Panchamukhi AnjanEya

Someone had recently posted a question to SriRangaSri asking for details surrounding Sri Panchamukhi AnjanEya.  I posed this question to HH Sri Tridandi Jeear, ( "chinna jeeyar" <acharya27@yahoo.com> ) the Acharya of the Sri sampradaya who replied today: January 20, 2001 10:36 AM

"We do not know much about panchamukhi Anjaneya Swamy. We know one Anjaneya from Sri Ramayanam. He was one headed Anjaneya. When he was in Lanka in search of Sitadevi, he happened to fight with rakshasas, then he might have taken this form, but not for the sake of devotees. Then while he was fighting with Rakshasas, on behalf of Srirama, while Rama- Ravana war was going on, he might have again taken that form, even then also it was only for the Demons. Devotees, can visualize him in a beautiful form with one head and two hands and serving Sri ramachendra, whom we call as Dasa Anjaneya. There may be other stories about Panchamukha Anjaneya Swamy. Let us see how people supply stories about Pancha Mukhas & Anjaneya swamy."

1. There are five ways of  prayer to the Lord. They are Naman, Smaran, Keerthanam, Yachanam and Arpanam. The five faces depict these five forms. Lord Hanuman always used to Naman, Smaran and Keerthanam of Lord Sri Rama. He totally surrendered (Arpanam) to his Master Sri Ram. He also begged (yachanam) Sri Rama to bless him the undivided love.

2.  Let us recall Bhagavat Githa Sloka
             mat-karma-krn mat-paramo
             mad-bhaktah sanga-varjitah
             nirvairah sarva-bhutesu
             yah sa mam eti pandava   11.55 ||

Lord Krishna says, "O Pandava, he who acts for me, who is engrossed in me, who is my devotee, who is free from attachment, he reaches me"

We find all these 5 qualities enshrined in Hanuman. Each of his face explains the five divine qualifications.

3. I think, this Panchamuka Anjaneya icon is at Tamil Nadu. So we will ask Kambazwar (Kambalwar) about this.
Anjile onru petran
Anjile onraka Ariyaruku aha ehi
Anjile onru petra Anagai kaka
Anjile onrai thavi
Anjile onraivaithan
Aban namai alithukappan

He is son Vayu Bhagavan (Anjile onru petran - vayu is one of Panjabutham).
He crossed one of the five elements (water) to serve Rama
He became the member of the Ariya family. (Sita Laksmana  Bharatha Satrukna Hanumath samathe Sri Ramachandra para brihmane Namaha).
He crossed the one of five oceans to reach Sita Devi (She is a daughter of Earth - one of the five Panjabhutam).
He put fire (one of the Panjabhutham) on Srilanga to kill demons.

You can see all five. May be the artist thought over about this before making the Vigraham.
Let me side track this slightly:
I heard from one Swamiji that Sri Hanuman is very avatar of Lord Siva. He quoted from Siva puranam, I forgot the sloka/verse. When Parvathi devi asked Siva to give a simpler way to say Vishnu sahasranamam. Isvara told her recite his Lord's name Sri Rama.

Isvara uvacha
Srirama rama rameti rame manorame
Saharanamatatulyam ramanam varanane
Sriramanama varanana om nama iti.

The Swamiji also told that Lord Siva has control over the Panchabhutas.  May be because of this Lord Hanuman is pictured with five faces.
I may be wrong, please slap me.
Jai Sriman Narayana
Dasan
Sudarsanan

Panchasya machuta maneka vichitra Veeryam
Shri sankhachakra ramaneeya bhujagradhesam
Peethambaram makara kundala noopurangam
Dhyayedhidham Kapivaram hrudhi bhavayami

The details of Panchamuka are:

1. East facing ANJANEYA to grant humanity ISHTA SIDDHI.
2. South facing KARALA UGRAVEERA NARASIMHA to grant humanity ABHISTA SIDDHI
3. West facing MAHAVEERA GARUDA to grant humanity SAKALA SOWBHAGYA
4. North facing LAKSMI VARAHA to grant humanity DHANA PRAPTHI, and
5. Urdhva Mukha {atop} being HAYAGRIVA to grant humanity SARVA VIDYA JAYA PRAPTHI.

