him. Sai Baba is a shining representative of truth, that is why he is Sathya, the embodiment of the sat which has been passed down by generations of yogis and sages who have kept the message alive. But what are you going to do with his message? Will it fall on deaf ears? Will you listen to it but then not go home and work with it, become it. You should be students all of your lives, until you can speak and act just like Sai Baba. It is by studying the Vedas and believing in them that you will embody and speak truth in any given situation. People will begin to hear God speaking through you because you will only be letting that divine sound come through. That is the essence of the Vedic culture. At the end of the document: Jeffrey has spent the last 30 years studying Vedanta, Yoga, Tantra and Mantra practices. For the last 15 years, he has been a corporate executive, and speaker for Fortune 500 companies. He has degrees in Psychology, Literature and Comparative Religion. Simultaneously he's been practising Vedic Astrology for the last 25 years and has read horoscopes for thousands of clients. Jeffrey travels and lectures in Canada, USA and internationally. He can be reached at 604-681-1099 or vedicstars@uswest.net

Sree Siva Ashtotra Om Sivaya namah Om Mahe-shwaraya namah Om Shambhave namah Om Pinaakine namah Om Sasi-shekha-raya namah Om Vama-devaya namah Om Virupakshaya namah Om Kapardhine namah Om Nila-lohitaya namah Om Shankaraya namah Om Shula-panine namah Om Khatvamgene namah Om Vishnu-vallabhaya namah Om Sipi-vistaya namah Om Ambika nadhaya namah Om Srikantaya namah Om Bhakta-vastalaya namah Om Bhavaya namah Om Sharwaya namah Om Trilo-keshaya namah Om Siti-kantaya namah Om Siva-priyaya namah Om Ugraya namah Om Kapaline namah Om Kaomarine namah Om Amdha-kasura-sudanaya namah Om Ganga-dharaya namah Om Lalaa-takshaya namah Om Kaala-kalaya namah Om Kripa-nidhaye namah Om Bheemaya namah Om Parashu-hastaya namah Om Mruga-panine namah Om Jata-dharaaya namah Om Kailasa-vasine namah Om Kavachine namah Om Katoraya namah Om Tripuran-takaya namah Om Vrushankaya namah Om Vrusha-bharudaya namah Om Bhasmo-dhulitha vigrahaya namah Om Sama-priyaaya namah Om Sarwamayaaya namah Om Traemurthaye namah Om Anishwaraya namah Om Sarwagnyaya namah Om Paramatmane namah Om Soma-suryagni-lochanaya namah Om Havishe namah Om Yagnya-mayaaya namah Om Somaya namah Om Pancha-vaktraya namah Om Sada-shivaya namah Om Vishveshwa-raya namah Om Virabhadraya namah Om Gana-nadhaya namah Om Praja-pataye namah Om Hiranya-retaya namah Om Durdharshaya namah Om Girishaya namah Om Giree-shaya namah Om Anaghaya namah Om Bhujanga-bhusha-naya namah Om Bhargaya namah Om Giri-dhanvine namah Om Giri-priyaaya namah Om Krutti-vasaya namah Om Pura-rataye namah Om Bhagavaye namah Om Pramadha-dipaya namah Om Mrutyumjayaya namah Om Shukshma-tanave namah Om Jagadvayapine namah Om Jagad-gurave namah Om Vyoma-keshaya namah Om Mahasena-janakaya namah Om Charu-vikramaya namah Om Rudraya namah Om Bhuta-pataye namah Om Sthanane namah Om Ahirbhudnyaya namah Om Digamba-raya namah Om Ashta-murthaye namah Om Anekat-maya namah Om Satvikaya namah Om Shudha-vigrahaya namah Om Shashwataya namah Om Khanda-parashave namah Om Ajaaya namah Om Pashavimo-chakaya namah Om Mrudaya namah Om Pashu-pataye namah Om Devaya namah Om Maha-devaya namah Om Avya-yaya namah Om Haraye namah Om Pusha-damta-bhethre namah Om Avya-graya namah Om Dakshadwara-haraaya namah Om Haraya namah Om Bhaganetrabhitre namah Om Avya-ktaya namah Om Saha-srakshaya namah Om Saha-srapadave namah Om Apavarga-pradaya namah Om Anantaya namah Om Tarakaya namah Om Para-meshwaraya namah Iti Sree Siva Astottara Shatanaamaavali

Dear Vaishnavas, I Have a copy of Bhagavath Gita, Chaitanya Purana, baktirasampurasindhu & history of Prabhupada . NOTE : ALL ABOVE TEXTS ARE IN HINDI. I am willing it to give to an Hindi Vaishnava for FREE. those intrested tell me. /images/graemlins/smile.gif OM NAMO NARAYANAYA

Sree Siva Ashtotra Om Sivaya namah Om Mahe-shwaraya namah Om Shambhave namah Om Pinaakine namah Om Sasi-shekha-raya namah Om Vama-devaya namah Om Virupakshaya namah Om Kapardhine namah Om Nila-lohitaya namah Om Shankaraya namah Om Shula-panine namah Om Khatvamgene namah Om Vishnu-vallabhaya namah Om Sipi-vistaya namah Om Ambika nadhaya namah Om Srikantaya namah Om Bhakta-vastalaya namah Om Bhavaya namah Om Sharwaya namah Om Trilo-keshaya namah Om Siti-kantaya namah Om Siva-priyaya namah Om Ugraya namah Om Kapaline namah Om Kaomarine namah Om Amdha-kasura-sudanaya namah Om Ganga-dharaya namah Om Lalaa-takshaya namah Om Kaala-kalaya namah Om Kripa-nidhaye namah Om Bheemaya namah Om Parashu-hastaya namah Om Mruga-panine namah Om Jata-dharaaya namah Om Kailasa-vasine namah Om Kavachine namah Om Katoraya namah Om Tripuran-takaya namah Om Vrushankaya namah Om Vrusha-bharudaya namah Om Bhasmo-dhulitha vigrahaya namah Om Sama-priyaaya namah Om Sarwamayaaya namah Om Traemurthaye namah Om Anishwaraya namah Om Sarwagnyaya namah Om Paramatmane namah Om Soma-suryagni-lochanaya namah Om Havishe namah Om Yagnya-mayaaya namah Om Somaya namah Om Pancha-vaktraya namah Om Sada-shivaya namah Om Vishveshwa-raya namah Om Virabhadraya namah Om Gana-nadhaya namah Om Praja-pataye namah Om Hiranya-retaya namah Om Durdharshaya namah Om Girishaya namah Om Giree-shaya namah Om Anaghaya namah Om Bhujanga-bhusha-naya namah Om Bhargaya namah Om Giri-dhanvine namah Om Giri-priyaaya namah Om Krutti-vasaya namah Om Pura-rataye namah Om Bhagavaye namah Om Pramadha-dipaya namah Om Mrutyumjayaya namah Om Shukshma-tanave namah Om Jagadvayapine namah Om Jagad-gurave namah Om Vyoma-keshaya namah Om Mahasena-janakaya namah Om Charu-vikramaya namah Om Rudraya namah Om Bhuta-pataye namah Om Sthanane namah Om Ahirbhudnyaya namah Om Digamba-raya namah Om Ashta-murthaye namah Om Anekat-maya namah Om Satvikaya namah Om Shudha-vigrahaya namah Om Shashwataya namah Om Khanda-parashave namah Om Ajaaya namah Om Pashavimo-chakaya namah Om Mrudaya namah Om Pashu-pataye namah Om Devaya namah Om Maha-devaya namah Om Avya-yaya namah Om Haraye namah Om Pusha-damta-bhethre namah Om Avya-graya namah Om Dakshadwara-haraaya namah Om Haraya namah Om Bhaganetrabhitre namah Om Avya-ktaya namah Om Saha-srakshaya namah Om Saha-srapadave namah Om Apavarga-pradaya namah Om Anantaya namah Om Tarakaya namah Om Para-meshwaraya namah Iti Sree Siva Astottara Shatanaamaavali

OM NAMO NARAYANAYA OM SRIMATHE RAMANUJAYA NAMAHA http://www.srivaishnavam.com/stotras/dasavatharam_sans.pdf Click the above link to see the dasavathara stotram by "sri swamy desika".

