Tuesday, June 18, 2013



There lived a great ascetic named Aruna Muni in Vaiduryapattnam, on the banks of the Godavari, in Andhra Pradesh in Southern India. He had a pious wife by name Jayanti Devi. Sri Nimbarka was born of Aruna Muni and Jayanti Devi. He flourished in the eleventh century A.D.

At the time of the Namakarana Samskara, the learned Brahmins gave the boy the name Niyamanandacharya. Nimbarka was also known by the names Aruna Rishi and Haripriyacharya.

Aruna Muni and Jayanti Devi performed their son’s sacred thread ceremony and sent him to Rishikul for learning the Vedas, Vedangas, Darshanas, etc. Niyamanandacharya mastered the scriptures in a short time. He was a mighty genius. People from all parts of India came to see this wonderful boy.
When Niyamanandacharya was in his teens, Brahma, the Creator, came to the Ashram of Aruna Muni in the disguise of a Sannyasin. The sun was about to set. The Muni had been out. The Sannyasin asked the wife of the Muni for something to eat. The food had been exhausted. The Muni’s wife remained silent. The Sannyasin was about to leave the Ashram.

Niyamanandacharya said to his mother, "Dear mother! A Sannyasin should not be sent away without food. We will have to suffer for violating Atithi Dharma". The mother said, "Dear son! Your father has gone out. I have neither fruits nor roots. Moreover, there is no time for me to prepare any food. It is sunset. Sannyasins do not take their meals after sunset".

Niyamanandacharya said to the Sannyasin, "I shall bring quickly roots and fruits from the forest. I guarantee that the sun will not set till you finish your meals". Niyamanandacharya placed his Sudarshana Chakra on a Nim tree in the Ashram where it shone like the sun. Brahma, who was in the guise of the Sannyasin, was struck with amazement. In a few minutes Nimbarka returned with roots and fruits and gave them to his mother, who served them to the Sannyasin with intense devotion. As soon as the Sannyasin finished his meals, Nimbarka removed the Sudarshana Chakra from the Nim tree. It was at once pitch dark. One quarter of the night had passed. The Sannyasin, who was Brahma, conferred on the boy the name ‘Nimbarka’ (Nim—Neem tree; Arka—Surya or the sun). Since then he has been called Sri Nimbarkacharya.

Sri Nimbarkacharya is considered to be an incarnation of Lord Hari’s weapon Sudarshana Chakra or discus.

There are four kinds of Avataras: (i) Purna (full) e.g., Lord Krishna, Lord Rama. (ii) Kala (not all-full) e.g., Matsya, Varaha, Hamsa, etc. (iii) Amsa (part) e.g., Jada Bharata, Nara Narayana, etc. (iv) Amsamsa (part of the part) e.g., Sri Sankara, Sri Ramanuja, Sri Nimbarka, etc.

In Vishnu Yana, the spiritual lineage of Sri Nimbarkacharya is given as follows: "The sacred Gopala Mantra of eighteen letters sprang from the lotus mouth of Sri Narayana. It was given to Hamsa Bhagavan. Hamsa Bhagavan in turn initiated the Kumaras who revealed this Mantra to Rishi Narada. Narada taught this to his disciple Sri Nimbarka. Nimbarka gave this Mantra to his disciple Srinivasacharya".

Sri Nimbarkacharya was the embodiment of mercy, piety, love, kindness, liberality and other divine qualities. He did rigorous austerities at Neemgram and had Darshan of Lord Krishna in that place. In that village only Nimbarka had exhibited his miracle when Brahma came for Bhiksha as a Sannyasin. Another holy place of the Nimbarka sect is Salembabad in Rajasthan. A big Mahant lives here. There is a temple of Nimbarka here.

Brindavan, Nandgram, Barsana, Govardhan and Neemgram are the chief Kshetras or holy lands of the followers of Nimbarkacharya. Parikrama of the 168 miles of Brij Bhumi is their foremost duty. To pay visits on different occasions to Sri Nimbarka’s temple in Neemgram, two miles from Govardhan, is their Sampradayik duty.

The Nimbarka sect is found mostly in Brij Bhumi, viz., Brindavan, Nandigram, Barsana, Govardhan, etc. Jaipur, Jodhpur, Bharatpur, Gwalior, Burdwan and Okara are its centres. The Nimbarka followers are also to be found in Central India, Bihar, Orissa and West Bengal.

The Dvaitadvaita Philosophy

Sri Nimbarkacharya wrote the following books: Vedanta Parijat Saurabh, a commentary on the Brahma Sutras; a commentary on the Bhagavad Gita; Sadachar Prakash, a treatise on Karma Kanda; Rahasya Shodasi, an explanation of the Sri Gopala Mantra in verses; Prapanna Kalpa Valli, an explanation of the Sri Mukunda Mantra in verses; Prapatti Chintamani, a treatise pertaining to supreme refuge; Prata Smarana Stotram, a devotional hymn; Dasa Sloki or Kama Dhenu, the ten nectarine verses; and Savisesh Nirvisesh Sri Krishna Stavam.

Sri Nimbarkacharya was the exponent of the Dvaitadvaita school of philosophy. Followers of this cult worship Sri Radha and Krishna. Bhagavata is the most important scripture for them. Jiva and the world are both separate from, and identical with, Brahman. The followers of this school are even now found in Mathura and Brindavan.

Sankara was the exponent of the Kevala Advaita philosophy, Ramanuja of the Visishtadvaita philosophy, Madhvacharya of the Dvaita philosophy, Vallabhacharya of the Suddhadvaita philosophy and Nimbarkacharya of the Dvaitadvaita philosophy. All were great souls. We cannot say that Sankara was greater than Ramanuja or Vallabha was greater than Nimbarka. All were Avatara Purushas. Each one incarnated on this earth to complete a definite mission, to preach and propagate a certain doctrine, which was necessary to help the growth of a certain type of people who flourished at a certain period, who were in a certain stage of devotion. All schools of philosophy are necessary. Each philosophy is best suited to a certain type of people.

All cannot grasp the highest Kevala Advaita philosophy of Sankara all at once. The mind has to be disciplined properly before it is rendered a fit instrument to grasp the tenets of Sankara’s Advaita Vedanta.

Salutations and adorations to all Acharyas! Glory to the Acharyas! May their blessings be upon us all!

Spurce : http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=1641



Monday, June 17, 2013


                     SRI PURUSOTTAMA DAS THAKURA

                                              photo source: http://www.forumohalu.org/index.php?topic=5890.20
[Excerpted from "Sri Chaitanya: His Life & Associates" by Srila Bhakti Ballabh Tirtha Maharaj]
Disappearance Day of Sri Purusottama Das Thakura

sadasivasuto namna nagarah purusottamah
vaidya-vamsodbhavo namna dama yo vallavo vraje

Nagar Purushottam was previously the cowherd named Daman in Vraja. He is now born in a Vaidya family as the son of Sadashiva. (Gaura-ganoddesa-dipika 131)
Daman was one of the twelve Gopals and a companion of Krishna in his childhood pastimes in Vraja. In the eleventh chapter of the Adi-lila of Chaitanya Charitamrita, Krishna Das Kaviraj Goswami has listed Purushottam Das amongst the devotees of Lord Nityananda.

Sadashiva Kaviraj was a great personality. Purushottam Das was his son. From birth, Purushottam das was absorbed in the service of the lotus feet of Lord Nityananda Prabhu, and he always engaged in childish play with Lord Krishna. His son was named Sri Kanu Thakur, a very respectable gentleman. His body was saturated with the nectar of Love for Lord Krishna. (Chaitanya Charitamrita 1.11.38-40)

Vrindavan Das Thakur has also named Purushottam Das as one of Nityananda Prabhu's chief associates.

Sadashiva Kaviraj was very fortunate to have a son like Purushottam Das. Purushottam Das had no external consciousness of his body, for Nityananda Prabhu is constantly acting through him. (Chaitanya Bhagavata 3.5.741-2)

For four generations the family of Purushottam Das consisted of eternally perfect direct associates of Mahaprabhu: Kamsari Sen, Sadashiva Kaviraj, Purushottam Thakur, and Kanu Thakur. The Gaura-ganodesa-dipikaidentifies Kamsari Sen as Ratnavali Sakhi and Sadashiva Kaviraj as Chandravali (156).

Purushottam Thakur's wife was named Jahnava Devi. She died while her son, Kanu Thakur, was just a young child. Nityananda Prabhu named the boy Sisu Krishna Das. It is said that Nityananda Prabhu's wife Jahnava Devi adopted Kanu and took him with her to Vrindavan. Some say that he was also one of the twelve Gopals. One legend about Kanu Thakur holds that when in Vrindavan, while he was dancing in kirtan, his ankle bell flew off. He vowed that he would make his residence wherever the ankle bell was recovered. When it was found in the town of Bodhkhana in Jessore district, he established his Sripat there. In the opinion of some, Madhavacharya (Madhava Chattopadhyaya) of Jirat in Hooghly district, the husband of Nityananda Prabhu's daughter Ganga Devi, was Purushottam Thakur's disciple.

