The Fifth Delight
Shri Raghavendra Gurusarvabhauma
125. Entry into Brindavana in the Physical Body
On the Pratipadā (first day) of the dark fortnight of Śrāvaṇa, in the Rudhirodgāri ಶ್ರೀರುಧಿರೋದ್ಗಾರಿ Samvatsara, Śrī Rāghavendra Swamiji was deeply immersed in the worship of Śrī Mūla Rāma.
His beloved disciple, Śrī Yōgīndra Tīrtha, sat beside him, offering service and assisting in the rituals.
Thousands of devotees had gathered, full of devotion and reverence, witnessing this final and sacred act of worship being carried out in full public view.
They folded their hands and sat in silence, wishing to receive the blessings of this profound moment and feel their lives fulfilled.
Auspicious music filled the air—drums, conches, kettle drums, cymbals, and various instruments echoed in celebration.
Vedic scholars chanted resounding mantras. The worship of Śrī Mūla Rāma progressed with majestic grandeur:
Kalasha pūjā, abhisheka (ritual bathing), sandal paste, akṣata (sacred rice), mantra-pushpa, tulasi and flower offerings, and naivedya (sacred food) were performed.
The Guru offered the great ceremonial ārati to the Lord.
After offering food to Śrī Rāma, Śrī Rāghavendra performed tīrtha, gandha-akṣata, and tulasi-pushpa offerings to Śaṅkha, Mukhyaprāṇa, Śrī Madhvācārya’s idol, Garuda, and Śeṣa Nāga, followed by the final mangalārati.
Then, in a deep moment of spiritual resolve, Śrī Rāghavendra Swamiji removed his headcloth, withdrew the invoked bimba-mūrti (embodied deity) from the altar, and re-installed it in the lotus of his heart, bowing down to Śrī Mūla Rāma in deep meditation.
At that moment, from the idol of Śrī Mūla Rāma, a wondrous and radiant aura emanated—
a brilliant light that seemed to enter his heart.
His body, thrilled with devotion and divine joy, began to tremble.
He closed his eyes and entered deep meditation.
In the sanctum of his heart, Śrī Rāghavendra now beheld an extraordinary vision:
In a radiant circle of divine brilliance, in the mandapa of his heart, appeared Śrī Mūla Rāma, smiling blissfully,
His right hand raised in abhaya mudrā, bestowing fearlessness, seated in the lotus of the Guru’s heart.
As he meditated, Guru Rāja saw one by one:
Śrī Narasimha, Śrī Bādarāyaṇa, Murali-Mohana Śrī Kṛṣṇa,
each smiling, their hands raised in blessing,
settling in his heart-lotus, one above the other.
Overwhelmed by this unprecedented divine energy, his body was gripped with trembling awe.
Then appeared Śrī Lakṣmī-Nārāyaṇa, with their hands raised in blessing,
gently entering the Guru's heart—
all while he sat still in deep devotion, silently beholding.
At that very moment, all five forms—Śrī Mūla Rāma, Narahari, Vedavyāsa, Kṛṣṇa, and Lakṣmī-Nārāyaṇa—
stood together in his sacred heart, offering blessings,
raising their hands and beckoning him.
Then, slowly, they disappeared.
Immediately after, Śrī Mukhyaprāṇa Deva—Vāyu Deva, appearing in his Hanumān, Bhīma, and Madhva forms—
shone with divine radiance and joy.
He too appeared on the throne of the Guru’s heart, blessed him, and vanished.
All of this transpired in just a moment.
Śrī Rāghavendra’s heart overflowed with supreme bliss.
Tears of divine joy streamed from his eyes. His entire being was immersed in ecstasy.
With a choked voice, he spoke within:
“O Lord of Lords! Have you truly entered this humble servant in five glorious forms
and chosen to bless this lowly one for the welfare of the world?
Ah! Your boundless love for your devotee is unmatched.
O Master, I am ready to conclude this incarnation
and act according to your divine will.
Infinite salutations to you, Śrī Hari!”
With this prayer in mind, he bowed in deep meditation to
Śrī Mūla Raghupati, Narahari, Vedavyāsa,
Murali-Mohana, and Lakṣmī-Nārāyaṇa.
Then, slowly, he emerged from his meditation and opened his eyes.
At that moment, Śrī Guru Rāja’s physical body began to radiate an extraordinary divine brilliance.
Multi-colored, radiant auras swirled around the form of that great Mahātma, appearing as if vibrant light beams were revolving with force.
A halo of divine energy emerged around his sacred body,
and those present saw in awe the kind of resplendent radiance and majestic glory never seen before.
Witnessing that unparalleled brilliance and divine beauty of Śrī Guru Sārvabhauma,
all noble souls, filled with wonder and joy, raised their hands and offered their praises and salutations.
Overwhelmed with bliss, Śrī Guru Rāja gently held Śrī Mūla Rāma in his hands,
gazed fixedly at the face of the deity with unwavering devotion,
offered his salutations, and then showed the deity to all his disciples and devotees for darśana.
He then displayed:
Śrī Digvijaya Rāma
Śrī Jayarāma
Śrī Maṇṭhanadāmākara Śrī Kṛṣṇa
Śrī Vyāsa Muṣṭi
The conch shell in right-handed spiral
And the sacred Śālagrāma stones
After performing offering and feeding of the Lord, he stood up gracefully, ringing the sacred bell,
now holding his staff and water pot, surrounded by his dear disciples.
He circumambulated the deity, offered prostrations, sprinkled holy water (daṇḍodaka),
and received tīrtha (holy water).
He adorned his ears, navel, and head with the tulasi leaves offered to Bhagavān.
