DOCSLIB.ORG

The Indefatigable Time - Part 1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
The Indefatigable Time - Part 1 The Indefatigable Time - Part 1 Date: 2013-11-26 Author: Amogha-drk Krishna das Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances. All glories to Srila Prabhupada and Srila Gurudev. "Time and tide waits for no one", an old saying goes, bringing to mind what kind of grip time has got on our necks. Are we not easily put into stress by it, and are miseries not coming closer to us, day by day, in the form of old age, sickness and death? Is there any way we can avoid being disheartened by its presence? Srimad Bhagavatam has a specific ability to show the positive side of things, even in regards to kala, the time element. In fact, the Bhagavatam relates a few instances of persons having experiences specifically in regards to time. In these instances, the apparently negative actions of time turn to serve a positive purpose because of an important ability of the persons involved, their ability to be Krishna conscious. The first instance in a series of posts we plan to have on this topic, is the story of King Kakudmi. He was born as the eldest of the hundred sons of King Revata, in the line of the Sun dynasty. Taking his own daughter, Revati, Kakudmi went to Lord Brahma in Brahmaloka, which is transcendental to the three modes of material nature, and inquired about a husband for her. The Bhagavatam explains: "When Kakudmi arrived there, Lord Brahma was engaged in hearing musical performances by the Gandharvas and had not a moment to talk with him. Therefore Kakudmi waited, and at the end of the musical performances he offered his obeisances to Lord Brahma and thus submitted his long-standing desire. After hearing his words, Lord Brahma, who is most powerful, laughed loudly and said to Kakudmi, "O King, all those whom you may have decided within the core of your heart to accept as your son-in-law have passed away in the course of time. Twenty-seven catur-yugas have already passed. Those upon whom you may have decided are now gone, and so are their sons, grandsons, and other descendants. You cannot even hear about their names. O King, leave here and offer your daughter to Lord Baladeva, who is still present. He is most powerful. Indeed, He is the Supreme Personality of Godhead, whose plenary portion is Lord Vishnu. Your daughter is fit to be given to Him in charity." (Srimad-Bhagavatam 9.3.29-33) Having received this order from Brahma, Kakudmi offered obeisances unto him and returned to earth, where he gave his daughter in charity to Baladeva. Then he retired from worldly life and went to Badarikashrama to please Nara- Nārāyanā. (Srimad-Bhagavatam 9.3.35-36) The point is that, how a pious devotee Kakudmi Maharaja was! This is shown by: 1) His way of dealing with the unforeseen effects of his travelling to Brahmaloka: He didn't get too much disturbed by the news that everybody he knew on earth had been extinguished 27 yuga-cycles ago while he was waiting for Brahma. He simply followed the order given by Brahma to do his duty and get his daughter married. 2) By his activities of retirement: As many kings in the days of yore did, after making sure his royal lineage would continue, the former king would retire from worldly life and go to the forest or the Himalayas for the sake of liberation. Thus Kakudmi utilized his old age for renouncing his material life in order to establish himself as an eternal servant of the Lord. The Vishnu Purana (5.25.19) relates that Baladeva married Revati in Dwaraka, and that they got two sons, Nishatha and Ulmuka. At the end of Dvapara-yuga, when Baladeva left this mortal world, Revati also entered the funeral fire embracing Him, and it is described that the blazing pile 'was cool to her, happy in contact with her Lord.' (V.P. 5.38.3) Srimad Bhagavatam 11.31.20 also relates this incident. How Revati devi's love for Balarama, the Supreme Personality of Godhead, was transgressing the boundaries of matter, is apparent. The Lord in the form of time is the cause of the continuous manifestation and annihilation of matter, and we can understand that Revati had thoroughly realized the flickering nature of time on Brahmaloka together with Kakudmi, and was not attached to it at all, but took its effect in the form of bodily death simply as an impetus to get back to the Lord’s eternal abode. In the same way, if we simply take the actions of time as the grace of the Lord for our advancement in Krishna consciousness, we may, following in the footsteps of advanced devotees like Kakudmi