gokulkr

First directly answer to the quotes put in red in my prev post. hey i have already proved by exteacting from "www.dvaita.net" i will not accept this. whtever u post i will repeating it again & again that u should answer to my prev post. hahaha since i dont respect persons like you. just because i told the truth u are telling me as against vaishnavam. yup.exactly. so u will ignore me whatver i say. yup. so u are irrtating me & telling urself as a vaishnava. yup. whatever i say u will take it as comical/ignorant. yup. so u can ignore me. who cares since u are not accepting the truth. i dont care. ok u would have decided to waste ur life in debating rather than reading philosphies. thats exaxtly i have in mind. ok u waster ur life in debate. i try to follow "Vallabha sampradaya". i have ignored you. u are just a coward pelting stones. ok let it be. i dont care. if u think im a coward im least bothered. ifu think im ignorant im least bothered. /images/graemlins/confused.gif

Vishnu is supreme. Because Lord Ramanuja told that. hahahaha... its so comical to hear. why dont u give some proper verse (pssttt since you are always speak vaishnavam , i will tell you ignorant only.) but if u tell "shiva is supreme" i will accept u & never tell you as comical / ignorant. Be we shaviatees are enlightened & you vaishnavas are comical/ignorant. hahaha i have given many proofs about Vishnu heyy. you should travel in a time machine and pick up exact verses writen by "Vyasa" since i dont believe whatever the saints had said about "Vyasa's quotes" since it doesnt have historical evidence. i have already quoted proofs extracting from www.dvaita.net showing vyasas quotes. heyyy. i have ignored your proofs since it comes under vaishnavam. (hee i just wear mask of secular, as i am really a shaviatee) so even if u give infinite proofs i will ignore it & tell you as comical / ignorant. you are exposing ur ignorance. dont expose ur ignorance ok. but i am not ignorant as i know everything as lord shiva came yeaterday & told me that he is supreme. so even if i quote whatever u will ignore it as comical/fanatic or as ignorant. yup thats exactly what i have in mind. i always wanna cling to "shiva purana" wearing mask of secular. then how to make u prove that "Vishnu is supreme" or "Shiva purana" as tamasic ? go to a time machine & bring veda vyasa back. otherwise i will not believe wahtever u quote. hahaha

Shaivatees sung praises of Shiva before a pillar. pillar didnt budged.Lord Perialwar sung praises of "lord vishnu" & pillar bowed down. yawn... it sounds comical to me . hehehe because its against shaivam, as here vishnu is proved supreme. but i always wanna cling to "shiva purana" and wil not belive the above incident. this incident is false as it is opposite to shaivam. moreover i will find it as only comical only. how enlightening ??? Lord Vallabhacharya before a heap of shaivatee scholars , placed a black papmlet with ink before deity of lord krishna & closed the deity & saivatees guareded the deity. after few hours, opening it, shaivatees were astounished to see words writen on pamplet telling "Lord krishna is supreme. Only we should follow gita". Yawn... again this incident sound comical to me. hehehe since its against shaivam. i wanna always cling to "shiva purana" & yelling its "enlightening" (???) stories. since the above incident proves vishnu as supreme, i will not accept as real. how enlightening ??? Lord Vijayendra thirtha proves "Shaiva purana" as tamasic by quoting "veda vyasas words". hey... i will not accept it. im sure that vijaeyndra thirtha has misintrepreted vyasas words & lying to all that shiva purana is tamasic. i will not accept it, as i always wanna cling to enlightening (???) shiva purana. Suppose if vijayendra thirtha told bhagavatham as tamasic, i would have accepted it & will be yelling throughout my life that "bhagavatham" is tamasic. how enlightening ???? Lord Raghavendra tells "Vishnu as Supreme" & asks everyone to follow "Madhvacharyas teachings". Yawn... who cares about his teachings ? since Lord Raghavendra is telling vishnu as supreme which is against "shiva purana". moreover, he wanna be consistent & want to make teachings of his guru madhvacharya glorious. so i will not take his teachings. hes just a fanatic misintrepreting all the scriptures so that it may suit him. people who follow his teachings & support him are to regarded his "fan" only. views of such people shoud not be ever respected as i wanna always cling to "shiva purana" & follow its enlightening (????) stories. hahaha Lord Raghavendra once told in a court of a muslim emperor that both "shiva & vishnu" are same. hurrayy... everyone listen to what raghavendra said. everyone worship lord shiva. what about lord vishnu ? hey its against "shiva purana" to accept "vishnu to be equal to shiva" so dont worship lord vishnu. hey its against raghavendras quote. who cares ? he told a word about "Lord shiva" so i wanna cling only to the word only, i dont care to worship lord vishnu. hahaha What about techings of Lord Raghavendra ? who cares about his teachings ? i just wanna cling to the fact that he worshipped "Shiva". In his teachings carry dwaita philosphy, so he flipped his lid. But while worshipping shiva he has not flipped his lid. hahaha. how enlightening ??? Lord Ramanuja said ... hey why are u bringing ramanuja here ? you were talking only about raghavendra. so dont bring him. hehehe. (pssstt if you had brought Adi-shankara to the scene, i will not tell anything) hahaha ok Lord Adishankara sang "Bhaja Govindam". hey.. i have already told to u that Lord Adi shankara had flipped his lid while singing bhaja govindam. so we will not consider it. But while teaching "Advaitham" he hasnt flipped his lid. gee.. since we think "advaitham" is closer to shaivam. hahaha (how enlightening ???) Wait.. in advaitham it is said "God has no form". ok we will go to mosque & pray. hahaha Khudaa AAfisss

Lord Ramanuja proved saivam false. Lord Madhvacharya proved saivam false. ... Lord Vallabhacharya proved saivam false. hmmm by seeing that above proved historical facts that all the above lords proved saivam false. that means they are fanatics & have misinterpreted vedas & scriptures so that it may suit them and proved hunderds of times that shaivam is false. so they re fanatics. how enlightening. Lets come to disciples of the above lords. All the disciples of the above lords proved saivam false & we also see from historical incidents that even "god (vishnu) gave darshan to them" & blesses them to vistorious in debate with shaivatees. this proves all the disciples are fanatics & "lord vishnu" is a false god. And lord shiva didnt came to bless the advaita disciples. hmmm this proves that lord shiva is sooo pleased by his followers. how enlightening ????? moreover all the disciples were fanatics just consistent to uplift the gurus glory & proved saivam false. also lord vishnu blessed them (so that they be fanatics ????) . hmmm this also proves that only shaivam is true. also advaita scholars are not consistent & they wre walking path of virtue just because they want to kill lord ramajuja & other scholrs so they can follow path of virue . very enlightening ????? but lords didnt want to destroy / kill advaitans. moreover they blessed them. this proves that they are consistent & evil. hmmm so their teachings should be rejected. yes its a enlightening fact so who ever follows the lords are consistent fanatics & evil. and their views should not accepted. whereas people who follow enlightened (???) advaita scholars walk in path of virtue because they accuse lord ramanuja & other lords. hmmm how enlightening ???? wow reclining to above facts, it is proved that advaitham & shaivam are religion of virtue and vaishnavam - a religion of evil. i think you will be enlightened by hearing the above facts. Khudaa aaffiss