Swami Venkatesa Bhattachar, a septugenarian, popularly known as Manthamurthy Dasan, a renowned Anjaneya and Devu Upasakar is the founder of Sri Viswaroopa Panchamuka Anjaneyaswami Foundation. HE has undertaken the mission of HIS guru in installing a 32' Panchamuka Anjaneya, a monolithic green granite stone, the tallest in Asia, at Tiruvallur near Chennai, India. HE will be right person to approach and get the details. I am planning to get further details from HIM to be posted on our group.

Dasan,
Velamur Komal Viraraghavan Varadarajan.

3) Garuda - facing West
Drives away evil spells, black magic influences, negative spirits (ghosts - bhut-pret) and removes all poisonous effects in one's body. Garuda as Lord Vishnu's vehcile, this bird knows the secrets of life and death and the beyond. The Garuda Purana is a text based on this knowledge.

4) Varaha - facing North
Wards off the troubles caused by bad influences of the planets and confers all eight types prosperity (Ashta Aishwarya). Varaha is another Lord Vishnu avatar, consort of Mother Bhumi, he took this form and dug up land etc, carried mountains, etc, Hanuman manifested this face whilst collecting the Sanjeev mountain.

5) Hayagriva - facing Upwards
(Urdhva Mukha) face confers knowledge, victory, good wife and progeny.

Lord Anjaneya is said to have appeared before Raghavendraswamy in a unique way amalgamating within him the avataras of "varaha, garuda, anjaneya, narasimha and hayagreeva", thus five-headed.

AdiEyan Dasan
Sudarsanan

Lord Hanuman is worshipped all over India with various names like Anjaneya, Hanumanji, Maruti,Bajrang Bali, Mahavir ,Pavan Kumar. He was born to the Wind God and Anjana Devi. He is one of the seven chiranjeevis(immortal ones). The Sun God Surya is considered as his Guru.The Valmiki Ramayana has a seperate section called Sundara Kandam or Sundar kand, which describes in detail the leelas of Lord Hanuman is his search for Sita , across the sea.

According to Hanumath Prakaranam in Sri Vidyarnavatantram, Anjaneya has five faces (Pancha Mukha) and ten weapons. The five faces are that of Lord Hanuman, Lord Narasimha, Lord Adivaraha, Lord Hayagriva, and Lord Garuda. There is a belief that one of the faces is that of Sri Vinayaka. The idol of Adyanta Maha Prabhu depicts a figure of half Anjaneya and half Vinayaka.

He is a great yogi (mystic) having transcended the five senses (Pancha Indriyas).

In Kamba Ramayanam (in Tamil), the significance of number five is beautifully narrated as follows: The son of one of the five (son of wind – that is Pavana Thanaya), crossed one of the five (water – the ocean), through one of the five (sky), met daughter of one of the five (daughter of the earth – Sita Devi), burnt down Lanka by one of the five (fire). Here five means the five elements.

    * The son of one of the five elements (son of wind - Pavana Thanaya)
    * crossed one of the five elements (water – the ocean),
    * through one of the five elements (sky),
    * met daughter of one of the five elements (daughter of earth - Sita Devi)
    * burnt down Lanka by one of the five elements (fire).

Sundara Kandam, which highlights the heroic exploits of Lord Hanuman at Lanka is the fifth canto in the Ramayana. Therefore, it is considered auspicious to go around His idol 5 times, 14 times, 23 times, 32 times or with such numbers the digits of which add to five.

The Sundara Kandam comprises 2885 verses and the word Sundara means beautiful.The esoteric significance of the sundara kandam is important. The ocean represents the ocean of samsara. Lord Rama represents the paramatma and Sita devi represents the jivatma. Hanuman represents the Guru or Divine teacher.

