True love of Radha Krishna

Krishna went to his mother, Yashoda, and turned on the full force of his charm. "Mother," he said, "I want you to send a message to Radha's family, asking for her hand in marriage." Yashoda thought this was another of Krishna's pranks. But when Krishna persisted she replied firmly and clearly.
She said, " You cannot marry Radha for several reasons. She is engaged to Aiyyan. You are the son of a chief and her family is much lower in status. She is older than you. And she is a brazen girl, totally unfit to be a wife."

Krishna then used his final weapon. He threatened that his mother would not only lose a lovely daughter-in-law if she refused, but also her son. Yashoda then asked him to settle the matter with his father. So Krishna went to Nand and repeated his request. His father said with a wink, "I have noticed that you are spending more and more time with the girls lately. No wonder you want one for yourself. There are many chieftains who would willingly wed their daughters to you." Krishna interrupted and said that he wanted to marry Radha and not a chieftain's daughter. The arguments were repeated. Finally Nand said he was no match for Krishna in a debate. Their family priest, Sage Garg, was arriving the next day and Nand would refer the matter to him.
Krishna told Sage Garg that since he and Radha desired each other, they should get married. Garg replied that desire as a reason for mating is the way of animals. The matching of temperaments, family backgrounds and future plans should be considered while selecting a spouse. Krishna stated that even as per these considerations he could not find any fault with his choice. Radha's temperament was perfectly matched to his, their family backgrounds were similar and both of them would be spending the rest of their lives in Vrindavan doing what the men and women of Vrindavan had always been doing.
Sage Garg then said, "I think it is time to tell you the truth about your birth. You are the eighth son of Prince Vasudev and Devaki. It was prophesied that you would kill your maternal uncle Kansa and deliver the Yadava race from his tyranny. Hence you were secretly brought to Gokul and were brought up as the son of Nand and Yashoda. The great sage Vyasa has foretold that you will be the leader of the Yadava race and the saviour of all humanity. Hence I have brought Sage Sandipani with me, who is to begin your education in the scriptures, procedures of governance and the art of warfare. We all have great expectations of you. Radha is a village girl. She will not be a suitable companion in this endeavour. That is why we are against this marriage."
Krishna quietly digested what had been said and then replied softly but firmly. "First of all I would like to aver that Nand and Yashoda are my parents and I will always look upon them as such. Then I would request you to keep the story of my birth a secret from the people of Vrindavan till it is time for me to leave. If they learn the truth then their attitude towards me will change and this I will not be able to bear. You say that I am to deliver all humanity from suffering. I cannot begin this formidable task by thrusting the person who loves me the most into unbearable suffering.
From the moment Radha saw me tied to the mortar eight years ago, there has not been a single day that she has not waited for me. With every breath that she has drawn she has taken my name. For her spring comes when I come to meet her and winter begins when I leave her. If I had died fighting Kaliya, the poisonous snake, many in Vrindavan would have been heart broken. Mother would have never stopped crying and father would have lost his smile forever. But Radha would have given up her life there and then. Radha lives for me and in me and I live for her and in her. So keep the story of my birth a secret from the people of Vrindavan till it is time for me to leave.

The news that Krishna was leaving spread like wildfire throughout Vrindavan. The youth sensed that they were losing a staunch friend; the maidens sensed that they were losing a man of their dreams and Radha....
Before Radha could even begin to ponder upon the consequences, the melodious sound of a flute wafted throughout the village. The women left what they were doing and ran to the Madhuban. There was no time to wear their ornaments or comb their hair. While running they tried to arrange their clothes to give an appearance of modesty but soon gave up. Radha picked up her anklets and raced ahead of everyone else, her bosom heaving with excitement. Her Kahn was calling her. Krishna was standing in his usual spot, his right leg crossed over his left, and playing his flute with gay abandon. Radha cuddled up to him and began to sway in the rhythm of his music. The other maidens formed circles around them and began to dance. The men folk, the elders and children too had come there, but were watching from a distance, so as not to embarrass the dancers.
Every maiden wanted Krishna to dance only with her, every maiden imagined that Krishna was dancing only with her and the spectators could see a multitude of Krishnas, each dancing separately with one of the lasses. Such is the power of love; such is the power of faith. This was the Maharasa or the "great dance". When the dancing stopped Krishna and Radha were missing.
Radha and Krishna were heading for their favourite nook in the Madhuban, near the Yamuna river. Radha was in Krishna's arms, her tousled head resting on his shoulder.
"Will you always be like this, Kahn?" asked Radha.
"Always," he replied, "Till the sun and the moon endure."
But Radha was not satisfied by this assurance. "Will you always remember me?" she asked.
"How can I forget you," replied Krishna, "You are my Goddess of beauty and joy."After a while Radha "Will we always be together like this" she inquired uncertainly. Krishna replied that they were inseparable. 
Krishna slowly thought of telling her the truth and narrated the story of his birth, of his being the redeemer and his leaving for Mathura before dawn. Radha let the whole narration sink in and appeared to be forming some decisions of her own. "Is there anything that can make you stay?" she asked.
"Nothing can hold me from my destiny and my duty." Replied Krishna firmly. "Why do you worry? Are you afraid that I will die at Kansa's hands? It will be over soon and then I will call you to Mathura"
"No, I am sure that you will kill Kansa. And then you will become the king of the Yadavas. A lot of people will look up to you, will bow down before you, and will depend on you. You will become the saviour of humanity," said Radha.
"And you will be my queen, by my side always," added Krishna.
"No," replied Radha surely. "I am a poor cowherd girl. I will be lost in the palace intrigues. There will be many princesses wooing you and wanting you at any cost. I will be awkward and gawky compared to them. This village girl will be a handicap to you in your new avatar. For you will undeniably change. Your life will be filled with politics and manipulations. You will fight wars and participate in destruction. That will be a part of your destiny and I don't pass judgment. But the Kahn I loved was a cowherd boy, whose calling in life was to graze cattle, who played the flute and danced in the woods and whose crown was a peacock feather and weapon was a bamboo staff. I will not be able to see you in any other form." Radha was now sobbing convulsively and Krishna has to take her in his arms to calm her down.
After regaining her composure Radha continued. "Please listen to me Kahn! Let me stay here and take care of your parents. Here in Vrindavan I will see you in the waters of the Yamuna, the slopes of Govardhan and the trees of Madhuban and hence I will always be with the Kahn I knew."
They sat silently for a while reflecting on the past, savouring the last moments of togetherness and coming to terms with the future. Krishna broke the silence. "You are right Radha. In Mathura I will have to change and if you come with me then you will have to change as well. I will not be the Krishna you knew and you will not be the Radha I knew. We will not be able to replicate the magic we weaved here. And without either of us here, Vrindavan too will wither away. But if you stay back, then Vrindavan will become an enduring shrine to our love and you will be its deity."  Radha requested that Krishna leave his flute behind as a gift to her and Krishna readily agreed.
It was time for the final parting. The villagers had turned out to personally meet Krishna. Radha stood in the crowd, her face covered modestly by her sari. From time to time she looked up at Krishna, each glance a pledge of eternal devotion. Krishna's eyes met Radha's each time and he smiled at her reassuringly. Any other communication in front of the elders would be out of place. So no words were said and no hands touched. Krishna touched his mother's feet and mounted the bullock cart with Nand, Balaram and Akrura. Radha looked without blinking at the cart till it disappeared round the corner and then fainted. Krishna never set foot in Vrindavan again.