Srila Bhaktisiddhanta Saraswati Goswami Thakur has the following to say about Purushottam Thakur's Sripat: "Purushottam Das Thakur lived at Sukhasagara, midway between the Chakdaha and Simurali railway stations. The deities he installed were formerly served in Beledanga village, but when the temple fell into the river, the deities were taken to Sukhasagara. That temple was also swallowed by the Ganges and so the deities were brought with Jahnava Mata's deity to Sahebdanga Berigram. Since that place was also destroyed, all the deities were again moved about three or four miles to the village named Chanduregram, on the banks of the Ganges about one mile up from Pal Para." (Anubhasya 1.11.39)

Devakinandana Das, the author of the Vaisnava-vandana, was Purushottam Thakur's disciple. There he writes,

"I worship Sadashiva Kaviraj with great attentiveness. He was constantly intoxicated with love and had no external consciousness… I bow down to my worshipable Lord, Purushottam Thakur. Who can list his incomparable qualities? He was merciful to those who were devoid of virtue, displaying the natural power of his compassion. When only seven years old, he was so intoxicated with love for Krishna that he danced in a way that enchanted the entire world."

The following supplementary information is given in the Gaudiya-Vaisnava Abhidhana:

"Some people say that Purushottam's surname was Nagar, while others say that the name Nagar comes from the name of the area where he lived. Since the five villages (Beledanga, Berigram, Sukhasagar, Manasapota and Pal Para) are so close together, this area is sometimes called Nagaradesh. Purushottam once ate snake poison when in a trance state without experiencing any ill effects. This was a source of great astonishment to all who witnessed it. Many of Nityananda Prabhu's associates often displayed such miraculous powers."

source : http://www.bvml.org/SBBTM/p_spdt.html


SRI BRAHMANYA TIRTHA the Master (GURU) of Sri Vyasa Tirtha


                                       photo source: http://www.forumohalu.org/index.php?topic=5890.20

Born : 1460
Passed away : 1467 at Abburu

In these days where one sees the effects of Kali age predominant even in sacred precincts and selfishness and smallness of mind seem to rule the times, it may be difficult to  think of a time when giants like Sri Brahmanya Tirtha ruled the kingdom of God. This great personality believed to be an incarnation of Surya shone with brilliance in the fifteenth century and left posterity with the invaluable gift of Sri Vyasaraja - philosopher, administrator, sage and scholar - who has been unequaled in the Vedanta realms. Sri Brahmanya Tirtha's Punyadina falls on Vaishakha Bahula Yekadashi. He entered his final abode Vrindavana in 1461 AD in Abbur, near Channapattana on the Bangalore - Mysore highway.

Not much has bee recorded of his life history. Some facts are available from his "Vijaya" composed by Sri Srinivasa Tirtha , who is a descendant of the order. His father was Ramacharya with the nickname of Poogavana (areca farm). Possibly he owned one. Sri Brahmanya was born in Nrihari kshethra on the banks of the Cauvery and was named Narasimha.  The boy was sent to Sri Purushotthama Tirtha at the young age of 7 after his Upanayana samskara. Sri Purushotthama was next in line to Sri Jayadhwaja whose name is preserved for posterity for his founding of the Dvaita school in the north, specially in Navadvipa (modern Bengal). ISKON followers call his name as Jayadharma.

Narasimha was a precocious pupil with great intelligence, devotion to God and disinterest in the affairs of the world. Sri Purushotthama had already received some indications in dreams about his pupil. The education of Narasimha was completed in a short while and he was also given the oaths of Asceticism and called Brahmanya Tirtha by his Guru.  Very soon the latter entered a cave near Abbur and disappeared from human view. A miracle attributed to Sri Brahmanya tirtha was that when he sprinkled some consecrated water on cold cooked food after Puja, it became fresh and hot.

There was a rich and pious Brahmin who had started on a pilgrimage to Banaras. His location is not clearly specified, but it is said that he also lived on the shore of Cauvery river (Called Marudvrudha in the Rgveda).  Unfortunately, he died suddenly after getting fever. His wife who wanted to commit Sathi along with her husband (they were childless at the time) came to beg permission of Sri Brahmanya Tirtha, the worshipper of Nrusimha deity given to him by his Guru. Sri Brahmanya blessed the widow - "Dheergha sumangalee bhava" - Be happy as a wife in wedded bliss for a long time. When she told him that she was no longer having a husband, Sri Brahmanya Tirtha told her - do not worry. Your husband is not dead, but is still alive. He gave her holy water with incantations, which when applied to the dead body of the husband brought him back to life, as if nothing had happened. As per the Swamiji's desire, the first born of this couple was given even as a young baby, to him. This baby was received on a golden plate and fed with the milk used for Abhisheka of the Lord. The baby who grew up into the great Vyasaraja, was given his Upanayana Samskara at the age of 5 and took the oath of asceticism at the age of 7.  Though Sri Brahmanya himself was greatly learned as described by his own disciple and successor Sri Vyasaraja, he was sent for his studies to Sri Sripadaraja at Mulbagal.  He became famous for his erudition, scholarship, great qualities of complete disinterest in personal factors and became the  fountain head of learning for Tatvavada in his time.

In the mean while Sri Brahmanya Tirtha received the idol of Vittala as a result of a dream indication, from where it was buried in the ground. He went to Karnataka capital (possibly Srirangapattana) and on being requested by the king and people of the state, which was suffering from drought, brought back copious rains. The grateful kingdom gave the ascetic a village called Brahmanyapuri.  After handing over his reign to the worthy successor, he entered in to Samadhi in Abbur.

When the Abbur Matha was being renovated and improved for the facility of devotees in the last few years, it appears that there was an idea to cover his Vrindavana also along with the rest of the area. However, Sri Brahmanya Tirtha directed the reigning pontiff to leave it uncovered as at present - possibly because he is believed to be the incarnation of the Sun. Even in the prayer shloka given below seems to hint at this fact. Even today, a large number of devotees visit his Vrindavana and attain their desires by prayers and Seva at his feet.

His great disciple Sri Vyasaraja has composed the following slokas about his Guru.

"Kamsadhvamsipadaambhoja samsaktho hamsapungavah Brahmnyagururajaakhyo varthathaam mama maanase" 
"Samuthsaarya thamasthomam sanmargam samprakashya cha sadaa vishnupadaasaktham seve Brahmanya Bhaaskaram"

The simple meanings of these two shlokas are as follows :

May Sri Brahmanya tirtha the great ascetic who is always immersed in the lotus feet of the destroyer of the evil Kamsa (Krishna) always remain in my mind.
Worship and serve the great Brahmanya tirtha who is like the Sun which destroys darkness (of the mind) and shows the way (to Moksha) and who is always interested in the Lotus feet of Vishnu. (in the case of the Sun analogy, Vishnu pada means the sky.).


Sunday, June 16, 2013


                 SRI VYASARAJA THIRTHA
Born : 1460
Passed away : 1539, Saturday, 8 March 1539. 

Arthikalpita kalpoyam prathyarthi gajakesari/

Vyasathirtha Gurubhoryarth asmad Ishtartha siddhaye//

This is an attempt to transcript the greatness and awesomeness and history of the sterling history of the great Madhva muni , Sri Sri Sri Vyasaraja !

Sri Vyasaraja has a very high position in the Madhva lineage. He is considered among the Muni trayaru. Sri Madhvacharya, Sri Jayatirtharu and Sri Vyasaraja . Sri Madhvacharya gave us the Sarva Mula, Sri Jayatirtharu gave us the teeka for the Sarv Mula, Sri Vyasarajaru gaves us tippani for Sri Jayatirtha's teeka's.

Sri Jayatirtharu himself blessed Sri Vyasarja on two seperate occasions as we shall see ahead.


Of all the documents available, the one chosen for this transcription is "Vyasa Yogi Charitre" by Somanatha Kavi. It's style is called "champu kavya" viz a mixture of gadya ( prose ) and pada ( poetry ). More about the author and the composition later on.


Sri Vyasaraja's parents were a little old and were on their way to a Badri piligramage. One the way the husband suffered an incurable disease and was lying on his death bed. The wife sought out the blessings of Sri Sri Sri Brahmanya Tirtharu who was on his way back south from Badari to end her life. When she prostrated before Sri Brahmanya Tirthu he blessed her "Sumangali bhava" without even looking up and then blessed her "Putravati bhava", thus the couples life was saved and they also begot a son. Such was the siddhi of Shri Brahmaya Tirthu ! Just before the birth of the boy, Sri Brahmanaya Tirtharu sent a chinnada harvana ( golden plate) and had the baby delivered directly onto the golden plate. After being born without bhoo sparsha ( touching the ground ), Sri Brahmanya Tirtharu himself bathed the newborn. As per Srimadacharya's Tantra Sara, when a Swamy bathes the child, the sannidhi of Sri Hari increases in the child.


When the child was just five years old, Sri Brahmanya Tirtharu had the thread ceremony done for the child. At the age of eight, Sri Brahmanya Tirtha placed the proposal of Sanyasa, Sri Vyasaraju declined and went away from the mutta. This is parallel to Sri Raghavendra Swamy refusing Sanyasa at first. The reason is that being a Sanyasi/ Peetadapati is a very responsible job, it is the head of the society. The boy was resting under a tree. A huge snake wrapped itself around the boy and spoke to him face to face. It was Sri Jayatitharu in snake form, he advised him to take Sanyasa and infused him with confidence. The boy returned to Sri Bhramanya Tirtha's mutta and accepted sanyasa. Thus, Sri Vyasaraja came into being.