:: Origin of Sri Panchamukha Hanuman ::

The origin of Sri Panchamukha Hanuman can be traced to a story in the Ramayana. During the war between Lord Ram and Ravana, Ravana took the help of Mahiravana who was the king of pathala.

Lord Hanuman in order to protect Lord Ram and Lakshman formed a fortress with his tail. But Mahiravana took the form of Vibeeshana and took Lord Ram and Lakshman to pathala loka.

Hanuman entered pathala loka in search of Rama and Lakshmana. He found out that to kill Mahiravana he had to extinguish 5 lamps at the same time. In mystic meditation Hanuman, the expansion (son of) of Vayuh, Mukhyapran meditated upon the Pranesvar (Vishnu) and understand that his service could only be done by Vishnu's (Rama's) mercy, he asked the Lord to manifest through him to perform the service that was needed to be done. So he took the Panchamukha form with Hanuman, Hayagriva, Narasimha, Garuda and Varaha faces and extinguished the lamps. Mahiravana was killed immediately.

Anjaneya Hanuman is the son of Anjana and Vayu, and his pancamukha form represents the pancavAyu or pancaprANa.

varAha = apAna (or kUrma)
garuDa = samAna (or kRkara)
hanumat = prANa (or devadatta)
nRsiMha = udAna (or nAga)
hayagrIva = vyAna (or dhanaMjaya)

It is clear that hanuman is the vital breath, the prANa, the Atman, the Self ~ and this unified wind is all-pervading and all-conquering ~ and it is the praNava ~ oM.

The pancamUrti prANa or pancamukha praNava is expressed as follows:

hanuman (prANa or devadatta) ~ the eastern wind,
nRsiMha (udAna or nAga) ~ the southern wind,
garuDa (samAna or kRkara) ~ the western wind,
varAha (apAna or kUrma) ~ the northern wind,
hayagrIva (vyAna or dhanaMjaya) ~ the upper (or north-eastern) wind.

The eastern wind (hanuman) is the same shining devadatta shANkha of arjuna,
the southern wind (nRsiMha) is sahadeva's maNipuSpaka shANkha,
the western wind (garuDa) is yudhiSThira's anantavijaya shANkha,
the northern wind (varAha) is bhIma's pauNDra shANkha , and
the north-eastern wind (hayagrIva) is nakula's sughoSa shANkha.

And, looking to the east (which is the perspective of arjuna), we observe the western face of the shiva liNga (aghora) ~ and the face of hanuman,
to the south (the perspective of sahadeva) we see the northern face (tatpuruSa) ~ and the face of nRsiMha,
to the south-west (the perspective of nakula) we see the north-eastern or upper face (IshAna) ~ and the face of hayagrIva,
to the west (the perspective of yudhiSThira) we see the eastern face (sadyojAta) ~ and the face of garuDa,
to the north (the perspective of bhIma) we see the southern face (vAmadeva) ~ and the face of varAha.

The vital breath of hayagrIva (vyAna, directed upwards) resounds as the bIja naM
The breath of nRsiMha (udAna, directed southwards) is the bIja maH
The breath of hanuman (prANa, directed eastwards) is the bIja shiM
The breath of varAha (apAna, directed northwards) is the bIja vAM
The breath of garuDa (samAna, directed westwards) is the bIja yaM

And simultaneously expressed, this controlled vital breath (now undivided Atman and personified as the pancamukha hanuman) is the same pAncajanya shANkha of kRSNa ~ which is both pancAkshara mantra and praNava.

When a spiritual aspirant does sincere atma vichara under the guidance of a Sathguru, the Lord of Self Enquiry, Pancha Mukhi Hanuman, reveals the divine truth to that seeker through His five faces. This Siddha spiritual insight was taught to Sathguru Venkataraman by his Sathguru Sri La Sri Idiyaappa Siddha Easar.

Through three faces, Lord Panch Muka Hanuman, reveals the soul's past, present and future and its life in these three phases in a sthoola or concrete, material body.