He lovingly gave tīrtha-prasāda first to Śrī Yōgīndra Tīrtha,
then to his sons, scholars, chief religious leaders, disciples, and devotees.
Later, he sat with scholars, students, dear associates, Diwan Vēṅkanna Pant, and esteemed devotees
and engaged in philosophical discussion while accepting bhikṣā (sacred meal).
Thousands of people partook in sumptuous meals and were deeply satisfied.
That afternoon, Śrī Guru, accompanied by Śrī Yōgīndra Tīrtha,
called together his son Lakṣmīnārāyaṇācārya, and other close relatives:
Vēṅkaṭanārāyaṇācārya, Nārāyaṇācārya, Kṛṣṇācārya, Muddu Vēṅkaṭa Kṛṣṇācārya, Puruṣōttamācārya,
along with intimate scholars, and his beloved Diwan Vēṅkanna Pant.
In a private setting, he spoke with them affectionately and openly, revealing:
His resolve, according to the will and command of Śrī Hari,
That the next day, he would conclude his incarnation work,
And enter the Brindāvana alive, in his physical body.
He described in detail the ceremonial process of entering Brindāvana,
and the series of events that were to follow.
Upon hearing this, all were overcome with sorrow and anguish, their eyes filled with tears.
Śrī Guru Rāja comforted them, saying:
"Do not grieve or worry by going against the divine will and inspiration of Śrī Hari and Śrī Vāyu.
In this great task, all of you should serve sincerely,
and become worthy recipients of our blessings and those of Śrī Hari and Śrī Vāyu."
As he gave these instructions, tears streamed from the eyes of everyone present.
They were stricken with deep sorrow at the thought of separation from Guru Sārvabhauma.
Still, unable to voice any opposition to his command,
they bowed their heads in obedience, suppressing their sorrow.
With choked voices, they said:
“Gurudēva, we accept your command with bowed heads.
As per your instruction, we shall act.”
And all of them came forward, touched his holy feet, and offered their reverential prostrations.
Afterward, Śrī Guru Rāja rose to perform the Sāyandīpa ārādhane (evening worship).
Together with his beloved disciples, he completed the evening bath, Agnyakārya (fire ritual), japa, and tapas,
and then, with great devotion and grandeur, conducted the evening worship of Śrī Mūla Rāma Deva.
Thereafter, in accordance with tradition, he ascended the Vidyā Siṃhāsana (throne of knowledge),
held a session of spiritual discourse, and offered philosophical and dhārmic guidance to the assembled people.
Once the Mālakī Mangalārati was completed, he empowered the sacred rice (mantrākṣate)
with seed-syllable mantras (bījākṣara mahāmantras) and, placing it upon his own head,
blessed all gathered with the phala mantrākṣate (blessed sacred rice as a benediction).
On the Śrāvaṇa Bahuḷa Bidige (second day of the waning fortnight), in the early dawn,
Śrī Rāya completed, along with his young assistants, his bath, Agnyakārya, japa, and tapas,
then bowed to Śrī Mūla Rāma Deva.
He lit the auspicious ārati to Śrī Vēṅkaṭēśwara,
performed tulasi vandana, worshipped cows (gō-pūjā),
offered grass to the cows (gō-grāsa), and surrounded by close disciples,
seated himself in meditative posture on the sacred seat (bhadrāsana) and entered deep meditation.
Śrī Yōgīndra Tīrtha, scholars, students, pre-monastic relatives of the Guru,
Diwān Vēṅkanna Pant, and prominent devotees sat before him.
Righteous men and women, devotees of Vedic and Vaiṣṇava dharma,
who had come from across the country and abroad,
gazed unwaveringly upon the radiant lotus face of the Guru—
offering their deep obeisance with folded hands,
seated with utmost humility before that divine embodiment of light.
The Sun, Bhagavān Dīnamaṇi - ದಿನಮಣಿ,
as if desiring to witness and rejoice in the Brindāvana Praveśa
of this illustrious Yatirāja,
the devoted worshipper of the true light of the Mūla Rāma lineage—
rose joyfully over the eastern horizon,
illuminating the sky with his golden rays,
bathing the entire world in his youthful, radiant, and reverent brilliance.
Then, Diwan Venkanna Pant, with eyes overflowing with tears he could barely hold back,
accompanied by Śrīpādaputras, close relatives, and esteemed scholars,
approached Śrī Guru Rāja and, with a voice choked in emotion, offered his prostration and said:
“Mahāswāmi, as per your command, all arrangements have been made.
Everything is ready for your final victorious procession. Please prepare yourself, Gurudeva.”
Though burdened by the sorrow of separation, Śrī Yōgīndra Tīrtha, with tearful eyes,
offered his hand to assist the revered Guru.
The Emperor among Yatis (Yatisārvabhauma) rose from the bhadrāsana (sacred seat),
placed Śrī Rāma at the forefront, and graciously walked toward Śrī Vēṅkaṭēśvara’s temple courtyard.
At the front of the temple stood the majestic royal elephant Mahendra,
bearing a golden, ornamented ambāri (howdah) upon his back.
As the Guru approached, the elephant lifted his trunk, trumpeted joyfully, and saluted the Guru in reverence.
Śrī Rāya ascended the ambāri, carrying the box of Śrī Mūla Rāma,
his staff and water pot, and was seated on a golden throne.
At that moment, thousands of voices rang out:
“Victory to Śrī Rāghavendra Guru Sārvabhauma!
Cakravarti (Emperor) of the Dvaita Vedānta Empire,
established by Śrīmad Ānanda Tīrtha Bhagavatpāda!
He who is revered by all ascetics and the king of kings—Victory, Victory!”
Four or six auspicious women (sumangalis) came forward, performed ārati, and offered their salutations.
