"I repeatedly offer my obeisances unto you, the controller of the thirty primal demigods; unto you, the original father of all created beings; unto you, whose character is gracious; unto you, whose head is crested by the sickle moon arisen from the waves of the Ganga and unto you, who are a festival for the eyes of the fair goddess Gauri."

sutapta chamikara-chandra-nila-

padma-pravalambuda-kanti-vastraih

sa nritya-raggesta-vara-pradaya

kaivalya-nathaya vrisa-dhvajaya

"I offer my obeisances unto you, who are dressed in garments resembling molten gold, the moon, blue lotuses, coral, and dark rain clouds; unto you, who bestow the most desirable boons on your devotees by means of your delightful dancing; unto you, who are the master of the impersonalists and unto you, whose flag bears the image of the bull."

sudhamzu-suryagni-vilochanena

tamo-bhide te jagatah shivaya

sahasra-shubhramshu-sahasra-rashmi-

sahasra-sajjit-tvara-tejase'stu

"I offer my obeisances unto you, who dispells darkness with your three eyes - the moon, the sun and fire; unto you, who causes auspiciousness for all the living entities of the universe and unto you, whose potency easily defeats that of thousands of moons and suns."

nageza-ratnojjvala-vigrahaya

shardula-charmamzuka-divya-tejase

sahasra-patropari samsthitaya

varaggada-mukta-bhuja-dvayaya

"I offer my obeisances unto you, whose form is brilliantly illuminated by the jewels of Ananta, the king of snakes; unto you, who are clothed by a tiger-skin and thus radiate divine effulgence; unto you, who sits upon a thousand-petalled lotus and unto you, whose two arms are adorned by lusterous bangles."

su-nupura-ragjita-pada-padma

ksarat-sudha-bhritya-sukha-pradaya

vichitra-ratnaugha-vibhusitaya

premanam evadya harau videhi

"I offer my obeisances unto you, who brings happiness to your servitors, as you pour on them the liquid nectar from your two reddish lotus feet, which ring with charming anklebells. Obeisances unto you, who is adorned with an abundance of gems - please endow me with pure love for Lord Hari."

sri rama govinda mukunda shaure

sri krishna narayana vasudeva

ity-adi namamririta-pana-matta-

bhriggadhi-payakhila-dukha-hantre

"O Shri Rama, O Govinda, O Mukunda, O Shauri, O Shri krishna, O Narayana, O Vaasudeva!' I offer my obeisances unto you, Lord Shiva, the monarch of intoxicated bee-like devotees, maddened by drinking the nectar of these and other holy names of the Lord. Obeisances unto you, the destroyer of all grief."

sri naradadyaih satatam sugopya-

jijjasita-yashu vara-pradaya

tebhyo harer bhakti-sukha-pradaya

shivaya sarva-gurave namo namaha

"I offer my respectful obeisances again and again unto you, who is forever enquired of confidentially by Shri Narada and other sages; unto you, who also grants favors to them very quickly; unto you, who bestows the happiness of Hari-bhakti; unto you, who creates auspiciousness and unto you, who is the guru of everyone."

sri gaura-netrosava-maggalaya

tat-prana-nathaya rasa-pradaya

sada samutkantha-govinda-lila-

gana-pravinaya namo'stu tubhyam

"I offer my obeisances unto you, who are a festival of auspiciousness for the eyes of Goddess Gauri; unto you, who is the monarch of her life-breath; unto you, who is capable of bestowing transcendental rasa and unto you, who is expert in forever singing songs of the pastimes of Lord Govinda with great longing."

etat shivasyastakam adbhutam mahat

shrinvan hari-prema labheta shighram

jjanam ca vijjanam apurva-vaibhavam

yo bhava-purnah paramam samadaram

"A person, filled with loving feelings, who hears with rapt attention this wonderful eight-fold prayer to Lord Shiva, can quickly gain Sri Hari-prema as well as transcendental knowledge, the realization of that knowledge, and unprecedented powers."

Chakras Chakra  - Chakras are energy centres which govern the subtle, psychosomatic aspects of our inner being. This Sanskrit term means wheel or disk, and when the chakras are awakened, they turn in a clockwise direction. The chakras open up like flowers and pour out their qualities re-establishing our inner balance and restoring our health and form.

Of the many chakras within the human body, seven have been identified as major. Chakras are first mentioned in the Vedas, ancient Hindu texts of knowledge.

What is Chakras?

Chakras are energy centres which govern the subtle, psychosomatic aspects of our inner being. This Sanskrit term means wheel or disk, and when the chakras are awakened, they turn in a clockwise direction. The chakras open up like flowers and pour out their qualities re-establishing our inner balance and restoring our health and form.

Of the many chakras within the human body, seven have been identified as major. Chakras are first mentioned in the Vedas, ancient Hindu texts of knowledge.

The major chakras are whirling energy centers, which in general are about three to four inches in diameter. They control and energize the vital organs of the visible physical body, and work like power stations to supply life energy to them.

When the power station malfunctions, the vital organs become sick or diseased, because they lack the enough life energy to operate properly. Minor chakras are about one to two inches in diameter and the mini chakras are even smaller. Both the minor and mini chakras control and energize the less important parts of the visible physical body. In general, the chakras interpenetrate and extend beyond the visible physical body.

Chakras: The seven chakras

The conventional system has seven charkas:

7. Sahasrara Chakra

Situated in the limbic area, it represents the integration of all the chakras and all the aspects of the Divine within us. The Sahasrara is the destination, a holy place filled with the silence and the bliss of the Spirit.

6. Agnya Chakra

Situated in the middle of the forehead,at the optic chiasm, where the channels of the subtle system cross. The agnya is the straight and narrow way leading to the Kingdom of Heaven, the state of thoughtless awareness. It is the centre of forgiveness.

5. Vishuddhi Chakra

Situated in the neck and the throat, this centre is in charge of every aspect of communication between human beings. From a physical point of view, it controls the cervical plexus. It governs the five senses and enables us to achieve the witness state.

4. Anahat Chakra

Situated behind the sternum, where antibodies are produced to protect our subtle system. This chakra gives a sense of security. It controls the heart plexus.

3. Nabhi Chakra

This centre is the seat of our attention, and it transmits material well-being and inner peace. It controls the solar plexus..

2. Swadhistana Chakra

This centre gravitates around the Nabhi, providing support for its action and creating the area of the Void. It symbolizes the creative sense within us. When the Kundalini rises, it enters the Nabhi, goes down to the Swadhistan and up again to the Nabhi. The Swadhistan controls the aortic plexus.

1. Mooladhara Chakra

"Moola" means root, and "adhara" the support. This chakra brings support and protection to the roots at Mooladhara, to the Kundalini, and to the whole subtle system. It is at the base of the left channel. It controls the pelvic plexus and gives innocence and wisdom.

Chakras: System with eleven Chakras

There is also a system that identifies eleven different charkas instead of the traditional seven charkas:

Basic Chakra

The basic chakra is located at the base of the spine or the coccyx area. This controls, energizes and strengths the whole visible physical body, especially the spine, the production and the quality of blood produced, the adrenal glands, the tissues of the body, the internal and sexual organs. People with highly activated basic chakra are usually healthy.

Sex Chakra

This chakra is located on the pubic area. It controls and energizes the sexual organs and the bladder.

Meng Mein Chakra

The meng mein chakra is located at the back of the navel. It serves as a 'pumping station' in the spine and is responsible for the upward flow of subtle pranic energies coming from the basic chakra. To avoid adverse effects, the meng mein chakra of infants, children, pregnant women and very old people should not be energized.

Navel Chakra

This chakra is located on the navel and it affects the general vitality of a person. Malfunctioning of the naval chakra results in constipation, appendicitis and difficulty in giving birth, low vitality and other intestine related diseases.

Spleen Chakra

The front spleen chakra is located on the left part of the abdomen between the front solar plexus chakra and the naval chakra. The front and back spleen chakras control and energize the spleen. The spleen purifies the blood of disease-causing germs. It also destroys worn-out blood cells.

Solar Plexus Chakra

A human body contains two solar plexus chakras�the one located at the solar plexus area and the other in the back. Both controls and energizes the diaphragm, pancreas, liver, stomach and to a certain extent energizes the large and small intestines, appendix, lungs, heart and other parts of the body. The solar plexus chakra is also referred to as the 'energy clearing house center', mainly because the subtle energies from the lower chakras and from the higher chakras pass through it. The whole body can be energized through the solar plexus chakra. Malfunctioning of this may cause diabetes, ulcer, hepatitis, heart ailments and other illness related to the organs mentioned above.

Heart Chakra

Like the solar plexus, the human body contains two heart chakras, one located at the center of the chest, called front heart chakra, and the other located at the back of the heart, referred to as back heart chakra. The front heart chakra energizes and controls the heart, the thymus gland and the circulatory system. Malfunctioning of the front heart chakra manifests as heart and circulatory ailments. The back heart chakra primarily controls and energizes the lungs and, to a lesser degree, the heart and the thymus gland. Malfunctioning of the back heart chakra is marked as lung problems such as asthma, tuberculosis, and others.

Throat Chakra

This is located at the center of the throat. It controls and energizes the throat, the thyroid glands, parathyroid glands, and lymphatic system and to a certain degree, also influences the sex chakra.

Ajna Chakra

Also known as master chakra, the ajna chakra is located at the area between the eyebrows. It controls and energizes the pituitary gland, the endocrine glands and energizes the brain to a certain extent.

Forehead Chakra

This is located at the center of the forehead. It controls and energizes the pineal gland and the nervous system. Malfunctioning of the forehead chakra may result in the loss of memory, paralysis and epilepsy.

Crown Chakra

The crown chakra is located at the crown of the head. It controls and energizes the pineal gland, the brain and the entire body. It is also one of the major entry points of prana into the body.

Chakras and sound

According to Hindu beliefs, everything in the universe is made of sound. Each chakra has what is called a "seed sound". These seed sounds are the symbolic representations of the energy pattern of each chakra and hold its essence. Seed sounds are also referred to as bija mantras. When properly preforming these mantras, the individual resonates with the particular chakra. Crystal bowls or tuning forks are often used to aid those wishing to resonate with these wheels of light.