Sri Vyasatirtha studied under Sri Brahmanya Tirtha for twelve years. Before presenting the peethadapati to Sri Vyasaraju, he undertook a digvijaya yatra. Sri Vyasaraja reached, Kanchi a renowned learning centre at that time. Sri Vyasaraja defeated all the scholars there at that time. The opponents decided to take revenge and poisoned Sri Vyasaraja's food. Sri Vyasarajaru invoked Sri Dhanvantri namaka Sri Hari. Sri Danvantri provided Sri Vyasaraju with some herbs to nullify the effect of poison. Thus Sri Vyasaraju came out victorous every way. Sri Vyasaraju then returned to Sri Brahmanya Tirtharu. Sri Brahmanya Tirtha had entered Brindavana by that time, Sri Vyasaraja ascended the peethadapati. Sri Vyasaraja went to Sri Padraja in mulbagalu for higher studies. It is important to note two points
a) Mulbaglu was the most renowned learning centre in Karnataka until the turn of the ninteenth century.
b) Sri Vyasaraju was already a great scholar, defeated many scholars in Kanchi, but still he spent twelve years studying under Sri Padarajaru. This shows the depth of knowledge of Sri Padrajau and the passion for knowledge of Sri Vysarajaru.

There is a special cave in mulbagalu even today called Vyasa guhe(cave), where Sri Vyasarajaru used to sit and meditate. Once there was a serpent coiled around Sri Vyasarajaru in the guhe, Sri Padaraju entered the cave and talked to the Serpent in it's own language.It was Sri Jayatirtharu again in serpent form to provide his blessings to Sri Vyasarajaru.

Stay at Tirupati

"Venkatadri samam stanam brahmanda nasti kincahana, Venkatesha samo devo na bhuto na bhavishyati."

At this time, the administratation in Tirumala was corrupt. It was so corrupt that the preists used to place their own kids on the vahanas during brahmotsava. The local kin got wind of this and executed all the preists. The king approached Sri Padajararu to clear him of Brahma hatya and to make arrangements for the nitya puja at Tirumala.

* Purification of Raja - Sri Padarajaru sprinkled some shankodaka ( water from conch ) and declared that the king was absolved of brahmahatya. This incident became a joke among the students. To prove his point Sri Padarajaru sprinkled some shankodaka on a cloth blackened by oil. The portion of the cloth that was sprinklled upon became clear and clean. The disciples had no choice but to accept Sri Padarajaru's words.

Sri Padarajau send Sri Vyasarajaru as the chief preist for Tirumala. This shows greatness of both Sri Padarajaru, for not taking the oppurtunity himself and Sri Vyasarajaru for accepting the position of a priest. It also shows that the position of a priest was/is a very honoured one.

Once Sri Vyasarajaru arrived in Tirumala, he started taking care of nitya pooja and also administration of the temple activities. Sri Vyasarajaru made a lot of improvements in the processes there. Sri Vyasarajaru worshipped Sri Venkatesha as per the TantraSaraSangraha paddati of SriMadAcharya. Sri Vyasarayaru installed the Ugra Srinivasa utsava moorthy (a very special utsav moorthy that is brought out only once a year before sunrise and taken back into the temple before the sun rises) and the "Vimana Venkatesha"(For people in KaliYuga, when there is not enough time for darshana, the silver frame accentuated Venkatesha on the golden dome, assures that if you see that, it is equivalent to having darshana of Sri Venkatesha). There is a special spot where in the garbha guddi where Sri Vyasarajaru used to sit and meditate. There used to be a board indicating the spot until a few years ago. There is also a Vyasa mantapa on the Swamy Pushkarni near the Varaha Swamy temple which can be seen even today.

Sri Vyasaraja, wrote Nyayaamruta and various other works during his stay here. After twelve years of dedicated service, Sri Vyasarajaru re-instated the preists in the temple. The sons of the priests were too young to worship earlier, were now ready to take charge. Once Sri Vyasarajaru, finished the dwadashi puja and prostrated before Venkatesha, Sri Venkatesa threw his upper cloth and covered Sri Vyasarajaru with his own cloth. Thus Sri Vyasarajaru got approval from Sarvothamma for his service for twelve years at Tirumala. This is similar to the alingana of Sri Rama and Sri Hanuman at the end of Sundar Kanda in Ramayana.


At this time, Krishnadevaraya invited Sri Vyasarajaru to be his raja guru. Sri Vyasarajaru accepted his invitation and arrived there. There was a great procession and ceremony. When Krishnadevaraya lifted the cloth of the palanquin carrying Sri Vyasarajaru, he found Sri Vyasarajaru reading the scriptures in the dim light. Krishanadevaraya was shocked and pleasantly surprised, he was so impressed with this that he declared Sri Vyasarajaru as his household guru as well.

* This incident shows the passion of knowledge for Sri Vyasarajaru. It also shows that there is no end to learning for knowledge. Finally it shows that we should not stop learning for authoity , inspite of being a chakravarthi Krishnadevaraya was gratified by this incident.

There was a lot of opposition for this in the court of Krishnadevaraya, Basavabhatta was the leader for the opposition. Basavabhatta was defeated in the ensuing debate and he had to hand over his emerald shivalinga to Sri Vyasaraja,

* This shivlainga is till present in the Sri Vyasaraja mutta and is displayed during Shivratri.

During the stay of Sri Vyasarajaru, Vijayanagara kingdom prospered tremendously. It never faced defeat during war and jewels and precious stones were sold on the streets. Sri Vyasaraja headed an educational institute of ten thousand students during this time. Once Sri Vyasarajaru composed a work extempore in response to the Kalinga king's challenge. This challenge was prepared a committee of pandits in Kalinga, Sri Vyasaraju composed this response as an extempore and sent the response immideately. To express his gratitude Krishnadevaraya offered everything he had at the lotus feet of Sri Vyasarajaru. He arranged for a ratna abhisheka for Sri Vyasaraja. It seemed like Varuna devata himself was pouring jewels on Sri Vyasaraja . On another occassion there was a kuhu yoga for the throne, whoever ascended the throne for that amount of time would be attacked by the kuhu yoga. Sri Vyasaraja himself sat on the throne and swatted away the kuku yoga with his upper garment. Sri Vyasarajaru gifted everything he had received from Krinshandevaraya back to him and to the people.

Scholarly Status

Sri Vyasarajaru was exteremly respected far and wide for his knowledge. It was so wide spread that people would come from far and wide to present their works in front of him. If they received a nod or a simple yes from Sri Vyasarajaru, then that means he had arrived. All the scholars irrespective of tradition were always vying for Sri Vyasarajaru's approval. Such was the scholarly status that scholars would shy away and try influence to get an audience with Sri Vyasarajaru. Basava bhatta was also one such scholar, he got audience through another Madhva muni.


While returning from north India tour, there was a dispute about land division between Vaishnavites and Shaivaites.Sri Vyasarajaru presented the solution and himself ran seven kilometers holding his breath.

On another occasion, he revives a dead boy by sprinkling teertha during his tour.


It was under the blessings of Sri Vyasarajaru that Pitamaha of Carnatic Sangeet Sri Purundara Dasaru started his journey. He also had Kanaka dasaru as his disciple. Sri Vyasarajaru himself is a brilliant composer with many compositions to his credit. His song "Krishna Nee Begane Baro" is an evergreen carnatic song and is sung in a lot of Carntic concerts.
* This is the original, of the remixed version from the Colonial Cousins

Installations Of Hanuman

In his previous birth, he was King Bahlika and fought on behalf of the Kaurava's. He was killed by Bheemasenadevaru during the war. During that time,he struck 732 times with his club. To make amends for that, Sri Vyasarajaru installed 732 Hanuman vigrahas all around south.


A person will be treated great even he does just one of the deeds of Sri Vyasarajaru, the fact that Sri Vyasarajaru accomplished all these deeds simultaneously just goes to show that he worked tirelessly, effortlessly and with utmost dedication and bhakti. Among his works Tarka Tandava deserves a special mention. It is a compact work that destorys all the citadels of Advaita word by word. Each and every aspect of it is challenged and torn to bits; hence the suffix "Tandava"

Any mistakes are solely mine.