The Suddhadvaita Philosophy Of Sri Vallabha Introduction The philosophy of Sri Vallabhacharya is Suddha-Advaita or pure monism, because he does not admit Maya like Sankara, and believes that the whole world of matter and souls is real and is only a subtle form of God. Those who bring Maya for the explanation of the world are not pure Advaitins, because they admit a second to Brahman. Vallabha holds that Brahman can create the world without any connection with such a principle as Maya, but Sankara traces the universe to Brahman through the power of Maya. Hence the philosophy of Vallabha is called pure monism or Suddhadvaita. Vallabha expounded that system in the Anu-Bhashya, his commentary on the Brahma Sutras. He called it Suddha-Advaita or pure monism as against Sankara’s Kevala Advaita and Ramanuja’s Visishta-Advaita. Vallabha was a Telugu Brahmin of South India. He migrated to the north and developed the views of Vishnuswamin who belonged to the thirteenth century. His system of thought is known by the name Brahma-Vada. Vallabha says that the entire universe is real and is subtly Brahman. The individual souls and the world are, in essence, one with Brahman. Jiva, Kala (time) and Prakriti or Maya are eternal existences, but they have no separate existence apart from Brahman. Vallabha was a great Sanskrit scholar. He settled down first at Mathura and then at Varanasi. He preached with great zeal the Vaishnava cult and philosophy. He was the founder of the great Vaishnava Mutts of Rajasthan and Gujarat. His followers are found in great numbers in Nathdwara. Important Works of Vallabha Vallabha accepts the authority not only of the Upanishads, the Bhagavad-Gita and the Brahma Sutras, but also of the Bhagavata Purana. The important works of Vallabha are Vyasa-Sutra Bhashya (Anu-Bhashya), Jaimini Sutra Bhashya, Bhagavata-Tika Subodhini, Pushti-Pravaha-Maryada and Siddhanta-Rahasya. All these books are in Sanskrit. He has written many books in Braj Bhasha also. The scriptures are the final authority for Vallabha. Stress on Worship and Grace Vallabha’s religion is a religion addressed to the worship of Vishnu in the form of Krishna. It was derived chiefly, like the system of Chaitanya, from the Vaishnava philosophy propounded by Ramanuja. It is centred round the conception of a personal and beneficent God who is Sat-Chit-Ananda. Lord Krishna is the highest Brahman. His body consists of Sat-Chit-Ananda. He is called Purushottama. Vallabha’s followers worship Bala-Krishna (Krishna as a lad). They have Vatsalya-Bhava (the attitude which regards God as a child). Vallabha lays great stress on Pushti (grace) and Bhakti (devotion). Maha-Pushti is the highest grace or Anugraha which helps the aspirants to attain God-realisation. God-The Only Being According to Vallabha, God is the Absolute or the Purushottama. He is perfect. He is Sat-Chit-Ananda. He is infinite, eternal, omnipresent, omniscient and omnipotent. He has all the auspicious qualities also. The Sruti texts which say that He has no attributes, mean only that He has not the ordinary qualities. God is real. There is no other reality besides Him. He is the only Being. He is the source for this universe and all souls. He is the first cause and the only cause. God is the material as well as the efficient cause of the universe. He creates the world by the mere force of His Will. Brahman manifests Himself, of His own Will, as the universe and the individual souls, but He does not undergo any change in His essential nature. Things come out of the Akshara (Sat-Chit-Ananda), like sparks from fire. Brahman is the Creator of the world. He is also the world itself. God is personified as Krishna, when He possesses the qualities of wisdom and action. He appears in various forms to please His devotees. The World Of Nature And The World Of False Relations Creation is manifestation of Brahman. The universe is the effect of Brahman. The universe is as eternal and real as Brahman Himself. The inanimate universe is filled with Brahman. The world is not an illusory appearance. It is not different from Brahman in essence. Jagat is the world of Nature. It is not illusory. It is real. It is God Himself in one form. But, the Samsara or temporal involvement is illusory. This is created by the soul around its ‘I-ness’ and ‘mine-ness’. The separation from God on account of egoism makes the soul forget its original, true, divine nature. Samsara is a product of the soul’s imagination and action which play round its ‘I-ness’ and ‘mine-ness’. On account of its selfishness, it puts itself in wrong relations with other souls and with the objective universe. It creates a web of its own and gets itself entangled in it. This is an illusion, because the web has no reality. This Samsara, the world of false relations created by the soul, is alone Maya. Samsara or Maya rises because the soul, which is not apart from God, tries to set itself up as an independent reality or entity in its own right. The self which is something apart from God is illusory. Its body is illusory and its world also is illusory. All this is Samsara. It is very different from the world of Nature. Jiva And Brahman Analogy of the Spark and the Fire The Jivas are not effects. They are Amsas or parts of God. They issue from Him spontaneously as sparks from fire. Brahman is the whole. The Jiva or the individual soul is part; but, there is no real difference between Brahman and the individual soul, because the individual soul is of identical essence with Brahman.(According to Ramanuja, the parts are really different from the whole.) The soul is one with Brahman. It is as real and eternal as Brahman. The individual soul is not Brahman screened by the veil of Avidya. It is itself Brahman, with the attribute ‘bliss’ being obscured or suppressed. Ananda or bliss is suppressed or obscured in the individual soul. Ananda and consciousness are suppressed or obscured in matter or the inanimate world. When the soul attains bliss, and the inanimate world attains both consciousness and bliss, the difference between Brahman and these vanishes. The soul is both a doer and an enjoyer. It is atomic in size, but it pervades the whole body by its quality of intelligence, just as sandalwood pervades even the places where it does not exist by its sweet fragrance and just as a lamp, though confined only to a part of a room, illuminates the whole room. Classification Of Souls There are three kinds of souls: (i) The pure (Suddha) Jivas. The divine qualities (Aisvarya) are not obscured in these souls by ignorance. (ii) The worldly Jivas (Samsarin). These souls are caught in the net or clutches of Avidya or ignorance. They experience births and deaths on account of their connection with gross and subtle bodies. (iii) Mukta Jivas or liberated souls. These souls are freed from the bonds of Samsara through Vidya or Knowledge. When the soul attains the final emancipation, it recovers its suppressed qualities and becomes one with God or Brahman. The world appears as Brahman to one who has realised the Truth or Brahman. There is another classification of souls, viz., Pushti souls, Maryada souls and Pravahika souls. All these are different from one another in their origin, nature and final end. They all issue from God with their differences. The Pushti souls are the highest, as they issue from the Ananda-Kaya or the bliss-body of God. These souls are the Amsa (parts) of His body. God is the Amsi (the whole). These are the souls of grace. They have the divine seed in them which bears fruit in the end. They ultimately reach the goal through the grace of the Lord. They have communion and fellowship with Lord Krishna. They develop Bhakti through the grace of the Lord. Bhakti is the means and the end in itself. The Maryada souls are generated from the Vak or the Word of God. They are governed by law, not by grace. They perform their ritualistic duties, at first with selfish interests. Later on, they develop Nishkama-Bhava (unselfish attitude) and do their ritualistic routine without any self-interest. This purifies their mind. They reach the Akshara, which is a kind of vestibule to the abode of God. Afterwards they attain the supreme abode of God. The Pravahika souls issue from the mind of God. They are the Samsaric Jivas. They are souls neither of grace nor of law. They are in continuous motion (Pravaha). These three kinds of souls have further sub-divisions and cross-divisions into Pushti-Pushti, Pushti-Maryada, Pushti-Pravahika, Maryada-Maryada, Maryada-Pushti, Maryada-Pravahika, Pravahika-Pravahika, Pravahika-Pushti and Pravahika-Maryada. Pushti Marga Or The Way Of Grace The way of life and salvation, preached by Vallabha is called Pushti Marga. The soul of man has become weak and lean on account of sin. It is, therefore, in dire need of the grace of God for its upliftment and emancipation. God’s grace gives Pushti (nourishment) and Poshana (strength); and hence the name Pushti Marga or the Way of Grace. The individual soul can attain the final emancipation only through the grace of God. Bhakti is the chief means of salvation. Jnana is useful. Maha Pushti or the highest grace removes great obstacles and helps in the attainment of God. The Bhakti generated by special grace is known as Pushti Bhakti. The Four Kinds of Bhakti This Pushti-Bhakti is of four kinds: (i) Pravaha Pushti-Bhakti, (ii) Maryada Pushti-Bhakti, (iii) Pushti Pushti-Bhakti and (iv) Suddha Pushti-Bhakti. Pravaha Bhakti is the path of those who while leading the worldly life, perform works which will lead to the attainment of God-realisation. Worldly life is compared to the flow of a river (Pravaha). Maryada Bhakti is the path of those who are rendered fit to attain knowledge which is useful for worship, through the grace of the Lord. They know all about the ways of God. They depend upon their own efforts to obtain knowledge. In Pushti Bhakti, the devotees lead a life of self-restraint. They hear discourses about the Lord. They do Kirtana and sing His Name. They do Japa of Mantra. Suddha Pushti-Bhakti or the Purest Type of Devotion In Suddha Pushti-Bhakti, the devotees do Kirtana and sing the Lord’s Name. They praise God. They develop a strong passion for doing these. This kind of devotion is generated by the Lord Himself. The Lord’s grace descends on the devotees. Then they develop a liking for God. This liking grows into Prema Bhakti (taste for God). The devotees acquire knowledge about God. Then they get attachment to God (Asakti). Then they develop a strong passion for attaining God. This is the ripe condition of love and Asakti. It is called Vyasana. This strong passion, or Vyasana, leads to the attainment of the highest bliss, the summum bonum or the end. When love for Sri Krishna becomes intense, the devotee sees Lord Krishna everywhere. Hence everything becomes an object of love for him. He identifies himself with everything. The Gopis had this experience. They saw Krishna everywhere. They saw themselves also as Krishna. This is Para Bhakti or supreme devotion which becomes akin to the knowledge or Brahman-Jnana of the Vedantins or Jnanins. The inner and outer world is full of Krishna or Purushottama for such devotees. The fruit of this devotion is admission to the eternal sports or Lilas of Sri Krishna. The supreme goal is not Mukti or emancipation. The highest goal is eternal service of Lord Krishna and participation in His sports in the celestial Vrindavana. Those who have developed Vyasana, or strong passion for God, reject with scorn the four kinds of Mukti. The Maryada-Bhaktas attain Sayujya Mukti, i.e., they become one with Sri Krishna. The Pushti-Bhaktas reject Mukti and take part in the sports or Lilas of Sri Krishna. They choose with intense delight the eternal service of Sri Krishna. The Bhaktas assume the forms of cows, birds, trees and rivers and enjoy the company of Sri Krishna, which bestows infinite joy. These sports are similar to those which Sri Krishna did in Vraja and Vrindavana. Some of the devotees become Gopas and Gopis and join the sports in the celestial Vrindavana. Different Kinds of Liberated Souls The liberated souls are of different kinds. Some have freed themselves like Sanaka. Some dwell in the city of God and attain salvation through the grace of the Lord. Some others develop perfect love and become the associates of God.

-------------- VISNUSWAMI -------------- Both Jiva Goswami in his Bhagavata Sandarbha and Krsnadasa Kaviraja in his Caitanya-caritamrta look to Sripad Visnuswami for inspiration to establish the essential difference between God and the individual souls and quote from his Sarvajnasukta, his commentary on Vedanta. Visnuswami is the founder-acarya of the Rudra sampradaya and is the oldest of the four recognized sampradayas. It is even said that Visnuswami was born in the Dravida country after the completion of the sacrifice of Janamejaya around the beginnining of Kali-yuga. Although most scholars are only able to find scanty and conflicting information on Sripada Visnuswami, Srila Bhaktisiddhanta Sarasvati Thakura gives us a authoritive biographical account of Visnuswami which we accept to be authoritive. There were three Acaryas bearing the name of Visnuswami in the Rudra sampradaya. The first is called Adi Visnuswami who is said to have been born about the third century B.C. in the Pandyan country. Visnuswami's father Devesvara was the royal priest and minister. Devatanu, as he was known before he took the sannyasa name of Visnuswami, was trained by his father in a vigorous theistic eduacation, to fight Buddhism. The Pandyan king exerted all his influence to crush Buddhism in particular and other non-va isnava sects in general. King Pandyovijaya and his minister, Devesvara, went to Puri and recovered the Deities of Jagannatha, Balarama and Subhadra, which had been turned into the Buddhist Dharma by Buddha and Samgha by the Buddhists. King Padyovijaya and Devesvara removed the deities from the main temple to sundaracala about two miles away by cart. This is said to be the origin of the Rathayatra of Jagannatha. Now the ceremony of conveying the Deities from the temple to the car is named Pahandi or Panduv ijaya. The word Panda is applied to the priests of Jagannatha and is said to be derived from the "Pandya". The Deities were again brought back to the temple after Buddhism had been supressed to some extent. Visnuswami was the first to adopt tridandi sannyasa which he brought into practice among his seven hundred sannyasa disciples. It was he who introduce the Astottara satanami sannyasa (108 designations of sannyasis) including the dasanami which was adopted by sankara in his sect. It was not sankara who originated it as some scholars think. Vyasesvara was the last in the line of Sannyasis, after whom the line became almost extinct, until it was revived by Raja Gopal who also assumed the name of Visnuswami in the beginning of the 9th century. His main follower was Bilvamangala. Raja Gopala Visnuswami revived the old Visnuswami line and began the active propaganda with renewed vigour and enthusiasm. He installed the Varadaraja temple in Kanci, Ranchorlal in Dwaraka and many other Deities in different places of pilgrimage. He converted many of Sankara's prominant disciples after Sankara's death. After the disappearance of the second Visnuswami a great feud took place between his community and that of Saiva sivaswami who regards Rudra as an independant God while the former holds Rudra as Guru and the intimate associate of Visnu. The Saiva opposed it vigorously and people failing to appreciate the subtle point of theism in the Suddhadvaita system of Visnuswami, became inclined to Saivite monism, which soon became embraced by the population in general. The Saivaite community taking advantage of the situation, tried to misappropriate Visnuswamis Sarvajnasukta and modified it to a great extent to suit their system. The third revival came under Andhra Visnuswami in the 13th century whose successors included Laksmana Bhatta, the father of Vallabhacarya. This Visnuswami is said to have been the son of a minister of a Dravidian prince under the Emperor of Delhi. Visnuswami's philosophy is visuddhadvaita. Brahman as Visnu, Narasimha, non-dual and having no second. Brahman has all contradictory qualities. The soul is part of Brahman like spiritual sparks, real, eternal, atomic and dependent. Creation has no motive , it is like a cosmic game and it directly emanates from Brahman. The cause of bondage is ones attachement to karma. The process of release is devotion based on Bhagavata. The goal of life is to attain uninterupted contact with Krsna, Vaikuntha salokya where there is no return.