Chakras: Relationship between energy body and the physical body

Both the energy body and the visible physical body are so closely related that what affects one, affects the other and vice-versa. For instance, if the bioplasmic throat is weakened, then this may manifest on the visible physical body as cough, cold, sore throat, tonsillitis or other throat-related problems. Should a person accidentally cut his skin, there is a corresponding pranic leak in the area where there is bleeding. Initially, the affected area where there is a cut or sprain would become temporarily brighter due to pranic leak but would inevitably become grayish because of pranic depletion. If any part of the energy body is weakened either because of pranic congestion or depletion, the visible physical counterpart would either malfunction or become susceptible to infection. For example, a depleted solar plexus and liver may manifest as jaundice or hepatitis.

From the given examples, it becomes quite clear that the energy body and the visible physical body affect each other. By healing the energy body, the visible physical body gets healed in the process. This is called the Law of Correspondence. By regularly cleansing and energizing with prana, the nearsighted eyes would gradually improve and heal. A person with heart enlargement can be relieved in one or two sessions by simply decongesting the affected heart, shoulder, and upper left arm areas. Complete cure would take at least several months. By decongesting and energizing the head area, headaches can be removed in a few minutes.

Enlightenment - Spiritual Enlightenment

A wisdom archive for Spiritual Enlightenment with articles, interviews and personal experiences of enlightenment. Spiritual Enlightenment and Spiritual Awakening is the primary goal of almost all spiritual practices, traditions and religions and for any spiritual seeker. There are many names for this awakened state of Consciousness depending on what culture and tradition we belong to.

"A human being is a part of a whole, called by us universe, a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest... a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and to affection for a few persons nearest to us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole of nature in its beauty."

Om shuklãm bharatharam vishnum sashivarnam chathurbhujam

Prasanna vadanam dhyayeth sarva vignopa shanthayé

Vyasam vashita naptharam shakte poutramakalmasham

Parasharathmajam vandé shukathãthum thaponidhim

Vyasaya vishnu roopaya vyasroopaya vishanavé

Namovai brahmanidhayé vãsishtaya namonamaha

Avikãraya shuddhãya nithyãya paramathmané

Sadhaika roopa roopaya vishnavé sarvajishnavé

Yasya smarana mathréna janma samsara bandhanãth

Vimuchyathé namas thasmai vishnavé prabha vishanvé

Om namo vishnavé praba vishnavé.

