gokulkr

Sri Guru Raghavendra Swamy Jayanthi is celebrated on 27-2-04. /images/graemlins/smile.gif Om Sri Guru Raghavendraya Namaha /images/graemlins/smile.gif Om Sri Krishnaya Namaha /images/graemlins/smile.gif Om Namo Narayana

Raghavendra Jayanthi is celeberated on 27-2-04 /images/graemlins/smile.gif Om Sri Guru Raghavendraya Namaha /images/graemlins/smile.gif Om Sri Guru Madhvathirthaya Namaha /images/graemlins/smile.gif Om Sri Ramaya Namaha /images/graemlins/smile.gif Om Sri Lakshmi Narashimaya Namaha

I visited "www.puranas.org" . there i cant find "Narashima purana". i know its a upapurana. Where can i find "Narashima purnana" ? i wanna buy it. help me

Prabhuji, you are right. whenever someone threws insults at seeing my post in internet (or) hearing my views in "outside world" i will leave the thread or place. its no use in arguing because everyday someone will come & we cant waste time daily by arguing to them as it will lead to ego/angry only. Thanks. /images/graemlins/smile.gif Jai Shri Krishna

Agni and the Fire of Self-Inquiry Published in the Mountain Path of the Sri Ramasramam (Ramana Maharshi) Self-inquiry (Atma-vichara), such as taught by Bhagavan Ramana Maharshi, is regarded as the simplest and most direct path to Self-realization. However, Self-inquiry is also very subtle and can be hard to accomplish even after years of dedicated practice. It depends upon a great power of concentration and acuity of mind along with an intense longing for liberation. One might say metaphorically that Self-inquiry requires a certain flame. It requires that we ourselves become a flame and that our lives become an offering to it. Without such an inner fire, Self-realization may elude us whatever else we may attempt. Therefore, it is important to look at Self-inquiry not simply as a mental practice but as an energetic movement of consciousness like the rising up of a great fire. The Search for the Universal Self In this psychological age, particularly seekers coming from the West tend to confuse Self-inquiry with a kind of psychological self-examination, a looking into our temporal, bodily or ego self and its fears and desires as constituting a true search for the higher Self. One examines ones personal traumas and sorrows and looks for a psychological state of peace, clarity and joy, which is a kind state of personal integration, as if it were true Self-realization. However, according to Vedanta, the true Self that we are seeking to realize is not our human self but the universal Self, the Self that is present in all beings, in all bodies and in the entire world. It is the Self that is the witness of all time and space and transcends our psychology, which consists mainly of the incidentals and peculiarities of our personal circumstances and proclivities in life. The true Self resembles more the great powers of nature like fire, wind or sun than it does our personal thoughts and feelings. The search for this transcendent Self is very different than any psychological self-examination, which is at best a preliminary stage in its approach. Other seekers with a more intellectual background tend to approach the Self in a conceptual or philosophical way, as if it were some category of cosmic existence to be appreciated by the rational mind. This too generally misses the living reality of the Self which has the power to consume the mind and cannot be approached by any mere logic or dialectic. To question deeply about who we really are is to create a friction at the core of the mind that naturally gives rise to an inner fire. The inquiry ‘Who Am I?’ is the ultimate stirring of the mind that brings forth an inner flame that can consume all other questions and doubts, like a fire burning dry grass. It takes us back to the core fire at the core of the mind, which is the inextinguishable light of the supreme I AM. That universal Self of pure light and consciousness shining deep within us is the real goal of our search. Self Inquiry as a Yajna or Fire Sacrifice The Self in the Vedas and Upanishads is often symbolized by fire (Agni). The Rig Veda begins with the worship of Agni, who is the deity of the sacrifice. But who is this Agni and what is the nature of the sacrifice to be offered to it? There are many forms of Agni in Vedic thought. Agni outwardly as fire and light and inwardly as life and consciousness pervades all things in the universe. In the Vedic view, Agni has three main cosmic (adhidaivic) or world forms as fire, lightning and sun which are the ruling forces in the three worlds of earth, atmosphere and heaven. These are the three lights in the world of nature and the three manifestations of Paramatman, the Supreme Self that is the Divine Light and the light of all the worlds. In addition, Agni has three main internal (adhyatmic) forms as speech (vak), prana and intelligence (buddhi), which are the ruling forces in the three aspects of our being as body, life and mind. They are the three lights of our internal nature and the three manifestations of the Soul or Jivatman, the consciousness or light principle within us. These three internal forms of Agni create the three main paths of Yoga practice. Agni’s speech form is the basis of Mantra Yoga or the repetition of sacred sounds like OM or longer prayers like the Gayatri mantra. Mantra practice creates an internal fire that helps purify the subconscious mind and make the mind receptive to meditation. Agni’s prana form is the basis of Prana Yoga or yogic breathing practices of pranayama. Pranayama increases the fire of prana (Pranagni) within us that cleanses the nadis of the subtle body and helps unloosen the knots or granthis of the heart. Agni’s mind form is the basis of Dhyana Yoga or the yoga of meditation. The mind form of Agni or the buddhi is the discriminating part of the mind that allows us to distinguish truth from falsehood, reality from unreality and the Self from the not Self. These three forms of Agni and their related yogic paths take us to the Jivatman or our individual Self and help us understand its basis in the Paramatman or Supreme Self. There are many Vedic yajnas or fire-sacrifices both external and internal. External yajnas consist of offerings of special substances of wood, ghee, milk or rice into the sacred fire. Internal yajnas consist of offerings of speech (mantra), breath (prana), and mind (meditation) into our internal fires. Vedic Yoga practices of mantra, pranayama and meditation are the main internal yajnas. Yoga itself is the inner sacrifice in all of its forms. The fourth chapter of the Bhagavad Gita explains these different internal sacrifices which reflect the different practices of Yoga including pranayama (Prana-yajna), pratyahara (Indriya-yajna), dharana (Mano-yajna) and dhyana (Buddhi-yajna). Each relates to a different form or aspect of Agni on the levels of body, breath and mind. The highest Yajna is the Atma-Yajna or Self-sacrifice in which we offer the ego into the Self. This is the also the highest form of meditation or the mind-sacrifice, as the ego is the root of the mind. For this Yajna, the Agni is the Atman or true Self in the heart. Self-inquiry is perhaps the ultimate form of this Atma-Yajna or Self-sacrifice, in which the ego can be directly consumed. It is also called the knowledge-sacrifice (Jnana-yajna) that proceeds through the power of the fire of Self-knowledge (Jnanagni) As the Gita states: Preferable to the material sacrifices is the knowledge-sacrifice (Jnana-yajna). All actions are comprehended in knowledge. As a fire when enkindled burns up dry wood and turns it to ashes, so the fire of knowledge (Jnana-agni) turns all our karmas to ashes. Bhagavad Gita IV. 33, 37 In this Self-sacrifice, the Self is not only the offering; the Self is the offerer and the fire in which the offering is given. In this regard we are again reminded of the words of the Gita. Brahman is the process of offering. Brahman is the substance offered. Brahman is the offerer, who places the offering into the fire of Brahman. Brahman alone is attained by this action of absorption in Brahman. Gita IV.24. If we look at