Dear devotee (???) Your words clearly prove that you are just a "shaivatee" hiding your face wering a mask of "secularist" (saying "shiva & vishnu are equal"). u are telling all verses relating to supremacy of lord vishnu are interpolted. but u are not talking anything verses "relating to supremacy of lord shiva are interpolated". thats the world. if anyone accepts lord krishna as supreme, then he is blamed as person brainwashed / person interpolating the verses suiting to him. hmmm if someone accepts lord shiva as supreme , then he is considered as intelligent person & he is not blamed as "interpolating the verses suiting to him". i am not saying to blame the saivatees. i am telling not to blame the vaishnvatees. similarly, if someone accepts "advaitham", then he is regaraded as "enlightened person". but if a scholar supports "dvaitham/visitadvaitham" then he is regarded as consistent & is holding the views of his philosophy so that their guru's glory shine. if a person supports advaitham, they are not blamed as consistent trying to make their guru's glory shine. reason is in advaitham "god is regarded as formless & vishnu is regarded as lower brahman". in otheres "god is regarded as form & vishnu is regarded as supreme". so many people like u dont have heart to accept philosophies supporting vishnu & reject them as "fanatics". but u tell "advaitham" as secular. so if u dont want to worship lord vishnu is supreme. dont worship. u can goto a shiva temple / a mosque & pray so that u become a secular person. we agree that lord vishnu doesnt need any supreme status. all the verses relating to "vishnus supreme" are just interpolations made by fanatics. we agree that watever quoted relating to lord shiva alone are true & considered so that we all be "enlightened" (????). We also agree shiva purana, because it states vulgarily that goddess lakshmi submits her bossom to shiva so that he will be pleased. people get enlightened by seeing such "vulgar" statements & consider "shiva purana" as secular & supreme. since in bhagavatham & padma purana no such vulgar statements occur it is not considered as supreme & it is regarded as interpolated by fanatics. how true ??? now stop barking and go to a siva temple / mosque to pray since we have accepted lord vishnu is inferior & lord shiva is supreme & shiva enjoys bossom of goddess laxmi. okeeee Khuda Affiss.

Please pardon me for all the harsh words used by me to you. Out of my love towards Lord Madhvacharya & Lord Raghavendra , has made me to utter the harsh words. I am not a fanatic. I am just a jiva earning for Lord Krishna, the supreme. i agree that Lord Raghavendra told that "Siva & Vishnu" are same. but still Lord Raghavendra has advised us to avoid tamasic puranas as quoted by veda vyasa. but wait... that means we should consider "Lord siva & respect him" in the way Lord Shiva as referred in "Sathvic puranas". But "Vishnu is reverred as supreme in all sathvic puranas, vedas & all genuine scriptures". whats the status of our "beloved" Lord shiva ? here it is : Lord Shiva should not be confused as demigod. The verse 45 of 'Sri Brahma Samahitam' states the transformation of Lord Krishna - "kSIraM yathA dadhi vikAra vizeSa yogAt saJjAyate na hi pRthag asti hetoH yaH zambhu tAm api tathA samupaiti kAryAd govindam AdipuruSaM tam ahaM bhajAmi" Meaning: Just as milk itself is transformed into curd (yogurt), but yet they both are neither SAME nor DIFFERENT from each other, so also I adore my Beloved primeveal Lord Govinda, Who has transformed Himself into Lord Shiva for the performance of divine lilas. Here are some more excerpts, taken from Brahma Vaivarta Purana in relation to Lord Siva. "Lord Siva is said to be a portion of Lord Krishna and arise out of the left side of Krshna's body. "vAmarddhAGgo mahAdevo dakSiNo gopikApatiH" The left half became Siva and the right became the Husband of Gopis. He is dearly loved by Krishna. The BVP says it is sin to slander Siva, Who is dearer to Krishna than His own life. Krishna Himself declares: "Among my favorites Brahma is dear to Me. Lakshmi, ever residing on my chest, is dearer than Brahma. Radha is yet dearer, and my devotees are dearer still. Dearest of all is Shankara (Siva); no one is dearer than He. My heart resides with my devotees, My life with Radha. My Self with Sankara, who is dearer than My life." (Bkh,Pkh, KJkh of BVP) Those who are the Excellant Portions of Krishna are intensely devoted to Him. It is not surprising then that Siva, a Portion of Krishna, is His Devotee. We find frequent references to Siva as the BEST OF VAISNAVAS. Accordingly, Siva seeks to become the Servant of Krishna and confesses His own dependence upon the latter. Siva is often portrayed as in constant MEDITATION ON KRISHNA, WEEPING, DANCING with ECSTACY of devotion. Of all those who know Krishna, it is Siva, the BEST OF VAISNAVAS, who knows Him best. Thus, by Siva's Grace a votary may attain faith in Krishna. Siva in fact states that those who oppress Vaisnavas will be punished by Krishna and that the hearts of non-vaisnavas are impure He further exclaims that Vaisnavas are DEARER to HIM than HIS OWN followers. Krishna, Who is filled with Love for His devotees, has made Siva equal to Himself on account of Siva's DEEP Devotion. Krishna asserts that Siva is fully His EQUAL in splendour, knoweledge and virtue. Further, the Divine Forms or Bodies (Sat-Chit-Ananda vigrahas) of Siva and Krishna alone are Eternal, not those of other beings. It is through Siva's Devotion to Krishna, finally, not MERE EQUALITY, but actual IDENTITY is apparently attained: 'svapne jAgaraNe zazvath kRSNa dhyAna rataH zivaH yathA kRSNA stathA zambhur na bhedo mAdhavezayoH" (Brahma Vaivarta Purana-Prakriti khanda II.56.61) "Sleeping or awake, Siva is constantly absorbed in MEDITATION of KRISHNA. AS IS KRISHNA, SO IS SAMBHU; THERE IS NO DIFFERENCE between MADHAVA and ISA" 'yo hariH sa zivaH sAkSAd yaH zivaH sa svayaM hariH ye tayor bhedamAti sthan narakAya bhave nnaraH (Visnu purana.5.33.46) "Whoever is Lord Hari, He Himself is Lord Shiva indeed. Whoever is manifesting as Lord Shiva, He Himself is Lord Hari. Any humanbeing mistakes both the Lords to be different, he/she surely goes to hell. In Vishnu Purana also, VISHNU declares HIS NON DIFFERENCE from SIVA. (V.P.5.33.46-48) Here we find, full justification for the statement in the Narada PancaRatra concerning the BVP as teaching the NON DIFFERENCE between HARI AND HARA. Just as stated in Brahma-Samhita the relationship of Lord Siva and Lord Govinda are compared to that of milk and yogurt. Milk itself becomes TRANSFORMED into yogurt. Similarly, though They both are possessing the same transcendental attributes, They PERFORM different divine pastimes. nimnagAnAM yathA gaMgA devAnAm acyuto yathA vaiSNavAnAM yathA zambhuH purANAnAm idaM tathA kSetrANAM caiva sarveSAM yathA kAzI hyonuttamA tathA purANa vratAnAM zrI mad bhAgavataM dvijAH " (Srimad Bhagavatam 12.13.17) Just as the celestial Ganges is the most Holy among all the flowing rivers, just as Lord Krishna is the Supreme among all Divine Personalties, just as Lord Siva is the most Exalted Lover of Vishnu, just as the City of Kasi is the most Sacred among all Holy places, Srimad Bhagavatam is also the most fulfilling vow as well as the most elevated Scripture among all other auspicious Puranas. Prayers to Lord Shiva- jagadguro namastubhyaM zivAya zivadAya ca yogIndrANAm ca yogIndra gurUNAM gurave namaH" "Salutations unto Thee, O Teacher of the universe. Thou art the Lord auspicious and the giver of bliss, the foremost of the perfect Yogis, the Teacher of teachers. Salutations unto Thee." (BVP 4.30.43) Another prayer for Shivaji says- haste 'kSa mAlA hRdi kRSNa tattvaM jihvAgra bhAge vara rAma mantraM yan mastake kezava pAda tirthaM zivaM 'mahA bhAgavatAM' namAmi" Meaning- I salute to the Supreme Devotee, (Maha Bhagavata) in Whose hand is the a-ksha (A to Z) japamaala, in Whose heart is the reservoir of Divine Essence of Lord Krishna,on Whose tongue is ever residing the Name of His Beloved Rama,on Whose head is ever flowing Sacred water that washes the Lotus feet of Lord Keshava. My conlusion is "even though Lord Vishnu says Shiva as his equal" in Vishnu purana, we should not read or follow "Shiv purana". why ? because in shiva purana all the chapters directly humilates lord vishnu so reading it only genretes tamasic thoughts. also theres no statement in shiva purana showing that "Lord Vishnu is equal to shiva". so its considered as tamasic. Thats why veda vyasa quoted it as tamasic. i think ure convinced. But in case of Sathvic puranas, Lord Shiva is respected in all means. So we should follow only the "Sathvic puranas" and worship him in the way mentioned in the sathvic puranas. because by reading sathvic purana, one gets devoted to both -"Lord Vishnu & Lord Shiva". I dont wanna to comment anything on Lord shiva as i dont wanna go to hell. Lord Krishna pardon me if i had told anything ill of Lord Shiva. Also Lord Shiva pardon me if i had told anything ill of any gurus. i think u have understood what i am saying. Om Namah Shivaya Om Namo Narayana Om Namo Bhagavathe Vasudevaya Om Namo Venkatesha Jai Shri Krishna

Jai Sri Krishna I have already posted 3 proofs. please read prev 3 posts directed to you. u should read all my prev 3 posts (directed to u) till u understand. i think i have given the proof, if u dont have heart to accept it, why dont you go to saibaba as "Guest" told, since saibaba is for people like you. Anyway "Guest" is here to debate with you. He/she is more scholarly than me. so debate with him. since i dont want to debate with people who has no heart to accept the truth. Jai Sri Krishna Om Srimathe Ramanujaya Namaha Om Namo Venkatesha Om Namo Narayana

hey our query regarding "why lord vyasa compiled tamasic & rajasic puranas "? this question is answered clearly by another "Guest". read that. why dont u people register youerselves and put ur discussions in ur name rather than "Guest". when two or more guests come, it becomes confusing to identify.

first of all try to be humble. try to quote from valid scriputures without making yout intrerpretation. all the proofs i have given are taken directly from "Alwar History", "www.dvaita.net", "www.pushtimarg.net". so i myself didint quoted anything. if you feel my quoted are foolish , then you are insulting Holy saints. please read the last three proofs given above by me in this thread. after reading the proof, if you dont agree that the above incidents have happened in this kali yuga,( ie., Lord Vallabhacharya, Lord perialwar, Lord Sri Vidyanantha Thirtha proving "Saivam" false) then i had to take you as a "atheist". thats all. Jai sri krishna