Krishna never set foot in Vrindavan again. But legend has it that he did come face to face with Radha once, later … much later. After he had killed Kansa and become the leader of the Yadavas. After he had shifted his capital from Mathura to Dwarka. After he had married Rukmini and Satyabhama and the others.
It was at the occasion of a total solar eclipse. A massive congregation had gathered at the field of Kurukshetra to bathe in the holy tank of Syamantapanchaka after the eclipse. (It was said that a dip in this tank after eclipses purified the soul. It was here that the great sage Parshurama had come to atone for killing the evil kings and warriors. He established that all killing is sinful, even when the persons killed are evil and deserve to die, even killing in war. Hence all killings have to be atoned for.) All the major kingdoms were represented. Krishna was leading the Yadavas. Dhritarashtra of Hastinapur was there with his sons the Kauravas and nephews the Pandavas. So were many other kings. Little did they know that soon they would be engaged in a do or die battle on this very field some years later. Many common folk had come as well. Among them was the cowherd community of Vrindavan.
When Krishna's parents, Vasudev and Devaki learnt of this they wanted to meet Nand and Yashoda. They had never met Krishna's foster parents and wanted to thank them for taking care of their son in his formative years. The meeting was a very emotional one. Balaram met his old cronies and reminisced about old times.
But when Krishna came face to face with Radha no words were said. No hands stretched to meet each other, no smile played upon lips and no eyes sparkled with delight. Only a million thoughts flashed through each mind and a deluge of tears flowed from each pair of eyes. Radha had promised not to get involved with Krishna's later life and she intended to keep that promise. Krishna did not want to say or do something that would make things difficult for Radha. They stood staring stonily at each other till all the thoughts were exhausted and the eyes were dry. Though Krishna and Radha had been physically separated, they had been inseparable spiritually and would continue to be so till the end of the world. Radha had seen the splendour in which Krishna's wives lived and the joy he lavished on them. But she knew that his tears were for her alone and that each drop was more valuable than all the riches of the world. Krishna knew that Vrindavan would be enshrined forever because of Radha's sacrifice. Both were assured that they had taken the correct decision many years ago. Without saying anything they said everything and went their separate ways. They never saw each other again.

The symbolism underlying Vishnu's image

The symbolism underlying Vishnu's image is as follows.

The Four Arms

The four hands of Vishnu express dominion over the four directions of space. They also symbolize the four stages of human life, known as the four ashrams:

1) The quest for knowledge (Brahamacharya) 2) Family Life (Grihastha) 3) Retreat into the Forest (Vana-Prastha) 4) Renunciation (Sannyasa)

They further signify the four aims of life (Purusharthas), these are:

a) Duty and Virtue (Dharma) b) Material Goods, Wealth, and Success (Artha) c) Pleasure, Sexuality, and Enjoyment (Kama) d) Liberation (Moksha)

Likewise the four arms represent the four castes and the four Vedas.

Further, Lord Vishnu holds the following implements in his hands:

• Conch shell
• Discus (Chakra)
• Lotus
• Mace

The Conch

This is one of the most important emblems of Vishnu. The blowing of the conch symbolizes the primordial creative voice and Indian mysticism links it to the sacred sound OM, which is said to be the breath of Vishnu, pervading all space.

Its convolutions are variously suggested as the rising and setting sun, hence further cementing Vishnu's solar associations.

The conch has the form of a multiple spiral evolving from one point into ever-increasing spheres. It thus denotes eternity, since it may go on forever.

The Discus (Chakra)

The ancient text Vishnu Purana identifies the chakra with the human mind whose 'thoughts, like the chakra, flow faster than even the mightiest wind.'

When used as a weapon, the distinguishing feature of the chakra is its ability to return to the hand of he who throws it. The only other weapon known to have this quality is the boomerang. Perhaps this is a pointer to the cyclic nature of existence. Indeed some scholars discern a parallel with the water wheel (in use since the earliest times), viewing the world as a constant and cyclic interplay of irreconcilable activities (duality). The water wheel both empties and fills its vessels, turning without end to bring up water and to disgorge it into forever parched fields. So too, life fills and empties, due to forces innate in nature. This is the constant and rhythmic turning of the Wheel of Life.

The Lotus

When Vishnu contemplated the creation of mankind, a lotus sprang out of his navel. Seated on it was the four-headed Brahma, illuminating all the directions with his brightness. Vishnu is therefore also known as Padmanabha or the one with the lotus-navel.

This lotus lit up the sky with its effulgence and was identified with the sun. As it was the creative matrix from which all of the world eventually evolved, the lotus thereby became a symbol of creation and fertility. By rising from the depths of the ocean where are said to dwell impure creatures like demons and serpents, the lotus also expresses purity. Like wise does the individual soul, though rooted in an imperfect world, search for perfection.

The lotus in Vishnu's hand also denotes his better half and constant companion, the source from which he derives his powers, namely Goddess Lakshmi. Lakshmi is the goddess of prosperity who sits on a lotus and also holds stalks of the same flower in her hands.

Thus the lotus is also the feminine force that activates the creative power of Lord Vishnu, like Shakti does for her Shiva.

The lotus further signifies the well-known yogic ideal of detachment. This is because though this beautiful flower often grows in muddy waters, neither water nor dirt are ever seen sticking to its petals. Indeed Vishnu's message is amply reflected in the lotus, and informs us to partake of life's pleasures, without getting ensnared by them.

The Mace

There once lived a mighty demon named Gada who intoxicated with his prowess on the battlefield, continued to wreak havoc on all humanity. Finally it came upon Vishnu to provide succor to harassed mankind.

Famed universally for his valor, Gada was equally known for his charitable inclination. It was said that he wouldn't refuse a boon to any individual however unreasonable the demand may be.

Vishnu approached Gada as a Brahmin and addressed him thus: "If you are so generous can you give me your bones?" Gada immediately tore open his body and pulled out his bones. From these bones the celestial artists (Ribhus) fashioned out a mace for Vishnu. Thus striking two birds with a stone, Vishnu acquired for himself an invincible weapon while at the same time gaining respite for the world.

It is in honor of this demon that the mace is still referred to as 'gada,' in Sanskrit.

At the metaphysical level the mace represents the power of time. Just as nothing can conquer time, the mace too is unconquerable and destroys those who oppose it. According to Danielou "As such the mace is identified with the Goddess Kali, who is the power of time." This is supported by the Krishna Upanishad which says: "The mace is Kali, the power of time. It destroys all that opposes it."

Thus does Vishnu describe himself: "The world rests as the lotus in the palm of my hand, the cosmos revolves around my finger like a discus. I blow the music of life through my conch and wield my mace to protect all creatures."

In visual imagery an upright Vishnu stands with each of his four arms holding a different symbolic attribute. He is straight as a post, for he is the firm center, and the axis of the universe, he is the sturdy pillar that joins the earth to the heavens. Indeed to his devotees, a formal, hieratic representation of Vishnu - their refuge and protector - standing like a mighty pillar is a deeply comforting sight.

The other popular icon of Vishnu shows him in a dreamlike state reclining upon a mighty serpent and floating upon the primordial waters.

This image is Vishnu at his purest. This pure Vishnu principle is the source and plan of life. It is identified with the world of dream, where things are conceived as prototypes yet to be realized. The real, lasting creation is this mental creation. We create a machine when we conceive it. Once the plans are made in the abstract, realization in perishable materials is a secondary matter which the inventor may leave to technicians. World planning is the work of Vishnu, who symbolizes the universal intellect.

The three states of mind (sleep, dream, and awareness) are the relative conditions corresponding to the Hindu trinity. Thus Shiva is experienced in the dreamless sleep, Vishnu in the vision of dreams, and Brahma in the state of awareness.

Vishnu in his dream state represents that gap in time when creation stands withdrawn and eternity awaits the birth of a new age. When creation is withdrawn it cannot entirely cease to be; there must remain in a subtle form the germ of all that has been and will be so that the world may rise again. It is this remainder of destroyed universes which is embodied in the serpent floating on the waters, known as Sheshanaga (Shesh-remainder).

At the physical plane it is parallel to the sperm floating in the germinating waters of the womb when creation can happen at any instant.

This measureless ocean is the pure consciousness on which wafts the divine spark of energy which is the harbinger of the creative activity about to materialize. According to Deepak Chopra: "The source of all creation is pure consciousness.. pure potentiality seeking expression from the unmanifest to the manifest."

The same author brings to our notice that Vishnu resides inside each of us. He is present in the silent space which exists between our two consecutive thoughts. The two consecutive thoughts of course represent the two sequential ages and the silence between them is the fathomless ocean of infinite possibilities. When we are able to inject in this space our intention to create (or achieve any specific goals) the result is the fulfilment of our desires in resonance with the creative rhythms of nature. It is this divine and fertilizing seed that Vishnu signifies.

O Rangasayeee -- Tyagaraja song at Srirangam

A plaque containing Thyagaraja's kritis in praise of Lord Ranganatha at 'Ranga Ranga' gopuram in Srirangam

All the world’s a stage and all of us are actors enacting our roles directed by Him. All actions are ordained by the Almighty. He is the cause and effect, source, path and the deciding authority of our destiny. Lord has a plan for all His subjects. He had a plan for Thyagaraja’s intense devotion to be revealed to all at Srirangam.

