The Fifth Delight
Shri Raghavendra Gurusarvabhauma
67. Pratītavrataru – The Sacred Vow of Absolute Faith and Divine Service
"Performing the three types of actions—Nitya (daily duties), Naimittika (occasional duties), and Kāmya (desire-driven actions)—in dedication to Bhagavān, offering worship to Paramātma, who resides as the inner controller of all beings and is present within Śrī Mukhya Prāṇa, and engaging in every action with the firm belief and realization that Śrī Vāyu Deva alone inspires and makes all beings act, we undertake every action selflessly for the pleasure of Śrī Hari and Vāyu and ensure that our dependents do the same."
Those who take such a vow with steadfast adherence and sincerity are referred to as "Pratītavrataru" among scholars and virtuous individuals. Among such vow-bound saints, Śrī Rāghavēndra Guru Sārvabhauma stands at the forefront. It is necessary to further examine this concept.
The different methods prescribed in the Vedas and other scriptures for attaining spiritual liberation are clearly outlined. Since time immemorial, people have been classified into three categories. Therefore, Śrī Hari, by distinguishing based on qualities and actions (Guṇa-Karma-Vibhāga), created beings in four Varṇas—Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra.
Sloka:
Kannada:
"ಚಾತುರ್ವಣ್ಯ್ರಂ ಮಯಾ ಸ್ಪಷ್ಟಂ ಗುಣಕರ್ಮವಿಭಾಗಶಃ|
ತಸ್ಯ ಕರ್ತಾರಮಪಿ ಮಾಂ ವಿಧಕರ್ತಾರಮವ್ಯಯಮ್ ||"
*(ಗೀತಾ, ೪-೧೩ )
"The fourfold classification of society—Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra—has been created by Me, based on the division of qualities and actions (Guṇa-Karma-Vibhāga). Although I am the creator of this system, know Me to be beyond all action and change."
Here, Śrī Kṛṣṇa explains that He has created the four Varṇas based on the distribution of qualities (Guṇa) and actions (Karma). Though He is the creator of this classification, He remains unchanging and beyond all karmic influences. This classification is essential for maintaining cosmic order and social harmony.
In the realms of Bhūloka (Earth) and Svargaloka (Heaven), whether humans or celestial beings, no entity is free from the influence of the three Guṇas of material nature—Sattva (goodness), Rajas (passion), and Tamas (ignorance).
All living beings are bound by these three Guṇas, yet their essential nature (Swaroopa) is not inherently material; it is divine. However, due to Prakṛti (Material Nature), these Guṇas cloud the true nature of the soul and bind it to material existence.
The mind, senses, and body of all beings are modifications of these Guṇas. However, the proportion of Sattva, Rajas, and Tamas varies among different individuals.
This variation in the dominance of Guṇas leads to the classification of souls into Sāttvika (pure-hearted), Rājasika (passionate), and Tāmasika (ignorant). Even within these three, there are further sub-divisions, such as:
Sāttvika-Sāttvika
Sāttvika-Rājasika
Sāttvika-Tāmasika
And many more.
As beings have been created through Guṇa-Karma-Vibhāga (classification based on qualities and actions), those born into the four Varṇas (Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra) must necessarily adhere to the duties assigned to their respective Varṇa and perform them as a means of spiritual upliftment.
In the Bhagavad Gītā, Bhagavān prescribes the actions that are suitable for each of the four Varṇas. Out of divine compassion, He created the Brāhmaṇas and other Varṇas, ensuring that these beings could attain liberation by engaging in selfless service guided by true knowledge and righteousness.
One of the most sacred and noble duties is to guide all beings towards the path of righteousness through the imparting of Jñāna (divine wisdom) and through spiritual leadership, encouraging them to perform their prescribed duties without desire for personal gain. Such selfless service to Bhagavān is, in itself, an act of devotion and worship.
All actions should be performed with the awareness of Bhagavān's greatness, His infinite qualities, boundless glories, and divine pastimes. True service must be rendered with Bhakti (devotion) and Jñāna (spiritual wisdom). The Vedas and Śāstras are the ultimate sources of divine knowledge, and they must be studied under the guidance of a Sadguru (realized spiritual teacher).
Among such great Gurus, the most exalted is Śrī Madhvācārya, an incarnation of Śrī Mukhya Prāṇa (Vāyu Deva).
