We have the divine name and we have the tongue to say it, so where is the fear says Sri Bodhendra Swamigal. Namakeerthanam is the easiest, most suitable way and will yield the greatest benefits. Ramarajyam is not far we have to constantly chant nama and make others chant everywhere! ~ HH Maharanyam Sri Sri Muralidhara Swamigal

Whomsoever chants nama all his sins will be wiped out - HH Sri Sri Muralidhara Swamigal

Bhagavan in the Gita said "tasmAt shAstram pramANamtE kAryAkAryavyavasthitau". Don't make the decision in your mind whether this is right or this is wrong - mind is prone to doubt and if mind involves with wrong doing, it will pick up the wrong samskArams. So mind cannot be the ultimate authority (pramAnam) in deciding good or bad, only sAstram can be pramAnam. sAstram is anantham, its ever full. You cannot just read all the sAstram and decide which is right and which is wrong. So if you want to be at peace with what is right or wrong, do follow the sampradAyam, the achArya and perform your duties without fail. The achArya would have done the same, he would have followed in the footsteps of his achArya. If we follow this method, we can, without any fear have no doubts about our rights and wrongs. We need not identify new ways of doing things and worry about right and wrong if we just follow the path laid by our periyaval. So yamadharmarAja said that ajAmila had done several bad deeds and so he has to be taken to yamaloka. The sAstram which claimed that if one does wrong deeds, he begets hell, one does good deed begets heaven, one does tapasya begets boons, one does upAsanam begets the appropriate worlds, the same sAstram has also said an other thing.

"WHOMSOEVER CHANTS BHAGAVANNAMAM ALL HIS SINS WILL BE WIPED OUT". 

Chithragupta is the person in yamaloka who is responsible for taking stock of all bad deeds and good deeds and keeps exact note of that. He has a big and huge ledger book and in that he has jotted down very correctly the good and bad deeds of one from morning till night every day of his earthly life. He has written down the name of the person, his address, his identification all this is in the books of Chithragupta. But what happens is that if one even without his own knowledge says "NARAYANA" all the sins that are recorded in the book of Chithragupta vanishes in an instant.

When we store and load lots and lots of data in our hard drives or computer in the good feeling that everything is safe with us, just when we accidentally press the DELETE key all data is lost in an instant. Similarly if the word "Narayana" is said, all the bad deeds are washed away. Thus the same sAstram which dictated what are our good deeds and what are our bad deeds also dictated that with "Bhagavannamakeertanam" all our sins will be washed away completely.

WHY THEN DON'T WE BELIEVE THIS? 
Is it because its so EASY? or 
DO WE THINK THAT OUR SINS NEED NOT BE WASHED AWAY SIMPLY or the WORRY LEST OUR SINS LEAVE US!

Whether your sins will be destroyed or not, its not for you to worry - "tasmAt shAstram pramANamtE", no need for us to have a second thought - the pramANam is sAstram. God is there, sAstram is the authority. Do we know Good or Bad? sAstram is the authority. Who has seen heaven or hell, sAstram is the authority. Only on the authority of the sAstram do we say that God is there, there is a world of devAs, devAs have the power to bless us, there is life after death all this has meaning for the asthikA (the believer). Who has seen? sAstram is for the asthikAs. The Maharishis without any discrimination, without any omissions or commissions have left all this entirely for us to follow as well as God has blessed us with this sAstram.

This sAstram tells you that, "IF YOU CHANT NAMA, ALL YOUR SINS WILL DISAPPEAR", WHY THEN DONT YOU HAVE BELIEF IN IT? DONT JUST USE THE MIND AND CONFUSE YOURSELF!".

In a certain home,sudarshana Homa is performed. All the Homa ingredients are added into the fire, do we see the Sudarshana Azhwar come in person and take the offering? If a Homa is done in the method of purushasUktham, did we see the Lord Narayana himself come and accept the offering. Yet we still continue to perform these homas and beget benefits. Did we then have a disbelief in that homa that we did this according to the sAstram and nothing happened in front of our eyes. Likewise if we say the namasankeerthanam, will our mind get control, will this remove our sins, will our sushumnA nAdi come up - we dont need to worry about all this. 

IF YOU DO NAMASANKEERTHANAM WITH BELIEF AND FIRM FAITH, ALL YOUR SINS WILL BE REMOVED.