Self-inquiry as a Self-sacrifice or Atma-yajna, we gain a new perspective to take our practice to a deeper level beyond the complications of the outer mind. The Flame in the Heart The Vedas not only equate the Self with fire, they also equate the heart, which is the seat of the Self, with fire. The Self is said to exist like a flame the size of a thumb in the heart. This small flame in the heart is the real person, power and presence that allows the body and mind to function. It is like the pilot light in a stove that lights all the other burners on the stove. The light of the Self lights all the other fires of the body, prana, senses and mind. Even the digestive fire can only work with its support. This flame of the Self sustains us through all our states of waking, dream and deep sleep and through the entire process of birth or death. Even prana or the life-force is but its manifestation or shadow. This flame leaves the body at death and carries the samskaras that propel us on to another birth. Only for those who are fully Self-realized, who have totally merged into their inner fire, are able to escape this process. This Self in the heart is clearly explained in the Narayana Sukta which states: "In the middle of the heart is a great fire (Mahan Agni) that carries all light and looks to every side. It is the first eater and dwells apportioning our food, the undecaying seer. He gives heat to the entire body from the feet to the head. In the middle of this fire is the subtle crest of a flame pointed upwards, shining like a streak of lightning from a dark blue rain cloud. In the middle of the crest of this flame the Paramatman dwells. He is Brahma (Creator), Shiva (Transformer), Vishnu (Preserver), Indra (Ruler), OM and the supreme Lord." The great fire (Mahan Agni) in the heart is the subtle body (or linga) and the being behind it of lightning-like appearance is the individual soul or Jivatman. At its core is the atomic point of the Supreme Self which is the doorway into the infinite light, the Sun of suns, the God of Gods. Indeed we could say that the hridaya or heart that Ramana emphasizes is also this flame that dwells there. The heart, Agni and Atman are ultimately three ways of looking at the same supreme truth. Ramana, Agni and Skanda Not surprisingly as the great teacher of Self-Inquiry, Ramana himself was regarded as an incarnation of Agni. He was identified with Skanda, the younger son of Shiva and Parvati, who himself is the child of fire or Agni. Skanda is born of Agni and carries his form and his powers. Skanda is also called Kumara, the Divine fire child. This six day old child has the power to destroy all the negative forces of time and ignorance symbolized by the demon Taraka. He is also called Guha or the one who dwells in the cavity of the heart. To find him, we must trace our way back to the cavity of the heart, which is to trace our thoughts back to their origin in the I behind the I. This process is explained as early as the Rig Veda I. 65-73 in the hymns of the great Rishi Parashara, though in cryptic Vedic mantras. In the Vedas, Agni is called Jatavedas or the knower of all births as he knows the births of all creatures as their indwelling Self. Jatavedas is the Jiva or the individual soul hidden in the body. This Jiva when awakened discovers its unity with the Supreme. Then it becomes Vaishvanara or the universal person, which symbolizes the liberated soul. Jatavedas or the individual fire becomes Vaishvanara, the fire of the universal Self, which is the other main Vedic name of Agni (not to be confused with Vaishvanara as merely the soul of the waking state in later Vedantic thought). Vaishvanara is this Divine child who has realized its unity with the Divine Father, Shiva. Ganapati Muni, Ramana’s disciple and spiritual brother, the great mantric seer who knew both the Vedas and the Puranas, not only lauded Ramana as Skanda, he spoke of the unity of Skanda and Agni, and identified Ramana with Agni. He states in his Agni-Devata-Tattva-Nirupanam (The elucidation of the truth of the deity Agni) that "Agni Vaishvanara, who dwells in the cave of the heart, is indeed Ramana. Ramana is not different from Kumara. Vaishvanara is Sanat Kumara. " This means that Agni, Skanda and Ramana are the same. Skanda as Kumara is also Sanat Kumara or the eternal child. Sanat Kumara is the primal or adi guru for humanity in Vedic and Upanishadic thought. He is the guru of all gurus and the inner guru that we must all eventually contact. Ramana is the incarnation of that supreme Guru within us. This all-seeing flame in the heart is the true Guru of all that took a wonderful outer manifestation in the form of Bhagavan Sri Ramana Maharshi. As the guru of the heart, Ramana did not put much emphasis on outer formalities. As the incarnation of the inner fire he showed how all teachings and practices could be consumed like fuel in the great fire of Self-knowledge. Cultivating the Inner Fire Self-inquiry is a lot like cultivating a fire. Our awareness grows by offering our speech, breath and mind into the witnessing Self that is the eternal and inextinguishable flame within us. It is the quality and consistency of our offering that is the main factor in growing this flame, not any outer formulas or formalities. We must maintain our awareness like a fire, keeping it from going out even for an instant by continually offering our mental modifications into it as its fuel. Indeed we could say that the modifications of the mind are nothing but the smoke coming forth from an improperly burning fire of awareness. When that inner flame burns cleans and consistently then there is only pure light and the mind itself gets merged in its source. For Self-inquiry to be a living process we must invoke and incarnate that inner flame of knowing in our daily lives. Self-inquiry is not a matter of ordinary thinking or logic. It is not a matter of emotion or feeling either. It is not a matter of just blanking or stopping the mind as it is. Nor is it some esoteric intuition. It is the most fundamental form of knowledge, perception or consciousness that we have. It is cultivating the pure light behind all the glitter and shadow of the mind and senses. The Self is the mind behind the mind, the eye behind the eye, the speech behind speech and the prana behind prana as the Upanishads so eloquently state. Behind all of our senses through which we perceive the external world is a more primary internal sense of self-being through which we know that we exist and through which we are one with all existence. This self-sense is more immediate than all the outer senses which are only possible through it. But it is so immediate and given, our very sense of being, that we take it for granted and ignore it. In the maze of sensory information we lose track of who we really are. We get caught in the movements of the body and the mind and forget our true nature that transcends them and for which alone they work. We must remember this very subtle inner fire through which the mind and senses shine and reveal their objects of perception. Cultivating this direct awareness of the Self (aparoksha anubhava of Vedanta) is a lot like conducting a fire sacrifice. Behind all of our states of mind, even the most ignorant or confused, like a flame hidden in darkness, the Self shines as the eternal witness of all. What is important is to bring that flame out, like a fire hidden in wood, through the friction of inquiry. This Self within the heart transcends all the worlds. As the supreme Agni or digestive power, it has the capacity to eat or absorb the entire universe. As the Taittiriya Upanishad ends; I am food. I am food. I am food. I am the eater of food. I am the eater of food. I am the eater of food. I consume the entire universe. My light is like the sun!

prabhuji, i think im in IInd stage. im trying to conquer my ego & anger. anyway can you suggest me a good way to control my temper tantrum. but i think im gettin cooler than before. u could have seen my changes in approach to "members of other sects" in forum "hindu-religion.net". pls tell ur view