Mahaprabhuji Vallabhacharya [image]http://www.pushtikul.com/pic_show.asp?picid=13[/image] Date of Birth: Eleventh day of the dark half of Chaitramonth of V.S. 1535 Place of Birth: in the forest named Champaranya in India. Left the World: At the age of 52 on the day of Rathayatra in V.S. 1587 he entered into the river Ganga and one bright bundle of light merged into the Sun and disappeared from the world. Family: His father's name was Lakshman Bhatta and mother's name was Sri Illammagaru. Born in Vellanateeya community of Brahmana which is regarded as yet a pious and well educated community of India, his gotra was Bharadvaja and Sutra Apastamba. His ancestors were in study of the Taittireeya Shakha of the Krshna Yajurved. He had two sons. The elder one named Shri Gopinathji and the younger named Shri Vitthalnathji (popularly known as Shri Gusaiji). Different aspects of personalities: As a father: He trained his two sons Sri Gopinathji and Sri Vitthalnathji so as to become able acharaya of Pushti Bhakti Sampradaya in all aspects. He established his own mahatmya (greatness)in all respects in his two sons. As a son: He learnt from his father. He showed his extraordinary genius by completing study of all religious scriptures like Veda, Purana, Smriti,Tantra etc. at the age of only 11 years. In his childhood itself he used to participate in so many debates and defeat all opponents. He maintained that scholarly approach making his parents feel always proud of him. As a Guru: The Ideal Guru: An expert jeweller buys a jewel by putting it to a touchstone. Similarly, a Guru does not make anybody his disciple, without taking test. Bhagavan had ordained Sri Vallabhacharya to reveal the path of Pushti-Bhakti for the upliftment of only Pushti-Beings. Hence, the devotional path of Pushti is meant only for the Pushti-Beings, it is not the religion for the people of the whole universe. Sri Vallabhacharya would grant initiation only after taking test of the candidate so that a non-Pushti being may not enter into this Path. After granting initiation Sri Vallabhacharya did not leave any of his disciples on his fortune. He would stay at his home and teach him everything until he has proper knowledge of the doctrines and the course of path of Pushti-devotion. If any person came to his place for receiving initiation he would welcome him at his place and teach him everything about the doctrines and method of worship etc. Some disciples stayed with Sri Vallabhacharya for lifetime. He would keep a watch on them so that they might not blaspheme others or might not enter into discussion unrelated to Bhagavan. For that purpose he would go to see his disciples regularly twice or thrice at night. His character lets us know that a Guru should be as cautious for his disciples as parents are worried every moment for the well-being of their little innocent children. Balya Avastha: The birth and death of ordinary human beings take place to avail the fruits of sinful and virtuous actions committed in their earlier births. But the birth and death of great men do not occur because of such ordinary reasons. Just as a king may go out from his royal palace on some special purpose and comes to his palace by his own will. Similarly, the birth and death of great persons take place by their own will on special commandment of Bhagavan. They incarnate on the earth to perform some special deeds and when their work is over they go back to their own abode. Manifestation at the behest of Bhagavan: In the age of Kali, all the scriptural paths of self-upliftment had been corrupted because of hypocritical beliefs. Divine Pushti beings were experiencing affliction and agitation as they did not know any path to be closer to the Supreme Being Sri Krshna. Bhagavan Sri Krshna discerned this and so He ordained Sri Vallabhacharya to incarnate on the earth for uplifting divine beings. Bhagavan entrusted three works to Sri Vallabhacharya: To uplift the divine Pushti beings by propounding the devotional path of Pushti, To explain the meaning of Sri Bhagavat which is the base of the devotional path of Pushti, (Sri Vallabhacharya himself has mentioned the very purpose of his incarnation in the introductory verse-5 of his 'Subodhini' commentary on Bhagavat Purana) and To proclaim the true purport of the scriptural paths of Action and Knowledge that lead to liberation. On receiving Bhagavan's commandment Sri Vallabhacharya incarnated. Sri Vallabhacharya was born in the forest named: 'Champaranya' in India on the eleventh day of the dark half of Chaitra month of V.S. 1535 (A.D. 1478) during the travel of his parents from Kashi to their native place Kankarvar in Andhra state of modern India. His father's name was Lakshmana Bhatta and mother's name was Sri Illammagaru. Born in Vellanateeya community of Brahmana which is regarded as yet a pious and well-educated community of India, his Gotra was Bharadvaja and Sutra Apastamba. His ancestors were in study of the Taittireeya Shakha of the Krshna Yajurved His father Sri Lakshmana Bhattaji sent him to learned Pundits for education. Besides his father he learnt from the scholars like Sri Vishnuchit, Gurunarayana Dikshit, Sri Madhavendra Yati etc. He showed his extraordinary genius by completing study of all religious scriptures like Veda, Purana, Smrti, Tantra etc. and various philosophies like Sankhya, Yoga, Nyaya, Mimamsa, Jaina, Bauddha etc. at the age of only 11 years! EPISODES At the age of 11-12, when he went for the Darshan of Sri Jagannatharayaji, he was informed about the prevailing debate on philosophical scriptures in the court of the king. He also came to know that the opponents have dominated the Vaishnava scholars. He immediately rushed to the court, took the charge of the debate, and defeated all the opponents. In this very assembly the king placed four questions to be answered by the Pundits and Acharyas. The questions were: Which Scripture is the best of all scriptures? Which deity is the best of all deities? Which Mantra is the best of all Mantras? Which duty is the best of all duties? Many learned Pundits and Acharyas gave different answers to these four questions but the assembly could not reach on any common conclusion. At last, at the hint of Sri Vallabhacharya, all four questions were unanimously placed before Lord Sri Jagannatha (Sri Krshna). Alongwith this, a blank paper, an inkpot and a pen were placed in front of Lord Jagannatha. The doors of the temple were closed. When the doors were opened, the piece of paper with a verse answering all the four questions written on it was found. The verse was: Ekam shashtram devaki putra gitam Eko devo devakiputra eva; Mantropyekas tasya namani yani, Karmopyekam tasya devasy seva. Meaning: Gita sung by Sri Krshna, son of Devaki, is the best scripture. Sri Krshna, son of Devaki, is the best deity. Names of Sri Krshna are the best Mantra. Service of Sri Krshna is the best duty. Sri Gopinathaji, elder son of Sri Vallabhacharya has described this incidence in an authorizing letter dated 30 of Vaishakha month of V.S.1595 in Sanskrit to his Tirtha Purohit (An authorized Brahmin that performs ritual at sacred places of pilgrimages on arrival of concerned pilgrims) of Sri Jagannathapuri. Formula of initiation: It was the night of the bright half of the sacred month of Shravana and Shri Vallabhacharya was lying restless on the bank of the River Jamuna worrying for and pitying the lot of men and women in this Kali age. The sacred scriptures had prescribed a number of paths leading to Spiritual Bliss. But, at present, practically all of them were blocked. He worried and worried, but found no way out. It was mid-night. Suddenly there appeared in person the Lord, the Almighty. He said to Shri Vallabhacharya: "Please don't worry. Let such persons approach Me after your initiation with this mantra which I will give in an humble spirit and dedicate everything including their very selves to me. As for the rest, they need not worry. I myself will personally mind it". With this assurance Lord Shri Krshna granted sacred formula of initiation which is well known by the names as 'Brahmasambandha-Mantra', 'Gadya-Mantra', 'Samarpana-Gadya', 'Atmanivedana-Mantra' etc. The meaning of the Mantra is as follows: ''For thousands of years have I been separated from my beloved Lord Krshna and that has robbed me not only of the pangs of separation, which a healthy soul, as a rule, ought to feel but also of the infinite joy that I had in his company. Here I lay down at his Lotus-Feet my body, sense organs, vital breath and my mind, together with their various functions. I also lay down my beloved, my house my progeny, my relatives and my wealth, together with my worldly as well as other-worldly belongings-not only these but even my very self. Henceforth, Oh Lord Krshna! I, your humble servant, am absolutely Yours". On the one hand, there was the sweetest form of the Lord and on the other there were the sweetest words on His lips. The joy of Shri Vallabhacharya knew no bounds. He placed the sacred garland round the Lord's neck and offered Him sugar-candy. And then followed forth from Shri Vallabhacharya's lips the sweetest Lyric 'Madhurashtakam', which has the narrates "Of the Lord of all sweetness everything is sweet". The above account is based primarily on the autobiographical reference by Shri Vallabhacharya himself in one of his works called 'Siddhanta-Rahasyam'. The reference concerned is: "Shravanasyamale pakshe ekadashyam mahanishi Sakshad bhagavata proktam tadaksharasha ucchyate" (Siddhantarasyam-1 by Shri Vallabhacharya) Meaning: ''I reproduce here verbatim which the Lord Himself told me at midnight of the eleventh day of the bright half of the month of Shravana". This personal visit of the Lord and His message form the very basis of Pushti-Bhakti-Marga. And even today the initiation ceremony is, more or less, the repetition of the above dedication formula. At present the Lord is represented by the properly installed Idol; a novice is made to recite the very words, in Sanskrit of course, with which Shri Vallabhacharya dedicated himself, but instead of garlanding and offering sugar-candy, Tulasi-leaves are placed at the feet of the Idol. The dedication of Shri Vallabhacharya was direct, whereas at present it is through the intercession of a Guru who is invariably a direct descendant of Shri Vallabhacharya. After marriage Shri Vallabhacharyaji settled down in Adel where people used to come for debate on Shastras and disturbed him in his seva. He then composed Patravalamban Granth and pasted on the wall of Kashi Vishweshwar with a view that the pundits should first read this and if they have to discuss anything further then only they should come to Adel. Post Balya Avastha: Bharat wise tour: In the assembly-hall of king, Bhagavan Himself supported the doctrines propounded by Sri Vallabhacharya by the abovementioned verse. Considering it as the ordainment of Bhagavan, Sri Vallabhacharya went on Bharat wise tour to publicize those doctrines. Three times barefooted Sri Vallabhacharya went on tour throughout Bharat. During it he had debated with the great learned Pundits and Acharyas on the true meaning of scriptures and competently established the theory of Shuddhadvaita- Brahmavada and the devotional path of Pushti. He led towards Sanatana-Hindu-Dharma the people who were flung far from it and got converted by the terrorism of cruel converter Mogul intruders from the north-west of Bharat. The Renouncement: In old time kings took it as their fortune in doing honour to the learned. Hence, they arranged for scriptural-debate inviting the learned to solve difficult problems. The learned man who was able to prove the worth of his doctrine was honoured with ceremonies like Kanakabhisheka, Rajatabhisheka etc. Sri Vallabhacharya, too, would participate in such scriptural-debates and establish his doctrine. As a result of this, kings would honour him with Kanakabhisheka, Rajatabhisheka etc. and dedicate to him with gold-coins, elephants, horses, gold and silver utensils etc. as gifts. But accumulation of money spoils the mind and one is not able to apply it into Bhagavan. Again, it is said in the scriptures that the wealth received from a king is somewhat more harmful. With this thought in mind, Sri Vallabhacharya would give away all such wealth in donation to Brahmans! For this reason he has been praised in Sarvottama-Stotra as "Mahodara-charitravan". This means: One having extremely generous charac ter. Simplicity: The life of Sri Vallabhacharya was extremely simple even though many of his disciples were kings and prosperous persons. He used to wear only 'Dhoti' and 'Uparana', travel on foot and prepare offerings by himself. During tour he would stay in a lonely place at the outskirts of a village. He would give instruction to his disciples not to let anybody in the village know about his arrival as he had firm faith that those who were divine beings would come to him on their own accord. Attracted by his spiritual power and great knowledge many faithful people would come to him and bring for him valuable presents and gifts. But he would accept presents and gifts from none but his own disciples. Love for Solitude: According to the devotional course of Pushti-Bhakti-Sect the worship of Bhagavan must be performed in solitude at one's own home. Hence, after the tours were over, he constructed a small hut and settled down in a small village of Adel near Prayag permanently along with the members of his family and some people of his caste. He lived his life with whatever he received, without asking, from his disciples. Last Message of Shri Vallabhacharya: When he was on the point of leaving this world, he gave a message to his sons and followers, which should be written in letters of Gold. "My dear followers, you should always serve the Lord to the best of your ability. You should not look upon Lord Krshna as an ordinary worldly master. Once you become his, he will take care of you. But if somehow or other, you forget the Lord and think of worldly matters, you will fall. So, you must not turn away from the Lord in any circumstances and try to be free from all evil influences. You should devote yourselves and make a complete surrender to him, because the Lord never accepts the service of a person who has not completely surrendered himself and is devoted to him". Back to Abode: One of purposes of Sri Vallabhacharya's incarnation was to enlighten the true meaning of Sri Bhagavat-Purana. However, to write a commentary on Sri Bhagavat, extended into 18000 verses, and that too during constant travel was a very difficult task. Hence, the work of writing commentary was going on in a slow process. During this period Sri Vallabhacharya received ordainment from Bhagavan to return to his abode. Even though the mission was not fully accomplished Sri Vallabhacharya left the work of writing commentary on Sri Bhagavat thinking that whatever work has been done was enough for the beings of the age of Kali. He renounced the life of a householder and accepted the stage of Sannyasa. He dwelt on the bank of the Ganga in Kashi without taking water and food. At the age of 52 on the day of Rathayatra in V.S. 1587 he entered in to the river Ganga and disappeared from this world. Seva: After marriage Shri Vallabhacharyaji settled down in Adel where people used to come for debate on Shastras and disturbed him in his seva. He then composed Patravalamban Granth and pasted on the wall of Kashi Vishweshwar with a view that the pundits should first read this and if they have to discuss anything further then only they should come to Adel. Granthas: Bhagavan incarnated on the earth and uplifted the divine beings and after that Sri Vedavyas (incarnation of the knowledge of Bhagavan) composed Sri Bhagavat so that the divine beings might be uplifted when the Bhagavan's incarnation is not present on earth. Similarly, Sri Vallabhacharya composed various works so as to show Pushti-Beings the path of devotion and to enable them to follow the devotional path of Pushti without any difficulty in his absence. The chief works of Sri Vallabhacharya are: Anubhashya on 6 Brhamasutra (Incomplete) It is available only up to III 2-33, the remaining portion was completed by his second son, Sri Vitthalanathaji) Bhashya on 7 Mimamsa Sutra (Incomplete) It is a commentary on the Jaimini-Sutras. The only available part of the commentary is on I Adhyaya 4th Pada 1-13 Sutra and II Adhyaya I Pada. Purvamimamsa-Bhashya-Karika (incomplete) Forty-two verses, which summarizes the discussion of the Bhashya on the first sutra. Bhashya on Gayatri. Shri Vallabhacharya has extensively described the Mantra of Gayatri in the Subodhini commentary on the very first stanza of Bhagavat Puran. 'Subodhini' a commentary on Bhagavat Purana (Incomplete) It is the commentary on Bhagavata. This is a masterly work. Unfortunately this commentary is not fully available. It is available on the first three Skandhas (books), a part of the fourth Skandha (Viz. Six chapters and a portion-13 verses only of the seventh chapter), the tenth Skandha, and a part of the eleventh Skandha (first four chapters and only one verse of the fifth chapter). It is worthy to be noted that Shri Vallabhacharya has described the meaning of Bhagavat Purana from seven different angles. These seven angles are: Shastra (Scripture Viz. Bhagavata as a whole) Skandha Prakarana Adhyaya Vakya Padas and Aksharas. It may be noted that the meaning of the first four parts is given in the Bhagavatartha, third chapter of the Tatvartha-Dipa-Nibandha, while that of the last three parts is given in 'Subodhini' commentary. Sukhsmatika, A short commentary on Bhagavat Purana (Incomplete) Bhagavat Dashamaskandha Anukramanika This treatise is an index of the character of Shri Krshna described in the 10th (Skandha) chapter of Bhagavat Puran. Patravalambanam Shri Vallabhacharya has established the principle of Brahmavad in this work and discarded the view that the meaning of the first part of Veda (Karma Kand or Purva Mimamsa) and the second part of Veda (Vedanta, Upanishad or Uttar Mimamsa) is different. Tatvartha-dipa-nibandha It contains three chapters. Shastrartha-prakaranam Sarvanirnaya-prakaranam Bhagavatartha-prakaranam. The first chapter is called 'Shastrartha' which is an essay on the Gita. Its a fine exposition of Bhagavad-Gita. The second chapter is called 'Sarva-nirnaya'. It contains the opinions of the Shri Vallabhacharya on all the principal schools of philosophy and religion. This chapter forms a most admirable treatise on comparative philosophy and religion. The third is named 'Bhagavatartha'. It lucidly explains the scope and meaning of Bhagavata Purana. For further elucidation the Acharya himself wrote a commentary 'Prakasha' on this book. The Prakasha is complete so far as the first two parts are concerned; but of the third part it is available only up to the thirty-third verse of the fourth section. Shri Vitthalanathaji tried to fill up the gap by supplying the gloss on the sections following, but unfortunately even his commentary is available only up to the 135th verse of the fifth section. Shodasha-grantha Shri Yamunashtakam Balabodha Siddhantamuktavali Pushti-pravah-maryada-bheda (Incomplete) Siddhanta-rahasya Navaratnam Antahkarana-prabodha Viveka-dhairy-ashraya Krshnashraya Chatuhshloki Bhaktivardhini Jalabheda Panchapadyani Sannyasa-nirnaya Nirodhalakshanam Sevaphalam Pushti Bhakti Prachar: To publicize the doctrines of Bhagawan, Shri Vallabhacharya went on a Bharat wise tour where he debated with the great learned Pundits and Acharyas on the true meaning of scriptures and competently established the theory of Shuddhadwaita- Bramhavada and the devotional path of Pushti. He led towards Sanatana-Hindu-Dharma the people who were flung far from it and got converted by the terrorism of cruel converter Moghal intruders from the north -west of Bharat. He was granted the sacred formula of initiation (Brahma Sambandha). Shri Vallabhacharya composed various works so as to show Pushti beings the path of devotion and to enable them to follow the devotional path of Pushti without any difficulty in his absence. Stotra: Madhurashtakam This symphony is a spontaneous outcome of Shri Vallabhacharya corresponding to the look of Shri Krshna. Shri Vallabhacharya has expressed every aspect of Shri Krshna as pleasing and charming. Shri Parivradhashtakam An ecstatic character and marvelous conduct of the master of the goddess Lakshmi, Shri Krshna has been described in this work. This work also express natural urge of the devotee for having intense love for his loving Lord Shri Krshna). Shri Krsnashtakam This work expresses natural urge of a devotee for complete surrender in the feet of his Master Shri Krshna. Shri Giriraja-dharya-ashtakam This work expresses deep respect for Shri Krshna, dearest of Gopis of the Vraj province. Shri Purushottama-nama-sahasrm One thousand names of Shri Krshna, traced from Bhagavat Purana. Trividha-lila-namavali Three types of names of Shri Krshna corresponding to the three phases i.e. childhood, adulthood and Royal phase of Dwarika, of His divine life. Shiksha-shlokah The last message of Shri Vallabhacharya that he imparted to his sons and followers at the time of leaving this world. Panchashloki Premamritam