ONE MAY ARGUE, OUR SINS ARE HUGE BUT THE NAMASANKEERTHANAM IS SMALL, WILL THIS NAMA REMOVE THESE HUGE SINS..."IT SURE WILL!". Radhe Radhe

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Dhyeyo Narayana Sada - HH Sri Sri Muralidhara Swamigal

Sri Veda Vyasar thus tells in his Mahabharata "Alodya sarva sastrani vichArasya punapunaha idam ekam sunispannam dhyeyo narayanah sada" - whatever sastras I blessed with unto this world, again and again I scrutnized and analysed to find out what is its essence - "idam ekam sunispannam dhyeyo narayanah sada", it says ultimately that one has to do dhyAnam of the Lord Narayana. 

How does one do the dhyAnam of Lord Narayana. Closing your eyes and in the space within your heart thinking of "Shanka Chakra GadhAdhara Catur Bhuja Vanamali Kaustubham Srivastham moorthi of Lord Narayana is not what is meant here as this type of dhyAnam is specifically to be done at the time of the brahmAmuhurtham (very early morning). 

But one can chant the namasankeerthanam with no specific time, any time of the day, any place, by anybody and that is what Sri Veda Vyasar said by "sadA" - MEANING "ALWAYS" FOR 24 HOURS.

Thus in 24 hours what can one do is Namasankeerthanam and that is what has been allowed. That's why with namakeerthanam, do dhyAnam of Lord Narayana and thats what Sri Veda Vysasar having given his own sastram with analysis told thus. Radhe Radhe

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Faith in Guru - HH Sri Sri Muralidhara Swamigal

There is no need for one to study a lot. If one reads a lot it will only confuse him. What's necessary only has to be read. There is so much written in vedams and sastras and there will be many interpretations as being primary, for one who does not have wisdom or control or samskaram or one who has not come in acArya line will only become confused. In the Vishnu dharma, the main thing thats said is on bhagavannamakeerthanam or Govinda name is being predominantly told. Dhyanam, Yogam or Jnanam is very hard to find in anyone. When reading about very high ideals and wisdom, we may get an imagination that we will have to achieve that but thats only a maya or illusion. Our mind wont go to a small thing. But we will aim for the big thing and we will fail to get it. One who is right will think and experiment to see if he is capable of a feat.

God has said that if one cannot get dhyana, yoga or jnana as a last resort there is saranagathi, surrender. But perivachanpillai says even if one needs to have surrender he needs mahavisvAsam and cannot doubt. Need faith to have surrender. Either one has to have faith in perumal, if not atleast must have faith in the Guru. Radhe Radhe

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Therinda Puranam Theriyadha Kathai - told by Kollam Grandmother

Recently my Grandmother from kollam told me this. This is rare as this comes from the old times. Some of the Subtleties are really out there straight from the ancient knowledge and I would like to share this. In Ramayana, it is said that Kaikeyi actually wanted to send Rama to the forest out of her deep love for Rama, not withstanding the fact that she was subdued and tricked into doing this by Manthara. The Subtle fact here is that as part of the curse that Dasaratha received during his fateful hunting expedition, he would loose his beloved Rama just like how Shravanas blind parents lost their beloved son Shravana. Kaikeya who was so fond of Rama wanted to actually prevent this from happening and found that by sending Rama to exile, Rama would not be affected by the curse and would live to rule the Kingdom again. This is termed as Therinda Puranam Theriyadha Kathai in Tamil.

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Greatness of Govinda nama - HH Sri Sri Muralidhara Swamigal

In the nandavanam, having put up a tent azhwar will go to the temple to perform kainkaryam. He will not prepare food in his tent but he will instead eat the food offered as prasadam in the temple for his daily meal. Because he needs to perform seva to the perumal and needs strength so he will eat the prasadam offered. He will always be performing namasankeerthanam all the time, although there are several namas already in the Thirumazhai, the ashtakshara mantram is always "Narayana". But in this Thirumazhai, Govinda nama prabhavam is being told. A name containing 3 letters from which "Kathira bandhu paraangathi kandukondan!" is also being told. 

In the Thiruppavai, as told by nacchiAr even amongst the 12 pasurams whence the 12 namams is being prominently said, its the name of "Govinda" that nacchiAr has used 3 times repeatedly in the Thiruppavai.

The nama of Narayana tells about the paratattvam whereas the nama of Govindam tells about the saulabhyam. Azhwar in all the pasurams always tells the greatness of the Govinda nama. In the name of "Govinda" itself the bhagavan has lots of love.

