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In Sanskrit Daitya-sudha (samaasa of daityaanaam sudhaa) means "the nectar of the demons". So "Daitya Sudham" applies to which God ? (Shiva or Vishnu) Theres a "Daitya Sudham Temple" near "Somanatha" Temple in Saurashtra - Gujarat. So thats why i am asking. I am a sourashtrian. My Community Deity is hypothesized as Deity of "Daitya Sudham Temple". But i am in Tamilnadu now. Only our ancestors lived in Gujarat. So please reply correctly. /images/graemlins/smile.gif OM NAMAH SIVAYA /images/graemlins/smile.gif OM NAMO VENKATESHAYA

VEDAS: Even the earliest of Hindu works the Vedas remarkable for their religious instinct and religious fervour were on an exploring mission to reach that great ideal of integration and peace. The earnestness and the utter honesty of the Vedic seers were beyond anybody‘s question. Their prayers were simple and ancient, full of confidence devotion and certitude. Their problem was neither ploytheism versus monotheism normany versus one. Their problem was one of relief for their heart and relief for their mind and a consequential spiritual experience. The term Veda derived from the root vid refers to a doctrine based not so much on faith or revelation but in a higher knowledge attained through a process of deep religious insight and direct seeing. The Vedas are seen by the Rishis and therefore these Rishis are called Vedic seers. The Vedas do not give us theories or theologies. The hymns contain reflections of a consciousness that is in communion with a reality beyond. The sense of a supreme God beyond penetrates the seer‘s consciousness and he questions "Who knows whence this creation came? (Rg. Veda X, 129, 6) and he replies that beyond in the super sky there is an ‘adhyaksah‘ a supreme ruler the true source of this universe (Rg. Veda X, 129, 7). There is a passage in one of the important Upanishads that declares that there is no sanction for any sage or Rishi to chant the Vedas, unless he directly sees and communes with the supreme beyond rooted in the Super-Sky. The passage runs thus: rco aksare parame vyoman yasmin deva adhi visve niseduh yas tam na veda kim rea karisyati ye it tad viduh te imesamasqte, (Svet-ch. 4, 8.) In this passage it is pointedly asked, of what avail are the Vedas to him, who does not know the indestructible, highest, Etherial Being in whom all the Gods and all the Vedas reside? The Vedas are not all inclusive. They are given pride of place, because they are the earliest records of inspired wisdom and deep inner experience. The Hindu always keeps himself as a Sakshi (witness) to all the historic and all the religious movements of this world. He recognises the truth and value of much that has been proclaimed by all shades of Agamic Jnanis and saints of later periods.

To stop any speculations on Shiva's supremacy over Vishnu or not, Garuda Purana clearly says that Sukadeva Gosvami, the parrot of Radharani is an aspect of Shiva. Therefore Shiva is not the Supremen Personality of Godhead, but the Supreme Vaishnava, the eternal beloved devotee of Krishna and Radharani, God Father and God-Mother. Garuda Purana 3.18.21 'His expansion is Sukadeva Gosvami, the celebrated narrator of the Srimad Bhagavatam: "Suka, the son of Vyasa, who had been influenced by Vayu, was the incarnation of Rudra. He was born for the spread of knowledge in the world.'

Goswami Shri Gopeshwarji Maharaj Date of Birth: V.S. 1648 Jeth Sud 14. Family: He happens to be the younger brother of Shri Hariraiji. Episodes: When Shri Hariraiji came to Khimnor to experience the saga of separation, thereafter he used to help in Shri Vitthalnathji's Seva. When he did Leela, he was in a shock because earlier he could hear the happiness of God, but then he could not. Earlier he used to be so much engrossed in seva that he used to keep the Shiksha Patras sent by Shri Hariraiji in one purse. Then in sutak when the seva could not be performed, at that time he started reading the Shiksha Patras. After reading that he was very relaxed. He liked the Patras so much that he wrote commentaries on that patras in Vraj language. Today these commentaries are read as Bhagwad stories everywhere.

Naanmughan Thiruvantaathi (Hymn Sung by Brahma in praise of Lord Hari) http://www.geocities.com/gnettbiz/index.htm click the above link to see the hymn. /images/graemlins/smile.gif Hari Om