   Legend has it that Thyagaraja came to Srirangam as part of his pilgrimage during the Chithirai Utsavam. It is the day when Lord Ranganatha comes riding on His golden horse (Kudhirai Vahanam). The Lord was receiving special religious reception from each household; aarthi was performed. Musical instruments were being played and dancers were dancing in front of the procession.

    Thyagaraja sings the first among the Srirangam Pancharatna “Raju Vedale Jutaamu rare” in the raga Thodi. He was enchanted by the Lord’s beauty in the “Theevatti Velicham” (hand torches) while watching the procession outside his friend’s house in Chithirai Veedhi. On seeing the deity coming in procession, everybody was transported back in time. They thought they were watching Sri Ramachandra, the Emperor coming in a procession on the streets of Ayodhya.

    On the Rathothsava day he wanted to get closer to have a better view of his beloved deity but could not move due to the crowd. He was heart broken. The Lord may test the patience of His devotees but does not like to see them sad. Wonder of wonders! The temple car stopped suddenly and wouldn’t move any further. The Lord ordered, in the form of ‘aavesham’, through the senior priest, to bring Thyagaraja closer to Him. The saint was ecstatic. Devagandhari raga devatha entered the saint through the kriti “Vinaraadha Naa Manavi”. In this song, the saint asks “Kaveri Ranga, Can’t You listen to my appeal? Oh golden hued one! When lovelorn damsels are inviting You, can’t You listen to my appeal?”

    After the rathothsava incident, Thyagaraja’s bhakthi was well recognised to such an extent that he had an opportunity of worshipping Ekanta Seva of Sri Ranganatha at the temple. He pours out his heart to the Lord about the mean mindedness of fellow human beings and seeks relief.

The emotion-laden ‘O Rangasayee’ in Kambhoji is a musical masterpiece. In this song Thyagaraja demands “When I address You as ‘Oh Rangashayee’ and call You earnestly, can’t You respond by uttering “O”?. You seem to regard Srirangam as your supreme abode Vaikuntam itself and lost yourself in the enjoyment of the company of your consort Sri Devi. When will there be an end to my sufferings in the midst of mean men who cannot stand the prosperity of others? I seek solace and relief from my hapless situation”.

   During the Ekanta Seva, Thyagaraja was being honoured with other dignitaries while ordinary devotees were being sidelined. The saint wanted all devotees , especially women, to be treated equally, in front of the Lord. That was when the fourth pancharatna “Chootamu Raare” in Aarabhi was born. We see the reformist in this song when he sings “O Ladies! Come along and join in to see Rangapathi. Aadhi kavi Valmiki says that Sri Ranganatha was worshipped by Sri Ramachandra. He is the Parama Purushan celebrated and saluted by the Vedas and Upanishads as the Sarvadharan, Jagadanandhakan and Jagathrakshakan. He confers the bliss of happiness on His devotees. Oh ladies! Please come forward and enjoy the beauty of this Lord of Sri Rangam.

     In the fifth Pancharatna “Karuna Judavayya” in Saaranga, he pleads not for riches but for the Lord’s unfathomable grace at all times. He pleads for compassion and begs the Lord to shower his benevolence on him.

As in all kritis of Thyagaraja, in Sri Ranga Pancharatna too, we find an underlying message - namely ‘bhakti’. The speciality lies in the fact that Lord Ranganatha Himself revels in the presence of His true devotee, wants to listen to Thyagaraja during his utsavam and hence chooses to invite him only to reveal to the world his immense bhakti.

This episode announces, yet again, to the world the child-like glee, He possesses to shower his special blessings on His chosen devotees. We find the Srirangam Pancharatna kritis inscribed on the walls of Ranga Ranga gopuram at Srirangam temple as in the hearts of His devotees.

Who first called GOVINDAA

We all say Govinda Govinda numerous times when we go to Thirupathi. Most of the Vishnu devotees say Govinda when they get tired, or when they are in a stress, trouble etc. That becomes their habit.

Out of the thousand plus names that the Lord Vishnu have, who gave this name GOVINDA.

It is Krishna's brother BALARAMA.

Balarama is none other than Adisesha and is also treated as a vishnu swaroopa. So much equal to the Lord. He is a great devotee of Lord Vishnu and so he got the great privilege of being his brother. This is something even the great rishis who does penance for thousands of years and lives can attain. Balarama attained this out of pure love and devotion towards God.

Balarama during the dwapara yuga called Krishna one day GOVINDAA GOVINDAA. Krishna asked Balarama, this is a new name to me. What is the reason behind this name?

Balarama said , "Krishna! You are the supreme lord and knows everything. Still you are asking me. Anyways,  I will tell the reason, may be there is a purpose for this in the future and future generations should know this. Due to your color , people in our gokula call you Krishna. Due to the work you do (cowherd) people call you Gopala. The reason I called you Govinda is you are the one who protects the beings and rule the senses (assume them as cows). In other perception this entire world is a gosaala (cow house) , all beings are cows and You are the one who protects, rules, nurtures, pampers these cows and take care of them with utmost affection and love. So is the name Govinda".

There may be thousands of names to the lord. But Govindaa is the one which is more frequently called in all the temples of Lord vishnu. This is the name with which devotees call the god with ease , affection and love.

Believe it or not. Take a deep breath (inhale) and while outhale say GOVINDAA....there will be a great  relief both mentally and physically to your unending stressful bodies/souls.

Jai Sri Krishna! sarve jana sukhino bhavanthi. Srinivasa krupa kataksha siddhirasthu.

Some great verses on Lord Ranganatha by Alwars

பல்லாண்டு பல்லாண்டு பல்லாயிரத்தாண்டு பலேகாடிநூறாயிரம் மல்லாண்டதிண் ேதாள்மணிவண்ணா! உன் ெச†வடிெச†விதிருக்காப்பு 
PallANdu pallANDu pallAyiraththANDu palakODinURAyiram mallANDathiN thOLmaNivaNNA! un sevvaDisevvithirukkAppu 

Meaning: Oh, Lord possessing strong shoulders and sporting the hue of blue gem! One who conquered the wrestlers (of Kamsa), may your glorious feet prevail and preserve for many thousands and thousands of years and forever. 

That is how VishNucittar (also known as PeriyAzhwAr) greeted Lord Vishnu in his mangaLAsAsanam when the Lord gave him darshan upon his triumphant return from the court of the PANDya king Vallabhadeva after establishing the universal supremacy of Lord Vishnu. The first decade (actually 12 songs) of PeriyAzhwAr’s tirumozhi starts with the lines given above and goes on to eulogize the Lord’s greatness. This type of eulogy is unusual in the sense that humans do not give benediction to the Almighty. However, PeriyAzhwAr, born in SrivilliputtUr in PANDya kingdom, adopted this unique way of expressing his love towards God and hence he is given the honor of being placed first among all AzhwArs with the sobriquet “PeriyAzhwAr” (meaning great AzhwAr). PeriyAzhwAr sang 35 verses on Lord RanganAtha out of a total of 473 pAsurams. Other AzhwArs have also eulogized the Lord in their own way singing His praise in various VaishNavaite shrines. Collectively such works (4000 verses) are grouped under nAlAyira divya prabhandham (NDP). The shrines wherein the presiding deities were sung about by one or more of the AzhwArs came to be known as divyadEsams. After passing through a few centuries of relative oblivion on account of the dominance of Jainism and Buddhism in South India, Hinduism enjoyed a renaissance of sorts from the 6th century CE onwards when some prominent Saivite and VaishNavaite saints secured royal patronage of their respective sects of Hinduism from the PallavA, PANDya, and SOzha kings. That started the golden age of Saivism and VaishNavism.
PeriyAzhwAr (PA) describes Srirangam in one verse as:

குன்றாடு ெகாழுமுகில்ேபால் குவைளகள்ேபால் குைரகடல்ேபால் நின்றாடு கணமயில்ேபால் நிறமுைடய ெநடுமாலூர் குன்றூடு ெபாழில்நுைழந்து ெகாடியிைடயார் முைலயணவி மன்றூடு ெதன்றல் உலாம் மதிளரங்கெமன்பதுேவ. 
KunRADu kozhumukilpOl kuvaLaikaLpOl kuraikaDalpOl ninRADu kaNamayilpOl niRamuDaiya ^neDumAlUr kunRUDu pozhil^nuzhaindhu koDiyiDaiyAr mulaiyaNavi manRUDu thenRal ulAm madhiLarangamenbadhuvE. 