The Samhitas were Iyrical collections of hymns, prayers, incantations, and sacrificial and magical formulae. From what must have been a vast corpus of such writings, four great collections have come down to us - the oldest surviving literary efforts of mankind. In order of their age, they are l Riveda, which contains hymns and prayers to be recited during the perfomance of rituals and sacrafices, 2 Samaveda, which contains melodies to be sung on suitable occasions, 3 Yajurveda, which contains sacrificial formulae for ceremonial occasions, and 4 Atharvaveda, a collection of magical fommulae and spells. The Brahmanas, the second great division of Vedic literature, have been described as practical handbooks for those conducting sacrifices. As the Brahmana communities gradually dispersed from the north to the eastem and southem parts of the country, there arose a need for a record of ritual procedures and duties for a travelling class of priests, and a means of allocating special tasks among different priests. For mathematics, a more important source is provided by the 'appendices' to the main Vedas, known as the Vedangas. These were classified into six branches of knowledge: (I) phonetics, the science of articulation and pronunciation, (2) grammar, (3) etymology, (4) metronomy (chandah), the art of prosody, (s) astronomy, and (6) rules for rituals and ceremonials (kalpa). In the last two Vedangas are found the most important sources of mathematics from the Vedic period. The evidence is usually in the form of sutras, a peculiar form of writing which aims at the utmost brevity and often uses a poetic style to capture the essence of an argument or result. By avoiding the use of verbs as far as possible and compounding nouns at great length, a vast body of knowledge was made easier to memorize. Condensation into sutras was also a way of eking out scarce writing materials. This was the form in which the contents of the Brahmanas were preserved, and it was adopted later not only by various philosophical and scientific schools, but also by writers of books on statecraft (arthasastra) and sex manuals (kamasastra). We have referred to the Kalpasutras as an important source of Vedic mathematics. This ritual literature included Srautasutras, which gave directions for constructing sacrificial fires at different times of the year. Part of this literature dealt with the measurement and construction of sacrificial altars, and came to be known as the Sulbasutras. The term originally meant rules goveming 'sacrificial rites', though later the word sulba came to refer to the cord of rope used in measuring altars. Most of what we know of Vedic geometry comes from these sutras.

The story of Ajamila Taken from Srimad-Bhagavatam Canto 6 Ajamila was raised according to the Vedic regulations. He was a perfectly trained brahmana and had a chaste and beautiful wife. But one day, while he was out in the fields collecting flowers for worshipping the Lord, he happened to see a drunken sudra and a prostitute engaged in sexual embrace. Ajamila became bewildered and attracted; his mind becoming more and more attached to the prostitute. In Bhagavad-gita it says that if one contemplates sense objects, he becomes attached to them. Although Ajamila was a strict brahmana he became helplessly entangled by seeing a man and woman engaged in sexual activity. Consequently he took this prostitute into his home as a maidservant. Inevitably, he became so entangled that he abandoned his family, wife and children and went off with the prostitute. Due to his illicit connection with the prostitute, he lost all his good qualities. He became a thief, a liar, a drunkard, even a murderer. He completely forgot about his original training as a brahmana, and his whole life was ruined. Engaging in sinful activities, Ajamila fell down from his position, and he begot many children through the womb of the prostitute. Even towards the end of his life, around the age of eighty, he was still begetting children. It is explained that while he was dying, which is a very fearful time, he began to call out to his pet child, whose name was Narayana. Narayana is another name of God or Krishna. At that time, the Yamadutas, the messengers of death, were coming. They were tying up the subtle body of Ajamila and preparing to take him to be punished by Yamaraja, the lord of death. At the same time, because he happened to be speaking the holy name of the Lord Narayana, the beautiful Visnudutas, the messengers of Krishna, also arrived there. They checked the activities of the Yamadutas, refusing to allow them to take Ajamila for punishment. The Yamadutas were bewildered. "Why are these effulgent and beautiful personalities checking our action? It's our duty to take sinful men to Yamaraja for punishment; then they are awarded another material body for the next life so that they can get the result of their sinful activity." There was a discussion between the Yamadutas and the Visnudutas. The conclusion was that although Ajamila was sinful throughout his life and gave up his religious life, his wife and children and begot children through a prostitute, he nevertheless was purified from all these sins because at the last moment he chanted the holy name of Krishna, Narayana. Although Ajamila had committed so many sinful deeds, because he chanted the name of Narayana, he was relieved of all sinful activities.

Yogi Shri Gopeshwarji Date of Birth: 5th day of the bright half of the month Jyestha in 1836.(A.D. 1780) Left the World: He left the earth in A.D. 1830 Family: He was from the generation of the second son of Shri Vitthalanatha-prabhucharana. Post Balya Avastha: His name comes on the top among the knowledgeable Acharyas after Shri Purushottamji. Shri Ichharam Bhattji by whom poet of Gujarat Shri Dayarambhai acquired knowledge of Pushti sect used to go to Shri Gopeshwarji to study Anu-bhashya. His routine was mystic. He avoided unnecessary talks. That is why his nickname was ‘Yogi’. He was honored in the learned world as (Sarvagna) knower of all’ & as one ‘who experienced or realized God in his heart’. He was a master scholar of his time- not that he was conversant with all the Shastras, but studied them well. Granth: Rashmi’ Commentary on Anubhashya of Shri Vallabhacharya ‘Bubhutsubodhika’ Commentary on Subodhini of Shri Vallabhacharya Vaada-grantha Bhaktimartanda Adhikaranamala Bhashya on Upanishadas Bhaktiratna-tika Commentary on Shodashgrantha Bhaktivardhini Sannyasanirnaya Commentary on Mimamsa Sutra. Commentary called ‘Navarthi’ on Taitiriya Samhita of Krshna Yajurved.

its the sthala purana of "Manikarnaika ghat" of kashi. if u dont delieve the sthala purana just because its against your personal belief , that it doesnt make the sthala purana as false. lemme some ignorant asks u "i heard shiva is soo compasonate.daily terrible things happening on the world. if shiva is soo compassionate, then why cant he come and prevent terrible things . is he sleeping ?" what answer will u give to the ignorant person ? since as u proved ure not atheist/fanatic/ignorant tell me wat will u say ? now ball is in ur court. /images/graemlins/smile.gif JAI SHRI NARASIMHA

my above post is meant for pure devotees (both shiva & vishnu). pure devotees will appreciate my post. of course, atheists & fanatics will not see/understand the essence of the story. WE must remember that lilas conducted by "vishnu & shiva" cannot be understood by ignorant persons. asking stupid questions such as "what vishnu doing all the time" only reveals that person is a atheist/fanatic. /images/graemlins/smile.gif OM NAMO NARAYANA