The glories of Śrī Vāyu Deva are boundless. He is free from all sins, and even the greatest demons are incapable of overpowering him. He is the embodiment of Śrī Viṣṇu-Bhakti and the repository of all virtues. He is never touched by sorrow, ignorance, or defects.
The Vedas, in their purest and highest interpretation, solely glorify Śrī Hari (Bhagavān Viṣṇu). They primarily describe His divine attributes (Guṇas) and His supremacy. Next to Bhagavān Viṣṇu, the Vedas acknowledge Śrī Lakṣmī Devī, as she is eternally inseparable from Nārāyaṇa.
Beyond this, the most important entity glorified by the Vedas is Śrī Mukhya Prāṇa (Vāyu Deva). Unlike other celestial beings such as Agni (Fire God) and other deities, who are mentioned in specific portions of the Vedas, Vāyu Deva is acknowledged across all Vedic scriptures as the supreme among jīvas (embodied souls).
Śrī Mukhya Prāṇa Deva is the regulator of all infinite jīvas, including both sentient and non-sentient beings. No jīva can perform any action unless he inspires and enables it. He manifests in various divine forms and serves Bhagavān Viṣṇu in all His divine activities, including creation and sustenance of the universe.
Thus, Śrī Mukhya Prāṇa is the chief administrator of the universe, the foremost devotee of Bhagavān Viṣṇu, and the guiding force for all jīvas. He is filled with infinite compassion, patience, and divine love for his devotees. He forgives the shortcomings of devotees and leads them toward the path of truth and ultimate liberation.
Śrī Mukhya Prāṇa incarnated as Śrī Madhvācārya to dispel ignorance and impart divine wisdom (Jñāna) to all jīvas. As he is the bestower of true spiritual knowledge, he is rightfully honored as "Jagadguru" (the universal teacher).
Likewise, Śrī Rāghavēndra Swami, who followed the same Pratīta Vrata (firm vow of devotion and righteousness), is recognized as a true successor to this divine lineage.
Thus, the Pratīta Vrata observed by Śrī Rāghavēndra Swami is a testament to his unshakable faith in Śrī Hari and Śrī Mukhya Prāṇa, and his commitment to guiding jīvas toward spiritual liberation.
As the supreme among jīvas (Jīvottama), the regulator of all living beings, and the omniscient one, Śrī Bhāratī Rāmaṇa Mukhya Prāṇa Deva is fully capable of performing all righteous actions (Satkarma) both by himself and by inspiring all noble souls to engage in them. Since He is the enabler of all actions, the Pratīta Vrata (vow of unwavering adherence to divine service) naturally belongs to Him.
However, some people may doubt whether Śrī Rāghavēndra Tīrtha had the authority to undertake such a vow and act upon it. Addressing this doubt, let us analyze this matter further.
1. Śrī Rāghavēndra Swāmī is a direct incarnation of divinity (Devāmśa Sambhūta).
2. He is a special recipient of Bhagavān’s infinite grace, being blessed by the five divine manifestations of Hari—Śrī Rāma, Narahari, Kṛṣṇa, Vēdavyāsa, and Nārāyaṇa.
3. He was born as an eternal Vaiṣṇava, a greatest devotee of Śrī Viṣṇu, an exemplary follower of Bhāgavata Dharma, and a proponent of divine knowledge.
4. He was constantly endowed with the presence of Śrī Vāyu Deva (Divine Empowerment or Āvēśa), making him a living embodiment of divine glory (Jagat-Maṅgala Mūrti).
Thus, when Śrī Rāghavēndra Swāmī made a solemn resolve (Saṅkalpa) and took a vow to act in accordance with divine service, it was entirely rational, justified, and aligned with divine will.
Being the incarnation of Prahlāda Rāja, Śrī Guru Rāja (Rāghavēndra Swāmī) was already established in the eternal principles of divine service. As Prahlāda, he had:
1. Worshipped Bhagavān through Navavidha Bhakti (Nine-fold Devotion) and attained divine grace.
2. Not only engaged in personal worship but also taught Bhakti and Jñāna (divine wisdom) to other young children, guiding them in the path of righteousness.
Similarly, in his incarnation as Śrī Vyāsarāja, he was also renowned for observing Pratīta Vrata. His immortal legacy demonstrates his unwavering commitment to propagating divine knowledge and ensuring that all beings were led to the path of Bhagavān’s service.
Attaining Bhagavān’s grace requires both knowledge (Jñāna) and devotion (Bhakti). To achieve this, one must understand Bhagavān’s supreme divine attributes, His miraculous pastimes, and the eternal truths He has revealed through the Vedas and Śāstras.