Meaning: The Lord has the hue of the dark rain clouds which traverse the hills, the dark blue hyacinth flowers, the rumbling waters of the sea, and that of the dancing peacock. What is His abode? It is Srirangam wherein the gentle breeze surrounds the rampart walls and courtyards after traveling through the hills and gardens and embracing the bosoms of the slender damsels of the town. PA was not only a great devotee of the Lord but a versatile poet too as seen in his deft handling of similes let alone the beautiful poetic construction. He does not stop with using one comparison of the Lord’s hue but uses a multitude of them. He sees the dark complexion of the Lord in the rain clouds, the hyacinth, the ocean, and the peacock. ANDAL: PA’s foster-daughter Sri ANDAL goes one step further in loving the Lord and wanting to possess Him all for herself. She recalls her imaginary conversation with the Lord and blames Him for resting on the celestial serpent and ignoring her thus making her bangles fall off her hands as a result of her pining for Him.

எழிᾤைடய வΆமைனமீ᾽. எᾹனரᾱகᾷ திᾹனᾙத᾽, ᾁழலழக᾽ வாயழக᾽ கᾶணழக᾽, ெகாᾺᾘழி᾿ எᾨகமலᾺ ᾘவழக ெரΆமானா᾽, எᾹᾔைடய கழ᾿வைளையᾷ தாᾙΆ கழ᾿வைளேய யாᾰகினேர 
ezhiluDaiya vammanaimIr ennarangat tinnamudar kuzhalazhagar vAyazhagar kaNNazhagar koppUzhil ezhukamalap pUvazhagar emmAnAr ennuDaiya kazhalvaLaiyait tAmum kazhalvaLaiyE AkkinarE 

Meaning: Oh, my beautiful friends, Lord RanganAtha‘s flute, mouth, eyes, and the lotus that ascends from his navel are all splendorous making Him all the more handsome. He made my loosely-worn bangles (that I wear on my wrists) fall off (as a result of my yearning, in vain, for His proximity to me) Sri ANDAL is addressing her friends about her misery in having to be separated from her Lord. She resorts to even calling Him names such as vicious and deceitful. Despite such personal insult she hurls, she praises Him as being available to all lowly beings but unreachable by even lofty souls. She agonizes over (His avatar) Rama’s miseries in having to be separated from SItA but yet she accuses Him of ignoring her. She then describes Srirangam as the city that is protected by Him who conquered SisupAlan and married RukmiNi. Her love towards the Lord oozes with feminine charm in addition to the undying devotion. She wrote 10 verses on Lord RanganAtha and a total of 173 pAsurams in all covering Krishna and the presiding deities at other VaishNavaite shrines.

KulasEkarAzhwAr: KulasEkarAzhwAr was a chEra king who was a great devotee of Rama and Krishna. He was the author of PerumAL tirumozhi consisting of 105 pAsurams included in NDP. He wrote 31 pAsurams on Srirangam and 11 on tirupadhi. He wrote about Lord RanganAtha as below :
காலார்ந்த ெநடுஞ்சார்ங்கம் கூனற் சங்கம் ெகாைலயாழி ெகாடுந்தண்டு ெகாற்ற ெவாள்வாள் காலார்ந்த கதிக்கருடன் என்னும் ெவன்றிக் கடும்பறைவ யிைவயைனத்தும் புறஞ்சூழ் காப்ப ேசலார்ந்த ெநடுங்கழனி ேசாைல சூழ்ந்த திருவரங்கத் தரவைணயில் பள்ளி ெகாள்ளும் மாேலாைனக் கண்டின்பக் கலவி ெயய்தி வல்விைனேயன் என்றுெகாேலா வாழும் நாேள (NDP 654) KOlArntha neDunchArngam kUnaR sangam kolaiyAzhi koDunthaNDu koRRa voLvAL kAlArntha kathikkaruDan ennum venRik kaDumpaRavai yivaiyanaiththum puRanchUzh kAppa sElArntha neDungazhani sOlai sUzhntha thiruvarangat tharavaNaiyil paLLi koLLum mAlOnaik kaNDinpak kalavi yeydi valvinaiyEn enRukolO vAzhum nALE

Meaning: A long bow like a scepter, a curvy conch, a punishing discus, a powerful mace, a strong shining sword, and the swifter-than-wind bird Garuda---all these surround the Lord protectively who is reclining on his serpent bed in the sacred place surrounded by fertile fields wherein lots of fish jump and play. That place is tiruvarangam. When will I, bearing the burden of my past actions, be able to realize the happiness of getting an encounter with the Lord?

toNDaraDippoDi AzhwAr: He was born as vipranArAyaNa in the sOzha country and moved to Srirangam in his adult life. He lived a celibate life in a hermitage and cultivated a flower garden in Srirangam to serve the daily floral needs of the temple from that garden. After temporarily deviating from his service to the Lord (being subjected to an ordeal by divine design at that) lured by a beautiful danseuse he was put back on his regular track by the Lord Himself. His literary work consists of a tirumAlai (a poetic garland for the Lord)--45 pAsurams) and a tiruppaLLiyezhucci (awakening of the Lord--10 pAsurams) all on Srirangam and Lord Page 8 of 18 RanganAtha. The latter work, awakening the Lord, formed the precedent for PrathivAthi Bhayankaram AnnangarAcAryAr (circa 1500 CE) to write VenkatEsa SuprabhAtham that is recited every morning at Tirupadhi. His verses in praise of Lord RanganAtha.

குடதிைச முடிைய ைவத்துக் குணதிைச பாதம் நீட்டி, வடதிைச பின்பு காட்டித் ெதன் திைச யிலங்ைக ேநாக்கி கடல் நிறக் கடவு ெளந்ைத அரவைணத் துயிலு மாகண்டு, உடெலனக் குருகு மாேலா என்ெசய்ேகன் உலகத்தீேர! (NDP 890) KuDathisai muDiyai vaiththuk kuNathisai pAtham nITTi, vaDathisai pinpu kATTith ten disai yilankai nOkki kaDal ^niRak kaDavu Lenthai aravaNait tuyilu mAkaNDu, uDalenak kuruku mAlO enseygEn ulagattIrE!

Meaning: The Lord with the hue of the dark blue ocean is lying down on the serpent bed with his head to the west, feet to the east, back to the north, and face to the south. This sight makes my body melt in devotion. What shall I do (other than submit to the Lord)? In one of his heart wrenching verses, “UrilEn kANiyillai uRavu maRRoruvar illai..” (ஊ¾ேலன் காணியில்ைல உறவு மற்ெறாருவர் இல்ைல, he appeals to the Lord that he has no place of his own, no property nor relatives and that he wants only the Lord’s holy feet as refuge. He was so enamored at the sight of the dark green idol of the Lord at Srirangam with coral red lips and mouth, and lotus eyes that made him declare that he would not trade that experience even for the post of the chief of the celestials “paccai mAmalaipOl mEni.”. பச்ைச மாமைலேபால் ேமனி....)

ThirumazhisaiyAzhwAr: He was born in a place called tirumazhisai, in the PallavA kingdom, as a lifeless piece of flesh and abandoned by his parents who were of “noble birth”. By the grace of the Lord he got life and was raised by a couple belonging to a “low caste” and lived to do service to the Lord. When his disciple, KaNikkaNNan, was banished from the kingdom by the king for refusing to invite the AzhwAr to perform a miracle for him, the AzhwAr too left town while imploring the Lord of KAnchipuram to do likewise, which the Lord obeyed. The kingdom became desolate and the king realized his error and requested the AzhwAr to return (along with the Lord). Despite his devotion to the Lord and his recognition by the king, people of the upper caste were reluctant to consider him as a real person of merit. In his poignant verse “kulangaLAya IriraNDil onRilum piRandhilEn..” குலங்களாய ஈ¾ரண்டில் ஒன்றிலும் பிறந்திேலன், he agonizes that he was not born in one of the four upper castes, did not get well-versed in the arts, did not conquer the five senses; but then declares that he was so determined to seek the lotus feet of the Lord and nothing else. In all ThirumazhisaiyAzhwAr sang 14 verses on Lord RanganAtha out of a total of 216 pAsurams.