BharatiRamanaMukyaPranantargata Shri Krisharpanamastu,

source : http://srinivasa-kalyana.blogspot.in/2009/12/sri-vyaasraja-tirtha.html



Vyasatirtha was extremely influential in the Vijayanagar Empire. He initially came to limelight in the court of Saluva Narasimha in Chandragiri where he defeated many scholars with his masterly debates. He headed the Tirupati Temple during the time 1486-1498. At the pressing and repeated invitations of ministers of Saluva Narasimha, he moved to Vijayanagara and spent the rest of his life there. The accession of Shri Krishnadevaraya in 1509 opened up a new chapter of the glory in the life of Vyasatirtha. It was during the time of Krishnadevaraya that Vyasatirtha saw the peak of his influence over the empire. The king had the greatest regard and respect for Vyasatirtha and regarded him as nothing less than his kuladevata. This is very beautifully narrated by Somanatha in his biography on Vyasatirtha. The evidence of a clear statement to the effect that King regarded Vyasatirtha as his Guru is still saved as a palm leaf fragment (preserved in G.O. Mss. Library), Madras. The two foreign travellers Paes and Nuniz who travelled along the Vijayanagara empire give accounts of how the King Krishnadevaraya regarded his Guru. Nuniz in his catalog says that King of Bisnaga (vijayanagar) listened everyday to the preachings of "a learned Brahmin who never married nor touched a woman". The description points unmistakably to Vyasatirtha. Nuniz's remarks are fully corroborated by Somanatha's biography. Somanatha writes that, before starting on his Raichur expedition, Krishnadevaraya performed a ritual ceremony "ratnabhisheka" to his Guru Vyasatirtha in year 1520 and gifted him with many villages. Somanatha goes on to say that after the death of Krishnadevaraya in year 1530, Achutaraya continued to honor Vyasatirtha for some years. It was in Achutaraya's reign that the image of Yogavarada Narasimha was set up by Vyasatirtha in the courtyard of the Vittalaswami temple at Hampi (Vijayanagara) in 1532. Seven years later, Vyasatirtha died at Vijayanagara on the fourth day of the dark fortnight of Phalguna, in Vilambi, corresponding to Saturday, 8 March 1539. The data is given by Shri Puranadadasa in one of his songs. His mortal remains are entombed at Nava Brundavana, an island on Tungabhadra river, about half a mile east of Anegondi. Vyasatirtha was almost the second Founder of the system of Madhva. The learned Appayya Diksita is reported to have observed that the great Vyasatirtha "saved the melon of Madhvaism from bursting, by securing it with three bands" in the form of his three great works - the Nyayamrutha, Chandrika and Tarka-Tandava. There is a tradition that when the North Indian Logician Pakshadhara Mishra visited Mulbhagal, he had spoken most appreciatively of Vyasatirtha. Shri Vyasatirtha was a thinker of high order. He was essentially warm-hearted and felt himself as at home on the naked peaks of intellect and in the unfathomed depths of mystic consciousness and devotion to God. The biography of Vyasatirtha gives several accounts of his kind-heartedness. He was also honoured by Delhi Sultan Bahlul Khan Lodi and Adil Shah of Bijapur with green umbrellas and other symbols of their respective kingdom.He treated Basavabhatta whom he vanquished in debate with exemplary kindness and regards. He allowed his preachings to take their gentle course of persuasion and disliked proselytization for the sake of numbers. He did not misuse his influence with Kings to make his faith the state religion. This attitude deserves to be contrasted with that of the Shrivaishnava's, reported in the prappannamruta. Vyasathirta installed 732 Hanuman(Anjaneya or Mukhya Prana Devaru) idols all over India. Few of them to be named are:

Yantrodharaka Hanuman of Hampi
Kasapur Nettikal Hanuman,
Sri Gali Anjaneya Temple, Bengaluru


Vyasatirtha was a Psalmist in Kannada and had composed many beautiful songs in his mother tongue Kannada. More than even for his own compositions, his name will have to be invested with special significance as that of a person who gave to India, both Purandaradasa, the father of Carnatic music, and Kanakadasa, disciples of Vyasaraya. Those who know anything about the history of great haridasa's and their literature will have no difficulty in realizing service rendered by Vyasatirtha to the cause of popular religion and cultural revival. The influence of Vyasatirtha was felt far beyond the limits of Karnataka, in the heart of distant Bengal. It is now fairly well known that the Bhakti movement of Chaitanya who flourished wholly within the lifetime of Vyasatirtha, owed a great deal of its inspiration to philosophy of Madhva and its exposition by Vyasatirtha. If properly viewed, the influence of Vyasatirtha would be seen to have brought about a glorious religious renaissance in the 16th century, simultaneously in the north and in the south India.

There was a huge family of students to Vyasa Tirtha.To name a few are Purandaradasa,Kanakadasa, Vadiraja Tirtha,Sreenivasa Thirtha, Vijayendra Thirtha,Somanatha Kavi (author of Sri Vyasa Yogi Charitam), Govinda Wodeyar.

The Contemporaries of Vyasatirtha were:

Surendra Tirtha and Vijayendra Tirtha of Rayara Mutt.
Raghunatha Tirtha,Raghuvarya Tirtha and Raghotthama Tirtha of Uttaradhi Mutt.
Sripadarajaru (Vidya guru of Vyasathirtha and nephew of Bhramanya Tirtharu) .
Bhramanya Tirtha(Guru who ordained Vyasa Tirtha to sanyasa ashrama).
Salva Narasimha Bhupala.
Chamaraja Wodeyar III.
Pakshadhara Mishra(who got defeated by Vyasatirtha in Philosophical debate).


source : http://en.wikipedia.org/wiki/Vyasatirtha


SRI LAKSHMIPATI TIRTHA the disciple of VyasaTirtha and Master of Madhavendra Puri

                                          photo source : http://www.forumohalu.org/index.php?topic=5890.20

    Lakshmipati Tirtha (1420–1487) was a Vaishnava saint. He was a disciple of Vyasatirtha who gave him the name 'Lakshmipati Tirtha' upon initiation. Lakshmipati Tirtha is credited as being the spiritual master/guru of Nityananda Prabhu, although Madhavendra Puri is often given this title in other versions of the story.

   The following is a story in connection with the disciple of Shripad Vyasa Tirtha who was given the name Laxmipati Tirtha, and who became the next to be recognised as the 'acharya' in the line in which we follow.

   Once Lord Balarama (Krishna's elder brother) appeared to Laxmipati Tirtha to break the ground for a change in the regular line of the Madhwa Sampradaya. Big changes were to take place that would eventuate in a revolution in thought and deed. Lord Shri Krishna and His brother Lord Balarama were about to appear in the dress of Devotees within the Madhwa 'sampradaya'.

                                                 brajendra nandana jei-Sachi-suta hoilo sei
                                                                  balarama hoilo nitai

   Shrila Narottama dasa Thakura sings in his "Ishta Deve Vijnapti", in simple Bengali language that "Lord Krishna, the son of Nanda Maharaja, the King of Vraja, became the son of Sachi (Lord Chaitanya) and Balarama became Nitai (Nityananda).

   One story of this nature, which is quite heart rendering is the following story of Laxmipati Tirtha, the best of the 'sannyasis', who, on one occasion, was sitting in a solitary place performing his 'bhajan' throughout the night singing the glories of Lord Balarama. His unalloyed devotion was so intense he would sometimes cry or call out, "O Baladeva, kindly show me Your favour. I am so fallen and wicked." Tears would come from his eyes and he lost all patience and composure due to his old age and intense desire to see the Lord. He would sometimes collapse on the floor, stunned. This day, due to the devotional traumas he had undergone, he slept.

   It is described that Lord Nityananda, in His usual prankish mood, appeared to Laxmipati in His original form as Lord Balarama, Krishna's brother. How he appeared to Laxmipati was in a dream, telling him that a wandering Brahmin, in the form of an 'avadhuta', madman had arrived in town. "He will come to you. Initiate him into the Vaishnava 'diksha mantras' and accept him as your disciple." Then Lord Balarama spoke the 'mantra' into Laxmipati's right ear and Laxmipati awoke. After a short time Laxmipati saw the 'avadhuta Brahmin' and his mind became full with anxious anticipation. When they met, Laxmipati couldn't take his eyes off the beautiful form of the Lord, His aura and His Moonlike face and unblinking eyes. Hearing the sweet words of Lord Nityananda, Laxmipati's eyes brimmed over with swelling tears. That very day Laxmipati fulfilled the order of Lord Balarama, and Nityananda became the favourite of Laxmipati.

nityananda prabhu vande
Shrimad laxmipati priyam
Shri madhwa-sampradaya
vardhanam bhakta vatsalam

   "Respectful obeisances unto You, Nityananda Prabhu, the dear favourite of Laxmipati Tirtha. He (Nityananda) increases the bliss of the entire Madhwa 'sampradaya' and He has the innermost needs of the Devotees foremost at hand."

"Respectful obeisances unto You, Nityananda Prabhu, the dear favourite of Laxmipati Tirtha. He (Nityananda) increases the bliss of the entire Madhwa 'sampradaya' and He has the innermost needs of the Devotees foremost at hand." (In the wallpaper: Shri Nityananda Prabhu, ISKCON Chennai).
   Shripad Laxmipati Tirtha couldn't understand his intense attraction for Nityananda or the bliss he felt just being near Him. On Lord Nityananda's absence from his sight for a moment, intense separation came over him. Laxmipati stayed awake that night pondering over things. He had dozed off slightly, when again in a dream the Lord appeared. He was whitish in complexion, dressed in a blue dhoti. It was Nityananda in his dream, but then Nityananda transformed into Lord Balarama. Laxmipati was amazed and he bathed the Lord's feet with ecstatic tears from his eyes. He prayed to the Lord, "Surely You have made a fool of me and put this fallen wretch into much distress. Please show me Your mercy. You are my Lord. I take shelter at Your lotus feet." That same Shri Nityananda Rama (Balarama) fulfilled all of Laxmipati's cherished longings, though He forbade him from telling a soul of His identity, and then disappeared from sight.