Then, Mahendra, carrying the Jagadguru, began to walk with noble, majestic grace—
a procession unmatched in beauty, grandeur, and devotion.
This divine procession moved eastward, exiting through the town’s eastern gate.
At the front marched an elephant bearing the flag of Om (Praṇava Dhvaja), fluttering in the breeze.
Following were two drummers playing ceremonial nagāris (kettle drums).
Then came another elephant with a banner,
Two elephants with musicians seated in howdahs, playing navapattu vādyas (nine-fold instruments),
Two black horses neighing beside dankā vādyas (circular drums).
Behind them came a golden palanquin, adorned deer, peacocks,
and dozens of cows, each draped in colorful silks of green, red, blue, etc.
Then marched twelve white horses, flanked by warriors holding spears.
Following were heralds and bodyguards sent with honor by Siddhi Masood Khan, dressed in uniform,
carrying gleaming swords, moon-shaped shields, and celestial weapons.
Behind them came processional canopies, makara-toraṇas (archways), flags, and insignia bearers.
Attendants of the Maṭha held ceremonial swords,
followed by Nādaswaram musicians playing melodious sacred tunes,
and four ceremonial umbrellas, two white parasols, and many multicolored ones—
all adorned with emblems of conch, discus, mace, lotus, and Vaiṣṇava insignia.
Next came reciters chanting the Śrī Maṭha’s titles,
followed by artists playing unique instruments from various regions—kahale, ḍakka, Rāhukeṭu,
accompanied by cymbalists reciting stotras with grave intensity.
Behind them came scholars and students, chanting Vedas in melodious tones,
followed by four silver and gold staff-bearers,
two white and silver parasol bearers,
and those carrying the Guru’s personal seat, palanquin, fly-whisks, fans, and other divine regalia.
Near the ambāri, Śrī Yōgīndra Tīrtha, with close relatives and Diwan Venkanna Pant,
respectfully fanned the Guru with chāmaras (yak-tail fans).
Behind them walked disciples, devotees, Maṭha officials, and men and women of Dharma,
thousands strong, radiating fresh devotion, forming a living river of reverence in the grand procession.
As Mahendra, carrying Śrī Guru Sārvabhauma, proceeded forward with majestic poise,
on either side of the road, men and women from all four varṇas, stood with folded hands and moist eyes.
They cried out in devotion and longing:
“Will we ever again receive the fortune of serving and being blessed by this great soul?”
This heart-melting sight, so filled with love,
was enough to move even the hardest of hearts to tears—
what more of the rest?
The victorious procession of Śrī Guru Sārvabhauma turned south and proceeded,
then took a westward path toward the sacred banks of the Tungabhadra River.
The scene there was mesmerizing.
The Tungabhadra, born from the sacred feet of Śrī Hari and bearing the sanctity of Śrī Varāha,
like the divine Gaṅgā who sanctifies the world with her mere touch,
flowed swiftly and melodiously, as if she too had been waiting with longing to witness
this unprecedented event—the living Brindāvana entry of Lokaguru Śrī Rāghavendra Yatīndra.
With joyous ripples and lively waves, she hurried along in exuberance and celebration!
The early morning rays of the sun, Lord of the Day,
shimmered on the surface of the river’s gentle waves,
casting multicolored reflections, creating a spectacle that enchanted every eye.
It was truly a vision of auspicious beauty.
At the riverbank, with slabs of dark stone spread wide,
the sacred site sparkled with radiant brilliance.
A vast gathering of people crowded the riverfront—
scholars and commoners alike, from all parts of the country,
including poets, authors, musicians, artists, Haridāsas,
and thousands upon thousands of devoted disciples and seekers of Dharma.
All had come with the earnest longing to witness Śrī Guru Rāja’s Brindāvana entry.
The entire sacred area resounded with joy and energy.
The faces of those in the crowd were lit with curiosity and spiritual fervor,
desiring nothing more than to receive the sight, teachings, and blessings of their revered Guru.
Amid this throng were those suffering from bodily and mental ailments,
stricken and desperate—hoping for just a glance of Guru’s compassionate grace,
to be uplifted and freed from their worldly miseries.
Such was the unparalleled scene of divine celebration—
beyond what words can ever capture or describe.
On the Śrāvaṇa Bahuḷa Bidige, Friday, in the Śālivāhana Śaka year 1593,
in the year of Śrī Virodhikṛt,
(August, 1671 CE),
at the sacred banks of the Tungabhadra, in a vast open area,
following Śrī Guru Sārvabhauma’s command,
upon the Yajña Vedikā once consecrated by Prahlāda himself,
a sacred Brindāvana mandapa was constructed—
adorned with twelve pillars,
shining gloriously like the victory pillar of Śrī Vāsudeva,
the one extolled in the twelve-syllabled mantra (Dwādaśākṣarī).
Surrounding this exquisitely beautiful sanctum (garbhālaya),
thousands of devotees stood, eager to witness the divine moment of the Guru’s Brindāvana entry.
A grand canopy had been constructed,
decorated with fresh mango leaves, banana stalks, fruit garlands, flowers,
and multi-colored flags and streamers,
attracting and delighting all eyes.
A little away from the sanctum, toward the right side and facing north,
a raised ceremonial platform (bhavavēdikē) had been constructed.
At its center stood the Vidyā Siṃhāsana (Throne of Knowledge),
symbol of the Vedānta Empire of Śrī Madhvācārya,
glistening under a white royal parasol,
shining brilliantly and radiating royal splendor.
In front of the sanctum (garbhālaya), a short distance away, stood a stone pavilion (śilāmaṇṭapa),
where the idol of Śrī Prāṇadeva had been consecrated.