and Revati, use old age and death as springboards to advance in devotion to the Lord, rather than miserly self-pity. As Srila Prabhupada says in one of his Bhagavatam verse (2.3.17) purports, "A devotee's old age or disease in the present life is but an impetus to such guaranteed eternal life." Krishna willing we shall relish more nectar from the Bhagavatam in regards to time, in the subsequent offering. Thank you very much. Yours in service of Srila Prabhupada and Srila Gurudeva, Amogha-drk Krishna das Denmark. The Indefatigable Time - Part 2 Date: 2013-12-01 Author: Amogha-drk Krishna das Hare Krishna Prabhujis and Matajis, Please accept my humble obeisances. All glories to Srila Prabhupada and Srila Gurudev. "Ignorance is bliss," is a popular motto nowadays. But it is a fact, that the pleasure-account of each and every one of us is not eternal, it is gradually running out of credit. Isn't it? So at one point there will be no more pleasure left for us. Then what? Getting into temporary happiness, we may think that we are enjoying, but we should consider that if we are getting enthusiastic about something that is harmful to us, that may be because the fire of desire is burning our head. While describing the rainy and autumn season in Vrindavan Sukadev Goswami says in Srimad Bhagavatam verse 10.20.37-38, "The fish swimming in the increasingly shallow water did not at all understand that the water was diminishing, just as foolish family men cannot see how the time they have left to live is diminishing with every passing day. Just as a miserly, poverty-stricken person overly absorbed in family life suffers because he cannot control his senses, the fish swimming in the shallow water had to suffer the heat of the autumn sun." There is an effect of the autumn sun that it makes the water in the lakes and rivers evaporate sometimes so much that the fish are getting stranded on the shore. In the same way, we may also end up feeling helplessly stranded at death, if we foolishly remain scorched under the burning sun of family sense gratification for the rest of our lives. If we choose to let ourselves be enamored by the glittering material energy, we forget our real compassionate nature which is shown by our willingness to share the gift of Krishna consciousness with others. As our beloved spiritual master H H Mahavishnu Goswami Maharaj says, "Preaching means reaching." But if we chose to be half-hearted in our dealings with others, we will not get any bliss out of that, and because we living entities are by nature pleasure-seeking persons (ānanda-mayo 'bhyāsāt) we may then at any time fall into Maya's trap of enjoying matter. The scriptures explain that Maya's agent called Kandarpa or Cupid is the one who pierces our heart with material lust, shooting with five kinds of arrows, which represents the five different objects of the senses namely sound, touch, form, taste and smell. And Cupid's five arrows also symbolizes the five effects of desire, one of which is dahana, the burning of the heart, whose flames reaches all the way up to the brain to make our intelligence lose its spiritual awareness. Gita Govind says, sammohanaḥ kṣobhanaśca dahanaḥ śoṣaṇas tathā ucchāṭanaśca kāmasya bāṇāḥ pañca prakīrtitāḥ Kamadeva's five arrows are said to be fascination, disturbance, burning, desiccation and destruction. That's why the scriptures say that we must endeavor to get sober in this life. Srila Prabhupada insists, "Going to the forest is compulsory for everyone. It is not a mental excursion upon which one person goes and another does not. Everyone should go to the forest at least as a vanaprastha. To go to the forest does not mean to become a monkey or a ferocious animal. It means to accept exclusively the shelter of the Supreme Personality of Godhead and engage oneself in full service. One does not actually have to go to the forest. At the present moment this is not at all advisable for a man who has spent his life all along in big cities. As explained by Prahlada Maharaja (hitvātmā-pātam grham andha-kūpam), one should not remain always engaged in the responsibilities of family life because family life without Krishna consciousness is just like a blind well." (SB 3.24.41) But if we don't think associating with pure devotees and renunciation of sense enjoyment is important, by the influence of Maya we are quickly again thrown out into the ocean of material, sensual so-called bliss, helplessly floating in its waves, forgetting to prioritize our spiritual life. "There are unlimited conditioned souls who are bereft of Lord Krishna's service.