Sri Vijayîndra Tîrtha -- a short sketch Sri Vijayîndra Tîrtha was a `sarva-tantra-swatantra', a master of the sixty-four arts, a winsome and magnetic personality, and the author of over a hundred works (104 are attributed to him). In the eyes of his contemporaries, Sri Vijayîndra Tîrtha was verily an incarnation of Srimad Acharya come to reinforce his own siddhanta against contemporary opposition. Sri Vijayîndra Tîrtha established his headquarters in Kumbakonam which belonged to the Nayak dynasty. Tanjavur and Kumbakonam were the replica of the Vijayanagara kingdom, in the cultivation of the art of dance, music, literature, Vedic studies and Darshana-s (philosophical doctrines). It was the age of Venkatamukhi, the authority on Karnatic Music, of Govinda Dikshita, the accomplished minister of the Nayakas, of Appayya Dikshita, the uncrowned monorch of Shaiva Advaita, and of Tatacharya the sun of VisishhTâdvaita. It was in this climate of culture and plenitude that Sri Vijayîndra Tîrtha found congenial soil for his labour of love in the cause of Srimad Ananda Tîrtha's Sadvaishnava siddhanta. Sri Vijayîndra Tîrtha saved Madhva siddhanta from a very real and serious threat of extinction in south India, in 16th century. The followers of Madhva siddhanta have every reason to remain grateful to the memory of Sri Vijayîndra Tîrtha's illustrious personality, for all times. When the redoubtable Appayya Dikshita and Tatacharya drew Sri Vijayîndra Tîrtha into philosophical controversies by their adverse criticisms of Srimad Acharya's works, Sri Vijayîndra Tîrtha took them on single-handedly and successfully dispelled their criticisms. Sri Vijayîndra Tîrtha was not a bigoted sectarian. He was the very essence and embodiment of catholicity of outlook. This is shown by his generous patronage to scholars of different persuasions, and the uniformly friendly relations he maintained throughout his life with his greatest adversary in thought. Kumbakonam is the city of temples dedicated to Lord Vishnu and Lord Shiva in equal strength and prestige. Sri Vijayîndra Tîrtha, was, by common consent in charge of all the religious institutions there. Birth of Sri Vijayîndra Tîrtha Sri Vijayîndra Tîrtha was born by the great blessings of Sri Vyâsa Tîrtha. It so happened that Sri Vyâsa Tîrtha had come to a small village where Sri Vijayîndra Tîrtha's parents resided. Sri Vijayîndra Tîrtha's parents were very old at the time when Sri Vyâsa Tîrtha came to their village and they served Sri Vyâsa Tîrtha with devotion. Pleased by the devotion and servings, Sri Vyâsa Tîrtha blessed the old couple that a charming son would be born to them. The old couple had no children and they lamented, how can we have children at this old age? We are very unlucky and we do not have the puNya (good deeds) to have kids in this lifetime. Sri Vyâsa Tîrtha said, Lord Sri Muula Gopala Krishna has made me to utter these words and it is His sole responsibility to make it come true." Sri Vyâsa Tîrtha also told them that they were going to have two children and they should give one of them to him. The old couple were very happy and promised Sri Vyâsa Tîrtha that they would act accordingly by donating one of their sons to the service of the Lord. A couple of years passed and Sri Vyâsa Tîrtha arrived at the same village where Sri Vijayîndra Tîrtha's parents lived. Sri Vyâsa Tîrtha was given a grand reception by the old couple and they took the saint to their home. The old couple was blessed with two kids having names 'VittalaCharya' and 'Guru Prasada" and they told Sri Vyâsa Tîrtha that his words came true and they are ready to donate the kids to the saint. Sri Vyâsa Tîrtha picked the elder kid 'VittalaCharya' and told his parents not to worry about him and that Lord Krishna was very pleased by this donation. From that day, 'VittalaCharya' becomes a loving kid to Sri Vyâsa Tîrtha. Sri Vyâsa Tîrtha performed 'Choula' and 'Upanayana' to VittalaCharya starts teaching him the Vedanta shâstra-s, tarka, mîmâmsa, etc. After seeing the latter's devotion and vairagya (being totally uninterested in worldly things and totally getting involved in serving the Lord), Sri Vyâsa Tîrtha offered the sacred sanyâsâshrama to VittalaCharya at a very young age and named him as Sri Vishnu Tîrtha. Sri Vishnu Tîrtha under the guidence of Sri Vyâsa Tîrtha became the master of the four-and-sixty traditional arts, and a great scholar. Sri Vishnu Tîrtha becomes Sri Vijayîndra Tîrtha Sri Vijayîndra Tîrtha was the most loved deciple of Sri Vyâsa Tîrtha. On one ekâdashî day, Sri Surendra Tîrtha along with his students came to visit Sri Vyâsa Tîrtha. Sri Surendra Tîrtha is a saint from the famous Sri Vibhudhendra Matha and the main Deity (paTTa devaru) of that institution is Sri Moola Râma. On the next day, dvâdashî, both saints, Sri Vyâsa Tîrtha and Sri Surendra Tîrtha, performed worship of Sri Moola Gopala Krishna and Sri Moola Râma. The main purpose of Sri Surendra Tîrtha's visit was to get Sri Vishnu Tîrtha and make him his successor. Sri Surendra Tîrtha asked Sri Vyâsa Tîrtha to give Sri Vishnu Tîrtha as a gift. Sri Vyâsa Tîrtha agreed to the request of Sri Surendra Tîrtha. Sri Surendra Tîrtha was extremely happy to get Sri Vishnu Tîrtha as his disciple and made him sit on the throne of Srimad Acharya succeeded previously by Sri Vibudhendra Tîrtha. Sri Surendra Tîrtha renamed Sri Vishnu Tîrtha as Sri Vijayîndra Tîrtha and made him the emperor of the Vedanta empire. Sri Vijayîndra Tîrtha received the keys for the box which had the idol of Sri Moola Râma, Sri Vyâsa peetha that was worshipped by Srimad Achârya from Sri Surendra Tîrtha, various compositions that were composed by Sri Vyâsa Tîrtha and respectful gifts from the Vijayanagara king Krishnadevaraya. It is said that Sri Vijayîndra Tîrtha is an incarnation of Sri Vibhudendra Tîrtha who was the `vidyA-guru' of Sri Sripâda Raja. This is explained in Sri Vijayîndra vijaya (Glory of Sri Vijayîndra Tîrtha) as shown below. vibudhendra yatirdhImAna dhyajAto punarbhuvi | sevArthaM rAmachandrasya sa mayA paripAlitaH || keshAdhishu hamseshhu yo vishhNuriti vishrutaH | sa eva vibudhendrashcha sa mayA yatirUpadR^ik.h || Soon after the swearing in ceremony celebrations, Sri Vijayîndra Tîrtha had to