All arrangements for the installation ceremony had been made,
and the priests and purohits stood ready, waiting for the Guru’s command to proceed.
As Śrī Rāya’s grand procession reached the main ceremonial canopy,
tens of thousands of people raised their voices in unison, chanting:
“Victory to Śrī Guru Rāja!”
With a gentle smile, Śrī Rāghavendra Swamiji alighted from the ambāri (howdah).
His nephew, Paṇḍit Nārāyaṇācārya, carried the box of Śrī Mūla Rāma Deva on his head and led the way.
Śrī Rāghavendra Yatīchandra, radiating a smile like the moonlight,
delighted the hearts of the people like blooming lotuses,
entered the canopy, and ascended the ceremonial platform (vedikā).
He was followed by Śrī Yōgīndra Tīrtha, Śrīpādaputras, pre-monastic relatives,
beloved disciples, scholars, and Diwan Vēṅkanna Pant.
The box containing Śrī Mūla Rāma Deva was placed respectfully on a golden seat beside the Guru.
Then Śrī Rāya ascended the Vidyā Siṃhāsana (Throne of Knowledge) and took his seat.
Looking with compassionate grace at the devout crowd,
he bestowed blessings with a gentle smile.
And at that moment, many wondrous events occurred—
the crowd, overwhelmed with awe and divine joy,
raised a chorus of victory chants, glorifying the Guru’s divine power.
Among the gathered thousands sat a crippled man, brought in by four others.
The moment Guru Rāja’s compassionate gaze fell upon him,
he suddenly became ecstatic, as if possessed by divine energy,
rose on his own, danced with joy, pushing through the crowd,
ran forward, fell at the Guru’s feet, and cried:
“Mahātma! Gurudēva! By your grace, I am able to walk!
Salutations to you, O awakened one!”
He wept uncontrollably as he praised the Guru.
The people rejoiced, marveling at the miracle—
that one once crippled now walked and danced like all others,
restored by the compassion of Śrī Rāya.
In another corner sat a mute youth, overwhelmed by sorrow.
He suddenly sprang up and rushed forward, shouting:
“Rāghavendra! Lover of devotees! Ocean of compassion!
Salutations to you!”
As he fell at the Guru’s lotus feet, he spoke aloud—to the astonishment of all!
This mute young man had just received his speech, and the crowd was dumbfounded by the miracle.
Even more astonishing—far away sat a man born blind,
who suddenly rose in joyous ecstasy, dancing and exclaiming:
“Ah! Guru Sārvabhauma, Ocean of Mercy!
With your extraordinary grace, you have allowed this sinner, this blind man,
to behold your glorious form!
O embodiment of all auspiciousness, who else is as merciful as you?
Mahātma! Please accept my humble prostrations and bless me!”
He ran up to the Guru, fell at his feet, and offered full prostration—now fully able to see.
Witnessing these divine miracles, a devoted sumangali (auspicious married woman)
approached the Guru with her husband and their eight-year-old son,
afflicted by leprosy, and prayed:
“O Father! Uplifter of the downtrodden, Friend of devotees,
please show mercy on this child who suffers from this terrible disease!”
Seeing the suffering boy, Śrī Rāya’s heart overflowed with compassion.
Looking at him tenderly, the Guru prayed:
“Śrī Hari! Mūla Rāma! Please shower your grace upon this child!”
And in just a moment, the leprosy vanished—
the boy’s body became radiant and whole, glowing with divine beauty.
Thus, one miracle after another unfolded—each more wondrous than the last.
All the devotees, overcome with divine joy and trembling with spiritual awe,
recognized these events as precursors to the countless, incomparable miracles and glories
that would continuously manifest at Śrī Guru Rāja’s Brindāvana for centuries to come.
With just a single glance of compassion,
Śrī Guru Sārvabhauma relieved the suffering of countless distressed souls
tormented by various afflictions and illnesses.
Who, indeed, can describe such unparalleled mercy and devotion to devotees?
As sincere devotees reflected on these episodes in deep emotion,
lost in devotional ecstasy,
Śrī Guru Rāja, accompanied by his disciples, walked toward the Tungabhadra River,
where he bathed joyfully along with his beloved disciple Śrī Yōgīndra Tīrtha,
and then sprinkled blessed water (daṇḍodaka) upon the devotees.
Clothed in saffron robes, the Guru returned to the ceremonial platform,
seated himself, applied nāma mudras (sacred symbols) upon his body,
and performed ātma-ka-kāryas (personal spiritual rituals)—japa and tapas.
He then entered a brief meditative trance.
Coming out of his meditation, with eyes moistened by tears of bliss,
he approached the box of Śrī Mūla Rāma Deva with utmost reverence,
offered tulasi, flowers, sandal paste, sacred rice, and fruits,
performed the Mahāmaṅgalārati,
and circumambulated with devotion and bowed.
He then ascended the Vidyā Siṃhāsana (Throne of Knowledge)
and formally handed over the legacy of Śrī Madhvācārya’s Mahāsaṃsthāna
to his beloved disciple Śrī Yōgīndra Tīrtha,
blessed him, and quietly shared final sacred instructions.
With a majestic and steady resolve, he rose again,
took in his hands the staff and water pot,
and stood upon the ceremonial steps.
Ah! What an unparalleled moment!
Those who beheld it felt as if a heavenly scene had descended upon Earth.
The very atmosphere around the place seemed infused with satvic energy,
and a sublime vision of the divine Kalpavṛkṣa of Devaloka filled everyone’s hearts.
At that time, the scholars of the Maṭha, experts in Jyotiṣa Śāstra,
approached the Guru, bowed deeply, and said with voices choked in reverence:
“Mahāswāmi, the most auspicious moment has now arrived.”