Sorry, thers a mistake on my above post. On the above post, i wrongly specified as avatar day of "Nara Narayana". Its not. In this auspicious day, Lord Narayana took form of "Sri Hari" and saved Sri Gajendralwar (Elephant) from the clutches of a crocodile. Hers the detail of the holy incident : There was a hill named Trikuta. It was famed for its beauty and was surrounded on all sides by an ocean of milk. The creepers which grew on the hill were incandescent like gold and silver and the quarters would glow because of the light from the hill. It was a hundred yojanas in extent. Conchs were there in plenty and precious stones as well. From a height, the earth, dark in colour, the sea white and milky and the hill green in colour with the trees and shrubs and creepers together gave the effect of an emerald set in silver. It was a beautiful hill. Wild animals were there and sweet music from the nests of birds would mingle with the roar of lions and tigers that lived in the caves. The fragrance of the air which had been perfumed by the many sweet-scented flowers would draw divine beings to spend their time there. It became the playground of many of the divine beings. Siddhas, Charanas and Gandharvas would go there very often and spend their time in the caves and valleys which glowed with the lustre of the many precious gems embedded in the rocks. In that hill was a garden named Rituman. It was crowded with flowering trees of every kind:--- Mandara, Parijata, Ashoka, Champaka, Chuta, and fruit trees like pomegranate and mango. There were tall trees which touched the skies, Devadaru and Sala trees. The garden belonged to Varuna. There was also a beautiful lake in that hill. It was a very large lake and on its face floated blue, white and red lotuses. The makaranda from them was so profuse that there could always be heard the humming of summer bees which were hovering around the flowers. Water birds like the crane and the swan were always found there and the fish and the tortoises inside the water could be seen clearly since the water was so pellucid. The banks of the lake had flowering shrubs like the jasmine, the kunda and the jaji: punnaga, and Kuravaka and the creeper Madhavi. The scent there was so overpowering that one felt faint. In that hill dwelt an immense elephant with his entire herd. He would wander at will and his herd would always be with him. His favourite pastime was to uproot the bamboo groves. The tender sprouts from the canes were the favourite food of the elephants and they would wander at will in the forest. The elephant was so wild and so powerful that even wild animals like the lion and tiger and wild boar and bulls would run from the spot where the elephant stood. Once during summer, after a long march with his companions, the elephant was feeling very tired and extremely thirsty. From a distance he smelled the perfume which was part of the lake and he went fast towards the lake. His herd came with him and soon they reached the lake and entered it. It was refreshing to bathe in the lake and to drink the sweet water. Once their thirst was quenched they did not feel like coming out of the lake. They spent a long time playing in the clear water and making it muddy and full of mire. The master elephant would take water in his trunk and pour it over the backs of the small ones and the she-elephants. Like a man absorbed in the pleasures of Samsara takes no heed of the fact that his life is getting shorter day by day, the elephant paid no heed to the passage of time. All unaware of the danger lurking in the waters he went on playing, like a samsari who does not see that it is a trap to catch him and bind him for ever. Instigated by Fate, a crocodile which had been living in the lake for a long time grasped the leg of the elephant in its mighty jaws. The unexpected pain made the elephant wince and he tried to shake off the crocodile. But it was not possible. Try as he might, the elephant found it impossible to get out of the clutches of the crocodile. His companions tried to help him but it was all in vain. The grip of the crocodile was too strong and the elephant, strong as he was, was not strong enough to shake off the crocodile. The tussle went on for a long time, for years. Even the devas were present to see this mighty duel between the lord of the forest and the king of the rivers. Slowly but very steadily the strength of the elephant was ebbing away. The crocodile was winning; he found himself growing stronger and more powerful. The elephant finally realised that it was, for him, a losing fight and that soon his life would also leave his body. At that moment he began to see everything in the proper perspective. He pondered for a long while and told himself: "I am in great trouble and these, my dependants are unable to extricate me from my predicament. I have realised that no one can help me now in this dire calamity which has befallen me. But still, I have one hope. I can surrender to the Lord who is the refuge of even gods like Brahma. He is sure to protect me from the dread serpent called Yama who is trying to frighten me. If He is with me, death himself will flee from me since he is afraid of the Lord. I will pray to the Lord." He composed his mind and his thoughts, and set them steadily on Narayana and began his song of praise. He said: "Salutations to you, Lord of lords.You are the Ancient; the Purusha and the Prakriti born of Purusha. You are the light which illumines the intellect of humans. This entire universe is established in you. It was born of you and it has no existence apart from you. After creating it, you, at the time of the deluge, withdraw it into yourself. You are the light beyond the sources of all light. "You stand at the edge of the sea of darkness, of Tamas which is all that is found at the end of Pralaya and you bring new life into the new creation which is born of the old. The cycle is unending and you are the cause behind the cosmos. It is to have a vision of you that rishis spend millions of years absorbed in meditation. You have no birth: no Karma to perform: no names nor any qualities to distinguish you from the others. And yet out of your Maya you create forms for yourself and these have names and qualities ascribed to them. "The formlessness of you is forgotten by those who see you take up a form for the good of the world. You are beyond the reach of the senses, the mind, the emotions, the intellect. Still though you are beyond comprehension there are some who have realised you by becoming one with you. "You are the seer, the Drastha, for the functioning of the Indriyas and their different individual behaviour. You are the cause of everything but nothing has caused you since you are Ancient: eternal: everlasting: without a beginning and so, without an end. There is no limit to you since you are Infinite. "You are unaffected by the gunas and their interplay and, as a result, those who succumb to the Maya caused by the gunas are not able realise the truth about you. Even as the glow from the sun and the fire erupt from it, glow for a while and are lost in the source itself, even so, your glory emanates from you. This stream of gunas, this mind, intellect, senses, and the bodies which enjoy these are all born out of you: and in the end are again lost only in you. They have no seperate entity. Famed as you are to be beyond the gunas, still,you have been known to be the personification of compassion as far as beings like me are concerned: beings who surrender themselves entirely to you are sure to be cured of their ignorance, their Avidya and will be made to have a vision of the Truth that is you. "This birth of mine which is full of Avidya inside as well as outside, this elephant's form and mind is of no use to me. I have no desire to live anymore. I want that Moksha which will not be destroyed by the passage of time. Punya which is acquired is rewarded by a length of time in heaven. When that Punya gets exhausted man is again thrown back to the world of sin. I want a Moksha different from this. I want to be cured of Avidya. I am a Mumukshu and I salute you who is the cause of this Universe: who pervades everything: and yet, who is apart from all that you have created: who is the Ultimate Truth. Yogis see you in their hearts since their Karmas and the results of their Karmas have all been burned in the flame of self-knowledge. The greatness that is you is hidden from foolish beings like me because our thinking is clouded by the sense of "I" and "MINE" I surrender myself to that Infinite Power, Truth, Light that is you. The devas and Brahma and all the others were listening to the words of the elephant. The praise was for the Purusha and each one them knew that he was not fit for the words of praise which were used by the animal. Narayana was touched by the plight of the elephant and assuming the form Hari, appeared before him on the shores of the lake. Garuda was carrying Him. In his hand glowed the Sudarshana Chakra. Looking on him the elephant raised his trunk which held a lotus and said: "Lord! Narayana! I salute you." Narayana was overcome with compassion for the poor elephant and his plight. He entered the lake, killed the crocodile with His Sudarshana and pulled the elephant out of the lake. To the leg of the elephant was still clinging the dead form of the crocodile with its mouth gaping open. All the denizens of the heavens were watching in awe. They stood around the Lord and the elephant, exhausted by the fight which had lasted all these years, was standing with its trunk still raised aloft. With infinite love the Lord accepted the lotus which was held in the trunk and the elephant was happy. GLOSSARY: Avidya: Spiritual ignorance. Because of one's Avidya one does not realise the Truth about the Brahman which alone exists. Drastha: A seer: one who sees mentally Indriya: An organ of sense Karma: Action, work, deed. Fate, the certain consequence of acts done in a former life Maha Pralaya: The Great Dissolution --the total annihilation of the Universe at the end of the life of Brahma when all the worlds with their inhabitants, the gods, saints,- including Brahma himself are all annihilated. Maya: In Vedantic philosophy, it is unreality: the illusion by virtue of which one considers the unreal Universe as really existent and, as distinct fron the Supreme Spirit Moksha: Final emancipation, deliverance of the soul from recurring births and transmigration: the last of the four ends of human existence: Dharma, Artha, Kama and Moksha Mumukshu: One who desires Mukti(Liberation) Punya: Good work, meritorious act. Purusha: The Supreme Being: the Soul of the Universe Tamas: Literally, darkness. In Vedanta, it is one of the three qualities or constituents of everything in nature, the other two being Sattva and Rajas The Place the holy incident is reverred as "Kapisthalam" (also known as "Thirukkavitthalam"). It is 9th divya desam. About the Temple: It is situated in Tanjore district, Tail Nadu. Two miles away from Tanjai - Pabanasam Railway station. Bus routes are available in between Kumbakonam to Tiruvayyaru. There is no lodging facility. But some chatthirams are available. Moolavar: (Main Deity) Gajendra Varadhan. Moolavar in Kidantha Kolam in Bhujanga sayanam facing East direction. Prathyaksham for Anjaneyar and as Bhaktha Elephant for Gajendran. Thayaar: (Goddess Deity) Ramamani Valli (Potramaraiyaal). Mangalasasanam: (Divine hymn of Alwars) Thirumangai Alwar - 1 " /images/graemlins/smile.gif OM NAMO NARAYANA