Śrī Rāghavēndra Swāmī summarized these sacred teachings in his work Prātaḥ Saṅkalpa Gadya, a text designed to guide both learned scholars and common devotees toward an effective means of attaining Bhagavān’s grace.
Since not everyone possesses the ability to study and comprehend all Śāstras in their entirety, Śrī Rāghavēndra Swāmī, out of divine compassion, structured his teachings in an accessible manner so that even those with limited knowledge could still be spiritually uplifted.
"Āta ēva aśēṣa-niḥsaṅkhyānādikālīna dharmādharmadaśṭuḥ śrī-hari-ēcchayōddhōdhakēna, tad-vācakapilōpāsakēna-rāmāvatirikta pūrva prasiddha vyatirikta-ananta vēda-pratipādya-mukhyatamēna.....
....tat-ci-ttānusāra-citēna tat-paramānugraha-pātra-bhūtēna, mad-yōgata-abhijēna śrī-bhāratīrāmaṇēna, rudrād-aśēṣa-tātvika-dēvatōpāsita-caraṇīn, mama sarvāsu avasthāsu citradhā vicitradhā tad-upāsakēna śrī-mukhya-prāṇēna prēritassan, tat-tamskṛti-pūrvakaṁ śayana-uttamuṭṭhāyādatana sva-varṇāśramōcitaṁ, dēśa-kāla-vāśphōcitaṁ, nitya-naimittika-kāmyabhēdēna trividaṁ tat-tūjātmakaṁ karma, yathā-śakti, yathā-jñapti, yathā-vaibhavaṁ kariṣye!
Mad-āgnākāribhih vidyā-saṁbandhībhiḥ dēha-saṁbandhībhiśca tadiya-raśēṣya-arjanyaḥ tat-sarva kartṛtvakārayitvād-anusandhāna-pūrvakaṁ kārayiṣyē ca!”
ಆತ ಏವ ಅಶೇಷ-ನಿಃಸಂಕ್ಯಾನ-ಆದಿಕಾಲೀನ ಧರ್ಮ-ಅಧರ್ಮದ-ಅಷ್ಟುಃ ಶ್ರೀ-ಹರಿ-ಇಚ್ಚಯೋದ್ದೋಧಕೇನ, ತದ್ವಾಚಕ-ಕಪಿಲೋಪಾಸಕೇನ-ರಾಮಾ-ವತಿರಿಕ್ತ ಪೂರ್ವ ಪ್ರಸಿದ್ಧ ವ್ಯತಿರಿಕ್ತ-ಅನಂತ ವೇದ-ಪ್ರತಿಪಾದ್ಯ-ಮುಖ್ಯತಮೇನ.....
ತತ್-ಚಿತ್ತಾನುಸಾರ-ಚಿತೇನ ತತ್-ಪರಮಾನುಗ್ರಹ-ಪಾತ್ರ-ಭೂತೇನ, ಮದ್-ಯೋಗತ-ಅಭಿಜೇನ ಶ್ರೀ-ಭಾರತೀರಾಮಣೇನ, ರುದ್ರಾದ-ಅಶೇಷ-ತಾತ್ವಿಕ-ದೇವತೋಪಾಸಿತ-ಚರಣೀನ, ಮಮ ಸರ್ವಾಸು ಅವಸ್ಥಾಸು ಚಿತ್ರಧಾ ವಿಚಿತ್ರಧಾ ತದ್-ಉಪಾಸಕೇನ ಶ್ರೀ-ಮುಖ್ಯ-ಪ್ರಾಣೇನ ಪ್ರೇರಿತಸ್ಸನ್, ತತ್-ತಂಸ್ಕೃತಿ-ಪೂರ್ವಕಂ ಶಯನ-ಉತ್ತಮುಟ್ಟಾಯಾದತನ ಸ್ವ-ವರ್ಣಾಶ್ರಮೋಚಿತಂ, ದೇಶ-ಕಾಲ-ವಾಶ್ಫೋಚಿತಂ, ನಿತ್ಯ-ನೈಮಿತ್ತಿಕ-ಕಾಮ್ಯಭೇದೇನ ತ್ರಿವಿಧಂ ತತ್-ಪೂಜಾತ್ಮಕಂ ಕರ್ಮ, ಯಥಾ-ಶಕ್ತಿ, ಯಥಾ-ಜ್ಞಪ್ತಿ, ಯಥಾ-ವೈಭವಂ ಕರಿಷ್ಯೆ!