Through the fourth face, Lord Pancha Muka Hanuman gives instruction to the soul on transcending the aforementioned three phases and thus dissolving its limited individuality in the limitless universality of the Lord through the path of saranagathi, i.e., perfect surrender to the Divine Will.

Through the fifth face, Lord Panchmukhi Hanuman initiates the sincere soul into this sublime process.

Thus Lord Pancha Mukha Hanuman is the Divine Helper of all those who seek atma gnana. He ensures our enthusiasm during the atma vichara process and motivates us on the road to atma gnana. He helps us find the correct answer to the "Who am I?" question.

All those who do atma vichara and all those who seek atma gnana should pray to Lord Panch Mukha Hanuman and sincerely seek His blessings. May He help us in our quest for atma gnana!

Sri Hanuman on-line:
http://www.hanuman.com/

Hanuman's page - Indianet:
http://hanuman.indianet.org/

Meet Hanuman - no ordinary monkey:
http://www.hanuman.org/html/char/hanuman.htm

Hanuman Gita:
http://www.swamishyam.org/Hanuman-Gita.html

Sri Hanuman's page - all stories:
http://www.hanuman.net/

Sripad Raghavendra Tirtha (Raghavendra Swami). (c) Jaya Tirtha Charan dasa. All rights reserved 2000

Another major luminary of the Madhwa line is Raghavendra Tirtha swami who was also considered a 'Hari dasa' or 'Dasa Kuta'. Raghavendra Tirtha took his ancestral line, 'gotra', coming from Gautama Muni. His great grandfather, Krsnabhatta was the musical ('vina') tutor of King Krsnadeva Raya of Vidyanagar, the disciple of Vyasa Tirtha. An interesting brief but amazing life story follows.

     naivodvije para duratyaya vaitaranyas
       tvad virya gayana mahamrta magna cittah
     soce tato vimukha cetasa indriyartha
       maya sukhaya braham udvahatovimudhan

"My dear Lord, I have no problems and want no benediction from You because I am quite satisfied to chant Your Holy Names. This is sufficient for me because whenever I chant I immediately merge in an ocean of transcendental bliss. I only lament to see others bereft of Your love. They are rotting in material activities for transient material pleasure and spoiling their lives toiling day and night simply for sense gratification, with no attachment for love of Godhead. I am simply lamenting for them and devising various plans to deliver them from the clutches of Maya."(Srimad Bhagavatam 7:9:43.).
 This verse in the crest emblem of Raghavendra Tirtha Swami. As you read on you will see why.

The numerous details of the incredible life or rather lives of Raghavendra Swami are really too vast to be really given their fair viewing. Just to give some small insight into his life I will try to summarise briefly some of his amazing pastimes. Let us start by looking at his previous appearances.