Load more

Recommended publications
  • Vaishnava Tantra As Outlined in the Bhagavata Krishna Kshetra Swami
    Shukadeva Narrating Bhagavata Vaishnava Tantra As Outlined in the Bhagavata Krishna Kshetra Swami f you ask a vaishnava whether she or he generally an integral feature of Vaishnava cul- PAINTING: practises tantra, the answer is likely to be: ture and practice. This is particularly the case ‘No, absolutely not. I practise bhakti!’ In- in the area of formal or ritual, practices, which Y I ANN / deed, it is safe to say that most Vaishnavas con- Vaishnavas often identify asarchana —the con- N sider devotion, bhakti, to Vishnu, Narayana, stellation of activities centred on the worship of A or Krishna to be the defining feature of Vaish- Vishnu as embodied in a physical form, graphic TIONAL navism. What may be less known even within representation, or feature of physical nature. M current Vaishnava circles is that tantra—or as- Here I want to sketch some features of Vaishnava USEUM, pects of what can be identified as tantra—is tantra, particularly as these are found in one of N the most important sacred texts for Vaishnavas, EW Krishna Kshetra Swami is the dean of studies, D Bhaktivedanta College, Belgium and a research namely, the Bhagavata. I hasten to add—and ELHI fellow at the Oxford Centre for Hindu Studies, this is one reason mainstream Vaishnavas may Oxford, uk. reject the idea that they practise tantra—that 178 PB January 2016 Vaishnava Tantra As Outlined in the Bhagavata 189 the Vaishnavism I describe here firmly rejects the initiation from a qualified guru or acharya con- sorts of transgressive practices associated with veys divine grace to the sadhaka, practitioner, some forms of tantra, sometimes referred to as facilitating devotional, reciprocal exchange that ‘left-handed’ tantra, or thevama-marga .
    [Show full text]
  • Handbook of Hinduism Ancient to Contemporary Books on the Related Theme by the Same Author
    Handbook of Hinduism Ancient to Contemporary Books on the related theme by the Same Author ● Hinduism: A Gandhian Perspective (2nd Edition) ● Ethics for Our Times: Essays in Gandhian Perspective Handbook of Hinduism Ancient to Contemporary M.V. NADKARNI Ane Books Pvt. Ltd. New Delhi ♦ Chennai ♦ Mumbai Kolkata ♦ Thiruvananthapuram ♦ Pune ♦ Bengaluru Handbook of Hinduism: Ancient to Contemporary M.V. Nadkarni © Author, 2013 Published by Ane Books Pvt. Ltd. 4821, Parwana Bhawan, 1st Floor, 24 Ansari Road, Darya Ganj, New Delhi - 110 002 Tel.: +91(011) 23276843-44, Fax: +91(011) 23276863 e-mail: [email protected], Website: www.anebooks.com Branches Avantika Niwas, 1st Floor, 19 Doraiswamy Road, T. Nagar, Chennai - 600 017, Tel.: +91(044) 28141554, 28141209 e-mail: [email protected], [email protected] Gold Cornet, 1st Floor, 90 Mody Street, Chana Lane, (Mohd. Shakoor Marg), Opp. Masjid, Fort Mumbai - 400 001, Tel.: +91(022) 22622440, 22622441 e-mail: [email protected], [email protected] Flat No. 16A, 220 Vivekananda Road, Maniktala, Kolkata - 700 006, Tel.: +91(033) 23547119, 23523639 e-mail: [email protected] # 6, TC 25/2710, Kohinoor Flats, Lukes Lane, Ambujavilasam Road, Thiruvananthapuram - 01, Kerala, Tel.: +91(0471) 4068777, 4068333 e-mail: [email protected] Resident Representative No. 43, 8th ‘‘A’’ Cross, Ittumadhu, Banashankari 3rd Stage Bengaluru - 560 085, Tel.: +91 9739933889 e-mail: [email protected] 687, Narayan Peth, Appa Balwant Chowk Pune - 411 030, Mobile: 08623099279 e-mail: [email protected] Please be informed that the author and the publisher have put in their best efforts in producing this book. Every care has been taken to ensure the accuracy of the contents.