win against a great pundit named Sri Krishna Sharma. Sri Krishna Sharma was a undisputed pundit and had in his mind the notion that no one could defeat him. After seeing the glory of Sri Vijayîndra Tîrtha, Sri Krishna Sharma challenged Sri Vijayîndra Tîrtha to argue with him. Sri Vijayîndra Tîrtha got permission from his `vidyâ-guru' Sri Vyâsa Tîrtha to take on the challenger, and explained how the Shruti 'tattvamasi' always supports the `bheda' (difference) between the Lord Vishnu and all the `jîva'-s using the proof shown in the shâstra-s. After a very long arguement, Sri Krishna Sharma became speechless and came to know that Sri Vijayîndra Tîrtha was a great scholar. Sri Krishna Sharma accepted defeat, bowed to Sri Vijayîndra Tîrtha and said that he had won against many pundits before and had a desire to win against Sri Vyâsa Tîrtha and became unsuccessful in reaching this target. Sri Krishna Sharma continued to say that when it is impossible to win against the disciple (Sri Vijayîndra Tîrtha) of Sri Vyâsa Tîrtha, he could not even dream a win against Sri Vyâsa Tîrtha. Although, Sri Krishna Sharma lost against Sri Vijayîndra Tîrtha, Sri Vyâsa Tîrtha praised the latter's talent, gave him many gifts and compliments. This shows the generosity and love towards the pundit's knowledge expressed by Sri Vyâsa Tîrtha. Victory in Kanchi As we know from history, Kanchi was a center for learning at the time. Hundreds of great pundits were living in Kanchi. The famous pundit Sri Appayya Dîkshita had his residence in Kanchi. When Sri Vijayîndra Tîrtha came to Kanchi, Sri Appayya Dîkshita was not in town but, the other pundits were introducing themselves to protect the respect and fame of the city. Many Advaita and VishishhTaadvaita pundits were defeated by Sri Vijayîndra Tîrtha in the space of four to five months. After that, Sri Vijayîndra Tîrtha had to argue against two great `mîmaamsa' pundits and it appeared as though the debate was reaching a deadlocked state. After a couple of days passed, Sri Vijayîndra Tîrtha translated the pundits' 'puurvapaksha' and started criticizing them one by one by giving proofs. The pundits were astonished by Sri Vijayîndra Tîrtha's knowledge, spiritual powers, and the way he was tackling the issues. The words coming out from Sri Vijayîndra Tîrtha was like the sacred mother river Ganges. Sri Vijayîndra Tîrtha concluded his talk by establishing the `siddhaanta' of Srimad Achaarya. The judges were extremely impressed and gave ajudgement declaring Sri Vijayîndra Tîrtha the winner. Sri Vijayîndra Tîrtha's guru Sri Surendra Tîrtha became extremely happy seeing the victory. Victory in Karnataka After the victory in Kanchi, Sri Vijayîndra Tîrtha came to Karnataka while Sri Surendra Tîrtha went on tour to Sri Rameshwara. For many days, Sri Vijayîndra Tîrtha settled in Karnataka worshipping Sri Moola Raama, giving spiritual advice to the devotees, conquoring many pundits and thereby established the Veda-mata siddhaanta of Srimad Achaarya. Sri Vijayîndra Tîrtha was in Kolar, Karnataka for about a month and easily conquered pundits like Sri Sudarshana Charya, Sri Krishna Batta and Araadhya. For the rememberance of this victory, Sri Vijayîndra theeertha built a temple of Sri Vijaya Maaruti which can be seen even now in Kolar. From Kolar, Sri Vijayiindra Tiirtha moved to Tumkur, Karnataka. From Tumkur, Sri Vyaasa Tîrtha and Sri Vijayîndra Tîrtha arrived in Udupi to have the darshan of Lord Sri Krishna. While they were in Udupi, Sri Vijayîndra Tîrtha came to know that his Guru Sri Surendra Tîrtha was not in good health. Sri Vijayîndra Tîrtha got permission from Sri Vyaasa Tîrtha to go to Kanchi in order to take care of his Guru. Sri Vijayîndra Tîrtha looked after his guru so well that Sri Surendra Tîrtha became healthy and fit. Sri Surendra Tîrtha had two main responsibalites. The first one was was to find a successor to rule the Vedanta empire of Srimad Achaarya. This was accomplished by getting Sri Vijayîndra Tîrtha from Sri Vyaasa Tîrtha. The second one was to visit all sacred places and temples in India. Sri Surendra Tîrtha decided to undertake the second assignment and one auspicious day he started his tour. After a couple of days, Sri Vijayîndra Tîrtha got a message that Sri Vyaasa Tîrtha was very keen in seeing him. Sri Vijayîndra Tîrtha immediately started journey to Vijayanagara to see his vidyaa-guru. Sri Vyaasa Tîrtha was very happy to see his shishhya (student) and gave Sri Vijayîndra Tîrtha many `upadesha'-s and duties to be performed in order to establish the `siddhaanta' of Srimad Achaarya. In the month of phalguna, Krishna paksha(second half), Chouthi (Fourth day), Sri Vyaasa Tîrtha left this world. Sri Vijayîndra Tîrtha left Vijayanagara and moved towards Madurai. During this travel, Sri Vijayîndra Tîrtha visited Vyaasa Samudra, NanjanGud and Sri Ranga. From Sri Ranga, he moved to Madurai at the request of the king Vishvanatha Nayaka. At the same time, Sri Surendra Tîrtha completed his India tour and came to Madurai. It took nearly four years for Sri Surendra Tîrtha to complete the tour and Sri Vijayîndra Tîrtha was happy to see his Guru back. Both the saints decided to move to Tanjore in order to establish the Veda mata-siddanta there. Sri Vijayîndra Tîrtha composed many works during the time he traveled between Vijayanagara and Madurai. The argument between Sri Vijayîndra Tîrtha and Lingaraja. The citizens of Kumbakonam were delighted to learn about the presence of Sri Vijayîndra Tîrtha in Madurai. There were strong reasons to get delighted. For the past fifteen to twenty years, there had lived a Shaiva scholar named Lingaraja in Kumbakonam who not only captured the management of all the temples in the city but also was converting all the Brahmins into Saivites. The Saiva saint was very skilled and was also the possessor of occult powers. The Brahmin pundits were unable to compete with Lingaraja and were extremely dissappointed for not able to stand in front of this Saiva saint. The Bramhin community became extremely happy at the arrival of Sri Vijayîndra Tîrtha to Madurai and they requested Sri Vijayîndra Tîrtha to come to Kumbakonam and establish the Veda-mata-siddhânta in their city. Sri Surendra Tîrtha after hearing