It is said that first he was delegated by Lord Narayana in Vaikuntha to come to this world, taking him away from his regular service as garland maker. At this time the simple but spiritually eminent devotee was known as Sankhakarna. Under the Lord's direct instruction Sankhakarna left his post to engage in the Lord's pastimes. He made his first appearance under the direction of the Lord and His pure devotee Narada Muni as the son of Hiranyakasipu, Prahlada Maharaja in the 'satyayuga' ('krtayuga'). He made his second appearance in the 'dwarpara yuga' as Bahlika and was adored by all for his flawless character. By the Lord's arrangement he took the side of Duryodhana during the Kuruksetra war. Realising his precarious position he deeply regretted his alliance. Bhima freed him from this when he came as death personified and killed Bahlika. In his next appearance he came as the great Vaisnavacarya Vyasaraya (Sripad Vyasa Tirtha) who we have already mentioned in brief.
 Then in his fourth birth, he appeared as Venkatanatha. At this time in society many sectarian views had come about due to lack of understanding, compromises and alien preaching of politics and the influences of Islam's war lords' too. The laymen were confused about their standing in the light of what is permanent philosophy - 'sanatana dharma'.
 One scholar of Vijaynagar kingdom of King Krsnadeva Raya, was named Thimmanna Bhat. After the fall of the Vijayanagar empire to the Muslims after 1565 A.D., Thimmannacarya Bhatta moved with his family South  to Kanci. There he used to play violin in the king's court and was a great devotee of Lord Balaji (Venkatesvara) at Tirupati. His wife's name was Gopikamba and they had a small family of one son (Gururaja) and one daughter (Venkatamba), but he felt that one son was like having one eye. He and his good wife went to Tirupati (Tirumala) and in all earnest prayed to Venkatesvara there for another son who was the emblem of pure devotion. Lord Venkatesvara dropped a flower into Thimmanna Bhatta's hand as a sign of His acceptance and blessings for the prayer.
 Soon after, another flower in the form of a son made his appearance on the second day ('dwitiya') of the dark fortnight in the month of Sravana (August). He was charming and bright, everyone loved him. His father started his education but soon passed away. Thimmanna Bhatta's elder brother Gururaja continued the studies and for higher education sent Venkatanatha to Lakshmi Narasimhacharya at Madurai where Venkatanatha astounded everyone by his achievements. Later he studied under the Madhwa Pithadipathi of the day, H.H. Sri Sudhindra Tirtha at Kumbhakonam. The boy's razor sharp intellect and humility made him stand out with the 'acarya'. Many of Venkatanath's peers in school envied him because of his erudition. Once they collaborated together and complained to Sudhindra Tirtha Swami saying this boy was a liability to the Mutt. They complained that he was independent, mischievous, a glutton, and a dullard fit only for eating and sleeping, "so much, he is contaminated by passion and ignorance". "Why do you view him so favourable, kick him out!" Sudhindra Tirtha Swami promised them some action - that night he went to the common study room and there on the floor asleep was Venkatanatha, beside him on the floor lay an open palm leaf book. Sudhindra Tirtha Swami thought he would have a look and see what this boy had written. To his surprise, the boy had been taking notes on the various aspects of 'sudha' that the 'swami' had been preaching on, and then had put onto the leaves of the book his various realisations. He had been doing this for quite some time and had composed a book, a 'tika' of incredible potency. Swamiji read this, and taking off his own 'sati-angavastram' (upper cloth - wrap) draped it over the sleeping boy's body, and carefully took away the book.
 The next morning the boy awoke to find the guru's wrap over him and the book gone. Immediately he went to the 'guru' to apologise for somehow having the wrap. But the 'guru', Sudhindra Tirtha had read his book and was very pleased. Sudhindra Tirtha took the boy before the class much to all the other boy's revelry, but then started to glorify the 'Parmelia' commentary on 'Sudha Dwaita' that the boy had compiled. He then gave him the new name Parimalacarya. From that day everywhere the 'swami' preached he insisted on taking the young Parimalacarya along with him. In many places he was asked to represent 'dwaita' on behalf of his 'guru'. Sudhindra Tirtha was so pleased with him as he defeated all learned scholars in Tamil Nadu that he conferred upon the boy the title Mahabhashyacharya. In an eighteen day debate Mahabhashyacharya smashed the son of Yajna Narayana Dikshit, Govinda Dikshit, the 'smarta', and favourite minister of the king. After this he was given the title Bhattacarya and was called Venkatta Bhatta. Humbly yet most victoriously he returned to his home to see his brother and family.

Upon his triumphant return his elder brother looked around for a suitable wife for him. The search ended with one woman of rare qualities. Though born in a lowly family, she was humble, pure hearted, shy and very cultured in Vaisnava etiquette. She had herself no interest in the material world of eating, sleeping, mating and defence, she is described as being of impeccable beauty, but modest and completely devoted to her husband. Thus they had a son Laxmi Narayana who, coming from such good parentage, was also a very good devotee.