ThirumangaiyAzhwAr: He was christened nIlan (நீலன்) at birth, grew up learning martial arts and the languages, and achieved immense expertise in all the fields related to fighting and scholarship. He was appointed as the sOzha king’s general and enabled the king to conquer other territories which made the king appoint him as a feudal king for a small portion of his kingdom called “Thirumangai”. Having achieved success early in his life, he was indulging in sensual pleasures. Later he was drawn by divine grace to serve the Lord and His devotees, got into trouble with the king as a result , fought with the king, conquered him, surrendered to him later, resorted to robbery to serve the devotees of the Lord, and finally got back to serving the Lord full time again. He built the ramparts around the Srirangam temple, visited almost 80 temples (the most by any AzhwAr) on foot and sang on Page 9 of 18 the deities in various temples. He was the second most prolific composer of the prabhandhams (next only to nammAzhwAr) writing 1253 in all. His verses on Lord RanganAtha total 73 (again the most by any AzhwAr). His famous verse (“Ezhai Edhalan kIzhmagan ennAdhu”.. ஏைழ ஏதலன் கீழ்மகன் என்னாதுdescribes his gratitude to the Lord at Srirangam for having re-tracked him into serving Him. Other AzhwArs: It is nearly impossible to dwell on the greatness of the outpourings of all the AzhwArs singing the praise of the Lord in this short write-up. The foregoing is just a small sample of the poetic genius and the quest for the divine by the AzhwArs. To sum up, NammAzhwAr was the most prolific composer of all (12 on Srirangam and 1296 prabhandhams in all). TiruppANAzhwAr wrote 10 prabhandhams, all on Srirangam. PoygaiyAzhwAr sang just 1 verse on Srirangam (out of a total of 100), BhUdattAzhwAr covered Srirangam in 4 verses (out of a total of 100), and pEyAzhwAr wrote 2 verses on Srirangam (out of a total of 100 stanzas). 

Sri Rangam temple importance

Srirangam
Known as the FIRST of the Sri Vaishnava Dhivya desas and addressed with the special names of  KOVIL , Peria Kovil, Heaven on Earth (Bhooloka Vaikuntam). Self formed (Swayam Vyaktha ) Deity and location ( Kshethram / Sthalam). This Temple town is located 5Kms. North of Trichy in between Cauvery and Kollidam rivers, in the Tamil Nadu State. It is located 1Km. from Srirangam railway station. Also one can go by Town bus  from Trichy and get down at  the Southern Temple tower entrance.
Moolavar: SRI LORD RANGANATHA PERUMAL in reclining posture ( Bhujanga Sayanam), on AadhiSeshan faces South and gives Dharshan to the devotees.
Uthsavar: NamPerumaal, Azhagiya Manavaalan
Thaayaar: Sri Ranga Nachiar, in separate Sannidhi
Prathyasham ( Physically gave Dharshan to ): Dharma varma, Ravi dharman, Chandhran and Vibeeshanan.
The Temple premises is formed on 3072 X 2520 feet (length and breadth) of land, has 7 Compounds or Praakaarams (namely, 7th :Sri Chithirai street or Raja street or Sri Car street , 6th : Puvar Lokam Thiruvikraman Praakaaram, 5th : Swar Lokam - Agalangan Praakaaram, 4th : Mahar Lokam - Aali naadan Praakaaram, 3rd : Jano Lokam - Kula sekaran Praakaaram, 2nd : Thapo Lokam - Raja mahendran Praakaaram, 1st: Sathya Lokam - Dharma Varma Praakaaram) & 21 Temple towers; the Sanctum Sanctorum measures 240 X 180 feet (length & breadth) and the South Temple tower (Raja Gopuram) is 236 feet tall.
This Great Holy Shrine’s history dates back  to ancient times and goes thus:
Ishvaagu, Son of Manu of Surya Kula, Prayed Brahma & obtained Lord Naaraayanaa’s Thiruvaaraadhana Vigraha which  Brahma himself was worshipping; he brought the same to Ayodhyaa and he as also all other King’s of that Dynasty upto Lord RAmapiran were offering Pooja and Prayers to this Deity; when Vibeeshanaa was leaving for Lanka after RAma’s coronation as King, RAmaa gave this Deity to him because of the great affection he had for VibEshanA; While VibEshanA was passing over Cauvery  near Srirangam he felt tired and landed there for  rest; after  some time when he was starting, he tried to lift the  deity & couldn’t do it; the King of that place at that time, Dharma varma, consoled VibEshanA who started to stay there itself; the Lord appeared in the dream of VibEshanA,  told him that he would like to stay where he was (to fulfil the genuine desire of Dharma varma who when he visited Ayodhya on an occasion, upon seeing  the great Deity,  wished how blessed he and his place would be, to have the Lord at his country ), to not to worry and that he should go to Lanka;the Lord  also promised him that he would always be looking in the direction of his country (Lanka). Besides  the Lord was also fulfilling a promise he had made to Cauvery  upon being pleased with her penance, that she would get a greater importance than the Ganga ( who had become very egoistic upon being known as the holy River and slighted other rivers which resulted in  Cauvery’s appeal thro’ very rigorous penance to the Lord, to help her decorate  him suitably to become more valuable than Ganga)  by allowing  her to garland his Bhooloka Vaikundam ( which Srirangam  island is known as).
Later Dharma varma built a small Temple around the Sriranga Vimaana; with the passage of time the Temple had got covered up by sand; another King of the Dharmavarma descendancy, while on a hunting mission in the forests (which he used to go alone for, at times ) encountered a tiger and was shocked to notice that he had come for hunting, totally forgetting the weapons required; as the tiger also had spotted them by then and the horse was reacting with scare, he saw a miracle happen; the tiger bowed in his direction and disappeared in a flash; the horse took to heels and after some time stopped under a tree over a sand mound, requiring rest;  while the King was feeling  that there was some thing extraordinary happening, he heard a parrot sitting on the tree repeating the following verses:
Kaveri Virajaa seyam, Vaikuntham Rangamandiram
Sa Vasudeva Rangesah, pratyaksham paramam padam
Vimanam pranavakaram, veda srungam mahadbhutam
Sriranga sayi Bhagavan, pranavartha prakasakah.
( Meaning: The river Cauvery is verily the Viraja in Vaikuntham; the SriRangam Temple is  the Vaikuntham itself; Lord Rangesah is none else but Vasudeva himself and this is indeed God’s eternal abode.)
He ( hence forth known as Kili Chozha as he got this bhagya or great chance because of a parrot, known as Kili in Tamil ) went back to his place, came back to that spot with required resources and upon excavating  the place, found the Vimana intact; filled with joy he renovated the Temple  restoring its full former glory. The Kili Mandapam which signifies this aspect is located in the 2nd Praakaaram.
Specials ( Visesh ): Out of the EIGHT Swayam Vyaktha Kshethras This is considered to be the foremost, the other Seven being Sri Mushnam ( Bhoovaraaha Perumaal with Goddess Ambujavalli Thaayar), Thirumalai known as ThiruVenkadam and Thirupathi      ( Lord Srinivasa -  Baalaaji – Ezhumalayaan - Venkatesan – Govindan with Goddess Alarmel mangai Thaayaar – Padmavathi Thaayaar Blessing from Thiruchanur), Thiru Saalagraamam –Mukthi Naath ( Lord Sri Moorthy – Mukthi Naaraayan with Goddess Sri Dhevi ), NaimiCharanyam ( Lord Dhevarajan – Sri Hari with Goddess Sri Hari Lakshmi ),  ThothAthiri - Thirucheerivaramangai -Vanamamalai  ( Sri VanamAmalai Perumal-Thothadrinathan and Cheerivaramangaithayar ), Pushkar ( Lord ParamaPurusha with Goddess Pundareekavalli) and  Badhrinath ( Lord Badhri Naaraayana with Goddess Aravindavalli ).
All Azhwars and AndAl -  ( the Tamil Saints who have sung a total of 4000 Hymns on the various 108 Dhivya Dhesams – Known as 4000Dhivya Prabhandhams, also mentioned as Dhravida Vedham ) have sung a total of 247Hymns on Lord Ranganatha, the maximum on any Single Dhivya Dhesa Deity. Thondaradi Podi Azhawar did Nandhavana – floral offering work (Kaingaryam) and ThiruMangai Azhwar did the building of Holy Compound Wall Kaingaryam.
Thiruppaan Aazhwaar of BAnar Kulam( who couldn’t enter the Temple in those days ) was brought inside the Temple by Loka Saarangar on Lord’s directive, offered 10 Paasurams Known as Amalan Aadhi Piraan and merged with the Lord.
Choodi koduthe sudar kodi AndAl who was clear in expressing that she will marry Lord Ranganatha only, was brought to Sri Rangam with all mariaadhas (respects) on the directive of the Lord (in the dream of Kaingaryaparas of the temple) , and while every body was watching she went into the Garbagruha and merged with the Lord.
SrimannNAdhamunigal – the First in the Aachaarya Parampara and the MahAn who restored the Glorious 4000Dhivya Prabhandaham Hymns for the welfare of mankind – introduced here the  “Arayar Seva”, the method of singing the Dhivya Prabhandham with Raag(a)s and Thaal(a)s, which is a treat to watch and hear.
 Aachaaryaas after Sri RAmAnuja, namely RAmAnujar AzhwAn AndAn, EmbAr Bhattar, Swami desikan, Pillai LogAchAryAr also have done MangalA SAsanam to the Lord.
"Padukasahasram" of Swami Nihamanta Maha Desikan was written by Swami Desikan in a competition in a matter of 3 hours, has 1008 hymns in praise of the Divine sandals of Lord SriRanganathan.
Also, Swami Desikan revived the Arayar Sevai after the Muslim invasion of
south India in the 12/13th century. Desikar also  won the arguments in favour of the recitation of Divyaprabandham during the Pagal Patthu and Raa Patthu utsavams and he even established that these were nothing but Vedas and upanishads re-written in Tamil.  The inscriptions (Kal vettugal) are found in the temple to this effect.
With the Great effort of 44th Pontiff (Jeeyar) of Ahobila mutt, the RAja Gopuram which was an incomplete structure, was completed as the Temple Tower of 236 feet height      ( the tallest Temple Tower on the Earth ) with 13 Levels and  13 Khalasas.
Lord Sri Narasimha Murthy who endorsed Kamba Ramayana during its maiden presentation, by nodding the head, is residing in the Temple in a Sannidhi in the name of  Lord mEttazhagiya Singar, near the Sannidhi of Goddess RanganAyaki. Also there is a separate Sannidhi for Lord Sri Dhanvandhiri ( known as the doctor Lord), which is unique.
Also some of the separate Sannidhis to be Prayed at are of    Lord Sri Raama,             Sri Chakkarathazhwar, Sri Udayavar , Each of the Aazhwrs, Sri Swami Desikan, 20 feet Moolasthaana Garudaazhwar.
 