    [Show full text]
  • Review of Research
    Review Of ReseaRch impact factOR : 5.7631(Uif) UGc appROved JOURnal nO. 48514 issn: 2249-894X vOlUme - 8 | issUe - 7 | apRil - 2019 __________________________________________________________________________________________________________________________ DEITIES OF THE ANANTA-VASUDEVA TEMPLE AND THEIR REFERENCE IN THE INSCRIPTIONS OF BHATTA BHAVADEVA AND CHANDRADEVI Dr. C. S. Mohanty Director, Krishnarao Research Institute , Jabalpur. Visiting Faculty, A.I.H.C. & Archaeology, Rani Durgavati University . ABSTRACT: Ananta-Vasudeva Temple is one of the ancient temples in Temple city Bhubaneswar, now the state capital of Orissa. It is situated on the north Bank of Bindu Sarobar lake in the old town of the city , in between the famous the Mukteswar and the Lingaraj Temple. As the Anantasayi Vishnu or Vasudeva is sitting inside the name of the temple become Ananta-Vasudeva Temple. KEYWORDS: ancient temples , Temple city Bhubaneswar , Anantasayi Vishnu. INTRODUCTION The inscription of Bhatta Bhavadeva mentions in verse 3 that the village Siddhala is the ornament of Radha where his forefathers dwelt. In verses 4 to 25, the poet describes the versatile qualifications and fortunes of Bhatta Bhavadeva and then in verse 26 Radha country is again described where, on the outskirts of a village, he excavated a tank for the supply of water to the public. The Temple-Outer View The Inscription of Bhatta Bhabadeba Inside the Temple Inverses 27, 28, and 29 mention is made of his installing a stone image of Narayana (V.27) and of building a temple for him (V.28) and of building the images of Narayana, Ananta and Nrusimha in the niches of the said temple (V.29). The strain of description lends support to the suggestion that all these works were done in the Siddhala village mentioned in verse 31 Mr.
    [Show full text]
  • Doctrine of Avatar and Vyuha
    Doctrine of Avatar and Vyuha. Dr.J.D.Basakara Doss Introduction : The dual phenomena of divinity and humanity form the corner stone of the doctrine of Avatar. ‘An infinite transcendent reality much greater than anything we can think or say that we can consider the possibility that God is literally such as to be able, without ceasing to be God, to make himself known in human form’. Though the Sanskrit term ‘avatar’ does not convey this in full sense, scholars evince Keen interest to draw analogical line with the doctrine of incarnation. The prefix ‘ava’ means ‘down’ and the verb ‘tar’ means the ‘process of coming down’ and the literal meaning of incarnation is ‘to be made flesh’ or ‘enfleshment’. It is argued that unlike the Christological conception of incarnation, the avatar conception of Hindu legends and mythological propositions have outgrown the theological dogmatics. Strictly speaking, ‘divyam jawra’ (Gita) is the basis of avatar’ and the doctrine if avatar is the humanization of the Supreme God and not the divinization of man elevated to the plane of Supreme deity, Radhakrishnan also emphasizes that ‘An Avatar is a descent of God into man, and not an ascent of man into God”1. But he seems to dilute the concept of descent when he writes that, “The human being is as food as an avatar provided he crosses the maya of the world and transcends his imperfection”2. The tendency to over divinization and over deification of a human being downgrades the real dogmatic aspects of avatarin. However, it is historically true that deification of the extraordinary human beings was the outcome of Vyuha concept with special reference to Vrsni heroes of the family of Vasudeva.
    [Show full text]
  • Hare Krishna Mantra
    Vol 18, No.7 July 2017 CONTENTS Changing Our Standard of Happiness 4 Hare Krishna Mantra 9 Srila Prabhupada Speaks Out 10 Counting the Ways 13 The Creeper of Devotion 18 The Hymns of Brahma 22 What It Means to be Spiritually Deprived 27 His Divine Grace A. C. Bhaktivedanta Swami Prabhupada, Founder- Acharya of the International Cover pages-4 Text pages-32 Society for Krishna Consciousness, came to America in 1965, at age 69, to fulfill his spiritual master’s Published and owned by Sankirtana Seva Trust. Editor: request that he teach the science of Krishna Chamari Devi Dasi. Layout, design and graphics by consciousness throughout the English-speaking world. ISKCON Design Group, Bangalore. In a dozen years he published some seventy volumes of translation and commentary on India’s Vedic For all information contact: Editor, Krishna Voice, literature, and these are now standard in universities SST, Hare Krishna Hill, Chord Road, Bangalore - 560 worldwide. Meanwhile, travelling almost nonstop, Srila 010 INDIA Phone: 91-80-2347 1956, 91-80-2357 8346 Prabhupada moulded his international society into a Fax: 91-80-2357 8625. world wide confederation of ashramas, schools, temples © 2017 Sankirtana Seva Trust, Bangalore. All and farm communities. He passed away in 1977, in Krishna art and the works of Srila Prabhupada are Vrindavana, the place most sacred to Lord Krishna. His © Bhaktivedanta Book Trust. disciples and followers are carrying forward the All rights reserved throughout the world. Reproduction movement he started. in any manner is strictly prohibited. To know more about Srila Prabhupada visit www.iskconbangalore.org/srila-prabhupada Printed at Manipal Technologies Limited, Manipal.
