The Fifth Delight
Shri Raghavendra Gurusarvabhauma
95. The Daily Routine of Sri Raghavendra Swamy
Having arrived at Kumbhapuri (Kumbakonam), Sriyavaru, with renewed enthusiasm, became immersed in overseeing the Vidyapeetha, giving discourses, performing daily rituals (nitya karma-anushthana), and worshiping Sri Moola Rama.
All of Sri Guru Sarvabhouma’s daily and occasional duties were performed selflessly, as offerings unto the Supreme Being. The immense store of merit (punya) earned by him in his past lives through the divine darshan of the Lord continued to follow him in this birth as well.
According to the divine will of the Lord (Bhagavat Sankalpa), the little remaining portion of his prarabdha karma—since this was his final incarnation—was experienced during his early life in the form of poverty. Once that karmic suffering was burned away, he now had to experience the fruits of the vast merits accumulated over many ages.
That treasure of merit had been reserved by this great soul solely for the upliftment and welfare of the world. As a disciplined ascetic, devoted to duties appropriate to his ashrama, he carried out everything as a divine offering to the Supreme Lord.
Therefore, the form, poetry, wisdom, and nectar-like name of Sri Guru Raghavendra were all supremely sacred.
At the resting chamber of the Vidya Matha in Kumbakonam, Sri Guru Rajaru would recline. Just as Lord Hari, praised by Brahma, Shiva, Indra, and the host of gods, reclines on the divine serpent bed, displaying Yoga Nidra upon a banana leaf-covered couch draped with tiger skin, pretending to be asleep while actually absorbed in supreme consciousness—so too would the crown jewel of ascetics (Yatichandramaru) rest in divine composure. Though always alert in meditative awareness of Sri Hari, he would appear as if asleep.
At the break of dawn, the musicians of the Matha, along with Bhagavatas (devotees), would begin the morning wake-up service. Accompanied by the sweet melodies of veena, flute, mridanga, and cymbals, set in various ragas like Malayamaruta, Bhoopa, Chakravaka, Bilahari, they would sing melodiously the divine sports and glories of Sri Hari, and then awaken the Yati Sarvabhouma with a suprabhata (morning hymn):
“O full moon of the ocean of Madhva’s philosophy, arise!
O yogi who is at the feet of Rama, arise!
O one of great glory, arise!
O world teacher, Sri Raghavendra, the one praised by poets, arise!
Golden rays are filling the skies—arise!
A devotee has come to your doorstep—arise to serve!
Surrounded by throngs of eager devotees waiting in reverence—
O Guru, arise to shower your blessings of auspiciousness!”
Thus, awakened by the sweet, majestic Magadha-style morning hymns, Sri Gururajaru rose from his tiger-skin-draped couch. He listened with contentment to the eighteen Puranas and the Dwadasha Stotra, which scholars were reciting and interpreting simultaneously.
He bowed with reverence to Raghupati Vedavyasa, the original source of the texts, and respectfully received the Vedic blessings offered with sacred mantras by the assembled Vedic scholars and Bhoosuras (learned Brahmins).
Then, moving towards the Tulasi garden near the Sri Tulasi Brindavana in the Vidya Matha courtyard, he offered salutations to Sri Lakshmi Devi, who was present there, and then to Sri Hanumantha Deva.
After this, the great Yatiraja (chief ascetic) ascended a palanquin and began chanting glorious stotras, including the Gajendra Moksha Stuti, which describes the greatness of the Supreme Lord. Accompanied by a group of scholars, he graciously made his way to the southern river of the devas, the Kaveri River, which flowed near the Brindavana of Sri Vijayindra Teertha.
Near a flowering grove by the riverside, the Yatichakravarti dismounted from the palanquin and performed his morning ablutions and dental cleansing. Then, as per scriptural rites, he performed achamana (ritual sipping of water), and entered the river with the scholars for bathing.
During the bath, he chanted the Narayana Ashtakshara, Vishnu Shadakshara, and Vasudeva Dwadashakshara mantras three times each. Along with that, he recited appropriate suktas (hymns) during his bath—performing the mittika (clay) bath, aghamarshana - ಅಘಮರ್ಷಣ bath, and other ablutions while reciting Pranava (Om) and Purusha Sukta hymns.
He then offered devata tarpanas (oblations to deities) using sanctified water, sprinkled danda water on everyone present, drank Vishnu’s padodaka (sacred foot water), and came to the riverbank.
