gokulkr

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

Srimad Ananda Tîrtha (Sri Madhvacharya) Srimad Ananda Tîrtha, also known as Sukha Tîrtha, Pûrnabodha, and Pûrnapragnya, is the founder of the doctrine of Tattvavâda. He is the last of the great Achâryas of Vedanta, and is also the 22nd commentator on the ûBrahma-Stra <brahma_suutra.html> of Veda Vyâsa. His doctrine asserts, as has already been noted âelsewhere <../shstra/prameya.html>, that the differences are eternally real, and that hence there is more than one absolute real, and that Hari (Vishnu) is the only entity praised in the Shrutis and their adjuncts. Thus, he always identifies the Brahman of the Upanishads <../shaastra/upanishad.html> with Vishnu, and forcefully argues against the dichotomy of Shrutis (tattvâvedaka / atattvâvedaka) as claimed by ââSri Shankarchrya <http://www.advaita-vedanta.org/avhp/sankara-life.html>, saying that such arbitration of apaurusheya scripture is unacceptable both logically and spiritually. He also emphasizes that it is important to understand and specifically reject other schools' precepts, and hence devotes much time to nitpicking analyses and denunciations of other doctrines. Srimad Ananda Tîrtha is commonly identified with Madhva, the third avatâra of Mukhya PrâNa, the god of life, as given in the âûBaLitth Skta <AnandaT_2.html> of the Rg Veda. The first two avatâra-s are as Hanumân and Bhîmasena, and the third is Madhva, who came down to Earth as a sanyâsî, in order to avoid decimating the forces of evil (as he had done on the previous two occasions, and as he would have done again -- upsetting the flow of Kali Yuga in the process -- if he were not a sannyâsî). Srimad Ananda Tîrtha himself makes the claim to being Madhva in several instances, one of which is in the Vishnu-tattva-vinirnaya verse given on the cover page of this section. It was recognized in his own time, and it has been documented, that he had all two-and-thirty shubha-lakshaNa-s that define a rju-tâttvika-yogî, including the prescribed height of six-and-ninety inches ("shaNNavati angulo.apetam") quoted in the âââMahbhrata-Ttparya-Nirnaya <../sources/mbtn>. However, he is firmly set against the notion of accepting doctrines because they come from prophets or claimed gods -- he refuses to accept that it is possible to derive a meaningful spiritual system based on any but the apowrusheya texts (the Vedas/Upanishads/Shrutis) and their adjuncts (the Iti-hâsas, PurâNas, etc.). He also dismisses claims that only part of the Vedas are useful, and claims that even the so-called karma-kâNDa portions of them are only meant to worship Hari. The earliest and most authentic biography of Srimad Ananda Tîrtha is the Sumadhva-Vijaya, a.k.a. Madhva Vijaya, by NârâyaNa Pandita, the son of his close disciple Trivikrama Pandita. There are other English biographies by C. M. Padmanabhachar, C. N. Krishnasvami Ayyar, S. Subbarao, and C. R. Krishnarao, among others, but these are not truly independent efforts, since they draw very deeply upon NârâyaNa Pandita's work. Madhva was known as Vâsudeva, as a child, and was born in response to a prayer by some brâhmana-s of the Bhâgavata sampradâya, as a result of which Vishnu, who Himself does not incarnate during Kali Yuga, ordered His chief aide Mukhya PrâNa a.k.a. Vâyu to go to Earth, and rescue the mumukshu-s from the unrelenting deluge of the illusionist schools. Therefore, Vâyu was born in Pâjaka-kshetra, near Udupi <udupi.html> (in modern Karnataka state), to Madhya-geha Bhatta. Even as a child, he was extraordinary in every respect, and repeatedly astounded his teachers, and performed several miracles, a notable one being when he freed his father from the clutches of a loan shark, by giving him a handful of tamarind seeds which satisfied the latter completely. He also killed the demon MaNimanta, who attacked him in the form of a snake, by crushing the snake's head under his toe. At the age of eight or thereabouts, he announced to his parents his intention to take up sanyâsa, and on noting their distress at this pronouncement, promised to wait until another son was born to them. Finally, at the age of eleven, upon the birth of a younger brother (who many years later joined his order as Vishnu Tîrtha) he was ordained into sanyâsa, whence he was given the name Ananda Tîrtha by his guru Achyutapreksha Tîrtha, a.k.a. Achyuta-pragnya Tîrtha. Soon afterward, when his guru attempted to educate him, he astounded the former by his knowledge. It is said that when his guru tried to teach him the noted Advaita text IshhTa-Siddhi, he pointed out, to Achyutapreksha Tîrtha's amazement, that there were 30 errors in the very first line of that work, where its author Vimuktâtman pays obeisance to himself by saying something like: "The only truth is the soul's empirical knowledge. In the presence of this truth the world appears to be an illusory play. The essential soul manifests itself as I, you and everything..." It was this profound knowledge of all subjects that earned him the title of "PûrNa-pragnya," for "the one of complete wisdom." The initially discomfited but finally greatly pleased Achyutapreksha Tîrtha soon gave up trying to educate the master, and himself made a full conversion to Tattvavâda, under the name Purushottama Tîrtha. Srimad Ananda Tîrtha is known for his skill at debate and repartee, which were amply evident when he roundly trounced all opponents who dared take him on. One early convert to his school was Shobhana Bhatta; after losing to Madhva in debate, he accepted the latter as his Guru, and was given sanyâsa under the name âîPadmanbha Trtha <../scholars/PadmanabhaT.html>. Two other noted opponents whom PûrNapragnya defeated in debate and converted to ardent devotees, were Trivikrama Pandita, and Shyâma Shâstri -- the latter accepted sanyâsa as îNarahari Trtha <../scholars/NarahariT.html>. Madhva made two trips to Badarikâshrama, the abode of BâdarâyaNa a.k.a. Veda Vyâsa, and on the first, obtained the imprimatur of BâdarâyaNa Himself for his Bhâshya on the Bhagavad Gita, when the latter made the correction "vakshyâmi leshataH" ("I state infinitesimally"), in place of "vakshyâmi shaktitaH" ("I state as best as I can"). He also founded the Krishna temple <udupi/krishna_mutt.html> at Udupi <udupi>, when he rescued by his spiritual power a ship in distress on the high seas, and got from its captain the apparently useless gift of a large mound of gopi-chandana mud that had been used as the ship's ballast, and which broke open to reveal the long-concealed icons of Krishna, Durga, and Balarâma. This is believed to be the occasion when he composed the âDvdasha Stotra <dvaadasha.html>, a set of twelve stotra-s in praise of Vishnu that is collectively counted as one of his seven-and-thirty works. There are many notable incidents on record involving Srimad Ananda Tîrtha, and it is futile to hope that a short piece like this one can capture even the essence of his mission correctly. However, in brief, two of them are the ones where he lifted and displaced a boulder weighing tons that was obstructing some construction; an inscription ("Anandatîrthena eka-hastena sthâpitâ shilâ") made on the boulder at the time attests to the event to this day. On another occasion, he led some disciples to a spot where he showed them the long-buried weapons of the PâNDavas, including the great mace he had wielded to telling effect as the mighty Bhîmasena. (Look here <b_support.html> for some more notable events.) Visual evidence, if one may call it that, of Srimad Ananda Tîrtha being Madhva, the avatâra of Vâyu, was obtained by Trivikrama Pandita when the latter had the great fortune to observe the three forms of Vâyu worship simultaneously -- Hanumân worshipping Râma, Bhîmasena worshipping Krishna, and Ananda Tîrtha worshipping Vyâsa. On that occasion, Trivikrama Pandita composed the âHari-Vyu Stuti <http://www.dvaita.net/pdf/vAyu_stuti_new.pdf>, also called just Vâyu Stuti ("shrimadvishhNvaN^ghrinishhThâ atiguNa gurutama shrimadânandatîrtha ..."). Madhva himself validated the Vâyu Stuti by adding the mangalâcharaNa shloka-s, called Narasimha- nakha stuti <../stotra/nakha_stuti.html> ("pântvasmân.h puruhûta vairi balavan.h ..."), to be chanted in the beginning and at the end of the Vâyu Stuti. This very short work of just two shloka-s is counted as one of his thirty-seven grantha-s. Srimad Ananda Tîrtha disappeared from amidst an audience, after giving a lecture on the Aitareya Upanishad, on the ninth day of the shukla paksha in the month of Magha in 1317, and now is permanently in Badarikâshrama, where he serves his master Bâdarâyana in person.

Prabhuji this thread will discuss one by one, since this thread is started to grow as a enclyopedia. Hare Krishna.

The ten offenses Padma Purana Brahma Khanda 25.15&#8211;18 Ten offenses to the Holy Name (1) satam ninda namnah paramam aparadham vitanute yatah khyatim yatam katham u sahate tad-vigarham To blaspheme devotees who have dedicated their lives to chanting the holy name of the Lord. The holy name, who is identical with Krsna, will never tolerate such blasphemous activities. (2) sivasya sri-visnor ya iha guna-namadi-sakalam dhiya bhinnam pasyet sa khalu hari-namahita-karah To consider the names of Lord Siva or Lord Brahma to be on an equal level with the holy name of Lord Visnu. (3) guror avajna To disobey the orders of the spiritual master or to consider him an ordinary person. (4) sruti-sastra-nindanam To blaspheme the Vedic literatures or literatures in pursuance of the Vedic version. (5) artha-vadah To give some interpretation on the holy name of the Lord. (6) hari-namni kalpanam To consider the glories of the holy name of the Lord as imagination. (7) namno balad yasya hi papa-buddhir na vidyate tasya yamair hi suddhih To think that the Hare Krsna mantra can counteract all sinful reactions and one may therefore go on with his sinful activities and at the same time chant the Hare Krsna mantra to neutralize them is the greatest offense at the lotus feet of Hari-nama. (8) dharma-vrata-tyaga-hutadi-sarva- subha-kriya-samyam api pramadah To consider the chanting of the Hare Krsna maha-mantra to be one of the auspicious ritualistic mantras mentioned in the Vedas as fruitive activity. (9) asraddadhane vimukhe &#8217;py asrnvati yas copadesah siva-namaparadhah It is an offense to preach the glories of the holy name of the Lord to the faithless. (10) srute &#8217;pi nama-mahatmye yah priti-rahito narah aham-mamadi-paramo namni so &#8217;py aparadha-krt If one has heard the glories of the transcendental holy name of the Lord but nevertheless continues in a materialistic concept of life, thinking &#8220;I am this body and everything belonging to this body is mine [aham mameti],&#8221; and does not show respect and love for the chanting of the Hare Krsna maha-mantra, that is an offense. api pramadah It is also an offense to be inattentive while chanting. 1. Blaspheming devotees (sadhu-ninda) A sadhu is anyone who is surrendering to Krishna. One who shows gross irreverence or disrespect to those devotees who have dedicated their lives to Krishna is compared to a mad elephant (hati mata), which comes and tramples the creeper of devotion. Examples are criticising a devotee because: He has a lower social status. His manners are not yet so polished. He eats too much prasadam. He had previously had very bad habits. He has been weak and temporarily gave up devotional service. A devotee should be like the honey bee that always looks for the nectar and not like the fly that always looks for stool or open sores. One associates with whatever qualities he focuses on, and thus he cultivates those qualities. How to counter-act the offence- Humbly approach that devotee, offer obeisances, and ask forgiveness. 2. Names of demigods This applies mainly to India, where many people worship demigods. The demigods are subordinate to and dependent on Krishna. Whatever powers the demigods have and whatever benedictions they can offer are only possible because Krishna empowers them and gives them His sanction. A devotee must know that the name of Krishna is absolute and non-different from Krishna Himself, whereas the names of the demigods are relative and different from them. How to counter-act the offence: Study the scriptural statements regarding the nature of the holy name and Krishna; take shelter of the holy name and beg forgiveness 3. Orders of the spiritual master (guror avajna) Explicit instructions must be followed. Under certain circumstances the spiritual master may deliver advice or suggestions but leave it up to the disciple to choose what to do. This offence includes having a material conception of the guru or envying him How to counter-act the offence: Humbly approach the guru, offer obeisances, and ask forgiveness. 4. Blaspheming the Vedic literature (sruti-sastra-nindanam) To disbelieve the Vedic statements. A devotee should accept that his disbelief may be due to his own limited perception. Even if he doesn't understand, he should still have faith in the Vedas. How to counter-act the offence: Offer flowers to the Srimad-Bhagavatam and Bhagavad-gita. 5. Considering the glories of the holy name imaginary (artha-vadah) To consider these statements exaggerations just to motivate people. To think that devotees have given artificial importance to the holy name. How to counter-act the offence: Study the philosophy; take shelter of the holy name and beg forgiveness. 6. Giving some mundane interpretation (hari-namni kalpanam) To think that chanting creates a chemical reaction in the brain and simply produces some euphoric effect. Thinking that Hari means impersonal Brahman, Krishna refers to the mind, and Rama means satisfaction etc. To define the holy name of the Lord in terms of one's mundane calculation. How to counter-act the offence: Reveal it to the devotees and beg forgiveness. 7. Committing sinful activities (namno balad yasya hi papa-buddhir) To commit sins with the expectation of neutralising the reactions by chanting. Prabhupada often repeated that this is the greatest offense. After taking shelter of the holy name, one should strictly restrain himself from committing sinful acts. Accidental sins don't count How to counter-act the offence: The only thing that can help is to sincerely repent. 8. Auspicious ritualistic activities (karma-kanda) Karma-kanda: performing religious ceremonies, following austere vows, practicing renunciation, penances and austerities, fire sacrifices in order to gain material benedictions from the demigods. To equate chanting to other spiritual activities, such as meditation, austerity, penance or sacrifice. One should not try to utilise the holy name for one's personal service. Chanting the holy name is meant for attaining love of God. How to counter-act the offence: Approach the devotees and attain sambandha-jnana from them. 9. Instructing a faithless person To glorify the importance of the holy name, or elevated information of Krishna to persons who have no interest; who are not ready to hear, or who may as a result of hearing become more antagonistic. Pseudo-spiritualists selling the holy name to unqualified persons. When you make this offence, you run the risk of diminishing your own faith. What about public chanting and preaching? You can get people to chant; by chanting they will be purified and appreciate the holy name. Srila Prabhupada encouraged everyone to chant, but he didn't immediately tell them all the details. How to counter-act the offence: No recommendation given for counteracting this offense. Just don't do it. 10. Incomplete faith / material attachments Material attachments; to be attached to the misconception of possessing something, or to accept the body as one's self, while executing the process of spiritual cultivation. We must have a service attitude and let go of the attachments. We may be attached but if we are stubbornly attached, one should intend to get free of attachments. We should mark them with 'X' just as a woodcutter marks trees to be cut down in the future. Having complete faith in the holy name means that you feel the holy name is all you need (to be happy, etc). Keeping material attachment means that you still need these things. How to counter-act the offence: In order to develop complete faith and give up attachments, associate with advanced devotees and chant with them. It is also an offense to not have complete faith in chanting the holy name and to retain material attachments even after understanding so many instructions on this matter. This is like invitng someone around to visit, and then ignoring them. You are calling out to Krishna, but meanwhile you are distractedd by the mind or by what is going on elsewhere. Examples: While chanting, reading the noticeboard, having a chat, thinking in the mind about different things. To have the full effect, the holy name must enter the ear and make an impression on the mind. The mind must be focused on the sound vibration. This is an association with Krishna. We want to associate as fully as possible. How to counter-act the offence: Pray to the holy name that one may always chant clearly and hear attentively.