During their householder life they always remained poor. As a learned teacher, Venkata Bhatta tried to not only maintain his family but as is the duty of 'guru', to maintain his disciples. As a 'purohit', priest he would perform weddings and various auspicious 'samskara' functions for various wealthy families and received 'dakshina' and 'sambhavan', in this way he maintained his students and family. His wife though often complained to him saying that for a devotee of his calibre, doing this service as family 'guru' engaged in these secondary activities were not so good, and that he should teach and preach more.

However Venkata Bhatta just went along with the tide. One day he was invited to help with the wedding 'yajna' for one very wealthy man, many 'brahmins' had been invited and all had been given some service to do. Subhakarya, the chief 'purohit' ('pratiprasthatri') in this 'yajna' asked Vankata Bhatta to make some sandalwood paste for greeting the guests as is the tradition to smear the cooling refreshing pulp upon their wrists. When this had been done, all the guests complained of a burning sensation on their wrists and arms. Venkata Bhatta apologised and said it was that he was chanting Agni Sukta whilst making the sandalwood paste, so he would again make some more but this time would chant the Varuna Sukta - this he did and everyone was taken back by the cool and soothing effect of the paste. Seeing his power of 'mantra' even in this 'kali yuga', the rich man tried to show his gratitude by giving him a bag of gold coins as 'dakshina'. But how long can even a bag of gold coins last? After some time it was all spent, and then to make things materially worse, their house was robbed. Going to Sudhindra Tirtha, they told their story, and out of his kindness he gave Venkata Bhatta and his good wife Sarasvati and child a room at his Mutt. There he wrote and taught and was very happy.

Sudhindra Tirtha, due to his own failing health and the obvious qualities of his disciple, Swamiji asked Venkata Bhatta to take over as the Madhwadhipathi in his place, thus take 'sannyasa' and work solely for Madhwa's mission. Venkata Bhatta humbly declined at this time, saying to Yatindra (Sudhindra Tirtha Yati) that with a small son and young wife, as a 'grhasta' he had to see for their welfare also. Yatindra did not say any more for the time being.
 Yatindra then invited another devotee to perform this function, immediately he gave him 'sannyasa' and the name Yadavendra Tirtha and installed him as the 'Pithapathi', pontiff. Yadhavendra Tirtha took it upon himself as the new pontiff to go and preach in the northern parts, but after some time, all communication with him became less and less until it finally stopped. Not knowing the whereabouts of his new 'sannyasi' disciple and head of the Mutt, Acarya Sudhindra Tirtha Swami's health became still worse and worse.

Then one night the ancient Deity of Sri Mula Rama, who Yatindra daily worshipped, appeared to him in a dream and told him that he should again approach Venkata Bhatta as he is the only man fit for the service as successor, At the same time Mother Sarada devi appeared before Venkata Bhatta in his dream and asked him to accept this position as Madhwa Pithadipathya.
 Venkata Bhatta gave his son his 'upanayana' ('gayatri mantra') then announced that he had to go to Kumbhakonam to see Sudhindra Tirtha Swami. From there he went to Tanjore, where in secret he has given 'sannyasa' and formally installed with all kinds of pomp and 'agamic' rites such as 'kanakabhisekam', and 'pranava mantropadesha' as the Madhwa Pithadi Pathya and was given the new name Raghavendra Tirtha Swami. This took place in 1621 A.D.

However when his chaste and faithful 'dharmapatni' (wife) heard of what had taken place she nearly died on the spot. In fact she never ate or slept again, simply she wept heart rendering cries which no-one could console. Then one day she set herself on fire, finding the pain of the flames of the fire to be less than to live without her 'pati-guru' (husband), she was so chaste and unable to bear the separation from her husband. Unfortunately this gave her the subtle body of a ghost, for though it was a fact that her husband was civilly dead, physically he was not, so she could not re-join him elsewhere. When Raghavendra Tirtha Swami heard of his former wife's pitiful state, he was very upset. Once she appeared at his feet crying piteously and begging him to help her. Raghavendra Tirtha took some water from his 'kumandalu' water pot and sprinkled it upon her, releasing her from that terrible condition. Such a pure and selfless soul was she that to this day, many Madhwa's offer prayers first to her on auspicious occasions.