Wearing fresh kaupeena (loincloth) and saffron robes, he applied Gopichandana to mark Dwadasa Nama Urdhva Pundras (12 sacred names of Vishnu on the body) and adorned the five Vaishnava symbols.
As the leader of ascetics, he then offered arghya (water offering), meditated upon the Gayatri mantra, the mother of the Vedas, and with deep devotion, silently recited the sacred mantras Taraka and Pranava.
At that moment, his face radiated sattvic brilliance, majesty, and gentle grace, signaling his divine, otherworldly nature.
Then, Gururajaru proceeded to the Purana Mandapa, where Sri Badarayana Deva (Vyasa) had once shown grace to Sri Madhvacharya. As a symbol of that lineage, the two Vyasa Mushthis (fists of Vyasa) made of pure stone and worshipped in the Sri Madhva tradition were venerated by him.
With eagerness, he listened to the translations of the Bhagavata and other Puranas by scholars, and performed abhisheka (ritual bathing) to Sri Hari using pure water. Then came the milk abhisheka, followed by an offering of the best and most delightful dish—muddanna (ghee rice), along with ghee and condiments—and a mangala arati was offered.
Afterward, he had darshan of the radiant forms of Sri Narasimha and Vayu Deva, offered prostrations to Sri Vijayindra Teertha, and surrounded by a revered assembly of sages, he wore glittering gem-studded footwear and began his return to Sri Vidya Matha.
As he proceeded, accompanied by scholars, dharma protectors, and students, the sevakaru (temple staff), stotra chanters, and Haridasas preceded him, filling the air with the sounds of conches, drums, mridangas, kahales (trumpets), and other majestic instruments.
The roar of this grand sound, including maddale, dhavala vadyas, shobhana shringa vadyas, jharjharas, and chakra vadyas, made the entire area resound.
It seemed as though the Kalpavriksha of Devaloka itself had descended in the form of an ascetic—Sri Raghavendra Guru Sarvabhouma, who was now sanctifying the very earth with each step as he circumambulated the town.
On the way, he stopped and offered salutations to Sri Kumbeshwara Deva, and amidst resounding victory chants from the pedestrians, he entered the Sri Vidya Matha with great joy and splendor.
In the assembly hall of the Sri Matha, seated firmly on a grand throne, Guru Raghavendra began, after a peace invocation (shantipatha), to deliver profound and auspicious discourses on Sri Madhvacharya’s Sutra Bhashya. He did so in a dignified style, incorporating the Tatvaprakashika and his own commentary Bhavadeepa, to the gathered assembly of scholars and disciples.
He began:
“The Supreme Brahman is full of infinite auspicious qualities, free from defects such as sorrow and anxiety, is worthy of contemplation, and is attainable. These truths are explained by Sri Bhagavatpada in the Sutra Bhashya in the five adhikaranas—‘Om. Athāto Brahmajijñāsā,’ ‘Janmādyasya yataḥ,’ ‘Śāstrayonitvāt,’ ‘Tattu samanvayāt,’ and ‘Īkṣater nāśabdam Om’— ಅಥಾತೋ ಬ್ರಹ್ಮಜಿಜ್ಞಾಸಾ, ಜನ್ಮಾದ್ಯಾಸ್ಯ ಯತಃ , ಶಾಸ್ತ್ರಯೋನಿತ್ವಾತ್ , ತತ್ತು ಸಮನ್ವಯಾತ್ , ಈಕ್ಷಣೇಃ ನಾಶಬ್ದಮ್ which define the characteristics of the Supreme Brahman.”
As Guru Raghavendra was explaining this, one scholar in the audience raised a doubt:
Scholar 1 (Objection):
“Based on scriptural passages like ‘Yāchānābhyuditam’- ಯಾಚನಾಭ್ಯುದಿತಮ್, it is absolutely impossible to express the Supreme Brahman—who is perceived by the eternal Vedas—through spoken words or uttered names using the speech organs and senses. Therefore, the statement that Brahman is the subject of scripture (shastra) seems illogical.
Why? Because names uttered through speech organs are inert. Therefore, the words that appear to denote Brahman are themselves inert and false. In reality, such words cannot be Brahmapratipadaka (denoting Brahman). Since Brahman cannot be explained using non-Vedic words either, your proposition becomes purposeless.