the incidents from the citizens of Kumbakonam, gave permission to Sri Vijayîndra Tîrtha to reside in Kumbakonam and stop the disaster of forceful Saiva conversion by Lingaraja. Sri Surendra Tîrtha blessed Sri Vijayîndra Tîrtha with best wishes and said that Sri Moola Raama would be pleased by the establishment of Srimad Acharya's siddanta in Kumbakonam. Then one day, Sri Vijayîndra Tîrtha was in deep meditation. Suddenly, he saw Lord Vishnu and Srimad Acharya in his heart. At the same time, Sri Vyaasa Tîrtha appeared in front of Sri Vijayîndra Tîrtha and blessed him. Moments later, Sri Vijayîndra Tîrtha saw the divine mother sitting on a lion, having many weapons in her hand and having a pleasing face. It was the divine mother Sri Mangalambike in front of Sri Vijayîndra Tîrtha came to bless him. The divine mother blessed the saint, prophesizing that he would be victorious in the debate with Lingaraja. Sri Vijayîndra Tîrtha came to Kumbakonam and Sri Lingaraja came to know about it. Sri Vijayîndra Tîrtha and Lingaraja agree that the arguement be in the temple of Sri Kumbeswara. It was decided that if Lingaraja is defeated he has to stop forceful conversion of people into saivism and surrender all the property and management of the temples to Sri Vijayîndra Tîrtha. If Sri Vijayîndra Tîrtha is defeated, he would convert into a saivite and become a follower of Lingaraja. Lingaraja started the arguement by stateing that the Vedas have weakness and vedas were human composed . Sri Vijayîndra Tîrtha very easily criticised Lingaraja by giving many proofs which showed that Vedas are true and that vedas are not composed by any one(ApouruSheyaa). Vedas are known by three words namely 'Veda', 'Shruthi' and 'Drushthi'. Sri Vijayîndra Tîrtha explained the meaning of these words as follows: Veda meaning 'Vedyatha ithe vedaha' which means Vedas are the ones that are understood, Shruthi meaning 'Shrooyatha ithe Shruthihi' which means that Vedas are the ones that are being heard and Drushthi meaning 'Drushyatha ithe Drushtihi' which means that vedas are the ones that are seen. So, Vedas are the ones that are understood, heard and seen and it is not composed by any one. This way, Sri Vijayîndra Tîrtha proved his point that Vedas are 'ApouruSheyaa'. Then came the topic who is supreme. Lingaraja with the help of Kourma, Lainga puranas started to state that Lord Shiva is the supreme and challenged Sri Vijayîndra Tîrtha how he can prove that Sri Naaraayana is supreme. Sri Vijayîndra Tîrtha said although it is mentioned that Lord Shiva is supreme in puranas like Lainga, Kourma etc., this point is against the Shrutis and Saathvika puranas and so it is not true. Also, puranas like Lainga,Shaiva etc., are thamasik. Lingaraja became furious and demanded how Sri Vijayîndra Tîrtha can prove that Lainga, Kourma puranas are Thamasik. Sri Vijayîndra Tîrtha gave proof by stateing that this division (Saathvik, Raajasik and Thaamasik) is done by Sri Veda Vyaasa himself who is the authority said as follows. Vaishnavam Naaradeeyam Cha thatha Bhagavatham Shubham Garudam Cha thatha Paadmam Varaaham Shubha Darshane ShaDeThani Puranaani Saathvikaani Mathaani why Bramhaandam BrahmaVaivartham Maarkaandaiyam thathaiva cha BhavidhshyadhVaamanam Braamham Raajasaani Nibhodhamae Maathsyam Kourmam thatha Laingam Shaivam Skaandam Thathaiva cha AagnaeYam cha ShaDethani Thaamasa NirayaPradaha which means that there are six puranas that are Saathvik. These puranas are Vishnu, Naarada, Bhaagavatha, Garuda, Padma and Varaaha. The Raajasik puranas are Bramhaanda, BramhaVaivartha, Maarkaandaeya, Bhavishyothara, Vaamana and Bramha. The six thamasik puranas are Maathsya, Kourma, Lainga, Skaanda, Shaiva and Aagnaeya. Sri Vijayîndra Tîrtha also mentioned that the Smruthi Shaastras are of three kinds Saathvika, Raajasa and Thamasa. The judges got convinced about the proof given by Sri Vijayîndra Tîrtha and told Lingaraja that the proof has been given. The judges continued to state that since the debate was based on Shastras and only texts that can be believed are the Saatvika ones, so, as per the Shrutis and Saatvika Puranas, Sri Naaraayana is the Supreme (Sri Hari Sarvothamma) and Sri Vijayîndra Tîrtha is correct in this arguement. Lingaraja now turned the point towards Lord Narasimha. He started telling that Lord Narasimha was defeated by Sri Veera Bhadra. Sri Vijayîndra Tîrtha criticized this by stateing that the information about Lord Narasimha being defeated by Lord Veera Bhadra is in Skaanda Puraana. Skaanda puraana is Thamasik and hence cannot be taken as a proof. Sri Vijayîndra Tîrtha very cleverly solved this point by quoteing that in Shaiva puraana, it is mentioned that Lord Rudra in the form of Sharabha defeats Lord Narasimha. But, in Skaanda puraana, it is mentioned that Lord Veera Bhadra defeats Lord Narasimha. So, who defeated Lord Narasimha? Is it Lord Rudra or Lord Veera Bhadra? If you say it is Lord Rudra then, it is against Shaiva puraana. If you say it is Lord Rudra then it is against Skaanda Puraana. Lingaraja's argument was based on the Thamasa puranas and Sri Vijayîndra Tîrtha created a suspision in Lingaraja's argument. Lingaraja became so confused and all the people who were watching the argument were amazed at the way Sri Vijayîndra Tiirtha disproved Lingaraja's point by creating this suspision. Sri Vijayîndra Tîrtha continued further and said that the authentic information is only in Saatvika puranas and since Lingaraja's point is based on Thamasik puranaas which is against various Shrutis, Smrutis and Saatvika puranas, it is a bluder to tell that Lord Narasimha was defeated by Lord Rudra or Lord Veera Bhadra. Sri Vijayîndra Tîrtha described Lord Narasimha as 'Narasimhasya KaeValam Jyothireka ManaaDyantam' which means that Lord Narasimha is Infinite and who has no destruction. For the one who is infinite and who is undestructable, how can it have an end? So, as mentioned in the Saatvika puranas, Lord Narasimha destroyed Sharabha. Sri Vijayîndra Tîrtha gave one more proof from a Shruthi as 'Harim Harantha Manuyanthi VishVasyeeShaanam VrushaBham Matheenaam' which means that Lord Rudra who is praised by 'Eeshaana' word was destroyed by Lord Hari(i.e. Lord Narasimha). Also, the Smruthi states