Even when eating, taking bath, walking, living always by telling the name of "Govinda" no sins will get attached to him as told in the sastras. Therefore in the Thirumazhai its the greatness of the Govinda nama which is being told much. Thus this is being told in the pasuram "soodhanAi kalvanAgi dhoordharOdu esaindha kAlam", the azhwar as if telling his own charithram has made this pasarum beautifully. Radhe Radhe

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Nama and Mantra - HH Sri Sri Muralidhara Swamigal

Bhagavanama and mantra are different. Rama, krishna, narayana, govinda, gopala are the 1000 names of the bhagavan. There are no disciplines or control over saying these names. No times, formalities or procedures mentioned for saying these names. Namas can also be said in foreign lands and no restrictions imposed for that. Whenever, Wherever and Anybody can tell these names with freedom. Srimad bhagavatham tells us about the significance of such names and likewise the Vishnu dharnam. The tamil translation of the vishnu dharmam is the Tirumalai. As in Srimad Bhagavatham Ajamila attained liberation by saying "Narayana" likewise kshatra bandhu attained liberation by saying "Govinda". Just like Jyothida sastram there is a separate mantra sastram. Only if one has full knowledge of the mantra sastram which is a deep subject similar to the jyothida sastram can he be termed as a "sastri".  Puranas and all the knowledge gained by them are called "Pauranikas".  Those who chant bhagavanama all the time are called bhagavathas and not mantravadhis. Mantra sastram is separate. Let's take for example doctors who prescribe a high dosage will not use the medicines as a "matter-of-fact and will certainly use them only when required and with imposed restrictions. Even this medicine is preserved safely in cold storage as the potEncy of the medicine willl go down if kept otherwise and may yield disastrous results.  So even while giving the medicine we think twice.  Sometimes with careful thinking once or twice notwithstanding the side effects we still adnminister it.  But ordinary medicines we give as a matter-of-fact. Thus the mantras and namas differ.

Nama can be told in any manner. Even if one says wrongly "Narana" instead of Narayana but thinks of Narayana in is mind, Govinda he says "Goinda", Rama he says "Mara" but thinks of the respective gods, bhagavan always graces his bhaktha and immediatly grants his wishes.

nAcchiar tells in the tiruppAvai one should offer flowers in a certain way. Just before touching a flower we should not scratch our haIr nor pick up the flower that has fallen on our feet nor smell the flower before its offered to the bhagavan. That is to say that the flower should not be mixed with anything else and must be offered pure.  We should also chant nama whilst offering the flower. But the real lotus is in the heart, it should be filled with truth, be with ahimsa, be full of good gunas and one being full with all these meditating upon the perumal is the poomalai that nAcchiar really meant in the tiruppAvai. Radhe Radhe

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No Investment needed for Nama - HH Sri Sri Muralidhara Swamigal

But without the need for any initial investment there is a job for you, no intelligence is required for this job. if one were to search and find out and in order to satisfy the atma and the bhagavan as well, there is one which is the bhagavannamakeerthanam. For this you need not go to somebody and learn something special. No need to know brahmasutram, bhagavad gita, upanishad nothing. If you cannot sit for 1 hour, no need. You need not be selfless. Do you need Achara, anustAna, even if you dont have its ok. What is the eligibility required? Having no eligibility or ability is what is really required. But what the namakeertanam will do is, with this dhyAnam, yogam, karmAnustanam or vedantam whereever this will take one, there this nama will take you.

The greatness of this namakeerthanam being said is the sole purpose of Srimad Bhagavatham. Therefore the Srimad Bhagavatham again and again in various ways tells the greatness of the namakeerthanam. Thus in the story of Ajamila, in the end ajamila says Narayana. In the Tirumalai, kshathrabandhuvum parAngathi kandukondan is being said. Kshathrabandhu, leading a life with the cow, the person who was looking after the cow had the name of "Govinda" and whenever he was calling out to the cowherd, calling his name "Govinda", he attained liberation. This bhagavatham having returned to us, the gratitude is expressed to this great Sage Bhupadevar. Similarly these 4000 verses of Azhwargal which had disappeared, again we have the whole 4000 recovered and available to us even now. The pasuram, Tirumalai we are able to read and get anandam out of that even today. During the perumal processing, ghosti and the time of seva, these prabhandham we are able to offer, all these which have been restored to us by the great mahatma, Nadamunigazh and for Nadamuni to get all this, it was the azhwar (AramudhaAzhwar) in Kumbakonam - SARANGAPANI ENPERUMAN. Radhe Radhe