Over Moolavar Lord RangA’s Garbha gruham ( Sanctum Sanctorum ) is the Golden VimAnam  to the south of which is located ParaVAudeva’s Golden Idol and both are offered prayers  while coming out after having the Dharshan of the Moolavar.
Bhagvad RAmAnuja stayed at this Kshethram for a long time and Administered the Temple matters and set the codes for  Lord’s Dress, Prasadham procedures during festivities and the singing of Hymns in Tamil and Grew Vaishnavism. His Physical body – Thiru mEni -. is there at the Vasantha Mandapam, even to-day
It is told that if one has visited this Dhivya Swayam Vyaktha Kshethram, even if it is not possible for some reasons beyond ones control to visit the other Holy Shrines, that person shall not have the fear of death and will reach the Moksham (the eternal bliss ).
Sri Rangam has choultries, RAmAnuja halls, hotels for food; also delicious prasadhams are available on sale at the Temple.
If one is desirous of making any life time Endowment they can contact the Temple office as a number of properly formulated schemes are available ; for certain types of endowments ( Nithya Aaradhana Kattalai ) wherein part of the specified day’s Pooja expenditures are met thro’ the income from this amount, devotee and family  can have an assured Dharshan of all Poojas on that full day, every year.
( Temple administration office tel. No. 0091 – 431 – 2432246 ).For any additional details kindly refer to the site www.srirangam.org
 

Veeraraghava Swami temple in Thiruvallur

The Veeraraghava Swami temple in Thiruvallur, is one among the 108 Divya Desams and has been praised in the Tamil hymns of Thirumazhisai Azhvar and Thirumangai Azhvar. It is one among the twenty two Divya Desams located in the ancient territorial subdivision of Tondaimandalam roughly comprising present-day north Tamil Nadu. According to the temple tradition, Vedanta Desika, the illustrious Srivaishnava preceptor and philosopher has composed a Sanskrit poem named Kim Grihesha Stuti about this sacred place.

Markandeya Puranam provides many details regarding this temple. The original names of this place were Punyavrata Kshetram and Veeksharanya Kshetram. It was also called Thiru Evvul which in course of time changed to Thiruvallur. The name Thiru Evvul is in connection with the temple tradition according to which Salihotra Muni visited this sacred place, bathed in the temple tank on Thai Amavasai day and performed penance. He offered the food which he was to eat after his penance to an old man who visited him. This incident happened for two years in succession. The elderly person, after eating, wanting to rest, asked the sage for the right place (evvul) for him to rest. Salihotra Maharishi offered his hermitage and the visitor lay down with His head towards the south and feet pointing northwards. He revealed himself to be Lord Narayana. It is believed that those who have a bath in the temple tank and worship Veeraraghava Swami will be free of all diseases and miseries.

A tall archway which can be seen from a distance greets the visitor to the temple. On proceeding further down the road leading to the temple, the visitor sees an old mandapam with tall monolithic granite pillars studded with carvings of various deities like Krishna and Vira Hanuman and immediately in front, a newer mandapa leading to the tall five-tier gopuram. The main deity of this temple, Veeraraghava Swami also known as Evvul Kaathan and Vaidya Veeraraghavan is enshrined under the Vijayakoti Vimanam. He is seen lying on the serpent Adisesha and hence this posture is called by the Sanskrit term Bhujangasayanam or Seshasayanam (reclining on the snake). The left hand of the God is bent at the elbow and stretched upwards towards Brahma who emanates from Perumal's navel. The right hand is stretched outwards and rests near the head of Salihotra Muni who is seen in a kneeling posture with palms pressed in supplication. Perumal wears only checked clothes as Salihotra Maharishi had originally offered this to the God as a bark garment.

Goddess Lakshmi here, enshrined in a separate sanctum in the prakaram of this temple is worshipped as Kanakavalli Thayar and also as Vasumathi Thayar. Numerous other sanctums are seen inside the temple-complex for Yoga Narasimha, Sudarshana, Anantazhvan, Santhana Gopalan, Garuda, Rama, Andal, Lakshmi Narayana, Vishvaksena and Venugopala, as also those for the Azhvars and Acharyas like Thirukkachi Nambi, Ramanujacharya and Vedanta Desika. On the road perpendicular to the temple is a shrine for the peerless devotee, Anjaneya, while near the gopuram one can see a sanctum for Sri Adi Van Satakopan, the first Jeeyar of the Ahobila Math.

The very large temple tank on the south side of the temple, covering approximately seven acres, goes by the name Hrith-tapa-nasini Pushkarini which indicates that a bath in this tank absolves people of all sins, including those even occurring in one's mind or heart.

On new moon day, every month, hundreds of people can be seen bathing in this tank and then going to the temple to worship the deity to cure their diseases. On the banks of the pushkarini are two shrines, one for Navaneetha Krishna and another for Bhu Varaha. The Brindavanams of five Jiyars (pontiffs) of the Ahobilam Mutt are also near this tank. The Padhiri (Patali in Sanskrit) tree or trumpet flower tree, with its many medicinal properties and religious connections, has been traditionally held as the sacred tree or sthala vriksham of this temple.