Furthermore, names which appear to denote Brahman do not truly define Him. So, your assertion that Brahman is full of auspicious attributes (satguna), and is Parabrahman with infinite virtues, lacks usefulness.
Also, the soul (Atman) is understood in two ways. One is through bodily activity and functions (limbs, organs of movement, etc.), called lingas (indicators). The second is through the sense of ‘I’ (aham), perceived via the intellect. From these indicators, the soul is proven.
If that’s the case, there is no evidence of a separate Supreme Being (Paramatma) different from this Atman. Because the self is already established through direct experience (aham dhi). Therefore, the assertion of another Supreme Being different from the individual soul is not supported by any valid proof.
Moreover, what is the use of knowledge of the Supreme Brahman? If you say it leads to some result, then what is that result? If you claim it is svarga (heaven), then the Jyotishtoma ritual already says:
‘Jyotishtomena svargakāmo yajeta’ ಜ್ಯೋತಿಷ್ಟೋಮೇನ ಸ್ವರ್ಗಕಾಮೋ ಯಜೇತ — One who desires heaven should perform the Jyotishtoma sacrifice.
So, it is these ritual actions that give heavenly results. And for knowers of Brahman, there is no visible or immediate liberation (moksha)—no matter which place or time. Therefore, Brahma-jnana is fruitless.”
As this scholar expressed his doubt, another scholar objected:
Scholar 2 (Counterargument):
“Sir, your argument that the scriptures lack subject matter or purpose is invalid. The Nirguna Brahman, who is revealed through mental perception (manasa pratyaksha), is indeed the subject of the scriptures. The result of pure Brahma-jnana is freedom from the bondage of samsara (worldly cycle). If you say this isn’t a result, then tell us—what greater result is there than liberation from samsara?
The Supreme Being with qualities (Saguna Brahman) is meant for worship by less evolved aspirants.”
Then, a third scholar countered the second:
Scholar 3 (Further Counterargument):
“The Brahman perceived by the mind (manasa pratyaksha) cannot be said to be the pure Brahman (shuddha Brahman). I will now analyze why that is incorrect.
According to the Shruti statement ‘Ekam eva advitīyam Brahma’ ಏವ ಅಧ್ವಿತೀಯಂ ಬ್ರಹ್ಮ —Brahman is One, without a second. ‘Advitīya’ means without attributes like matter or soul (jada or jiva). ‘Ekatva’ (oneness) implies that even the quality of ‘oneness’ is not different from Brahman—it is identical with Brahman.
If that’s the case, then Brahman has neither qualities nor a qualified-substance relationship (dharma-dharmin). So such a Brahman becomes equivalent to emptiness (shunya). There is no doubt in this.
Moreover, if this world is claimed to be distinct from Brahman, then that too is illogical. Why? Because then the question arises: Is this world, different from Brahman, real or false?
Even that choice becomes impossible. Therefore, it cannot be said that Brahman is reflected in the form of this world.
Why? Because if Brahman is the very form of the world, then how can you, who are in Brahman, experience delusion (bhranti)? And if Parabrahman is without delusion, how can that delusion appear in you?
Thus, your claim that the Brahman seen through mental perception is pure Brahman is not valid.”
Motivated by a desire to remove the confusion arising from the back-and-forth of arguments and counterarguments among the disputants, Sri Gururajaru, with compassion and a gentle smile, offered the following resolution:
Sri Gururajaru said:
“The Supreme Brahman—different from the individual soul realized through direct inner awareness (aham-dhi pratyaksha - ಅಹಂ-ಧಿಃ ಪ್ರತ್ಯಕ್ಷ)—is distinct, is called Vishnu, is possessed of infinite auspicious qualities, and is wondrous. In matters concerning the nature of Brahman, the Vedas use the meaningful term Brahma to indicate this distinction between the Paramatma (Supreme Self) and the Jivatma (individual soul). The Sutra-kara, Sri Badarayana, says in the Devi Mimamsa Sutra, “Sa Vishnurāha hi, tam Brahma tyācakṣate - ಸಃ ವಿಷ್ಣುಃ ಆಹ ಹಿ, ತಂ ಬ್ರಹ್ಮ ತ್ಯಾಚಕ್ಷತೇ” — that the one known as Vishnu is referred to as Brahman.