Sorry, thers a mistake on my above post. On the above post, i wrongly specified as avatar day of "Nara Narayana". Its not. In this auspicious day, Lord Narayana took form of "Sri Hari" and saved Sri Gajendralwar (Elephant) from the clutches of a crocodile. Hers the detail of the holy incident : There was a hill named Trikuta. It was famed for its beauty and was surrounded on all sides by an ocean of milk. The creepers which grew on the hill were incandescent like gold and silver and the quarters would glow because of the light from the hill. It was a hundred yojanas in extent. Conchs were there in plenty and precious stones as well. From a height, the earth, dark in colour, the sea white and milky and the hill green in colour with the trees and shrubs and creepers together gave the effect of an emerald set in silver. It was a beautiful hill. Wild animals were there and sweet music from the nests of birds would mingle with the roar of lions and tigers that lived in the caves. The fragrance of the air which had been perfumed by the many sweet-scented flowers would draw divine beings to spend their time there. It became the playground of many of the divine beings. Siddhas, Charanas and Gandharvas would go there very often and spend their time in the caves and valleys which glowed with the lustre of the many precious gems embedded in the rocks. In that hill was a garden named Rituman. It was crowded with flowering trees of every kind:--- Mandara, Parijata, Ashoka, Champaka, Chuta, and fruit trees like pomegranate and mango. There were tall trees which touched the skies, Devadaru and Sala trees. The garden belonged to Varuna. There was also a beautiful lake in that hill. It was a very large lake and on its face floated blue, white and red lotuses. The makaranda from them was so profuse that there could always be heard the humming of summer bees which were hovering around the flowers. Water birds like the crane and the swan were always found there and the fish and the tortoises inside the water could be seen clearly since the water was so pellucid. The banks of the lake had flowering shrubs like the jasmine, the kunda and the jaji: punnaga, and Kuravaka and the creeper Madhavi. The scent there was so overpowering that one felt faint. In that hill dwelt an immense elephant with his entire herd. He would wander at will and his herd would always be with him. His favourite pastime was to uproot the bamboo groves. The tender sprouts from the canes were the favourite food of the elephants and they would wander at will in the forest. The elephant was so wild and so powerful that even wild animals like the lion and tiger and wild boar and bulls would run from the spot where the elephant stood. Once during summer, after a long march with his companions, the elephant was feeling very tired and extremely thirsty. From a distance he smelled the perfume which was part of the lake and he went fast towards the lake. His herd came with him and soon they reached the lake and entered it. It was refreshing to bathe in the lake and to drink the sweet water. Once their thirst was quenched they did not feel like coming out of the lake. They spent a long time playing in the clear water and making it muddy and full of mire. The master elephant would take water in his trunk and pour it over the backs of the small ones and the she-elephants. Like a man absorbed in the pleasures of Samsara takes no heed of the fact that his life is getting shorter day by day, the elephant paid no heed to the passage of time. All unaware of the danger lurking in the waters he went on playing, like a samsari who does not see that it is a trap to catch him and bind him for ever. Instigated by Fate, a crocodile which had been living in the lake for a long time grasped the leg of the elephant in its mighty jaws. The unexpected pain made the elephant wince and he tried to shake off the crocodile. But it was not possible. Try as he might, the elephant found it impossible to get out of the clutches of the crocodile. His companions tried to help him but it was all in vain. The grip of the crocodile was too strong and the elephant, strong as he was, was not strong enough to shake off the crocodile. The tussle went on for a long time, for years. Even the devas were present to see this mighty duel between the lord of the forest and the king of the rivers. Slowly but very steadily the strength of the elephant was ebbing away. The crocodile was winning; he found himself growing stronger and more powerful. The elephant finally realised that it was, for him, a losing fight and that soon his life would also leave his body. At that moment he began to see everything in the proper perspective. He pondered for a long while and told himself: "I am in great trouble and these, my dependants are unable to extricate me from my predicament. I have realised that no one can help me now in this dire calamity which has befallen me. But still, I have one hope. I can surrender to the Lord who is the refuge of even gods like Brahma. He is sure to protect me from the dread serpent called Yama who is trying to frighten me. If He is with me, death himself will flee from me since he is afraid of the Lord. I will pray to the Lord." He composed his mind and his thoughts, and set them steadily on Narayana and began his song of praise. He said: "Salutations to you, Lord of lords.You are the Ancient; the Purusha and the Prakriti born of Purusha. You are the light which illumines the intellect of humans. This entire universe is established in you. It was born of you and it has no existence apart from you. After creating it, you, at the time of the deluge, withdraw it into yourself. You are the light beyond the sources of all light. "You stand at the edge of the sea of darkness, of Tamas which is all that is found at the end of Pralaya and you bring new life into the new creation which is born of the old. The cycle is unending and you are the cause behind the cosmos. It is to have a vision of you that rishis spend millions of years absorbed in meditation. You have no birth: no Karma to perform: no names nor any qualities to distinguish you from the others. And yet out of your Maya you create forms for yourself and these have names and qualities ascribed to them. "The formlessness of you is forgotten by those who see you take up a form for the good of the world. You are beyond the reach of the senses, the mind, the emotions, the intellect. Still though you are beyond comprehension there are some who have realised you by becoming one with you. "You are the seer, the Drastha, for the functioning of the Indriyas and their different individual behaviour. You are the cause of everything but nothing has caused you since you are Ancient: eternal: everlasting: without a beginning and so, without an end. There is no limit to you since you are Infinite. "You are unaffected by the gunas and their interplay and, as a result, those who succumb to the Maya caused by the gunas are not able realise the truth about you. Even as the glow from the sun and the fire erupt from it, glow for a while and are lost in the source itself, even so, your glory emanates from you. This stream of gunas, this mind, intellect, senses, and the bodies which enjoy these are all born out of you: and in the end are again lost only in you. They have no seperate entity. Famed as you are to be beyond the gunas, still,you have been known to be the personification of compassion as far as beings like me are concerned: beings who surrender themselves entirely to you are sure to be cured of their ignorance, their Avidya and will be made to have a vision of the Truth that is you. "This birth of mine which is full of Avidya inside as well as outside, this elephant's form and mind is of no use to me. I have no desire to live anymore. I want that Moksha which will not be destroyed by the passage of time. Punya which is acquired is rewarded by a length of time in heaven. When that Punya gets exhausted man is again thrown back to the world of sin. I want a Moksha different from this. I want to be cured of Avidya. I am a Mumukshu and I salute you who is the cause of this Universe: who pervades everything: and yet, who is apart from all that you have created: who is the Ultimate Truth. Yogis see you in their hearts since their Karmas and the results of their Karmas have all been burned in the flame of self-knowledge. The greatness that is you is hidden from foolish beings like me because our thinking is clouded by the sense of "I" and "MINE" I surrender myself to that Infinite Power, Truth, Light that is you. The devas and Brahma and all the others were listening to the words of the elephant. The praise was for the Purusha and each one them knew that he was not fit for the words of praise which were used by the animal. Narayana was touched by the plight of the elephant and assuming the form Hari, appeared before him on the shores of the lake. Garuda was carrying Him. In his hand glowed the Sudarshana Chakra. Looking on him the elephant raised his trunk which held a lotus and said: "Lord! Narayana! I salute you." Narayana was overcome with compassion for the poor elephant and his plight. He entered the lake, killed the crocodile with His Sudarshana and pulled the elephant out of the lake. To the leg of the elephant was still clinging the dead form of the crocodile with its mouth gaping open. All the denizens of the heavens were watching in awe. They stood around the Lord and the elephant, exhausted by the fight which had lasted all these years, was standing with its trunk still raised aloft. With infinite love the Lord accepted the lotus which was held in the trunk and the elephant was happy. GLOSSARY: Avidya: Spiritual ignorance. Because of one's Avidya one does not realise the Truth about the Brahman which alone exists. Drastha: A seer: one who sees mentally Indriya: An organ of sense Karma: Action, work, deed. Fate, the certain consequence of acts done in a former life Maha Pralaya: The Great Dissolution --the total annihilation of the Universe at the end of the life of Brahma when all the worlds with their inhabitants, the gods, saints,- including Brahma himself are all annihilated. Maya: In Vedantic philosophy, it is unreality: the illusion by virtue of which one considers the unreal Universe as really existent and, as distinct fron the Supreme Spirit Moksha: Final emancipation, deliverance of the soul from recurring births and transmigration: the last of the four ends of human existence: Dharma, Artha, Kama and Moksha Mumukshu: One who desires Mukti(Liberation) Punya: Good work, meritorious act. Purusha: The Supreme Being: the Soul of the Universe Tamas: Literally, darkness. In Vedanta, it is one of the three qualities or constituents of everything in nature, the other two being Sattva and Rajas The Place the holy incident is reverred as "Kapisthalam" (also known as "Thirukkavitthalam"). It is 9th divya desam. About the Temple: It is situated in Tanjore district, Tail Nadu. Two miles away from Tanjai - Pabanasam Railway station. Bus routes are available in between Kumbakonam to Tiruvayyaru. There is no lodging facility. But some chatthirams are available. Moolavar: (Main Deity) Gajendra Varadhan. Moolavar in Kidantha Kolam in Bhujanga sayanam facing East direction. Prathyaksham for Anjaneyar and as Bhaktha Elephant for Gajendran. Thayaar: (Goddess Deity) Ramamani Valli (Potramaraiyaal). Mangalasasanam: (Divine hymn of Alwars) Thirumangai Alwar - 1 " /images/graemlins/smile.gif OM NAMO NARAYANA

/images/graemlins/smile.gif Hari Om "Shri Hari Navami" celebrated on "29/02/04". Its supposed to be avatar day of "Nara Narayana" (Badri Narayana).