The haridAsAs of Karnataka were preachers of devotion to God and made distinctive contribution to the religious life of Karnataka. They conveyed great and sacred truths in Kannada in a very simple and clear style so as to be understood by common people. Of the four sadhanAs (paths) to liberation or reality, karma mArga, gnAna mArga, yOga mArga and bhakti mArga, most of the Karnataka haridAsAs have recognized the last one, which was the easiest and most fruitful in their early lives. Of all the passions, the unappeased hunger for the heart of the God, Bhakti, is ultimate. haridAsAs moved from place to place and toured the whole towns and villages singing and dancing with single- stringed tambUri instrument, foot bells (kalgejje) and castanets (chatike) being their only musical accompaniments. They did yayiwara (sort of getting alms in the form of rice and other minimum things for a day). Although it is very rare to see such devoted and nobl e haridAsAs in the present century, we still find a few of them who are following all the above attributes of preaching bhakthi, gyAna and vairAgya by singing sweet songs of aparOXa gyAnIs and conveying the messages which are there in the vEdAs, upanishads and ancient scriptures. Sri Krishnadasa Muragoda is one such noble soul and bare-foot haridAsa walking around each and every taluk of Karnataka performing bhajans through his melodious haridAsa songs. Sri Krishnadasa is popular in most parts of Karnataka Born to Sri Bhima Rao and Smt. Rama Bai in the year 1923 in Belgaum, he is the third son of the devoted couple leading a sAtvik life. Sri Krishnadasa was attracted to music at a very young age. Initially he studied in Dharwad under Pitre Vakila. Later he moved to Bagalkot under Adabaddi Vaasudevacharaya drama company where Sri Krishnabhuva was his teacher. After a few months there, he studied under Sri Basaraj Mansoor and moved to Pune with Sri D.V.Phulooskar in Gandharva Mahavidyalaya where he studied almost one year. After this he started giving public music performances. Once Sri Krishnadasa accidentally met shrI lakshmIsha tIrtha swAmIji of Sri Kundapura vyAsarAja maTha and on his suggestion he was with the MaTha for six months along with him. Later swAmIji suggested that he go to muLabAgalu. While in muLabAgalu, one day he dreamt where in an aged swAmIji ordered him to do 'tAratamyOkta bhajane'. Next day itself he went to Pandarapura and met Sri Bhima Dasa for dAsa dIkshe. But as a surprise Sri Bhima Dasaru said that he already had dAsa dIkshe. He remembered his mother's blessing, since his child hood to live like a haridAsa and realized that Her word was becoming true. Since then he is leading a sAtvik life of a haridAsa - daily dEvara pUja, yayiwAra, bhajan, etc. He has given bhajan performances in almost every taluk of Karantaka and a few places in Maharashtra. He also has developed the habit of preparing tuLasi maNi (basil beeds) by hand and janivAra (holy thread) and donates to other vaishnavAs. He remembers more than 800 songs (without looking into any scripts) of aparOXa gyanIs and gives perfomances for long hours without any break. He has special affection and love towards shrI rAghavEndra swAmi and sings more than 125 songs on shrI rAyaru. While he is singing, one can see his pure devotion where in he closes his eyes and sings hours together and when he gets emotional, one could see tears coming out of his eyes. In recent days many of us have come across names ending with dAs or dAsa but Sri Krishnadasa is true to his name by following all traditions of haridAsa with his bhakthi, gyAna and vairAgya. As a true haridAsa he also has composed many songs with ankita as 'sharaNya viTTala' and one song of his ''nadi jana manchAlige nAnu nInu jOdi" (about shrI rAyaru) is quite famous. But while giving performance he sings only aparOXa gyAnIs' dEvaranAmAs and encourages others also to do the same. He preaches that his guru has preached the same that's why he is following the tradition. He considers Sri Mannur Madhvacharya as his Guru. Once when he went to Manthralaya, he had a dream to tour all four corners of India ie Badari, Puri, Dwaraka, Rameshwara, etc. He did this yAthra nine times and he has gone to Badari three times and out of that two times he has gone walking bare-foot. Even today he is leading a sAtvik life as a true haridAsa. When he was fifty years old his guru advised him to get married. He did so and has two daughters and one son. His son is also vaidIka vrutti and studied in shrI sathyadhyAna vidyApITa, Mimbai. Both of his daughters are married and leading happy lives. One of his sons-in-law is Sri Ambarishachar who also has adopted vaidIka vrutti and does gyAna kArya of teaching and pravachanAs in Bangalore. He is of the opinion that most of the mAdhva maTadipathIs have blessed him and have been kind to all his activities. Even in this ripe age (77 yrs) he is very active and attends most of the ArAdhanAs, puNya thithIs, and gives live bhajan performances and leads a devoted, happy life. At present he lives in JP Nagar, Bangalore. Other than haridAsatva, he has also done other hari sevAs He used to feed people who were going to and returning from shrI vAdirAjA's ArAdhane in Sirsi. Sirsi is the bus-junction to get to Sonda,. So, people sometimes people come early or in the night and wait till the next day morning to take a bus to Sonda (Sode). Sri Muragoda Dasa used to arrange for supper/dinner for those who were on transit and. He did this hari sEva for 22 years. But he never said that it was done by him, always saying that was hari kArya and he was just a name-sake. These days we do see people indulging in vanity when they acquire a little knowledge, be it philosophy or loukIka (worldly matters). Although Sri Krishna Dasa has acquired so much knowledge, even once he would not utter a word out of mada mathsara. He tries to build the society with peace and harmony. He gives lively examples of his experiences while giving bhajan performances. Sri Muragoda Dasa has has published his collection of haridAsa songs in a book called Bhajana Chandrika. This book contains most of the songs composed by aparOXa gyAnIs. As of now it is in its 12th edition and has sold more than 60,000 copies. Recently, one of his disciples has released a cassette sung by Sri Dasaru by the same name. Innumerable haridasas have descended upon Earth in the mAdhva tradition and have embellished it. These haridAsAs are avatArAs / AveshAs of gods such as nArada (purandara dAsa), brighu muni (vijaya dAsa), ganEsha (gOpAla dAsa), etc. This section attempts to capture the life history and glory of some of them. Apart from their literary prowess, there are several Herculean feats and miracles attributed to them. Justice cannot be done to their great lives in 1 or 2 pages. If you have information on any haridAsa not listed here or want to add to the information presented, please contact us. gnettbiz@ shrI purandara dAsa shrI kanaka dAsa shrI vijaya dAsa shrI jagannAtha dAsa shrI gOpAla dAsa shrI vyAsa viTTala dAsa

SRIVAISHNAVISM - A CONSCISE STUDY - PART IV Means of Liberation Visistadvaita philosophy holds that Bhakthi-yoga and Prapatti or Saranagati (total surrender) form the twin methods of attaining salvation, and out of these two, Prapatti is easier and can be practised by all. In the Bhagavad Gita, Sri Krisna has dealt with extensively on the three Yogas, Karma, Jnana and Bhakthi and also on Prapatti marga being available to those who seek to reach him. While Visistadavaita preceptors before Sri Ramanuja and the Alwars before Him, chose Bhakthi-yoga as the most efficacious method of getting release from the cycle of birth and also advocated Saranagati or total surrender to the Lord as another means. It was left to Sri Ramanuja to expatiate on Saranagati at great length as the surest and easiest method of getting moksha by even ordinary people. Preceptors who followed Him, like Sri Pllai Lokacharya systematised this approach further in many treaties and laid down rules thereunder. The following paragraphs deal with each of the four methods, the three yogas and Saranagati. Karma-Yoga Karma yoga is said to be an indirect means to liberation (Moksha) through the medium of karma (duty or action). Such action should be disinterested and done without attachment to a) the fruits thereof b) the doership and c) the action itself. These three injuctions, Sri Alavandar (Yamuna) explains in his Gitartha-sangraha as follows: "Action should be performed not as a means towards another end but as an end in itself; when action is done, one should think that" this is not done in my nature, it is promoted by gunas(senses) of my body, the doer of the act is really Bhagavan; the thought that "this act is mine" should be abandoned, for every action should be done as the worship of God by which He is pleased; hence the action that is conducive to His pleasure is really His action, not the doer's. This attitude of triple abandonment is successfully brought out in the sattvika-tyagam which every devotee utters at the beginning and end of each karma viz; "Bhagvaneva svaniyamya svarupa-sthitti-pravrtti- svasesataikarasena maya svakiyaisca upakaranaih svaradhanaika-prayojanaya paramapurusah sarvasesi sriyapattih svas esabhutamidam------ karma svasmai svapritaye svayameva karayati (at the beginning of a ritual) karitavan ( at the end of the ritual) The abandonment of these three kinds of attachments is the basic foundation of karma-yoga. By doing karma in this fashion, assures Lord krsna in the Bhagavad Gita, chapter IV(21-23), the individual will realise the Atman without the intervention of Jnana yoga, he is not bound even though he does Karma-yoga only and not Jnana yoga; and his past karmas which are the causes of his present bondage vanish completely without trace. There are three types of Karmas to be performed: a) Nitya-karma or obligatory duties must be performed without fail like the daily sandhyavandana; b) Naimittika-karma or duties to be performed on specific occasions like eclipses of sun and moon, Ceremonies, rites for departed souls, etc. c) Kamya-karma or duties which are performed for the sake of fulfilment of ones (lawful)desires or in search of fruits(actions done for house warming, for the birth of a child, etc). The first two duties or rites have to be performed without any desire for the fruits and hence have also to be performed regularly in accordance with the prescribed rules. Again, Karma yoga has many segments [refer Bahgavad Gita, Chapter IV(25-30)] which are a) worship of images; b) performance of karmas with the thought that the doer, instrument and offering are all God's own; c) control of the senses; d) withdrawal of senses from the sense-objects; e) control of mind; f) making gifts, making offerings or worshiping images with properly acquired means; g) fasting in various ways;. h) pilgrimages to holy places and bathing in holy streams; i) recitation of the Vedas; j) studying the meaning of the Vedas; k) regualtion of breath. An individual may select anyone of these karmas and do it steadily without break, and he is sure to realise the atman (self). By doing Karma-yoga in the manner described above, an individual automatically has recourse to Jnana yoga, attains control over his mind and realises that he is the atman and not the body. This in turn, leads to the penultimate step, Bhakti-yoga which is nothing but single pointed, loving devotion to God. It is accompanied by operations like placing flowers at his feet and prostrating before the Lord. In other words the three yogas are very much interspersed with one another: "Karmayogas-tapas-tirtha-dana-yajnadi-sevanam! Jnanayogo jitasvantaih paris uddhatmani sthitih!! Bhakthiyogh-paraikanmtapriya dhyanadisu sthitih Trayanamapi yoganam tribhiranyonyasari gamah! Jnana yoga Jnana-yoga is the constant and uninterrupted contemplation of the nature of one's real self, svarupa, as distinct from one's body, senses etc; through the practice of karma-yoga. The practitioner of Jnana-yoga realises that his real self, which is the jivatma, is really the body (sarira)of the Lord, because it is supported and controlled by Him and serves His purposes. The jnana yogi, or the one who practices Jnana-yoga, passes through four successive stages of realisation that (a) the atman of all human beings are similar (b) there is also a similarity between Isvara and atmas © the atmas also possess infinite knowledge like Isvara and (d) the world of action, joys and sorrows has nothing to do with Him. He becomes a sthithaprajna, one with a steadfast mind. Once a person attains the true vision about his self in the manner indicated above, he is likely to tarry at this stage itself, the pleasure of which is greater than any he has known before. However, he must move on further and practice the Bhakti-yoga, which is the direct means for attaining (doing service to) the supreme Lord. Thus, Jnana-yoga is an intermediate step between Karma-yoga and Bhakthi-yoga. Sri Vedantha Desika describes Jnana-yoga as a transparent cloth which is tied around a gem, which is seen first, but which has to be removed before the gem itself can be seen. Bhakthi Yoga According to Visistadvaita system, Bhakthi-yoga the path of loving devotion is one sure means of liberation from the cycle fo birth and death, the other sure means being prapatti(whole-hearted surrender). Bhakthi-yoga is developed through the twin disciplines of Karma-yoga and Jnana-yoga. A person who wants to adopt Bhakthi-yoga to attain Moksha should first of all do his duties without any attachment to the fruits therof (Karma-yoga), develop real knowledge about the soul being different from the body (Jnana-yoga), and then immerse himself in unalloyed love and service to the Supreme Brahman. Bhakti-yoga is not mere emotionalism, says Sri Ramanuja. It involves training one's mind and intellect towards pure, continuous, unalloyed love of God. Non-stop or constant contemplation is the very essence of Bhakti. Sri Ramanuja compares it to the continuous flow of oil when poured from one vessel to another (tailadharavad aviccinna-smrti-santana- parampara) and says that the term "Vedanam", 'Upasanam, 'Dhyanam', 'Nididhyasanam', 'Dhruva anusmrtih", found in the Upanishads, along with the term 'Jnanam' are all synonymous with bhakti. Bhakti is derived from the root "Bhaj" meaning loving devotion. The following verse which speaks of nine methods of pure devotion is quite popular : "Sravanam, Kirtanam Visnoh, Smaranam, Padasevanam, Arcanam, Vandanam, Dasyam, Sakhyam, Atmanivedanam" These are: Hearing discourses on the Lord Visnu; Singing of His glories; Remembering Him at all times; Serving His lotus feet (worshipping him in sacred places); Doing pooja to Him according to sastraic injunctions. Prostrating to Him; Serving Him like a servant; Becoming His friend; Offering everything one has including the body and soul to Him. Our Acharyas have pointed out that Bhakthi can be cultivated through seven steps, called sadhanasaptaka which are listed below: Viveka: Discrimination about food: taking sattvic food such as fruits, ghee, sweets, etc; becomes pure and in turn recollection and remembrance of the Lord becomes steady. "aharassuddhau sattvasuddhih sattvasuddhau dhruva smrtih" Vimoka: Cessation of all desires for material enjoyment. Abhyasa: Constant practice of the above two and repeatedly thinking of God. Kriya: Performing five great yajnas (Pancamaha yajnas)according to one's capacity - Brahma Yajna - Study and teaching of scriptures. Pitr Yajna - Offering oblations to departed souls. Daiva Yajna - Performing homa (fire sacrifice) for the Gods. Bhuta Yajna - Offering food to other beings, like animals. Nara Yajna - Hospitality to the guests. (Of these five yajnas, Brahma-yajna cannot be performed by women and sudras). Kalyana : Cultivating auspicious qualities like truthfulness, non-injury to animals; straightforwardness, etc Anavasada : Not losing ones heart even in the worst calamities and continuing contemplation on God with cheerfulness. Anuddharsa : Notbecoming overjoyed even when there appear systems that God is becoming very much favourable. It has been pointed out that although these seven steps are prescribed in the scriptures, they are not easy for an average person to follow. Further, women and sudras are precluded from doing Brahma-Yajna, one of the five panchamaha yajnas which go to make up the firth step 'Kriya'. Thus, it can be stated that Bhakthi-Yoga is difficult to practice in the manner the Acharyas expect us, but there is an easier and more effective way (viz) Saranagati or prapatti which is explained here after. Saranagathi or Prapatti There are two paths to liberation i,e., the path of loving devotion (Bhakthi-marga) and the path of wholehearted surrender(Saranagathi or Prapatti). The former is open to the first three castes only and also excludes women from practicing it. As explained earlier, it involves arduous training and practice and continuous, non-stop contemplation of the God-head. To inculcate bhakthi one has to ascend nine steps; and Bhakthi-yoga involves a sevenfold discipline, (sadhana-saptakam). In contradistinction to bhakthi, Saranagathi or wholehearted surrender is far easier and can be adopted by one and all, without any distinction in caste, creed or sex and at any time and at any place. Saranagathi is essential to attain liberation. Like bhakthi, saranagathi is only a kind of mental attitude towards God. If a person is convinced that he cannot please God by his own personal efforts and that nothing else but His grace can save him, he becomes a saranagata or prapanna. Saranagati need be done only once; not again and again or continuous like bhakhti. There are five angas or prerequisites for Saranagati which will make it complete and efficacious. These are : Anukulya-Sankalpa: Resolving to do only acts which are favorable to God(Please see(a) below) Pratikulya-varjana: Avoidance of acts which are not to God&#8217;s liking Mahavisvasa: Firm(Unshaken faith that God alone will save. (Please see (b)below) Goptrtva-varanam: Requesting the Lord for Protection Akincayam/Karpanyam: Expression of meekness/helplessness. a.)This includes following the duties enjoined in Varnasrama Dharma, respect to Bhagavatas, strictly refraining from worshipping other Gods, and worship of Lord Sriman Narayana alone. b.) This quality is most important and is the very heart of Saranagati. Without Mahavisvasa, other angas are useless. After doing Saranagati one should observe all rules and perform Prayascitta for infringements on ones duties. There are three modes by which one can do Saranagati: (A).Svanistha : Applicable to Alvars, Acharyas, Rishis who have full knowledge of the requirements. (B).Uktinisstha : Applicable to others and is done through an Acharya to the Lord. The Acharya recites sentences, in the presence of the Arcamurti conveying full surrender which are repeated by the aspirants. ©.Acaryanistha : Applicable to those who cannot adopt either of the above methods. In this case, the individual surrenders to the Acharya himself and out of compassion, the Acharya prays to the Arcamurti to look after the protection of the individual. As a result of Saranagati, if properly done, the Lord will relieve the prapanna or saranagata of all past karmas which have not begun to yield fruits, called sancita karmas as well as karmas done in the present life which will give fruits in the future life, called agami karmas. Only prarabdha karma i.e, karmas which are responsible for present life which have atarted yielding giving fruits in the present life will remain untouched. Even here, if the karmas were done out of ignorance, the individual will be pardoned. If done consciously, he will get some minor punishments. The saranagatha can escape even minor punishments if he performs prayascitta according to sastras. Thus a saranagata will divest himself of all the fruits of his past and present karmas and will be fit to reach God.