In the very first Brahmasutra, “Athāto Brahmajijñāsā - ಅಥಾತೋ ಬ್ರಹ್ಮಜಿಜ್ಞಾಸಾ” (Now then, the inquiry into Brahman), the Brahma-word is clarified through the Brahma-Vishnu word-exposition (shabda-nirvachana) to mean Vishnu alone, because He is full of auspicious qualities.
The word Brahman has wide semantic range (arthavishalata - ಅರ್ಥವಿಶಾಲತೆ). The root meaning derived from the verb “bṛh” (to expand) and “bṛhanto hasmin guṇāḥ - ಬೃಹಂತೋʼಸ್ಮಿನ್ ಗುಣಾಃ” — the one in whom infinite qualities reside—clearly identifies the Supreme Brahman as one endowed with auspicious qualities. And the individual soul is not.
Hence, liberation (moksha) is attained through knowledge of such a Brahman, distinct from the individual soul and full of qualities. The fruit of this knowledge is moksha. Because there is a result (phala), the Vedanta shastra, which reveals this Brahman, qualifies for study and application under the traditional fourfold framework of anubandha chatushtaya - ಚತುಷ್ಟಯ:
Subject (vishaya): Parabrahman
Purpose (prayojana): Moksha
Relationship (sambandha): The link between scripture and Brahman
Eligibility (adhikari): The seeker of liberation (mumukshu)
Therefore, the Brahma Mimamsa Shastra (Vedanta) is valid for commencement and engagement. Through the listening (shravanam), reflection (mananam), and deep contemplation (nididhyasanam) on the Supreme Brahman, under the guidance of the Supreme Guru, the seeker attains Brahma-jnana, receives the Lord's grace (prasada), and ultimately attains moksha, which is the realization of the Self as bliss (svarupananda). This moksha is the true fruit (phala) of Brahma-jnana.
All who heard this instruction from Sri Padangalavaru (the Guru) were filled with bliss.
After delivering the Upanishadic discourse to the group of disciples, the chief of ascetics, Sri Raghavendra, rose from his seat for midday rituals and sacred duties.
The renowned pandit-yati, Pundarika, bearing the staff and sacred marks, performed ceremonial bathing in the Matha’s sacred pond (Pushkarini) in accordance with scriptural guidelines, wore saffron robes, and entered the worship hall of Sri Moola Raghupativedavyasa, revered by all scholars.
He first performed Kalasha Puja—offering worship to the full water pot with fragrant sandalwood paste, akshata (rice), lotus flowers, and tulasi leaves—followed by shankha puja, seat sanctification (peethapuja), invocation of the deity (Bhagavad avahana), and avaranapuja (worship of the surrounding deities).
Then he performed Shodashopachara puja (16-fold worship) to Sri Moola Rama, offered five varieties of cooked rice, fruits, betel leaves, etc., and completed it with mahamangalarati and mantrapushpa (sacred flower offerings).
After the shankha-bhramana (blowing of conch) and in accordance with tradition, he performed Rama Naivedya, Vayu Deva puja, and Guru Parampara puja, and offered hastodaka (ceremonial water offering to the deity).
Then, gently removing the head-covering of the deity, he meditated upon the image-form (bimbamurti) in his heart and, carrying it reverently, displayed the idols of Sri Moola Rama, Digvijaya Rama, and Jayarama, the chief icons of the Mahasamsthana, for public darshan.
All the assembled devotees were filled with joy on seeing the Lord.
With the ringing of the bell, Sriyavaru rose, took up his kamandalu, and began recitation of stotras, offering circumambulation (pradakshina) and prostrations (namaskara) to the deity, followed by dandapuja (worship of the staff), sprinkling of sanctified water, and tulasi leaves tucked into the ears.
After taking a seat again, he graciously distributed teertha and prasada to all. Surrounded by a circle of scholars, he engaged in discussions on Sri Hari’s true nature, received bhiksha (alms), drank sanctified water (teertha prashana), and then re-entered the assembly hall.
By then, many advanced students and scholars of the Matha had gathered, awaiting his arrival for class. The smiling world-teacher arrived and took his seat. All offered obeisance and sat down.
The doorkeeper brought forth the Vyasa Peetha (scripture seat) and other shastra texts, placing them respectfully before the Guru and bowed.
Sri Gururajaru then began to teach the shastras—Vyakarana (grammar), Nyaya (logic), Mimamsa, and others—profoundly and clearly to the disciples.
When difficult questions arose, Sriyavaru patiently clarified them, presenting traditional interpretations, while explaining complex portions in a simple and digestible manner, making them clear to all. He taught with fluid eloquence and unbroken grace.