/images/graemlins/laugh.gif Hari Om "Shri Hari Navami" celebrated on "29/02/04". Its supposed to be avatar day of "Nara Narayana" (Badri Narayana).

Sri Venkateshamangalashtakam Stotra

Sri Venkateshamangalashtakam Stotra

The Mantric Approach of the Vedas By Vamadeva The Vedas are mantric teachings. They consist of various mantric chants or hymns cognized by different seers or Rishis from the Cosmic Mind. They set forth Dharma or natural law, which is mantra in manifestation. As such the Vedas are impersonal and eternal, just as cosmic law cannot vary. This same mantric knowledge gives rise to different sciences (vidyas) according to the angle of vision with which we approach it. Ayurveda, Vedic Astrology, Yoga, and Vedanta all arise from it and represent different ways of looking through it. The Vedic language is based upon an earlier more primordial language of seed (bija) mantras. These are single syllable sounds or roots like OM that have multiple meanings and indications depending upon their intonation and the intention with which they are used. Out of the bija or root language arises the language of the Vedic texts, which is already differentiated, though not fully, into nouns and verbs. These bijas are explained more in Tantra, which in its true sense (apart from current popular distortions) is also a science of the Divine Word. To introduce the reader to the Vedic mantric approach we will introduce a few important bija mantras and then the main Vedic chant, the Gayatri mantra, of twenty four syllables. This will also help the reader understand the vision behind the American Institute of Vedic Studies, why it takes the name Vedic studies, and why it combines various Vedic disciplines. It is all a manifestation of the mantra. It is that mantric knowledge that we are directing our students toward, not to any mere book learning, nor reliance on the word of another. That inner mantra of the heart which comprehends all is the goal of our work. Five Main Bija Mantras OM OM is the most important of all mantras. All mantras generally begin and often also end with OM. However, there is much confusion about OM. OM is the mantra of assent. It means yes and affirms and energizes whatever we say after it. That is why all mantras begin with OM. OM is also the mantra of ascent and causes our energy to rise upward into the infinite. OM is expansive and increases the fire, air and ether elements, particularly ether. It also gives strength, protection and grace. It connects us with the guidance power of the inner Guru. The Four Great Goddess Mantras There are four great Goddess mantras that govern the prime forms of energy as magnetic force, electrical force, heat, and delight. This is a Tantric teaching that reflects the Vedic Word and the four main Vedic deities. HRIM HRIM (pronounced Hreem) is the prime mantra of the Great Goddess and ruler of the worlds and holds all her creative and healing powers. HRIM governs over the cosmic magnetic energy and the power of the soul and causal body. It awakens us at a soul or heart level, connecting us to Divine forces of love and attraction. HRIM is the mantra of the Divine Maya that destroys the worldly maya. It has a solar quality to it but more of a dawn-like effect. It is charming and alluring, yet purifying . Through it we can control the illusion power of our own minds. In Vedic terms HRIM is a mantra of the Sun, particularly in terms of illumination. It increases our aspiration and receptivity to Divine light, wisdom and truth. It opens the lotus of the heart to the inner Sun of consciousness. It is a mantra of the region of heaven or the consciousness space in which all the worlds exist. KRIM KRIM (pronounced Kreem) is the great mantra of Kali, the Goddess of energy and transformation. It governs over prana as lightning or electrical energy. KRIM grants all spiritual faculties and powers — from the arousing of kundalini to opening the third eye. It has a special power relative to the lower chakras, which it can both stimulate and transform. It helps awaken and purify the subtle body. As a mantra of work and transformation KRIM is the mantra of Kriya Yoga, the Yoga of practice. It is the main mantra of the Yoga Shakti. As it is a strong mantra it should be used with care. KRIM is a mantra of Indra, the supreme deity of the Vedas, the Divine as the cosmic lord and enlightenment force. KRIM is the thunderbolt or vajra that destroys the serpent of the ignorance and releases the light of absolute truth. It represents the force of the atmosphere (Atmic sphere) and carries the supreme life force. HUM HUM (pronounced Hoom) is a mantra of the inner fire or thermogenic force. It both calls the divine down into us and offers our soul upward to the Divine for transformation in the sacred fire of awareness. It is a Shiva mantra but also a mantra of Chandi, the fierce form of Kali. It is used to destroy negativity and creates great passion and vitality. As a powerful mantra it should also be used carefully. Yet it can be used in a more gentle manner to invoke divine grace and protection. Through it we can offer ourselves or our afflictions into the Divine for purification and transformation. HUM is a Vedic mantra of Agni or fire. It is the mantra used to make offerings into the sacred fire. It also is used to call or invoke the fire and to make it flame up more brilliantly. It represents the soul hidden the body, the Divine immanent in the world. It governs the earth and the material sphere in general. SHRIM SHRIM (pronounced Shreem) is a mantra of love, devotion and beauty, relating to Lakshmi, the Goddess of Beauty and divine grace. Yet SHRIM works at a deeper level than merely to give us the good things of life, including health. It takes us to the heart and gives faith and steadiness to our emotional nature. SHRIM allows us to surrender to, take refuge in, or be immersed in whatever we offer the mantra to. It is the mantra of beauty and delight and has a pleasing lunar quality. It also relates to the head and can be used to flood the senses with divine beauty and delight. It promotes health and aids in fertility and rejuvenation. In Vedic terms SHRIM is a Soma mantra. It gives love, joy, bliss, beauty and delight. It has the light of the Moon and governs the mind and the realm between the atmosphere and heaven. It purifies and integrates the various aspects of our nature and renders them into ambrosia. These four mantras can be used together with OM: OM HRIM KRIM HUM SHRIM! This brings about an integral development of body, mind and soul in harmony with the Divine or inner Self. The Gayatri Mantra, the Essence of the Vedas This great mantra consists of three parts. The first is the chants to the seven worlds. The second is the mantra proper of twenty-four syllables. The third is a summary of the mantra's energies. The following is a brief explanation of the mantra as presented in the Mahanarayana Upanishad. The Head of the Gayatri OM Bhuh!- the physical realm or earth, realm of being or food OM Bhuvah! - the vital plane or atmosphere, realm of becoming or breath OM Suvah! - the mental plane, space or heaven, realm of illumination OM Mahah! - the sphere of cosmic mind, realm of Dharma OM Janah! - the realm of creation or bliss OM Tapah! - the realm of consciousness-force OM Satyam! - the realm of absolute truth The Body of the Mantra OM Tat - That Savitur - Of Savitar, the solar Creator Varenyam - Supreme Bhargo - Effulgence Devasya - Of the God Dhimahi - We meditate Dhiyo - Intelligences, minds Yo - Who Nah - Our Prachodayat - May direct "We meditate upon the supreme effulgence of the Divine Solar Creator that he may direct our minds." The Tail of the Gayatri OM Apo - the Cosmic Waters Jyoti - the Cosmic Light Rasomritam - the Immortal Essence Brahma - the Absolute Bhur - the physical Bhuvas - the atmospheric Suvar - the realm of space OM - the four higher realms "OM, the waters, the light, the immortal essence, Brahman, earth, atmosphere, heaven, OM." The Gayatri mantra (Rig Veda III.62.10) is perhaps the greatest Vedic mantric chant. It was first cognized by the Rishi Vishwamitra, who himself is a form of the Sun that is the friend (Mitra) of all (Vishwa). Rishi Vishwamitra is the embodiment of tapas or ascetic force and his mantra carries that power of light, energy and transformation. Through it one can be born again (dwija) or twice born in truth, in the heavenly stream of Divine wisdom. The mantra is chanted at sunrise, noon and sunset. At dawn it is called Gayatri, the youthful form of the Goddess, consort of Lord Brahma, the creator. It is called Savitri, the mature form, at noon, the consort of Lord Shiva. It is called Sarasvati, the elderly form, at sunset, the consort of Lord Vishnu. The Supreme Self, Paramatman, or Savitar, is the conscious being within the cosmic sun or Light of lights. The mantra is his creative force, the Divine Word. Savitar is the master of all transformations and the director of all higher evolution. He is the Self of Brahman, the pure being of the Absolute. Harnessing the Power of the Inner Sun This mantra releases the supreme solar power, the power of the inner sun of Self-realization and cosmic creation. Those wishing to bring about a new creation or new dawn for humanity of this dark age, should chant this mantra. Those wishing to transcend this world of Samsara can also use the mantra as a stairway to the infinite. This mantra also grants intelligence, creative vision and healing powers. Used with the chants to the seven worlds it unfolds all the secrets of the universe outwardly and inwardly. The Gayatri mantra is central to Yoga, Vedanta, Ayurveda and Vedic astrology. For Yoga it sets in motion the Divine will toward transformation, stimulating the Kundalini force. For Vedanta it grants Self-knowledge, knowledge of the solar Self. For Ayurveda it gives the power of the cosmic prana that is born of the sun. For Jyotish it gives knowledge of the movements of the heavenly bodies ruled by the cosmic sun. Note: the exact pronunciation and intonation of the mantra requires personal instruction. This mantra is not something to be merely toyed with but requires entering into the stream of transmission of Vedic knowledge.