Vaishnavism is divided into various sampradayas (sects) each interpreting the Vedanta in a different manner. Each sampradaya is founded by a particular acharaya (guru), and their respective belief systems are founded upon the teachings of the acharaya. Major Sampradayas of Vaishnavism & School of Thought Shri Vaishnava sampradaya (Vishishtaadvaita) - Shri Vaishnavas Vallabha sampradaya (Shuddhaadvaita) - Vallabhas Madhva sampradaya (Tattvavaada, aka Dvaita) - Madhva's, Haridasas Nimbarka sampradaya (Dvaitaadvaita) - Nimbarkas Gaudiya (aka Chaitanya) Vaishnava sampradaya (Bhedaabheda) - Gaudiya's, ISKCON / Hare Krishnas Introduction to the Various Vaishnava Acharaya's Viewpoints Ramanuja Acharaya School (Shri Vaishnava sampradaya) Ramanuja's philosophy of qualified monism, VISHISHTADVAITA states that although everything is indeed united with God, there are real differences between God and the souls and the world. Madhva Acharaya School (Madhva sampradaya) Madhva's philosophy of DVAITA, dualism, emphatically stresses the differences between God, the world and the souls. His dualism is in near direct opposition to Shankara's monism in that he virtually ignores any concept of oneness. Souls are of different qualities -- sattva, rajas and tamas. His philosophy is unique in teaching that not all souls will attain liberation, but that some will suffer eternal damnation. Nimbarka Acharaya School (Nimbarka sampradaya) Nimbarka was the first to identify the Supreme Brahman as the divine couple Radha-Krishna. His philosophy was DVAITADVAITA, 'oneness and difference,' a position between Shankara's world- negating monism and Madhva's radical dualism. Nimbarka treats the unity of existence and the differentiations as equally true, without putting emphasis on either aspect. Matter and souls are considered parts or 'powers' of God which are not distinct or separate from Him. Vallabha Acharaya School (Vallabha sampradaya) Vallabha taught SHUDDHADVAITA, 'pure monism.' He did not identify God and creation with the quality-less and formless NIRGUNA BRAHMAN, as Shankara did. Rather everything in this world is one with the personal God, who possesses form and qualities, SAGUNA BRAHMAN. His position is similar to Ramanuja's, except Vallabha sees everything as Krishna, or intimately and immediately related to Him. For this school, everything is God and therefore good. Chaitanya Mahaprabhu School (Gaudiya sampradaya) Chaitanya's immediate followers espoused his doctrine that everything in this world was simultaneously inconceivably one and yet different from God, ACHINTYABHEDABHEDA. God's mystical power allows Him to be simultaneously immanent and transcendent, which in turn corresponds to the devotee's experience of God's presence and absence, respectfully.

THE ESSENCE OF TATVA VADA / DVAITA: The key point to be noted and remembered is that Acharya Madhva did not discover or invent anything new. All the major concepts enunciated by him were part of the timeless, eternal vedic religion (sanAtana dharma). He brought back these forgotten concepts into the conciousness of humanity, providing appropriate references. The school of philosophy associated with him has different names. Its ancient name is tattvavAda, but it is more popularly known as Dvaita (the dualistic school). There is a very popular verse, attributed to Sri VyAsa tIrtha, which captures some of the highlights of the Acharya Madhva&#8217;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 loose translation of the above would be: 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. In addition to the above points, Acharya made several important contributions to Indian Philosophy. Some of these are: Bimba-pratibimba: God is the object (bimba) and jIvas are His images (pratibimbas)· Sarva-shabda vAchatva: every word, every sound is God&#8217;s name. Jeeva traividya: three-fold classification of jIvas into Satvika (fit for liberation), Nitya-samsAri (happiness mixed with sorrow), tAmasika (fit for eternal damnation) Vishesha: A special characteristic that acts as a distinguishing feature where there is innately no difference. The concept of &#8220;Sakshi&#8221; and its importance. Treating all the Hindu scriptures as an integral entity, unlike others who treat differentiate and discriminate between different portions of scriptures. He showed how seemingly conflicting passages from different scriptures should be interpreted to yield one coherent message. Providing a spiritual and philosophical interpretation of the Rig Veda. As an example, he interpreted forty sUktas to show how it should be done.

SRIVAISHNAVISM - A CONCISE SUDY - PART I INTRODUCTION Srivaishnavism aims at God-realisation within the framework of our normal wordly activities. The term Vaishnavism denotes the system developed by Sri Ramanuja where Vishnu & his consort Godess Sri(Lakshmi) are accepted as Supreme Being. Godess Lakshmi is the mother of the entire creation, being the consort of Lord Vishnu. Being inseparable from Him(Nityanapetam Sriyam), she acts as the mediatrix(purushakara) between man & God . She is also reckoned to be an Acharya or teacher in this tradition. This system of Sri Ramanuja is also therefore known as Sri Sampradaya. It is for reasons such as these that the system of Sri Ramanuja is called Srivaishnavism. Sri Ramanuja is the systematiser of Srivaishnavism as it is followed today. Srivaishnavism is as old as Vedas. In the introductory verse of Sri Bhasya(the commentary on Brahma Sutras), Sri Ramanuja traces this philosophy to the Upanishads. It is believed that sage Vyasa, Bhodayana, Guhadeva & others have brought out this philosophy but their writings are not available except for the references by Sri Ramanuja. Srivaishnavism denotes the religious aspect whereas Visitadvaita refers to the philosophy followed by this school. In this school, the first teacher is the Lord Narayana himself & his student was his consort Godess Lakshmi who communicated the same to the commander-in-chief Visvaksena. From him it was handed over to a series of teachers headed by Sathakopa(Nammalwar). Then came the lineage of Acharyas led by Sri Nathamuni who was bestowed upon with knowledge by Sri Nammalwar. His grandson Yamunacharya(Alavandhar) was next to follow with his disciple Sri Ramnuja & series of Acharyas like Sri Kuresa, Sri Nadadur Alvan, Sri Kidambi Accan, Tirukkurugaippiran Pillan who were followed by a hierarchy of Acharyas as listed in the Guruparampara. The Sanskrit verse by Kurattalvan establishes link between the mortals and Sriman Narayana "Lakshminatha Samrambham nathayamunamadhyamam, asmadacharya-paryantham vande guruparamaparam" The Alwars or Saints were more emotional in nature than metaphysical. They were the great devotees of Lord Vishnu(Nityas or Lords attendants) who left behind the knowledge of the absolute by propagating Visistadvaita in their songs(which is the collection of 4000 hymns popularly known as Divya Prabhandham). To succeed the Alwars were the Acharyas who were orthodox Brahmanas well versed in Sanskrit & Tamil. Apart from preaching & establishing Visitadvaita they also laid down the rules for the proper observance of festivals, fasts, vows & customs. These acharayas date back to days of Alwars with Nathamuni(824-924 AD) being the first of them. The reference to the Guruparamparai would list the succeding Acharyas with due mention to Sri Ramanuja(1017 - 1137 AD) who is referred to as the Paramacharya. It is well known that Sri Ramanuja synthesised and explained the various truths contained in the Brahmasutras in accordance to the spirit of the Vedas, Upanishads, Agamas, Itihasas, Puranas and the Divys Prabhandas. For this reason he is deemed to be the foremost propounder of the Visistadvaitha school which is therefore called "Ramanuja Darshanam', even though the philosophy was expounded during the times of his ancesstors like Sri Nathamuni and Sri Alavandhar. Sri Ramanuja with a vision then appointed seventy four Simhasanadhipathis (Heads) to carry the message of Visistadvaita SriVaishnavam philosophy - Visistadvaita Any account of the history of Srivaishnavism should be deemed incomplete without a description of its philosophical tenets. It is now understood that this philosophy is much older than Sri Ramanuja, who only systematized it. This philosophy of Visitadvaitha is also referred to as "Ubahya Vedanta" since it accepts both the Sanskrit Prasthanatraya & Tamil Prabhandham. In SriVaishnavam, appearing as an ordinary God in the Rg Veda, the earliest of Vedas and as one of the several deities, Lord Vishnu attained pre-eminence and came to be recognised as the Supreme Being by the time if the Itihasas and the Puranas. This transformation of Lord Vishnu to be the Supreme can be traced in the following way : Rg Veda : In the Rg Veda, Agni(fire) is glorified first and Indra is designated as the King of Godsand praised in the maximum number of hymns. Vishnu, Rudra, Varuna, Vayu and others occupy next positions in the Vediv pantheon of deities. Lord Vishnu is described as a young and powerful God helping Indra in his many wars against the Asuras and evil forces. The following epithets testify to His importance : His highest abode is said to be fixed "like an eye in the sky" and always seen by the wise Nitya-Suries(Tad Visnoh paramam padam, sada pasyanti surayah) There is a spring of honey in his abode(Vishnoh pade parame madhva utsah) He measured the entire universe with three great strides(Idam Visnuh Vicakrame, tredha nidadhe padam, samudhamsya pamsure) Although not expressed in so many words, the above statements signify, according to scholars, the supremacy of Lord Vishnu; for the spring of Honey is nothing but divine nectar or Amritha, which indicates that Vishnu&#8217;s abode is the place of immortality and His place is fixed(dhruva). Yajur Veda : In the Krishan Yajurveda, Vishnu is described as the creator, protector and destroyer of everything in this universe. He is said to protect the sacrifices which came to occupy an important place in the ancient Bharata(India). In the Sukla Yajurveda, he is said to preside over the sacrifices. "Lord Vishnu has his abode in the orb of the Sun" says the Veda. Vishnu&#8217;s lifting of the earth as a Great Boar(Varaha Avataram) is referred to here : "Kolavaraha monrai Nilam Kotidai Konda Yandai". It is also stated that all other Gods like Agni, Vayu remain alert and discharge their duties due to the fear of Lord Vishnu "Bhisa asmad Vatah pavate bhisodeti Suryah bhisasmad Agnisca Indrasca Mrtyur-dhavati Pancama iti" The Purusa Sukta: Here there is a description of a cosmic purusa, who by performing a sacrifice, became the cosmos itself. His consorts are Godess Hri(Bhudevi) and Godess Sri(Sridevi). "Tat Purusasya Visvam ajaanamagre, Hrischa te lakshmischa patnayau" The Brahmanas: In the Aitareya Bhahmana, it is said that Agni is the lowest and Vishnu is highest among Gods :Agnir avamo devatanam Vishnuh Paramah. The Satapatha Brahmana refers to a Divinity called "Narayana" who perfromed a sacrifice for five days and nights and became great. The Taittiriya Aranyaka contains a reference to Lord Narasimha and Lord Vamana, the two important avataras of Lord Vishnu. The Upanishads: The Upanishads(the final portion of the Vedas) contains references such as "Only Narayana existed in the beginning of the creation, neither Brahma or Shiva existed then". The Ithihasas (Epics): The Ramayana : The first of the two epics, Ramayana contains many references to Sri Rama, the hero of the epic being none other than Lord Vishnu, the Supreme Being, who has his abode in Sri Vaikuntha. Lord Vishnu incarnated as Sri Rama, after heeding to the appeals of the celestials to destroy the demon King Ravana who was harassing the entire universe by his misdeeds and wild strength. Though born of human parents and thinking and behaving like a human being(atmanam manusam manye Ramam Dasarathatmajam "I consider myself a man, son of Dasaratha), Sri Rama(avatara of Vishnu) established the supremacy of Lord Vishnu by the following actions" In the duel between Vishnu and Siva, as narrated by Parasurama, the former made the latter motionless by a mere &#8216;humkara&#8217;(frowning). He sends Jatayu, the Vulture King to the supreme heaven and says "My friend, I permit you to go to the Upper regions("gaccha lokan anuttaman") He pierces seven huge Sala trees with a single arrow, and with his toe tosses the hillock-like skeletal remains of demon Dundubhi, and also fells Vali, the victor of Ravana himself with just one arrow. He grants Moksha to Sabari, the tribal women who was a great devotee of Lord Vishnu who retained her life only for a glimpse of Him in his avatara as Sri Rama. The Mahabharata : The second epic, Mahabharata has several instances where the supremacy of Lord Vishnu in his avatara as Sri Krishna is established. Sri Krishna is born to Devaki, in His celestial form with four arms, Conch, Disc, et al and later on only, assumes the human form. The soul of Sisupala, whose head was severed by Sri Krishna, enters the person of Sri Krishna, in the presence of all assembled kings. Sri Krishna shows His cosmic form in the court of Dhritarasthra, when evil Duryodhana and his cohorts decide to bind Sri Krishna with a rope; the entire assembly with the exception of Bhimshma, Vidura and few others faint at this sight. Sri Krishna saves Draupadi from being dishonoured, by giving his "Akshaya Vastra" when she was being disrobed by Dushyasana. Sri Krishna shows His cosmic form to Arjuna in the battle field; expounds "Bhagavad Gita"(the essence of Upanishads) to him. In the Bhagavad Gita, Sri Krishna declares himself as the Creator, Sustainer and Destroyer of the entire universe. In particular, in Chapter X & XI, Sri Krishna shows that the entire universe is but a fraction of His unbounded splendour and that everything amanates from Him and merges in His cosmic from. Sri Krishna declares unequivocally that He is the goal of all existance and advises Souls to surrender to Him(Chapter XVIII.66). This is the summum bonum of all teachings and is called "Charmasloka" in the Srivaishnava Sampradayam Sarva Dharmaan Parityajya Maam Ekam Sharanam Vraja, Aham tva Sarva Papebyo Moksha Isyaami maa Sucha" The Puranas: The Vishnu Purana: Sri Parasara, the author of the Vishnu purana establishes that Vishnu is the Creator, Sustainer and Destroyer of this universe. This purana also states that all these activities are His play(Lila or Krida) and Vishnu is superior to the other Gods of the Trinity; Brahma and Shiva. The Bhagavata Purana: In Srimad Bhagavatam, Sri Krishna is declared to be Purna-Avatara- "Krishnastu Bhagavan Swayam", while the earlier Avataras are treated as Vibhava Avataras. He is said to possess all the six supreme qualities of perfection, "Bhaga" such as Jnana(Supreme Knowledge), Sakti(Supreme Potency), Bala(Supreme Strength), Aisvarya(Supreme Lordship), Virya(Supreme Virility) and Tejas(Supreme Splendour). As a avatara of Lord Vishnu, Sri Krishna establishes the twin qualities of Paratva.(transcendental character or Supremacy) and Saulabhya(easy accessibility) to a remarkable degree. Much more than in Ramayana, Bhagavatam contains numerous episodes testifying to Sri Vishnu&#8217;s Supremacy. Viz. Divine adventurous stories of Dhruva, Prahlada, Gajendra, Krishna&#8217;s sport with Gopi&#8217;s at Brindavan, the slaying of demoness Putana, Sakatasura, poisonous serpent Kaliya, Demon-King Kamsa, Emperor Naraka and others. SRI and Vaishnavam philosophy - the link of this school with Sri his consort Sri is regarded as the Mother of the Universe, also acts as a mediatrix(purushakara as referred in Sri Pillai Lokacharya&#8217;s Srivachanabhusanam) between man and God bringing man close to God and thirdly she is mentioned as the teacher(acharya) in the transmission of this tradition. This school of thought recently systematised by Sri Ramanuja Godess Sri occupies a important place. In the Vishnu Purana, the author Sri Parasara glorifies Lord Vishnu who is the Supreme being always associated with Sri or Lakshmi as mutually inseparable, Whatever form the Lord may take, Sri joins him is a suitable form. In the Ramayana, Laksmi becomes Sita; in days of Sri Krishna avatara(Dwapara Yuga), Sri becomes Rukmini as understood in the couplet below : "raghavatve abhavat sita, rukmini krishna janmani anyesu ca avataresu visnoresanapayini" According to tradition, Sri has several connotations: Srnati (nikhilan dosan) She removes all sins. Srinati (ca gunair jagat) She nourishes the world by her virtues. Sriyate (ca akhilair nityam) She is resorted to by all beings forever. Srayate (paramampadam) She stays in the Highest abode. Srnoti She hears the petitions. Sravayati She makes the Lord hear. In the Purusha Sukta, Lakshmi(Sri) and Bhudevi(Hri) are described as two consorts of Lord Vishnu "Hrishcha te Lakshmischa Patnyau..." In the Sri Suktha, she is described as Godess of plenty, Charm and golden complexion, seated in the Lord&#8217;s Chest, hearing the cries od humanity, having a charitable disposition and keeping the Lord always in good humour to forgive the sins of men. In the Chatuhsloki, a hymn composed by Yamunacharya(Sri Alavandhar), describes Sri as Godess of plenty, prosperity, compassion and supreme authority, all other Gods & Godesses as subordinate to Her, She stays in the Vaikuntha (Nitya-Vibhuti) along with Her Lord Vishnu, She is so great that even She Herself or the Lord does not know Her greatness in full. Without Her grace, none can aspire for any welfare in any of the world. She as an Acharya can even grant liberation through Her grace. Many other Acharyas have sung hymns in praise of Lakshmi - Sriistava by Sri Kuresa, Sri Gunaratnakosa by Sri Parasara Bhattar and more. In the Saranagathi Gadya, Sri Ramanuja refers to Lakshmi as follows : Akhila Jaganmaataram - Mother of the whole world Asaranyasaranyam - Refuge of all the helpless Nityanapayinim - Never separated from the Lord Asankheya-Kalyana Gunaganam - Possessor of innumerable auspicious qualities It is to Her that Sri Ramanuja makes Saranagathi(Surrender) first requesting Her to bless him in his effforts to perform Saranagathi at the feet of the Lord, thus confirming Her role as the Purusakara(Meidatrix). Sri Sita, who is none other than Godess Lakshmi, intercedes with Sri Rama and saves Kakasura (the deamon crow) from sure death even though the latter had grievously hurt her. Another instance is that when Hanuman wanted to kill the Raksasis who were tormenting and torturing Sri Sita in Ravana&#8217;s Asokavana, Sri Sita pleads to Hanuman and protects them from Hanuman&#8217;s wrath, She tells Hanuman that "a noble person must be kind even to the most abominable sinners, there is none in this world who does not err (na Kascin-naparadhyati)".