At that time, the administrator of the Matha arrived and respectfully informed the Guru:
“Victory to you, O Lord! Countless scholars, poets, and dharma-devoted disciples and devotees from all over the country, along with the citizens of Kumbakonam, are earnestly awaiting your divine audience and blessings. Kindly grant your permission, O Jiyaru.”
With a gentle smile, Sri Gururajaru gave his assent and instructed them to bring everyone in.
The administrator brought them all in and introduced them one by one. Upon receiving darshan of Sri Gururajaru, everyone became filled with devotional bliss, and with great reverence, they offered full prostrations (dandavat pranama) and sat down after receiving permission.
Sriyavaru, with a kind and smiling face, inquired about each of their well-being. The Yatiraja, though surrounded by worldly-minded devotees and citizens, turned the occasion into a spiritual gathering. He began to teach the divine, profound glories of the Supreme Lord, saying:
“Veda-shastra-vicharena prīṇayan puruṣottamam”
(By inquiry into the Vedas and scriptures, one pleases the Supreme Being).
Though the time was originally meant for mundane interactions, he transformed even that limited worldly time into a spiritual satsang, glowing with otherworldly brilliance, delighting and uplifting all in his presence.
As evening arrived, Gururajaru rose to perform the Sandhya worship (Sāyaṃdīpārādhane). He bathed in the sacred pond located in the courtyard of the Sri Matha and, donning saffron robes and a kaupeena (ascetic’s cloth), entered the temple.
He adorned himself with fragrant sandalwood paste and akshata (rice), became internally composed for the evening rituals, recited the Gayatri mantra, followed by Pranava and other sacred mantras.
Then he performed the evening worship of the sovereign deity of the Matha, Sri Moola Raghupativedavyasa, offering the mangalarati, and presented mantrapushpa (sacred flowers with Vedic chants).
With half-closed, meditative eyes, he then lovingly and devotedly praised Sri Moola Raghunandana (Sri Rama) with heartfelt stotras.
"O Lord, established in the Vedas, known even to Manu, You are beyond the sound of the Pranava (Om).
You, who bear greatness even beyond the great, I approach You in Your Matsya (Fish) form as my refuge, whose form is sung by the Vedic scholars and created for cosmic regulation.
Alas! In order to slay the demon, You took birth in the form of a fish—thus, grant me pure enlightenment, extending from Your own divine Self.
As Mandara, You became the churning stick for the churning of the ocean; You consumed the Halahala poison, and even accepted the offerings meant for Indra’s enemies.
You took the form of the Adi Varaha (Boar) and lifted the earth. This was sung even from the womb of the ocean by Achyuta.
O Lord! For those like me, caught in the ocean of worldly suffering (bhavapayo-dhi), You are the protector. You revealed Your nature fully, like the full moon’s markings seen clearly when reflected on the water.
Your tusks holding the moon are indeed the metaphor—thus, Your Boar form (Sūkara) is incomparable and extraordinary. O Narahari (Man-Lion), even Your form contradicts the limits of logic—it confounds with awe!
This divine form You assume is to fulfill the protection of devotees—acts impossible for anyone else. By tearing open the stomach of Hiranyakashipu, You upheld Your promise to Prahlada.
O Narasimha, Your form—adorned with a garland of the demon’s entrails—is ever contemplated by me. I meditate upon You, fierce yet compassionate.
When the ocean overflowed with speech and pride, and when the mind sought to devour the divine, You took the form of Vāmana, the dwarf, to humble the mighty.
Let that form, O Lord, fill my heart with joy, as the moon illumines the night sky. Like how You organized the constellations, You shone, spotless.
You imprinted upon the lotus-garlands of enemies, the seal of Your glory!
Your deeds shine bright, O Lord, as a bridge to cross the ocean of sins, like the southern Rāma Setu, which was the opening act of Your compassion.
To be bound by Your own mother was Your play—such a quality is unmatched. Yet through it, You negated the idea that You are devoid of attributes (nirguna), by revealing Your nature as full of divine qualities.
You accept the roles of all the charioteers of the gods, and constantly direct the world’s course. That You became the sole charioteer of Arjuna is a wonder even to the wisest!
You took the humble form of Kuchela and through the mirror of his poverty, reflected Your own humility. That Kuchela form of Yours too was beautiful and divine!
Such were Your wondrous incarnations.