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Taste of Nama is sweet - HH Sri Sri Muralidhara Swamigal

Looking at perumal, Azhwar says "moovulagundumizhndha mudhalva nin namam katra aavalippudaimai kandai". Azhwar gossips with the perumal, is your mouth more sweeter than mine? Perumal asks "why are you asking this and coming up with this? ok, you please tell the answer", says perumal. "moovulagundumizhndha mudhalva nin namam katra aavalippudaimai kandai". I am always saying "arangamanagarulane, arangamanagarulane, ranga, ranga that's why my tongue is sweet. When your name is being said by the bhakthas "aavalippudaimai kandai" - "Oh ramaninamam emiruchira sri rama nee namam entha ruchira rama" says bhadrachala ramadasar, saying rama rama rama the tongue is so sweet just like the sweetness with athirasam, draksha, kalkandu combined, as we keep saying your nama the tongue is so sweet. When anyone asks why does it taste so sweet for the azhwar but not for us, are the azhwars exaggerating it? Azhwar has the answer for this. Lets say one has a typhoid fever with 105 degrees temperature. If Badam alwa is put in his mouth he says it tastes bitter. The dosham is not with the alwa its with the disease he has. Likewise its because of the disease called samsara, this nama is not tasting sweet in your mouth. The poison of samsaram has entered your body. Let that disease leave you, then you try tasting nama. "Perform namakeerthanam this disease will go". After the disease of samsara has left you, then you will know the sweet taste of nama.

Azhwar tells perumal there is a reason my tongue is sweeter than yours - "nin namam katra aavalippudaimai kandai". Azhwar tells perumal you cannot keep saying your own name "ranga", "ranga" and it wont be sweet for you because you have eaten mud. The mouth that has eaten mud will not be sweet. In the first pasuram itself, Azhwar converses with the perumal thus,
"kavalil pulanai vaithu kalithanaik kadaka payndhu
naavalituzhi tharuginnom naman thamar thaligal meedhe
moovulagundumizhndha mudhalva nin namam katra
aavalippudaimai kandai arangama nagarulaane".Radhe Radhe

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Nama will always protect us - HH Sri Sri Muralidhara Swamigal

Many will come to me and ask, you are asking me to do nama japam, mantra japam but when will this nama/mantra bear me fruit. How much should I do - 1 crore, 2 crore. Its not like that.

Only one Name is sufficient you will get the bhagavan kripa. Here its not the name thats important or the count, its how much of deep wanting you have of seeing the God, for one who has a great force of seeing God, like Draupadi who just cried "Govinda", one nama is enough. Only with just one cry, you will get the bhagavan if you have the deep craving for it. Even if you dont have that not to worry as you start telling the nama the craving and the force will come little by little and chanting this way you will ultimately get the bhagavan.

So for one what is the sign that he is progressing in the spiritual path. Only if he gets the deep craving to see the bhagavan every day and if he engages himself in the activities that develop his craving for seeing the bhagavan and the worry of not being able to see the bhagavan stays permanently and this takes one into more and more of bhagavath vishayam (things related to bhagavan) then there is a sure sign that you are progessing well in your spiritual life.

Not just about getting siddhis. One can even walk on water but thats not something great or surprising. Likewise one can even fly or think of any object to fall into his hand or perform levitation all this is not surprising. What is great is that one should cry for the bhagavan, not just because he is faced with difficulties by going to the temple and crying to get rid of our problems. 

Thats just self-pity - low profile.

With our tongue saying nama always thats also a tapam by itself. You know what is preventing the sakshathkaram of the bhagavan - not your job nor your family but its that mental thought that comes to you often which is to say something else other than the nama, that false feeling we can do this or we can do that other than the nama. Ignoring of the nama we often do that is what is preventing you from seeing the bhagavan. Whatever the sannidhyam thats present in the archAvatara moorthi inside the temple is there in the nama itself. Nama is bhagavan itself. There is no difference between nama and nami. So nama is enough, this nama will take me to the bhagavan, dont listen to what anybody says, dont fear, dont turn your mind here and there. Mahans have shown this royal route. So if you go in this route easily you can see the bhagavan. We should get down and see the depth of the bhakthi. Just like we take any subject and go deeper likewise we should not just simply go to a temple, do pooja and have darshan but we should constantly do the bhakthi, feel its blisss and experience the beauty in it.