   When Laxmipati awoke in lamentation upon the Lord's disappearance, he saw that night had become the morning. Shripad Laxmipati Tirtha had noticably changed from this day on. He didn't speak ever again, as his mind was always absorbed elsewhere. From an external perspective he looked terrible, and his disciples became full of anxiety. Within a short while, without any warning, Shripad Laxmipati left this world. Who can understand properly the character and pastimes of the Lord and His pure Devotee Laxmipati Tirtha? Just see the purity of Shripad Laxmipati Tirtha, that the Lord appears directly to play with him.

   Usually it is accredited to Shripad Madhavendra Puri Goswami, the disciple of Shripad Laxmipati Tirtha, as being the spiritual master of Lord Nityananda Prabhu, but here it is mentioned otherwise.

   We are not trying to create any controversy so let us substantiate some of this story a little. In the Chaitanya Charitamrta Shrila A.C. Bhaktivedanta Swami writes: "In Khadadaha, sometimes people misunderstood Nityananda Prabhu to belong to the 'shakta-sampradayam' whose philosophy is 'antah saktah bahih saivah sabhayam vaisnavo matah'.  According to the 'shakta sampradaya', a person called 'kaulavadhuta' thinks materially while externally appearing to be a great Devotee of  Lord Shiva. When such a person is in an assembly of Vaishnavas, he appears like a Vaishnava. Nityananda Prabhu did not belong to such a community. Nityananda Prabhu was always a 'brahmachari' of a 'sannyasi' of the 'Vaidika' ('Vedic') order. Actually He was a 'paramahamsa'. Sometimes He is accepted to be a disciple of Laxmipati Tirtha. If  He is so accepted, Nityananda Prabhu belonged to the Madhwa-sampradaya. He did not belong to the Tantrika-sampradaya of Bengal."(Shri Chaitanya Charitamrta, Madhya lila 1:3:85. purport.). However in Chaitanya Charitamrta, Madhya lila (3:8:128) purport, Shrila Prabhupada says: "Shri Nityananda Prabhu was initiated by Madhavendra Puri, a 'sannyasi'. According to others, however, He was initiated by Laxmipati Tirtha."

   H.H.Bhakti Hridoy Mangal Maharaja, Secretary General of the Shri Chaitanya Gaudiya Math, when he visited Australia 1989-90, mentioned that he remembered hearing personally an instance that was related by Shrila Bhaktisiddhanta Saraswati Goswami Maharaja Prabhupada (sometime in the late 1920's during a class), wherein Shrila Bhaktisiddhanta Saraswati Thakura told how Lord Nityananda walked off with a 'sannyasi' who came to beg alms at His parent's house (as mentioned in Chaitanya Bhagavata.) The 'sannyasi' asked Hadai Pandit, the father of Lord Nityananda, as is traditional, for some alms and so Hadai Pandit as a dutiful householder agreed. But when the 'sannyasi' asked him to give him the boy (Nityananda) as alms, Hadai Pandit, nearly died. Considering his life useless without the boy and a bad example to the boy if he didn't fulfill the desires of his saintly guest. So to fulfill 'dharma' he gave the boy to the 'sannyasi' as his assistant – this 'sannyasi' was Shripad Laxmipati Tirtha. It is interesting to note that the boy Nityananda simply walked off with the 'sannyasi' without even so much as looking back, just as Lord Rama left His father, Dasaratha, to go to the forest. Though different circumstances, both Maharaja Dasaratha and Hadai Pandit died within a very short time due to intense separation. Hadai Pandit and his wife's faces turned black, and never ate again.

   Source : http://www.hknet.org.nz/gp-LaxmiPati%20Tirtha.htm
            & http://en.wikipedia.org/wiki/Lakshmipati_Tirtha


Saturday, June 15, 2013

MADHAVENDRA PURI the disciple of Lakshmipati Tirtha and MASTER of ISHWARA PURI

                   MADHAVENDRA PURI 
Madhavendra Puri & Gopalji with a pot of milk

Shrila Madhavendra Puri appeared in the 14th century. He was a guru of the Brahma or Madhva sampradaya, one of the four (Brahma, Shri, Rudra and Sanaka) Vaishnava lineages that purify the world in the age of Kali.

   Madhavendra Puri was the disciple of Lakshmipati-Tirtha. Madhavendra Puri's disciples included Ishvara Puri, Advaita Acharya, Paramananda Puri (a Brahmin from the Tirhu area), Brahmananda Puri, Shri Ranga Puri, Pundarika Vidyanidhi, Raghupati Upadhyaya, and others. Nityananda Prabhu is said by some to be Madhavendra Puri's disciple, others say that Lakshmipati was his guru, while the Prema-vilasa states that he was Ishvara Puri's disciple.

   At the time of his departure from this world, Madhavendra Puri was completely absorbed in separation from Krishna and constantly repeated one shloka. This verse is considered by Gaudiya Vaishnavas to be the essence of expression of the mood of separation.

 Quotes from Vaishnava Acharyas

   “Madhavendra Puri was a well known sannyasi of the Madhva sampradaya. His grand-disciple was Shri Chaitanya Mahaprabhu. Prior to his appearance, there was no evidence of prema bhakti in the Madhva line. In his verse, ayi dinia-dayardra-natha (Chaitanya Charitamrita 2.4.197), the seed of the religious doctrines of Chaitanya Mahaprabhu can be found.” – Bhaktivinoda Thakur

   “Madhavendra Puri was the fist shoot of the desire tree of divine love that came out of the Madhva lineage. Prior to his appearance, there was no sign of the conjugal mood of devotion in the Madhva line.The feeling of separation from Krishna, or transcendental vipralambha is the only practice by which the spirit soul can achieve perfection. Material feelings of separation give rise to a despondency that reveals the attachment one has for matter, whereas the despondency that results from the feelings of separation for Krishna are the best proof of one's desire to bring pleasure to His senses. The desire to bring pleasure to Krishna's senses shown by Madhavendra Puri, the great soul who is the root of this movement, is the ideal example to follow for anyone who wishes to serve the Lord. It is especially worth remarking that Mahaprabhu and His closes followers later adopted this example and made it their standard.” – Shrila Bhaktisiddhanta Saraswati Goswami

Madhavendra Puri Discovers Gopala

   “Once Shri Madhavendra Puri traveled to Vrindavana, where he came upon the hill known as Govardhana. Madhavendra Puri was almost mad in his ecstasy of love of Godhead, and he did not know whether it was day or night. Sometimes he stood up, and sometimes he fell to the ground. He could not discriminate whether he was in a proper place or not. After circumambulating the hill, Madhavendra Puri went to Govinda Kunda and took his bath. He then sat beneath a tree to take his evening rest.

   “While he was sitting beneath a tree, an unknown cowherd boy came with a pot of milk, placed it before Madhavendra Puri, and, smiling, addressed him as follows, ‘Please drink the milk I have brought. Why don’t you beg some food to eat? What kind of meditation are you undergoing?’

   “When he saw the beauty of that boy, Madhavendra Puri became very satisfied. Hearing His sweet words, he forgot all hunger and thirst.

   “Madhavendra Puri said, ‘Who are You? Where do You reside? And how did You know that I was fasting?’

   “The boy replied, ‘Sir, I am a cowherd boy, and I reside in this village. In My village, no one fasts. In this village a person can beg food from others and thus eat. Some people drink only milk, but if a person does not ask anyone for food, I supply him all his eatables. The women who come here to take water saw you, and they supplied Me with this milk and sent Me to you. I must go very soon to milk the cows, but I shall return and take back this milk pot from you.’

   “Saying this, the boy left the place. Indeed, He suddenly could be seen no more, and Madhavendra Puri’s heart was filled with wonder.

   “After drinking the milk, Madhavendra Puri washed the pot and put it aside. He looked towards the path, but the boy never returned. Madhavendra Puri could not sleep. He sat and chanted the Hare Krishna Maha-Mantra, and at the end of the night he dozed a little, and his external activities stopped. In a dream Madhavendra Puri saw the very same boy.

   “The boy came before him and holding his hand, took him to a bush in the jungle. The boy showed Madhavendra Puri the bush and said, ‘I reside in this bush, and because of this I suffer very much from severe cold, rain showers, winds, and scorching heat. Please bring the people of the village and get them to take Me out of this bush. Then have them situate Me nicely on top of the hill.’
Madhavendra Puri worshiping GOPALJI
   “Please construct a Temple on the top of that hill,’ the boy continued, ‘and install Me in that Temple. After this, wash Me with large quantities of cold water so that My body may be cleansed. For many days I have been observing you, and I have been wondering. ‘When will Madhavendra Puri come here to serve Me?’ I have accepted your service due to your ecstatic love for Me. Thus I shall appear, and by My audience all fallen souls will be delivered. My name is Gopala. I am the lifter of Govardhana Hill. I was installed by Vajranabha, and here I am the authority. When the Mohammedans attacked, the priest who was serving Me hid Me in this bush in the jungle. Then he ran away out of fear of the attack. Since the priest went away, I have been staying in this bush. It is very good that you have come here. Now just remove Me with care.’” (Chaitanya Charitamrita Madhya 4.21-43).