ಮದ್-ಆಜ್ಞಾಕಾರಿಭಿಃ ವಿದ್ಯಾ-ಸಂಬಂಧಿಭಿಃ ದೇಹ-ಸಂಬಂಧಿಭಿಶ್ಚ ತದೀಯ-ಅಶೇಷ್ಯ-ಅರ್ಜನ್ಯಃ ತತ್-ಸರ್ವ ಕರ್ತೃತ್ವ-ಕಾರಯಿತ್ವಾದನುಸಂಧಾನ-ಪೂರ್ವಕಂ ಕಾರಯಿಷ್ಯೇ ಚ!
"Therefore, being the one who determines the innumerable accumulated merits and demerits from beginningless time by the will of Shri Hari, the one who is the worshiper of Kapila, the one who is distinct from and superior to even Rama, the foremost entity expounded by the infinite Vedas...
Guided by the will of the Supreme, being the recipient of His utmost grace, possessing the divine connection with Shri Bharati Ramana, having feet worshiped by Rudra and all other Tattvika deities, and being worshiped by Shri Mukhya Prana in all my states—whether varied or manifold—I, being inspired by Him and following His tradition, upon rising from sleep, shall undertake my daily, occasional, and desire-driven duties as per my Varna and Ashrama, suitable to time and place, as a form of divine worship, according to my capacity, awareness, and opulence!
Further, through my disciples who follow my commands, my students, my relatives, and those associated with me, I shall ensure that all prescribed actions, under the principle of doership and causation, are carried out in alignment with the divine will!"
Through this solemn declaration, Śrī Rāghavēndra Swāmī made a firm commitment that:
1. He would perform all actions prescribed by the Varṇāśrama Dharma (Duties based on one’s spiritual and social classification).
2. All righteous deeds (Nitya, Naimittika, and Kāmyakarma) would be carried out solely for the service of Bhagavān Hari and Śrī Mukhya Prāṇa.
3. He would ensure that all his followers, including scholars, disciples, and even common devotees, engaged in the same divine service.
Thus, the Pratīta Vrata (Vow of Absolute Faith and Divine Service) observed by Śrī Rāghavēndra Swāmī was not only a personal spiritual practice but also an initiative to uplift countless beings, guiding them towards Bhagavān’s divine grace.
Śrīmannārāyaṇa is the ultimate doer (Kartā) of all actions performed by every jīva. There is no action that can be performed independently without His will. Since Bhagavān is inseparable from His qualities (Guṇa), forms (Rūpa), and actions (Kriyā), all activities originate from Him and manifest through His divine energy at the appropriate time and place.
Among the countless divine manifestations of Bhagavān Hari, Mukhya Prāṇa Deva (Śrī Vāyu Deva) holds a unique position as the executor of divine will. Due to the grace of Śrī Rāma-Janani (Lakṣmī Devī), Vāyu Deva has complete knowledge of all accumulated karmas (Sañcita Karmas) of all jīvas. He directs and enables these karmas to yield results accordingly, inspiring beings towards righteous actions. Thus, he is the supreme regulator (Sarvajña) of all living beings.
The infinite Vedas unanimously establish Śrīmannārāyaṇa as the Supreme Reality. However, apart from a few exclusive names that are reserved only for Bhagavān Hari, the Vedas extensively glorify Lakṣmī Devī as well. Beyond these two, the Vedas describe many other deities, among whom Śrī Mukhya Prāṇa Deva (Vāyu Deva) is the most exalted.
1. All deities have a hierarchy (Tāratamya), where Agni is the lowest and Śrī Hari is the highest.
2. Śrī Lakṣmī and Nārāyaṇa are in the Eśa-Koṭi - ಏಷ-ಕೋಟಿ (beyond all jīvas).
3. Brahmā and Vāyu are the highest among all jīvas.
4. All other deities, including Agni and Rudra, are subordinate to Brahmā and Vāyu.
Thus, apart from Śrī Lakṣmī-Nārāyaṇa, Śrī Vāyu Deva alone is the primary subject of the Vedas and is recognized as Sarvaguṇapūrṇa (complete with all attributes suitable for a jīva).