The Dvaitadvaita Philosophy Of Sri Nimbarka Introduction This is also known by the name Bhedabheda School of Philosophy or dualistic monism. This system was evolved by Sri Nimbarkacharya. Nimbarka was a Telugu Brahmin of the Vaishnava faith. He lived some time after Ramanuja and prior to Madhva, about the eleventh century A.D. He is regarded as the incarnation of the Sun. He wrote a short commentary on the Brahma Sutras called Vedanta-Parijata-Saurabha, as well as Dasasloki. His commentary develops the theory of the transformation (Parinama) of Brahman. Nimbarka’s view was largely influenced by the teachings of Bhaskara who flourished in the first half of the ninth century and who interpreted the Vedanta system from the viewpoint of Dvaitadvaita or dualistic non-dualism. This doctrine was not a new discovery of Bhaskara. It was upheld by the ancient teacher Audulomi to which Sri Vyasa himself refers in his Vedanta Sutras. God, Soul And World Identity in Difference Nimbarka holds that the relation of God to the soul and the world is one of identity in difference. The soul and the world are different from God, because they are endowed with qualities different from those of God. At the same time, they are not different from God, because God is omnipresent and they depend entirely on Him. Nimbarka’s philosophy admits Brahman as the Supreme Reality without a second. The world and the Jivas are only partial manifestations of His Power (Sakti). Jiva and Brahman are self-conscious. Jiva is limited. Brahman is infinite. Brahman is independent Reality. Jiva and Prakriti are dependent realities. Jiva is the enjoyer (Bhokta). The world is the enjoyed (Bhogya). Brahman is the Supreme Controller (Niyanta). God, Jiva and the world are not absolutely distinct. If the Supreme Being is absolutely distinct from the individual soul and the world, it cannot be omnipresent. It will be as limited as the individual soul or the world. It cannot, then, be regarded as their Governor. Nimbarka says that both difference and non-difference are real. The soul and the world are different from Brahman, as they are endowed with natures and qualities different from those of Brahman. They are not different, as they cannot exist by themselves and as they depend absolutely on Brahman. Such a relation exists between the sun and its rays. the fire and its sparks. The souls and matter are distinct from God, but they are closely connected with Him-as waves with water, or coils of a rope with the rope itself. They are both distinct and non-distinct from Brahman. The Supreme Being And Its Characteristics In this school, Brahman is regarded as both the efficient and the material cause of the world. Brahman is both Nirguna and Saguna, as It is not exhausted in the creation but also transcends it. The Four Forms of the Ultimate Reality The Ultimate Reality exists in four forms. In Its primary form, It is the unconditioned, immutable, Supreme Brahman. In Its second form, It is Isvara, the Lord of the Universe. In the third form, It is called Jiva or the individual soul. In Its fourth form, It is manifested as the universe of names and forms. The phenomenal universe is a part of Brahman. It has no existence separate from, and independent of Brahman. The relation between the world and Brahman is also one of Bhedabheda. The universe is not different from Brahman. Krishna-The Supreme Being The Supreme Being is absolutely free from all defects. He is full of all auspicious qualities. He has a divine body. He is full of beauty, love, sweetness and charm. Nimbarka identifies the Supreme Brahman with Krishna. He is endowed with all auspicious qualities. He is free from egoism, ignorance, passion and attachment. He has the four forms (Vyuhas), viz., Vasudeva, Sankarshana, Pradyumna and Aniruddha. He also manifests Himself as the Avataras (incarnations). In Nimbarka, Krishna and Radha take the places of Narayana and Lakshmi. Radha is not simply the chief of the Gopis, but is the eternal Consort of Lord Krishna. How Brahman Is Both the Material and the Efficient Cause of the World Brahman is the material and the efficient cause of the universe. His powers of Chit and Achit in their subtle forms manifest themselves as the universe. Hence He is the material cause. He causes the union of the individual souls with their respective Karmas and their fruits. He provides them the proper instruments for their experience. Hence He is the efficient cause. Brahman does not want raw materials in order to create the universe. Also, He does not need hands or any other instruments. He is omnipotent. He simply wills and the whole world comes into being. His Satsankalpa objectifies or materialises as this universe. Just as a spider spins a cobweb out of itself, so also Brahman has evolved the universe out of Himself. This is the declaration of the Upanishads. In thus evolving the universe, Brahman is both its material and the efficient cause. As Brahman is all-powerful, it is perfectly within His power to be so evolved, and at the same time, to remain beyond such evolution. This is supported by the Upanishads and the Brahma Sutras. Brahman has transformed Himself into this world, without His noumenal aspect being affected. This is due to the inscrutable creative power inherent in the nature of Brahman. Relation Between The Individual Soul And The Supreme Soul Formal Difference and Essential Identity The individual soul is a part of the Supreme Soul. It is also identical with, or the same as, the Supreme Soul. Just as a wave is both different from the ocean (being only a part of the ocean), and identical with it (both being water), so also is the individual soul both different from (being a part of the Supreme Soul), and identical with (both being of the nature of Chaitanya or Consciousness), the Supreme Soul. The relation between the individual soul or Jiva and the Supreme Soul or Brahman is one of formal difference and essential identity. There is no difference between Jiva and Brahman in kind. The difference is only in degree. The Jiva is different from Brahman with reference to the phenomenal aspect or the body-idea. It is identical with, or the same as, Brahman with reference to the noumenal aspect as the indivisible whole. This is what is called Bhedabheda. A strong wind perturbs the sea and a wave is formed. The wave is different from the ocean, though it is a part of it. The wind passes away and the wave subsides. Now it cannot be distinguished from the sea. Even so, the mind is agitated by desires and cravings. It runs towards the objects along with the senses and becomes conscious of a distinctive individuality. The ego or the finite self beholds the relative world with its phenomena, and gets experiences. When the mind becomes calm and serene by eradication of desires, it ceases to function and all the Vrittis or waves subside. The phenomenal world vanishes and the finite self realises the Infinite Self or Brahman. The Jiva And Its Attributes Souls are infinite in number and are atomic in size. The Jiva is minute (Anu). It is of the form of knowledge (Jnanasvarupa), though not in the sense of Sankara. The Jiva is knowledge and it is the possessor of knowledge also, just as the sun is light and the source of light also. The relation of the soul to its attribute is like that of the Dharmin (the qualified) to the Dharma (the attribute). It is one of difference and non-difference (Bhedabheda). Though the Jiva is atomic in size, it experiences the pleasures and pains throughout the body owing to its omnipresent quality of knowledge. It is everlasting. It continues to exist in deep sleep and the final state of emancipation. In Pralaya or dissolution, the individual souls and the world merge in the Lord in subtle form. Births and deaths concern the body, but not the Self. The individual soul is the agent of activity (Karta). It has no independent knowledge or activity. The individual souls and the world are not self-sufficient. They are guided by the Lord. They are all sustained and governed by God. Each soul is a ray of Brahman individualised. Ananda or bliss belongs to the individual soul in all its states. Two Classes of Jivas Jivas are of two classes: (i) Jivas who have knowledge of the all-pervading indwelling spirit and who have realised that the appearances are non-separate from Brahman. They are called liberated souls (Mukta). They are free from ignorance. (ii) Jivas who only behold the appearances, but have no knowledge of the all-pervading indwelling spirit, the support of these names and forms. They are called bound souls (Baddha). The World-A True Manifestation Of Brahman The world is not an illusion for Nimbarka, as it is a manifestation (Parinama) of what is contained subtly in God. The world is not unreal or illusory, but is a true manifestation or Parinama of Brahman. It may, however, be said to be unreal only in the sense that the present state of its existence is not self-sufficient and it has no separate existence from Brahman. The world is identical with as well as different from Brahman, just as a wave or bubble is the same as, and at the same time different from, water. There are three principal Tattvas or principles: (i) Aprakriti, which is not derived from the primordial Prakriti, which is the stuff of the divine body of the Lord (which is similar to the Suddha-Sattva of Ramanuja), and which is the basis of the Nitya-Vibhuti (eternal glory) of Isvara; (ii) Prakriti with its three Gunas, Sattva, Rajas and Tamas; and (iii) Kala or time. These three Tattvas or principles are also eternal like the individual souls. According to Nimbarka, the Sakti of Brahman is the material cause of the world. The changes of Sakti do not affect the integrity of Brahman. The ‘Body of Brahman’ of Ramanuja is the ‘Sakti’ of Nimbarka. Salvation Avidya is beginningless. The purity of the individual soul is obscured by its Karma which is the result of Avidya. This Avidya can be put an end to by the grace of the Lord. True Devotion and Real Knowledge Lead to Release Prapatti or complete surrender to God is the way to release. God showers His grace on His devotees who make complete self-surrender. The grace of God lifts up the devotees to have Brahma-Sakshatkara. The Lord generates devotion in them which results in God-realisation. Bhakti involves a knowledge of Brahman, of the nature of the Jiva, of the fruit of the Lord’s grace or Mukti, and of the nature of the impediments to God-realisation such as the wrong identification of the soul with the body, the senses and the mind. Salvation is attained by real knowledge (Jnana) and true devotion (Bhakti). Real knowledge reveals the true nature of the all-pervading Brahman. True devotion leads to total self-surrender to the Lord. The individual soul retains its individuality with reference to divine enjoyment (Bhoga-samyatvam), but its will is subservient to that of Brahman. The individuality of the soul is not dissolved even in the state of Moksha or the final emancipation. Even in the state of release, the individual soul is different from, as well as identical with, Brahman. This is identity with difference, Bheda-abheda. Salvation-A State of Full Awareness of Identity With the Lord Brahman is revealed to the liberated soul in Its pristine glory, but not in the form of a deity. The soul realises itself now as an inseparable part of Brahman. It no longer feels that it is a separate or distinct individual, as it felt in bondage. It is released from its previous state of bondage. It abides now in the glory of its own true Self which is Brahman Itself. It is in full awareness or consciousness of being one with the Lord. It will not return to the world. It is freed from the round of births and deaths. As it is in union with Brahman, it attains the same status as that of Brahman, but it has no power over creation, preservation and dissolution of the world