   Madhavendra then went to the place where this boy instructed him to go and found the Gopala Deity. A grand installation was held for Shri Gopala. What is left of the Temple that He was worshiped in can still be seen on the top of Govardhana Hill, not far from Sankarshana Kunda.

GOPALJI lifting Govardhan hill

- See more at: http://gaudiyahistory.com/madhavendra-puri-4/#sthash.zeychVV0.dpuf

Source : http://gaudiyahistory.com/madhavendra-puri-4


SRI ADVAITA ACHARYA the disciple of Madhavendra Puri

                   SRI ADVAITA ACHARYA

Sri Advaita Acharya calling out Sri Krishna to descend on earth

The foremost of all the Vaishnavas who reside at Navadwip is Sri Advaita Acarya, whose virtuous presence has made all the worlds blessed. He is the most preeminent preceptor in all fields including knowledge, renunciation and devotion. In explaining Krsna-bhakti he is like unto Lord Shankara (Shiva) himself, and whatever scriptures that exist within the three worlds he explains in the light of Krsna-bhakti.

   With the intense eagerness he continually worships the Shalagram of Sri Krsna with Tulasi manjaris and Ganges water. By the momentum of his spiritual force, his loud shouts pierce the coverings of this universe and, resounding throughout Vaikuntha, reach the ears of Sri Krsna. Hearing this loving summons saturated with devotion, Sri Krsna advents Himself.
Advaita Achariya worshipping Shalagram Sila offering to Him Tulasi leaves and Ganges water.

   On the seventh day of the bright fortnight of the month of Magh, the great ocean of ecstasy swelled to its limits, being forcibly attracted by the moon of Advaita, Who appeared from the womb of Sri Nabhadevi as the moon appears in the autumn sky. His father, Sri Kuvera, Pandit floated in that ocean of joy. In great happiness gave many gifts in charity to the brahmanas (who voluntarily accept vows of poverty). Very quietly he approached the maternity room to get a glimpse of his newborn son. Then his own face began to shine by the reflected light of that moon-like personage. The residents of Nabagram came running to see the child. Everyone remarked that they had never seen such a beautiful baby. What a pious activities his father must have been performed to get such a jewel of a son, and that in his old age. Thus Ghanasyama sings about this occasion. [B.R.12.1759] The child was named Mangal and his other name was Kamalaksa.

Chaitanya Mahaprabhu showing universal form to Advaita Acharya

Advaita Acarya is the combined incarnation of Maha Visnu and Sadaisiva (who resides in Goloka). His two consorts, Sita and Sri are manifestations of Yoga Maya. Once when Advaita performed worship, whatever gods and demigods He used to meditate upon He saw all gathered at Lord Caitanya's lotus feet, offering prayers. Raising up his two hands, Advaita exclaimed in great ecstasy, "Today all the days of my life have produced a successful result, as all my desires have been fulfilled. My birth and activities have finally born fruit. I have directly perceived Your two lotus feet, which are proclaimed throughout the four Vedas but are unattainable thereby. Now, by Your causeless mercy, You have revealed Yourself to Me.
   "Mahaprabhu replied, "Acarya, now you should perform My worship." First Advaita Acarya washed the Lord's two lotus feet with water scented by flower petals and then with water scented with sandalwood. Then He placed on His lotus feet Tulasi manjari dipped in sandalwood paste along with arghya – an auspicious offering of rice, durbagrass, yogurt etc.

Advaita Acharya called for Lord Chaitania to descend to this world and by performing His Sankirtana Yagya - Chanting of the Holy Names Hare Krishna give love for all fallen souls.

His eyes brimming with tears, he offered incense, ghee lamps, flowers, sandalwood paste, and some foodstuffs. After offering various prayers he loudly proclaimed the Lord's glories with auspicious shouts. All glories to the Lord and maintainer of the universe, the Lord of all that lives. All glories to Gaurcandra, the ocean of mercy. All glories to the most munificent incarnation of Sri Krsna Caitanya Mahaprabhu, whose form is all-enchanting. All glories to He who is decorated with the ornaments of Sri Vatsa and Kaustubha. All glories to He who has revealed the Hare Krsna Maha-mantra. All glories to He who enjoys the pastimes of accepting devotion unto Himself. All glories to Mahaprabhu who reclines on the bed of Ananta Sesa. All glories to the refuge of all living entities. [C.B.Mad. 6.116]

   Hearing Advaita's prayer's Mahaprabhu replied, "My dear Acarya, I am very pleased by your prayers. Now you can ask from me any benediction you like." Then Advaita requested that, "My only request is that you distribute love of Krsna even to women, laborers and the ignorant fools as well. [C.B. Mad. 6.167]

Advaita Bhavan, Navadwipa Dhama.
    A Nrsimha sila and Deities, fashioned after a picture of Sri Sri Madan-Gopal that were worshipped by Advaita Acarya are still residing at Santipur in Madan-Gopal Para. Santipur is a short distance from Krsnanagar by bus.
   The place on the banks of the Ganga where Advaita Acarya worshipped shalagram and called out to the Lord to please descend to the world is known today as Babla. A temple has been built in memory of Advaita Acarya's pastimes there. This place can be reached by rikshaw from Santipur.

Source : http://gaudiyahistory.com/advaita-acarya/


Friday, June 14, 2013


                 PRABHU NITYANANDA
NITAI & NIMAI (Chaitanya Mahaprabhu)


 Sri Krishna Chaitanya(centre), Sri Nityananda Prabhu (wearing blue), Sri Advaita Acharya (with beard), SriGadadhara Pandit (purple dhoti), Sri Srivas Pandit (with shaven head and saffron dhoti). Pancha-Tattva deities: Chaitanya Mahaprabhu, Nityananda, Advaita AcharyaGadadharaand Srivasa, installed on a Vaishnava altar.
Some nectar about Lord Nityananda in brief:

Lord Nityananda is the eternal associate of Caitanya Mahaprabhu, the Supreme Personality of Godhead. Rarely is the name Nimai (Caitanya Mahaprabhu) taken without that of Nitai (Lord Nityananda).

Mahaprabhu cannot be approached or understood without the mercy of Nityananda Prabhu, who is the cardinal guru of all the universes and serves as an intermediary between Mahaprabhu and His devotees. He is the Lord's active principle in both creation and lila. He is the second body of the Lord, manifesting as Balaram to Sri Krishna, Lakshman to Sri Ram and Nityananda Prabhu to Caitanya Mahaprabhu. All other forms and expansions of the Lord emanate from this second body. Nityananda Prabhu is thus the source of Sankarshan, all the Vishu's, and Ananta Sesa. As Vishnu tattva He and Advaita Acarya are worshipped in the same category as Caitanya Mahaprabhu. In the manifested earthly lila, Nityananda Prabhu is senior to Caitanya Mahaprabhu by more than a decade. He is statuesque, like Hts Master,with the whitish complexion of Lord Balarama. His garments resemble a cluster of blue lotus flowers and His effulgence is said to surpass the grandeur of a rising moon at sunset. He has a deep melodious voice, constant singing the glories of Sri Krishna and carries a red stick with benedictions for the devotees, but feared by the demoniac. He has the carefree mood of a wild avadhuta, so absorbed is He in the love of Godhead, and no one knows what He will do next.

Nityananda Prabhu was born in Ekacakra, a small village in present West Bengal, around the year 1474. His birthsite is commemorated by a temple named Garbhasva and is visited by throngs of pilgrims today. His father, Hadai Ojha and mother Padmavati, were pious Brahmans originally from Mithila. Nityananda Prabhu was born on the auspicious thirteenth day of the bright fortnight of the month of Maga. As a child, Nitai (as Nityananda Prabhu was called), loved to enact the pastimes of Sri Krishna or Lord Rama. He did this so authoritatively and with such rapture, that the entire village would be immersed in the love of Godhead.

Nitai's favorite part was that of Lakshman, and He enacted it with so many apparently authentic scenes not described in the Ramayana, that people would wonder if He was making it up or actually relishing His own pastimes. The village of Ekacakra was completely absorbed in the love of little Nitai, where He spend the first 12 years of his earthly life. In the 13th year, a travelling sannyasi, said to be the famous Lakshmipati Tirtha, enchanted by Nitai"s devotion and service, requested Nitai from his parents, as a travelling companion. His parents, bound by Vedic culture, could not refuse the request of a guest and reluctantly parted with Nitai. However, devastated by the separation with Nitai, that Hadai Pandit soon gave up his life.

Nitai traveled with Lakshmipati Tirtha for about 20 years, during which He visited all the holy places in the country, reminiscent of the manner that Balarama traveled while the battle at Kurukshetra raged on. Nitai is said to be later on initiated by Lakshmipati Tirtha. He also associated with another of Lakshmipati Tirtha's famous disciple, Madhavendra Puri, who although his godbrother, was revered by Nitai was as a spiritual master. Madhavendra Puri is famous for establishing the sweet truth of Madhurya-rasa which later become an integral part of Gaudiya Vaishnavism. Among the other disciples of Madhavendra Puri is Advaita Acarya, and Isavara Puri (the spiritual master of Caitanya Mahaprabhu).