1. He is free from all defects (Duḥkha, Avidyā, etc.).
2. He is the only jīva entirely untouched by any flaws (whereas Rudra and others have minor doshas).
3. He alone is the perfect regulator of all living beings.
4. He is constantly engaged in upāsanā of Śrī Hari.
5. His divine powers enable him to inspire and guide all jīvas towards righteous actions.
Śrī Mūla Rāma, the Supreme Lord, regulates all actions. Śrī Mukhya Prāṇa Deva:
Understands Bhagavān’s divine will (Sankalpa).
Aligns himself with Bhagavān’s desires and executes them perfectly.
Is worshiped even by Rudra and all other deities.
Thus, Śrī Rāghavēndra Swāmī, inspired by Śrī Mukhya Prāṇa Deva, undertook a sacred resolve to ensure that all righteous duties were performed with full dedication.
"Every day, as soon as I wake up, I remember Bhagavān Śrī Mūla Rāma and dedicate the entire day’s activities to Him.
I engage in all actions suitable to my Varṇāśrama, following the injunctions of the Vedas, according to time, place, and circumstances.
Under the guidance and inspiration of Śrī Mukhya Prāṇa Deva, I perform my duties with utmost sincerity and devotion."
This divine declaration reaffirms that all spiritual practices must be executed with absolute faith in Bhagavān Hari, under the guidance of Śrī Mukhya Prāṇa.
Śrī Rāghavēndra Swāmī made a solemn vow (Pratijñā) in his Prātah Sankalpa Gadya that all his actions—Nitya (daily rituals), Naimittika (occasional duties), and Kāmya (desire-driven rituals)—would be performed solely as worship of Bhagavān Śrī Hari. His devotion extended beyond personal practice, as he also ensured that:
His disciples, devotees, and dharmic followers performed these duties under his guidance.
His Sannyāsa disciples and their lineage carried forward these teachings.
His students, scholars, and those who studied his works continued the tradition.
His descendants from his Pūrva-Āśrama (pre-monastic life) followed the path of righteousness.
By dedicating everything to Bhagavān Śrī Hari and Śrī Mukhya Prāṇa Deva, he ensured that these righteous duties would be carried out with the right understanding and devotion. His unwavering commitment to his Sankalpa and Pratijñā earned him the glorious title of "Pratīta Vrata" (one who remains steadfast in his vows).
Through his selfless service to devotees, dharmic followers, and all sentient beings, Śrī Rāghavēndra Swāmī exemplified the ideal Guru, whose compassion and concern for the spiritual upliftment of others knew no bounds. The people of Bhārata, who have received such a Sadguru, are truly blessed!
This Pratīta Vrata can be seen across the lives of:
Śrī Prahlāda Rāja, who upheld Bhagavān's Dharma amidst adversity.
Śrī Vyāsarāja, who protected the Dvaita Siddhānta and guided kings and scholars alike.
Śrī Rāghavēndra Swāmī, who carried forward this divine mission.
The upcoming chapters of Guru Rāghavēndra’s divine history will reveal how he fulfilled his Pratijñā and upheld dharma through his blessings, teachings, and miracles.
Once Sarasvatamma’s final rites were completed and her soul had attained Sadgati (liberation), her family—including Lakṣmīnṛsiṁhācārya and Gururājācārya, along with Lakṣmīnārāyaṇa—visited the Maṭha. The Dvārapālaka (gatekeeper) led them to Śrī Rāghavēndra Swāmī. They paid their respects and sat down before him.
Śrī Rāghavēndra Swāmī was reading a sacred text from his Vyāsapīṭha when he looked up and observed their grief-stricken faces.
Śrī Rāghavēndra Swāmī said:
"Why do you grieve like this? Do the dead ever return?"
Hearing this, no one replied. Their eyes filled with tears, and they remained silent in mourning.
Veṅkaṭāmbā, unable to contain her sorrow, finally spoke up:
Veṅkaṭāmbā said:
"Swāmī, you are now a Parama-Haṁsa (supreme renunciate), a Jitēndriya (one who has conquered the senses). Nothing in this world can shake your mind! But we are mere ordinary people. How can we attain your detachment? The only thing we can do is weep!"
Hearing this, Lakṣmīnṛsiṁhācārya rebuked her, saying she should not speak in such a manner.
Śrī Rāghavēndra Swāmī, smiling gently, replied:
"Let her speak. If expressing her pain brings her relief, then so be it. After all, in our previous life, who else did she have to speak to except me?"
Hearing this, Veṅkaṭāmbā realized her mistake.