Vallabhacharya, the founder of the Vaishnavite cult of Rajasthan and Gujarat, was born of Lakshmana Bhatta and Illamma in 1479 A.D. at Champaranya, Raipur, in Madhya Pradesh. He was a Telugu Brahmin and a contemporary of Sri Chaitanya Mahaprabhu. He is regarded as an Avatara of Agni. Vallabha lost his father when he was eleven years of age. He completed, in his twelfth year, his study of the Vedas, the six Darshanas and the eighteen Puranas at Varanasi. From Varanasi he went to Brindavan. Then he visited all the sacred places in India. Vallabha attended the court of Raja Krishna Deva at Vijayanagar and defeated all the famous Pundits of the court. The Raja was very much pleased with Vallabha for his genius and learning, showered on him gifts of gold and other wealth, and invested him with the title of ‘Vaishnavacharya’. Vallabha’s fame and influence quickly increased. From Vijayanagar Vallabha went to Ujjain and other places. Vallabha was married at Varanasi and his wife’s name was Mahalakshmi. He had two sons. The important works of Vallabha are Vyasa Sutra Bhashya, Jaimini Sutra Bhasya, Bhagavata Tika Subodhini, Pushti Pravala Maryada and Siddhanta Rahasya. All these books are in Sanskrit. Vallabha has written many books in Brij Bhasha also. Vallabha’s followers have built a temple on the spot of his birth at Champaranya. This temple is very popular and is much visited by them as a place of pilgrimage. Vallabha spent his last days at Varanasi. He thought that his life’s mission had been accomplished. He went one day to bathe in the Ganges at Hanuman Ghat. There the people saw a brilliant light ascending the sky from the earth. In the presence of a host of spectators he ascended the sky and disappeared. This took place in 1531 A.D. in Vallabha’s fifty-second year. Vallabhacharya was the exponent of pure Monism or the Shuddhadvaita school of philosophy. Sri Krishna is the highest Brahman. His body consists of Satchidananda. He is called Purushottama. Vallabha’s followers worship Bala Krishna (Vatsalya Bhava). Vallabha laid great stress on Pushti (grace) and Bhakti (devotion). Maha Pushti is the highest grace or Anugraha which helps the aspirant to attain Godhead. Things come out of the Akshara (Satchidananda) like sparks from fire. These are his salient teachings.

If Lord krishna does something, it has some meaning. if lord wants to eliminate karna, then there must be some meaningful purpose. since i surrender to lord, i dont want to comment that "karna" is good, because Lord given many opps to karana, but he rejected it. Lord always supported pandavas because he knew that "Pandavas are good". By making comments on pandavas we are insulting them, since they were true devotees of the lord. Regarding bhisma, i dont wanna comment. only lord knows his lila. Jai Shri Krishna

hey i have already explained why Lord Rama & Lord Krishna prayed to Lord shiva in this forum itself. read it. shaivatees always cling on the incident lord rama worshipped shiva and they always yell throught their life withour understanding real concept. dont intreret puranas such as bhagavatham by urself. its a sin. we should analyse the meaning of the sathvic puranas with the help of learned persons. go and catch a good guru & plead him to tell the meaning of "In Bhagvat 8.7 21-35 " . okee...