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Manicarnika ghat is very central to the legend that is Varanasi. It is the oldest living city in the world and the most active cremation ground too. Shivaits consider this entire world as a vast cremation ground where all of us are burning in one sort of fire or another - fire of desire, jealously, envy, etc. Varanasi is the ideal place to be cremated in this vast complex as at least if you burn here, all that burns are your karmic bonds and eventually you are freed. Perhaps appropriately, the holy city is mainly situated between the two most famous burning ghats of Kashi, ManiKarnika ghat and the Harishchandra ghat. Seeing all the miseries of mankind, Lord Shiva, the eternally compassionate one, cried tears of supreme sorrow. Rudra (He who cries / is crying) decided to perform penance and ask the Lord Vishnu how to help the helpless of this world. Lord Madhava is the only one who can grant Moksha - nirvana/ liberation - hence Rudra decided to call upon Him to find an answer for the liberation of all the souls of this world. So fierce was the penance of Yogishwara that Lord Narayana came in person to grant a boon to Ishwara. The Lord of Vaikuntha asked Lord Shiva to open His eyes, desist from this penance and ask for any boon He desired. Seeing the Lord before Him, Shiva bowed and asked for but one thing, "Please grant an easy route for salvation to all the creatures of this world. Their sorrows, caused by ceaseless cycles of birth, death and karmic entanglements this incurs, grieves me much. Please find an easy, fool proof route so that they may be liberated with ease from this cycle of constant rebirths." Smiling His charming smile, Lord Hiranyagrbha said, "Thou art the most compassionate being in this universe. It behooves you to think thus. This sacred land where you have performed such severe penance for the good of the world, is so hallowed by your association, that from this day forth, anyone who comes here, will attain liberation. This I grant for your sake, and give you exclusive powers to liberate all creatures who come to you here." Knowing the capricious nature of souls enmeshed in the quagmire of samsara, Lord Shiva desired to extend the terms of the boon. "Lord, please grant such a boon so that even if the creature that comes here is dead, their soul should attain nirvana." Moved by Rudra's infinite compassion, the Lord Keshava shook His head in admiration and said, "Thou art compassion incarnate. I will grant you a boon so that anyone who comes here, dead or alive, will attain your grace. Even if a creature dies here; or is cremated here, having died elsewhere; thou hast the power to grant them liberation." When the Lord shook His head in admiration for PashuPatiNath's compassion for all jivas, one his gem encrusted earrings fell to the ground, near the kund (pond/ lake) where Lord Shiva was meditating. The hallowed spot where Lord Shiva performed his penance and where the Lord's jeweled earring fell, is the current ManiKarnika ghat (lit - mani = jewel / karnika = earring / ghat = bathing place). Later, when the heavenly river Ganges descended to the earth and purified the souls of Sagar's sons, She decided to pay homage to Lord VishwaNath's penance and came to flow past this spot, transforming the ghat of a small kund (pond/ lake) into a ghat (bathing steps) on its own mighty banks. From time immemorial, the burning ghat at ManiKarnika in Varanasi have attracted those seeking salvation. At a time when travel was neigh impossible and pilgrimage across the vast sub-continent a major achievement of its own, people used to commit ritual suicide at this ghat so that they may die and be liberated. In those days, travel was a dangerous adventure and having once achieved the goal of reaching Kashi, some visitors felt that it was best to seek salvation here and now, rather than risk being killed by bandits on the way back, or dying of illness back home. Currently, this is the busiest burning ghat at Kashi, and indeed probably the whole world. As a result, most corpses do not get enough time to burn properly and are often unceremoniously dumped, half burnt into the sacred river. A constant stream of corpses come to this ghat to be burnt, day and night. Between this and the Harishchandra ghat, the other famous burning ghat in Kashi, the holy city hums with its own eternal life. /images/graemlins/smile.gif OM NAMO NARAYANA

Lord Krishna Stotra

Ashtamahishiyuth Krishna Stotra

Hymns from the RigVeda Indra Marvelous Indra, always to be worshipped with hymns and salutations. Those who desire to observe the eternal rites and those who desiring riches are wise enough to invoke you and seek your presence. Like loving wives touching their loving husbands, their thoughts touch you, O mighty Indra. (Rig Veda I.62) Usha Dawn, daughter of the sky, rise with your riches for our welfare. Rise with ample food. O Goddess of the dawn, rise and give us your wealth. (Rig Veda I.48) Fire Like a boat over the river, take us across for our welfare. O Fire, let our sins depart from us. (Rig Veda I.97.8) The one and the many ...They call Him Indra, Mitra, Varuna, Agni, and even the swift winged celestial bird Gautaman. The learned speak of the One Reality in many ways. They call Him Agni, Yama and Matarisvan. (Rig Veda I. 164.) Fire O Fire, lead us to riches along the right path. Shining God, you know the minds of all. Separate us from the sin that moves crookedly. Profuse words of praise we offer you. (Rig Veda I.180.1) Rudra O Rudra, through the cures administered by you, may we pass through a hundred winters. Drive away from us haters. Destroy our sins completely and destroy the spreading sicknesses. (Rig Veda II.33.2) Gayatri We meditate upon that adorable effulgence of the resplendent Savitur, the life giver. May he stimulate our intellects. (Rig Veda II.62.10) Worship Obeisance is all powerful. I perform obeisance. Obeisance is the pillar of the earth and the heaven. Obeisance to the gods. Obeisance wins them over. With obeisance I rectify the wrongs, I might have done to them. (Rig Veda VI.51.8) Indra O My lord Indra, do not subject us to the rule of him who speaks harshly and insultingly, and who is mean and selfish. May my thoughts be with you. (Rig Veda VII.31) Varuna Whatever offence we might have given to the divine beings, or whatever moral order we in our ignorance might have violated, O Varuna, punish us not for such sins. (Rig Veda VII.89.3) Cremation To the sun let your eyes go, to the wind your life-breath. By the good deeds you have done, go to the heaven and then come back again to live on the earth or take to the waters if you are comfortable with it. Remain in the herbs with the bodies you intend to take. (Rig Veda X.16.3) Friendship He who abandons a friend who knows his duty of friendship, has no worth in what he speaks. What he hears is also false and he does not know the path of righteous action. (Rig Veda X.71.6) A Marriage vow I take hold of your hand for good fortune, so that with me, your husband, you may attain to old age. The gods, Bhaga, Aryaman, Savitur and Pushan gave you to me for leading the life of a householder. (Rig Veda X. 85.36) A marriage blessing Bounteous Indra, endow this bride with great sons and fortune. Give her ten sons and make the husband the eleventh. (Rig Veda X.85.46) Your heart is the abode of God ...Like a lotus turned downwards is the heart, a span below the neck and a span above the navel. Know that heart to be the abode of God. Surrounded by nerves, it hangs down like a lotus bud. At its end is a subtle nerve, in which is established the Being, who is everything. A great fire is at its center, which has flames all around, spreading in all directions. It is the first partaker, the ageless knower, who digests and circulates food. Above and below are its spreading flames. It keeps its body hot from head to feet. At its core lies a flame, tapering finely upwards, like the awn of corn, yellow, bright and subtle, flashing like a lightening in the heart of a dark cloud. At the center of this flame is installed the Supreme Being. He is Brahman. He is Siva. He is Indra. He is the indestructible Supreme Being, the lord Himself. ( Excerpts from the Taittariya Aranyaka III.13) Sharing of wealth and food The gods have given not hunger but death. And he who eats is subject to deaths. The wealth of the generous never decreases. The miserly person has nothing that can give him happiness. The mean minded gathers food in vain. I speak the truth, it is indeed his death. He who nourishes neither the god nor a friend, he who eats alone, gathers sin. (Rig Veda X. 117) The Hymn of Creation At that time there was neither existence nor non-existence, neither the worlds nor the sky. There was nothing that was beyond. There was no death, nor immortality. There was no knowledge of the day and night. That one alone breathed, without air, by itself. Besides that there was nothing. Darkness there was enveloped by darkness. All this was one water, without any distinction. It was inactive, covered by void. That one became active by the power of its own thought. There came upon it at first desire, which was the first seed of the mind. Men of vision found in their meditative state, the connection between the Being and the Non-Being. All gods were subsequent to this creative activity. Then who knows from where this came into existence! Where this creation came from , whether He supported it or not, He who is controlling it from the highest of the heavens, He perhaps knows it or He knows it not ! (Rig Veda X.129)