Shri Purushottam-charan Date of Birth: 11th day of bright half of the month of Bhadrapad in 1724.(A.D. 1668) Left the World: He lived on the earth till 1820.(A.D 1781) Balya Avastha: Episodes: It is interesting to know how he attained Scholarship. A greatly learned Pundit of Kashi happened to go to his place in Surat, Gujarat when he was just seven years old. Pundit, belonging to other sect, tried to induce Vaishnavas of Pushti sect to follow his sect by various means. Not only that, he also challenged Acharyas of Pushti sect for debate on the supremacy of Shri Krishna as a Lord. Taking up the challenge, Shri Purushottama-charana’s mother assured her child’s readiness within just three days. When Shri Purushottama-charana knew it, he went to the refuge of Shri Vallabhacharya by reciting Shri Sarvottamastotra non-stop for three days in the basement of the residence. The third day Shri Vallabhacharya himself granted him the boon of fulfillment of his desire. Debate was arranged. At the end of the debate Pundit accepted his defeat. His contribution in the field of literature is of nearly one million Shlokas. His scholarship was unique. Whenever he had to travel, it is said that three carts full of scriptural books and some stenos used to be with him. He would dictate two-three treatises simultaneously. Life of Shri Purushottama-charana was extremely simple. It was his mission to write commentary on each and every work of the founders of Shuddhadvaita Pushti bhakti Sampradaya, mainly Shri Vallabhacharya and Shri Vitthalanatha-prabhucharana. Not only this he also wrote many comparative and critical works for the clarification of the stand of Shuddhadvaita Pushti bhakti Sampradaya on various philosophical and theological issues. He used to supply his works to the scholars of other systems to understand their reactions and to continue dialog in pure academic spirit. Granth: o ‘Prakasha’ Commentary on Anu-Bhashya of Shri Vallabhacharya on Brahmasutra. o Commentary on Bhavarthapada-Bhashya of Shri Vallabhacharya. o ‘Avaranabhanga’ Commentary on Tatvarthdipanibandha. o ‘Prakasha’ Commentary on Subodhini. o ‘Vivrti’ Commentary on Mimamsakarika. o ‘Vivarana’ Commentary on Patravalambanam. o Commentary on Shodashgrantha. 1. Yamunastakam 2. Balabodha 3. Siddhantamuktavali 4. Pushtipravahamaryada 5. Siddhantarahasya 6. Navaratnam 7. Antahkaranaprabodha 8. Bhaktivardhini 9. Jalabheda 10. Panchapadyani 11. Nirodhalakshana 12. Sevaphalam o Commentary on Vrtrasura Chatuhshloki o Commentary on Vidvan-mandanam of Vitthalnathji. o ‘Tritha’ Commentary on ‘Tarangini’ Commentary Of Sri Raghunathji on Bhaktihamsa of Vitthalnathji. o ‘Viveka’ on Bhaktihamsa of Vitthalnathji. o Commentary on Gayatryartha-Karika of Vitthalnathji. o Commentary on Nyasadesha-Vivarana by Vitthalnathji. o Commentary on Vallabhashtakam. o Vedantadhikarana-mala (Reprinted by Goswami Shyam Manoharji) o Bhavaprakashika (Reprinted by Goswami Shyam Manoharji) o 24 Vaadas / Vaadavali 1. Prahast-Vada (Commented himself) 2. Panditkarabhindipal-Vada 3. Avirbhav-tirobhav-Vada 4. Khyati-Vada 5. Srshtibheda-Vada 6. Bhedabheda-svarupanirnaya-Vada 7. Abhava-Vada (Not available) 8. Pratibimba-Vada 9. Andhakara-Vada 10.Brahmanatvadidevata-Vada 11.Jivavyapakatva-khandana-Vada / Jivanutva-Vada (Unpublished) 12.Jivapratibimbatvakhandana-Vada 13.Bhagavat-svarupavishayaka-shankanirasa-Vada 14.Svavrtti-Vada 15.Bhagavat-pratikrti-pujana-Vada 16.Nama-phaladi-prakara-Vada 17.Tulasimala-dharana-Vada 18.Shankha-chakra-dharana-Vada 19.Urdhvapundra-dharana-Vada 20.Jayasrikrishna-uccharana-Vada (Unpublished) 21.Upadesha-vishayaka-shankanirasa-Vada 22.Vastraseva-Vada (Unpublished) 23.Bhaktyutkarsha-Vada 24.Bhakti-rastva-Vada o Prasthanaratnakara (Reprinted by Goswami Shyam Manoharji) o Upanishd-artha-samgraha on o Brhmopanishad o Kaivalyopanishad o Mandukyopanishad-Dipika o Nrsimhottara-tapinyupanishad-Dipika o Murtipujana Vaada o Utsavapratan o Shodashagranthanam Prakarana Samgati o ‘Amrta-tarmgini’ Commentary on Gita o Khalalapana-vidhvamsa-vaada o Dvatrimshad-aparadha-khsamapana-tika o Dravyashuddhi etc