Lord narayana is expansion of Lord krishna. both are one. But lord shiva is a demigod. both are not equal. moreover , shiva is told as supreme only in "tamasic" puranas. but in satvic puranas, lord krsna/lord vishnu are supreme. so siva & vishnu not equal. Following incident depicts how "Sri Vijayendra Tirtha" proves Shiva puransas as tamasic and "lord vishnu" as supreme. ------ Then one day, Sri Vijayîndra Tîrtha was in deep meditation. Suddenly, he saw Lord Vishnu and Srimad Acharya in his heart. At the same time, Sri Vyaasa Tîrtha appeared in front of Sri Vijayîndra Tîrtha and blessed him. Moments later, Sri Vijayîndra Tîrtha saw the divine mother sitting on a lion, having many weapons in her hand and having a pleasing face. It was the divine mother Sri Mangalambike in front of Sri Vijayîndra Tîrtha came to bless him. The divine mother blessed the saint, prophesizing that he would be victorious in the debate with Lingaraja. Sri Vijayîndra Tîrtha came to Kumbakonam and Sri Lingaraja came to know about it. Sri Vijayîndra Tîrtha and Lingaraja agree that the arguement be in the temple of Sri Kumbeswara. It was decided that if Lingaraja is defeated he has to stop forceful conversion of people into saivism and surrender all the property and management of the temples to Sri Vijayîndra Tîrtha. If Sri Vijayîndra Tîrtha is defeated, he would convert into a saivite and become a follower of Lingaraja. Lingaraja started the arguement by stateing that the Vedas have weakness and vedas were human composed . Sri Vijayîndra Tîrtha very easily criticised Lingaraja by giving many proofs which showed that Vedas are true and that vedas are not composed by any one(ApouruSheyaa). Vedas are known by three words namely 'Veda', 'Shruthi' and 'Drushthi'. Sri Vijayîndra Tîrtha explained the meaning of these words as follows: Veda meaning 'Vedyatha ithe vedaha' which means Vedas are the ones that are understood, Shruthi meaning 'Shrooyatha ithe Shruthihi' which means that Vedas are the ones that are being heard and Drushthi meaning 'Drushyatha ithe Drushtihi' which means that vedas are the ones that are seen. So, Vedas are the ones that are understood, heard and seen and it is not composed by any one. This way, Sri Vijayîndra Tîrtha proved his point that Vedas are 'ApouruSheyaa'. Then came the topic who is supreme. Lingaraja with the help of Kourma, Lainga puranas started to state that Lord Shiva is the supreme and challenged Sri Vijayîndra Tîrtha how he can prove that Sri Naaraayana is supreme. Sri Vijayîndra Tîrtha said although it is mentioned that Lord Shiva is supreme in puranas like Lainga, Kourma etc., this point is against the Shrutis and Saathvika puranas and so it is not true. Also, puranas like Lainga,Shaiva etc., are thamasik. Lingaraja became furious and demanded how Sri Vijayîndra Tîrtha can prove that Lainga, Kourma puranas are Thamasik. Sri Vijayîndra Tîrtha gave proof by stateing that this division (Saathvik, Raajasik and Thaamasik) is done by Sri Veda Vyaasa himself who is the authority said as follows. Vaishnavam Naaradeeyam Cha thatha Bhagavatham Shubham Garudam Cha thatha Paadmam Varaaham Shubha Darshane ShaDeThani Puranaani Saathvikaani Mathaani why Bramhaandam BrahmaVaivartham Maarkaandaiyam thathaiva cha BhavidhshyadhVaamanam Braamham Raajasaani Nibhodhamae Maathsyam Kourmam thatha Laingam Shaivam Skaandam Thathaiva cha AagnaeYam cha ShaDethani Thaamasa NirayaPradaha which means that there are six puranas that are Saathvik. These puranas are Vishnu, Naarada, Bhaagavatha, Garuda, Padma and Varaaha. The Raajasik puranas are Bramhaanda, BramhaVaivartha, Maarkaandaeya, Bhavishyothara, Vaamana and Bramha. The six thamasik puranas are Maathsya, Kourma, Lainga, Skaanda, Shaiva and Aagnaeya. Sri Vijayîndra Tîrtha also mentioned that the Smruthi Shaastras are of three kinds Saathvika, Raajasa and Thamasa. The judges got convinced about the proof given by Sri Vijayîndra Tîrtha and told Lingaraja that the proof has been given. The judges continued to state that since the debate was based on Shastras and only texts that can be believed are the Saatvika ones, so, as per the Shrutis and Saatvika Puranas, Sri Naaraayana is the Supreme (Sri Hari Sarvothamma) and Sri Vijayîndra Tîrtha is correct in this arguement. Lingaraja now turned the point towards Lord Narasimha. He started telling that Lord Narasimha was defeated by Sri Veera Bhadra. Sri Vijayîndra Tîrtha criticized this by stateing that the information about Lord Narasimha being defeated by Lord Veera Bhadra is in Skaanda Puraana. Skaanda puraana is Thamasik and hence cannot be taken as a proof. Sri Vijayîndra Tîrtha very cleverly solved this point by quoteing that in Shaiva puraana, it is mentioned that Lord Rudra in the form of Sharabha defeats Lord Narasimha. But, in Skaanda puraana, it is mentioned that Lord Veera Bhadra defeats Lord Narasimha. So, who defeated Lord Narasimha? Is it Lord Rudra or Lord Veera Bhadra? If you say it is Lord Rudra then, it is against Shaiva puraana. If you say it is Lord Rudra then it is against Skaanda Puraana. Lingaraja's argument was based on the Thamasa puranas and Sri Vijayîndra Tîrtha created a suspision in Lingaraja's argument. Lingaraja became so confused and all the people who were watching the argument were amazed at the way Sri Vijayîndra Tiirtha disproved Lingaraja's point by creating this suspision. Sri Vijayîndra Tîrtha continued further and said that the authentic information is only in Saatvika puranas and since Lingaraja's point is based on Thamasik puranaas which is against various Shrutis, Smrutis and Saatvika puranas, it is a bluder to tell that Lord Narasimha was defeated by Lord Rudra or Lord Veera Bhadra. Sri Vijayîndra Tîrtha described Lord Narasimha as 'Narasimhasya KaeValam Jyothireka ManaaDyantam' which means that Lord Narasimha is Infinite and who has no destruction. For the one who is infinite and who is undestructable, how can it have an end? So, as mentioned in the Saatvika puranas, Lord Narasimha destroyed Sharabha. Sri Vijayîndra Tîrtha gave one more proof from a Shruthi as 'Harim Harantha Manuyanthi VishVasyeeShaanam VrushaBham Matheenaam' which means that Lord Rudra who is praised by 'Eeshaana' word was destroyed by Lord Hari(i.e. Lord Narasimha). Also, the Smruthi states that BramhaanaMindram RudramCha Yamam Varunamaevacha| Nihasya Harathe YasmaaThasMyaaDharereHoochayathe|| Which means that Lord Bramha, Lord Indra, Lord Rudra, Lord Yama, Lord Varuna get destroyed by Lord Hari (i.e. Lord Narasimha) during the Pralaya period. This means that Lord Hari is the supreme(Sarvothamma), Lord Hari is the creator, Protector and destroyer of these worlds, Lord Hari is the ParaBramha as mentioned in the Vedas, Shrutis, Smrutis and Puraanas. This way the argument went for many days, and everyday, Sri Vijayîndra Tîrtha turned out to be the winner and all the points that Lingaraja upheld were very easily turn down by Sri Vijayîndra Tîrtha. At last, Lingaraja became speechless and accepted the defeat by bowing his head. Needless to say, the judges concluded that Sri Vijayîndra Tîrtha was won the argument ----------- This proves everything.

Once a king (i forgot king name) proclaimed rewards to any scholar who proves which god is supreme. forthat king told thee scholars one by one shhould apprach a particular pillar & sing verses in praise of their gods. if pillar bents down on hearing verses of supreme god, then the scholar will be honored. one by one everyone came. A shaviate scholar too came. he sang praises to shiva. but pillar didnt budged. atlast, Lord Perialwar (father of Goddess "Andal") came and sang praises to Lord vishnu. immediately pillar bent down. So everyone got convinced that lord perialwar has won and "Lord Vishnu" alone is supreme. The above incident is recorded in history & also in "Alwars history". u can buy a "alwars history" book and verify it.

Following incident depicts how Sri Vijayendra Thirtha proved "Shaivate" as tamasic. i have extracted it from www.dvaita.net if u want u can see there. ------- Sri Vijayîndra Tîrtha very easily criticised Lingaraja by giving many proofs which showed that Vedas are true and that vedas are not composed by any one(ApouruSheyaa). Vedas are known by three words namely 'Veda', 'Shruthi' and 'Drushthi'. Sri Vijayîndra Tîrtha explained the meaning of these words as follows: Veda meaning 'Vedyatha ithe vedaha' which means Vedas are the ones that are understood, Shruthi meaning 'Shrooyatha ithe Shruthihi' which means that Vedas are the ones that are being heard and Drushthi meaning 'Drushyatha ithe Drushtihi' which means that vedas are the ones that are seen. So, Vedas are the ones that are understood, heard and seen and it is not composed by any one. This way, Sri Vijayîndra Tîrtha proved his point that Vedas are 'ApouruSheyaa'. Then came the topic who is supreme. Lingaraja with the help of Kourma, Lainga puranas started to state that Lord Shiva is the supreme and challenged Sri Vijayîndra Tîrtha how he can prove that Sri Naaraayana is supreme. Sri Vijayîndra Tîrtha said although it is mentioned that Lord Shiva is supreme in puranas like Lainga, Kourma etc., this point is against the Shrutis and Saathvika puranas and so it is not true. Also, puranas like Lainga,Shaiva etc., are thamasik. Lingaraja became furious and demanded how Sri Vijayîndra Tîrtha can prove that Lainga, Kourma puranas are Thamasik. Vaishnavam Naaradeeyam Cha thatha Bhagavatham Shubham Garudam Cha thatha Paadmam Varaaham Shubha Darshane ShaDeThani Puranaani Saathvikaani Mathaani why Bramhaandam BrahmaVaivartham Maarkaandaiyam thathaiva cha BhavidhshyadhVaamanam Braamham Raajasaani Nibhodhamae Maathsyam Kourmam thatha Laingam Shaivam Skaandam Thathaiva cha AagnaeYam cha ShaDethani Thaamasa NirayaPradaha which means that there are six puranas that are Saathvik. These puranas are Vishnu, Naarada, Bhaagavatha, Garuda, Padma and Varaaha. The Raajasik puranas are Bramhaanda, BramhaVaivartha, Maarkaandaeya, Bhavishyothara, Vaamana and Bramha. The six thamasik puranas are Maathsya, Kourma, Lainga, Skaanda, Shaiva and Aagnaeya. Sri Vijayîndra Tîrtha also mentioned that the Smruthi Shaastras are of three kinds Saathvika, Raajasa and Thamasa. The judges got convinced about the proof given by Sri Vijayîndra Tîrtha and told Lingaraja that the proof has been given. The judges continued to state that since the debate was based on Shastras and only texts that can be believed are the Saatvika ones, so, as per the Shrutis and Saatvika Puranas, Sri Naaraayana is the Supreme (Sri Hari Sarvothamma) and Sri Vijayîndra Tîrtha is correct in this arguement. Lingaraja now turned the point towards Lord Narasimha. He started telling that Lord Narasimha was defeated by Sri Veera Bhadra. Sri Vijayîndra Tîrtha criticized this by stateing that the information about Lord Narasimha being defeated by Lord Veera Bhadra is in Skaanda Puraana. Skaanda puraana is Thamasik and hence cannot be taken as a proof. Sri Vijayîndra Tîrtha very cleverly solved this point by quoteing that in Shaiva puraana, it is mentioned that Lord Rudra in the form of Sharabha defeats Lord Narasimha. But, in Skaanda puraana, it is mentioned that Lord Veera Bhadra defeats Lord Narasimha. So, who defeated Lord Narasimha? Is it Lord Rudra or Lord Veera Bhadra? If you say it is Lord Rudra then, it is against Shaiva puraana. If you say it is Lord Rudra then it is against Skaanda Puraana. Lingaraja's argument was based on the Thamasa puranas and Sri Vijayîndra Tîrtha created a suspision in Lingaraja's argument. Lingaraja became so confused and all the people who were watching the argument were amazed at the way Sri Vijayîndra Tiirtha disproved Lingaraja's point by creating this suspision. Sri Vijayîndra Tîrtha continued further and said that the authentic information is only in Saatvika puranas and since Lingaraja's point is based on Thamasik puranaas which is against various Shrutis, Smrutis and Saatvika puranas, it is a bluder to tell that Lord Narasimha was defeated by Lord Rudra or Lord Veera Bhadra. Sri Vijayîndra Tîrtha described Lord Narasimha as 'Narasimhasya KaeValam Jyothireka ManaaDyantam' which means that Lord Narasimha is Infinite and who has no destruction. For the one who is infinite and who is undestructable, how can it have an end? So, as mentioned in the Saatvika puranas, Lord Narasimha destroyed Sharabha. Sri Vijayîndra Tîrtha gave one more proof from a Shruthi as 'Harim Harantha Manuyanthi VishVasyeeShaanam VrushaBham Matheenaam' which means that Lord Rudra who is praised by 'Eeshaana' word was destroyed by Lord Hari(i.e. Lord Narasimha). Also, the Smruthi states that BramhaanaMindram RudramCha Yamam Varunamaevacha| Nihasya Harathe YasmaaThasMyaaDharereHoochayathe|| Which means that Lord Bramha, Lord Indra, Lord Rudra, Lord Yama, Lord Varuna get destroyed by Lord Hari (i.e. Lord Narasimha) during the Pralaya period. This means that Lord Hari is the supreme(Sarvothamma), Lord Hari is the creator, Protector and destroyer of these worlds, Lord Hari is the ParaBramha as mentioned in the Vedas, Shrutis, Smrutis and Puraanas. This way the argument went for many days, and everyday, Sri Vijayîndra Tîrtha turned out to be the winner and all the points that Lingaraja upheld were very easily turn down by Sri Vijayîndra Tîrtha. At last, Lingaraja became speechless and accepted the defeat by bowing his head. Needless to say, the judges concluded that Sri Vijayîndra Tîrtha was won the argument. ----------- Thus from above incident Sri Vijayindra thirtha proved "Lord Vishnu alone is Supreme" and "Shaivate" are tamasic. Any doubts. Note : Sri Vidyathirtha took vyasa quotes as it is without any modifying it.