With grace and serenity, Śrī Guru Rāja moved toward the central, colorful canopy
held by his disciples.
As soon as the crowd realized that Śrī Guru Sārvabhauma was about to enter Brindāvana in his physical body,
all hearts burst with a flood of emotions—
joy, sorrow, reverence, longing.
Men and women of all ages and walks of life recalled his divine qualities,
and their eyes were filled with tears, unable to hold back the flood of emotion at the impending departure of their beloved Guru.
As these extraordinary miracles unfolded one after another,
the devotees gathered at the Brindāvana site realized with joy and awe that these divine events
were but a foretaste of the countless miracles that would continue to happen there for centuries to come.
With just a glance of grace, Śrī Guru Rāja blessed and healed the poor and afflicted,
relieving them of their accumulated sins and fulfilling their deepest longings.
Who could possibly describe the immeasurable compassion of this saint,
the crown jewel among inner-circle devotees of Lord Ananta (Vishnu)?
As pure-hearted devotees recalled his blessings, lost in devotion and emotion,
they wept, asking:
“Without the darśana and blessings of this divine emperor among saints,
how shall we continue to live with joy?”
The disciples, overwhelmed with grief, cried:
“He who, like a five-headed lion, broke the elephantine pride of sin,
who protected the meek and fulfilled all hearts’ desires with his compassionate feet—
will we no longer receive his mercy?”
The scholars, sighing deeply, reflected:
“Will we ever again, in this Brahmāṇḍa (cosmos),
witness such a saint—esteemed by all for his protection of Dvaita philosophy,
author of profound and extraordinary treatises,
immersed in serving the lotus feet of Puṇḍarīkākṣa (Vishnu),
empowered with unique knowledge and spiritual strength,
a true descendant of the saintly lineage,
a crown among the Paṇḍits and a beloved friend to all devotees?”
All devotees and lovers of Dharma were now stricken with sorrow,
saying:
“He—who descended from the heart of Indirā (Lakṣmī),
the blue-hued, lotus-eyed Govinda himself—
came to this earth for our welfare.
How shall we ever again be blessed with his darśana and upadeśa (guidance)?”
Meanwhile, the Guru, who had taken upon himself the supreme penance
for the upliftment of all beings,
proceeded toward the center of the ceremonial canopy
with noble bearing and majestic stillness—
ready now to enter Brindāvana in his physical body.
The devoted Diwan Vēṅkanna Pant stood holding a white parasol over the Guru.
Śrī Yōgīndra Tīrtha, with deep reverence, assisted the Guru with his hand.
Guru’s family members, including Lakṣmīnārāyaṇācārya, stood by his side,
holding chowries and waving fly-whisks.
The scholar-disciples, priests, and purohits began chanting aloud
the Vedas, Upaniṣads, the Bhagavad Gītā, and the Brahmasūtra Bhāṣyas.
Haridāsas, with ankle bells, danced ecstatically,
lost in the divine stories and glories of Śrī Hari.
Bhāgavatas sang the praises of Guru Mahima in melodious voices.
Musicians played on the vīṇā, veṇu (flute), svaramaṇḍala, and mṛdaṅga.
Singers well-versed in rāga and tāla sang the words of self-realized saints in various melodies.
Auspicious instruments filled the air:
conches, bells, cymbals, kahale horns, cheṭṭi drums, maddale, rāhukeṭu instruments,
navapattu, and nagāri kettledrums thundered forth.
Court bards and heralds (vandimāgadharas) loudly proclaimed the divine titles of the Yatisārvabhauma.
All these sounds united, seeming to pierce the very skies,
resonating through all directions.
The air reverberated with the sacred and immortal name:
“Rāghavendra! Rāghavendra!”
That name echoed in the hearts of every devotee,
infusing their bodies and minds with divine bliss.
The victorious Brindāvana procession of Śrī Guru Rāja advanced with divine splendor.
Leading the way were attendants bearing silver and golden staffs,
those carrying staffs crowned with lion emblems,
others holding chowries and fly whisks, ceremonial swords,
and even daylight torchbearers holding flaming lamps—
a glorious display of umbrellas, emblems, blades, and divine insignias.
As Śrī Rāghavendra’s palanquin approached,
young and old alike offered full prostrations (sāṣṭāṅga namaskāras) before him.
Many auspicious married women (sumangalis) offered kadal-ārati, jewel-ārati, and lamp-ārati.
Some mothers, with deep reverence,
placed their infant children at the Guru’s feet to receive his blessings.
A special sight: Lakṣmī, the Maṭha’s cherished elephant,
stood waving paired fly-whisks with her trunk,
tears streaming from her eyes,
her love and devotion pouring forth in her service.
Even the four beloved cows of the Maṭha, dear to the Guru,
with their calves raised and eyes welling with tears,
approached, snorting and pacing anxiously, unable to take their gaze off their beloved master.
Seeing this, all the devout onlookers exclaimed in wonder:
“Ah! What deep devotion and love even the mute animals have for our Guru Sārvabhauma!
They sense his departure and are weeping!”
From every direction, devotees showered the Guru with flowers,
sacred rice, and chants of victory, their hearts brimming with faith and gratitude.
Ah! That divine spectacle—the flow of devotion, the joy, the intensity, the spiritual frenzy—
those blessed ones who saw it with their own eyes were truly the most fortunate souls.
It was a scene beyond description, filled with unprecedented grace and sacred power.
Śrī Guru Sārvabhauma, his radiant form glowing,
his serene face radiating sāttvic brilliance,
walked with majestic composure and calm assurance,
captivating every heart and purifying every soul that beheld him.