that BramhaanaMindram RudramCha Yamam Varunamaevacha| Nihasya Harathe YasmaaThasMyaaDharereHoochayathe|| Which means that Lord Bramha, Lord Indra, Lord Rudra, Lord Yama, Lord Varuna get destroyed by Lord Hari (i.e. Lord Narasimha) during the Pralaya period. This means that Lord Hari is the supreme(Sarvothamma), Lord Hari is the creator, Protector and destroyer of these worlds, Lord Hari is the ParaBramha as mentioned in the Vedas, Shrutis, Smrutis and Puraanas. This way the argument went for many days, and everyday, Sri Vijayîndra Tîrtha turned out to be the winner and all the points that Lingaraja upheld were very easily turn down by Sri Vijayîndra Tîrtha. At last, Lingaraja became speechless and accepted the defeat by bowing his head. Needless to say, the judges concluded that Sri Vijayîndra Tîrtha was won the argument. Sri Vijayîndra Tîrtha praised Lingaraja that he was a great scholar and could not establish the Shaiva matha because all your arguments were based on thamasik puranas which are not correct. Sri Vijayîndra Tîrtha commended Lingaraja that it was a great pleasure to argue with a scholar like him, wished him best wishes and gave lot of gifts to him. Lingaraja then came forward, bowed at Sri Vijayîndra Tîrtha and surrendered the keys of all the temples and the Shaiva mutt. Lingaraja then decided to leave the town of Kumbakonam. Establishment of Sanskrit University(Vidyaa peetha) Kumbakonam was chosen by Sri Vijayîndra Tîrtha to establish a Sanskrit University. Establishing a Sanskrit University was one of the dream of Sri Vyaasa Tîrtha. The university was the center for learning Vedas, Chandassu, Vyaakarana, Astrology, Tarka, poetic arts, Puraanas, Dharma shastra etc. The university provided excellent boarding and lodging facilities. The king of Vijayanagara Sri Chavappa Nayaka offered lot of land and money for the developent of the university. The university had the atmosphere of the old guru kula style. Sri Surendra Tîrtha became the chansellor of the university. The sanskrit university became one of the best centres for learning in India. The king of Vijayanagara empire requested Sri Vijayîndra Tîrtha to come and settle in Vijayanagara for some time. Sri Vijayîndra Tîrtha with the permission from Sri Surendra Tîrtha accepts the offer and moves to Vijayanagar. The king of Vijayanagar expresses his desire to perform RathnaaBhisheka( Honor of sitting on the Vijayanaga throne) to Sri Vijayîndra Tîrtha. Although, Sri Vijayîndra Tîrtha did not like it very much, he had to accept the request made by the king. Sri Vijayîndra Tîrtha sat on the throne of Vijayanaga empire, the pundits praise Sri Vijayîndra Tîrtha as 'Sri MadVaidika Sadvaishnava Siddantha SamsthapanaAcharya Sri JagadGuru Sriman MadvaAcharya Mukya Samsthaana Poorvaadhi Mateya Vidyaa SimhaasanaaDheeshwara Srimad Raghunandana Tîrtha SriPaada karakamala Sanjaatha, Srimath Surendra Tîrtha Sripaada Varakumaaraka Srimad Vijayîndra Tîrtha Yathi SaarvaBhouma Jaya Jaya'. The king of Vijayanagara offered many land, Gold, and many other precious metals to Sri Vijayîndra Tîrtha. Sri Vijayîndra Tîrtha contributed everyhing that he received from the king to the pundits and to the sanskrit university. The people of Vijayanagara were amazed at the generosity of the saint donated all the wealth for a good cause. Wizard surrenders to Sri Vijayîndra Tîrtha One afternoon, Sri Vijayîndra Tîrtha was reading some works and a disciple came running and told the saint that a wizard from Kerala has come to see you. The appearance of the wizard was so dreadful and he started talking to the saint with a attitude 'Are you Sri Vijayiindra Tiirtha? You defeated Lingaraja and said that any one can challenge you in 64 different arts. If are bold enough, can you challenge my wizard craft?'. Sri Vijayiindra Tiirtha very seriously tells the wizard that by Lord Sri Hari's grace he can easily win against the wizard craft. The wizard then drew seven concentric lines and placed a lemon in the centre. The wizard started mermurring some words and said that this wizard craft is very dangerous and you have to cross all the seven lines and get that lemon fruit. The wizard continued to tell that at each line crossing there is fire, weapons and snakes to kill you. The wizard said 'Are you sure you want to take this task?'. Sri Vijayiindra Tiirtha with a smile said to the wizard that your wizard craft based on devil worship should be criticized and people like you are bad elements in the soceity and it is not a big deal to defeat you, one of my student will take the challenge. Sri Vijayeebdra Tiirtha called one of his student named BheemaSena and told him get the lemon crossing the lines. BheemaSena, bowed to Sri Vijayiindra Tiirtha and started to cross the lines one by one. When BheemaSena crossed the forth line he saw a a big ball of fire and the fire was turned into milk and sprinkled on him. At the fifth line, a snake approached him and to the surprise a Garuda bird came and carried away the snake. At the sixth line, a sharp weapon came to destroy BheemaSena. Sri Vijayiindra Tiirtha meditated on Lord Moola Raama and the weapon was transformed into a flower garland and BheemaSena had it in his neck. The wizard bacame very afraid at the action of BheemaSena and did not know what to do. BheemaSena easily crossed the seventh line, lifted the lemon and laid it at the feet of Sri Vijayiindra Tiirtha. Thus, it was a victory to Sri Vijayiindra Tiirtha and the wizard accepted his defeat. The wizard bowed at Sri Vijayiindra Tiirtha and said that none so far had guts to defeat him but, I got defeated by a student of yours. Sri Vijayiindra Tiirtha advised the wizard not to practise the wizard craft and move in a good path. Sri Vijayiindra Tiirtha chanted on Lord Narasimha, composed a song on the lord called 'Narasimha Stotra' to commemarate the victory and surrendered the victory certificate at the feet of Lord Narasimha. This icon of Lord Narasimha can be seen even now in Sri Raghavendra swamy mutt as 'Shodasha Baahu(16 handed) Sri Narasimha Murthy'. Many other miracles shown by Sri Vijayiindra Tiirtha Sri Vijayiindra Tiirtha has shown many many miracles which have proved that the saint is undispuetably victorious. Some of the miracles