Such a deep bhakthi to come easily, what is the way? BHAGAVAN NAMA!!! HARINAMASANKEERTHANAM !!! Sing with the mouth, think with the mind said nacchiar, the meaning of the workd "bhajanam" is exactly that. Speech, mind and acion should come toether. If we say "Govinda giri" - the hand must go up and the mind must think of the Govarthana girithari. The Speech, mind and body should come together which is actually called "bhajanam". Even though sri andal says  "Sing with the mouth, think with the mind", we need the bhagvath experience to know the taste of bhakthi and what is needed to protect, just the nama alone is enough!. 

JUST IF WE KEEP SINGING THE NAME OF THE NAMA OF THE THE BHAGAVAN, THE NAMA WILL ALWAYS PROTECT US!!! Radhe Radhe

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Kwik 'n' Easy Gita Slokas - by Harini Anand

Chapter:2 Sloka: 38
Sukha dukhe same krithva labha labhau jaya jayau
sukha -happiness; dukhe - sadness; same - same; krtva - doing so; labha - profit; alabhau - loss; jaya - victory; ajayau - defeat.

Translation : Without Considering Happiness, distress, Gain or Loss, Win or Lose Do your Duty

Chapter:2 Sloka:63
Krodhath bavathi sammohaha sammohath smriti vibhramaha
smriti bhramsath buddhi naso buddhi nasath pranasyathi

Krodath bhavathi sammohaha - from anger comes desire
sammohath smriti vibramaha - from desire comes delusion
smriti bhramsath buddhi naso - delusions destroy the mind
buddhi nasath pranasyathi - from the loss of a good mind one's entire body feels defeated

Chapter:3 Sloka:14

annath bhavanthi bhutani parjanyath anna sambhavaha
yajnath bhavathi parjanyo yajna karma samuthbhavaha

annath bhavanthi - From Grains (Annam) grow
bhutani - the material bodies
parjanyath - From Rains
anna sambhavaha - Grains are produced
yajnath - From Yajna
bhavathi parjanyo - Rains come
yajna karma - duty of sacrifice
samuthbhavaha - is born
Chapter:10 Sloka : 35

Brhath sama tatha samnam gayathri chandasam-aham
Masanam Marghasirso-aham rutunam kusumakarah

Brhath sama tatha - Also the Brhath sama (Sama Veda songs) I am
Gayathri - Gayathri Hymns
Chandasam - All the Poetry I am
Masanam - Of Months
Marghasirso aham - December-January I am
rtunam - of Seasons
kusumakarah - spring
Translation : Of all songs I am the Gayathri Hyms. I am all poetry. Of all months I am (Margazhli) December and January. Of all seasons I am Spring season.

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"Ekadasi" Bhajans and their Significance

Ekadasi is the eleventh day of every lunar fortnight. Ekadasi is a Sanskrit word, which means 'the eleventh' day. Ekadasi occurs twice in a month, in the Valarpirai and Theipirai (the moon's starting and diminishing periods). Based on this moon calculation and taking into account Pournami (Full Moon) and Amavasya (New Moon) on these periods, Ekadasi falls on the 11th day. On this day we have to be without eating.

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Significance of Gita in Pandaripuram

It is said that warakaris (pilgrims) inside the Pandaripur temple perform 700 sashtanga Namaskars starting from dawn until night. These namaskarams correspond to the 700 slokas in the Bhagavad Gita. Such is the significance of this divine ritual.
VITTAL VITTAL VITTAL VITTAL......
VITTALA VITTALA VITTALA VITTALA
VITTALA VITTALA VITTALA VITTALA
VITTALA VITTALA VITTALA VITTALA
VITTAL VITTAL VITTAL VITTAL......

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SRI MADHUSUDANA SARASVATI - No Ordinary Poet!!!