Darshan The Language of the Eyes When we go to the Mandir our eyes meet the powerful, eternal gaze of Bhagavan Narayan. This is taking darshan. Darshan means &#8220;auspicious sight&#8221; of the divine. Since Narayan is present in His image, beholding His murti (deity) is an act of worship and through the eyes we gain His blessings. God gives darshan and the devotees take darshan. What does this mean? What is given and what is taken? The Divine presents Itself to be seen and devotees &#8220;receive&#8221; the darshan. Not only does the worshiper see the Deity, but the Deity sees the worshiper as well. The contact between devotee and Deity is exchanged through the eyes. This is the &#8220;language of the eyes&#8221;. Seeing is also a kind of touching. In looking at God&#8217;s image we reach out for the Divine. We pray to the Divine and hope that as the dearmost friend in our heart, God has heard our prayers. God&#8217;s darshan is a window into Vaikuntha and thus we get a glimpse of the spiritual realm. Bhagavan Narayan and Shri Lakshmi Devi are the embodiment of all opulence, therefore, They are all attractive. We hope that what catches the eye may capture the heart.

Nityananda Trayodasi Nityananda Trayodasi is the appearance anniversary of Lord Nityananda. Lord Nityananda, whose name means "eternally blissful", is the brother of Lord Caitanya. They are traditionally worshipped together, as are Krishna and Balarama. On Nityananda Trayodasi devotees fast till noon. The day is spent recounting the special glories of Lord Nityananda, or Nitai as He is sometimes known, and in vigorous kirtana. In temples there is a ritual bathing of Gaura Nitai deities. Lord Nityananda is an avadhuta: one who is not bound by social customs. He acts in pure devotion to His Divine brother in the mood of His servant but His behaviour is sometimes unfathomable. Nevertheless He is considered more merciful than Lord Caitanya because He is so eager to deliver the mercy of Lord Caitanya. If anyone can please Nitai even in the smallest way, then that person will receive a spiritual grace that will transform his life. This festival generally falls in February. Devotees enjoy a sumptuous feast in honour of Lord Nityananda who was Himself renowned as a very enthusiastic enjoyer of Krishna prasadam, transcendentally consuming it in superhuman quantities!

Om Namo Narayana

Means of Liberation Visistadvaita philosophy holds that Bhakthi-yoga and Prapatti or Saranagati (total surrender) form the twin methods of attaining salvation, and out of these two, Prapatti is easier and can be practised by all. In the Bhagavad Gita, Sri Krisna has dealt with extensively on the three Yogas, Karma, Jnana and Bhakthi and also on Prapatti marga being available to those who seek to reach him. While Visistadavaita preceptors before Sri Ramanuja and the Alwars before Him, chose Bhakthi-yoga as the most efficacious method of getting release from the cycle of birth and also advocated Saranagati or total surrender to the Lord as another means. It was left to Sri Ramanuja to expatiate on Saranagati at great length as the surest and easiest method of getting moksha by even ordinary people. Preceptors who followed Him, like Sri Pllai Lokacharya systematised this approach further in many treaties and laid down rules thereunder. The following paragraphs deal with each of the four methods, the three yogas and Saranagati. Karma-Yoga Karma yoga is said to be an indirect means to liberation (Moksha) through the medium of karma (duty or action). Such action should be disinterested and done without attachment to a) the fruits thereof b) the doership and c) the action itself. These three injuctions, Sri Alavandar (Yamuna) explains in his Gitartha-sangraha as follows: "Action should be performed not as a means towards another end but as an end in itself; when action is done, one should think that" this is not done in my nature, it is promoted by gunas(senses) of my body, the doer of the act is really Bhagavan; the thought that "this act is mine" should be abandoned, for every action should be done as the worship of God by which He is pleased; hence the action that is conducive to His pleasure is really His action, not the doer's. This attitude of triple abandonment is successfully brought out in the sattvika-tyagam which every devotee utters at the beginning and end of each karma viz; "Bhagvaneva svaniyamya svarupa-sthitti-pravrtti- svasesataikarasena maya svakiyaisca upakaranaih svaradhanaika-prayojanaya paramapurusah sarvasesi sriyapattih svas esabhutamidam------ karma svasmai svapritaye svayameva karayati (at the beginning of a ritual) karitavan ( at the end of the ritual) The abandonment of these three kinds of attachments is the basic foundation of karma-yoga. By doing karma in this fashion, assures Lord krsna in the Bhagavad Gita, chapter IV(21-23), the individual will realise the Atman without the intervention of Jnana yoga, he is not bound even though he does Karma-yoga only and not Jnana yoga; and his past karmas which are the causes of his present bondage vanish completely without trace. There are three types of Karmas to be performed: a) Nitya-karma or obligatory duties must be performed without fail like the daily sandhyavandana; b) Naimittika-karma or duties to be performed on specific occasions like eclipses of sun and moon, Ceremonies, rites for departed souls, etc. c) Kamya-karma or duties which are performed for the sake of fulfilment of ones (lawful)desires or in search of fruits(actions done for house warming, for the birth of a child, etc). The first two duties or rites have to be performed without any desire for the fruits and hence have also to be performed regularly in accordance with the prescribed rules. Again, Karma yoga has many segments [refer Bahgavad Gita, Chapter IV(25-30)] which are a) worship of images; b) performance of karmas with the thought that the doer, instrument and offering are all God's own; c) control of the senses; d) withdrawal of senses from the sense-objects; e) control of mind; f) making gifts, making offerings or worshiping images with properly acquired means; g) fasting in various ways;. h) pilgrimages to holy places and bathing in holy streams; i) recitation of the Vedas; j) studying the meaning of the Vedas; k) regualtion of breath. An individual may select anyone of these karmas and do it steadily without break, and he is sure to realise the atman (self). By doing Karma-yoga in the manner described above, an individual automatically has recourse to Jnana yoga, attains control over his mind and realises that he is the atman and not the body. This in turn, leads to the penultimate step, Bhakti-yoga which is nothing but single pointed, loving devotion to God. It is accompanied by operations like placing flowers at his feet and prostrating before the Lord. In other words the three yogas are very much interspersed with one another: "Karmayogas-tapas-tirtha-dana-yajnadi-sevanam! Jnanayogo jitasvantaih paris uddhatmani sthitih!! Bhakthiyogh-paraikanmtapriya dhyanadisu sthitih Trayanamapi yoganam tribhiranyonyasari gamah! Jnana yoga Jnana-yoga is the constant and uninterrupted contemplation of the nature of one's real self, svarupa, as distinct from one's body, senses etc; through the practice of karma-yoga. The practitioner of Jnana-yoga realises that his real self, which is the jivatma, is really the body (sarira)of the Lord, because it is supported and controlled by Him and serves His purposes. The jnana yogi, or the one who practices Jnana-yoga, passes through four successive stages of realisation that (a) the atman of all human beings are similar (b) there is also a similarity between Isvara and atmas © the atmas also possess infinite knowledge like Isvara and (d) the world of action, joys and sorrows has nothing to do with Him. He becomes a sthithaprajna, one with a steadfast mind. Once a person attains the true vision about his self in the manner indicated above, he is likely to tarry at this stage itself, the pleasure of which is greater than any he has known before. However, he must move on further and practice the Bhakti-yoga, which is the direct means for attaining (doing service to) the supreme Lord. Thus, Jnana-yoga is an intermediate step between Karma-yoga and Bhakthi-yoga. Sri Vedantha Desika describes Jnana-yoga as a transparent cloth which is tied around a gem, which is seen first, but which has to be removed before the gem itself can be seen. Bhakthi Yoga According to Visistadvaita system, Bhakthi-yoga the path of loving devotion is one sure means of liberation from the cycle fo birth and death, the other sure means being prapatti(whole-hearted surrender). Bhakthi-yoga is developed through the twin disciplines of Karma-yoga and Jnana-yoga. A person who wants to adopt Bhakthi-yoga to attain Moksha should first of all do his duties without any attachment to the fruits therof (Karma-yoga), develop real knowledge about the soul being different from the body (Jnana-yoga), and then immerse himself in unalloyed love and service to the Supreme Brahman. Bhakti-yoga is not mere emotionalism, says Sri Ramanuja. It involves training one's mind and intellect towards pure, continuous, unalloyed love of God. Non-stop or constant contemplation is the very essence of Bhakti. Sri Ramanuja compares it to the continuous flow of oil when poured from one vessel to another (tailadharavad aviccinna-smrti-santana- parampara) and says that the term "Vedanam", 'Upasanam, 'Dhyanam', 'Nididhyasanam', 'Dhruva anusmrtih", found in the Upanishads, along with the term 'Jnanam' are all synonymous with bhakti. Bhakti is derived from the root "Bhaj" meaning loving devotion. The following verse which speaks of nine methods of pure devotion is quite popular : "Sravanam, Kirtanam Visnoh, Smaranam, Padasevanam, Arcanam, Vandanam, Dasyam, Sakhyam, Atmanivedanam" These are: Hearing discourses on the Lord Visnu; Singing of His glories; Remembering Him at all times; Serving His lotus feet (worshipping him in sacred places); Doing pooja to Him according to sastraic injunctions. Prostrating to Him; Serving Him like a servant; Becoming His friend; Offering everything one has including the body and soul to Him. Our Acharyas have pointed out that Bhakthi can be cultivated through seven steps, called sadhanasaptaka which are listed below: Viveka: Discrimination about food: taking sattvic food such as fruits, ghee, sweets, etc; becomes pure and in turn recollection and remembrance of the Lord becomes steady. "aharassuddhau sattvasuddhih sattvasuddhau dhruva smrtih" Vimoka: Cessation of all desires for material enjoyment. Abhyasa: Constant practice of the above two and repeatedly thinking of God. Kriya: Performing five great yajnas (Pancamaha yajnas)according to one's capacity - Brahma Yajna - Study and teaching of scriptures. Pitr Yajna - Offering oblations to departed souls. Daiva Yajna - Performing homa (fire sacrifice) for the Gods. Bhuta Yajna - Offering food to other beings, like animals. Nara Yajna - Hospitality to the guests. (Of these five yajnas, Brahma-yajna cannot be performed by women and sudras). Kalyana : Cultivating auspicious qualities like truthfulness, non-injury to animals; straightforwardness, etc Anavasada : Not losing ones heart even in the worst calamities and continuing contemplation on God with cheerfulness. Anuddharsa : Notbecoming overjoyed even when there appear systems that God is becoming very much favourable. It has been pointed out that although these seven steps are prescribed in the scriptures, they are not easy for an average person to follow. Further, women and sudras are precluded from doing Brahma-Yajna, one of the five panchamaha yajnas which go to make up the firth step 'Kriya'. Thus, it can be stated that Bhakthi-Yoga is difficult to practice in the manner the Acharyas expect us, but there is an easier and more effective way (viz) Saranagati or prapatti which is explained here after. Saranagathi or Prapatti There are two paths to liberation i,e., the path of loving devotion (Bhakthi-marga) and the path of wholehearted surrender(Saranagathi or Prapatti). The former is open to the first three castes only and also excludes women from practicing it. As explained earlier, it involves arduous training and practice and continuous, non-stop contemplation of the God-head. To inculcate bhakthi one has to ascend nine steps; and Bhakthi-yoga involves a sevenfold discipline, (sadhana-saptakam). In contradistinction to bhakthi, Saranagathi or wholehearted surrender is far easier and can be adopted by one and all, without any distinction in caste, creed or sex and at any time and at any place. Saranagathi is essential to attain liberation. Like bhakthi, saranagathi is only a kind of mental attitude towards God. If a person is convinced that he cannot please God by his own personal efforts and that nothing else but His grace can save him, he becomes a saranagata or prapanna. Saranagati need be done only once; not again and again or continuous like bhakhti. There are five angas or prerequisites for Saranagati which will make it complete and efficacious. These are : Anukulya-Sankalpa: Resolving to do only acts which are favorable to God(Please see(a) below) Pratikulya-varjana: Avoidance of acts which are not to God&#8217;s liking Mahavisvasa: Firm(Unshaken faith that God alone will save. (Please see (b)below) Goptrtva-varanam: Requesting the Lord for Protection Akincayam/Karpanyam: Expression of meekness/helplessness. a.)This includes following the duties enjoined in Varnasrama Dharma, respect to Bhagavatas, strictly refraining from worshipping other Gods, and worship of Lord Sriman Narayana alone. b.) This quality is most important and is the very heart of Saranagati. Without Mahavisvasa, other angas are useless. After doing Saranagati one should observe all rules and perform Prayascitta for infringements on ones duties. There are three modes by which one can do Saranagati: (A).Svanistha : Applicable to Alvars, Acharyas, Rishis who have full knowledge of the requirements. (B).Uktinisstha : Applicable to others and is done through an Acharya to the Lord. The Acharya recites sentences, in the presence of the Arcamurti conveying full surrender which are repeated by the aspirants. ©.Acaryanistha : Applicable to those who cannot adopt either of the above methods. In this case, the individual surrenders to the Acharya himself and out of compassion, the Acharya prays to the Arcamurti to look after the protection of the individual. As a result of Saranagati, if properly done, the Lord will relieve the prapanna or saranagata of all past karmas which have not begun to yield fruits, called sancita karmas as well as karmas done in the present life which will give fruits in the future life, called agami karmas. Only prarabdha karma i.e, karmas which are responsible for present life which have atarted yielding giving fruits in the present life will remain untouched. Even here, if the karmas were done out of ignorance, the individual will be pardoned. If done consciously, he will get some minor punishments. The saranagatha can escape even minor punishments if he performs prayascitta according to sastras. Thus a saranagata will divest himself of all the fruits of his past and present karmas and will be fit to reach God.