shown by this great saint are as follows. Victory over a famous Gymnast A very famous gymnast contested against Sri Vijayiindra Tiirtha. The gymnast displayed various plays like walking on a rope, climbing a tall bamboo log and displaying his talent on it. Sri Vijayiindra Tiirtha appreciated the gymnast but, commented that using support like rope and bamboo to display the gymnast talent is common. Sri Vijayiindra Tiirtha called some of his students and told them to connect the pedestle(Gopura) of two temples Sri Kumbeswara & Sri Saaranga pani using banana leaf thread. Sri Vijayiindra Tiirtha went up the pedestle of Sri Kumbeswara temple and started walking on the banana thread and reached the pedestle of Sri Saaranga paani temple. The thread was so delicate that even touching the thread would cut it and Sri Vijayiindra Tiirtha walked on this kind of thread. The gymnast was shocked to see such a miracle and accepted his defeat. 2. Deva Daasi accepts the defeat A deva daasi challenged Sri Vijayiindra Tiirtha to defeat her. It seems the deva daasi was a master in Kaama Shastra. Sri Vijayiindra Tiirtha called one of his desciple and gave him a flower garland and told him to tie to the right hand of deva daasi. The very moment the flower garland touched the woman, she experienced great happiness and fainted. After some time she woke up, surrendered to Sri Vijayiindra Tiirtha and told all the people that 'What a kind of surpraise?', I got defeated by touching a flower garland given by a desciple of Sri Vijayiindra Tiirtha. 3. The secret of Indriya Nigraha(Control of senses), Jeethendra(control of mind) Sri Vijayiindra A couple of days have passed after Sri Vijayiindra Tiirtha defeated the deva daasi, a Bramhin from Kerala wanted to know how the saint can control his mind (Jeethendra). The Bramhin was accompanied by a couple of beautiful women and they were irresitable. The bramhin said that these women would perform their tallent in front of you(Sri Vijayiindra Tiirtha) and you should not become unstable(Should have a stable mind). Sri Vijayiindra Tiirtha accepted the talent and to make the test more interesting, he called one of his student and told him to bring a banana leaf and used the banana leaf as a Koupeena. The beautiful woman started showing their talent in front of Sri Vijayiindra Tiirtha and tried to win the heart of Sri Vijayiindra Tiirtha. Sri Vijayiindra Tiirtha kept his mind at the lotus feet of Sri Moola Raama and started meditating on Lord Sri Naaraayana. Sri Vijayiindra Tiirtha started thinking on the word 'Naaraayana' which means 'Naaraanaam Ayanaha Naaraayanaha' i.e. the one who is full in good qualities and the one who is praised by the Apourusheya Vedas as the one who does not have any weakness(Dhosha). The beautiful women group started to sing with their great voices and started dancing in front of the saint but, it all failed. The women were shocked at Sri Vijayiindra Tiirtha's control of senses but, continued to play lot of tricks. Sri Vijayiindra Tiirtha kept his mind at the lotus feet of Manmatha Manmatha(Father of Manmatha) Lord Vishnu and kept all his senses at the lotus feet of ParaBramha(Supreme) who is Lord Naaraayana. The group of beautiful woman failed to accomplish their task and were terribly shocked seeing the control of senses Sri Vijayiindra Tiirtha had. The group of woman surrendered at the feet of Sri Vijayiindra Tiirtha and asked him for forgiveness. All the people who were witnessing the contest cheered on Sri Vijayiindra Tiirtha and shouted 'Ajeya Sri Vijayiindra Tiirtha victory victory to you, Jeethendra Sri Vijayiindra Tiirtha Victory to you'. 4. Victory against a Buddhist from China The glory of Sri Vijayiindra Tiirtha was spread over India and other countries. The title 'Ajeya'(victorious) to Sri Vijayiindra thertha was most appropriate as the saint used to win against all who were talented in sixty four arts. It so happened that a Buddhist wanted to contest against our Sri Vijayiindra Tiirtha. Sri Vijayiindra Tiirtha easily conquored the buddhist by showing lot of proof in the Vedas and Shastras. The buddhist was amzed at Sri Vijayiindra Tiirtha and told to the mass of people that he had never in his life seen such a scholar like Sri Vijayiindra Tiirtha. 5. Mastery in jewelary art. There were some people in Kumbakona who were jealous of Sri Vijayiindra Tiirtha and they inspired a jeweler named Vinayaka Ramachandra joshi to contest against the saint. The jeweler invited Sri Vijayiindra Tiirtha to the contest. The jeweler and Sri Vijayiindra Tiirtha started to work on a ornament. Both of them worked for many hours for a couple of days and each of them came up with a beautiful ornament made up of nine different pearls. The judges saw both the ornaments and the ornament created by Sri Vijayiindra Tiirtha was much superior than the jeweler. The jeweler was stunned seeing the art work of the saint and told the judges that this kind of jewelery work is not possible by a normal human being and the saint must be a 'Devamsha Sambootha' i.e. a Sura or Deva. Sri Vijayiindra Tiirtha had carved the Lord Sri Raama, Sri Seetha and Sri Laksmana in the ornament and this ornament (Sri Raama padaka) can be seen even now in Sri Raghavendra Swamy mutt. 6. Sri Basava(Ox) transformed into Sri Hanuma Sri Vijayiindra Tiirtha's fame started growing day by day and this became a real pain to some people who could not resist it. There were a group of wicked people who were supporters of Sri Lingaraja who was defeated by Sri Vijayiindra Tiirtha, waiting for a chance to bring a black mark to the saint. As mentioned earlier, the management of all the temples belonging to the sects of Advaita and Vishishtadvaita in Kumbakonam were held by Sri Vijayiindra Tiirtha and the people beloging to these two sects were living in peace and harmony. The wicked group worked out a plan wherein they tried to separate the people belonging to the sects of Advaita and Vishishtadvaita. The wicked people thought that by separating these two sects, it would bring a black mark on Sri Vijayiindra Tiirtha. The temples of Sri Kumbeswara and Saaranga Paani were separated by a lake. Right from ancient times, the lake belonged to Sri Saaranga Paani temple. The