The Guru moved in a clockwise (pradakṣiṇa) direction,
and finally came to stand in front of the Brindāvana sanctum.
The multitude of devotees, lost in ecstasy, erupted into loud and thunderous cries of victory.
At that moment, Śrī Guru Rāja’s divine form,
shone with a rare and unmatched aura of spiritual power.
Beneath the pure white royal umbrella,
he stood—resplendent, divine, awe-inspiring.
All the assembled souls, beholding this brilliant embodiment of sacred energy,
rejoiced with full hearts and proclaimed:
“Today, our eyes have attained fulfillment by the darśana of our Guru!”
That divine, radiant form—resplendent with a pure golden hue,
shining with a brilliance like refined gold,
captivated every heart and mind.
To simply behold this beautiful, serene, and majestic vision was itself a great fortune.
The foremost among ascetics, a walking embodiment of auspiciousness,
stood holding a staff and a rosary of lotus-seed beads in his right hand,
deeply immersed in pranava mantra japa—
what a divine sight!
In his left hand, he held a water pot (kamaṇḍalu) filled with sanctified water,
glowing with the power to bless or curse with mantra-infused speech.
Clad in saffron robes, glowing with hues of youthful dawn,
a fresh garland of tulasī, offered to Bhagavān,
adorned his sacred chest along with lotus-seed strands, glowing radiantly.
His cheeks, adorned with the pure white hair of the ascetic order,
glowed with a serene, divine charm.
The vertical sacred marks (ūrddhva puṇḍra) and sandal paste on his forehead beamed,
and a gentle smile shimmered across his radiant face.
With half-closed eyes, he meditated deeply on Śrī Mūla Rāma,
embodying a trivenī sangama—a confluence of knowledge, devotion, and renunciation.
His very form was like a blessing rain—his glance, full of compassion,
showered grace upon those longing for spiritual fulfillment.
There stood Śrī Yōgīndra Tīrtha, revered and blessed,
seated humbly at the lotus feet of this radiant Tapasvin,
gazing upon his Guru with unwavering devotion.
As cries of:
“Jaya Jaya Śrī Mūla Rāma!
Victory to Pāvana Pavana!
Victory to Śrī Rāghavendra Guru Sārvabhauma!
Wish-fulfilling tree for the surrendered souls,
bestower of all desires, lover of devotees—Victory, Victory!”
resounded across the sky,
the entire atmosphere of Mantralaya was absorbed into a divine spell.
The air, light, water, earth, dust, animals, birds, all beings—everything
was immersed in Rāghavendra consciousness.
People were swept into a divine sāttvic trance,
beyond emotions, beyond words.
Then Śrī Guru Rāja, full of compassion, turned to his beloved disciple, Śrī Yōgīndra Tīrtha,
and gently placed upon him the sacred pādukas (sandals) he had been wearing.
He said:
“**Beloved one,
you—and those Yatis who follow in this sacred paramparā—shall worship these pādukas.
Perform daily snāna (bath), japa, and worship of Śrī Mūla Raghupati Vedavyāsa Deva.
With sincere passion, uphold the tradition of pāṭha (teaching) and pravacana (discourse),
and through victory over false doctrines and their proponents,
establish and spread the Dvaita philosophy of Śrī Madhvācārya.
Compose treatises to strengthen the path of truth and righteousness.
Preserve and promote Śrī Hari–Vāyu bhakti, Bhāgavata Dharma,
and lead the disciple lineage in the path of virtue.
Strive for the upliftment of the people,
helping them attain material and spiritual well-being.
Remember: the grace of Śrī Hari and Vāyu shall be with you,
and your actions must always be dedicated to the welfare of all beings.
This sacred responsibility now rests upon you and the Yatis of this Śrī Hamsa Vaṃśa,
adorned with Śrī Sarvajña’s Lion Throne.
May you fulfill this duty with distinction and attain eternal fame.
For this noble endeavor, my blessings and grace are always with you.
May auspiciousness be yours!”
With these words of divine affection, he gently placed his nectar-like hand on Śrī Yōgīndra’s head and blessed him.
Feeling a surge of divine energy from the Guru’s touch,
Śrī Yōgīndra Tīrtha was overwhelmed—his hair stood on end,
and tears of joy streamed from his eyes.
With humility and devotion, he bowed to the Guru’s feet and said:
“Pūjya Guru Pāda!
I accept your command with bowed head.”
And thus, with tears of joy, he received the legacy of the Mahāsaṃsthāna.
After blessing and comforting his pre-monastic sons — Lakṣmīnārāyaṇācārya, Nārāyaṇācārya, Vēṅkaṭanārāyaṇācārya, Muddu Vēṅkaṭakṛṣṇācārya, Puruṣottamācārya, and Kṛṣṇācārya (the author of Smṛtimuktāvalī) — and other dear pandits, disciples, and Diwān Vēṅkaṇṇa Pant,
who all stood by in tears of sorrow,
Śrī Guru Rāja turned with a gentle smile to the thousands of disciples, devotees, and seekers of Dharma
who had come from across India and other lands to receive his final teaching.
With a deep, serene, and melodious voice, he compassionately addressed them with the following words of spiritual truth:
“Beloved disciples, devotees, and dhārmic seekers devoted to Śrī Hari and Guru!
I fully understand the deep devotion you hold for me, and also the immense sorrow you feel knowing that I am about to enter Brindāvana.
But this is the will of Śrī Hari.
I undertake this act by the command of the Lord, and the inspiration of Śrī Vāyu Deva.
It is the duty of a servant of Hari to act according to His divine intent.
Nothing in this world happens against the will of Śrī Hari.
Therefore, you must not grieve thinking that I am departing physically.
Yes, it is true that I shall enter Brindāvana in this very body, but I am not giving up this body.