Shree Vaisham pãyana uvacha

Shruthvã dharmãna séshéna pãvananicha sarvashaha

Yudhishtara shanthanavam punarévãbya bashatha

Yudhishtira uvacha

Kimékam daivatham loke kim vápyekam parãyanam

Sthuvantha kam kamarchanda prapnuyur mãnavã shubam

Go dharma sarva dharmãnam bhavatha paramo mathaha

Kim japan muchyathé janthur janma samsãra bandhanãth

Shree Bheeshmã Uvacha

Jagath prabhum deva devam antham purushothamam

Sthuvan nãma sahasréna purusha saththo thithaha

Thameva chãr chayanth nithyam bhakthya purusha mavyayam

Dhayãyan sthuvan namasyamsha yajamãnas thamevacha

Anãdhinidhanam vishnum sarva lokamahesvaram

Lokãdhyaksham sthuvan nithyam sarva dhukkã thigo bhavéth

Brahmanyam sarva dharmangyam lokãnãm keerthivardhanam

Lokanãtham mahath bhootham sarva bhootha bhavothbhavam

Esha mé sarvadharmãnãm dharmodhi kathamo mathaha

Yath bhakthyã pundari kãksham sthavai rar-chén nara ssatha

Paramam yo mahath teja paramam yo mahath thapaha

Paramam yo mahath brahma paramam ya parãyanam

Pavithrãm pavithram yo mangalãnãncha mangalam

Daivatham dévathãnãncha bhoothãnãm yovyaya pithã

Yatha sarvãni bhoothãni bhavanthyãdhi yugãgamé

Yasmimscha pralayam yãnthi punaréva yugakshayé

Thasya loka pradhãnasya jagan-nãdhasya bhoopathé

Vishnor nama sahasrm mé srunu pãpa bhayãpaham

Yãni nãmãni gounãni vikyãthãni mahãthmanaha

Rushibhi parigeerthãni thãni vakshãyãmi bhoothayé

Rushirnãmnãm sahasrasya védhavyãso mahãmunihi

Chchando-nushtup thadha dhévo bhaghavãn dhévagee-suthaha

Amruthãm soothbhavo bheejam shakthir dhévaki nandhanaha

Thrisãmã hrudhayam thasya shãnthyarthé viniyujyathe

Vishnum jishnum mahãvishnum prabhavishum mahéswaram

Anaika roopa dhaithyãntham namãmi purushoth-thamam

Asya sree vishnor dhivya sahasranãma sthothra mahãmanthrasya

Sri vedhavyaso bhagavan rishihi

Anushtup ch-chandaha

Sri Mahavishnu paramãthmã sirmãn narãyano dévathã

Amruthãm shoothbavo bãnurithi beejam

Dévakee nandhan srashtéthi sakthihi

Uthbava kshobhano déva ithi paramo manthraha

Shankbhruth nandhkee chakreethi keelakam

Shãrngadhanva gadhãdhara ithyasthram

Radhãngapãni rakshobhya ithi néthram

Thrisãma sãmaka sãméthi kavacham

Aanandam parbrahméthi yonihi

Rudhu sudharsank kaala ithi dhigbandhaha

Sri Viswaroopa ithi dhyãnam

Sri Mahavishnup preethyarthe sahasra nama japé viniyogaha

Dhyãnam

Ksheerodhanvath pradhésé susi mani vilasath saikathe mouthikãnãm

Malãk lupthãsanastha spatikamani-nibair moukthikair mandithaangaha

Suprai rbhrai radhaprai ruprivirasithair muktha bheeyuusha varshaihi

Anandheenap puneeyaa dhari nalina gadha shankapaanir mukundhaha

Bhoop-paathau yasya nabhir viyadhasoora-nilach-chandra sauryau cha néthré

Karnãvasã siro dhyaur-mukamapi dhahano yasya vaastheyamapdhihi

Andhastham yasya vishvam soor-nara-khaga-gho-bhogi-gandharva-dhaithyaihi

Chitram ramramyathe tham thribhuvan-vapusham vishnu meesham namaami

Shaanthãkãram bhujagasayanam padhmanabham surésam

Vishwãdhãram gaganasadhrusham mégavarnam subhangam

Lakshmi kãntham kamalanayanam yogihrudhyãna gamyam

Vandhé vishnum bavabayaharm sarvalokaikanadham

Megha shyamam peetha kausheya vcham

Shree vatsangam kausthubho bhasithangam

Punyopetham pundari kayadaksham Vishnum vande sarva lokaika natham

Namas samastha bhothanam Adi bhoothaya bhoo bruthe

Aneka roopa roopaya Vishanve prabha vishnave

Shashanka chakram saka reeta kundalam sappetha vasthram sarasi ruheshanam

Shara vaksha sthala shobhi kausthubam Namami Vishnum shirasã chathurbhujam 5

Chayayam parijathasya héma simhasano parihi

Aasina mam-bhutha-shyãma-mãyadaksha malankrutham

Chandrananam chathur bhahum shree vatsanghitha vakshasam

Rukmini sathyabhamabhyam sahitham kirshnamasraye

Om

Vishvam vishnur vashatkaro Bhootha bhavya bhavath prabhuhu

Bhoothakruth bhoothabruth bhavo Bhoothatma bhootha bhavanaha

Bhoothatma paramathma cha mukthanam parama gathihi

Avya yapurusha sakshi kshetrgno ksharo évacha

Yogo yoga vitham nétha prdhãna purusheshwaraha

Narasimha vabhu shreeman Keshava purushothamaha

Sarva sharvash shivas sthanur Bhoothathir nidhira vyahayaha

Sambhavo bhavono bartha prabava prabhureeshwaraha

Swambu shambur adithya pushkaraksho mahasvanaha

Anadhi nidhano dhath vidhath dhathu ruthmaha

Appréyo rishi keshah Padmnabho mara prabhuhu

Visha karma manusthvastha Sthavishta shtaviro-dhruvaha

Agrahya sashvatha krishno Lokidaksh pradhr dhanaha

Prabhuth shrikuthãma Pavithrm manglam param

Eashana prãnadha prano jyeshta shreshta praja pathihi

Hiran ya garbho bhoo Gahrbho madhavo madhu sudhanaha

Ishvaro vikrami thanvi medavi vikrma kramaha

Anuththamo durãdarsha Kruthangya kruthi-raathmavan

Suresha sharnam sharma Vishva retha prajabhvaha

Ahath samvathsaro wyallaha prathyas sarvadharshanaha

Ajas sarvesh varas sidhas sidhi sarva dhiru chithaha

Vrusha gabhir meyathma Sarva yoga vinisruthaha

Vasur vasumanas sathya samãthmã sammitha-samaha

Amoga pundarikaksho vrushkarma vrushakruthihi

Rudro bahushira babrur viswayoni suchichrvaha

Amrudha sachvadha sthanur vraroha mahathapaha

Sarvakaha sarvavidhbaanur vishwakseno janardhanaha

Vedo veda vidhav yango vedãngo vedvith kavihi

Lokã dhyakshas surdhyaksho dharma dhyaksho krutha kruthaha

Chathurathma chathur vyuhachathur thamshta chathur bhujaha

Prajishur bhojanam bhoktha sahishnur jagatha thijaha

Anako vijayo jetha vishva yoni punarvasuhu

Upendro vamaha pramshur amogash shsirurjithaha

Atheendras sangrahas sargo dhruthatma niyamo yamaha

Védyo vaidyas-sadã-yogi veeraha madhavo madhuhu

Atheendriyo mahãmãyo mahothsaho mahabalaha

Mahabuthir mahaveeryo mahashakthir mahathyuthihi

Anir deshya vabhu shreema-naméyathmã mahã-thri-dhruk

Maheshvaso maheebartha shreenivasa satham gathihi

Aniruddas surananndo govindo gvindãm pathihi

Marichir thamano hamsas superno pujagothamaha

Hiranya nabhas suthapã padmanabha prajapthihi

Amruthyus sarva-dhruk simha-sandhãtha sandhimãm-stiraha

Ajo durmarshanas-shãsthã vishruthãtmã surarihã

Gurur gurthamo thama sathyas sathya parakramaha

Nimisho nimishas sragvi vãchaspathi rutharathee

Agraneer gramanee shreeman nyãyo néthã sameeranaha

Sahasra murthã vishvãtmã sahas-rãkshas-sahasrapath

Aavarthano nivruthathma samvradhas sampra mardhanaha

Ahas samvarthako vahni-ranilo dharani dharaha

Suprasada prasanãthma vishwasruk vishvabhuk vibhuhu

Sathkartha sathkrudhas sadhur janhoor naryano naraha

Asangeyo prameyathma vishista shista kruch-chuchihi

Siddhartha siddha sankalpa siddhida-siddhi sadhanaha

Vrushahee vrushabho vishnur vrushaparva vrusho dharaha

Varthano varthamãnaksha vivikta shruth sagaraha

Subhujo dhurtharo vakmi mahendhro vasudo vasuhu

Naikarupo bruhathroopas sibhivishta praksanaha

Ojas-théjo dhyuuthidhara prakãshatmã pratãpanaha

Ruddhas spashtã-ksharo manthra-chandrãmshur bhaskarathdhyuthihi

Amruthãm shudh bhavo bhanu shashabindu sureshwaraha

Aushadham jagadha sethu sathya dharma parãkramaha

Bhoothabhavya bhavannatha pavana pãvano nalaha

Kamahã kamakruth kantha kama kamapratha prabhuhu

Yugadikruth yugavartho naika mayo mahasanaha

Athrushyo vyaktha roopashcha sahasrajita nandajith

Ishto vishishta thistéshta shikandi nahursho vrushaha

Krodhaha krodhakruth kartha vishva bahoor mahitharaha

Achyutha prathitha pranaha prãnatho vasuvanujaha

Apãm-nidi rathishtana mapramatha prathishtithaha

Skandaha skandadaro duryo varado vau vãhanaha

Vaasudevo bruhath banur adi deva purandaraha

Ashokas stharanas thara shura shurir janéswaraha

Anukoola shathãvartha padmi padma nibhekshanaha

Padmanabho ravindaksha padmagarba sharirabruth

Maharthrir ruthro vruthathma mahãksho garudadvajaha

Atula sharabo bheema samayagno havir harhi

Sarva lakshana lakshañyo lakshmivãn samithanjayaha

Viksharo rohitho margo héthur damodara sahaha

Maheetharo mahãbhogo vegavãnami thashanaha

Uthbhava shobhano déva shreegarba parmeshvaraha

Karanam kãranam kartha vikartha gahnoguhaha

Vyavasayovyvasthanas samasthana sthando druvaha

Pararthi parama spastha dushta pushta subhekshanaha

Ramo virãmo viratho margo neyo nayo nayaha

Veera shakthimathãm sreshto dharmo dharma vithuthamaha

Vaikunta purusha prãna prãnadha pranava prathuhu

Hiranyagharbha shtrugno vyapto vayu rthokshajaha

Ruthu sudarshana kala parameshti parikrahaha

Ugra smavatsaro daksho vishramo vishva dakshinaha

Vishthãra sthãvaras-sthãnu pramãnam beejama vyayam

Artho nartho mahakosho mahãbhogo mahadhanaha

Anirvinna sthãvishtobua dharmayubo mahãmakaha

Nakshathra némir nakshthri kshamaha kshaamaha smihanaha

Yagña ejyo mahéjyascha krathu sathram sathãngkadhihi

Sarva-darshee vimukthathma sarvagno gnana-muth-thamam

Suvratha sumuga sookshma sukosha sukada suhruth

Manoharo jithakrodho virabãhur vithãranaha

Swãpna swavasho vyãpi naikathma naik karmakruth

Vatsaro vathsalo vatsee rathnagarbo dhaneswaraha

Dharmakrup dharmakruth dharmi sathakshara maksharam

Avignatha sahasramshur vidhãta krutha lakshanaha

Gapasthinémi sathvastha simho bhootha maheswaraha

Aadi dévo mahãdévo dévésho devabruthguruhu

Uththaro gopathir gopthã gnãnkamya purãthanaha

Sharira bhoothabruth bhokthã kapindro purdakshinaha

Somabo mrudhapa soma purjith purshothama

Vinayo jaya sathyando dãrshaha sathvatham pathihi

Jeevo vinayithã-sakshi mukundo mita vikramaha

Ambonidhi-ranandhathmaa maho-dhadishayo-ndhakaha

Ajo mahaarha swabhaavyo jidaa mitrah pramodhanaha

Anando nandano nanda satya dharma trivikramaha

Maharshi kapila acharya kritagño metini pathihi

Tripada tripaddhyaksho maha shrung krutaantha kruthu

Mãha varãho govinda sushenah kanakã-ngadhi

Ghuyo gabeero gahano gupthash-chakra gadhãdhãraha

Vedha Swaango jith krishno druda-sankrshano-chuthaha

Varuno vaaruno vruksha pushkaraaksho mahamanãha

Bhagavan bhagaha-nandhi vana malee halaayudhaha

Aadhithyo jyothir adhitya sahishnur gadhisattamaha

Sudhanwa kanda parashur dhaarundo dhravinapradhaha

Divas-sprug sarva-drug-vyãso vachaspathi-rayonijaha

Trisaama saamagah saamah nirvaanam beshajam bhishaku

Sanya-sakruchama shantho nishta shanthi parayanam

Shubaangah shaantidha srashtã kumudhah kuvaleshayaha

Gohito gopathir goptha vrushabaaksho vrusha priyaha

Anivathee nivruthaatma samkshepta kshema-krucchivaha

Sreevatsa-vakshã sreevasha sreepati sreemataam varaha

Sridha srishah srinivasah srinidhi srivibha-vanaha

Sridharah srikarah shreyah shriman loka-trayashrayaha

Swaksha swanga shadanando nandir jyothir ganeshwaraha

Vichitaatma vidhéyaatma satkeertis chinna shamshayaha

Udeerna sarvata-chakshu-raneesha shaswata-sthiraha

Bhooshayo bhushano bhoothir vishoka shoka naashanaha

Archishmã-narchita kumbho vishudhaatma vishodhanaha

Aniruddho pratirata pradhyumno mitavikramaha

Kalaneminiha vira shaurir shoora janeshwaraha

Trilokatma trilokesha keshava keshiha harihi

Kama deva kamapala kamee kantha krutaagamha

Anirdheshyavapur-vishur-viro anando dhanan jayaha

Bhramanyo brahmankrud brahma brahma brahma vivardhanaha

Brahmavith braahmano brahmi brahmagnyo braamana priyaha

Mahakramo mahakarmã mahãtejã mahoragaha

Maha-krathur mahãyajva mahayagno maha havihi

Stavya stavapriya sthothram shthuthi sthothaarana-priyaha

Purna purayithã punya punya keerti ranamayaha

Manojavas theerthagaro vasurédhã vasupradhaha

Vasupradho vãsudevo vasur vasumanã-havihi

Satgati sathkriti satta satbooti satparayanaha

Shoora seno yajushresta sannivasa suyamuhaha

Bhootãvaso vãsudevo sarvãsu nilayo nalaha

Darphaha darpadho dhrupto durdharo-dhãparãjitaha

Vishwa murtir mahamurthir deeptamurtir-amoortiman

Aneka moorti-ravyakta shatamoorti shataananaha

Eko naika sava ka kim yatat pada manutta-mam

Lokabhandhur lokanatho madhavo bhaktha vatsalaha

Suvarnavarno hemaango varãngash santha nangathi

Veeraha visham shoonyo drutãshee rachalas chalaha

Amãni mãndho manyo lokswami trilokdhruk

Sumedha medhajo dhanya satya medha dharã-dharaha

Tejovrusho dhyudhidhara sarva-shastra-brudãm varaha

Pragraho nigraho vyagro naika shrungo gadhã-grajaha

Chaturmurti chaturbahu chaturvyuha chatur gathihi

Chatur aatma chturbhava chturveda videkapãt

Samãvarto nivruttãtma durjayo duradikramaha

Dhurilabo durgamo durgo durãvãso durãrihã

Shubaango lokasãranga sthuthantus tantu vardhanaha

Indra karma mahãkarmã krutakarmã krutãgamaha

Uthbhava sundara sundho ratna nabha sulochanaha

Arko vajasana shrungi jayantu sarva vijjayee

Suvarna bindhurakshobya sarva vageshwara shwaraha

Mahãhrudho mahãkartho mahãbhootho mahãnidhihi

Kumudha kundhara kundha parjanya pãvano nilaha

Amrutãsho mrutavapu sarvagnya sarvato mukhaha

Sulabha suvrata siddha shatrujit shatrutãpanaha

Nyakrodho dumbaro chwaththas chãnuraan-dhranishoo dhanaha

Shasrarchi saptjihva saptaida sapta vahanaha

Amoorti-ranakho chindyo bhaya-krut bhayanãshanaha

Anur bruhat krusha sthoolo guna brun nir-guno-mahãn

Adhruta svadruta svãsya prãgvamso vamsa-vardhanaha

Bhãrabrut kathitho yogi yogeesha sarva-kãmadhaha

Ashrama shramana kshãma suparno vãyu vãhanaha

Dhanurdharo dhanurvedho dando damayitã damaha

Aparãjita sarvashaho niyanthã niyamo yamaha

Satvavaãn sãtvika satyã satyã dharma pãrayanaha

Abhipr ãya priyãr horha priyakrit preetivardhanaha

Vihayã sagatir jyoti suruchir huta bug vibhuhu

Ravir virochana surya savithã ravi-lochanaha

Ananta hutabuk bhoktha sugadho naikajhograjaha

Anirvirna sadhãmasrshi lokhadhistana-madhbutaha

Sanãt sanãt-anamah kapila kapiravyaha

Svastidah svatikrut svasti svastibuk svasti dakshinaha

Aroudhra kundali chakri vikram yurjitha shasanaha

Shabdhãtika shabtasaha shishira sarva-reekaraha

Akroora peshalo daksho dakshinaha kshminãm varaha

Vidhvatthamo veedhabhaya punya-shravana keertanaha

Uttãrano dushkruthihã punyo dur-swapna nashanaha

Veeraha rakshna sandho jivana paryasthithaha

Anantharoopo-nanthasreer jithamanyur bayãpahaha

Chathurasro gabheerãthma ivdhisho vyãdhsho dhisaha

Anãthir bhoorbhavo lakshmi suviro ruchirãngadhaha

Janano jana-janmadir bhimo bhima parãkramaha

Adãra nilayo dhãthã pushpa hãsa prajã-garaha

Urdhvaga satpatã chãra prãnadha pranava pranaha

Pramãnam prãna nilaya prãnabrut prãna jivanaha

Tatvam tatva videkãtma janma mrutyu jarãthigaha

Bhoorbhuva svastha-srusthãra savita prapitãmahaha

Yogño yagñapatir yajva yagnãngo yagna vãhanaha

Yagñabrudth yagñakruth yagñee yagñabhug yagña sãdhanaha

Yagnãndha-krudh yagna-guhya manna-mannãdha evacha

Atmayoni svayam jãto vaikhãna sãmagãyanaha

Devaki nandhana shruastã kshideesha pãpa nãshanaha

Sanghabrun nandagi chakri shãrnga dhanva gadhã dharaha

Rathanga pani rakshobhya sarva prharanãyudhaha

Sarva prharanãyudha om nama ithi

Vana mali gadhi shãrngi shangi chakri chanandhagi

Shreeman narayano vishnur vãsudeva abhirakshathu

(Repeat three times)