"The Mayavadis say that the world created by maya is false, and that actually there is no living entity but only one spiritual effulgence. They further say that God is imaginary, that people think of God only because of ignorance, and that when the Supreme Absolute Truth is befooled by the external energy, maya, He becomes a jiva, or living entity. Upon hearing all these nonsensical ideas from the nondevotee, a devotee is greatly afflicted, as if his heart and soul were broken." Caitanya-caritamrta, Antya lila 2:99 "....Vedanta refers to the essence of Vedic knowledge, and it is not a fact that there is nothing more than Sankaracarya's Sariraka-bhasya. There are other Vedanta commentaries, written by Vaisnava acaryas, none of whom follow Sri Sankaracarya or accept the imaginative commentary of his school. Their commentaries are based on the philosophy of duality. Monist philosophers like Sankaracarya and his followers want to establish that God and the living entity are one, and instead of worshiping the Supreme Personality of Godhead they present themselves as God. They want to be worshiped as God by others. Such persons do not accept the philosophies of the Vaisnava acaryas, which are known as suddhadvaita (purified monism), suddha-dvaita (purified dualism), visistadvaita (specific monism), dvaitadvaita (monism and dualism) and acintya-bhedabheda (inconceivable oneness and difference). Mayavadis do not discuss these philosophies, for they are firmly convinced of their own philosophy of kevaladvaita, exclusive monism. Accepting this system of philosophy as the pure understanding of the Vedanta-sutra, they believe that Krsna has a body made of material elements and that the activities of loving service to Krsna are sentimentality. They are known as Mayavadis because according to their opinion Krsna has a body made of maya, and the loving service of the Lord executed by devotees is also maya. They consider such devotional service to be an aspect of fruitive activities (karma-kanda). According to their view, bhakti consists of mental speculation or sometimes meditation. This is the difference between the Mayavadi and Vaisnava philosophies." Caitanya-caritamrta, Adi lila 7:101 "One class of transcendentalists is called impersonalistic, Mayavadi. They are generally known as Vedantists, led by Sankaracarya. And there is another class of transcendentalists, called Vaisnavas, like Ramanujacarya, Madhvacarya, Visnu-svami. Both the Sankara-sampradaya and the Vaisnava-sampradaya have accepted Krsna as the Supreme Personality of Godhead. Sankaracarya is supposed to be an impersonalist who preached impersonalism, impersonal Brahman, but it is a fact that he is a covered personalist. In his commentary on the Bhagavad-gita he wrote, "Narayana, the Supreme Personality of Godhead, is beyond this cosmic manifestation." And then again he confirmed, "That Supreme Personality of Godhead, Narayana, is Krsna. He has come as the son of Devaki and Vasudeva." He particularly mentioned the names of His father and mother. So Krsna is accepted as the Supreme Personality of Godhead by all transcendentalists. There is no doubt about it." Sri Isopanisad, Introduction "When Sri Visnusvami, one of the four acaryas of the Vaisnava cult, presented his thesis on the subject matter of suddhadvaita-vada, immediately the Mayavadis took advantage of this philosophy and tried to establish their advaita-vada or kevaladvaita-vada. To defeat this kevaladvaita-vada, Sri Ramanujacarya presented his philosophy as visistadvaita-vada, and Sri Madhvacarya presented his philosophy of tattva-vada, both of which are stumbling blocks to the Mayavadis because they defeat their philosophy in scrupulous detail. Students of Vedic philosophy know very well how strongly Sri Ramanujacarya's visistadvaita-vada and Sri Madhvacarya's tattva-vada contest the impersonal Mayavada philosophy. Sri Caitanya Mahaprabhu, however, accepted the direct meaning of the Vedanta philosophy and thus defeated the Mayavada philosophy immediately. He opined in this connection that anyone who follows the principles of the Sariraka-bhasya is doomed. This is confirmed in the Padma Purana.... "My dear wife, hear my explanations of how I have spread ignorance through Mayavada philosophy. Simply by hearing it, even an advanced scholar will fall down. In this philosophy, which is certainly very inauspicious for people in general, I have misrepresented the real meaning of the Vedas and recommended that one give up all activities in order to achieve freedom from karma. In this Mayavada philosophy I have described the jivatma and Paramatma to be one and the same." How the Mayavada philosophy was condemned by Sri Caitanya Mahaprabhu and His followers is described in Sri Caitanya-caritamrta, Antya-lila, Second Chapter, verses 94 through 99, where Svarupa-damodara Gosvami says that anyone who is eager to understand the Mayavada philosophy must be considered insane. This especially applies to a Vaisnava who reads the Sariraka-bhasya and considers himself to be one with God. The Mayavadi philosophers have presented their arguments in such attractive, flowery language that hearing Mayavada philosophy may sometimes change the mind of even a maha-bhagavata, or very advanced devotee. An actual Vaisnava cannot tolerate any philosophy that claims God and the living being to be one and the same." Caitanya-caritamrta, Adi lila 7:110 "Sankara's commentary on Vedanta-sutra, known as Sariraka-bhasya, is very much adored by the impersonalist scholars, but commentaries written on the Vedanta written from the materialistic point of view are completely adverse to the transcendental service of the Lord. Consequently Lord Caitanya said that direct commentaries on the Upanisads and Vedanta-sutra are glorious, but that anyone who follows the indirect path of Sankaracarya's Sariraka-bhasya is certainly doomed. Lord Caitanya admitted that Sankaracarya was an incarnation of Lord Siva, and it is known that Lord Siva is one of the greatest devotees (a mahajana) of the Bhagavata school. There are twelve great authorities on devotional service, and Lord Siva is one of them. Why, then, did he adopt the process of Mayavadi philosophy? The answer is given in Padma Purana, where Lord Siva states: mayavadam asac-chastram pracchannam bauddham ucyate mayaiva kalpitam devi kalau brahmana-rupina "The Mayavadi philosophy is veiled Buddhism." In other words, the voidist philosophy of Buddha is more or less repeated in the Mayavadi philosophy of impersonalism, although the Mayavadi philosophy claims to be directed by the Vedic conclusions. Lord Siva, however, admits that this philosophy is manufactured by him in the age of Kali in order to mislead the atheists. "Actually the Supreme Personality of Godhead has His transcendental body," Lord Siva states. "But I describe the Supreme as impersonal. I also explain the Vedanta-sutra according to the same principles of Mayavadi philosophy." Teachings of Lord Caitanya, Chapter 19 ".... Sankaracarya's belief is personal. Actually he is a covered personalist. He became impersonalist just to drive away Buddhism. All of India was Buddhist voidism. So, although a personalist, he had to keep pace with voidism by expounding impersonalism. There is very little difference between impersonalism and voidism, but because he had to bring Buddhists back to the Vedic cultural form, he adopted impersonalism. From the Padma Purana, it is learned that Sankaracarya is Lord Siva, and who can be a greater devotee than Lord Siva? Lord Siva is considered to be the foremost Vaisnava." Srila Prabhupada Letter to Damodar, 11-12-70 "According to the Vedic teachings, anyone who does not accept the Vedic way of life, he is called atheist. Therefore, according to Vedantists, Buddhists are called atheist. Actually Buddha philosophy does not accept God, neither soul. They simply philosophize on the material elements, and they want to finish the material exis..., dismantle the material elements. Nirvana. So Caitanya Mahaprabhu has remarked that the Buddhists are honest. They frankly say that "We don't accept your Vedas." But the Shankarites, they are cheaters, because they are accepting Vedas, but on the basis of Buddha philosophy. That is cheating." Srila Prabhupada Lecture on Srimad-Bhagavatam, 09-17-72, Los Angeles Bhaktivedanta Book Trust. HDG A.C. Bhaktivedanta Swami Srila Prabhupada.

Advaitham is proved false. Till to this day, many debates have occured between "Advaitham" & "Vaishnava Mathams". In all the debates "Advaitham" got defeated. This thread will ellaborate how "advaitham" got crushed by Eminent Vaishnava Scholars & Holy Purushas. Lets Start with Lord Vedanta Desika Para matha pangam: During Swamy desika&#8217;s long stay at Thiruvahendra puram vidhwans of other schools/sampradayams came for a debate with our swami. Swami desika has defeated them easily by exposing the inconsistancies in their theories and proving that they are not in accordance with Vedas. In order to enable even a commoner to appreciate the glories of our Vaideka matham and to understand the inconsistancies and defects of our rival schools or para mathas Swami desika blessed us with a rahasya grantha titled para matha pangam. The tamil pasurams presented in the beginning and conclusion of this rahasya grantha are compiled as a tamil prabandham and the same title was given to this prabandham.This prabandham beautifully summarises the concepts handled in each of the chapter of the granta. Swami desika first seek the blessings of Sri Sudarshana to condemn the para mathams and then he fondly remembers the upakara rendered by our acharyas. He goes on to explain the tatva traya of our sidhdhantam and explains the reason for condemning the other mathams. He exposes the inconsistancies of Sarvaka matham, four branches of Buddism (mathyamika, yogachara, sauthraanthika and vaibhashika) Advaitam, Jainism, Bhaskara- Yadava matam, Vaiyaakarana matham, KaNa matham, Yoga matham and Pasupadha matam. Swami desika then glorifies the Pancharatra sastra and saranagathi sastra of our siddhantam.He firmly concludes that the sampradayam taught by Vaishnava acharyas is the only correct and the best siddhantam and thanking Sri Sudarshana for blessing him to undertake this work and praises the valour of the 16 hands of Sri sudarshana. ------ Lets Praise Lord Vedanta Desika for showing us the light. Om Namo Narayana