A few Tamil inscriptions have been discovered in various parts of this temple which testify to its antiquity. The earliest of these was found etched on a step leading to the tank and belongs to the 9th century A.D. Pallava period. It records an endowment for burning a sacred lamp and for feeding a person who cleaned the temple. On one of the stones of the west wall of the mahamandapa is an epigraph of Rajendra Chola I of the 11th century while another Chola record, discovered on the south wall of the central shrine refers to a gift of land for conducting festivals to the deity Pallirundarulina Emberuman of Thiruvevuli. A few other fragmentary Chola inscriptions appear to record gift for repairs and also for a festival in the month of Vaikasi by a devotee.

Several inscriptions of the Vijayanagara era and later times too have also been found here. One of these, found on the inner eastern wall of the Vahana Mandapa, dated 1630 A.D., belonging to the reign of Vira Venkata Raya II mentions that Vira Raghava Satakopa Jeeyar, who was the thirteenth pontiff of the Ahobila Math, who presided over this institution from 1630 to 1675 gifted gold to this temple, the interest from which was for celebrating certain festivals for Veeraraghava Swami and Thayar. Other donations by the pontiffs of the Ahobila Math are also recorded in inscriptions of the Vijayanagara epoch. It is interesting to note that the royal emblem of the imperial house of Vijayanagar - that of a boar with a sword in front and the sun and moon above- is clearly sculpted on one of the walls in this temple.

The renovation of the rajagopuram, vimanams, mandapams, prakarams and other shrines were undertaken and the temple is ready for consecration.

Consecration

The Maha Samprokshanam of the Veeraraghavaswamy temple will be held on June 7, between 5.15 a.m. and 6.15 a.m. under the personal supervision of Sri Azhagiasingar of Sri Ahobila Math.

Festivals

Numerous festivals are celebrated in this temple in which the codes of the Pancharatra Agama are followed.

Two Brahmotsavams are held here, each for ten days- one in the month of Thai (mid-January to mid-February) and the other in Chittirai (mid-April to mid-May).

Two Theppotsavams, (float-festivals), each for three days- one in Ani (mid-June to mid-July) and another in Masi (mid-February to mid-March), both starting from new moon day.

rare photos related to Sri Guru raghavendra Swamy

This is Sri Raghavendra Swamy birth place in bhuvanagiri , Tamilnadu. He later moved to his sister's house for vidyabhyasa to Tanjaore. After that he went to Sri Sudheendra Tirtha sri matham in Kumbakonam to continue his education and server the guru and sri matham. It is at this point that he was convinced and given sanyasa ashrama by his guru. This place today is called Vadavaru and it is one the banks of the serenely flowing Cauvery. It was at this place that Raghavendra decided to do his daily ablutions, meditation and prayer. Vadavaru then was a forested area a little off the main city of Tanjore. The river Vadavaru is one of the smaller tributaries of the Cauvery and Raghavendra is believed to have spent twelve years here after his initiation into the Sri Matha.

Last speech of Sri Guru Raghavendra Swamy

As already announced Diwan Venkanna the day and the date of Brindavana Pravesha to the devotees of the world: Shraavana Bahula Dwiteeya Friday Shaalivaahana Shake 1593, Virodhikrutnaama Samavatsara i.e. August 11th.1671, the devotees and sajjanas rushed to Mantralaya, they came in streams and streams. On Thursday Shraavana Bahula Pratipada Rayaru performed the Pooja of Sri Moola Ramadevarau, held discussions pertaining to the Acharya Tatva had bhikshaa. Rayaru was quite happy, never perturbed. On the contrary gave all the instructions of the next day of Brindavana Pravesha.