Itheetham kirtaniyasya keshavasya mahãtmanaha

Nãmnãm sahasram divyãnãm asheshena prakeertitham

Ya idham shrunuyã nityam yaschabhi parikeertayéth

Nãshubam prapnuyath kimchit somutréha-cha-manavaha

Vedhaantago bhrãmana-syãt kshatriyo vijayee bhavet

Vaishyo dhana samruta-syãt shoodhra sukha-mãvãpnuyat

Dharmarthi prapnuath dharma marthaarthi charthmãpnuyath

Kãmã-navapnuyat kami prajãrti chãpnuyãt prajãm

Bhaktimãn ya sathodhdãya shuchi-sthagahamãnasaha

Sahasram Vãsudevasya nãmnã-metath prakeertayedh

Yasha prapnoti vipulam yãdhi prãdhãnya-mevacha

Achalãm shriya mãpnoti shreya praphnothya-nuththamam

Nabhayam kvachitãpnoti veeryam tejascha vindhati

Bhavat-yarogo dyutimãn bala roopa gunãnvitaha

Rogãrto muchyate rogãth baddho muchyetha bhandhãnaãth

Bhayãn muchyeta bheethasthu muchyetãpana ãpataha

Durgãn-yadhitharat-yãshu purusha purushotamam

Stuvan nãma sahasrena nityam bhakti samanvitaha

Vãsudevãshrayo martyo vãsudeva parayanaha

Sarva pãpa vishuddhãtma yãdhi brahma sanãthanam

Na Vãsudeva bhaktãnã-mashubham vidhyate kvachith

Janma mrutyu jarã vyãdhi bhayam naivo pajãyathe

Imam sthava-madheeyana shraddha bhakti samanvitaha

Yujyetãtma sukha kshanti shree-dhriti smruti keertibhihi

Nakrodho na cha mãtsaryam na lobho nãshubhã pathihi

Bhavanthi kruta punyãnãm bhaktãnam purushottame

Dhyausa chandhrãrka nakshtrã kamdhisho bhoor mahodatihi

Vãsudevasya veeryena vidrutãni mahãtmanaha

Sa-sooraasoora gandharvam sa-yakshorka raakshasam

Jagathvasé varthathétham krushnasya sasarãsaram

Indhriyãni mano buddhi satyam tejo balam dhrithihi

Vãsudevãtmakãn yãhoohu kshetram kshetrangya evacha

Sarvãkamãna mãchãra prathamam parikalphithaha

Achara prabhavo dharmo dharmasya prabhurachyuthaha

Rushay pitharo devo mahabhootani dhatavaha

Jangamã jangamam chedham jagan naryanodh bhavam

Yogo gyãnam tadã saankhyam vidhya shilpãdhi karmacha

Vedha shaastrãni vigyãna metat sarvam janãrdhanath

Eko vishnur mahat bhootam pruthak bhootani yenekashaha

Treen lokan vyãpata bhootãtma bungthe vishva bhugavyaha

Imam shavam bhaghavatho vishnor vyãsena keertidam

Padéthya ichchét purusha shréeya prãpthum sukhani cha

Vishveshra majam devam jagadha prabhu vãpuyayam

Bhajanthiye pushkarãksham nadheyãnti parãbhavam

Nadheyanti parãbhava om nam iti

Arjuna uvacha

Padma patra vishãlãksha padmanãbha surottama

Bhaktãnãm anuraktãnãm trãtã bhava janãrdhana

Shree Bhagavan uvacha

Yo maam nãma shahasrena shtotu michathi pãndava

Sohamékena slokena stuta evana sumshayaha

Sthuta evana samshaya om nama ithi

Vyãsa uvãcha

Vãsanaadh vãsudevasya vasitam bhuvanatrayam

Sarva bhoota nivasosi vasudeva namosthuthe

Sri vãsudeva namosthutha om nama ithi

Parvat uvacha

Kenopayena lakhuna visnor nãma sahasrakam

Patyathe pandithair nityam srothu micchamyaham prabho

Ishwara uvacha

Shreerãma rãma rãméthi ramé rãme manoramé

Sahasra nãma thattulyam rãma nãma varanané

(Repeat this verse three times)

Shree Rãma Nama varãnana om nama ithi

Brahmo uvacha

Namo swananthãya sahasra murthayé shasra padakshi siroru bãhave

Sahasra nãmne purushãya sãswate Sahasr kodi yugadãrine namaha

Sahasra kodi yuga dãrine nam om nama ithi

Sanjaya uvacha

Etra yogeshwara krishno yatra pãrtho dhanur dharaha

Tatra shri vijayo bhutir dhruva neetir mathir mama

Shree Bhagavan uvacha

Ananya shinttha yantomã yejanã paryu pãsathe

Tesham nityabhiyuktãnãm yogakshemam vahãmyaham

Paritranaya sadhunam vinãshãya cha dhushkrutãm

Dharma samsathãpanãrthãya sambhavãmi yuge yuge

Artã vishannã shithilãscha bheethã Koreshu cha vyathishu vartamãnãhã

Samkeertya narãyana shabta mãtram Vimukta dhukka sukhino bhavanthu

Kãyena vãchã manasendriyerva Budhyãtma nãva prakruté swabhãvath

Karomi yadyat sakalam parasmai Narãyanãyetu samarpayãmi.

SRI RAMANUJACHARYA'S LIFE HISTORY

Sri Ramanuja (1017 - 1137 CE), the most important philosopher-saint of Sri Vaishnavam and one of the most dynamic characters of Hinduism. He was a philosophical as well as a social reformer, displaying a catholicity that was nearly unparalleled in Hindu religious history before him. He revitalised Indian philosophy and popular religion so much that nearly every aspect of Hinduism has been influenced by his work. His life and works show a truly unique personality, combining contemplative insight, logical acumen, catholicity, charismatic energy, and selfless dedication to God.

The less known fact even among Srivaishnavas about this well known Acharya by whose name Srivaishnava philosophy is called 'Ramanuja Darsanam' and who is hailed as "Sri Vaishnava Siddhanta Nirdhaarana Saarva bouma" is that he was a 'Vadama' by birth.(Authority :" Periya Thrumudi Adaivu, Pazhanadai Vilakkam and Visishtaadvaita Catechism" - quoted in GLE)

HIS AVATARA AND EARLY DAYS

Ilaya Perumal was born to Kesava Perumal Somayaji Dikhsitar and Kanthimathi Ammal at Sriperumpudur. Just as Sage Vasishta on seeing the brilliance in the face of the child named him as Lakshmana saying "Lakshmano Lakshmi Sampannaha", Periya Thiru malai Nambi struck by the Tejas of the child, named him after Lakshmana as Ilaya Perumal. (PPM) aka Ilayalwar.

There is a sloka in Yadhavaachala Mahatmyam which says:

(meaning) It is the same who was Adhisesha first, Lakshmana after and Balarama in the third who is born as Sri Ramanuja in the Kali yuga. This Kaschit is taken by our Poorva Acharyas as referring to Ramanuja (PPM)

HIS BIRTH: (CHITRAI- TIRUVADHIRAI)

His date of birth is placed differently by different authorities.As per PPM, he was born in Kaliyuga year 4119 which corresponds to 1017 AD. PPM fixes even the exact date as 13th April 1017 AD, interms of English Calendar. PRA, though notes the year as 4118 Kali , maintains the year as 1017 AD only and gives additional information that the Rasi was Karkataka and the time of birth was exactly at noon.

VAC, MKS and MSR also agree on the year 1017. PTA gives a few more details like the Yogam being Ayushman, Karanam being Bhadra, Gotra being Harita, Saakha being Yajus, Sutra being Apasthambha and Sect being Vadama ( Vide p.45 of GLE).

PPM and ATA mention the year as Pingala, month Chitrai and the constellation Tiruvadirai (Ardra nakshatra). PPM adds that it was a Sukla Paksha Panchami, a Friday.

It will be for the Research minded scholars to piece together all these details to arrive at the correct date, time etc.

Vriddha Padma Purana presages his incarnation thus:-

" Long, long afterwards, the Lord himself will come down on earth as a Tridanda Sannyasin, to restore the good law. At that time heretics and men of perverted intellects will confuse the minds of the people. Aasuric Saastraas, based upon fallacious arguments and various schools of thought, very attractive and almost indistinguishable from the Vedanta, will turn away mens' hearts from Vishnu and cause them to forget His glory. That glorious incarnation will, through the good fortune of the Lord's devotees, come down upon earth, to explain and amplify the teachings of the great Sage Baadaraayana and the divine singer of the Gita. The holy one would compose a Bhaashya on the Vyaasa Sutras, to save men from the confusion and despair caused by spurious doctrines and lead them to the True faith"

While still a boy , he lost his father and was living with his mother at Kanchipuram under the protection of one 'Tiruk kachi Nambi' This Nambi was believed to converse and was on 'speaking terms' with Lord Varadaraja in the Archa form.

EVENTS IN THE LIFE OF SRI RAMANUJA

(1) Within 16 years of age, he had mastered all the Vedas and Sastras. At age 17, he married Rakshakaambaal ( Tanjammal, in Tamil) (PPM) 

(2) Ilaya Perumal was placed under the Advaitic Sannyasi called YADAVA PRAKASA at Tirupput kuzhi for training in Advaita Purva Paksha Sastra of Vedanta. Once during this period, Alavandar who desired nominating Ilaya Perumal to succeed himself visited Tirupput kuzhi, met with him but had no opportunity to speak to him and had to return to Srirangam.