hare krishna

Listen to Adi Shankara First. Below words are sung by Adi Shankara himself. Note : Adi shankara is incarnation of Lord Shiva itself. TEXT 1 bhajagovindam bhajagovindam govindam bhajamuudhamate sampraapte sannihite kaale nahi nahi rakshati dukrijnkarane Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death. TEXT 2 mudha jahiihi dhanaagamatrishhnaam kuru sadbuddhim manasi vitrishhnaam yallabhase nijakarmopaattam vittam tena vinodaya chittam Oh fool! Give up your thrist to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past. TEXT 3 naariistanabhara naabhiidesham drishhtvaa maagaamohaavesham etanmaamsaavasaadi vikaaram manasi vichintaya vaaram vaaram Do not get drowned in delusion by going wild with passions and lust by seeing a woman's navel and chest. Bodies are flesh, fat and blood. Do not fail to remember this again and again in your mind. TEXT 4 naliniidalagata jalamatitaralam tadvajjiivitamatishayachapalam viddhi vyaadhyabhimaanagrastam lokam shokahatam cha samastam Uncertain is the life of man as rain drops on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief. TEXT 5 yaavadvittopaarjana saktah staavannija parivaaro raktah pashchaajjiivati jarjara dehe vaartaam koapi na prichchhati gehe So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age. TEXT 6 yaavatpavano nivasati dehe taavatprichchhati kushalam gehe gatavati vaayau dehaapaaye bhaaryaa bibhyati tasminkaaye When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse. TEXT 7 baalastaavatkriidaasaktah tarunastaavattaruniisaktah vriddhastaavachchintaasaktah pare brahmani koapi na saktah Childhood is lost in play. Youth is lost by attachment to woman. Old age passes away by thinking over many past things. Alas! hardly is there anyone who yearns to be lost in Parabrahman. TEXT 8 kaate kaantaa kaste putrah samsaaro.ayamatiiva vichitrah kasya tvam kah kuta aayaatah tattvam chintaya tadiha bhraatah Who is your wife? Who is your son? Strange is this samsara. Of whom are you? Where have you come from? Brother, ponder over these truths. TEXT 9 satsangatve nissngatvam nissangatve nirmohatvam nirmohatve nishchalatattvam nishcalatattve jiivanmuktih From Satsanga comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jivan Mukti. TEXT 10 vayasigate kah kaamavikaarah shushhke niire kah kaasaarah kshiinevitte kah parivaarah gyaate tattve kah samsaarah What good is lust when youth has fled? What use is a lake which has no water? Where are the relatives when wealth is gone? Where is samsara when the Truth is known? TEXT 11 maa kuru dhana jana yauvana garvam harati nimeshhaatkaalah sarvam maayaamayamidamakhilaM hitvaa brahmapadaM tvaM pravisha viditvaa Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth. TEXT 12 dinayaaminyau saayam praatah shishiravasantau punaraayaatah kaalah kriidati gachchhatyaayuh tadapi na mujncatyaashaavaayuh Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves. TEXT 13 dvaadashamajnjarikaabhirasheshhah kathito vaiyaakaranasyaishhah upadesho bhuudvidyaanipunaih shriimachchhankarabhagavachchharanarih This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the bhagavadpada. TEXT 14 kaate kaantaa dhana gatachintaa vaatula kim tava naasti niyantaa trijagati sajjanasam gatiraikaa bhavati bhavaarnavatarane naukaa Oh mad man! Why this engrossment in thoughts of wealth? Is there no one to guide you? There is only one thing in three worlds that can save you from the ocean from samsara. Get into that boat of satsangha quickly. TEXT 15 jatilo mundii lujnchhitakeshah kaashhaayaambarabahukritaveshhah pashyannapi cana pashyati muudhah udaranimittam bahukritaveshhah There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors --- all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not. TEXT 16 angam galitam palitam mundam dashanavihiinam jatam tundam vriddho yaati grihiitvaa dandam tadapi na mujncatyaashaapindam Strength has left the old man's body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless hope. TEXT 17 agre vahnih prishhthebhaanuh raatrau chubukasamarpitajaanuh karatalabhikshastarutalavaasah tadapi na mujncatyaashaapaashah Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar's food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions. TEXT 18 kurute gangaasaagaragamanam vrataparipaalanamathavaa daanam gyaanavihinah sarvamatena muktim na bhajati janmashatena One may go to the Ganga, observe fasts, and give away riches in charity! Yet, devoid of jnana, nothing can give mukthi even at the end of a hundred births. TEXT 19 sura mandira taru muula nivaasah shayyaa bhuutala majinam vaasah sarva parigraha bhoga tyaagah kasya sukham na karoti viraagah Take your residence in a temple or below a tree, wear the deerskin for the dress, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such vairagya, could any fail to be content? TEXT 20 yogarato vaabhogaratovaa sangarato vaa sangaviihinah yasya brahmani ramate chittam nandati nandati nandatyeva One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else. TEXT 21 bhagavad giitaa kijnchidadhiitaa gangaa jalalava kanikaapiitaa sakridapi yena muraari samarchaa kriyate tasya yamena na charchaa Let a man read but a little from the Gita, drink just a drop of water from the Ganga, worship Murari just once. He then will have no altercation with Yama. TEXT 22 punarapi jananam punarapi maranam punarapi jananii jathare shayanam iha samsaare bahudustaare kripayaa apaare paahi muraare Born again, death again, birth again to stay in the mother's womb ! It is indeed hard to cross this boundless ocean of samsara. Oh Murari ! Redeem me through Thy mercy. TEXT 23 rathyaa charpata virachita kanthah punyaapunya vivarjita panthah yogii yoganiyojita chitto ramate baalonmattavadeva There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated. TEXT 24 kastvam ko.aham kuta aayaatah kaa me jananii ko me taatah iti paribhaavaya sarvamasaaram vishvam tyaktvaa svapna vichaaram Who are you? Who am I? From where do I come? Who is my mother, who is my father? Ponder thus, look at everything as essenceless and give up the world as an idle dream. TEXT 25 tvayi mayi chaanyatraiko vishhnuh vyartham kupyasi mayyasahishhnuh bhava samachittah sarvatra tvam vaajnchhasyachiraadyadi vishhnutvam In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the quality of Vishnu soon, have Sama Bhaava always. TEXT 26 shatrau mitre putre bandhau maa kuru yatnam vigrahasandhau sarvasminnapi pashyaatmaanam sarvatrotsrija bhedaagyaanam Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely. TEXT 27 kaamam krodham lobham moham tyaktvaa atmaanam bhaavaya ko aham aatmagyaana vihiinaa muudhaah te pachyante narakaniguudhaah Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly. TEXT 28 geyam giitaa naama sahasram dhyeyam shriipati ruupamajasram neyam sajjana sange chittam deyam diinajanaaya cha vittam Regularly recite from the Gita, meditate on Vishnu in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. TEXT 29 sukhatah kriyate raamaabhogah pashchaaddhanta shariire rogah yadyapi loke maranam sharanam tadapi na mujnchati paapaacharanam He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not gives up the sinful path. TEXT 30 arthamanartham bhaavaya nityam naastitatah sukhaleshah satyam putraadapi dhana bhaajaam bhiitih sarvatraishhaa vihiaa riitih Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere. TEXT 31 praanaayaamam pratyaahaaram nityaanitya vivekavichaaram jaapyasameta samaadhividhaanam kurvavadhaanam mahadavadhaanam Regulate the pranas, remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care, with extreme care. TEXT 32 gurucharanaambuja nirbhara bhakatah samsaaraadachiraadbhava muktah sendriyamaanasa niyamaadevam drakshyasi nija hridayastham devam Oh devotee of the lotus feet of the Guru! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the indwelling Lord of your heart! TEXT 33 muudhah kashchana vaiyaakarano dukrijnkaranaadhyayana dhurinah shriimachchhamkara bhagavachchhishhyai bodhita aasichchhodhitakaranah Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles. TEXT 34 bhajagovindam bhajagovindam govindam bhajamuudhamate naamasmaranaadanyamupaayam nahi pashyaamo bhavatarane Worship Govinda, worship Govinda, worship Govinda, Oh fool! Other than chanting the Govinda's names, there is no other way to cross the life's ocean. Hare Krishna -Gokul ...krishnam vande jagad gurum...

Listen to Adi Shankara First. Below words are sung by Adi Shankara himself. Note : Adi shankara is incarnation of Lord Shiva itself. TEXT 1 bhajagovindam bhajagovindam govindam bhajamuudhamate sampraapte sannihite kaale nahi nahi rakshati dukrijnkarane Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death. TEXT 2 mudha jahiihi dhanaagamatrishhnaam kuru sadbuddhim manasi vitrishhnaam yallabhase nijakarmopaattam vittam tena vinodaya chittam Oh fool! Give up your thrist to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past. TEXT 3 naariistanabhara naabhiidesham drishhtvaa maagaamohaavesham etanmaamsaavasaadi vikaaram manasi vichintaya vaaram vaaram Do not get drowned in delusion by going wild with passions and lust by seeing a woman's navel and chest. Bodies are flesh, fat and blood. Do not fail to remember this again and again in your mind. TEXT 4 naliniidalagata jalamatitaralam tadvajjiivitamatishayachapalam viddhi vyaadhyabhimaanagrastam lokam shokahatam cha samastam Uncertain is the life of man as rain drops on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief. TEXT 5 yaavadvittopaarjana saktah staavannija parivaaro raktah pashchaajjiivati jarjara dehe vaartaam koapi na prichchhati gehe So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age. TEXT 6 yaavatpavano nivasati dehe taavatprichchhati kushalam gehe gatavati vaayau dehaapaaye bhaaryaa bibhyati tasminkaaye When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse. TEXT 7 baalastaavatkriidaasaktah tarunastaavattaruniisaktah vriddhastaavachchintaasaktah pare brahmani koapi na saktah Childhood is lost in play. Youth is lost by attachment to woman. Old age passes away by thinking over many past things. Alas! hardly is there anyone who yearns to be lost in Parabrahman. TEXT 8 kaate kaantaa kaste putrah samsaaro.ayamatiiva vichitrah kasya tvam kah kuta aayaatah tattvam chintaya tadiha bhraatah Who is your wife? Who is your son? Strange is this samsara. Of whom are you? Where have you come from? Brother, ponder over these truths. TEXT 9 satsangatve nissngatvam nissangatve nirmohatvam nirmohatve nishchalatattvam nishcalatattve jiivanmuktih From Satsanga comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jivan Mukti. TEXT 10 vayasigate kah kaamavikaarah shushhke niire kah kaasaarah kshiinevitte kah parivaarah gyaate tattve kah samsaarah What good is lust when youth has fled? What use is a lake which has no water? Where are the relatives when wealth is gone? Where is samsara when the Truth is known? TEXT 11 maa kuru dhana jana yauvana garvam harati nimeshhaatkaalah sarvam maayaamayamidamakhilaM hitvaa brahmapadaM tvaM pravisha viditvaa Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth. TEXT 12 dinayaaminyau saayam praatah shishiravasantau punaraayaatah kaalah kriidati gachchhatyaayuh tadapi na mujncatyaashaavaayuh Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves. TEXT 13 dvaadashamajnjarikaabhirasheshhah kathito vaiyaakaranasyaishhah upadesho bhuudvidyaanipunaih shriimachchhankarabhagavachchharanarih This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the bhagavadpada. TEXT 14 kaate kaantaa dhana gatachintaa vaatula kim tava naasti niyantaa trijagati sajjanasam gatiraikaa bhavati bhavaarnavatarane naukaa Oh mad man! Why this engrossment in thoughts of wealth? Is there no one to guide you? There is only one thing in three worlds that can save you from the ocean from samsara. Get into that boat of satsangha quickly. TEXT 15 jatilo mundii lujnchhitakeshah kaashhaayaambarabahukritaveshhah pashyannapi cana pashyati muudhah udaranimittam bahukritaveshhah There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors --- all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not. TEXT 16 angam galitam palitam mundam dashanavihiinam jatam tundam vriddho yaati grihiitvaa dandam tadapi na mujncatyaashaapindam Strength has left the old man's body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless hope. TEXT 17 agre vahnih prishhthebhaanuh raatrau chubukasamarpitajaanuh karatalabhikshastarutalavaasah tadapi na mujncatyaashaapaashah Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar's food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions. TEXT 18 kurute gangaasaagaragamanam vrataparipaalanamathavaa daanam gyaanavihinah sarvamatena muktim na bhajati janmashatena One may go to the Ganga, observe fasts, and give away riches in charity! Yet, devoid of jnana, nothing can give mukthi even at the end of a hundred births. TEXT 19 sura mandira taru muula nivaasah shayyaa bhuutala majinam vaasah sarva parigraha bhoga tyaagah kasya sukham na karoti viraagah Take your residence in a temple or below a tree, wear the deerskin for the dress, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such vairagya, could any fail to be content? TEXT 20 yogarato vaabhogaratovaa sangarato vaa sangaviihinah yasya brahmani ramate chittam nandati nandati nandatyeva One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else. TEXT 21 bhagavad giitaa kijnchidadhiitaa gangaa jalalava kanikaapiitaa sakridapi yena muraari samarchaa kriyate tasya yamena na charchaa Let a man read but a little from the Gita, drink just a drop of water from the Ganga, worship Murari just once. He then will have no altercation with Yama. TEXT 22 punarapi jananam punarapi maranam punarapi jananii jathare shayanam iha samsaare bahudustaare kripayaa apaare paahi muraare Born again, death again, birth again to stay in the mother's womb ! It is indeed hard to cross this boundless ocean of samsara. Oh Murari ! Redeem me through Thy mercy. TEXT 23 rathyaa charpata virachita kanthah punyaapunya vivarjita panthah yogii yoganiyojita chitto ramate baalonmattavadeva There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated. TEXT 24 kastvam ko.aham kuta aayaatah kaa me jananii ko me taatah iti paribhaavaya sarvamasaaram vishvam tyaktvaa svapna vichaaram Who are you? Who am I? From where do I come? Who is my mother, who is my father? Ponder thus, look at everything as essenceless and give up the world as an idle dream. TEXT 25 tvayi mayi chaanyatraiko vishhnuh vyartham kupyasi mayyasahishhnuh bhava samachittah sarvatra tvam vaajnchhasyachiraadyadi vishhnutvam In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the quality of Vishnu soon, have Sama Bhaava always. TEXT 26 shatrau mitre putre bandhau maa kuru yatnam vigrahasandhau sarvasminnapi pashyaatmaanam sarvatrotsrija bhedaagyaanam Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely. TEXT 27 kaamam krodham lobham moham tyaktvaa atmaanam bhaavaya ko aham aatmagyaana vihiinaa muudhaah te pachyante narakaniguudhaah Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly. TEXT 28 geyam giitaa naama sahasram dhyeyam shriipati ruupamajasram neyam sajjana sange chittam deyam diinajanaaya cha vittam Regularly recite from the Gita, meditate on Vishnu in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. TEXT 29 sukhatah kriyate raamaabhogah pashchaaddhanta shariire rogah yadyapi loke maranam sharanam tadapi na mujnchati paapaacharanam He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not gives up the sinful path. TEXT 30 arthamanartham bhaavaya nityam naastitatah sukhaleshah satyam putraadapi dhana bhaajaam bhiitih sarvatraishhaa vihiaa riitih Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere. TEXT 31 praanaayaamam pratyaahaaram nityaanitya vivekavichaaram jaapyasameta samaadhividhaanam kurvavadhaanam mahadavadhaanam Regulate the pranas, remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care, with extreme care. TEXT 32 gurucharanaambuja nirbhara bhakatah samsaaraadachiraadbhava muktah sendriyamaanasa niyamaadevam drakshyasi nija hridayastham devam Oh devotee of the lotus feet of the Guru! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the indwelling Lord of your heart! TEXT 33 muudhah kashchana vaiyaakarano dukrijnkaranaadhyayana dhurinah shriimachchhamkara bhagavachchhishhyai bodhita aasichchhodhitakaranah Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles. TEXT 34 bhajagovindam bhajagovindam govindam bhajamuudhamate naamasmaranaadanyamupaayam nahi pashyaamo bhavatarane Worship Govinda, worship Govinda, worship Govinda, Oh fool! Other than chanting the Govinda's names, there is no other way to cross the life's ocean. Hare Krishna -Gokul ...krishnam vande jagad gurum...