hey Lord Madhvacharya never misintrepreted Lord Vyasa. mind your words. wat right u ahve to use the word "misintrepret" . its insulting the guru madhvacharya. moreover, i never misintrepreted Lord Raghavendras teachings. i only quoted as told by Lord Madhava & Lord Raghavendra . i never told my view. By using misintrepret u have insulted both gurus. just for this debate u dont have any bloody rights to tell that guru have "misintrepreted" vyasa . wat do u know first ? what have u learned ? wat rights u have to comment on Lord madhvacharya. Lord madhva had defeated all. He reigns supreme. but u tell him he misintrepreted vyasa. dont think urself as too much. I have surrenderd to these gurus because they have proved their opponents view is false & their philisophy is correct. so im sure that path i choosen is correct. noone has no right to tell Lord madhva misintrepted everything. Lord Madhva was first one to teach real Bhakti marga and holiness only gave "correct" meaning of all the scriptures....

im not emotional. since u use arrogant words such as ramming, i am telling about myself. anyway, bring to me the mantralya sources you saw. i will belive only after seeing with my own eyes.

i am not ramming anyone. i love all. i see krishna in all. Lord Madhvacharya is moolaguru of "Lord Raghavendra". Lord Raghavendra only preached that was preached to his holiness by Lord Madhvacharya. Heres the essence of Lord Madhvacharyas Philosophy : Acharya Madhva’s philosophy: shrIman Madhva Mate harih paratarah Satyam Jagat Tattvato bhedah jeeva ganaah hareh anucharAh, nichochha bhavam gatAh Muktih Naija sukhAnubhUti amalA bhaktishcha tat saadhanam Haixyaadi tritayam pramaanam akhilam Amnaayaika vedyo harih A translation of the above : ViShNu is the supreme God, The world is real, The five-fold difference between God, living and non-living beings is an eternal fact, All living beings are dependent upon Hari for their existence There is a hierarchy amongst living beings, that is eternal (without beginning or end) Salvation lies in the soul experiencing its intrinsic joy, Salvation can be attained only through pure and unsullied devotion of God means of knowledge are sensory perception, inference and holy scriptures Hari is to be perceived in His nature through the holy scriptures and only through them. This is what also Lord Raghavendra preached. Lord Raghavendra never preached opposite in view of his guru. Your letters show that you have poor knowledge in "Dwaitham". Moreover, for the sake of discussion lets consider your point. Lord Ramanuja told directly that one should worship lord hari only. "All" other demigods are "bhaddha atmas" controlled by Supreme Lord. So are u telling that Lord Ramanuja will goto **** because that holiness lord told that shiva is a "bhaddha atma". hahaha. u know that , Lord SriRanganatha himself many times told to his devotees that listen to Lord Ramanuja and surrender to his feet. This means, Lord Ramanuja is in vaikunda (not in ****). This proves that Lord Raghavendra had never told "Lord Shiva" & "Lord Vishnu" Equal. Because Lord never tells lie.

You only came here to debate. i am regular member here coming to chant & discuss . moreover, this forum is mostly filled with "vaishnavas". Lord Raghavendra has squashed "Advaitham" & proved it false. at this point whats point in me to consider saivaite/advaite guru's views. It is proved that "Earth is round". if u still yell that it is flat just because some people are yelling i cant help. moreover i will not listen to people yelling telling themselves as a guru that earth is flat means they are not gurus. But lord raghavendra told the truth. Lord Raghavendra had never quoted that "Lord Vishnu & Lord Shiva are equal". It may be your interpration. Moreover, i have 6 volume book telling everything about Lord Raghavendra. (note it is not printed by any vaishnava school). In that, theres no such point as u tell. Moreover, i had also enquired to Dwaita mutt regarding, Lord Raghvendra's view on Lord Shiva .They told that Lord has told to respect all deities, but still Lord Vishnu is claimed superior and Lord Rudra is just a demigod. For your convinence, dont misintrepret Lords teachings. if you have heard from any person then its false. I have proof for that. I think discussion is over since Lord Raghavendra has proved "Lord Vishnu" as absolute truth & others as demigods only. Om Guru Shri Raghavendraya Namaha

-------------- VISNUSWAMI -------------- Both Jiva Goswami in his Bhagavata Sandarbha and Krsnadasa Kaviraja in his Caitanya-caritamrta look to Sripad Visnuswami for inspiration to establish the essential difference between God and the individual souls and quote from his Sarvajnasukta, his commentary on Vedanta. Visnuswami is the founder-acarya of the Rudra sampradaya and is the oldest of the four recognized sampradayas. It is even said that Visnuswami was born in the Dravida country after the completion of the sacrifice of Janamejaya around the beginnining of Kali-yuga. Although most scholars are only able to find scanty and conflicting information on Sripada Visnuswami, Srila Bhaktisiddhanta Sarasvati Thakura gives us a authoritive biographical account of Visnuswami which we accept to be authoritive. There were three Acaryas bearing the name of Visnuswami in the Rudra sampradaya. The first is called Adi Visnuswami who is said to have been born about the third century B.C. in the Pandyan country. Visnuswami's father Devesvara was the royal priest and minister. Devatanu, as he was known before he took the sannyasa name of Visnuswami, was trained by his father in a vigorous theistic eduacation, to fight Buddhism. The Pandyan king exerted all his influence to crush Buddhism in particular and other non-va isnava sects in general. King Pandyovijaya and his minister, Devesvara, went to Puri and recovered the Deities of Jagannatha, Balarama and Subhadra, which had been turned into the Buddhist Dharma by Buddha and Samgha by the Buddhists. King Padyovijaya and Devesvara removed the deities from the main temple to sundaracala about two miles away by cart. This is said to be the origin of the Rathayatra of Jagannatha. Now the ceremony of conveying the Deities from the temple to the car is named Pahandi or Panduv ijaya. The word Panda is applied to the priests of Jagannatha and is said to be derived from the "Pandya". The Deities were again brought back to the temple after Buddhism had been supressed to some extent. Visnuswami was the first to adopt tridandi sannyasa which he brought into practice among his seven hundred sannyasa disciples. It was he who introduce the Astottara satanami sannyasa (108 designations of sannyasis) including the dasanami which was adopted by sankara in his sect. It was not sankara who originated it as some scholars think. Vyasesvara was the last in the line of Sannyasis, after whom the line became almost extinct, until it was revived by Raja Gopal who also assumed the name of Visnuswami in the beginning of the 9th century. His main follower was Bilvamangala. Raja Gopala Visnuswami revived the old Visnuswami line and began the active propaganda with renewed vigour and enthusiasm. He installed the Varadaraja temple in Kanci, Ranchorlal in Dwaraka and many other Deities in different places of pilgrimage. He converted many of Sankara's prominant disciples after Sankara's death. After the disappearance of the second Visnuswami a great feud took place between his community and that of Saiva sivaswami who regards Rudra as an independant God while the former holds Rudra as Guru and the intimate associate of Visnu. The Saiva opposed it vigorously and people failing to appreciate the subtle point of theism in the Suddhadvaita system of Visnuswami, became inclined to Saivite monism, which soon became embraced by the population in general. The Saivaite community taking advantage of the situation, tried to misappropriate Visnuswami s Sarvajnasukta and modified it to a great extent to suit their system. The third revival came under Andhra Visnuswami in the 13th century whose successors included Laksmana Bhatta, the father of Vallabhacarya. This Visnuswami is said to have been the son of a minister of a Dravidian prince under the Emperor of Delhi. Visnuswami's philosophy is visuddhadvaita. Brahman as Visnu, Narasimha, non-dual and having no second. Brahman has all contradictory qualities. The soul is part of Brahman like spiritual sparks, real, eternal, atomic and dependent. Creation has no motive , it is like a cosmic game and it directly emanates from Brahman. The cause of bondage is one s attachement to karma. The process of release is devotion based on Bhagavata. The goal of life is to attain uninterupted contact with Krsna, Vaikuntha salokya where there is no return.