The sacred brindavan of Sri Sri Sankarshana Wodeyar the celebrated saint and reputed commentator. of ""Harikathamruthasara" is situated at Karapoondi Village on the banks of the river Cheyyar (Bhahduda nadhi) 3kms. East of Polur in North Arcot District in Tamil Nadu. The saint entered brindavan in 1862 A.D. on Margasirsha Suddha Panchami. Even now, daily puja and aradhana are taking place regularly on a modest scale. The life history of Sri Sankarshana Wodeyar is really interesting and thought-provoking. Just as Purandara Dasa, a great sowcar, renounced everything and became a famous Dasa and earned the reputation of being called as ""Father of camatic music" (Camataka Sangeetha Pithamaha) Sri Sankarshana Wodeyar, son of a big sowcar, and dealer in gold, pearls and diamonds, renounced everything, studied the complete works of Sri Madhwacharya and other-works with bashyas, twice, once under the able guidance of Sri Sri Visva Priya Tirtha, the pontiff of Sode Mutt and again under his guru Sri Sri Satyaparayana Tirtharu, the pontiff of Utharadhi Mutt and became a saint of high order and his masterly study of the sastras enabled him to write his great commentary on the ""Harikathamruthasara" of Sri Jagannatha Dasar. EARLY LIFE Sri Sankarshana Wodeyar in his poorvasram bore the name of Thammanna Naik. Thammanna Naik was born in 1810 A.D. in the Naik family residing in Mangalvarpet in Dharwar. Gurla Hosur, a village on the bank of the river Malaprabha was the original home of the Naik family. That village was situated in Prasad Taluk (now named as Savadatti Taluk) in Belgam District then in Bombay presidency, now in Karnataka State. The Village is now submerged in the river on account of the construction of the dam near Savadatti. The Naik family was carrying on business as pawnbrokers and as dealers in gold, pearls and precious stones. With a view to extend their business the forefathers of Thammanna Naik migrated to Dharwar. Dhumappa Naik had two wives. He h_d four sons by the first wife and five sons by the second wife. Thammanna Naik was born on account of his mother having performed seva at the brindavan of Sri Satyadharma Swamigalu at Hole Honnur. Sri Satyadharma Swamigalu is an amsa of Rudra. Thammanna was born in 1810 A.D. (Saka 1732). The Naik family lived quite happily under the undivided family system. It is to be noted that Dhumappa Naik father of Thammana Naik and Venkappa Naik father of Ramanna Naik are brothers. They belong to Bharadhwaja Gothra. When Thammanna attained the proper age for upanayanam. Dhumappa Naik celebrated the upanayanam of his son in a fitting manner. After upanayanam Thammanna studied sastras under the able guidance of the saintly Bhimavarahachar an in mate of his household and observed ekadasi and harivasara strictly and performed his daily puja with panchabedagnana and Tharathamya. His reputed teacher used to call him a ""Rishi". Thammanna Naik was married at a very early age. In his twenty second year his wife died leaving him and two children. TRIP TO UDIPI Thammanna Naik having no mind to marry again, proceeded to Udipi, Rajatha-peeta pura and studied the original works and bashyas of Sri Ananda Tirtha under the able guidance of Sri Sri Visvapriya Tirtha, the pontiff of Sode Mutt, observing the accepted canons of disciple-hood which concluded with mangala. The hidden meanings and esoteric significance of many of the works of Sri Ananda Tirtha so deeply sank into his mind that he lost all sensibility of the existence of life and this led his need to be reduced to the barest minimum. He was immersed in paramathma dhyana according to the Bimbopasa rules until he was 30 years old. CONTACT WITH THE UTHARADHI MUTT At this critical moment there appeared on the scene Sri Sri Satyasanthushtaru, the guru of Sri Sri Satya Parayana Tirthar, the pontiff of the Utharadhi Mutt. Having remained stationary for a long time the Mutt incurred heavy expenditure and had no funds to meet the heavy expenditure. Knowing that Ramanna Naik, cousin brother of Thammanna Naik was a pawnbroker and a wealthy man, the pontiff of the Utharadhi Mutt, raised a loan from Ramanna Naik pledging with him for a large sum, the precious bejewelled Navarathna man tapa of Sri Ram Vedavyasa and a golden bowl gifted to the Mutt by Dodda Rajee Bai of Arni Jagir in North Arcot District (in Tamil Nadu). Ramanna Naik without any hesitation gave the amount. After some time when Sri Satya Parayana Tirthar became the pontiff of the Mutt, he started on his itinerary. The Swarniji, during the course of his tour camped in Ramanna Naik's house for a period of two months and performed his daily puja. In due course one day the Swamiji informed Ramanna Naik that his mind was worried in not having the (pledged articles, namely) bejewelled mantapa and the golden bowl during his daily puja time and suggested to him to depute a reliable representative to be with the Mutt to collect and remit the dues from time to time. While Ramanna Naik was .considering this suggestion, Thammanna Naik himself volunteered to go with the mutt to collect the dues. In so doing Thammanna Naik had two things in his view, - one that he could fulfil his obligations to his brother and the family and the other that he could perform thirthayathra with the pontiff. His cousin having accepted his views, Thammanna Naik immediately joined the party of the pontiff of the Utharadhi Mutt and followed the Swamiji for some time. Not wishing to waste precious time as a mere camp-follower, Thammanna Naik studied all the works of Sri Madhwacharya including Sudha, once again during his leisure hours under the able guidance of Sri Sri Satyaparayana Tirtha Swamigalu. Having completed his studies for the second time ThammannaNaik performed mangala agreeing to bear the entire expenses of the puja of Sri Rama Vedavyasa. After the puja was over Sri Sri Satyaparayana Tirth Swamigal asked Thamanna Naik about guru dakshana and also suggestively asked, it appears, why the Navarathna mantapa and the golden bowl pledged by The-mutt with his brother, Ramanna Naik could not be treated as gurudakshana, equivalent to the entire amount due by the mutt towards the pledged property. Thamanna Naik readily and willingly agreed to give away the pledged articles as guru-daksbana just as king Bali Chakravarthi, had done of yore, and filling his joined palms with water let it out as arpana for Sri Krishna. After the symbolic ceremonial of arpana and meals were over, as per directions of the Samiji Thammanna wrote two letters to his cousin Ramanna Naik-one stating that the entire amount due by the Mutt had been received and another directing his brother to return the pledged articles of the mutt to the messengers carrying his letters from the Mutt. Ramanna Naik en receipt of the letters without any hesitation handed over the pledged articles - the bejewelled rathna man tapa and the golden bowl to the dwarapalakas who came from the mutt. On receipt of the pledged articles from Rammanna Naik Sri Sri Satyaparayana Tirtha-Swamigal was immensely pleased in having got back the bejeweled mantapa and the golden bowl for his daily puja. and considered ThamaMa Naik as his chief disciple and bestowed on him his blessings. After a few months Ramanna Naik not having received the amount from his brother corresponded with him. Thammanna Naik kept cool without replying and lived quite happily with the mutt. Having had no response from his brother Ramanna Naik went to contact his brother and met him at the mutt. After having learnt what had happened for the amount Ramanna Naik took his brother home with a heavy heart. Ramanna Naik felt very painful over the way in which the family assets had been liquidated. Realising the feelings of his brother Thammanna Naik revealed to his brother that out of his own free will he had gifted away the amount to Sri Rama Vadavysasa as he felt free to dispose of his own share of the family property in the manner he deemed best. This view seemed so reasonable to Ramanna, that he condoned the action of