Very many occasions arose when the Saivite Guru clashed with Ilaya Perumal when the Guru misinterpreted Vedantic statements. Ilaya Perumal fearlessly pointed out the errors in the Guru's interpretations and corrected him. This enraged the Guru. Fearing that one day, Ilaya Perumal would demolish Advaita philosophy, he plotted to kill Ilaya Perumal by drowning him in Ganga while on a pilgrimage tour of the country with his disciples.

Learning of the design through one Govinda, another disciple who was also related to him, Ilaya Perumal slipped out into the forest at dead of night. Miraculously, an aged hunter couple appeared and guided him. As Ilaya Perumal who was in a trance, opened his eyes, he found himself at the outskirts of Kanchipuram and the couple had disappeared. He realized that it was Lord Varadaraja and Perundevi Thayar who had come in the guise of the hunter couple. He stayed at Kanchi for a while to assist Tiruk Kachi Nambi in his daily chores of service to Lord Varadaraja.

(3) News came that Alavandar was very sick and he desired to meet with Ilaya Perumal. Just as Tirukkachi Nambi and Alavandar arrived, they saw the funeral procession of Alavandar. During the last rites, they noticed that three fingers of Alavandar remained folded signifying three of his last unfulfilled wishes. As Ilaya Perumal swore

( i ) that he would write a commentary on Veda Vyasa's Brahma Sutra

( ii ) that he would perpetuate the memory of Vyasa and Parasara and 

( iii ) that he would strive to propagate Visishtadvaita on the lines of the 4000 holy collects of Alwars, the fingers unfolded one by one automatically and stretched out to normal position signifying that these were his last wishes. Since he could not meet with Alavandar, he returned to Kanchi without even going into the temple at Srirangam (PPM)

(4) Tirukkachi Nambi obtained from Lord Varadaraja the famous ' Six Words ' and passed them on to Ilayalwar. The six words provided the guidelines for Ilayalwar to follow. They were:-

( i ) that Lord Narayana is the Paramatma.

(ii ) that the individual souls were different from Paramatma.

(iii) that Prapatti is the means to attain salvation.

(iv) that the last remembrance of the Lord on the part of the departing soul was not necessary.

(v) that Moksha can be obtained only on laying off the mortal coils (Videha Mukti) &

(vi) that Ilaya Perumal should take refuge at the feet of Periya Nambi.

Accordingly, he met with Periya Nambi at Madurantakam , where under the shade of Vakula tree Periya Nambi performed Pancha Samskara to him. As he was initiated into the esoteric of Dvaya Mantra at Madurantakam, the place came to be known as "Dvayam Vilaindha Tiruppathi" (PPM) Both returned to Srirangam and did Kalakshepams on Brahma Sutra etc. for sometime. It was at this time that Lord Ranganatha called him "Nammudaiyavar" (He is ours).

(5) Ilaya Perumals was not a happy married life. His wife never understood either his greatness nor appreciated his catholicity and always acted on her own wavelength and there was no compatibility as between them. Several instances are cited wherein the lady ensconced in her own in her own pet ideas of being holy or otherwise showed scant respect to Bhagavatas and this greatly annoyed Ilayalwar. When he was about 30 years of age, Ilayalwar took Sannyas with the name of 'Ramanuja Muni'. He was the king among Sannyasis. Hence, he is called ' Yati Rajar'- a honorific invested by Lord Devaathi Rajan.

(6) The seat of Acharya at Srirangam was lying vacant without a successor to take over. He was prevailed upon to assume charge. But, before doing so, he wanted to equip himself with the secrets of the three great Mantras. For this purpose, he approached one " Tiruk Koshtiyur Nambi" who made him come several times before actually instructing him. He cautioned Ramanuja that he should not give out the secrets to all and sundry and if he did so, he would go to hell.

Immediately on receiving the instructions, Ramanuja climbed up to the top of the steeple of the temple and proclaimed to the large gathering of his disciples assembled there the purport of the instruction.

The popular belief that he gave out the Mantras is not correct; What he actually gave out was that he had found out the way to attain Moksha through the three great Mantras and invited those who sincerely wished to follow him and get initiated. Also, he did not advise all and sundry as assumed by some. By the time of this episode, he had already gathered a huge following of disciples who congregated at the main entrance to the temple and he was thus addressing his own disciples (as explained in a separate posting in this series). This is another less known fact about the well known Acharya Tirukkoshtiyur Nambi was so enraged and demanded an explanation. Ramanuja replied that he did not give out the secrets and even if he had transgressed the specific warning of the Guru, only he himself would go to hell but the multitude of humanity that listened to his clarion ' wake - up' call would be saved spiritually. The Guru was overwhelmed by this reply . Embracing Ramanuja appreciating his broad mindedness, he called him 'Emperumanar'- " O! My lord" and declared that Srivaishnavism would thenceforward be known as " Ramanuja Darsanam"- ' the light of Ramanuja'

(7) Yadava prakasa, his old Guru had by then returned to Kanchi, became Ramanuja's disciple assuming the name of 'Govinda Yogi'

(8) Ramanuja used to go round the streets for his Biksha. An evil minded fellow had mixed poison in the biksha. His wife while serving the biksha fell at Ramanujas feet with tears in her eyes. Ramanuja understood that there was something wrong. When the Sishyas sorted out the biksha for cooking, they found out that poison was mixed with it. Ramanuja went on a fast with a view to cleanse the mind of the evil-doer. On hearing this, Tirukkoshtiyur Nambi rushed all the way to Srirangam. When Ramanuja heard of the coming of his Guru, he rushed to the banks of River Kaveri to receive him. It was the height of summer. Ramanuja ran towards him in the hot Sun to receive him and fell at his feet on the burning sands on the banks of river Kaveri. Nambi did not ask him to get up. Such was his Acharya Bhakti. At that time , Kidambi Aachaan, who was nearby told Nambi " Your action (in not asking Ramanuja to get up) is worse than the poison mixed in the bikshai". Such was the Acharya bhakti of Ramanujas Sishya !(Like master, like pupil !).

Tirukkoshtiyur Nambi exclaimed, " After all, now I can cast off my physical body since I have found one who would take the greatest care of Ramanuja"

(9) Ramanuja traveled throughout the country spreading the message of Visishtadvaita.

Once a votary of the ' illusion theory' Yagna Murthi by name confronted him for 16 days in endless arguments and counter arguments. Finally, he accepted defeat and became a disciple of Ramanuja assuming the name of 'Arulala Perumal Emperumanar' and wrote 'Gnana Saram and Prameya Saram'.

(10) One of the most important disciples who was totally devoted to Ramanuja was Kuresan also known as ' Kurattalwan'. Once, Kuresan participated in the shradda ceremony performed for his mother by the famous Tiruvarangathu Amudanar. This Amudanar was in charge of the Srirangam temple. When Amudanar inquired what Kuresan desired as reward for his participation, Kuresan replied that the administration of the temple should be handed over to Ramanuja. Amudanar, who had already known the greatness of Ramanuja was only too glad to hand over the key to Ramanuja. It is this Tiruvarangattu Amudanar who subsequently wrote the Ramanuja Noorrantadhi of 108 verses which was included in the holy collects to make up the total of 4,000.

(11) After Mastering the Bodhaayana Vritti of Sage Vyaasa, he wrote several works like Vedanta Sangraham explaining the various viewpoints of Sankara, Yadhava, Bhaskara and others, Vedanta Deepam, Geetha Bashyam etc.

(12) During Panguni Uttram, he did Prapatti before the Divya Dhampathi in Serthi and submitted his famous Gadhyatrayam (comprising Saranagathi Gadhyam, Sriranga Gadhyam and Sri Vaikunta Gadhyam ).

(13) Later, he wrote a Grantha called Nityam detailing the Tiruvaradhana Kramam

(14) While he was on his Sancharam, it is believed that the Lord himself appeared before him at Tiruk Kurum Kudi as a Srivaishnava got Samasrayanam from Udaiyavar

(15) When he visited Saraswati Peetam, Goddess Saraswati was so impressed with his commentary on Brahma Sutram that she named it "Sri Bhashyam" and conferred on him the title of "Bhashyakaarar". It must be noted that while the other commentaries are known by the names of their authors like 'Sankara Bashyam' written by Aadhi Sankara, the commentary of Ramanuja is always referred to with the venerable honorific 'Sri' denoting its unsurpassed quality and clarity and known as ' Sri Bashyam'

(16) When he visited Tirumala, a miracle happened. Some argued that the Lord of Tirumalai was Saiva param. It is surprising that such a claim should have arisen about the Lord who had been worshipped as Lord Vishnu by all the Alwars and Acharyas besides Elango Adigal and other Tamil Pulavars for several centuries. This was because the Lord had earlier entrusted His insignia to a King called Tondamaan. Lord desired to take back from Tondamaan, these insignia viz., Sankhu, Tiruvaazhi, Soolam, Damarukam etc. They were placed in the Sannidhi the previous night. And, when the doors were opened the next morning, the Lord gave Darshan adorning all his insignia. Ramanuja was hailed as " Appanukku Sangaazhi Alittha Perumaal" Poet Arunagiri himself sang clearing all doubts in this regard saying "Ulageenra Pachai umaiyanan, Vada Venkadathil Uraibhavan, Uyar Sanga Chakra kara Thalan"

(17) Ramanuja "was the greatest synoptic thinker which the world ever produced to systematize Visishtadvaitic philosophy, faithfully interpreting the ancient knowledge in tune with the letter and spirit of the text in the light of revelation and experience tested by stern logic"

(18) His magnum opus is his wonderful commentary on Vedavyasa's Brahma Sutram and a simpler commentary thereon called Vedanta Saram. Kuresan was very helpful in publishing his works. Thus, he fulfilled his FIRST PROMISE to Alavandar. It is this Kuresan (aka) Sri Vatsanka Misra who wrote the famous Pancha Sthava consisting of Athi Maanusha Sthava, Sri Sthava, Varadaraja Sthava, Vaikunta Sthava and Sundarabaahu Sthava.

(19) He asked Kuresan to name his two sons after Veda Vyasa and Parasara and thus fulfilled his SECOND PROMISE to Alavandar. It was this Parasara Bhattar who subsequently wrote the famous commentary on Vishnu Sahasra Nama as ordained by Ramanuja.