By the will of Śrī Mūla Raghupati Vedavyāsa Deva and Śrī Vāyu Deva,
I shall remain here in this Brindāvana in a living physical form for seven hundred years—
performing tapas directed toward Rāma, Narahari, Vedavyāsa, Kṛṣṇa, and Nārāyaṇa,
for the welfare of the world, for your upliftment, and for the fulfillment of the hearts of all noble souls.
I shall donate the immense merit I have accumulated to serve worldly good.
Śrī Hari and Śrī Vāyu, in their grace, will remain present within me,
and will bestow solutions to afflictions and fulfillment of desires for all who come,
thereby manifesting their boundless compassion through me, their humble servant.
Beloved ones, for the next seven centuries,
this Mantralaya and this Brindāvana shall be a divine pilgrimage center for all those who seek the fourfold goals of life—Dharma, Artha, Kāma, and Mokṣa.
It shall become a sacred center not just for India, but for the entire world,
a source of salvation and upliftment for all of humanity—this too is the will of Śrī Hari.
“My dear disciples and devotees, please always remember this:
The essence of the Vedas, Upaniṣads, Bhagavad Gītā, and Brahmasūtras—all our scriptures—is none other than the Vaishnava Siddhānta passed down unbroken from ancient times.
This Vaishnava Siddhānta is the spiritual center of India’s sacred tradition.
‘aduḥkhamitaratra naiva - ಅದುಃಖಮಿತರತ್ರ ನೈವ’ — "All jīvas are subject to sorrow; only the Lord is free of all suffering.
The scriptures exist to relieve this suffering.”
Since Ishvara is independent, and matter (jaḍa) has no awareness of pain,
it is only jīvas, the conscious beings, who suffer in this world.
To relieve these jīvas from the suffering of birth and death,
to liberate them from worldly sorrow and grant them the eternal bliss of their true self—this is the divine purpose of scripture, as declared by the Vedic seers.
In this world, only Śrīmannārāyaṇa—He who is the supreme being,
beyond all understanding, the cause of the universe, the beloved of devotees,
alone has the power to grant liberation and everlasting happiness to all beings.
The Upaniṣadic statement—
“Nārāyaṇaḥ paraḥ avyaktāt — beyond all that is manifest is only Nārāyaṇa,”
and
“mumukṣubhiḥ karma-pāśāt amuṣmāt” —
The wise who seek liberation must turn to Him alone—
confirms that only Śrīmannārāyaṇa is the ultimate refuge for freedom from bondage and sorrow,
and the bestower of supreme bliss.
“To relieve the ultimate sorrows of mankind and to bestow upon all eternal bliss,
we have prepared to conclude our earthly mission (avatāra kārya) today,
and enter Brindāvana, in accordance with the will and inspiration of Śrī Hari.
For the next seven hundred years, seated in yogāsana within this Brindāvana,
we shall remain eternally present, engaged in deep meditation and worship of Śrīmannārāyaṇa,
who resides in the lotus of our heart.
All the knowledge, devotion, renunciation, tapas,
and the immense spiritual merit we have earned thus far—
we dedicate entirely for the upliftment and welfare of humanity.
Noble souls!
Firmly believe that Śrī Hari is the Supreme Being.
Offer him your selfless devotion (niṣkāma bhakti) and live in accordance with your duties,
based on varṇāśrama dharma and virtuous deeds.
Cultivate purity of heart, strengthen your sāttvic tendencies,
and accept that all people—whatever their religion, path, or faith—
are created by the same Supreme Lord.
Therefore, live with love and trust for all,
free from hatred, envy, selfishness, pride, ego, and anger.
Be guided by mutual affection and harmony,
live with virtue, integrity, and truth,
and walk always on the path of Dharma.
Be obedient and respectful toward parents, elders, and teachers.
Let peace, kindness, compassion, repentance, self-study, discipline, and love
become your means to attain the highest good (śreyas).
Place your unshakable faith in Śrī Hari, and live in such a way that
you bring honor to India’s glorious civilization and prestige to the nation.
Continue your journey on the path of Ānanda (bliss) shown by Śrīmad Ānandatīrtha Bhagavatpāda (Śrī Madhvācārya).
Then, without doubt, you shall all attain eternal bliss in the kingdom of Govinda.
This is the truth! And we ourselves are witnesses to it.
O jewels among the faithful (āstika śirōmaṇis)!
What more is there to say?
As stated earlier, our sole objective in this great tapasya
is to remove all sorrows of noble beings, and
to grant from Śrī Hari himself the fourfold goals of life—
Dharma (righteousness), Artha (prosperity), Kāma (rightful desires), and Mokṣa (liberation).
May all of you live in peace, joy, and auspiciousness.
And finally, quoting the sacred verse:
“samāyāta samāyāta puruṣārthārthino janāḥ |
samāśrayadhvam asakṛt sthalaṁ ramāpatim ||”
“Come! O seekers of the four goals of life—
come again and again to take refuge in this sacred place,
sanctified by the eternal presence of Rāmāpatī (the Lord of Lakṣmī, Śrī Hari).”
“O noble souls, seekers of the fourfold goals of life—Dharma, Artha, Kāma, Mokṣa—come forth!
Take refuge in and worship Śrīmannārāyaṇa, the beloved consort of Lakṣmī, who resides in the lotus of our heart.
Through Him, your welfare shall be assured.
May all beings be happy.
May all auspiciousness prevail for all!
May Śrī Hari bless you with an unbroken stream of divine grace—
This is our final instruction. This is our eternal message.”
Having offered this final benediction, filled with compassion,
Śrī Rāghavendra Guru Sārvabhauma, with a gentle smile and radiant face,
cast his merciful glance upon the gathered devotees,
blessed them with fearlessness, and began ascending the steps of the sanctum.