Veṅkaṭāmbā said:
"Swāmī, I momentarily forgot that you are now the Jagadguru (Guru of the Universe). We were mourning for Sarasvatamma. But how foolish of me! You did not just mourn—you liberated her from her Preta-Śarīra (ghostly existence) and granted her Sadgati! Instead of praising you, I foolishly spoke from my old familiarity with you. Please forgive my offense."
This moment captured the divine contrast between human attachment and spiritual liberation—where grief is natural, but the Guru’s grace transcends all sorrow.
Śrī Rāghavēndra Swāmī:
_"We did not grant her Sadgati (liberation); it was Śrī Hari and Mukhya Prāṇa who did! Veṅkaṭāmbā, why do you grieve so deeply? Are you mourning because Sarasvatī passed away? Ask yourself—was it her Ātma (soul) that perished, or merely her body?
Bhagavān Śrī Kṛṣṇa has clearly declared in the Bhagavad Gītā:_
"Na jāyatē mriyatē vā kadāchit
Nāyaṁ bhūtvā bhavitā vā na bhūyaḥ ||
Ajo nityaḥ śāśvatō'yaṁ purāṇo
Na hanyatē hanyamānē śarīrē ||"
"ನ ಜಾಯತೇ ಮ್ರಿಯತೇ ವಾ ಕದಾಚಿತ್
ನಾಯಂ ಭೂತ್ವಾ ಭವಿತಾ ವಾ ನ ಭೂಯಃ ||
ಅಜೋ ನಿತ್ಯಃ ಶಾಶ್ವತೋಽಯಂ ಪುರಾಣೋ
ನ ಹನ್ಯತೇ ಹನ್ಯಮಾನೆ ಶರೀರೇ ||"
"The soul is never born, nor does it ever die. It has never come into being, nor will it ever cease to be. It is unborn, eternal, imperishable, and ancient. It is not slain when the body is slain."
Though the body perishes, the soul remains eternal. Jīvas are dependent on Īśvara, whereas Bhagavān’s divine form is eternal and independent. The Jīva is merely a reflection of Bhagavān’s divinity, hence it neither takes birth nor perishes in the absolute sense.
Then why do we say, ‘someone is born’ or ‘someone has died’? The Gītā explains:_
"Vāsāṁsi jīrṇāni yathā vihāya
Navāni gṛhṇāti narō'parāṇi"
"ವಾಸಾಂಸಿ ಜೀರ್ಣಾನಿ ಯಥಾ ವಿಹಾಯ
ನವಾನಿ ಗೃಹ್ಣಾತಿ ನರೋಽಪರಾಣಿ"
"Just as a person discards old, worn-out garments and wears new ones, the Jīva discards an old body and takes a new one."
Thus, leaving one body and acquiring another is simply part of the soul’s journey. What we call ‘death’ is merely the shedding of an old body, and ‘birth’ is the acceptance of a new one.
The Gītā also says:_
"Jātasya hi dhruvō mṛtyuḥ
Dhruvaṁ janma mṛtasya cha
Tasmād aparihāryē' rthē
Na tvaṁ śōcitum arhasi"
"ಜಾತಸ್ಯ ಹಿ ಧ್ರುವೋ ಮೃತ್ತ್ಯುಃ
ಧ್ರುವಂ ಜನ್ಮ ಮೃತ್ತಸ್ಯ ಚ
ತಸ್ಮಾದ್ ಅಪರಿಹಾರ್ಯೇಽರ್ಥೇ
ನ ತ್ವಂ ಶೋಚಿತುಮರ್ಹಸಿ"
"For one who is born, death is certain; and for one who dies, rebirth is inevitable. Since this cycle is unavoidable, you should not grieve."
Since Sarasvatī has only shed her physical form, she has not truly perished. By Bhagavān’s grace, she has been liberated from the cycle of birth and death and now exists in eternal bliss in His presence. Therefore, mourning her is unnecessary."
Even as everyone sat in awe-struck silence, absorbing the nectar of wisdom from Guru Rāghavēndra, Lakṣmīnārāyaṇa was unable to fully comprehend the deeper meaning. Overcome by maternal separation and sorrow, he collapsed at Guru’s feet, sobbing uncontrollably.
Śrī Rāghavēndra Swāmī gently consoled him:
"Lakṣmīnārāyaṇa! My dear child, do not cry. I am no longer just your father—I am now your Guru!"