    [Show full text]
  • Early History of Vaishnavism in South India
    3 MADRAS UNIVERSITY SPECIAL LECTURES ON INDIAN HISTORY & ARCHAEOLOGY FOURTH SERIES. " ^\ EARLY HISTORY OF^ VAISHNAVISM IN SOUTH INDIA. PRINTED AT TATA HINTING WORKS, THE ( 5, THAMtSi: CHETTY ST., MADRAS. EARLY HISTORY OF VAISHNAVISM IN SOUTH INDIA BY S. KKISHNASWAMI AIYANGAR, M. A., Professor of Ittgian History ^ Archaeology & Fellow the of Madras University ; Member of the Asiatic Royal Society of Great Britain & Ireland ; Fellow the of Royal Historical Society ; Professor & Sometime Fellow the of Mysore Uifiversity ; Reader, Calcutta University. THE OXFORD UNIVERSITY PRESS. NEW LONDON. YORK, TORONTO, MELBOURNE,. BOMBAY AND MADRAS. 1920 BL Inscribed to His Excellency the Right Honourable Sir Freeman Freeman Thoma?* /tor0/*J/nLLIN(2DON of Raton, G.C.S.7., G.C.I.E., G.B.E. Chancellor, University of Madras as a token of the authors great esteem for His Excellency s kindly interest and enlightened sympathy PREFACE following lectures, presented to the THEpublic as the fourth course of Madras University Special Lectures in the Department of Indian History and Archaeology, formed the subject on which I intended to send a paper to the International Congress of Orient alists, which was to have been held at Oxfotd but for the outbreak of the War. It was suggested as worth doing as the result of a dis cussion on the subject which I had with Sir George Grierson, who at the time was interest ing himself in the subjects He wanted more of Vaishnava literature should be made known to the European public and suggested the translation of Yatindramatadipika, a manual of Vaishnavism, and the Arthapanchaka of Filial Lokacharya.
    [Show full text]
  • Annual Calendar
    Śrī Śrīdevī, Śrī Veṅkaṭeśwara, Śrī Bhūdevī ‘‘vinā veṅkaṭeśaṃ na nātho na nāthaḥ sadā veṅkaṭeśaṃ smarāmi smarāmi hare veṅkaṭeśa prasīda prasīda priyaṃ veṅkaṭeśa prayaccha prayaccha” (There is no saviour other than Śrī Venkateśa. I will always pray to Śrī Venkateśa) DONATION & PŪJĀ SPONSORSHIP Donation c General Donation........................................................ $_________________ c Devotee Services Enhancement Fund...................... $_________________ c Endowment for Education.......................................... $_________________ c Prasādam/Annadanam............................................... $_________________ SANNIDHI BALALAYAM c Religious ..................................................................... $_________________ April 22- April 25, 2021 c Cultural ....................................................................... $_________________ c Humanitarian............................................................... $_________________ c Maha Kumbhabishekam............................................. $_________________ c Mahadwaram Project.................................................... $_________________ Religious Services Nitya Homam, Purnahuti Evening -5pm to 8:30pm Day 1 EVENTS Pūjā Amount Date of Pūjā Archana, Mantra puśpam, Vishnu Sahasranama Parayanam, Thursday April 22,2021 Satrumārai Harati, Veda Parayanam, Nityāradhana, c Śrī Venkateśwara Abhishekam: On Sundays.......... $ 101 ___________ Prasada Viniyogam. c Morning -9am to 12pm Anugna, Sankalpam, Śrī Venkateśwara Pulangi Seva (Sundays)*:..............