MADHUSUDANA SARASVATI's commentary on the Bhagavad Gita set forth a philosophy of life which also recognized other ways of spiritual development - Yoga, devotion to God and the analytical penetration of Samkhya. Here Madhusudana gave the highest place to the cultivation of devotion. According to him, devotion is the most effective means of God realization and Sri krishna is the highest manifestation of the divine. Krishna is the source of all blessedness, his heart's sole resting place and his life's joy. Once Madhusudana wrote that those who can worship the inscrutable unmanifested may well do so, but for him there is nothing greater than the thought of surrender to Sri Krishna and nothing sweeter than the love of Sri Krishna. The work of Madhusudana, the Gudhartha Dipika (an Annotation revealing the true import of the Gita) is probably the greatest of his many literary works. Though there are many classical commentaries on the Gita, this work stands next only to Sri Sankaracharya's commentary as regards depth, clarity and originality.

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Sathguru Maruthaanallur Venkatarama Saastrigal

- known as Sathguru Sri Sri Marudhanallur Sadguru Swamigal
The impetus and the inspiration for the Bhajan Tradition of Saint Thyagaraja came from a great Bhagavatha revered as Maruthaanallur Sathguru Venkatarama Sasthrigal. He was born in Thiruvisanallur, which had another Mahaan known as Sridhara Iyaavaal, who made Ganga waters rise out of his house well. Sathguru Venkatarama Bhagavathar

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Unchavruthy Dharma

Archaryas follow the Unchavruthy Dharma. During the Brahmamuhurtham with the parivattam (turban), Yoga Vastra and Askshaya Pathra, chanting Hari Narayana !!!, Hari Narayana !!! the Unchavruthy Dharma is performed by Bhagavathas. It is the most sacred dharma for all Bagavathas. It is also an age old practice which finds mention in the Mahabharata and Bhagavatham. According to Vedic tradition, the practice of seeking alms (Biksha) constitutes the fundamental requirement for Brahmacharya life.A student following the path of Sanatana Dharma has to procure his food by begging alms from the residents of his locality.

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HH Sri Sri Muralidhara Swamigal Birth Anniversary Message (Jan '98)

We are all really fortunate...

This world is so vast; millions live in this world. While their life is going on somehow, our life is a lot different from theirs. The reason?... Our Lord Sri Krishna has taken us all as his very own folk and that is the reason. So for us this divine company (Sath Sangam) is indeed a boon and good fortune. But can we just be complacent with this?

When we see someone without hands, we do feel, "Thank goodness, we are healthy and our hands are intact! We should take good care of this, else we may be reduced to his state." True, but over and above this, a intelligent person would also strive to use his healthy hands to do as much good deeds possible when it is still healthy. Right?

Similarly, realising that getting into a Sath Sangam (and a Sathguru, of course) is indeed a rare stroke of good fortune, one should strive to utilise this god' s gift wisely. But what is 'utilising' a Sath Sangam?

In spite of being a part of a Sath Sangam, if we still lead a life of lust, anger and laziness; if we still lead a life different from what is prescribed by the scriptures, what is the difference between a person in a Sath Sangam and one who hasn't had the good fortune of being a part of a Sath Sangam? We should lead a life that is a role model to others; a life, seeing which others should feel envious with blatant appreciation and wonder; and not a wanton life subject to world's mockery. When we tell others that we have taken refuge in a Sathguru or a Sath Sangam for so many years, we should reflect on our level of maturity to face this world, we should do some soul searching to find if we have really progressed spiritually. Our age is rolling on, but if we are still struggling without spiritual progress and mental peace, what is the use?

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Devotee first and singer second, Murugadas is one of a kind

Murugadas is already on stage getting ready as we arrive. The spotlight brightens his yellow bandanna and reflects a gleam off his black sunglasses. For an instant, his painted, red-nailed forefinger catches the light as it strikes middle C on his old, battered harmonium. Finding his pitch, he clears his throat and begins to chant "Om." In the shadows behind him, an exquisitely dressed lady gracefully positions herself with a tambura (a stringed instrument) and begins strumming a drone. To her right, Saroja, Murugadas' wife, busily lays out a collection of percussion

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Who was Kak Bhusundi?

In Uttarkanda, the last chapter of Ramacharitamanas, we find the teachings on bhakti yoga delivered by Kaka Bhusundi, who was an enlightened sage in the body of a crow, to Garuda, the celestial eagle and vehicle of Lord Vishnu. Kaka Bhusundi is a great bhakta of Sri Rama and teaches all the feathered folk who flock around him about the path of devotion to Sri Rama. Kaka Bhusundi first relates the story of Sri Rama's life, but it is more than just a story. What he is really conveying is the path of bhakti yoga.