I want to buy "Narashima purana & Naradiya Purana". please tell me where can i buy it online ? /images/graemlins/smile.gif Jai Shri Krishna

Please visit the below link to see the Holy handwriting of Guru Raghavendra, Holy padukas of Guru Raghavendra, Holy Vrindavanam of Guru Raghavendra & actual photo of guru shri raghavendra. http://www.geocities.com/gnettbiz/index.htm /images/graemlins/smile.gif Om Shri Guru Raghavendraya Namaha

Please visit the below link to see the above mentioned pictures. http://www.geocities.com/gnettbiz/index.htm /images/graemlins/smile.gif Om Shri Guru Raghavendraya Namaha

i think u are Madhav. Dear Madhavji, what action do u expect from me ? i dont wanna take arms against anyone. also i dont trust these "politicians & law" to take action. so i thought its better to complain to Lord Hanumanji, so that lord will take action. is it passive thinking ??? /images/graemlins/confused.gif

Sri Sri Guru Raghavendra Swamy Stotra

Sri Sri Guru Raghavendra Swamy Stotra

Please worship these pictures. its very divine. http://www.geocities.com/gnettbiz/index.htm /images/graemlins/smile.gif Om Shri Guru Raghavendraya Namaha

Guru Raghavendra Swamy preached "Dwaita" Philosophy. Guruji is incarnation of Lord Prahlada. hers gurujis miracles & information : 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. Works by Sri Raghavendra Tiirtha dasha prakaraNa-s (6): Commentaries on six of the ten PrakaraNa-granthas of Madhva Suutra-Prasthaana -- works on the brahma-sUtra nyAyamuktAvaLii (Brief exposition of the adhikaraNashariiras of the Brahma-Sutra) tantradiipikaa (A vrtti on the Sutras) bhaavadiipa (Exposition upon the commentary of Sri Jayatiirtha upon the viShNu-tattva-vinirNaya) prakaaSha (Commentary on the taatparya chandrikaa of Vyaasa Tiirtha) tattvamanjari (Exposition of the aNubhaashya) (*) nyaayasudhaa-parimaLa (Commentary on nyaayasudhaa of Jayatiirtha) (*) (*) -- These were written before he was given sanyaasa-diiksha. R^ig and upanishad prasthaana-s mantraarthamanjari (Commentary on the first three adhyaayas of the R^ig Veda (the same portion as touched upon by Madhva) khandaartha-s (lucid expositions) on nine out of the ten upanishad-s commented upon by Madhva -- all except aitareya Up.) gIta prasthaana prameyadiipikA (Commentary on Madhva's gIta Bhaashya) nyaayadiipikA (Commentary on Madhva's gIta taatparya) gItaarthasangraha or gIta-VivR^itti (Original work on the Gita) gItaarthamanjari (not widely extant, but attrib.) Other works Commentary on pramaaNa paddhati of Jayatiirtha bhaavadiipa (Commentary on vaadaavaLii of Jayatiirtha) nyaayadiipa (Commentary on tarkataanDava of Vyasa Tiirtha) bhaaTTasangraha (Commentary on the entire miimAmsa suutra-s of Jaimini) shrI rAmacaritramaN^jari shrI kR^iShNacaritramaN^jari prAta.h sankalpa gadya sarvasamarpaNagadyam nandiitAratamyastotra tarkatAnDava tippaNI dhhyAnapadhdhhati gUDdhaBhAvaprakAshikA (vyaKhyana to 'aNumaDhvavijaya') Miscellaneous works Detailed commentary on the Rg Veda (not widely extant, but attrib.) Commentary on the yajur veda Commentary on the saama Veda Short gloss on the purusha-suukta Short gloss on the ambhraNii-Suukta Short gloss on gharma Short gloss on the baLitthA -suukta Short gloss on hiraNyagarbha-suukta Sri Raghavendra Swami also wrote the Kannada song "indu enage gOvinda" <../../haridasa/song/2/033.html> Sri Raghavendra Swami Moola Brindavan The original Raghavendra Swami Brindavan is located in Mantralaya, which is in Western Andhra Pradesh, in the district of Kurnool. Routes from Hyderabad, Bangalore, Raichur, and Bellary, are shown on the map. It is possible to get there by rental van, bus, or train. The colloquial name for the place, Maanchale, has been sanskritized into Mantralaya. Under the grace of Sri Raghavendra, Mantralaya has become a pilgrimage center, where devotees flock to view a glimpse of the Brindavan of this great saint. Buses Many South Indian cities are connected to Mantralaya by bus--Bangalore, Tirupati, Mangalore, Madras, Hyderabad, Bellary and Mysore. The most convenient bus from Bangalore leaves at 9:15 pm & reaches Mantralaya at 6 am, the next day. The conducted tours from Hyderabad are typically 7 hours long(one way), leaving every Saturday at 9.30 am and returning on Sunday at 9.00pm. They usually cover the Brindavan as well as the Raghavendra Swamy Temple. Train The nearest Railway station is MANTRALAYA ROAD, which is about 12KM from Mantralaya. Most of the trains stop here except for the super fast trains. From Bombay convenient trains are "DADAR MADRAS mail", which leaves Dadar at about 2PM & reaching Mantralaya Road at about 4AM next day, and Bombay Mail. After reaching Mantralaya Road, a bus or rental van can be taken to Mantralaya (about 1 hr ride). Address of the Mantralaya Temple Sri Raghavendra Swamy Matha Mantralayam 518 345 Kurnool Dist Andhra Pradesh, India. The Administrative Officer to contact is Mr. Rama Rao. Telephone number: 59429 and 59459. STD code: 8512 If calling from the US, dial 011-91-8512-59429 or 59459 If going to Mantralaya from the US, please use the "USA Guest House" which is one suite in a set of four. To use this, it is better to call Sri Gururaja Rao (contact us if you want his phone number). Suggested Plan Try to reach Mantralaya before 7 a.m .There are quite a few choultry/accommodation available. Take tickets for "Sevas" as early as possible. People generally take a dip in Tungabadhra before doing the Seva Get ready by 8 a.m to do Sankalpa of Sevas. Get the Darshanam of Panchamrita, Kanaka Pooja and other Sevas. Then do Pradakshina and Namaskara . Around noon,adjacent to the Brindavan,watch the Mahapooja to Moola Rama,Mukhyaprana and Brindavana Tiirtha prasada [lunch] is served around 1 p.m. Rates of Specific Endowment Sevas Note : -The sevas below will be performed on the date/thithi intended by the party/devotee and after one year of the date of remittance. As these sevas will be performed on the interest received from the fixed deposit amount. -Cheques/D.Ds may be sent in favour of Manager, SRS Mutt. Matryalayam-518345 (AP) INDIA, drawn on SBI branch Mantralayam. Seva Amount (Rs.) Kanaka Kavacha Samarpana 20,210 Sarva Samarpana 12,700 Rajatha Rathotsavam 6,700 Poorna Seva 4,650 Kanaka Maha pooja 3,300 Maha Pooja 1,900 Sarva Seeva 1,150 Utsavarayara . Pooja 950 Pratyaksha Gajavahana Utsavaam 1,550 Ksheerabhishekam 460 Gruta Nanda Deepam ** 1,070 Taila Nanda Deepam ** 660 **: 1 month in a year For more information, see the Andhra Pradesh tourism page and the Official Andhra Pradesh Page i think i have given more info about Sri Guru Raghavendraswamy. /images/graemlins/smile.gif Om Shri Pujayaya Guru Raghavendraya Namaha