    [Show full text]
  • Jai Srimannarayana
    PLACES IN TIRUMALA SRI VARI PADALU OR PADA PADI SILA THORANAM This geological arch is a very rare spectacle in the world. This arch (older than the Jurassic age) is 25ft in length, l0ft in height. Only two other similar formations are known to exist in the world (in the U.K. and in the U.S.A.). Sri Varahaswamy Temple Traditionally devotees offer their prayers at Varahaswamy TempIe first and then proceed to the main Temple. Even Naivedyams are offered first to Varahaswamy. SRI VARAHA SWAMY Papavinasanam Theertam Papavinasanam theertam is one of the sacred and prominent theertam located in tirumala. A holy bath in this theertam will purify the sins of the devotees. Akasaganga Theertham The Akasa Ganga waterfall is about 3 Kms north of the Tirumala temple. This is very famous for the prime reason is that its waters are used in the service of Lord everyday. Sri Beti Anjaneya Swami Temple Beti Anjaneya Swami temple is located opposite to the main temple. Swami Pushkarini Swami Pushkarini was originally in Vaikunta and was placed on Tirumala hills by Garuda, for the sport of Sri Venkateswara. It is adjacent to the Sri Venkateswara temple. Pilgrims bath here before entering the main temple. BHAGAVAD RAMANUJACHARYA Ramanuja was the architect of Tirupati and the father of the Sri Vaishnava community there. He designed the Nandanavanams or flower gardens of the temple. He was mainly responsible for managing the worship procedures and other affairs of the Sri Venkateswara temple. The image was presented to Ananthalvan by Saint Ramanuja Himself on request and was consecrated after the Saint shuffled off his mortal coil.
    [Show full text]
  • Sri Ramakrishna with Narendra and Other Intimate Disciples in Dakshineswar
    Section I Sri Ramakrishna with Narendra and other Intimate Disciples in Dakshineswar Chapter I The story of Thakur’s earlier life – Sri Ramakrishna in his first ecstasy of love in 1858 The devotee Krishnakishore, a sadhu from Ariadaha, Jatindra, Jaya Mukherji and Rani Rasmani Sri Ramakrishna is in a happy state of mind today. Narendra has come to the Kali Temple at Dakshineswar. Other intimate disciples are there as well. Narendra takes his bath and receives prasad 1. It is Monday, 16 October, 1882, the fourth day of the bright fortnight of Aswin. The Durga Puja falls on Thursday next, the seventh day of the lunar month. Rakhal, Ramlal and Hazra are with Sri Ramakrishna. Narendra is accompanied by one or two Brahmo youths. M. is also present. Narendra has taken his meal with Sri Ramakrishna. After the meal, Sri Ramakrishna asks for bedding to be spread on the floor of his room. The devotees, particularly Narendra, will rest there. A mat of superior quality is spread out with a quilt and a pillow over it. Like a child, Sri Ramakrishna sits near Narendra on the bedspread. Turning toward him joyfully, he talks with the devotees, particularly Narendra. A radiant smile plays on his face. During 1 Sacramental food which has been offered to the deity 2 Sri Sri Ramakrishna Kathamrita – II 16 October, 1882 the conversation, he tells them of incidents in his life and his spiritual state. Sri Ramakrishna (to Narendra and others) — After this spiritual state of mine, I only longed to hear about the Lord. I used to wander about trying to find out where the Bhagavata , the Adhyatma (Ramayana) or the Mahabharata was being read.
    [Show full text]
  • D:\E Data\Folder E\English Sapt
    SAPTHAGIRI 3 ‘Annam Parabrahma Swarupam’ – Food is Divine. Among all the donations, donating food is more auspicious. You all know that T.T.D. is serving Annaprasadam to the devotees in Tirumala, Tiruchanur and other important pilgrimage centers in a large scale. T.T.D. is now introducing ‘one day donation scheme’ in Annaprasadam Trust, while extending it’s uniform privileges to the donors. An expenditure of Rs.26/- lakhs (Rupees Twenty Six Lakhs Only) had been arrived for ‘one day donation scheme’ to serve complete distribution of Annaprasadam at free of cost to the devotees. Since Rs.26/- lakhs is a big amount to bear the entire expenditure by the donors, for their convenience and facility, the one day expenditure is divided into three portions as : 1)1) Br Breakfasteakfast – – Rs. Rs. 06/-lakhs Contact : 2)2) Lunch Lunch – – Rs.Rs. 10/-lakhs 0877 - 2264258 3) Dinner – Rs.10/-lakhs 0877 - 2264375 3) Dinner – Rs.10/-lakhs In Total – Rs.26/- lakhs 0877- 2264237 In Total – Rs.26/- lakhs THE DETAILS OF ‘ONE DAY DONATION SCHEME’ IN S.V. ANNAPRASADAM TRUST ARE BEING FURNISHED: To accept an amount of Rs.26/- lakhs (Rupees Twenty six lakhs only) or more as donation towards expenditure for one day complete distribution of Annaprasadams such as Breakfast, Lunch and Dinner from the Individuals / Companies / Firms / Trusts / Joint Donors etc. The privileges will be extended on par with Rs.05/- lakhs and Rs.10/- lakhs to below Rs.1/- crore donors. In addition to this, the following additional privileges are being provided: * THE DONOR’S NAME WILL BE DISPLAYED IN MTVAC, TIRUMALA.