(20) Another disciple of Ramanuja was Pillaan. Once, when Ramanuja was alone mentally reciting a particular hymn of Tiruvoimozhi, Pillaan entered his room and inquired if he was meditating on a particular hymn. And, it was indeed the one Ramanuja was actually meditating on!. Ramanuja decided that Pillaan was the person best suited to write a commentary on Tiruvoimozhi. As ordered, he wrote the famous 'AARAAYIRAPPADI' (the commentary known as the 6000 Padi also known as Bhagavad Vishayam) and called Pillaan as 'Tirukkurugai Piraan" after the name of Nammalwar. He was also known as Kurugesar and Braathru Thozhappar. Thus, he fulfilled his THIRD PROMISE to Alavandar. He was one of the Sri Bhashya ubhaya Simhasana Adhipathis.

(21) Kulothunga Chola was a staunch devotee of Siva. He commanded Ramanuja to come to his court with a view to enlisting his support to establish the superiority of Siva over all other deities. (including Vishnu ). If the support was not forthcoming, the king was planning to kill Ramanuja. Sensing the danger, Kuresa went to the court disguised as Ramanuja along with another disciple called Periya Nambi. The king ordered him to sign a document to the effect that 'Siva is the greatest'. Kuresa added that ' Sivam was no doubt great but Dronam was greater than Sivam'- both expressions referring to units of measurement. The enraged king ordered both of them to be blinded when he came to know that he was Kuresa who was impersonating Ramanuja. Periya Nambi was tortured to death while Kuresa survived. Kuresa, though he himself was blinded, was happy that he had saved Ramanuja. It is this Kulothunga who is reported to have thrown away the idol of Govindaraja in the sea. Ramanuja recovered it and had it installed at Tirupati.

(22) While on an itinerary, Ramanuja noticed an officer of state, by name Danur daasa, a hunter by birth was over -concerned and over- protective about the beauty of his wife who was walking along on the hot sands on the banks of the river Kaveri. Ramanuja offered to show him something more beautiful than his wife and took him to the proximity of the image of Lord Ranganatha. Danur daasa was enraptured by the charm of the Lord and became a disciple of Ramanuja assuming the name of ' Uranga Villi Daasar'. Ramanuja never entertained any caste distinctions and was conferring his benedictions even on the lowliest of the lowly whom he called 'Tiruk Kulattar'.

(23) Ramanuja went to Tiru narayana puram in search of white clay paste used for applying caste marks by Vaishnavites. The idol of the temple there had been taken away by the muslim invaders and was being used at play as a doll by the muslim princess in Delhi.

Ramanuja went to Delhi and when he endearingly called ' Come on! My dear child 'Selva Pillaiye Vaarum', the idol miraculously came onto his lap. Ramanuja reinstalled it in the temple.

(24) Once some kids were playing on the road pretending to construct a temple, installing an idol of the Lord, offering fruits and flowers etc all the time using the dust on the road for the purpose. They offered some mud as prasadam to Ramanuja who was passing along , he received it with due respect. He remembered in this connection the words of Poigai Alwar who said that the Lord took whatever name and form his sincere devotees wished and in the instant case though the kids were only playing, they sincerely believed in what they were doing.

(25) Another disciple of Ramanuja was Vaduga Nambi who put the sandals of his Guru along with those of the Lord. When questioned, he replied that the Acharya's sandals were for him as holy as those of the Lord. When Lord Ranganatha was coming on his rounds on the streets of Srirangam, Vaduga Nambi remarked that the eyes that had seen the charm in the eyes of Ramanuja would not be able to appreciate the beauty of the eyes of even the Lord.-'En Amudinai Kanda Kangal Marronrinai Kaanaave.' Such was his devotion to his Acharya.

(26) Ramanuja arranged to make a lifelike idol of himself and embracing it invested it with his powers and had it installed in Tirumalai at Tirupati. The only temple consecrated in Tirumalai , other than that of Lord Venkateswara, is that of Ramanuja. The Archa moorthi of Ramanuja known as "Thaan Ugantha Tirumeni" was installed in Tirunarayanapuram.

(27) Once, when he visited Tondanoor in Hoysala State, he happened to meet a Jain king called Devarayan. His daughter was possessed by a demon and none could get rid of her predicament. When Ramanuja's SriPaada Theertham ( water consecrated by association with his feet) was sprinkled on her,she was cured of the devil. The King pleaded to be accepted as Ramanujas Sishya. Ramanuja accepted and named him "Vishnu Vardhana".

(28) Ramanuja nominated 74 Acharyas to succeed him. It is he who instituted the 13 day "iyal Goshti in Srirangam.

HIS ASCENT TO PARAMAPADAM

With his head on the lap of Embar and his feet on the lap of Vaduga Nambi, Ramanuja breathed his last in 1137 AD listening to the recitation of the Divya Prabandam.

Born in PINGALA year, he left for his heavenly abode also in PINGALA year that followed 120 years from the year of his Avatara. Thus, he lived TWO full cycles of Tamil years after his birth places the date in Saaka era 1009, Pingala, in the month of Magha, the 10 th day of Sukla Paksha under the constellation of Tiruvadirai and at noon ( as in the time of his birth).

TKG notes that Lord Ranganatha and Periya Piraatti bathed and purified themselves as relatives do.

PRA avers that he died on a Saturday

VAC places the date as 4238 Kali yuga which corresponds to 1137 AD.

PTA, however, states that he lived for 128 years and died in the year Durmati in the month of Vaisaka.

Again, Research scholars may fin ways to piece together all these information to arrive at the correct date.

His physical body is preserved even today in a sitting posture in the Sannidhi (Sanctum Sanctorum) dedicated to him on the southwest corner on the fifth round within the Srirangam temple as ordered by Lord Ranganatha himself. (see the above picture)

The whole world is aghast at the feat of preservation of the mummies of Egypt and the body of St. Xavier in Goa in India and make so much fuss about them.

Even some Srivaishnavas are not aware that here in Srirangam, their holiest place hailed as ' Bhuloka Vaikuntam' (Heaven on Earth) lies preserved the body of Sri Ramanuja in all its pristine state unostentatiously, without any fanfare or publicity and without using any of the chemical preservatives employed by the Egyptian and Goan models.

Swami Desika in Sloka 10 of his Yathiraja Saptadhi pays obeisance to Bhagavad Ramanuja thus before proceeding with his eulogy.

(meaning) I beseech Sri Ramanuja whose Srisookthis claimed the acclaim of the Lord and adorned the Upanishads to kindly accept my Pranams. There is another famous Sloka which says :-

(meaning) I bow to that Sri Ramanuja, the great Yogi who became the very soul of Vedas, Upanishads and other Sutras.

Sripad Ramanujacarya.

In the year 1017 A.D. Sripad Ramanujacarya, a partial incarnation of Lord Ananta Shesha and Laxman appeared on the 'sasthi', sixth lunar mansion of the light fortnight in the month of Chaitra, (April-May). He made his appearance in South India, Tundiradesha, at Sriperumbudur, about half way between Kancipuram and Madras. His fathers' name was Asuri Keshava Somayaji, also known as Sarvakratu Diksitar, who it is believed was either an advaitin, or a smarta. His mother was Kantimati, the grand daughter of the great Vaisnavacarya Yamunacarya. Sri Ramanuja was given the name Ilaya Perumal, by his parents and was trained in the various studies of the Alwar saints of South Indian. His education was mostly given by his father a pandit of the time. When he was fifteen he was taken to Kancipuram, where he and his cousin Govinda were sent to study under the Advaitin Acarya Yadava Prakash. As the years went by and Ramanujas' maturity advanced. Many times there were philosophical clashes between he and his 'advaitin' teacher to the point when Yadava prakash made arrangements for Ramanuja to be killed. Still unperturbed he preached what became his "new" philosophy the Vaisnava philosophy of 'Visisthadvaita', or qualified oneness. Sripad Ramanujacarya directed his new philosophy to defeating the monistic views of Sankara. Instead of leaving understandings as some kind of impersonalistic blank, this is 'maya' or this is 'avidya', Ramanuja gave relationships to everything, that is, everything has a relationship to the Lord. He qualified everything. Sripad Ramanujacarya gives some nice points on referring to the acceptance of, or usage of 'avidya'. Though Sripad Ramanujacarya uses the word "ajnan" rather than 'avidya', the meaning is the same, ignorance. Being a personalistic worshipper of Sri Laksmi Narayana, Ramanujacarya tackles everything as a personalist would. He points out the existence of 'ajnan' (ignorance) as a positive entity and as being directly perceived in such perceptions as "I am ignorant", "I do not know myself or others". This really refers to having lack of understanding of something due to not having any, or insufficient knowledge of what it is. So in Ramanujacarya's philosophy he simply throws the blame back on the perceiver, not on the subject that the infinitesimal perceiver is trying with his limited senses to perceive, like the 'mayavadis' do. He suggests that maybe we are not seeing things fully or in the right perspective.

The 'mayavadis' simply try to blame the knife for stabbing the man to death, neglecting the chance that someone may have been holding the knife, and maybe even with some intent to do something, either consciously or not.

Once I observed one of my children, my then two year old, fall from the swing and clambering to stand up rebuked the swing, you're naughty swing. But the swing actually wasn't at fault, dare I say it was my child for not being co-ordinated.

Sri Ramanuja clarifies one rather interesting point as well. He said that if ignorance is a perceivable thing (entity or specific item), then that cannot be ignorance for it is known. Ignorance can only refer to that which is unknown, or that which one is ignorant of. Also if ignorance is unknown, how can one have ignorance standing on it's own to be perceived, one would not know? If it is argued that 'ajnan' or ignorance is 'a-visada-swarupa' (Indistinct knowledge), then again Sripad Ramanujacarya gives a good point that this is only to the fact that there is lack of distinct knowledge as to what it is. Even if their, (the 'mayavadis') philosophy of positive ignorance is admitted, it must be somehow related to something and that something must be known, which in its self is knowledge. In that way, if 'jnan' (knowledge) of any given subject such as the material world, or the Lord were there, the 'mayavadi' philosopher would have something to relate to. But they don't, therefore they are known as 'mayavadis' or 'ajnanavadis' due to their ignorance. This is understood by the Vaisnavacaryas who are in full knowledge. The opposite to black being white, the opposite to ignorance being knowledge.

Sripad Ramanujacarya clears up the theory of illusion as set by the Sankarites in the following way by saying that if one knows what is truth, one may, for a short period, be subject to illusion by which normal things appear different to what they should be. But it cannot be said that illusion has no cause other than illusion itself, or is unknown or just appears for no reason. Ramanuja goes on to say that if illusion were an inexpressible of an unidentifiable thing, again when or where would one even known it was illusion for one would be in illusion and would have nothing to compare with as real.