this brother. TAKING UP SANYASA The leaven of viragya had so worked in Thamanna's mind that in his 32nd year he proceeded to the sacred shrine of Sri Krishna at Udipi. There he gathered ten elderly and learned brahmins at Danda theertha and in their presence shaved off all but three hairs on the crest of his head as a token of his renunciation and assumed the robes of the sanyasi in preparation for purity accruing from guru upadesa of the pontiff. When he approached Sri Sri Satyaparayana Tirtharu, the guru not wishing that Thammanna Naik should become a sanyasi, sent for Ramanna Naik and advised him to convince his brother Thammanna to be a grahastha and not to be sanyasi. All the efforts of Ramanna Naik in convincing his brother to be a grahastha were in vain since Thamanna Naik was determined and remained adamant in becoming a sanyasi. Thammanna told swamiji that this life could not endure unless he was permitted to become a sanyasi. Seeing the firm determination of Thammanna Sri Sri Satyaparayana Tirthaswamigalu, finally yielded, and consecreated him bestowing on him the name of Sri Sankarshana Wodeyar and gifted him with silver image of his Venugopala Krishna for his daily puja. Thus Thammanna Naik became Sri Sankarshana Wodeyar, a sanyasi, under his guru Sri Satyaparayana Tirtharu, the pontiff of the Utharadhi mutt. Sri Sathya Dharma Tirtharu Sri Sathya Sankalpa Tirtharu Sri Sathya Santhushta Tirtharu Sri Sathya Parayana Tirtharu Sri Sankarshana Wodeyar (Karapoondi). Sri Sankarshana Wodeyar lived in his house for two months. Finding that his house was not a convenient place for practising his austerities to his satisfaction, he moved from his residence to the temple of Sri Vittala in the centre of the agrahara of Dharwar and lived on Prasada received as biksha. TRIP TO TIRUPATHI. Sri Sankarshana Wodeyar had a desire to visit the sacred shrine of Lord Venkateswara at Tirupathi. He went to Tirupathi via Hole narasimapura where on the bank of the river he fell into a mood of tapas which led him to a state of renunciation. of all material needs and finally to give up the customary dietary in favour of uncooked popped grain. After reaching Triupathi he gifted away all gold and silver andjewellery he had to the deserving brahmins keeping with him only his bare needs such as a complete tigerskin for his asana, a bowl and panchapatra made of sandal-wood and other puja pathras. He performed tapas for two months in the sannidhana of Sri Varahamurthi. Lord Venkateswara appeared in his dream and directed him to worship Lakshmi-Narashimha and Yoganjaneya at Ghatikachalam (Sholingur in North Arcot District). When about to start on his yatra he had another dream directing him to settle some dispute at Vellore where the evil minded Satyabodha Samachar was interrupting the seva of Sri Sathyajirayar.by misappropriation of puja materials and instructing him that by settling the dispute the complete merit of a yatra to Rameswaram would accrue to him. SEVA AT VELLORE. Accordingly Sri Sankarshana Wodeyar moved to Vellore where with the help of certain grahasthas he successfully instituted a legal case against samachar and performed seva of Sri Satyaji Rayar for a period of nine years. Some devoted disciples of the Swamiji viz., Ami hanumantha Rao, 'Sarna Rao, Madhava Rao, Sanjeevi Rao, and Adhya Srinivasachar took Sri Sankarshana wodeyar to Greemspet near Chittoor where they earnestly studied the most important Madhva granthas, bashyas, and Harikathamruthasara and practised other austerities helpful for inner sadhana. They travelled with the saint to sacred shrines with intense bakthi and sraddha. Gradually as a means of sadhana Sri Wodeyar gave up the use of flour as food and intensified the fasts on suitable occasions and travelled on foot wherever possible and ultimately reached Vellore to greet his guru Sri Satyaparayana Tirtha swamigal. Sri Satyaparayana Tirthar was immensely pleased with the bakthi and the sraddha of Sri Wodeyar in the performance of the seva to Sri Satyaji Rayar and affirming his statement that the full merit of Theertha yathra had accrued to Sri Wodeyar, directed him to continue the seva. MOVE TO KARAPOONDI Then Sri Sankarshana Wodeyar with his disciples kept on moving from place to place in the district and its environs and stayed at Oghur in Srinivasa Rao's house until he settled down at Karapoondi village on the banks of the river Cheyyar (Bhahuda nadhi) 3 kms. East of Polur at the instance of Sri Brahmmasamudr(:im Madhwarayar after constructing a mutt on the right bank of the river Cheyyar where the shade of the hill of Sri Sampathgiri Narasimha would be cast (under the shade of an aswatha tree). He entered Brindavan at the age of 52 in the year Dhundhubi on Margasira Suddha Panch ami (1862 A.D.) and was interred at the same spot. INTERMENT AND AFTER From the information gathered .from a very old man of the locality, an eyewitness at the time of interment it is learnt that Swamiji sent for his disciple Sanjeevi Rao and directed him to get a barber immediately and get himself ready to perform the last rites due to a sanyasi. It appears that Sanjeevi Rao trembled at first on hearing the behest of his guru. Then with the assistapce of others Sanjeevi Rao got everything ready and kept the place . clean to carry out the wishes of his guru and the interment took place in the presence of many persons. (Uthkramaml bhoosthapana). . Some months after Sanjeevi Rao had a dream on one-night in which his guru Sri Wodeyar had said that be had not carried out the instructions properly. Sanjeevi Rao got up from his bed trembling with fear. Sanjeevi Rao with others went to the spot of interment next morning and on examination to their great surprise and wonder they found that the jata on Guru's head had grown, that the dwadasa namas and mudras in gopichandanam were quite fresh and the kala was fully evident in the patras and other things were in tact. The disciples and other brahmins who had seen the saint alive and at the time of interment affirmed that Sri Sankarshana Wodeyar belonged to the amsa of Sri Rudra. Eight months after the interment a stone brindavan was erected on that spot. The fact that Sri Wodeyar was an amsa of Rudra was further testified by Sri Venkatramanachar of Godavari district to whom Sri Wodeyar appeared in a vision revealing the insignia of Sri Rudhra. Sri Venkatramanchar in token of this amazing vision composed the following stotras-Sri Sankarshana Kavacha, Kalpatharu stotra, Mangalshtaka and Navarthna-malika, which are published in this book. The devarnamas published in this book will reveal that Sri Sankarshana Wodeyar himself was a good composer in the art of music. There is nearly a hundred year old big tiled choultry very near the mutt where feeding takes place on the aradhana days. The choultry is now in a dilapidated condition. It is said that the mutt building with the compound wall and the choultry were constructed with the assistance of many madhwas of the locality and the adjoining villages. A close study of the Mangalashtakam and Nawarathnamala will reveal the greatness of the saint and in what grandeur the aradhana was celebrated in those days and how the feeding tookplace in the choultry, besides giving a graphic description of the sylvan locality and its environs. Sri Sankarshana Wodeyar is noted for his erudite scholarship and his masterly commentary on '"'Harikathamuthasara" of Sri Jagannatha Dasa. Such a great commentator should be well remembered everyday and his shrine should be visited especially during Aradhana days to win his grace and make our lives sublime and to make ourselves fit to be true devotees of Sri Hari and followers of Sri Madhwacharya. The daily parayana of the stotras will bring to the reader divine grace, happiness, prosperity and mental solace and relieve him of all his sins and lead him to the path of god-realization. FOOT NOTE:- A close study of the poet Sri Venkatramanchar would lead one to believe that he himself had performed a yatra to the saint's Brindawan.