    [Show full text]
  • Vaikhanasa Agamam V1
    1. Sincere thanks to "srI nrusimha seva rasikan" Oppiliappan Koil SrImAn VaradAccAri SaThakOpan swami, the Editor-in-Chief of SrIhayagrIvan eBooks series for kindly hosting this title under his series. I am very much indebted for the support and encouragement from SrImAn SaThakOpan Swamin!! 2. Thanks are also due to The Secretary, Vikhanas Trust, Tirumala Hills, Sriman G. Prabhakaracharyulu, for encouraging me to do this likhita kaimkaryam to the Astika Community on the Net. 3. Sincere thanks are also due to www.tirupatitimes.com, www.vaikhanasa.com, sadagopan.org www.srivaishnavam.com, Nedumtheru SrI Mukund Srinivasan, SrI B.Senthil, SrI T.Raghuveeradayal and rAmanuja dAsargal at www.pbase.com/svami for their loving contributions of images to this eBook 4. Last but not the least, thanks are also due to www.srivari.com for providing the details of the different VaikhAnasa Aagama kshetrams covered in the appendices. NOTE: The primary author, Archakam SrI Ramakrishna Deekshitulu, Archaka, Srivari Temple, Tirumala Hills, can be contacted for discussions about the topics related to this eBook by any of the AstikAs on the Net by sending email to [email protected] C O N T E N T S prArthanA slokam 1 Introduction 3 VaikhAnasam 4 VaikhAnsas and SrI VikhAnasa Maharishi 16 VaikhAnasa ideology 26 VaikhAnasa Kalpa sUtra 29 SrI VishNu - Supreme godhead of VaikhAnasas 33 sadagopan.org Atma sUktam 39 SrI VaikhAnasa Bhagavad SAstram 49 VaikhAnasa Literature 61 Divya desams following VaikhAnasa Aagamam 80 nigamanam 82 Appendices 83 Appendix 1 -
    [Show full text]
  • The Harmonist As It Is
    THE HARMONIST AS IT IS VOL.1 (VOL. XXV, June 1927 • May 1928) VBT - THE. VAISHNAVA BOOK TRUST Published in India by VBT - THE VAISHNAVA BOOK TRUST Ananda Krishna Van, Radha Nivas Sunrakh Road, Madhuvan Colony, Sri Vrindavan Dham 281121 U.P. - INDIA Reprint of The Harmonist Magazine March 2006 - 500 collectios. Printed by Radha Press Kailash Nagar, New Delhi 110031 PREFACE If we speak of God as the Supreme, Who is above absolutely everyone and everything known and unknown to us, we must agree that there can be only one God. Therefore God, or the Absolute Truth, is the common and main link of the whole creation. Nonetheless, and although God is One, we must also agree that being the Supreme, God can also manifestas many, or in the way, shape and form that may be most pleasant or unpleasant. In other words, any sincere student of a truly scientificpath of knowledge about God, must learnthat the Absolute Truth is everything and much above anything that such student may have ever known or imagined. Therefore,a trueconclusion of advanced knowledge of God must bethat not only is God one, but also that God manifestsas many. Only under this knowledge and conclusion, a perspective student of the Absolute Truth could then understand the deep purport behind polytheism, since the existence of various 'gods' cannot be other than different manifestations from the exclusive source, which is the same and only Supreme God. Nonetheless, the most particular path of knowledge that explain in detail all such manifestationsor incarnations,in a most convincing and authoritative description, can be found in the vast Vedas and Vaishnava literature.
    [Show full text]