There, he entered Brindāvana in his physical body,
seated himself facing east,
in the padmāsana posture, atop a black deer skin (kṛṣṇājina)
placed upon the Kurmāsana platform,
within a square inner chamber specially prepared beneath the sanctum.
Holding the staff (daṇḍa) and rosary (japa mālā),
his eyes half-closed in deep meditation,
he fixed his heart firmly at the lotus feet of Śrī Mūla Rāma, Narahari, Vedavyāsa, Muralīdhara Kṛṣṇa, and Lakṣmī-Nārāyaṇa.
Thus, he entered a state of eternal tapas,
radiating divine brilliance, glowing like molten gold.
The chamber shimmered with bursts of light,
surrounded by a halo of colors,
as if the cosmos itself had paused in reverence.
All who were present were overcome with awe and goosebumps,
losing themselves in devotional ecstasy,
as they beheld the divine, auspicious form of Śrī Guru Rāja.
With the rosary in hand, Śrī Rāghavendra Swami began chanting the Pranava Mantra—
from his lotus mouth emerged the sacred sound:
“Om… Om…”
That resounding ‘Om’ echoed through the minds and hearts of all present.
The vibration spread through all directions,
as if the entire world had become one with Om.
The atmosphere became completely infused with divinity—
as if the universe itself had been filled with the sacred resonance of Om.
And then, as devotees cried out with hearts full of longing:
“Guru Sārvabhauma! Ocean of mercy!
Beloved of devotees! Kalpataru of Kali Yuga!
We bow to you again and again!”
They offered their final, tearful salutations,
witnessing the last divine vision of their eternal refuge.
At that moment, as Śrī Guru Rāja sat immovable in yogic stillness,
the upper stone of the Kurmāsana was gently placed over the chamber.
And thus, the great Guru,
the wish-fulfilling tree of surrendered souls,
disappeared from the eyes of the world.
He became invisible, entering eternal yogic presence
for the upliftment and liberation of all beings.
After placing the Kurmāsana stone over the sacred seat,
the Brindāvana was built above it—
embedded with seven hundred Śrī Lakṣmī-Nārāyaṇa Śāligrāmas,
along with thousands of Śāligrāmas representing various divine incarnations of the Lord,
and hundreds of divine mūrtis (vigrahas) were also established within.
The upper section of the Brindāvana was sealed with a silver plate,
covered with sacred clay (pavitra mṛttikā),
upon which sheaves of grain (tenes) were planted,
and the idols of Lakṣmī-Narasimha and Śrīnivāsa Deva were installed on top.
Then, Śrī Yōgīndra Tīrtha,
having completed the installation (pratiṣṭhā mahotsava)
of Śrī Prāṇa Deva at the entrance of the sanctum,
performed kumbhābhiṣēka,
offered mangalārati, and
approached Śrī Guru Rāja’s Brindāvana.
He then performed:
Kumbhābhiṣēka for the Brindāvana itself,
Tattvanyāsa, Mātrikānyāsa, and
Recitation of Aṣṭākṣarī mantra,
and lovingly offered tulasī garlands and flowers,
followed by the Mahāmangalārati.
The Brindāvana, glowing with the bluish radiance of Indra-nīla gemstones,
was such a divine sight that all devotees stood overwhelmed,
their hairs bristling with awe, crying aloud:
"Rājādhi-rāja Śrī Rāghavendra Guru Sārvabhauma! Govindā! Govindā!"
Then, having offered full prostration,
Śrī Yōgīndra Tīrtha, as per the Guru's command,
offered the first Pūjā to Śrī Mūla Rāma Deva from within the presence of Brindāvana itself,
and thus began the Mahā-samārādhana (eternal worship and celebration).
As part of the Samārādhana,
he arranged for the ritual foot-washing (pāda-prakṣālana) of senior brāhmaṇas and priests,
conducted āvāhana and other formal pūjās through Śrī Lakṣmīnārāyaṇācārya, the Guru’s pre-monastic son.
Then, with focused intent,
Śrī Yōgīndra approached the Brindāvana of Śrī Guru Rāja,
which by then had been beautifully decorated with:
Yellow silken cloths (pīṭhāmbara),
Golden and pearl garlands,
Tulasī garlands,
Sacred seals of the twelve names (dvādaśa-nāma mudrā),
Urdhva-puṇḍra, sandal paste, and akṣatā (sacred rice).
On a golden pedestal at the foot of the Brindāvana,
he lovingly placed the following sacred items:
Śrī Mūla Rāma,
Digvijaya Rāma,
Jaya Rāma,
Santāna Gopāla Kṛṣṇa,
Vyāsa Muṣṭi,
Bala Mūri Śaṅkha,
Ratnagarbha Śāligrāma,
Rāma-Ṭaṅki, and Varāha Śāligrāmas.
He then performed Kanakābhiṣēka (ritual bathing with gold coins),
and offered hastodaka (ceremonial offering of water) to Śrī Guru Rāja.
Finally, his heart full, voice choked with devotion,
Śrī Yōgīndra Tīrtha composed and recited this charama śloka (last verse):
durvādi-dhvānta-ravaye vaiṣṇavendīvarendave
śrī-rāghavendra-gurave namo ’tyanta-dayālave
“Salutations to Śrī Rāghavendra Guru,
who is like the sun to the darkness of heresies,
who is like the moon to the lotus-like hearts of the Vaiṣṇavas,
and who is the very embodiment of compassion!”
He offered the verse with great devotion and submission,
and then bowed before the Brindāvana of Śrī Guru Sārvabhauma,
offering his final salutations.