Shri Hariraiji Date of Birth: Fifth day of the dark half of Bhadrapad in 1647.(A.D. 1591) Left the world: 1772 (A.D. 1716) Family: Shri Hariraiji was the son of Shri Kalyanraiji (the great grand son of Shri Vitthalanathaji). Special features: He was a poet-scholar. Different aspects of personalities: As a brother: Shri Hariraiji knew that Shri Gopeshwarji’s wife was unlikely to live longer. Also he was well aware of the grief, his brother was to face. He started writing letters to enable him to come out of worldly grief. Episodes: Shri Harirayji’s younger brother Shri Gopeshwaraji was very devoted to the worship of Shri Krshna. His wife too was very co-operative in the worship. Shri Hariraiji by his divine power knew that Shri Gopeshwarji’s wife was unlikely to live longer. Also he was well aware of the grief his brother was to face. He started writing letters to enable him to come out of worldly grief. As Shri Gopeshwarji always kept himself busy serving God, he hardly got time to go through the letters. But when the tragedy took place, he read the letters on appeal of some follower and that drastically helped him to come out of worldly grief. Very soon he got back to his former divine activities. The principles propounded in Bhashya, Shodashgranth, Subodhiniji etc. are illustrated in the Shikshapatra in very lucid and simple way. Post Balya Avastha: His lifestyle was extraordinarily different. He used to avail every moment of his life in the best way and preferred himself to be called ‘Haridas’ ( = Servant of Shri Krshna). He always gave supremacy to sentiment of surrender for Shri Krshna. In spite of being born in the lineage of Acharya (preceptor) he had extreme respect for the follower Vaishnavas. Shri Hariraiji enriched the sect with Sanskrit and Vraj literature. Out of his numerous works, ‘Shikshapatra’ is extremely popular. Gathering of Vaishnava for religious reading, generally, ends with reciting Shikshapatra. Shri Hariraiji lived on the earth for nearly 125 to 128 years. Many of Goswami Acharyas of that time used to go to him to find the solution of doubtful matters. Shri Hariraiji was present on the earth till 1772. Vraj language was benefited greatly under his leadership. He brought essential changes in the worship method of Shri Ranchodraiji in Dakor, Gujarat. Granthas: Commentary on Shodashagrantha Yamunashtakam Siddhantmuktavali Siddhantrahasya Antahkaranprabodha Bhaktivardhini Jalabheda Pamchapadyani Nirodhalakshana (2) Sevaphalam Commentary on Vrtrasura Chaturshloki More then 200 small works. 1. Margasvarupa-nirnayah 2. Svamargiya-kartavya-nirupanam 3. Svamargiya-sadhana-nirupanam 4. Bhaktimarge Pushtimargatva-nirupanam 5. Bhaktidvaividhya-nirupanam 6. Svamargiya-bhaktidvaividhya-vivekah 7. Svamargiya-muktidvaividhya-nirupanam 8. Svamargiya-sevaphala-nirupanam 9. Pushtimargiya-svarupa-nirupanam 10. Svamargiya-svarupa-sthapan-prakarah 11. Shrimat-prabhosh-chintan-prakarah 12. Svamargiya-sharana-samarpana-seva-adi-nirupanam 13. Pushtipatha-marma-nirupanam 14. Shri-pushtimarga-lakshanani 15. Brahmasambandha-vakya-kathinamsa-vivechanam 16. Sarvatmabhava-nirupanam 17. Nivedana-tatparyarthah 18. Gadyarthah 19. Ashtakshara-mantrarthah 20. Ashtakshara-sharanamantra-purvapaksha-nirasah 21. Svamarga-maryada-nirupanam 22. Svamarga-rahasya-nirupanam 23. Madhurashtaka-tatparyam 24. Svamarga-mula-nirupanam 25. Mularupa-samshaya-nirakaranam 26. Shrimat-prabhu-prakatya-hetu-nirnayah 27. Shrimat-purushottama-svarupa-avibhava-nirnayah 28. Bhagavt-pradurbhava-siddhantah 29. Prabhu-pradurbhava-vicharah 30. Prabhu-prakatya-samay-vicharah 31. Chaturbhuja-svarupa-vicharah 32. Svamargiya-bhavana-svarupa-nirupanam 33. Svarupa-taratamya-nirnayah 34. Antaranga-bahiranga-prapancha-vivekah 35. Bhava-sadhaka-badhaka-nirupanam 36. Shrikrishna-shabdartha-nirupanam 37. Shrimatprabhoh Sarvantaratva-nirupanam 38. Shrimatprabhoh Pradurbhava-prakara-nirupanam 39. Sarvabhogyasudha-adhikya-nirupanam 40. Shrimat-prabhor Vayor Nirupanam 41. Pushtimargiya-dhyana-prakara-vivechanam 42. Japa-samaye Svarupadhyanam 43. Svamarga-sharanadvaya-nirnayah 44. Svamargiya-sannyasa-vailakshanya-nirupanam 45. Janma-vaiphalya-nirupanashtakam 46. Duhsang-vijnana-prakara-nirupanam 47. Kamakhya-dosha-vivaranam 48. Nishkama-lila 49. Bahirmukhatva-nirupanam 50. Bahirmukhatva-nivrattih 51. Bhagavat-prakrati-varnanam 52. Katha-shravana-badhaka-nirnayah 53. Satsanga-nirnaya 54. Karpanyoktih 55. Madatyaga-hetuh 56. Shri-Nijacharyashtakam 57. Shri-Vallabha-Panchakshara-Stotram 58. Shri-Vallabha-bhavashtakam 59. Prabhatashtakam 60. Shri-Gokulesha-sevahnikam 61. Shri-Mandokuchandrashtakam 62. Shri-Navanitapriyashtakam 63. Bhujangaprayatashtakam 64. Smaranashtakam 65. Svaprabhu-Vijnapti 66. Dvitiya-Svaprabhu-Vijnapti 67. Shrikrishnacharana-Vijnapti 68. Vijnapti 69. Dainyashtakam 70. Stotram 71. Shodasha-Stotram 72. Shrikrishna-Sharanashtakam 73. Dvitiya Shrikrashna-Sharanashtakam 74. Panchamratagarbha-Stotram 75. Bhagavccharana-chihna-varnanam 76. Naiivedya-sambandhi-stotram 77. Madhyahnalila 78. Shrigokula-pravesha-lila 79. Pramanikashtakam 80. Shri Giridharashtakam 81. Prarthanashtakam 82. Shri-Gopijanavallabhashtakam 83. Prataryugalasmaran 84. Shri Nagari-Nagara-Stotram 85. Viparita-shrangara-phalam 86. Shrimad-Radhashtakam 87. Shri-Mukhya-Shakti-stotram 88. Shri Svaminiprarthanashtakam 89. Shri Yamuna-Vijnapti 90. Shri Vallabha-sharanashtakam 91. Shri Vallabhacharana-vijnapti 92. Dainyashtakam 93. Ha Ha Dainyashtakam 94. Shri Vallabhabhavashtakam 95. Shri Vaishvanarashtakam 96. Shrimadacharya-sakala-avatara-samya-nirupanam 97. Shri mahaprabhor-ashtottarashata-namani 98. Sva-svami-paniyugalashtakam 99. Shrimadachrya-chintanam 100. Pratah-samaranam 101. Shri Vitthaleshvara-ashtottarashata-namavali 102. Shri Gurudevashtakam 103. Prabhusvarupa-nirupanashtakam 104. Shri Gokuleshasvarupa-nirupanam 105. Svaprabhu-vijnapti 106. Rasatmaka-bhavasvarupa-vijnapti 107. Chatur-shloki 108. Prathamam Bhagavadiya-parishikshanam 109. Dvitiyam Bhagavadiya-parishikshanam 110. tratiyam Tadiyanam Shikshanam 111. Prathamam Siddhanta-samkhsepa-nirupanam 112. Dvitiyam ,, ,, ,, ,, 113. Tratiyam ,, ,, ,, ,, 114. Svamarga-sarvasvam 115. Garvapaharashtakam 116. Rajabhoga-bhavana 117. Vitika-samarpana-bhava-nirupanam 118. Svatantra-Lekhah 119. Phala-vivekah 120. Bhagavacchastra-nirnaya 121. Vakchakshur-mukhyatva-nirupanam 122. Sarvabhogyasudha-adhikya-nirupanam 123. Chaturbhujasvarupavicharah 124. Bhavaposhakam 125. Gopivachanadinanirvahakam 126. Bhaktanam-svarupabhedanirupanam 127. Dasyashtakam 128. Shri nrasimha-vamana-jayantyutsava-vrata-vaishishtya-nirupanam 129. Sarvottamahetu-nirupanam 130. Shri Bhagavatpustaka-nitya-pujana-vidhih 131. Shashthir-aparadhah phalani tatprayashittani cha 132. Ashtakshara-gadyamantra-vivratih 133. Ashtapadidvayam 134. Dvadasha padani (Prabhoh Stavan-rupani) 135. Padachatushtayam (Shrimad-acharyastavanarupam) 136. Padam (Shrivitthaleshastavanrupam) 137. Samsarashiksha Brhmavada ‘Vivrti’ by Gopalakrishna Bhatt Shikshapatrani Sahasri-Bhavana Kirtan in Vraj language.