wicked group of people approached the priests of Sri Kumbeswara temple and told them that the lake belonged to Sri Kumbeswara temple and not Sri Saaranaga Paani temple. The priests beleived the wicked people words and this slowly spread to the sects of Advaita and Vishishtadvaita which created a cold war between the sects. The wicked people convinced the Advaita people sect that the lake has many signs belonging to Lord Shiva and so the lake belonged to Sri Kumbeswara. Sri Vijayiindra Tiirtha came to know about this cold war and decided to stop this cold war. A test was arranged to see if there were really signs of Lord Shiva in the lake. It was decided that if the lake had Shaiva signs then the lake will be the property of Sri Kumbeswara and if it had Vaishnava signs it would remain the property of Sri Saaranga Paani. On the night before the test day, the wicked group of people brought thousands of Lord Shiva Linga stones and they drowned them in the lake. The next morning was the test day and Sri Vijayiindra Tiirtha came near the lake, meditated on Lord Sri Moola Raama and poured some MantraAkshita(Red colored sacred rice) into the lake. A team of four to six people dived into the lake and they started bringing the items that were found in the lake. What a surprise!! All the items taken out from the lake were idols of Lord Sri Hanuman and Sri ShaaliGraama stones. The wicked group of people could not beleive themselves as they had personally poured thousands of Lord Shiva Linga stones into the lake. It was the miracle and the great devotion of Sri Vijayiindra Tiirtha that all the Sri Basava and Lord Shiva linga stones were transformed into Sri Hanuma and Sri Shaaligraama stones. This proved that the lake belonged to Sri Saaranga Paani temple and the sects of people belonging to Advaita and Vishishtadvaita who beleived the words of wicked group nodded their heads in shame and surrendered to Sri Vijayiindra Tiirtha to pardon them. The wicked people group who were desciples of Sri Linga Raaja fled the scene in shame. Sri Vijayiindra Tiirtha names Sri Sudheendra Tiirtha as his successor There was a great scholar named Sri NaaraayanaAcharya who was a desciple of Sri Vijayiindra Tiirtha. Sri NaaraayanaAcharya was a expert in Nyaaya & Vedanta shastra, was a great poet and belonged to Shastika community. Sri Vijayiindra Tiirtha offeres the Paramahamsaashrama to Sri NaaraayanaAcharya and the new saint was named Sri Sudheendra Tiirtha. For many years, Sri Sudheendra Tiirtha served Sri Vijayiindra Tiirtha with great devotion and respect. On 28th June 1614, Sri Vijayiindra Tiirtha decides to make Sri Sudheendra Tiirtha as his prime successor and placed him on the throne sat by Srimad Acharya. Sri Vijayiindra Tiirtha gave the keys to Sri Sudheendra Tiirtha for the boxes containing Sri Moola Raama and other sacred idols and the library having the sacred works composed by Sri Vijayiindra Tiirtha and other saints. Sri Sudheendra Tiirtha performed the pooja of Sri Moola Raama the same day he was named the prime successor. Sri Vijayiindra Tiirtha preached many upadeshas to Sri Sudheendra Tiirtha and to his devotees. Sri Vijayiindra Tiirtha completes his incarnation Sri Vijayiindra Tiirtha gave his final upadesha(teachings) to his devotees by telling that the teachings preached by him were the same preached by Srimad Acharya. Sri Vijayiindra Tiirtha urged his devotees to follow the path shown by Srimad Acharya and said that this path will lead a person to the doors of Sri Vaikunta (the home of Sriman Naaraayana). Sri Vijayiindra Tiirtha then started meditating on the lotus feet of Sri Moola Raama and started chanting 'Om namo Naaraayanaya'. The sacred word 'Naaraayana', 'Naaraayana' started coming out of Sri Vijayiindra Tiirtha and there was a bright shine of Bramha tejas coming out of the saint. Finally, Sri Vijayiindra Tiirtha, offered his 'Aatma Phuspa'(life) at the lotus feet of Lord Sri Naaraayana and the saint successfully completed his incarnation on this earth. Sri Vijayiindra Tiirtha was very respectfully and with great devotion was placed in a Brindavana in Kumbakonam. Sri Sudheendra Tiirtha could not resist the separation of his guru Sri Vijayiindra Tiirtha and started crying like a small child. Sri Sudeendra Tiirtha accompanied by great scholar devotees took a holy dip in the river Cauvery and performed the pooja of Sri Moola Raama in front of Sri Vijayiindra Tiirtha brindavana. After the pooja, Sri Sudheendra Tiirtha placed the idols of Sri Moola Raama, Sri Jaya Raama and Sri Digvijaya Raama in a gold plate and placed it over the the sacred Brindavana of Sri Vijayiindra Tiirtha. Sri Sudheendra Tiirtha then performed kanakaabhisheka(pooja by pouring items made of gold), mahamangalaarathi(seva of many lights) and bowed at the brindavana. Sri Sudheendra Tiirtha then composed the charama sloka of Sri Vijayiindra Tiirtha as shown below. BhakThaaNaam MaanaSaam Bhoja Bhaanave Kaamadhenave NamaThaam Kalpatharuve Jayeendra Guruve Namaha Born by the grace of Sri Vyaasa Tiirtha in 1517, Sri Vijayiindra Tiirtha got his education from Sri Chandrika Acharya. The saint was then gifted by Sri Vyaasa Tiirtha to Sri Surendra Tiirtha, ruled the throne of Srimad Acharya, served his guru Sri Surendra Tiirtha, showed many great miracles, won many scholars which proved that he was undoubtedly victorious(Ajeya), got respected by many kings and emporers, composed 104 great works, reestablished the siddanta of Srimad Acharya, in the year 1614 offered the throne of Srimad Acharya to Sri Sudheendra Tiirtha and at the orders of Lord Sri Vishnu and Srimad Acharya completed his incarnation by offering his 'Aatma Phuspa' at the lotus feet of Lord Sriman Naaraayana. Some of the 104 works by Sri Vijayiindra Tiirtha Bramhasutra Bhasyaa Tippani Tatva Maanikya Peete Bramhasutra Nyaaya Sangraha Nayamukuraha Nayanamanjari Madhva Siddanta Saarodhara . . and other works to be added here..... Sri Guru Vijayiindra Thiirtho Vijayathe. Sri Man Moola Raamo Vijayathe. Samastha Sanmangalaali Bhavanthu. Sri Vjayeendra Tiirtha Guruvanthargatha Sri Bharathi Ramana Mukya Praananthargatha Sri Moola Raama Sri Krishna Sri Veda Vyaasatmaka Sri Lakshmi Narasimha Preeyatham Sri Moola Gopaala KrishnaArpana Masthu.