Nityananda Prabhu met Caitanya Mahaprabhu in 1506, when He was 32 years old and the Lord 20 years. It is said that when Nityananda Prabhu reached the land of Nadia, He hid in the house of Nandanacarya, to heighten the ecstasy of meeting through separation. Caitanya Mahaprabhu aware of the arrival of His eternal associate dispatched Haridas Thakur and Srivas Pandit to search out Nitai, but they failed. Finally unable to bear the separation any longer, Caitanya Mahaprabhu Himself went directly to Nityananda Prabhu and the ecstasy of the meeting was so transcendental that every one witnessing it were awed by the sublime experience. A temple called Sri Gaura-Nityananda commemorates this meeting place in Nadia.

Nityananda Prabhu in His role as the original spiritual master, was instrumental in spreading the yuga dharma of sankritana all over the Gaudia desh (Bengal, Orrisa). His mercy knew no bounds, and people fortunate to come in contact with Him were inundated with the love of Godhead. It was by His mercy that Raghunatha dasa, one of the six Goswamis started the famous Danda Mahotsava festival of Panihatti, a tradition that continues to this day, and was thus able to serve Caitanya Mahaprabhu. He extended His mercy to even fallen souls like Jagai and Madhai, delivering them from the sinful lives and protecting them from the wrath of even Caitanya Mahaprabhu. Indeed His mercy knew no bounds, and fortunate were the people who tasted the nectar of His instructions.

When Nityananda Prabhu returned to Bengal at the request of Caitanya Mahaprabhu, His decided to abandon His avadhuta status and become a grahastha (householder). He married Jahnava devi and Vasudha, the two daughters of Suryadasa Sarakhel, who the brother of Gauridasa Pandit (an intimate associate of Caitanya Mahaprabhu and the spiritual master of the famous Shyamananda Pandit). Nityananda Prabhu had a son (Virchandara) and a daughter (Gangadevi) from Vasudha. Soon after Vasudha passed away and Jahanva devi looked after the children. She later initiated Virchandra, and also became an instructing spiritual master to the likes of Shyamananda Pandit, Shrivasa Pandit and Narottama dasa Thakur. Jahnava devi is revered as a Vaishnavi and she established the pre-eminent positon of women in the Vaishanava tradition.

Lord Nityananda wound up His earthly pastimes, by merging into the deity of Krishna, known as Bankim Ray, not far from Ekacakra. Vaishanava acaryas emphatically state that people who try to understand Caitanya Mahaprabhu without getting the mercy of Nityananda Prabhu will never succeed. and one must pray very sincerely to Lord Nityananda Prabhu as the adi-guru (original spiritual master) to be delivered to the Lotus feet of Sri Caitanya Mahaprabhu. The presence of Nityananada Prabhu is always felt in the presence of one's own guru, for the guru is considered to be the living manifestation of Nityananda Prabhu's love and mercy, and his sakti (power) is what gives the disciple the ability to perform devotional service and experience spiritual bliss.