Sri Gopala Dasa Quick Facts Period: 1722 To 1762 Preceptor: shrI vijaya dAsa Aradhane: pushya bahuLa ashTami Place of rest: Uddanur, Karnataka Original name: bhAgaNNA Among the 8 haridAsa shreshtAs of Karnataka the name of shrI gOpAla dAsaru stands as an example of guru bhakti to be emulated. The keynote of mAdhva tradition is abject devotion to one's preceptor and dAsaru lived a life in accordance with the above tradition. shrI gOpAla dAsa is believed to be an amsha of Lord ganEsha. The young bhAgaNNa In Raichur district, in a place called mosaragallu, there lived a pious couple, maraLi rAyaru and venkamma. They had four children bhAgaNNa, dAsappa, sInappa and rangappa. The sudden demise of the head of the family left the family in lurch and venkamma had to shoulder the responsibility of nurturing the four young boys. She used to work hard in many houses to bring up the children. Seeing her plight two generous people gave her a piece of land and cultivated for her in that land. By the grace of the Lord there was a bumper harvest. The local chieftain angry at venkamma for not working in his house asked for the forfeiture of the crops on the pretext of her using the lake belonging to the state. Appeals of pardon, to him, were of no avail and he remained stubborn. Venkamma was frustrated and cursed her fate. bhAgaNNa could not bear the sufferings of his mother and cursed the chieftain to be childless and the lake to go dry and till today it is so. The mother had entrusted her children to a broad-minded teacher who taught the children with a selfless attitude. One day a rich man performed the thread ceremony of his son and simultaneously extended that opportunity to bhAgaNNa. This was a turning point in the life of bhAgaNNa. His mother insisted that her son chant gAyatri with devotion since it is capable of not only granting what one desires but also because there is no other mantra more sacred than the holy gAyatri. bhAgaNNa took the word as vEdavAkya and used to chant the mantra with greatest devotion. He used to sit down under a peepal tree, after the morning ablutions, and get absorbed in the recitation of the sacred mantra. This continued for years and the people began to doubt the reason for this meditation and some even ridiculed the boy. One prankster poured hot bubbling water on the boy who was unmoved from his posture with closed eyes on dhyAna and to everyone's consternation the person who did the mischief got burns and boils all over his body while the young meditator was unscathed. Then, one day, mother gAyatri was extremely pleased with the sAdhana of the young boy and appeared before him and wrote the bIjAkshara on the tongue of the young boy. This caused a metamorphosis in the life of the boy. He could by the blessings of gAyatri and the grace of shrI hari vAyu gurugaLu not only compose divine songs but also foretell and explain three births of people who stood before him. There are some points to be noted from the above incidents: Firstly the above events reveal how important it is for the parents to instruct their children to do sandyavandana thrice a day and perform gAyatri with great devotion. It also brings to the light that one who catches the feet of gAyatri will never come to any harm and the mother will be a constant companion and savior to the aspirant. brihat sAma tatA sAmnAm gAyatri chandasamaham (srimad bhagavatgIta, ch. 10, shloka 35) The Lord Himself has stated the importance of gAyatri in the vibhUti yoga and this incident brings to limelight the role of the holy gAyatri mantra in the sojourn of the spiritual aspirant to emancipation. The lives of such great souls are meant for souls like us ensnared in this samsAra and reiterate the mahima of the mantra and make our janma, sApalya, by reciting the mantra knowing its efficacy at least after listening or reading the life history of such great saints. bhAgaNNA becomes gOpAla dAsaru bhAgaNNa decided to shift to uddhAnUr and serve at the srInivAsa temple there. Again by the grace of gAyatri, all his wants were fulfilled and the Lord who dispels agnAna, easily alleviated his poverty. His visit to adOni to meet vijaya dAsaru changed his life forever. On the darshana only of his Guru he got the ankita of gOpAla viTTala and he was called as shrI gOpAla dAsaru. This incident again reiterates the importance of a spiritual Guru and mantropadesha even if the aspirant, by himself, is on a spiritually high profile. Then when the dAsaru was proceeding to Udupi to have a darshan of shrI Krishna, there was a dacoit called mandeketta bhImaNNa, who wanted to assault shrI gOpAla dAsaru and his retinue. When he lifted his hand to do so his hand got paralyzed and he fell at the feet of the dAsaru who immediately pardoned him and restored him to normalcy. There was a pundit, venkatarAmAchAr, who was arrogant and did not recognize the dAsaru whereas his wife was totally dedicated and prayed for better sense to dawn upon her husband. One day she asked her husband to go to the dAsaru to ask about the future of their son as the dAsa could predict the future. The pundit went in the guise of picking thulasi leaves but the saint told him about the purpose of the visit and also that his son would be a great scholar. The pundit fell at the feet and acknowledged the greatness of the saint. Once, the pundit was doing his evening sandyavandana and gOpAla dAsaru requested him not to give the fourth argya (kAlAdikrakama dosha......) though the sun had set. The pundit was nonplussed but the dAsa showed the sun at the top thereby proving that nothing was possible for an aproxagyAnin. The pundit asked the saint as to when aparoxa was possible to him. The saint said that if he initiates himself into sanyAsa then it would be possible and the pundit did so with the name of vyAsatatvagyaru. Thus, with the guidance of the great saint shrI gOpAla daasaa, the pundit venkatarAmAchAr became a sanyAsi and obtained aparoxa. vyAsatatvagyaru also had the fortune of having the darshan of Mantralaya mahAprabhu shrI rAghavEndra swAmi in his dream. At a place called Manavi, there lived an erudite scholar by the name srInivAsAchAr. He was a pundit par excellence and would discard with disdain all the haridAsAs saying that they did not even know to do the daily pUja perfectly as they were unaware about the myriad forms and various mantrAs to propitiate the almighty. Once, by the will of providence the great saint and the amsha of bhrigu muni, shrI vijaya dAsaru had camped near Manavi and had invited the pundit for partaking of hariprasAda. But srInivAsAchArya simply scorned at the prospect of going to the feast and insulted the dAsa. When shrI vijaya dAsaru inquired the absence of the scholar it was told to him that srInivAsAchArya had stomachache and hence could not attend the tIrtha prasAda. The dAsaru just nodded his head knowing the true reason, for a great aparoxa gyaani he was. Here, gOpAla dAsaru was shocked that His preceptor was insulted and could not console himself. ShAstrAs say that if even we hear about our Guru nindane we should atone for the sin. Since, shrI gOpAla dAsaru had so much of respect for His Guru he fasted for three days to wipe out the sin of just hearing his guru being insulted. What an example of Gurubhakti. gopAla dAsaru gifts 40 years of his life to srInivAsAchArya This srInivAsAchArya then started suffering from a stomach ailment, which apparently had absolutely no cure and went from pillar to post to cure himself, but in vain. He went to Sholinghur to pay respects to shrI narasimha swAmy and yOgAnjaneya and other places but to no avail. Finally, he decided to go to the place of his elder brother in previous birth and seek refuge at his feet. It was none other than Mantralaya mahAprabhu. When shrI rAghvEndra swAmi was prahlAda, srInivAsAchArya was his younger brother sahlAda. srInivAsAchArya did sEva at the sannidhAna of shrI rAghavEndra tIrtha for some time but unfortunately still the pain continued. So one day, he decided to give up his life. But the Lord had sent him to this Earth for some other purpose and hence there was no possibility of exiting the place before the completion of the same. Then, the saint of Mantralya appeared in his dream and told him the cause of the ailment. srInivAsAchAryaa repented for having done apachAra to the dAsashrEsTa and wanted to make amends. shrI rAghavEndra sripAdaru instructed him to go and meet shrI vijaya dAsaru and get his remedy. This event is a very interesting one if we analyze it. shrI vijaya dAsaru in his bhrigu avatAra had kicked the Lord on the chest and the Lord, the abode of compassion, had pardoned him unconditionally whereas here the same saint was insulted by another pundit and the Lord was unwilling to forgive him. Indeed the Lord is as He says in the ninth chapter of the srimad bhagavadgIta - madbhakta sa me priyah. If we look at another angle the Lord sometimes to uplift a deserving devotee in order to bring down his excess punya, during the course of the sAdhana, makes the devotee commit some unpardonable sin like in the above case and we have to take recourse from the same chapter of the bhagavad gIta, shlokas 30 & 31. Apichetsuduraachaaaroo .......na me bhakta pranashyati || When srInivAsAchArya fell at the feet of shrI vijaya dAsaru the latter instructed him to go to gOpAla dAsaru and seek remedy for his ailment. Again perhaps satisfied by the gurubhakti of shrI gOpAla dAsaru who did not eat for 3 days the saint asked so. srInivAsAchArya reached uddAnUr and enquired about shrI gOpAla dAsaru and got the reply that he will be at the temple. He did accordingly and found a man sweeping the temple and was clad in a very simple dress. He asked him the whereabouts of the dAsAru's house. The person guided him by giving directions and when he went there again they told them that the dAsaru was at the temple. With the stomach ailment he was shuttling from the temple and the house. Finally he asked the person at the temple where he could find shrI gOpAla dAsa and the saint revealed himself to him. He prostrated and started to sing about the dAsa in mOhana rAga: "gOpAladAsa rAya ninna . nA nambide nischaya............." The compassionate gOpAla dAsaru asked him to come to the tank in the morning after the ablutions and promised to cure him of his disease. The next day, the dAsa made 2 bakri (roti or chappati from flour sans oil) and made abhimantrana of dhanvantri in it with the following song. "yenna binappa kElu dhanvantri .........." dhanvantri dEvata with the kalasha of amrita sprinkled ambrosia (only to cure the sickness) on the bakri to be given to srInivAsAchArya and also explained the futility of his efforts since srInivAsAchArya was destined to die the next day. On learning this, shrI gOpAla dAsaru waited to hear from his guru. As soon as the guru spoke to him he paid his obeisance to him and told him about the predicament. shrI vijaya dAsaru asked him to give 40 years of Ayur dAna i.e. donate 40 years of his life to srInivAsAchArya and he, like ekalavya without any hesitation, agreed to his master's command. This srInivAsAcharya became shrI jagannAtha dAsaru who wrote the magnum opus of madhva siddhAnta in kannaDa - shrI harikathAmbrutha sAra. gOpAla dAsaru gets ready to leave Thus the saint after making kshetrAdana, decided to go to Tirumala to have the last glimpse of shrI vEnkatanAtha. He weeps singing this song before the Lord, for in the previous visits he used to say that he would come again to get the glorious glimpse of the Lord. "hOguvenu baralAre malalillie nAgagirivAsA Isha shrIsha...." He goes back to uddAnUr to finish his sojourn on this Earth. He calls his disciples and states his previous births as to what were the low births he had to take and how in this birth fortunate to have shrI vijaya dAsaru as his guru and was able to know something of aparoxa and he was to take two more births one in the line of vyAsatatvagyaru and other to one of his own descendants. One fine day, his tamboora string breaks and when his disciple sets about to repair it, he prevents him from doing so saying that it should be used for a new one. On the Saturday of pushya bahula ashtami during the chitrabanu samvatsara (1762 A.D.), he asked for special pooja at the srInivAsa temple of uddAnUr and after that asked his brother dAsappa to bring darba to sit on it. After, sometime his other brother varadappa hails him going on a chariot with messengers of the Lord and wails and breaks up into a song. aNNa bhAgaNNa, ni kaNNige mareyAgi puNya lOka sEridiye guruve.... Thus, shrI gOpAla dAsaru lived from 1722 to 1762 after happily donating 40 years of his life on the orders of his guru. Really one has to search in the firmament of the saints frantically to spot such a great personality who was the epitome of gurubhakti. shrI gOpAla dAsAntargata shrI gOpAla viTTala prIthyartam shrI krisnArpanamasthu

yes i dunno anything. i lack scripturual knowledge. i am less worth than a straw. Whatever my gurus tell i humbly accept and try to follow as much as possible. you may be a great saivate scholar. but i am not a great vaishnavaite scholar. i just surrender to Lord Raghavendra & Lord Vallabha. i am a child & they are my father. i try to follow them. i dont probe whether their view is correct or not. if i do its a sin. i accept whatever they say. i had alwayas quoted "Lord Madhvacharya" & "Lord Raghavendras views" only. But u people are not accepting them & jumping as though u know everything. Om Sri Guru Raghavendraya Namaha