Hey you shaivatee, stop insulting Lord Vishnu. You are trying to pollute the minds of vaishnavatees here. If you want to put ur saivaite stories put somewhere in a saivaite site. No ones least intrested in your so called demigod's Glory (????) Shaiva puranas come under tamasic. Only vaisnava puranas are Satvic. Moreover, all the scholars asked to read "Mahabharata" in morning, "Ramayana" in afternoon & "Bhagavatham" in Evening. We vaishnavas offer respect to Lord Rudra. Only you shaviatess always insult vaishnavas & Lord Vishnu. Everyone knows that. People like only "Love inspiring gods like Jesus, Rama & Krishna". No one cares about terrifying gods. Everyones love Lord Narashima. Lord Narashima has shown his form to many devotees in "Kali yuga". So Lord Narashima exists. So dont blabber by believing myths. Saivatees always tried to kill Lord Ramanuja, Lord Madwacharya & many Dwaita Theerthas just because Visistadwaitis & Dwaita scholars defeated "Adhvaita" philosophy many times. So you people became cruel and tried to kill them. Its recorded in history. People of "true religion" dont try to kill even a ant. That proves "Saivatees" are barbarians. Saivatees who tried to kill Lord Ramanuja can be compared to Jewish people who crucified Lord Jesus. Note : Saivatees plucked the eyes of Lord kurratalwar (disciple of Lord Ramanuja) & tortured him just because Lord Kurratalwar refuse to accept Shiva as Supreme. How cruel the saivatees are ? Is this a religion or barbarianism ? Till now, no vaishnavas had destroyed any shiva shrine. But shavities had destroyed many vishnu temples. No vaishnavas have tried to kill any shaivaite saint. So vaishnavam is a religion of tolerancy. It doesnt generate hatred. i have proof for all above. Is there any book equivalent to "Bhagavath Gita" ? Moreover, Lord Rama is a human incarnation of Lord Vishnu. Lord Rama want to live like a human rather than a god. So Lord Rama never showed himself like a god. Lord Rama worshipped all demigods like "Rudra, Durga, Ganesha, Brahma & Indra". Do u mean that Lord Rama is inferior to Indra/Brahma just because Rama worshipped them. Just use common sense. Great people always be humble. Lord Rama is a great human incarnation of vishnu. So he was humble always. Try to understand that. Its not because hes powerless. First Read "Bhagavath Gita" and cleanify your mind. Just because shaivatess have bundle of many stories doesnt mean that Rudra is a Supreme God. Millions of shaiva purana is not equal to One "Bhagavath Gita". More Vaishnavatees dont eat non-veg & never harm any life. Are u shaivatess are like that ? You shaivatees always give helpless animals as a sacrifice to ur terrifying demigods. Shame on your religious behaviour.Areunt u shaivatees ashamed of killing innocent animals to invoke blessing of demigods ? Vaishnavas dont give animal sacrifice to Lord Vishnu or Mother Lakshmi. Remember that. Moreover, we dont practice any blackmagic. Only Kali bhakthas & Terrifying Shiva bhaktas do that. Its a shame. Message to shaivatees : First use your conscience & Be a human being with compassion. Then u can invoke belssings of so called demigods or "gods".

Hey you shaivatee, stop insulting Lord Vishnu. You are trying to pollute the minds of vaishnavatees here. If you want to put ur saivaite stories put somewhere in a saivaite site. No ones least intrested in your so called demigod's Glory (????) Shaiva puranas come under tamasic. Only vaisnava puranas are Satvic. Moreover, all the scholars asked to read "Mahabharata" in morning, "Ramayana" in afternoon & "Bhagavatham" in Evening. We vaishnavas offer respect to Lord Rudra. Only you shaviatess always insult vaishnavas & Lord Vishnu. Everyone knows that. People like only "Love inspiring gods like Jesus, Rama & Krishna". No one cares about terrifying gods. Everyones love Lord Narashima. Lord Narashima has shown his form to many devotees in "Kali yuga". So Lord Narashima exists. So dont blabber by believing myths. Saivatees always tried to kill Lord Ramanuja, Lord Madwacharya & many Dwaita Theerthas just because Visistadwaitis & Dwaita scholars defeated "Adhvaita" philosophy many times. So you people became cruel and tried to kill them. Its recorded in history. People of "true religion" dont try to kill even a ant. That proves "Saivatees" are barbarians. Saivatees who tried to kill Lord Ramanuja can be compared to Jewish people who crucified Lord Jesus. Note : Saivatees plucked the eyes of Lord kurratalwar (disciple of Lord Ramanuja) & tortured him just because Lord Kurratalwar refuse to accept Shiva as Supreme. How cruel the saivatees are ? Is this a religion or barbarianism ? Till now, no vaishnavas had destroyed any shiva shrine. But shavities had destroyed many vishnu temples. No vaishnavas have tried to kill any shaivaite saint. So vaishnavam is a religion of tolerancy. It doesnt generate hatred. i have proof for all above. Is there any book equivalent to "Bhagavath Gita" ? Moreover, Lord Rama is a human incarnation of Lord Vishnu. Lord Rama want to live like a human rather than a god. So Lord Rama never showed himself like a god. Lord Rama worshipped all demigods like "Rudra, Durga, Ganesha, Brahma & Indra". Do u mean that Lord Rama is inferior to Indra/Brahma just because Rama worshipped them. Just use common sense. Great people always be humble. Lord Rama is a great human incarnation of vishnu. So he was humble always. Try to understand that. Its not because hes powerless. First Read "Bhagavath Gita" and cleanify your mind. Just because shaivatess have bundle of many stories doesnt mean that Rudra is a Supreme God. Millions of shaiva purana is not equal to One "Bhagavath Gita". More Vaishnavatees dont eat non-veg & never harm any life. Are u shaivatess are like that ? You shaivatees always give helpless animals as a sacrifice to ur terrifying demigods. Shame on your religious behaviour.Areunt u shaivatees ashamed of killing innocent animals to invoke blessing of demigods ? Vaishnavas dont give animal sacrifice to Lord Vishnu or Mother Lakshmi. Remember that. Moreover, we dont practice any blackmagic. Only Kali bhakthas & Terrifying Shiva bhaktas do that. Its a shame. Message to shaivatees : First use your conscience & Be a human being with compassion. Then u can invoke belssings of so called demigods or "gods".

Five forms of Eshawara - Lord Vishnu According to Sri Vaishnava Agamas, Lord Vishnu has five forms(aspects or modes).They are Para, Vyuha, Vibhava, Antaryami and Arcavatara. In his treatise, the Srivachanabhusanam, Sri Pillai Lokacharya describes the five forms as follows: "Para form of the Lord is like the waters which surround the cosmos. Vyuhas are like the milky ocean. Vibhava forms are like flash floods. Antaryami is like the subsoil water. Archa form is like the water that oozes in small puddles on the banks of a river or the seashore." These are elaborated below:- PARA: Para is the highest form of Vishnu found only in Sri Vaikuntha also called Nityavibhuti or Moksha, along with his consorts Sri, Bhumi and Nila and surrounded by Nityasuries, like Ananta, Garuda, Visvaksena and a host of Muktas(liberated souls). The Alvars have sung in great ecstasy about this beatific form of the Lord. The Para form is called Para Vasudeva or Sthula(gross)-Vasudeva with four arms, holding conch, disc, mace and lotus. Further, Sri Nadadur Ammal (Sri Vatsya Varadacharya) describes the Lord in Nitya-vibhuti as folows in his Paratvadi pancakastuti. "In beautiful Vaikuntham as bright as thousand suns, resides Sri Paravasudeva, incarnation of pure knowledge, one without impurity, full of Suddha satva with six gunas or qualities-Jnana, Bala, Aisvarya, Virya, Sakti and Tejas; Lord of Nityasuries holding conch and disc, shining with beautiful apparel and ornaments, served by Sri Devi, Bhu Devi and Nila Devi, resting happily on Ananta (Adisesa), I pray to Him." VYUHA The Vyuhas are emanations from the above mentioned Para Vasudeva form, and are four in number, collectively called, Catur Vyuha Brahman. They are Vyuha Vasudeva(or simply Vasudeva), Sankarsana Pradyumna and Aniruddha. They are said to exercise different cosmic functions and principles, and control the activities of all living beings through jiva, manas and ahankara (soul, mind and ego) respectively. While the Vyuha Vasudeva form has all the six perfections (bhaga) jnana, bala, aisvarya, virya, sakti and tejas in full measure, the other three have two qualities each (Viz) FORM PREDOMINANT QUALITIES PRESIDES OVER INCHARGE OF WHAT HE GIVES Sankarsana Jnana & Bala (Wisdom & Strength) Jiva-Tattva (Life principle) Destruction Theoretical knowledge of the Agamas(mandates) Pradyumna Aisvarya & Virya (Lordship & Virlity) Mano-Tattva (Mind principle) Preservation Practice of the Agamas Aniruddha Sakti & Tejas (Power & Splendour) Ahankara (Ego) Creation Fruits of following the Agamas Even in the Vibhavas, these four Vyuhas correspond to Sri Krsn(Vasudeva) Balarama (Sankarsana) Pradyumna and Aniruddha; they are: Sri Krsna, His brother, His son through Rukmini and His grandson (Pradyuman's son) respectively. There is also another link between Vyuhas and Avataras. From the last of the Vyuhas Viz. Aniruddha, descend the Dasa Avataras. Further the above four Vyuhas give rise to another series of sub-vyuhas, (vyuhantaras) which preside over the different kinds of a sadhaka (Spiritual aspirant) according to the Agama Satras: Vasudeva - Kesava, Narayana, Madhava Sankarsana - Govinda, Vishnu, Madhusudana Pradyumna - Trivikrama, Vamana, Sridhara Aniruddha - Hrsikesa, Padmanabha and Damodara. The twelve Vyuhantara forms and the parts of the body they control are given below. Kesava - Forehead Narayana - Lower Abdomen(centre) Madhava - Chest Govinda - Front Neck (Centre) Vishnu - Lower Abdomen (right) Madhusudana - Righ arm Trivikrama - Neck (right side) Vamana - Lower Abdomen(left) Sridhara - Left Arm Hrisikesa - Neck (left Side) Padmanabha - Back (Lower spinal) Damodara - Back (upper spinal) Vasudeva - Top of the Head Since the human body is made out Prakrti(matter) which also forms the body of the Lord, these Vyuhantara forms reside in the parts of the body noted against each form. Further, these forms are supposed to represent the twelve signs in the universe, corresponding to the twelve zodiacs. After wearing the Sri Vaisnava marks(Dvadasa urdhva-pundram) on the spots indicated which externally display the vyuhantara forms, the Lord is saluted by chanting the appropriate name with Anjali Mudra (folded arms) near the corresponding part of the body (anjalih parama mudra ksipram devaprasadini) VIBHAVA Apart from the Vyuhas the Lord is said to assume various manifestations, from time to time, to protect the virtuous, punish the evil-doers(wicked) and re-establish Dharma. These manifestations are called Vibhavas, more popularly Avataras or descents into the world. The theory of Avatara finds a place in the Vedas eg. "ajayamano bahudha vijayate"(one who does not have birth at all., but appears or is born as several)"ekam sad vipra bahudha vadanti"(the reality is one, but the wise call it by various names). The Bhagavad Gita is the classical source for the theory of Avatara where Lord Krishna Himself says : Yada yada hi dharmasya glanir bhavati Bharatha Abhuythanam adharmasya tada atamanam srjamyaham. Paritranaya Sadhunam vinasaya ca duskrtam Dharma samsthapanarthaya sambhavami yuge yuge" The well known avataras are 10 in number: Mathsya, Kurma, Varaha, Nrisimha, Vamana, (fish, tortise, boar, man-lion, dwarf), Parasurama, Sri Rama and Balarama , Sri Krishna and Kalki. (matsyah, kurma varahasca narasimhasca vamanah, ramo ramasca krsnah kalki janardanah). Srimad Bhagavatam mentions numerous avataras which include also other principal avataras like Kapila, Rahujit, Dattatreya, Nara-Narayana, Hari, Purusottama, Hayagriva etc ANTARYAMI Antaryami or "Suksma Vasudeva" is the form in which the ultimate reality Lord Vishnu exists in a very subtle from, in the hearts of all living beings. Invisible and full of bliss, the Antaryami form is said to have two hands with crystal-like complexion dressed in yellow robes. "Antaryami" literally means one who controls from inside. In the Narayana Anuvaka of Taittiriya Upanisad (2-25/25-5-6-7) "antarbahisca tat sarvam vyapya narayanahsthitah Anantamavyayam kavigm samudre antam visva sambhuvam Padmakosapratikasam hrdayam capyathomukham Atho Nishthya vitastyam tu nabhyamupari tisthati Hrdayam tadvijaniyat vis visvasyayatanam mahat" It is stated that Narayana resides in that infinitesimal small place below the heart of every being shaped like an inverted lotus bud and appears to His devotees in a manner and form cherished by them, and with particular characteristics or qualities as worshiped by them. Smaller than the smallest and bigger than the biggest , the Lord resides both inside and outside of every individual or thing in the universe. Since the Antaryami form (aspect) of the Lord resides in the heart and yogis realise Him seated there, the form is also called "harda". As Antaryami, the Lord accepts manasika puja of the devotees, such as meditation, mental offering of sacred water, fruits, food etc. and mental salutations(Mangalsasanam). Such worship to the Antaryami form can be done by anyone at any place and at any time. Although residing in every being , the Antaryami has no relation or link with the actions or fruits thereof undertaken by these beings. At the time of the death of a person, Antaryami helps the souls to come out of the body through murdhanya nadi (top of the head) and escorts the soul to the Lords Abode viz. SriVaikuntham. ARCAVATARA The fifth form of the Lord , Arcavatara or Image manifestation, is very easily accessible and visible to all. Since we cannot worship Para, Vyuha, Vibhava and Antaryami forms which can be only imagined or meditated upon and since they are beyond our reach, the Acaryas point out that Arcavatara alone suits us the most. In Arca form the Lord receives prayers from devotees and grants their prayers and blesses them; Saranagati or Prapatti or surrender is done to the Lord in the Arca form only. Though installed and made by human beings or sometimes existing from time immemorial(revealed by God Himself), the Image form of the Lord become divine, the moment it is installed or worshipped by the Acharyas, according to the rules laid down in the Agamas. It is full of perfection and is no longer a image of material nature. According to our preceptors the Supreme Lord not only pervades the Icon but also makes it His Special Abode, transposing His true nature as the master of all, absolutely independent and above all wants. There are 108 sacred Places(108 Divya Deshas) where Alvars have sung in praise of Arca forms and realised Godhead. The poetic description of the Lord can be seen in the DivyaPrabandam which is the 4000 divine collection of hymns. Each of the Alvar held a particular Arca form as very dear to them and have sung copious verses in praise of that form. The Arca forms can be classified as follows : Svyamvakta - Arca forms revealed by God himself and not made by man; Egs: Lord Srinivasa at Tirupati, Lord Badrinarayana at Badrinath , Lord Ranganatha at Srirangam, Lord Boovarahaa at SriMusnam, Lord Thotadrinatha at Vanamaamalai., Lord Srihari at Salagramam., Lord Devaraja at Naimisaranyam, Lord Narayana at Puskaram.. The Saligramam worshipped at homes also come under this category. Daiva - In some places, the Devas or Celestials have installed Arcamurti of the Lord; Eg : Lord Krsna at Guruvayur installed by Guru the divine preceptor and Vayu, the wind god. Arsa - These are Arca forms installed by sages. Eg : The Uppiliappan temple near Kumbakonam. Manusa - These are idols installed by men and consecrated according to Agama Sastras. Abhimana - Eg: Lord Thirunarayana at Melkote, Lord Jaganatha at Puri.