At that very moment, Śrī Sudhīndra Tīrtha entered the room. Everyone rose in reverence and offered their respects. Once seated, he called Lakṣmīnārāyaṇa close and embraced him.
Sudhīndra Tīrtha:
_"My child, it is true that he (Rāghavēndra) is no longer your father—he is now a Jagadguru (Guru of the Universe)!
He has renounced his small, limited household and has now become the caretaker of an entire world. He is no longer just your Guru and father—he is now the father of millions of devotees.
The entire world is now his family. He carries the responsibility of protecting and guiding all living beings toward dharma and mokṣa. Our mission is universal well-being—"Sarvajana sukhino bhavantu" (May all beings be happy).
And who is included in ‘Sarva’ (all beings)? You are included too.
Renouncing attachment and worldly bonds is the essence of Sannyāsa. But that does not mean renunciates stop bestowing their grace. Earlier, as a householder, Rāghavēndra was bound by a small family circle. Now, as a Sannyāsī, he has expanded his circle of responsibility to encompass the entire world.
Today, he is Guru to all people, regardless of caste, creed, language, or nationality. He works tirelessly for their upliftment.
And you, Lakṣmīnārāyaṇa, are no different. You remain his disciple and his child. Your well-being is now in his divine care, just as Śrī Mūla Rāma is the ultimate caretaker of all. So, do not grieve anymore!"_
Śrī Rāghavēndra Swāmī’s discourse transformed sorrow into wisdom—teaching that birth and death are mere transitions in the soul’s eternal journey.
Śrī Sudhīndra Tīrtha’s words reassured Lakṣmīnārāyaṇa that his father-turned-Guru had only expanded his responsibilities—his love and grace remained the same.
The essence of Sannyāsa is not abandonment, but universal compassion and guidance for all beings.
Thus, Śrī Rāghavēndra Swāmī, as Jagadguru and Pratīta Vrata, continued his mission—uplifting the world while guiding his own family and disciples with divine wisdom and grace.
With hands humbly folded, Śrī Rāghavēndra Swāmī addressed his Guru, Śrī Sudhīndra Tīrtha, with great reverence.
Śrī Rāghavēndra Swāmī:
_"O Guru! I only behaved in this manner so that we could hear these sublime spiritual truths directly from you! Please forgive me. Had I spoken these words myself, people might have doubted my detachment and assumed that I was speaking out of personal attachment toward my son from my previous life. But now that you have spoken them, the truth has been established without question.
This seat of knowledge, Jñānapīṭha, is meant for guiding the entire world on the path of spiritual enlightenment. Our duty is to work selflessly for the upliftment of all—both in this world and the next. Only such selfless service to Bhagavān is truly dear to Him.
When I accepted Paramahaṁsa Sannyāsa, I took a vow, saying:_
'Abhayaṁ sarvabhūtebhyaḥ - ಅಭಯಂ ಸರ್ವಭೂತೇಭ್ಯಃ' (I grant fearlessness to all beings).
Thus, with mind, speech, and action, I must always uphold truth, serve Śrī Hari, and dedicate myself to the well-being of the world.
Moreover, when you anointed me as the Pīṭhādhipati of this great lineage, Bhagavān Śrī Hari and Mukhya Prāṇa inspired me from within to compose a small yet profound text. I humbly present this before you for your blessings. Kindly review it and bless me so that I may fulfill the vows I have taken in it."_
Saying this, Śrī Rāghavēndra Swāmī took a small palm-leaf manuscript from the Vyāsapīṭha and placed it before his Guru. He then bowed down with great humility.
Śrī Sudhīndra Tīrtha opened the manuscript and began reading it. As he read through its profound contents, he became overcome with divine bliss. His entire body trembled with joy as he raised his voice in praise of his dearest disciple.
Śrī Sudhīndra Tīrtha:
_"Ah! What an extraordinary philosophical composition! What unwavering devotion to Śrī Hari and Mukhya Prāṇa!
This 'Prātassankalpa Gadyam' is a treasure for all spiritual seekers (Mumukṣus).
It will help aspirants stay devoted to Śrī Hari from morning till night, recognizing all actions as acts of divine worship.
This work will stand the test of time, guiding seekers toward the ultimate truth. It will be a priceless gem in the ocean of spiritual literature!"_
Hearing these words, Śrī Rāghavēndra Swāmī humbly bowed and spoke with gratitude.
Śrī Rāghavēndra Swāmī:
_"O Guru! I am forever blessed by your approval.