It was two years from this time when Sudhindra Tirtha Swami passed away at Anegondi a traditional place much favoured by descendants of Madhwacarya, on the banks of the sacred Tungabhadra River, in Northern Karnataka.

To further add proof to his purity and unmotivated devotion, an incident is recorded when one big, big 'dik gaj brahmin', who had all wealth and influence, was rejected by Raghavendra Tirtha in favour of going to the house of one simple purehearted boy, who was an orphan and who was brought up by his uncle.

According to the Mutts' records, Raghavendra Swami toured extensively all over the south, Ramesvaram, Ramnad, Sri Rangam, Madurai, westward to Udupi, Subramanya, Pandnarpur, Kolhapur and Bjapur where he made many disciples. Also there were some prolonged stays along the way and he returned then to Kumbakonam via Tirupati, Kanci, Vrddhacalam and Sri Munsnam.

Once he visited Kritagiri near Gadag and accepted biksa at the house of Raghunatha Desai.  While at the place a terrible accident happened in which Raghunatha Desai's favourite son, aged three, fell into a large vessel filled with mango juice and drowned. The juice was prepared for a coming festival at the house. Raghavendra Tirtha Swami started the preliminary 'pujas' and prayers to Sri Mula Rama, then he called for the Desai's as the 'Yajuman' (host) to come and receive 'akshatas' and holy 'tirtha' (the ceremonial bathing nectar) of the Deity. Sensing some impurity in the house, he also told the couple to go and look for their son. Soon they came back, tears in their eyes, with the announcement that he had drowned in the vat of mango juice. Raghavendra Tirtha Swami told them to bring the body of their son. They brought the lifeless body before the 'swami' who then chanted a 'mantra' and sprinkled water from his 'kumandalu' over it. Suddenly the body again resumed it's former life, the soul having again resumed occupancy and everyone rejoiced and glorified Raghavendra Tirtha, who glanced humbly at Sri Mula Rama, his worshipful Lord.

Once Raghavendra Tirtha was requested to come to the palace of King Vijayaraghava to perform the 'Varuna Yajna' to bring rain to the kingdom. This part of the country hadn't seen rain in a long time, so as the king was very responsible and pious, he brought the best of 'brahmanas' there to invoke rain. Raghavendra Tirtha first as usual performed the preliminary 'pujas' and then worshiped Mula Rama. He requested the Supreme Lord, Rama, the controller of the three worlds, to empower him to purely perform the 'yajna' as requested and to give the required result, rain, to the people in the kingdom.
 That night after the 'yajna', there was a heavy downpour. It was not a violent storm, but very pleasing. Invoked by the pure devotion of Raghavendra Swami, everyone reaped a 'bumper crop' that year.

Three astrologers from Kerala came to the Mutt once, and hearing of Raghavendra Tirtha's glories, asked his permission to cast a chart for him to see what the future held for him. Raghavendra Tirtha was not keen on this, saying that everything is in the Lord's hands for the devotee. However the astrologers insisted. The devotees of the Mutt asked Swamiji to relieve their anxiety and allow it. So all three expert astrologers cast their charts. Practically they agreed on everything until it came to longevity. One said he will live for one hundred years, one said three hundred and the third said seven hundred. The disciples of Raghavendra Tirtha Swami ridiculed and criticised the astrologer's calculations, mocking and causing anxiety and annoyance to the 'pandits'. Raghavendra swami told them to stop this immature behaviour, and then explained that actually all three are true, and correct. Raghavendra Tirtha Swami then stated that his physical life span ('vapu') would be one hundred years and that his writings ('vani') would be present for three hundred years, and that he would stay in his Brindavan ('samadhi tomb') for seven hundred years.