O Protector of all the worlds through such varied avatars, remove my sins!
O One with a lotus-face, I bow to You.
Please accept me, O crest-jewel of the Raghu lineage!"
Thus, again extolling the many incarnations such as Kurma and others, which were taken for the destruction of the wicked and protection of the righteous, the lotus-faced Lord Sri Moola Ramachandra Deva, the crown jewel of the Raghu dynasty, was praised by Sri Guru Sarvabhouma.
“O Lord, completely destroy all of my sins and kindly accept my prostrations, O Master.”
With such humility, Guru Raghavendra offered devotional praise to Moola Rama. Afterward, he gently opened his eyes.
As Kavya Saraswati (the goddess of poetic speech) danced in ecstasy on Guru Raghavendra’s divine lips, fourteen verses—like fourteen poetic flowers shaken loose from the vine of kavyakamini (the muse of poetry)—took shape in the form of the Dashavatari Moola Rama Stavana.
Their fragrance of devotional poetry was deeply inhaled by the congregation, who, overcome with love and joy, shed tears and stood enthralled, losing all memory of worldly matters, immersed instead in the emotional empire of bhakti.
After this, Sri Swamiji rose from the puja seat, performed circumambulation and prostration to the deity, and just as he was offering his final prayers, the dharma administrators of the matha approached him with a request:
“O Ocean of Compassion, revered Swamiji! Kindly grace the assembled scholarly gathering with your presence and spiritual engagement.”
Guru Raghavendra, the ocean of grace, entered the scholarly assembly just as the moon (Kairava-bandhu) ascends over the eastern mountains, illuminating the noble path (satpatha)—the path followed by the virtuous and the gods.
The supreme swan among ascetics, seated himself in padmasana upon a throne of gold and precious gems (the Digvijaya Vidyasimhasana) resting atop a platform made of moonstone.
Above Guru Raghavendra's radiant head, a white royal umbrella (shveta chatra)—symbol of universal sovereignty—shimmered. On both his sides, disciples and scholars fanned him with white chamaras (yak-tail fans) having golden handles.
From the high windows of the grand hall, moonlight poured over the simhasana. One who saw the scene felt as if swans from the celestial Ganga, descending from the heavens, had entered through those moonlit windows and were softly waving chamara fans, weary from their cosmic flight.
Seated on the pearl and gem-encrusted simhasana, Sri Guru Raghavendra, the Yogeshwara, shone like Lord Narayana, resplendent with a pitambara (yellow/saffron robe).
It appeared as though:
The moonstone platform represented the mid-ocean,
The pearl-studded throne was the divine Shesha couch, and
The saffron robes signified the presence of Narayana himself—thus the audience saw Sri Raghavendra Paramatma as a living embodiment of Lord Narayana, with Lakshmi Devi ever enshrined in his heart.
Then, within that divine assembly, the learned scholars began worshiping Sri Padangalavaru as another Indra, through verses and Vedantic praises.
The pandits, glorifying his unmatched greatness, offered lectures and discourses. Musicians skilled in instruments like the veena and flute, along with expert vocalists, sang devotional compositions authored by realized saints, extolling Sri Hari’s greatness, and thus brought joy to the Guru.
Many poets and scholars, through solving poetic riddles involving foot, bindu (dots), meter, and grammatical challenges, composed verses that praised the Guru’s:
Knowledge,
Devotion,
Renunciation,
Austerity, and
Generosity.
They received the grace and blessings of the Yatiraja in return.
After these divine events, the Mālikā Maṅgalarati (collective auspicious arati) was performed.
Sri Gururajaru, sanctifying the mantrākṣata (rice grains consecrated by mantra), first placed the sacred grains upon his own head, and then, with benevolence and grace, distributed the phala-mantrākṣata to all—worldly citizens, Vedic scholars, learned elders, and sumangalis (auspiciously married women).
With his blessing-laden and auspicious gaze, he made everyone blessed.
Thus, Sri Gururajaru’s daily routine was joyously and sacredly fulfilled through:
Divine worship (bhagavat sevā),
Scriptural teaching and discourse (pāṭha-pravacana),
Philosophical and dharmic instruction (tattva-dharmopadeśa),
Upliftment of righteous devotees, and
Delighting and honoring the learned.
Whoever recites or listens with devotion to this one day's sacred routine of Sri Raghavendra Guru shall become free of sins and attain all desired auspicious results in life.