Please worship these pictures. its very divine. click the below link to see Picture showing Handwriting of Sri Raghavendra swamy . http://www.geocities.com/gnettbiz/handwriting.gif click link below to see Picture showing Holy Padukas worn by Sri Raghavendraswamy http://www.geocities.com/gnettbiz/moolapaduka.gif click link below to see Picture showing "Divine Moola Brindavana of Sri Sri Raghavendraswamy". Yes, guruji is there inside the brindavana. http://www.geocities.com/gnettbiz/L_Rayaru.jpg click link below to see Picture showing "Sri Sri Guru Raghavendra Swamy". See gurujis divine look. http://www.geocities.com/gnettbiz/mantralaya_prabhugalu.jpg /images/graemlins/smile.gif Om Shri Guru Raghavendraya Namaha

Guru Raghavendra Swamy preached "Dwaita" Philosophy. Guruji is incarnation of Lord Prahlada. hers gurujis miracles & information : 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. Works by Sri Raghavendra Tiirtha dasha prakaraNa-s (6): Commentaries on six of the ten PrakaraNa-granthas of Madhva Suutra-Prasthaana -- works on the brahma-sUtra nyAyamuktAvaLii (Brief exposition of the adhikaraNashariiras of the Brahma-Sutra) tantradiipikaa (A vrtti on the Sutras) bhaavadiipa (Exposition upon the commentary of Sri Jayatiirtha upon the viShNu-tattva-vinirNaya) prakaaSha (Commentary on the taatparya chandrikaa of Vyaasa Tiirtha) tattvamanjari (Exposition of the aNubhaashya) (*) nyaayasudhaa-parimaLa (Commentary on nyaayasudhaa of Jayatiirtha) (*) (*) -- These were written before he was given sanyaasa-diiksha. R^ig and upanishad prasthaana-s mantraarthamanjari (Commentary on the first three adhyaayas of the R^ig Veda (the same portion as touched upon by Madhva) khandaartha-s (lucid expositions) on nine out of the ten upanishad-s commented upon by Madhva -- all except aitareya Up.) gIta prasthaana prameyadiipikA (Commentary on Madhva's gIta Bhaashya) nyaayadiipikA (Commentary on Madhva's gIta taatparya) gItaarthasangraha or gIta-VivR^itti (Original work on the Gita) gItaarthamanjari (not widely extant, but attrib.) Other works Commentary on pramaaNa paddhati of Jayatiirtha bhaavadiipa (Commentary on vaadaavaLii of Jayatiirtha) nyaayadiipa (Commentary on tarkataanDava of Vyasa Tiirtha) bhaaTTasangraha (Commentary on the entire miimAmsa suutra-s of Jaimini) shrI rAmacaritramaN^jari shrI kR^iShNacaritramaN^jari prAta.h sankalpa gadya sarvasamarpaNagadyam nandiitAratamyastotra tarkatAnDava tippaNI dhhyAnapadhdhhati gUDdhaBhAvaprakAshikA (vyaKhyana to 'aNumaDhvavijaya') Miscellaneous works Detailed commentary on the Rg Veda (not widely extant, but attrib.) Commentary on the yajur veda Commentary on the saama Veda Short gloss on the purusha-suukta Short gloss on the ambhraNii-Suukta Short gloss on gharma Short gloss on the baLitthA -suukta Short gloss on hiraNyagarbha-suukta Sri Raghavendra Swami also wrote the Kannada song "indu enage gOvinda" <../../haridasa/song/2/033.html> Sri Raghavendra Swami Moola Brindavan The original Raghavendra Swami Brindavan is located in Mantralaya, which is in Western Andhra Pradesh, in the district of Kurnool. Routes from Hyderabad, Bangalore, Raichur, and Bellary, are shown on the map. It is possible to get there by rental van, bus, or train. The colloquial name for the place, Maanchale, has been sanskritized into Mantralaya. Under the grace of Sri Raghavendra, Mantralaya has become a pilgrimage center, where devotees flock to view a glimpse of the Brindavan of this great saint. Buses Many South Indian cities are connected to Mantralaya by bus--Bangalore, Tirupati, Mangalore, Madras, Hyderabad, Bellary and Mysore. The most convenient bus from Bangalore leaves at 9:15 pm & reaches Mantralaya at 6 am, the next day. The conducted tours from Hyderabad are typically 7 hours long(one way), leaving every Saturday at 9.30 am and returning on Sunday at 9.00pm. They usually cover the Brindavan as well as the Raghavendra Swamy Temple. Train The nearest Railway station is MANTRALAYA ROAD, which is about 12KM from Mantralaya. Most of the trains stop here except for the super fast trains. From Bombay convenient trains are "DADAR MADRAS mail", which leaves Dadar at about 2PM & reaching Mantralaya Road at about 4AM next day, and Bombay Mail. After reaching Mantralaya Road, a bus or rental van can be taken to Mantralaya (about 1 hr ride). Address of the Mantralaya Temple Sri Raghavendra Swamy Matha Mantralayam 518 345 Kurnool Dist Andhra Pradesh, India. The Administrative Officer to contact is Mr. Rama Rao. Telephone number: 59429 and 59459. STD code: 8512 If calling from the US, dial 011-91-8512-59429 or 59459 If going to Mantralaya from the US, please use the "USA Guest House" which is one suite in a set of four. To use this, it is better to call Sri Gururaja Rao (contact us if you want his phone number). Suggested Plan Try to reach Mantralaya before 7 a.m .There are quite a few choultry/accommodation available. Take tickets for "Sevas" as early as possible. People generally take a dip in Tungabadhra before doing the Seva Get ready by 8 a.m to do Sankalpa of Sevas. Get the Darshanam of Panchamrita, Kanaka Pooja and other Sevas. Then do Pradakshina and Namaskara . Around noon,adjacent to the Brindavan,watch the Mahapooja to Moola Rama,Mukhyaprana and Brindavana Tiirtha prasada [lunch] is served around 1 p.m. Rates of Specific Endowment Sevas Note : -The sevas below will be performed on the date/thithi intended by the party/devotee and after one year of the date of remittance. As these sevas will be performed on the interest received from the fixed deposit amount. -Cheques/D.Ds may be sent in favour of Manager, SRS Mutt. Matryalayam-518345 (AP) INDIA, drawn on SBI branch Mantralayam. Seva Amount (Rs.) Kanaka Kavacha Samarpana 20,210 Sarva Samarpana 12,700 Rajatha Rathotsavam 6,700 Poorna Seva 4,650 Kanaka Maha pooja 3,300 Maha Pooja 1,900 Sarva Seeva 1,150 Utsavarayara . Pooja 950 Pratyaksha Gajavahana Utsavaam 1,550 Ksheerabhishekam 460 Gruta Nanda Deepam ** 1,070 Taila Nanda Deepam ** 660 **: 1 month in a year For more information, see the Andhra Pradesh tourism page <http://www.aptourism.com/discover/mlayam.htm>and the Official Andhra Pradesh Page <http://www.andhrapradesh.com/tourism/conductedtours.html> i think i have given more info about Sri Guru Raghavendraswamy. /images/graemlins/smile.gif Om Shri Pujayaya Guru Raghavendraya Namaha

atlast, i am now feeling some divinity entering my heart/soul /images/graemlins/confused.gif i dunno how to say. i am now seeing everyehere divinity of krishna only . pls pray for me that i stay in this same state. /images/graemlins/smile.gif Jai Shri Krishna /images/graemlins/smile.gif Hare Krishna