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Whats the Use of Performing a Bhajan, whats in it for me....the eternal question???

The following code of conduct is ideal for those who are aspiring to sing Bhajans. This is not an intention to slight someone or demean anyone at all. Radhe Krishna!


Way to Sing Bhajans

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Bhajans and the River Cauvery

FOR THOSE who perhaps know the river Cauvery as a mere subject of dispute between politicians and farmers, water is important only in it's most mundane sustaining power. The waters of the Cauvery has for more than a thousand years fed

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Nama Kowmudhi

One day, Sri Sri Sri Bodendral asked the boys playing on the dry river bed of Veerasozhan to bury him in the sand. As usual, the boys thought that he will come out of thesand pit. This time, he wanted Jeeva Samadhi and did not come back. He reached the Lord"s feet. Floods came and no one knew whether he was washed away or was alive. Three hundred Years went by. Marathanallur Sathguru wanted to know as to what happened to this revered Acharya. On one hot summer day, Sathguru did Anga Prathkshinam on the hot, dry river bed. As his body hit one location, he heard the loud chantings of Rama Naamam. Sathguru Venkataramana Sastrigal stopped there and dug up this area . Lo and Behold! He found the missing volume of Nama Kowmudhi, which was considered lost until then. He brought it back with Koil Maryadai and placed it in the Maruthanallur Bhajana Matam and offered Puja to the sacred Grantham and thru that to Sri Ramachandra worshipped by BhodendraaL..He continued the Bhajanais in front of the Sacred book of Nama Kowmudhi from then on.

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Story of the Nama Mahamantram

Once Sri Sri Sri Bodendral Swamigal was going from village to village to bless the people with spiritual gains by initiating them into the continuous chanting ofthe Divine Names. Sri Sri Sri Bodendral Swamigal was clad in saffron and was wearing a long oordvapundra tilak on his forehead. He had a calm and pleasant smile on his countenance, and was wearing a rosary of Tulasi beads, holding the staff of a saint and was filled with compassion for all beings. He was chanting ceaselessly `Shri Rama, Rama, Rama' with his eyes drenched with tears of spiritual joy. He was seen in a state of ecstasy, hairs standing on end. Seeing Sri Sri Sri Bodendral Swamigal in this state, a brahmana paid his respects to him and humbly invited him to have a meal in his house. Shri Bhagavannama Bodhendra accepted the request of the large-hearted brahmana and went to his house. That blessed brahmana bathed the feet of the yati and offered him worship, with tears of joy drenching his face. That brahmana fed Sri Sri Sri Bodendral Swamigal with all earnestness and respect. While the sage was having his meal, he was sitting near him reciting the Upanishads. In the meantime the five-year old dumb son of that brahmana sought various dishes by gestures. The compassionate yatishwara became very sad to see that dumb child and he shed tears of sympathy. `Alas! How will this child be able to do kirtan of the Divine Names of Shripati (the Lord of Devi Lakshmi), the Ocean of Mercy? Is not the chanting of the Divine Names the only panacea for men in this Kaliyuga who engage in varied sinful activities? Oh! This dumb boy will not be able to sing the Divine Names of Shri Hari. How will he attain spiritual well-being here and now? Thus becoming sad, Sri Sri Sri Bodendral Swamigal got up from his seat, washed his hand and went to the verandah of the house. At that time, the brahmana prostrated himself before the Swamigal with ardent devotion and tried to console him, saying that all the beings of the world reap what they have sown in their previous births. After the ascetic left that place, without delay that dumb boy eagerly took the remnants of his prasad. Immediately that boy gained divine knowledge and started dancing, singing the Divine Names, `Rama' and `Krishna' with abiding devotion. Finding that young boy chanting the Divine Names thus, the brahmana was surprised and he became immensely happy. From that day, approaching the preceptor Sri Sri Sri Bodendral, that boy rendered him all possible service with affection and became blessed with spiritual well-being.
Chant the Mahamantra Nama kirtan :
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare

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Nama Siddhanta

Sri Bhagavannama Bodhendra Saraswati was born in Mandana Misra Agraharam at Kanchi as the son of one Kesava Panduranga. Bhoddendra's former name was Purushottama. It was he who stressed the efficacy of devotion as a means to liberation in Kali. He therefore undertook the great task of Nama Siddhanta, or establishing the supreme efficacy of reciting the names of Bhagavan in many of his writings, chiefly in Namamrta Rasayana and Namamrta Rasodaya. His mission of Nama Siddhanta was pursued with equal vigor by Sridhara Venkatesa, or Ayyaval of Tiruvisainallur and by Sadguru Swami of Marudanallur. It was the Nama Siddhanta of Bodhendra that was ultimately responsible for the evolution of Bhajana Sampradaya as an institution in the religious life of the Hindu community in South India. Sri Bodhendra performed Tatanka Pratistha at Jambukeswaram and while returning to Kanchi he attained videha mukti at Govindapuram on Full Moon day in the month of Proshtapada of the cyclic year Prajotpatti (1692 AD). It is said the spiritual presence of Bodhendra still abides at his Adhisthana at Govindapuram. It is said that in the calm silence of the night a melodious voice uttering Rama Nama is heard rising from subdued tones to a crescendo, and then fading into silence again. Sri Sri Sri Marudhanallur Sadguru Swamigal actually codified the Dakshina Sampradaya Bhajans by collecting from various sources, places and formed the paddathi. Later on many Great Bhagavathas from Thanjavur and Pudukottai district gave better shape to it. The Most important among many others who were responsible for this was Pudukottai Sri Gopalakrishna Satguru Swamigal.

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Naamasankeerthanam

Radhe Krishna!!!
Naama Sankeerthana is simply to chant the name of Lord Hari. Music is the simplest and surest possible way to be able to stir the bhakthi within the soul which otherwise is unfathomable and intangible. The name of the Bhagavan when sung is like honey mixed with milk and the feeling of exhilaration that is felt within the depths of our soul

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Saying Rama Nama even once would do! not thrice!

Sri Viswadhikendra Saraswati Swamigal (Athma Bodendral) one day called Sri Bhagavan Nama Bodendra Saraswati Swamigal and asked him to go out to the world and spread the greatness of the Divine Name of God. He said, ‘the Scholars (Vidwans) are well learned and would question the statement that mere Divine Name can lead to liberation. You are to properly argue with them based on Scriptures and establish the greatness of Divine Name.”
He instructed his disciple to go to Puri Kshetra and meet a Mahan by the name Lakshmidhara Kavi in order to obtain the book “Bhagavan Nama Kaumudi” which dealt with the greatness of Bhagavan Nama. The Guru asked him to write Granthas based on this Text.
Adhering to his guru’s words, Bodendra Saraswati set out to Puri. It was about midnight when he reached Lakshmidhara Kavi’s home. Not willing to disturb the household at night, the ascetic rested in the pyol outside the house.
That night, a strange incident happened. A Brahmin accompanied by a woman, whose form and features does not resemble a Brahmin lady in those days, knocked the door of Sri Lakshmidhara Kavi. A young man came out of the house and enquired what they wanted. The visitor said that he had a doubt that he wanted clarified from Lakshmidhara Kavi. The young man said that he was Lakshmidhara Kavi ‘s son, Jagannatha Kavi. He said that his father was out of town. However he had taught him all the Shastras and that he could clarify the visitor’s doubt. The Brahmin said, ‘I hail from South India . I went on a pilgrimage to the north and when I returned, could not find my wife. She was abducted. It is just now that I found her. However, she does not have the form and features of a Brahmin anymore. I wanted to know if I could lead a family life with this lady again.”
Jagannatha Kavi immediately said, ‘Tomorrow morning, take her to the pond adjoining the Jagannath Temple . Dip her in the pond chanting the “Rama” Nama thrice. When she emerges, she will be purified and you can lead family life with her again. His mother, who peeped from the house, corrected him saying that, uttering Rama Nama once would do!
Sri Bodendra was taken aback witnessing this incident. He immediately introduced himself to them and requested them for the book and studied it thoroughly.
The next morning, the whole city was gathered around the pond adjoining the temple. The Brahmin brought the lady and dipped her in the pond chanting the Taraka Mantra. To everyone’s surprise, when the woman emerged out of water, she had shed her current form, and had exactly the same form and features when she lived with the Brahmin earlier, clearly illustrating the power of the Rama Nama. To prove that she had been purified by the Rama Nama, Sri Bodendra Swamigal asked her to cook the meals for the day, and he himself partook of it.
Hare Rama Hare Rama Rama Rama Hare Hare
Hare Krishna Hare Krishna Krishna Krishna Hare Hare

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