Early morning of Shraavana Bahula Bidige i.e Dwiteeya Rayaru woke up at the Brahmi Muhurta performed the Aahneeka, Japa, Namaskara to Sri MoolaRamadevaru, Mangalarati to Kulaswami Sri Srinivasa,Tulasi Vandana, Go Vatsa pooja Go graasa Paatha Pravachana to the shishyas. Though it was too early morning large number of Devotees,Pandits,Scholars,Saints,all dignitaries from all walks of life gathered there. They were amazed to see the Divya Kalaa, the glittering and the shining bliss of Rayaru.
All the relatives, Shreepadaputra Sri Laxminarayanacharya, nephew Sri Narayanacharya, devotees,Diwan Venkanna were filled with grief, tears rolling from their eyes.Venkanna told Gurudeva everything is ready as per your Aadesha.Holding the hand of Sri Yogeendrateertharu Rayaru came out of Sri Venkateshwara Temple, Already the elephant of the Mutt Maahendra was waiting before the temple. Rayaru holding Danda Kamandalu Pooja Pettige of Aaraadhya Sri Moola Ramadevaru sat on the elephant,decorated with golden Ambaari. Thousands were shouting :
Rajadhiraja Paramahamsa Yatisarvabhouma Gurusarvabhouma Sri MadRaghavendrateertha KarunaaSamudra Ughe Ughe Jaya Jaya.
The procession paased through the main gate (agasi) and the chaavadi of Manchali. Various types of Vaadyas, musical instruments were playing, Dasas were singing. But the atmosphere was completely grief striken. The procession concluded on the bank of Tungabhadra near the Garbhaalaya. Opposite of Garbhaalaya already Sri Praandevaru was ready for installation by the successor of Rayaru Sri Yogeendrateertharu. Owing to the Shraavanmaasa Tungabhadra was flowing in full spate touching the bank on both the sides. Even the river Tungabhadra also joined with deep sorrow of the devotees in Mantralaya. A large gathering of devotees were simply looking at Rayaru. A dumb youth by seeing Rayaru at that time came running near to Rayaru praising Rayaru, as he immediately attained the power of Speech by the Krupa Karuna Drushti of Rayaru. A lame man also got his legs to walk properly by the Anugraha of Rayaru. At that time a dalit woman came praying to Rayaru thather eight years old son is suffering from leprosy, kindly cure this disease. Soon Rayaru listened her request and cured. All these Miracles happened before entering the Brindavana Pravesha.All the satvikas, sajjanas and the devotees of Rayaru were simply worrying, that from tomorrow onwards we cannot see Gururaya, as we are seeing now. The beloved cows of Sri Mutt were simply shedding the tears and gazing Rayaru with deep concern. Even the Elephant kid Laxmi of the Vidya Mutt, though offering chaamara seva to Rayaru, was weeping and weeping. The whole atmosphere was murmuring Raghavendra Raghavendra. Seeing the great personality of Rayaru with Gandha, Tulasi Maala the gathered mass had no words to describe!
A few minutes were left to Rayaru to enter the Brindavana, Rayaru seeing the devotees, smiling raised the hands and blessed them. Looked at the devotees with immense affection and love. Rayaru offered the Padukas to Sri Yogeendrateertharu and asked him to continue the Mutt in the same traditional style:Paatha,Pravachana, Grantha Rachana and Bhakta’s Uddhaara.
Dear Devotees the day has come that I have to disappear from your sight. From tomorrow you cannot see me like this. At the sametime I am not giving up my body(Deha Tyaaga), I will not be away from my body and at the same time I am obeying the Sankalpa of Sri Hari and the prerana of Sri Vayudevaru, so entering the Brindavana today Sa Shareera and stay there for sevenhundred years to Bless the Devotees of the world. As per the order of Sri Hari and Sri Vayudevaru and the opinion of the great Yatis to whom I respect and regard them as guru. They will be always blessing me while sitting in the Brindavana. Do not feel sorry that I am disappearing from your vision.As per the sankalpa of Sri Hari and the blessings of Praanadevaru I will be quite comfortable in the Neela Brindavana. Devotees I assure you that Sri Hari is too kind towards me that Sri Hari will take care of me in the Neela Brindavana when I will be inside with yoga. Do not feel agony. Iam with you always here in M,antralaya. When ever you call me I will immediately listen and solve your problems whether it is small or big. The Brindavana stones are very sacred and most holy.
My successor Sri Yogeendrateertharu will look after the Mutt Vidya Mutt and the same tradition of Paatha Pravachana Grantha Rachana Bhakta’s Uddhaara will be continued. You all have to obey him as you were regarding and respecting towards me. The Punya will be distributed to the devotees by the Anugraha of Sri Hari. Do not feel sorry for my absence. I will be in Mantralaya Neela Brindavana. Sri Narasimhadevaru, Rama, Krishna, Vedavyasadevaru, Jeevottama Vayudevaru’s have ordered me to stay at this Brindavana in the Mantralaya for the uddhaara of the devotees. Mantralaya will be the most sacred place Pavitra Yaatra Sthhala Devotees will acquire all the required chaturvidha purushaartha. Not only Indian devotees, but also the devotees of the world who are living across the sea. My Sri Hari is sarvaswa for me, Sri Hari has provided broad outlook, universal affection to all.
Devotees respect and regard the Vedas,upanishadas,Geeta, Brahmasutra and the philosophy of our Sri SriMadacharyaru. Our Culture, universal mankind always throbs for the welfare of all the chetanas, jeevas as per their ability and nature. We have to worship SriManNarayana.He is the only God who can free from all these births and deaths and impart Moksha to us:
NarayanosowParamoVichintayahaMumukhshubhiKaramaPaashaadmushmaat.
Our divine shruti says this.Sri Hari is the only God to bestow permanent happiness i. e. Moksha.
Sri Hari has to Bless all of us, so I am entering Brindavana sitting with padmaasana in the japa of Sri Hari always. So I am concluding my avatara today on this shraavana bahula bidige. From this day onwards till seven hundred years I will be in the Brindavana as per the adesha of Sri Hari. The accumulated punya and the punya acquired in the japa in the Brindavana is completely reserved for all the devotees of the world, irrespective of caste, creed, religion and nation.
Dear Devotees, please do not have hatred towards other religions and sects. Other caste people they may offer the Naivedya in their own way and style. But our Sri Hari will accept the things which are dear to him in his own form of purity and sanctity. Sri Hari is the only God who can impart Moksha to the able jeevas.Shruti is describing that Sarvottama Sri Hari Narayana is the only God to relieve us from all the sorrows and miseries and take us to Permanent happiness i. e. Moksha:
Narayanosow Paramo Vichintyaha Mumkshubhihi KarmaPaashad Mushmaat.
Devotees in order to fulfill the will and the Desire of Sri Hari, today I am concluding my avatara and stay in the Brindavana for seven hundred years and always engage myself in the Japa of Sri Hari. For this noble task I am entering Brindavana Sa Shareera. As per the Manudharma love and respect your own religious formalities and the traditions with unalterable faith and devotion .Live with peace and harmony. Be kind and courteous to others feelings and ideas. Do not hurt the feelings of others. Don’t be proud, be away from egoism. Think about others act softly, be selfless, polite and kind. We are all the servants of Sri Hari. Always speak true, Universal affection and love of mankind one should have in his life. Respect and regard the elders Stottamaru and Swaottamaru. Repentance feeling one should have when ever he does some mistakes. Be kind towards all the living animals, creatures, maintain good character and always be in touchof noble philosophy of Sri Madhwacharya which inculcates the real values of life and become a reader of Sadgranthas. Though I enter Brindavana the Granthas of Sri Madacharya,The Teekas of Malkheda Sri Jaiteertharu and the granthas composed by me are all here, read them, follow them and act accordingly.
Dear Devotees today I wish to say that Strong faith belief and devotion towards Sri Hari is the only way to liberate from all the sorrows and worries. Sri Hari is the only omnipotent and omniscient who can impart Chaturvidha Purushaartha to us.
YOU ALL MUST LEAD A HAPPY LIFE THAT IS THE ONLY INTENTION FOR THIS I AM GOING TO BE HERE IN THE NEELA BRINDAVANA FOR A LONG JAPA OF SRI HARI:
Samaayaat Samaayaat Purushaarthhino Janaaha SamaashrayadhvamasmachreeHrutpadmasthalam Ramaapatim
Devotees you are all desirous of Dharma Artha Kaama Moksha, So pray him,worship him, Ramaapati Laxmipati Sri ManNarayana is in my heart. You will really acquire all the good things in your lifetime.
SARVAE JANAAHA SUKHINO BHAVANTU SAMASTU SANMANGALAANI BHAVANTU.
So Mantralaya Sri Raghavendrateertharu with great concern and affection addressed in Mantralaya to the gathered mass on that day of Shraavana Bahula Dwiteeya. With smile raised his hands towards the devotees Blessed and gave Abhaya to all.
Then Rayaru climbed the steps of Garbhaalaya one by one while entered the 6x6 square Antarguha, Rayaru holding the hand to Sri Yogeendrateertharu, bade farewell with a smile. spread the krishnajina sat in Padmaasana with Danda Kamandalu and Japamaala. At that moment there are no words to describe shining face of Rayaru with Divine Bliss. Completely involved in the world of Sri Moola Rama,Narahari,Rama,Krishna, Vedavyasa and egaged in the JAPA : OM OM OM OM OM OM holding the Japamaala in the hand. All took the Divya Darshana of Gururayaru. The Omkaara filled the whole universe at that time. Devotees with emotion cried with loud voice:
From now on wards we cannot see you,you will be in this Brindavana, this is your last Darshana:
GURUSARVABHOUMA DAYAAGHANA BHAKTAVATSALA KALIYUGA KAMADHENU KALPAVRUKSHA NAMO NAMO
The Divine Pontiff Mantralaya Sri Raghavendrateertharu disappeared from our sight, became permanent in the Brindavana of Siddhi Kshetra Mantralaya.
Bichali Sri Appanacharya Priya Mantralaya Sri Raghavendrateertha Gurubhyo Namaha.

Written by Sri Raghavendra Patwari

Bhagavad Geetha to you

Bhagavad Geetha or Gita as per Mahabharatha is  a dialogue between Pandava princeArjuna and his guide and charioteer Krishna. During the Mahabharatha war Arjuna could not fight , drop his bows and tell to Lord Krishna that he cannot fight with his own relatives. Out of his love and affection to his family he forgot the bad deeds that kauravas did , how many innocents were killed by their cruel acts. Arjuna forgot  his kshatriya dharma and failed to choose good vs evil. It is at this point that Lord Krishna counsels Arjuna and open his eyes, reminds his duty as a kshatriya, how to selflessly perform ones duty etc. 

Do you think God gave this price less knowledge and helped only Arjuna ? 

No. God is helping each one of us in our day to day lives. He is giving his message every where and all the times. He is lifting you up when you fall down mentally or physically. With all the devotion and most importantly TRUST in God , you can talk to God, live with God, be friends with God, discuss everything with God. He is the one and only campanion you have in each life. He is the Father, Mother, Friend, Teacher and everything to you. He take cares of you more than anyone.

Our own life is Mahabharatha war. Kama, Krodha, lobha , Moha, Mada, Matsarya are our opponents to fight. God helps you , teaches you, take care of you, protect you and finally make you WIN this war.

Here is an example.

One person asked "God, I want money. I am always troubled with this and not able to fulfill my family needs and wishes and be happy".

God said " Ok my son , I can give you money, but do you think you can be happy after that?

He said " Yes. Ofcourse. I can buy whatever I want, give all comforts to my family and lead a rich life. I also can help people in need of money"

God said "Well , money cannot buy everything. How about diseases , how about people who come to cheat you, how will you protect your money, what if your family asks for more. Can you fight with these?"

He is confused.

God said " No my son. You cannot fight. You will soon get tired and lose yourself to them. You TRUST in me. I will take care of you. You are my child. You are my family. I will take care of you in each and every step of life. Assume that I have all the money, Assume that I am your doctor, assume that I am your helper, guide, care taker and forget and stop worrying. I will give you money whenever it is needed. I will take care of you when you are sick. I will get you all help when it is needed. All you have to do my son , is play happily leaving all burdens to me. Remember , I will not give you any istant success, i will lead you to success, I will not give all the money to you , i will give you only when it is needed and as much as needed for you. Choice is yours. Trust in me and leave yourself to me. OR take what you want and go fight for your self."

This is exactly what happened in Mahabharatha.

Duryodhana did not ask for God to take care , instead asked his powerful men and army. Arjuna asked for Krishna to be with him. Ultimately the winner is Krishna and Arjuna. God did not give Arjuna an instant win in the war. He helped him to win the war. But ultimately a gauranteed success.

This is the bhagavadgeetha to us all in our lives every day.

Jai Sri Krishna. sarve jana sukhino bhavanthu. Sri srinivasa krupa kataksha sidhirathu.