The Appearance of Sukadeva Gosvami 1. Sri Suta Gosvami said: While returning home, the King [Maharaja Pariksit] felt that the act he had committed against the faultless and powerful brahmana was heinous and uncivilized. Consequently he was distressed. 2. [King Pariksit thought:] Due to my neglecting the injunctions of the Supreme Lord I must certainly expect some difficulty to overcome me in the near future. I now desire without reservation that the calamity come now, for in this way I may be freed of the sinful action and not commit such an offense again. 3. I am uncivilized and sinful due to my neglect of brahminical culture, God consciousness and cow protection. Therefore I wish that my kingdom, strength and riches burn up immediately by the fire of the brahmana's wrath so that in the future I may not be guided by such inauspicious attitudes. 4. While the King was thus repenting, he received news of his imminent death, which would be due to the bite of a snake-bird, occasioned by the curse spoken by the sage's son. The King accepted this as good news, for it would be the cause of his indifference toward worldly things. 5. Maharaja Pariksit sat down firmly on the banks of the Ganges to concentrate his mind in Krsna consciousness, rejecting all other practices of self-realization, because transcendental loving service to Krsna is the greatest achievement, superseding all other methods. 6. The river [Ganges, by which the King sat to fast] carries the most auspicious water, which is mixed with the dust of the lotus feet of the Lord and tulasi leaves. Therefore that water sanctifies the three worlds inside and outside and even sanctifies Lord Siva and other demigods. Consequently everyone who is destined to die must take shelter of this river. 7. Thus the King, the worthy descendant of the Pandavas, decided once and for all and sat on the Ganges' bank to fast until death and give himself up to the lotus feet of Lord Krsna, who alone is able to award liberation. So, freeing himself from all kinds of associations and attachments, he accepted the vows of a sage. 8. At that time all the great minds and thinkers, accompanied by their disciples, and sages who could verily sanctify a place of pilgrimage just by their presence, arrived there on the plea of making a pilgrim's journey. 9-10. From different parts of the universe there arrived great sages like Atri, Cyavana, Saradvan, Aristanemi, Bhrgu, Vasistha, Parasara, Visvamitra, Angira, Parasurama, Utathya, Indrapramada, Idhmavahu, Medhatithi, Devala, Arstisena, Bharadvaja, Gautama, Pippalada, Maitreya, Aurva, Kavasa, Kumbhayoni, Dvaipayana and the great personality Narada. 11. There were also many other saintly demigods, kings and special royal orders called arunadayas [a special rank of rajarsis] from different dynasties of sages. When they all assembled together to meet the Emperor [Pariksit], he received them properly and bowed his head to the ground. 12. After all the rsis and others had seated themselves comfortably, the King, humbly standing before them with folded hands, told them of his decision to fast until death. 13. The fortunate King said: Indeed, we are the most grateful of all the kings who are trained to get favors from the great souls. Generally you [sages] consider royalty as refuse to be rejected and left in a distant place. 14. The Supreme Personality of Godhead, the controller of both the transcendental and mundane worlds, has graciously overtaken me in the form of a brahmana's curse. Due to my being too much attached to family life, the Lord, in order to save me, has appeared before me in such a way that only out of fear I will detach myself from the world. 15. O brahmanas, just accept me as a completely surrendered soul, and let mother Ganges, the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snake-bird--or whatever magical thing the brahmana created--bite me at once. I only desire that you all continue singing the deeds of Lord Visnu. 16. Again, offering obeisances unto all you brahmanas, I pray that if I should again take my birth in the material world I will have complete attachment to the unlimited Lord Krsna, association with His devotees and friendly relations with all living beings. 17. In perfect self-control, Maharaja Pariksit sat down on a seat of straw, with straw-roots facing the east, placed on the southern bank of the Ganges, and he himself faced the north. Just previously he had given charge of his kingdom over to his son. 18. Thus the King, Maharaja Pariksit, sat to fast until death. All the demigods of the higher planets praised the King's actions and in pleasure continually scattered flowers over the earth and beat celestial drums. 19. All the great sages who were assembled there also praised the decision of Maharaja Pariksit and they expressed their approval by saying, "Very good." Naturally the sages are inclined to do good to common men, for they have all the qualitative powers of the Supreme Lord. Therefore they were very much pleased to see Maharaja Pariksit, a devotee of the Lord, and they spoke as follows. 20. [The sages said:] O chief of all the saintly kings of the Pandu dynasty who are strictly in the line of Lord Sri Krsna! It is not at all astonishing that you give up your throne, which is decorated with the helmets of many kings, to achieve eternal association with the Personality of Godhead. 21. We shall all wait here until the foremost devotee of the Lord, Maharaja Pariksit, returns to the supreme planet, which is completely free from all mundane contamination and all kinds of lamentation. 22. All that was spoken by the great sages was very sweet to hear, full of meaning and appropriately presented as perfectly true. So after hearing them, Maharaja Pariksit, desiring to hear of the activities of Lord Sri Krsna, the Personality of Godhead, congratulated the great sages. 23. The King said: O great sages, you have all very kindly assembled here, having come from all parts of the universe. You are all as good as supreme knowledge personified, who resides in the planet above the three worlds [satyaloka]. Consequently you are naturally inclined to do good to others, and but for this you have no interest, either in this life or in the next. 24. O trustworthy brahmanas, I now ask you about my immediate duty. Please, after proper deliberation, tell me of the unalloyed duty of everyone in all circumstances, and specifically of those who are just about to die. 25. At that moment there appeared the powerful son of Vyasadeva, who traveled over the earth disinterested and satisfied with himself. He did not manifest any symptoms of belonging to any social order or status of life. He was surrounded with women and children, and he dressed as if others had neglected him. 26. This son of Vyasadeva was only sixteen years old. His legs, hands, thighs, arms, shoulders, forehead and the other parts of his body were all delicately formed. His eyes were beautifully wide, and his nose and ears were highly raised. He had a very attractive face, and his neck was well formed and beautiful like a conchshell. 27. His collarbone was fleshy, his chest broad and thick, his navel deep and his abdomen beautifully striped. His arms were long, and curly hair was strewn over his beautiful face. He was naked, and the hue of his body reflected that of Lord Krsna. 28. He was blackish and very beautiful due to his youth. Because of the glamor of his body and his attractive smiles, he was pleasing to women. Though he tried to cover his natural glories, the great sages present there were all expert in the art of physiognomy, and so they honored him by rising from their seats. 29. Maharaja Pariksit, who is also known as Visnurata [one who is always protected by Visnu], bowed his head to receive the chief guest, Sukadeva Gosvami. At that time all the ignorant women and boys ceased following Srila Sukadeva. Receiving respect from all, Sukadeva Gosvami took his exalted seat. 30. Sukadeva Gosvami was then surrounded by saintly sages and demigods just as the moon is surrounded by stars, planets and other heavenly bodies. His presence was gorgeous, and he was respected by all. 31. The sage Sri Sukadeva Gosvami sat perfectly pacified, intelligent and ready to answer any question without hesitation. The great devotee, Maharaja Pariksit, approached him, offered his respects by bowing before him, and politely inquired with sweet words and folded hands. 32. The fortunate King Pariksit said: O brahmana, by your mercy only, you have sanctified us, making us like unto places of pilgrimage, all by your presence here as my guest. By your mercy, we, who are but unworthy royalty, become eligible to serve the devotee. 33. Simply by our remembering you, our houses become instantly sanctified. And what to speak of seeing you, touching you, washing your holy feet and offering you a seat in our home? 34. Just as the atheist cannot remain in the presence of the Personality of Godhead, so also the invulnerable sins of a man are immediately vanquished in your presence, O saint! O great mystic! 35. Lord Krsna, the Personality of Godhead, who is very dear to the sons of King Pandu, has accepted me as one of those relatives just to please His great cousins and brothers. 36. Otherwise [without being inspired by Lord Krsna] how is it that you have voluntarily appeared here, though you are moving incognito to the common man and are not visible to us who are on the verge of death? 37. You are the spiritual master of great saints and devotees. I am therefore begging you to show the way of perfection for all persons, and especially for one who is about to die. 38. Please let me know what a man should hear, chant, remember and worship, and also what he should not do. Please explain all this to me. 39. O powerful brahmana, it is said that you hardly stay in the houses of men long enough to milk a cow. 40. Sri Suta Gosvami said: The King thus spoke and questioned the sage, using sweet language. Then the great and powerful personality, the son of Vyasadeva, who knew the principles of religion, began his reply.