In this work, I have resolved that every action I perform—whether Nitya (daily), Naimittika (occasional), or Kāmya (desire-driven)—will be an act of worship to Śrī Hari.
Not only will I follow this path myself, but I will ensure that my disciples, devotees, scholars, and even my past-life relatives engage in divine service without selfish desires.
I particularly wish to begin this noble work by imparting knowledge to five devoted disciples:
1️ Lakṣmīnārāyaṇa
2️ Veṅkaṭanārāyaṇa
3️ Nārāyaṇa
4️ Rāmacandra Ācārya's son, Kṛṣṇa
5️ Narasimha Ācārya's son, Raghupati
These disciples have long sought my guidance in Śāstra Pāṭha (scriptural studies), and now the time has come to fulfill their aspirations.
Through them, I will establish a chain of devoted scholars and seekers, ensuring that thousands more will worship Śrī Hari through their ordained duties.
Furthermore, I seek to guide all righteous beings (Brahmins, Kṣatriyas, Vaiśyas, Śūdras, and others) according to their Varṇāśrama Dharma.
By Bhagavān’s grace, may all aspirants attain the highest spiritual bliss through their sincere devotion and actions!
This is my sacred resolve."_
Śrī Rāghavēndra Swāmī’s vow was not merely personal; it was a universal commitment to guiding all beings on the path of righteousness.
His Prātassankalpa Gadyam became a beacon of wisdom, reminding devotees to see every action as an offering to Bhagavān.
With Guru Sudhīndra Tīrtha’s blessings, he embarked on his mission to uplift the world, ensuring that his knowledge, teachings, and spiritual lineage would benefit generations to come.
Thus, Śrī Rāghavēndra Swāmī’s selfless devotion and tireless dedication made him a true Jagadguru—a beacon of wisdom, compassion, and divine grace.
The magnanimous heart of Śrī Rāghavēndra Swāmī, his broad-minded vision, his deep concern for universal welfare, and his unyielding commitment to righteousness filled Guru Śrī Sudhīndra Tīrtha and the assembled devotees with immense joy. The anxiety that had momentarily occupied their hearts vanished.
Even Veṅkaṭāmbā and Kamalādevī—who had been grieving—began to smile with a newfound sense of spiritual serenity.
Following Guru Sudhīndra's instruction, Śrī Rāghavēndra Swāmī began imparting scriptural knowledge to:
1️ Nārāyaṇa
2️ Veṅkaṭanārāyaṇa
3️ Lakṣmīnārāyaṇa
4️ Kṛṣṇa
5️ Raghupati (son of Narasiṁhācārya, a close relative of Sudhīndra)
Beyond these five, he also began teaching 30–35 young scholars—including students from Kuṁbhakoṇa’s learned families—in Nyāya (logic), Vedānta (philosophy), and other Śāstras.
Additionally, 20–30 advanced scholars who had been studying for years continued their higher education under his guidance.
Śrī Rāghavēndra’s Teaching Style
Clear, Concise, and Engaging:
He explained intricate scriptural concepts in a simple manner, making them accessible to students of all levels.
His unique teaching method ensured that the knowledge remained deeply ingrained in the students' minds.
Daily Review Sessions:
Before beginning a new lesson, every student had to recite and translate the previous day's teachings.
Any mistakes were corrected, and the lesson was repeated until the understanding was flawless.
This structured learning process enabled students to develop clarity, reasoning, and deep contemplation.
Rigorous Training for Mastery:
By the time students advanced to the next topic, they had already revised and internalized the previous lessons.
This methodical approach ensured that every student was well-prepared for higher scriptural studies.
Thus, Śrī Rāghavēndra’s teachings flourished without interruption, drawing scholars and seekers from across the region.
Disseminating Dharma:
Kuṁbhakoṇa’s deeply religious citizens often visited Śrī Rāghavēndra to seek spiritual guidance.
They cleared their doubts on Dharma (righteous duties) and understood the necessity of their ordained practices.
He revealed esoteric truths about Bhagavān’s divine nature, the essence of righteous living, and the significance of a virtuous life.
Living By Example:
By embodying selfless devotion and discipline, Śrī Rāghavēndra Swāmī illuminated the path for countless seekers.
His actions matched his words, making him the epitome of a "Pratīta Vratī"—one who lives by his sacred vows with unwavering dedication.
Thus, Guru Rāghavēndra’s renown as a beacon of wisdom, compassion, and scriptural authority spread far and wide, making him universally revered.