prabhuji, hers more about me. sometimes i get irritated whenver somebody speaks ill about vaishnava sampradayas. also sometimes i loose my temper. a devotee should not loose his temper. even though, i want to be calm & sweet always, but i cant able to control my tantrum. some prabhujis here could have seen by temper tantrum in "hindu-religion.net" what to do ? /images/graemlins/confused.gif

prabhuji, please stop the colors

/images/graemlins/confused.gif i dont know what i am doing ? I am attracted to core of vaishnava sampradayams only from past few months. Before that, eventhough i accepted "Lord Vishnu" as supreme & daily worshipped him but i didint realised the value of sampradayams. After attracted to core, i decided to know which sampradaya i belonged to. my research (still in progress) till now revealed me that i come under following "Vallabha Sampradaya" (Pushtimarg) & "Vishistadvaita"(Sri Vaishnavam). I am confident that within this week i will find out whether i come under srivaishnavam or vallabham. Anyway my question is not connected to sampradaya(s). (okee man then why u said above absurd things to us ?) hee just sharing. hers my query. my query is to know where i am ? sometimes i woke up early in morning & do puja to sri krishna by chanting mantras piously. after all morning chores,i used to spend most of the day collecting knowledge about Srikrishna by reading purnas & also i used to spent most of time in learning about "various vaishnava sampradayas". of course, for my materialistic reasons, i do spent some time for my online business. but sometimes i also used to wake up late in the morning (reason: i used to collect spiritual knowledge by doing sathsang in internet at night time). sometimes even not doing sathsang at nite time, i sometimes wake up late in the morning. even then i used to do puja. Of course, due to my unique health condition i cant able to have "Ekadashi" fasting. also due to my dumb knowledge in sanskrit, sometimes i feel diffult to recite some slokas or mantras thus making me to skip chanting of mantras. (of course i chant mahamantra daily since its simple & effective). also i used to watch 2 or 3 hindi movie per month. so i slowly feeling that i am a sahajiya or just a pretender. so i am afraid. what should i do to become a pure devotee ? so just help in general terms not relating to any sampradayas. tell me which state i am. /images/graemlins/smile.gif JAI SHRI KRISHNA

Prabhuji, You have understood my post wrong. i didnt say that 'Gaudiyas' dont follow 'Madhvam'. at sametime i knew that "Love of radharani towards krishna" is main core of 'Gaudiyas'. since "Srimati Radharani" was not given much importance in "Dwaitham". But "Gaudiyas" gave more importance to "Srimati Radharani". I think this is the basic difference between "Dwaitam" & "Gaudiyas" (ofcourse, there may be many other differences also). from your post, i understood that Lord Madhavendra puri made his disciple 'Ishvari puri' & his (madhavendra puri) devotees to realise the "sentiment found in the heart of Srimati Radharani". so "Gaudiyas" emerged principally from teachings of 'Sri Madhavendra puri'. Then came 'Sri Chaitanya'. so thats what i tried to mention in my prev post.

from your reply, it is clear that upto "Sri Madavendra Puri" everyone in the parampara followed "Madhvam". Only from "Sri Isvara Puri" Gaudiya Vaishnavam emerges. am i right ? if my conclusion is wrong, indicate it. /images/graemlins/smile.gif JAI SHRI KRISHNA

maybe its a odd question. i think from "Shri Lakhsmipathi" gaudiya vaishnavam emerges & takes a diffrent path from its parental "Dwaitham". thats why i asked this question.

Hare krishna The State Government of karantaka has rejected to include the name of "Sri Sri Madhvacharya" in state anthem song "nada geethe" just because they misundersood "Sri Madhvacharya's" teachings as secretarial & intoleranic. Stinking isnt it ? when staunch vaishnavas opposed to it, our benovelent smarthas came with bunch of critizisms telling that "Sri Madhvacharya" is like a "Taliban approach". Ohh this is a horror story for vaishnavas. Moreover, these secreatarial intolerant samrats crictized Sri Madhvacharya in such a way that no vaishnvas can digest it. This proves these smarats (saivatees) are so secreatarial & intolerant to vaishnavas & their philosophies. But they comepletely try to hid it & blame us (vaishnavas) as being secretarial. Its time for vaishnavas to unite & spread the glory of vaishnavam & glory of acharyas like "Sri Madhvacharya". am i right ? http://www.thatskannada.com/sahitya/debate/120104debate3.html http://www.thatskannada.com/sahitya/debate/210104debate5.html people intrested in reading the criticism launched by smarata can visit the above links. those who want to condemn these secreatarial acts of smarats can mail to : feedback@thatskannada.com /images/graemlins/smile.gif JAI SHRI MADWACHARYA