source from : http://www.salagram.net/parishad-nityananda13.htm


Monday, June 3, 2013


Synopsis of the Life of Swami Satyananda Saraswati

SatyanandaSri Swami Satyananda Saraswati was born in 1923 at Almora (Uttaranchal) into a family of farmers. His ancestors were warriors and many of his kith and kin down the line, including his father, served in the army and police force. However, it became evident that Sri Swamiji had a different bent of mind, as he began to have spiritual experiences at the age of six, when his awareness spontaneously left the body and he saw himself lying motionless on the floor.
Many saints and sadhus blessed him and reassured his parents that he had a very developed awareness. This experience of disembodied awareness continued, which led him to many saints of that time such as Anandamayi Ma. Sri Swamiji also met a tantric bhairavi, Sukhman Giri, who gave him shaktipat and directed him to find a guru in order to stabilize his spiritual experiences.
In 1943, at the age of 20, he renounced his home and went in search of a guru. This search ultimately led him to Sri Swami Sivananda Saraswati at Rishikesh, who initiated him into the Dashnam Order of Sannyasa on 12th September 1947 on the banks of the Ganges and gave him the name of Swami Satyananda Saraswati.
AshramIn those early years at Rishikesh, Sri Swami Satyananda Saraswati immersed himself in guru seva. At that time the ashram was still in its infancy and even the basic amenities such as buildings and toilets were absent. The forests surrounding the small ashram were infested with snakes, scorpions, mosquitoes, monkeys and even tigers. The ashram work too was heavy and hard, requiring Sri Swamiji to toil like a labourer carrying bucket loads of water from the Ganga up to the ashram and digging canals from the high mountain streams down to the ashram many kilometres away, in order to store water for constructing the ashram.
Rishikesh was then a small town and all the ashram requirements had to be brought by foot from far away. In addition there were varied duties, including the daily pooja at Vishwanath Mandir, for which Sri Swamiji would go into the dense forests to collect bael leaves.
If anyone fell sick there was no medical care and no one to attend to them. All the sannyasins had to go out for bhiksha or alms as the ashram did not have a mess or kitchen.
Of that glorious time when he lived and served his guru, Sri Swamiji says that it was a period of total communion and surrender to the guru tattwa, whereby he felt that just to hear, speak of or see Sri Swami Sivananda Saraswati was yoga. But most of all through his nishkama seva he gained an enlightened understanding of the secrets of spiritual life and became an authority on yoga, tantra, Vedanta, Samkhya and kundalini yoga. Sri Swami Sivananda said of Swami Satyananda, "Few would exhibit such intense vairagya at such an early age. Swami Satyananda is full of Nachiketa vairagya."
1968Although he had a photographic memory, a keen intellect, and his guru described him as a versatile genius, Sri Swami Satyananda Saraswati's learning did not come from books and study in the ashram. His knowledge unfolded from within through his untiring seva as well as his abiding faith and love for Sri Swami Sivananda Saraswati, who told him, "Work hard and you will be purified. You do not have to search for the light; the light will unfold from within you." In 1956, after spending twelve years in guru seva, Sri Swami Satyananda Saraswati set out as a wanderer (parivrajaka). Before his departure Sri Swami Sivananda Saraswati taught him kriya yoga and gave him the mission to "spread yoga from door to door and shore to shore".
As a wandering sannyasin, Sri Swamiji travelled extensively by foot, car, train and sometimes even by camel throughout India, Afghanistan, Burma, Nepal, Tibet, Ceylon and the entire Asian subcontinent. During his sojourns, he met people from all strata of society and began formulating his ideas on how to spread the yogic techniques. Although his formal education and spiritual tradition was that of Vedanta, the task of disseminating yoga became his movement.
His mission unfolded before him in 1962 when he founded the International Yoga Fellowship Movement with the aim of creating a global fraternity of yoga. Because his mission was revealed to him at Munger, Bihar, he established the Bihar School of Yoga in Munger. Before long his teachings were rapidly spreading throughout the world.
From 1963 to 1982, Sri Swamiji took yoga to each and every corner of the world, to people of every caste, creed, religion and nationality. He guided millions of seekers in all continents and established centres and ashrams in different countries. His frequent travel took him to Australia, New Zealand, Japan, China, the Philippines, Hong Kong, Malaysia, Thailand, Singapore, USA, England, Ireland, France, Italy, Germany, Switzerland, Denmark, Sweden, Yugoslavia, Poland, Hungary, Bulgaria, Slovenia, Russia, Czechoslovakia, Greece, Saudi Arabia, Kuwait, Bahrain, Dubai, Iraq, Iran, Pakistan, Afghanistan, Colombia, Brazil, Uruguay, Chile, Argentina, Santo Domingo, Puerto Rico, Sudan, Egypt, Nairobi, Ghana, Mauritius, Alaska and Iceland.
1980One can easily say that Sri Swamiji hoisted the flag of yoga in every nook and cranny of the world. Nowhere did he face opposition, resistance or criticism. His way was unique. Well-versed in all religions and scriptures, he incorporated their wisdom with such a natural flair that people of all faiths were drawn to him. His teaching was not just confined to yoga but covered the wisdom of many millenniums.
Sri Swamiji brought to light the knowledge of tantra, the mother of all philosophies, the sublime truths of Vedanta, the Upanishads and Puranas, Buddhism, Jainism, Sikhism, Zoroastrianism, Islam and Christianity, including a modern scientific analysis of matter and creation. He interpreted, explained and gave precise, accurate and systematic explanations of the ancient systems of tantra and yoga, revealing practices hitherto unknown.
It can be said that Sri Swamiji was a pioneer in the field of yoga because his presentation had a novelty and freshness. Ajapa japa, antar mouna, pawanmuktasana, kriya yoga and prana vidya are just some of the practices which he introduced in such a methodical and simple manner that it became possible for everyone to delve into this valuable and hitherto inaccessible science for their physical, mental, emotional and spiritual development.
1980aYoga nidra was Sri Swamiji's interpretation of the tantric system of nyasa. With his deep insight into this knowledge, he was able to realize the potential of this practice of nyasa in a manner which gave it a practical utility for each and every individual, rather than just remaining a prerequisite for worship. Yoga nidra is but one example of his acumen and penetrating insight into the ancient systems.
Sri Swamiji's outlook was inspiring, uplifting as well as in-depth and penetrating. Yet his language and explanations were always simple and easy to comprehend. During this period he authored over eighty books on yoga and tantra which, due to their authenticity, are accepted as textbooks in schools and universities throughout the world. These books have been translated into Italian, German, Spanish, Russian, Yugoslavian, Chinese, French, Greek, Iranian and most other prominent languages of the world.
People took to his ideas and spiritual seekers of all faiths and nationalities flocked to him. He initiated thousands into mantra and sannyasa, sowing in them the seed to live the divine life. He exhibited tremendous zeal and energy in spreading the light of yoga, and in the short span of twenty years Sri Swamiji fulfilled the mandate of his guru.
Thus, by 1983, Sri Swami Satyananda Saraswati's tireless efforts to spread the message of yoga had touched the whole world. He had also trained a core of sannyasins to transmit the yogic techniques for different needs and cultures, and they had established many Satyananda Yoga ashrams, schools and centres around India and the world. Bihar School of Yoga was well established and recognized throughout the world as a reputed and authentic centre for learning yoga and the spiritual sciences.
More than that, yoga had moved out of the caves of hermits and ascetics into the mainstream of society. Whether in hospitals, jails, schools, colleges, business houses, the sporting and fashion arenas, the army or navy, yoga was in demand. Scientific research into yogic techniques was being conducted all over the world. Professionals such as lawyers, engineers, doctors, business magnates and professors were incorporating yoga into their lives. So too were the masses. Yoga had become a household word.
Now, at the peak of his accomplishment, Sri Swamiji renounced all that he created. He appointed Swami Niranjanananda as his successor and gave him the mandate to continue the work, and then began to gradually withdraw from the teaching and administering of the yoga movement. In 1988, Sri Swamiji renounced disciples, establishments and institutions, and departed from Munger, never to return again.
1988He went on a pilgrimage through the siddha teerthas (spiritual centres) of India as a mendicant, without any personal belonging or assistance from the ashram or institutions he had founded. At Trayambakeshwar, before the jyotirlingam of Lord Mrityunjaya, his ishta devata, he renounced his garb and lived as an avadhoota. And here, at the source of the Godavari River near Neel Parbat, while performing chaturmas anushthana, his future place of abode and sadhana were revealed to him.
He received the mandate for a new mission, to progress toward the cosmic dimension through unbroken remembrance and repetition of the Lord's name with every breath. On 8th September, 1989, birthday of his guru Sri Swami Sivananda Saraswati, he heard the voice loud and clear, "Chitabhoomi", and saw a vision of the place where he was intended to go.
Sri Swami Satyananda Saraswati did not choose Rikhia, it was chosen for him. After leaving Munger, while roaming the length and breadth of India, he came across many beautiful places where he was invited to take up residence. But in keeping with his style of surrender he awaited the mandate of his ishta and guru, which guided him to the small nondescript, unknown village of Rikhia, on the outskirts of Baba Baidyanath Dham in Deoghar (Jharkhand), the chitabhoomi or cremation ground of Sati, consort of Shiva.
Sri Swamiji arrived at Rikhia on 23rd September 1989, at midday, the day of vernal equinox, when nature is in perfect balance as the day and night are equal. Soon after, he lit a dhuni or fire and called it Mahakal Chita Dhuni. Lighting a dhuni is a very ancient tradition among sadhus. It is believed that the ash from a sadhu's dhuni is very potent, for his entire day is spent in front of the dhuni and all his acts are performed with the fire as witness.
The Rikhia that Sri Swami Satyananda Saraswati arrived in was still living in the sixteenth century. There were no roads, electricity, telephones, newspapers, television or shops. However, its vibrations were pure and spiritual providing an ideal climate for the seclusion which he imposed on himself. He began a life of intensive spiritual practice, entering the lifestyle of paramahamsas who do not work for their flock and mission alone, but have a universal vision. His first anushthana commenced in 1989 during Ashwin Navaratri - the performance of ashtottar-shat-laksh (108 lakh) mantra purascharana which took him three hundred days to complete. He gave up the geru cloth and donned the kaupeen, loin cloth, an important hallmark in the life of a sadhu denoting that vairagya and dispassion are an inherent part of his being. He no longer associated with any institutions, nor gave diksha, upadesh or received dakshina, but remained in seclusion and sadhana.
In a conclusive message, he told all, "I have nothing more to say to anyone and no further guidance to give. For over twenty years I have lived with the people answering their questions and helping them on their spiritual path. Now I withdraw my responsibility. Those who are receptive, they will surely benefit from what I have told them, but those who are not, they will now have to find their own way."
1990In 1990 he designated the sadhana sthal as Sri Panch Dashnam Paramahamsa Alakh Bara, denoting it as a place where a sannyasin who has perfected himself consolidates his learning and gives it momentum to attain greater spiritual heights. The ishta devi, presiding goddess, of the akhara was established as Tulsi Ma, the benevolent force presiding over all spheres. Now Sri Swamiji undertook the vow of panchagni, the five-fire austerity, in which he performed higher sadhanas sitting before five blazing fires outdoors during the hottest months of the year. The vow culminated in 1998. The fire lit by Sri Swamiji is still burning at Rikhiapeeth and is worshipped daily at sunrise and sunset with aromatic herbs amidst the chanting of vedic mantras.
In 1991, Sri Swami Satyananda Saraswati received another divine mandate: "Take care of your neighbours as I have taken care of you." Seeking to strike a balance between the personal aspect of spiritual liberation and the social aspect of helping others, he gave Swami Niranjanananda a new task for Sivananda Math: service to and improvement of the living conditions of the tribal people in the thousands of villages surrounding Rikhiadham. Thus, from 1991 onwards, Sivananda Math undertook to finance and construct homes for the homeless, provide for clean drinking water, essential medical facilities, free clothing and household items. In the second phase of assistance, means of sustainable livelihood were provided.
In 1994, in a month-long darshan, Sri Swamiji gave a new message, of bhakti yoga. He said that the purpose of human life is to realize God through love and to serve God by helping humanity. He prophesied that while hatha yoga and raja yoga were the panacea of the twentieth century, devotion to God and bhakti yoga would be the panacea of the twenty-first.
1995In 1995, Sri Swamiji held the first Sat Chandi Maha Yajna, invoking the Cosmic Mother through a tantric ceremony hitherto not witnessed by common people. During this event, Sri Swamiji also passed on his spiritual and sannyasa sankalpa to Swami Niranjanananda. In 1996, the annual event included Rama Naam Aradhana and Sita-Rama Vivaha, and in 1997, Sri Swamiji declared it as Sita Kalyanam. In 2001, for the first time he revealed that the yajna was part of the 12-year Rajasooya Yajna, a ceremony that is traditionally performed by a conqueror.
"I am performing the Rajasooya Yajna not as a conqueror of land, wealth or people, but because I was able to establish an empire of yoga, which is the need of today in our civilization," said Sri Swamiji. "Yoga works at the spiritual, mental and physical levels to improve the quality of life, and that is also the concept of prosperity in today's society. We have wealth, but we lack quality of life and peace of mind. I am performing the Rajasooya Yajna to re-establish peace of mind, to re-equip people with the riches of contentment, happiness, joy and well-being."
In 1998, Sri Swamiji also inspired Sivananda Math to undertake an education project. Thus scholarships were given to deserving students of Rikhia panchayat with special emphasis on the education of girls. English classes were also started at the ashram. By 2001, nearly all eligible children aged between 6-12 years of Rikhia Panchayat had been adopted into the ever-expanding family of Sri Swami Satyananda Saraswati. In 2003, computer training was started. The girls, called kanyas, were also taught chanting of Sanskrit stotras. The boys, batuks, were simultaneously introduced to Gayatri mantra, Bhagavad Gita, surya namaskara, and rituals of havan and worship.
Today these little children confidently conduct all the ceremonies and rituals at Rikhiapeeth before thousands of devotees who come to participate in these events. In 2004, Sivananda Ashram was formed with the main thrust of looking after the elderly and infirm, including widows. It has also undertaken a project to provide one wholesome meal a day to the children and elderly of Rikhia panchayat.
Thus, in a short span of time, a silent revolution has taken place in Rikhia. It was all made possible by a sannyasin who came to this place to live in solitude. Sri Swamiji says, "After coming to Rikhia my cataracted vision was corrected. I have lived a spiritual life for more than sixty years. I have practised every form of yoga, but ultimately I found that when I began to think about others, God began to think about me. On my guru's instructions, I lit the flame of yoga in Munger and the light of seva in Rikhia. This is the requirement of humanity today."
2009In 2007, Sri Swamiji announced the formation of Rikhiapeeth. He said, "The Rikhia ashram will now be known as Rikhiapeeth. Peeth means 'seat', an apt term for Rikhia as the instructions given to me by Sri Swami Sivananda have culminated and fructified here. Rikhia is an ashram in the original sense of the word because here a lifestyle is lived. Swami Satyasangananda is the Peethadhishwari of Rikhiapeeth and has been given the sankalpa that the three cardinal teachings of Sri Swami Sivananda, serve, love and give, will be practised and lived here. This is the future vision of Rikhiapeeth."
In 2009, after participating in and giving darshan during Sat Chandi Mahayajna and Yoga Poornima where Sri Swamiji inspired everyone to lead the righteous life and bid final farewell to the thousands who had gathered to participate in these events, he entered into Mahasamadhi on the midnight of 5th December and merged into Sri Swami Sivananda Saraswati, our Sadguru.