According to the 'avidya', 'advaitistic' philosophy of Sankara, the dream state, the wakeful state, and the state of self are all unreal and illusory. But according to Ramanujacarya there is a real character in all these three states. Even dreams are not illusion entirely. During the waking state the self is awake, and it contacts the objects of the senses externally through the mind and senses. In the dream state, the self becomes detached from the external world of the senses and their objects. The mind, however, experiences a succession of images presented from the memory without really any necessity of logic or reason. Originally the objects were seen or touched, smelt or heard through the senses, and the mind stores the information. The mind acts in this way, that's its function, so definitely it cannot be called illusion or unreal for it is just a reflection of reality that the mind has come in contact with.

Sankara says that in the case of sleep one is the witness of 'avidya' (ignorance). After waking, one says, "I slept well, I was pure spiritual consciousness, free from all material conditioning, and a witness to 'avidya'." Sripad Ramanujacarya however sheds a deeper light on this subject. He says that person who was sleeping is not only pure spiritual consciousness, but is a spirit soul, eternal servant of the Lord, and that pure spiritual consciousness is an attribute of the soul by which the soul can be perceived ('swarupopadhi'). So by this we can see that if the soul (self) did not remain conscious in sleep, then how could he then remember upon waking that he had been sleeping, or had slept well? Thus there would be a gap in his life, not knowing he had done anything what to speak of sleep, so what is this witness to 'avidya'. This is not a fact, for the soul has a sense of permanent consciousness carried by memory which tells him that he has done something or give the sense of fulfilment knowing he has taken rest for a set period.

The 'mayavadis' say that the perceptions one may have in a dream are all unreal in the same way scriptures are not real, as the written word cannot do justice to a spiritual reality. Sri Ramanuja refutes this saying, that, it is not true that dreams are unreal, but the circumstances are different, in as much as the activities may be there in a dream, and the same activities are there in a waking state. One could in fact say the activities are the same, in both states, but 'that is the only qualification to their one-ness' ('visistadwaita'). It is not that the dreams of subtle nature and the activities of the wakeful state are exactly one, however, there is a qualification to their one-ness. The activity may be of the same kind of act, and it is the same person who sees in relation with both. One could further say that the vision exists, but in the dreaming state not on a gross platform. The objects seen may not necessarily grossly exist, though certainly the objects do exist somewhere. An example may be given that one may see in a dream a golden mountain, and it is a fact that gold exists and a mountain exists, but to see a golden mountain?? Well maybe! Another example is that sometimes, due to our defective material vision, we may mistake a rope on the floor for a snake. Certainly ropes exist and snakes exists, but to fear a rope or pick up a snake, this kind of all one-ness can cause problems. The reason that one fears a snake that one sees in a dream even if it is a rope, is because of one's previous experience of the potency of snakes.

Another argument sometimes used is that of seeing silver in a pearl or that of a shell. If one has defective vision one could say that there is definitely silver in a shell or pearl. Silver is real and pearls and shells are also real, but when one's defect in vision is restored one can actually see what is actual silver and what is pearls colouration (mother of pearl in shells). Again, the perception was true but it was due to a particular circumstance. A conclusion can be drawn at this point that the qualification of oneness in different objects can be seen according to the perception of the seer. As with the pearl or shell, one can grasp what is there partially or totally depending on one's vision. So the practicality of discriminating in every day life proves that everything is not one, though due to everything having it's roots in the Lord, and the changeable nature of things in this material world one could say that, due to everything emanation from the Lord, it is one, but due to the practically unlimited varieties of temporary manifestations in the universe there has to be a qualification to the oneness, 'Visista adwaita', qualified oneness.

There are three ways of understanding the truth, out of the three ways Sripad Ramanujacarya says, one must accept 'Sruti pramana', Vedic literature without doubt. 'Anuman pramana', inference or reasoning can also be accepted if it falls in line with 'Sruti', and 'pratyaksa pramana', sensual perception can also be accepted as an authority in this matter if it falls in line with 'Sruti pramana'. Though 'anuman' and 'pratyaksa' can be debated, Sruti must be accepted as absolute truth having come down from the Supreme Lord. This in essence is the summary of Sripad Ramanujacarya's philosophy of 'Visisthadwaita', everything being based on what the Lord has said or done.

Sripad Ramanujacarya makes the statement in his Sri Bhasya commentary on Vedanta Sutra, "For those who accept God as the highest and ultimate reality, who has the power to create all of these unlimited universes whilst in a dreaming state lying in the Karana Ocean. Who is glorified through the Vedic literatures, who is omniscient and free from all defects, and is full in all good qualities personified, having a body made of eternity, knowledge and bliss, to these fortunate Vaisnavas, what can be achieved or proven simply by dull witted argument, or blunt senses? The Supreme Personality of Godhead created all the universes for His own pleasure, and the tiny living entities (the Jivas) can enjoy in this world by serving the Lord or engage in their own selfish pursuits and become criminally entangled and further conditioned in the world of birth and death. The Lord gives results of one's actions through the contact of the senses and the objects of the senses, the result being happiness or distress. Due to the action the concomitant result follows for a limited period of time."

"Thus the distinction between experiences that are contradicted (like dreams) and those that are contradicting (like wakeful experiences) is a distinction between objects of the senses that are experienced by everyone and those that are not (as in dreams)." This is an example of qualified oneness.

Sripad Ramanujacarya could not stand the way things were at the time, the so-called religion that was being practised, the cheating of priests ('Purohits') and the ignorant blind following of the people. Although he accepted the 'daivi varnashrama' system, it was not solely based on birth rite, but on quality and qualification, 'guna' and 'karma'. Some guide lines he laid down were as follows:- That a devotee, or for that matter everyone, should be like salt. That is, the same within and without, free from duplicity and cheating. He also gave an example how one should be even like a fowl, in as much as a fowl is able to pick out the wholesome things even from a stock-pile of rubbish. These are also examples used by other great teachers, 1) to take gold from a dirty place, 2) to separate milk from water, 3) to take a good wife from even a low class family and 4) even take good advice from a fool. Another famous saying of his was that one should be like a bird called the crane, who is very watchful for his prey. Expect the unexpected and don't be surprised when calamity comes.

Sripad Ramanujacarya was a great propounder of and follower of the 'Pancaratriki' system of 'Puja', Deity worship. This system is so designed to invite the personal form, or image of God to reside in the temple, and then to render all kinds of opulent services to the Lord, that otherwise one would not be able to perform, for His pleasure. By doing so one can develop further one's own personal relationship with the Supreme Person by this simple process as laid down in the scriptures by such great devotees as Narada Muni. By such worship in the temple or in the home under the guidance of 'guru', 'shastra' and the devotees one' life can become perfect. There are various 'Pancaratric' texts which he followed (and to this day are followed by his followers), but basically the principal behind 'Pancaratra' is, giving the necessary rules and regulations, for purity, punctuality and use of exclusive privacy for 'puja' and preparations for the worshiping of the personal form of the Lord. In all of his institutions great care was taken daily to see to the worship of the deity in the temple, very high standards of personal service to the Lord were always followed, cleanliness and punctuality being of the utmost.

To establish his teaching he compiled the Sri Bhasya which was his commentary on the Vedanta Sutra. Also he made a commentary of Bhagavad Gita.

We can recap how Sripad Ramanujacarya strongly attacks the philosophy of Sankara. Saying that the concept of 'Brahman' as being without qualities is meaningless or fiction as it cannot be seen, touched, spoken about or known. Sripad Ramanujacarya goes on to state that it is not a fact that this world is false, but it is a fact that it is temporary, and originally comes from God and in that way, yes, everything is one because everything is coming from the Lord, and therefore that is the only qualification to its oneness.

"I am the source of all spiritual and material worlds. Everything emanates from Me. The wise who know this perfectly engage in My devotional service and worship Me with all their hearts."(Bhagavad Gita 10:8.).

"I am the origin of the impersonal Brahman which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness."

During Sankara's reign he founded the philosophical deviation, 'panchopasaka', that one can worship five kinds of Deities together equally as one, they are listed as Visnu, Shiva, Ganesha, Surya and Devi (either Durga, Laxmi or Saraswati). However, in the Padma Purana it is stated that the second offence against the Holy Name of Lord Krsna (Visnu) is "To consider the demigods such as Lord Shiva or Lord Brahma or others to be equal to or independent of the Holy Name or form of Lord Visnu." When Sripad Ramanujacarya came he very strongly challenged this bogus idea of Sankara using the teachings of Sri Narada Muni from the Narad Pancaratra to firmly establish that Lord Visnu (Narayana), is the one true and Supreme Lord without a second.

Sri Ramanujacarya said that Lord Narayana (Visnu) is supreme and that all others are subordinate. One may offer respects to any demigod as one would to any devotee, but to mis-identify the Supreme Lord with a small lord is an offence. He quotes the verses from the Srimad Bhagavatam spoken by Lord Brahma (Canto 2., Adhyayah 5., texts 15-16-17.). Wherein it is said, "The Vedas owe their existance to Narayana. The 'devas' are all tiny aspects of Narayana. all the worlds are manifestations of Narayana. All worship is inspired by Narayana alone. The term yoga is meant for gaining union with Narayana. All austerity is meant to be performed for Narayana. Knowledge is only of Narayana. The final destination or goal is the association of Narayana. I am also a creation of that Supreme One who is the Ultimate Seer, the Eternal Lord, and the Supreme Soul who accompanies all souls in this world. By His grace alone, and by His command, I have become the creator and am doing the work of creation."(Srimad Bhagavatam 2:5:15-17.)

There are many instances in Sripad Ramanujacarya's eventful life which draw us to some kind of appreciation of how hard he battled to establish Visnu as supreme, even plans were made to kill him, to stop his mission, but the Lord came to his aid. There are many wonderful pastimes which could be told, but they are too numerous to do justice to here. I personally suggest instead, that one read the very nice book by Naimasaranya dasa of ISKCON entitled "The life of Ramanujacarya," many hours of enjoyable reading.