Stage or Form of Bhakti Meaning Name of the Devotee Shravanam Audition Pariskhit Keertanam Recapitulation Shukamuni Smaranam Remembrance Prahlad Padasevanam Service at the feet of the Lord Lakshmi Archanam Worship(Pooja) Pruthu Vandanam Salutations with praise Akrura Dasyam Service(Seva) Anjaneya Sakhyam Friendliness Arjun Atmanivedanam Surrendering-one-self Bali The great seer Narada symbolysis the real devotion towards the Lord, always singing the glory and virtues of the Lord.We have to name the twin brothers Lava and Kusha who sang the original Shri.Ramayana in the sacrificial hall (Yagyashala) of prabhu Ramachandra.This art of chanting/singing the name and glory of the Lord is ancient and traces its origin in Padma Purana.The Bhagavat Dharma or singing the glory of the Lord inspired the devotion among others in the society and poetry was evolved into prose explaining its meaning. It further shaped into an educational Institution and was encouraged. It was under the personal care of the Kings /Rulers during those period. This art was used by the Chanikya to expand the kingdom of Mourya Chandragupta with the help of Keertankars(Persons singing the glory of the Lord).In the process this cult was diluted and Keertanakars started praising the rulers of those days and became the Bards instead of Keertankars.This art temporarily lost its real status. In the 9th century this cult was brought to its original status by Shri.AchalananadaDas <http://padasalgi.tripod.com/achala.html> in Karnataka.In south in Tamil nadu Alwars propagated Bhagavat Dharma.In northern India this cult could not be propogated to expand due to frequent Mohammedan invasions and destruction of the literatures.However Shri.Krishna Chaitanya in Bengal and Shri.Tulasidas in northern India again revived and established the Bhagavat Dharma. In Maharastra this cult was revived by Sant Jyanadev,Ekanatha and Tukarama. In Karnataka right from the 9th century onwards this cult is propagated religiously and systematically by Haridasas.Haridasas of Karnataka the devotees of the Lord have contributed immense treasure of Bhaktiyoga.Haridasas have blessed the whole society to understand the kernel,innermeaning and essence of Indian philosophy contained in the holy scriptures viz.Vedas,Upanishads,Puranas etc. The compositions though appear to be in the usage of the common man ,contains very deep meaning of all Holy Scriptures, which could not have brought to the light or understood by the masses who are ignorant in understanding Sanskrit the divine language. Shri.Shankarachrya the founder of Advaita Philosophy (monism) has stated that for invoking the blessings of the Lord, upasana, and spiritual well being are quite essential. He has further stated to chant the name of Govinda to attain self-realization. (Bhaja Govindam, Bhaja Govindam). Shri.Ramaujachrya the founder of VishistaAdvaita(ShriVaishava) has stated Bhakti as contemplation on God accompanied by love. Shri.Madhavacharya the founder of Dwaita philosophy has described Bhakti as follows: "Mahatma Jyana purvastu sudrudhaha sarvo Adhikaha sneho Bhaktiriti proktha tayamuktinaryachanyatha" Bhakti is the combination of supreme knowledge, true friendship, towards Lord, which is the path towards Mukti/Liberation. The three functions of the mind, intellect, (Jyana), emotion(Bhavana) and will(Sankalpa) have got to be purified to remove ego,to achieve this, one has to practice three yogas.viz.Jyanyoga which purifies our intellect,Bhaktiyoga purifies our emotions and karmayoga purifies our will.We are free to adopt anyone of these paths.Shri.Narada the sage who possess all the three yogas prefers to deal with Bhakti(the true divine love) as it is the easiest and most efficient of all paths. It is like an International highway open to all irrespective of caste,creed,or sex and most easiest one to practice.That is the reason why Haridasas choose the path of Bhakti and propagated the same so that any person irrespective of his intellect,caste,creed,sex can follow this path to achieve the goal of God realization. "Any vocabulary, any finest words in the world would still be inadequate to explain/portray the unique mission and the message rendered by the Haridasas in propagating the cult of Bhakti for the benefit of the entire mankind." The compositions of all Haridasas which are in the form of Devaranama(songs in praise of Lord),Keertans,Suladis,and Ugabhogas, etc., all are in the pen-name (Mudrika or Ankita)viz:Purandara Vithala ,Vijaya Vithala, etc., the use of the name of the Lord as mudrika instead of their own names is characteristic of the devotion and humility of the Haridasas.

The glories of the holy name Krishna and His name are non-different. (1) The Lord's name has descended from Goloka. (2) Krishna's name is iInvested with the Lord's spiritual potency. (3) Krishna's name purifies the heart and mind. (4) The chanting process is simple, sublime, and all-auspicious; even a child can take part. It frees one from sinful reaction and material bondage. (5) Chanting "Rama" gives the same result as chanting the 1000 names of Visnu. (6) Chanting "Krishna" once has the same potency as 3,000 names of Visnu. The Lord's holy names are even effective for someone not even aware of their potency. Chanting contains the benefits of all other Vedic rites; to chant is the same as having performed all the Vedic processes of purification. (7) Chanting is the means for attaining pure love of God (Krishna-prema) in this age. It protects you from maya and falldown. It purifies the atmosphere. It yields the same results as the processes of previous yugas. It elevates one even from a low background. Chanters are the most attractive to Krishna. All the Vedic knowledge is contained within the maha-mantra, the essence of the Vedas is to chant, and by chanting one realises the meaning of the Vedas. Chanting is the ultimate means to attain the ultimate success. Vedic verses glorifying the holy names By once chanting the holy name of the Lord, which consists of the two syllables ha-ri, one guarantees his path to liberation. (Skanda Purana) Simply by chanting one holy name of Hari, a sinful man can counteract the reactions to more sins than he is able to commit. (Brhad-visnu Purana) If one chants the holy name of the Lord, even in a helpless condition or without desiring to do so, all the reactions of his sinful life depart, just as when a lion roars, all the small animals flee in fear. (Garuda Purana) Whatever result was obtained in Satya-yuga by meditating on Visnu, in Treta-yuga by performing sacrifices, and in Dvapara-yuga by serving the Lord's lotus feet can be obtained in Kali-yuga simply by chanting the Hare Krishna maha-mantra. (Srimad-Bhagavatam 12.3.52) To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him. (Srimad-Bhagavatam 3.33.6) My dear Narada, actually I do not reside in My abode, Vaikuntha, nor do I reside within the hearts of the yogis, but I reside in that place where My pure devotees chant My holy name and discuss My form, pastimes and qualities. (Padma Purana) O King, constant chanting of the holy name of the Lord after the ways of the great authorities is the doubtless and fearless way of success for all, including those who are free from all material desires, those who are desirous of all material enjoyment, and also those who are self-satisfied by dint of transcendental knowledge. (Srimad-Bhagavatam 2.1.11) Those who are actually advanced in knowledge are able to appreciate the essential value of this age of Kali. Such enlightened persons worship Kali-yuga because in this fallen age all perfection of life can easily be achieved by the performance of sankirtana. (Srimad-Bhagavatam 11.5.36) Living beings who are entangled in the complicated meshes of birth and death can be freed immediately by even unconsciously chanting the holy name of Krishna, which is feared by fear personified. (Srimad-Bhagavatam 1.1.14) One can refer also to the story of Ajamila. Footnotes: (1) The name of Krishna and Krishna are nondifferent, but we cannot realize this intellectually. We have to practice chanting Hare Krishna to realse it. When we actually advance in devotional service and chant the Hare Krishna maha-mantra offenselessly, we will realise that Krishna and His name are nondifferent. (Teachings of Lord Kapiladeva p. 12) (2) Golokera prema dhana, harinama sankirtana (3)O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names like Krishna and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by chanting Your holy names, but I am so unfortunate that I have no attraction for them. (Siksastaka 2) (4) Glory to the Sri Krishna sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious. (Siksastaka 1) (5) Although Kali-yuga is an ocean of faults, there is still one good quality about this age: Simply by chanting the Hare Krishna maha-mantra, one can become free from material bondage and be promoted to the transcendental kingdom. (Srimad-Bhagavatam 12.3.51) The chanting of the holy name of the Lord is able to uproot even the reactions of the greatest sins. Therefore the chanting of the sankirtana movement is the most auspicious activity in the entire universe. (Srimad-Bhagavatam 6.3.31) (6) If a person utters the name Rama only once, he gets the result of chanting one thousand names of Visnu. And if somebody once chants the name Krishna, he achieves the results obtained by chanting the name Rama three times. In other words, uttering the name Krishna once is equal to uttering three thousand other names of Visnu. (Mukunda-mala-stotra 2) (7) Oh, how glorious are they whose tongues are chanting Your holy name! Even if born in the families of dog-eaters, such persons are worshipable. Persons who chant the holy name of Your Lordship must have executed all kinds of austerities and fire sacrifices and achieved all the good manners of the Aryans. To be chanting the holy name of Your Lordship, they must have bathed at holy places of pilgrimage, studied the Vedas and fulfilled everything required. "Srimad-Bhagavatam 3.33.7)

Q. What is a Vaishnava? Q. What is reincarnation? A. Vaishnavism is a path of Hinduism in which Vishnu is worshiped as the Lord. Lord Vishnu has many incarnations, but they all lead back to the same place, Vishnu. Different sects of Hinduism worship different incarnations of Vishnu. Some Vaishnavas prefer to worship Krishna as The Lord of which Vishnu is a manifestation. Devotees of Krishna are very much in love with him, his eternal consort Shrimati Radharani and his many pastimes in the pastures of Vrindavana. A. Reincarnation in the process by which a Hindu is liberated. We take birth in many different forms and work off our karma. Eventually we are fortunate and take birth as a human being. In the human form the goal is to surrender oneself to God completely in order to obtain liberation from this cycle of suffering, birth and death, Moksha. More technically... In the Bhagavad Gita it is stated, "As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change." The Vedas further explain that the soul in the material world transmigrates within a cycle of material birth and death through 8,400,000 forms of life. The human form of life, however, is the only birth which affords one the chance for self-realization. Lower-than-human species are not endowed with sufficient intelligence to understand the self as different from the body. Q. What is a Hindu? Q. Why don't you eat meat? A. Tough question. The dictionary describes a Hindu as: Etymology: Persian Hindu inhabitant of India, from Hind India 1662 1 : an adherent of Hinduism 2 : a native or inhabitant of India Definition of what makes one a basic Hindu, as quoted by India's Supreme Court. On July 2, 1995, the Court referred to it as an "adequate and satisfactory formula." "Acceptance of the Vedas with reverence; recognition of the fact that the means or ways to salvation are diverse; and the realization of the truth that the number of gods to be worshiped is large, that indeed is the distinguishing feature of the Hindu religion." B.G. A. The Vedic scriptures establish nonviolence, ahimsa, as the ethical foundation of vegetarianism. According to the Vedas, God is the Supreme Father of all creatures, not just humans. Therefore, the slaughter of innocent animals is considered equivalent to killing one's brother or sister. Vaishnava devotees follow a wholesome lacto-vegetarian diet excluding meat, chicken, fish, and eggs. Although it may be argued that vegetarians are guilty of killing vegetables, vegetarian foods such as fruits, nuts, milk, and grains do not require killing. But even when a plant's life is taken, the pain involved is dramatically less than that of a highly-sensitive animal such as a cow or lamb. According to the law of karma, nature's law of action and reaction, human beings must suffer for any kind of killing that is against God's laws. For this reason, as well as to show recognition for the Supreme Proprietor and supplier of all foodstuffs, devotees prepare vegetarian meals as devotional offerings to the Lord. The food is then called prasadam (spiritual food), which can then be fully enjoyed without karmic reaction. Q. What is a Bhagavad Gita? Q. What's with the dot? A. Literally, song of the blessed one (Krishna) circa 1785 : a Hindu devotional work in poetic form spoken by Krishna to his nephew Arjuna (one of the Pandavas) on the battlefield before the great war described in the Mahabharata. A. There are many stories behind this custom, however the simplest explanation is that it shows chastity for a married woman. For others it is simply an adornment. Q. Who is Vishnu? Q. Who is The Elephant Guy? A. Vishnu is the preserver God in the Hindu triad (Brahma, Vishnu, Shiva) and also considered "The GOD" by Vaishnava's who believe that all other Gods are a manifestation or incarnation of Lord Vishnu. Lord Vishnu is worshiped in many different forms such as Krishna, Narayana, Vasudeva etc. Demigods such as Indra are considered subservient to Vishnu and most are great devotees as well. Lord Vishnu exists in many forms simultaneously and can have different names depending on what he is doing. Maha Vishnu (considered the main Vishnu) sits or lays upon the great serpent Shesha in the ocean of milk. A. Ganesha or Ganupati is an extremely popular God in India. He is called Vighneshvara or Vighnaharta, the Lord of and destroyer of obstacles. People mostly worship Him asking for siddhi, success in undertakings, and buddhi, intelligence. He is worshipped before any venture is started. He is also the God of education, knowledge and wisdom, literature, and the fine arts. Shiva is Ganesha's father and Parvati or Durga is considered his Mother. There is a great story behind how he ended up with an Elephants head. Click here for more information. Click Here to visit a Temple dedicated to Ganesha (great site!) Q. Who is Brahma? Q. Who is Shiva (Siva)? A. Brahma is the God of creation. When the universe is created, Brahma is born from a lotus flower which emanated from Lord Vishnu's navel. Lord Brahma does the actual creation by his meditation. A. Shiva is the God of destruction and regeneration. Some sects of Hinduism are dedicated solely to the worship of Lord Shiva. They are called Shivites. Shiva is also Ganesha's father and Durga's husband. Q. Is Hinduism a polytheistic religion? Q. Who is Durga? A. Not exactly, there is one GOD and many manifestations of this God. There are also many Demigods who are worshiped for various reasons, but all offerings are eventually meant for the Lord. A. Parvati, as she is sometimes called, is the consort of Shiva and the mother of Ganesha. She is worshiped for many different material things like money, knowledge and good fortune. She is considered the female element of Lord Shiva or "Shakti". Q. Are cows god? Do I have to be born a Vaishnava? A. No, but they are very dear to the Lord and are therefore worshipped with reverence. Cows are treated like our mothers because they provide us with many great foodstuffs like milk, cheese, cream etc., but not meat. Vaishnava's do not eat meat, fish or eggs. A. No, anybody can become a Vaishnava. Some sects of Hinduism contend that one must be born into the religion. Vaishnavas on the other hand believe that anyone who has the desire to worship the Lord can do so and be liberated. Man is the only creature capable of making a choice and should therefore take this most fortunate opportunity. Q. Where can I get more information on Vaishnavism / Hinduism? Q. Where can I get those cool clothes? A. Visit more sites like this, take a look at the links and temple section. Visit some temples, ask questions and keep an open mind. Hinduism is one of the oldest religions still in existence and hence is rich with many different traditions. A. Your local Indian market should be able to direct you to a store. There are also many Internet sites available. Look up Slavaarkami (women's suit), Sari (women's traditional dress), Dhoti (men's traditional dress, Payjama (men's suit).

Please discuss miracles you have experienced by Lord Krishna.