Srila Bhaktivinoda Thakura in his Vani Vaibhava makes a nice statement to show how Sripad Ramanujacaya fits in to the overall plan of Sri Caitanya Mahaprabhu.

sripada ramanujaya visistha-dwaita siddhanta mahaprabhu gaudiya prema mandire bidhi swarupa

An interesting story follows, showing how Ramanuja came to assist in the pastimes of Sri Caitanya Mahaprabhu, this originally is found in the book of Srila Bhaktivinoda Thakur entitled Navadwipa Dhama Mahatmya and sheds the view of the Gaudiya Vaisnavas upon the mission, pastimes, and who came to help him, similar to how we are expressing here, but without the reasons, the concept of evolution of philosophy. "Once whilst Sripad Ramanuja Acarya was staying in Jagannatha Puri he offered prayers to Lord Jagannatha Who became very pleased. "Lord Jagannatha appeared before Sri Ramanuja and said, "Ramanuja, go and visit Sri Navadvipa, for very soon I shall appear there in the house of Sri Jagannatha Misra. Sri Navadvipa is My most beloved abode and is a part of the spiritual sky manifest in this world. As My eternal servant and a leader amongst My devotees, you should go there. Let your students stay here, for they are absorbed in 'dasya rasa' (servitorship in awe and reverence) and will not understand the advanced devotional mood (of spontaneous love of Godhead, 'raga-marg'). Travel there alone. Any living entity who does not go to see Sri Navadvipa has been born uselessly. Just one portion of Sri Navadvipa contains Ranga Kshetra, Venkateshvara and Yadava Acala. Therefore go to Sri Navadvipa and see My form of Gauranga. After gaining (My) blessings (there), go to Kurma Sthana and rejoin your disciples." "Folding his hands, Sri Ramanuja humbly requested Lord Jagannatha, "My dear Lord, You have mercifully told me something about Gauranga, but exactly who He is, I don't know." "The Lord answered, "It is known to you that Lord Sri Krishna, the Lord of Goloka, is the Supreme Absolute Truth. That much is well known to My devotees. That same Supreme Personality of Godhead who resides in Sri Vrindavana is fully manifest as Gauranga, and His beloved abode, Sri Vrindavana, is manifest as holy Navadvipa. Navadvipa is the Supreme spiritual abode and it is transcendental to the influence of the material nature. In that divine land, Lord Gauranga eternally resides. By My mercy that holy abode has come to exist within this universe, but it remains completely unaffected by 'maya'. This is the verdict of the scriptures. If anyone thinks that Sri Navadvipa is only a material location, then whatever devotion he has developed will wither and perish. By My will, My inconceivable energy preserves this transcendental abode within this material world. Simply by studying the scriptures, one will not be able to understand the Absolute Truth. Only by My mercy can My devotees understand." "Hearing these words of Lord Jagannatha, Sripad Ramanujacarya was filled with love. "My dear Lord," he said, "Your pastimes are truly astounding. The scriptures cannot fully describe Your opulence's. Why is 'Gauranga-lila' not described in the scripture? Upon reflection, I find some hint of 'Gauranga tattwa' in the 'Srutis' and 'puranas'. Now, however, all my doubts are gone and I am ready to execute Your will. If it is Your desire, I will go to Sri Navadvipa and from there, I will set out to preach about Lord Gauranga throughout the three worlds, giving evidence from the scriptures to all converting them to the devotional service of Gauranga. Please instruct me. You have just to give me Your order." "Lord Jagannatha replied, 'Sripad Ramanuja, do not broadcast in this way. Keep these secrets of Lord Gauranga's pastimes as they are for the present. Only after He has concluded His pastimes will the people in general come to understand them. Preach about Me on the level of 'dasya rasa' as you have always done, but within your heart worship Gauranga constantly.'" "Following Lord Jagannatha's order, Sripad Ramanujacarya secretly cultivated his attraction for Sri Navadvipa. Being very merciful, Lord Narayana led him to Vaikunthapura and showed him His transcendental form, worshipped by manifestations of His different energies. Sripad Ramanujacarya felt himself most fortunate to see this, but as he watched, the Lord manifested His form as Gauranga, the son of Jagannatha Misra. Sripad Ramanujacarya's mind became stunned by the brilliance of His shining golden form. Lord Gauranga then placed His two lotus feet upon Sripad Ramanujacarya's head, and Ramanujacarya filled with inspiration, began to offer prayers. "Sripad Ramanujacarya said, "I must see Your pastimes when You appear here in Navadvipa My Lord. I shall never leave this place." "Lord Gauranga replied, "Your wish will be fulfilled, O son of Keshava. When My Navadvipa 'lila' is revealed, you will again take your birth here." "Lord Gauranga then disappeared. Greatly satisfied by the Lord's promise, Sripad Ramanujacarya returned to Kurma Sthana, where he joined his disciples. During his life he preached devotional service to the Lord in the mood of dasya rasa or servitorship through out the South of India, whilst internally he was absorbed in meditating on the pastimes of Lord Gauranga. By Lord Gauranga's mercy, he was born again in Sri Navadvipa as a devotee named Ananta to assist in the Lord's pastimes." "When Lord Caitanya made His appearance in Sri Navadvipa, Ananta Vipra was already quite old. He lived in a cottage which was situated beneath a huge old banyan tree. There, within this humble abode, he would worship his Deities of Lakshmi-Narayana. None could describe the pure way in which he worshipped Them. "Ananta was a very dear friend and neighbour of Sri Vallabha Misra. Sri Vallabha was very affectionate to him and treated him as his disciple. "On the most glorious day when Lord Gaurasundara accepted the hand of Srimati Lakshmipriya at the Misra's house, a huge festival was held and Ananta was invited. As the Vipra stood watching Lord Caitanya and Srimati Lakshmipriya sitting together during their marriage ceremony, dressed in gorgeous silks and jewels, he realised that they were none other than his beloved Sri Lakshmi Narayana. Unable to control his spontaneous emotions he began to dance like a madman. His hair stood on end and his whole body trembled. Understanding, however, that his activities might seem a little inappropriate, he finally controlled himself and returned to his house. Entering his cottage, he sat down before his Sri Lakshmi-Narayana Deities and again became overcome with ecstatic love. He began to consider how his beloved Lordships had now manifested as Lord Gauranga and Srimati Lakshmipriya. He thought, "I am so fortunate to have personally seen Him, the Supreme Personality of Godhead. I, who am so fallen and insignificant." As he sat there, Lord Gauranga, being very satisfied by his devotion appeared before him. The Lord was a beautiful golden colour and His bodily effulgence was brighter than millions of moons. He was dressed in first class silks and decorated with valuable jewels. He sat on a fabulous golden throne which was studded with gems and Srimati Lakshmi Devi at His side. "Lord Gauranga could understand what Ananta was thinking and manifested His four armed Narayana form. Seeing his worshipable Lord Narayana standing before him, the 'brahmana' fell down at the Lord's feet to offer prayers. The Lord, being controlled by His devotee's love, smiled charmingly at him. "O My beloved devotee," the Lord said, "By My will you have seen this form. Anyone who sees My form has all his desires fulfilled." Then after placing His lotus feet on Ananta's head, the Lord departed. Ananta became totally absorbed in remembrance of the Lord's Sri Navadvipa pastimes."

One can see from incidences like these, that these personalities were no ordinary conditioned souls, or for that matter sinful living entities, but directly the Lord's intimate, and trusted devotees.

Once Ramanuja was walking along with his 5 top sannyasi disciples. Stopping by a pond, he took some prasadam and threw half of it in the water for the fish. Then he got up to walk on. Just then the fish who had taken the prasadam assumed four-handed forms and rose up in the air, returning home, back to Godhead. The 5 sannyasis stopped and begand to disrobe. Ramanuja turned and asked them why they were not following. They said, "We are thunder- struck. Please explain what we have just seen. Otherwise, how can we follow behind you in this condition?" Ramanuja answered, "You've seen the power of taking maha-prasadam." They answered, "But we are taking your maha-prasadam daily, and this is not happening to us." Ramanuja said, "These creatures have no free will, and therefore make no offense. So they get full benefit at once. But you with your free will and human intelligence make offenses, and thus you hinder your own progress."

Another time Ramanuja was talking with his sannyasi disciples, and they asked him how they would ever be able to understand the deep philosophy he had written. He said, "What I have written ultimately means simply one thing - prapatti (surrender)." But they continued to argue that they would not be able to fully comprehend his writings. Then he told a sannyasi disciple to bring one deaf and dumb tailor who was just walking by. When the man came, Ramanuja asked them all to leave him alone with this man. So they got up and left, but one disciple looked into the room from a window outside. Ramanuja stood up and motioned to the man to touch his feet. The tailor made full dandavats and began to tremble and cry in ecstacy as he touched Ramanujas lotus feet. When the disciples returned, they were amazed to see this man's ecstacy, symptomatic of the highest transcendental realization. They asked, "How could such a thing like this happen to him." Ramanuja answered, "He touched my feet in full surrender. Although he cannot understand one word of philosophy, being deaf and dumb, he has attained all perfection."

On another occassion someone asked Ramaujacarya who was more attached, the householder in Krishna consciousness or the sannyasis in the mutt. So he set out to reveal the truth. That night he entered with a few of his close associates into one of his renounced householder disciples homes. He then began to clean them out of everything that they owned. To the point that seeing the wife laying asleep with her gold earings and mangal sutram he began to remove them from her. The husband saw that Ramanuja was doing this and remained laying there. The wife also stured and then in shock that someone was there with her let out a scream, and the "transcendental theif" was gone.

The husband then said to the wife, why did you disturb them, it was our gurudev, and he certainly must have had a higher plan - you should have rolled over to allow him to take the other ear-ring.

Hearing the response filtering back over the next few days Ramanuja set his next plan.

"Go to the mutt where the sannyasis live and in their ashram take their cloth and hide it". And so one disciple took to the ashram and while the sannyasis were all at their Sri Bhasya class the disciple began to take parts of their kaupins, and tear strips from their Vesthis (dhotis) as if kaupins had been made, and generally swap things around. When they returned there was like all hell had let loose, "Where is my kaupin?" "Who has torn the end off my vesthis to make kaupin?" "Where is my anga-vaastra, has someone stolen it to make underwear?" and so on.

On of his sayings was that the Vaishnava should be like salt; in the middle salt, in the interim salt, and on the exterior salt - in this way he encouraged honesty among his disciples.

Ramanujacharya, just before leaving his body, gave 74 final instructions, all about serving Vaishnavas. For instance, one should feed them nice preparations and make them so happy they smile; one should massage their legs until they fall asleep; one should walk with them to the end of the village, and then nine steps beyond, and then faint due to intense separation at leaving the Vaishnavas.... main instructions were two in number: surrender to guru, and serve the Vaishnavas.