On another occasion he sat as if in trance, looking towards the sky for quite some time, then rose up abruptly and made salutations and obeisances towards the sky. His disciples were quite bewildered by this mystical behaviour. When again he resumed to external consciousness, the disciples asked what had happened, to which Raghavendra Tirtha Swami said Srila Vyasadeva had just passed by in the sky and he was just paying his due respects. In his mind he had asked Vyasa when he should finish his physical pastimes at the 'mutt' and enter samadhi. Srila Vyasadeva showed two fingers and waved them three times, meaning he would wind up his external ('vapu') pastimes in two years, two months and two days from that day. Then he saluted Vyasadeva as confirmation of the understanding. The disciples all lamented that it would be so soon.
 During the last period one great scholar came of the name Srinivasacarya. They discussed various subjects for quite some time and finally Raghavendra Swami gave Srinivasa the title Tirtha. He also honoured him by giving him a seat next to him whilst they took their meal. Srinivasa Tirtha, being accustomed to austerity refused to take the 'rasam' for it was 'Caturmasya', and some of the 'rasam' had mustard seeds in it which was one of the things that he had a prohibition for during Caturmasya. Raghavendra Swami observed the situation but didn't say anything. Taking his leave Srinivasa Tirtha went home but soon returned with his face darkened and stomach paralysed. Raghavendra Swami smiled and invited him to take a little more 'prasad'. Srinivasa Tirtha then again took his seat next to the Acarya and again 'rasam' was served. Raghavendra Tirtha Swami then very lightly put over that this stomach problem was caused due to the offence against the Lord's 'prasadam'.

Once Raghavendra Tirtha Swami was in the middle of the 'puja' and was just about to offer the 'naivedya' to Sri Mula Rama. As he was about to do this, the local Nawab came with a plate covered with a cloth and said it was for the Deity. Raghavendra Swami knew that the Muslim Nawab was iconoclastic, thus always being in a mood of irreverence towards the Deity, and so by this offering he knew that Nawab was trying to spoil the 'puja'. However the all merciful 'acarya' decided to extract the dormant devotion deep within the Nawab's heart. Taking water from his 'kumandalu' he sprinkled that covered plate with it. Before making the offering Raghavendra removed the cloth to reveal all kinds of wonderful fruits, sweets and fragrant flowers, which had replaced the abominable meats etc., that the Nawab had put forward. The Nawab returned into the room after the offering, but only to see that the plate which he had put forward now contained all kinds of wonderful things. The Nawab realising his heinous mistake and in all humility offered his respects, begging forgiveness for his offences and as a token of his repentance, offered some villages to maintain the 'Mutt'.  Raghavendra Swami opted for the village of Manchla on the banks of the sacred Tungabhadra, even though it was already gifted away to one Muslim Fakir. Arrangements were made for the Fakir, and Raghavendra Swami accepted the gift on behalf of the deities in that way Mula Rama received their village. One devotee Venkanna asked the 'swami' why he chose that particular village to which he replied that previously, as Prahlad Maharaja, he performed one hundred 'yajnas' at this place in the Treta Yuga.

Now deciding that his time was nearly up, Raghavendra Swami told Venkanna to get a particular kind and shape stones from the area around Madhavaram in preference to stones from anywhere else for his Brindavan ('samadhi' tomb). When the stones were brought, Raghavendra Swami revealed that he had chosen those stones for at this place Lord Rama took rest and lay down his divine body upon those stones. The 'samadhi' was just finished when Raghavendra Swami said now place seven hundred Saligrams in that tomb after I have climbed in. Now he instructed his disciples to perform at the 'Antyesthi' rites for one entering into 'samadhi'. In the year 1671 A.D., on the second day of the dark fortnight in the month of Sravan ended his 47 years 5 months pontifical seat. Though Raghavendra Tirtha Swami stated that he would still be there in his 'samadhi' available for 'darshan' to his devotees for 700 years that ended a particular era for his followers. Raghavendra Tirtha Swami wrote commentaries on the works of Madhwa, Jaya Tirtha and Sripad Vyasa Tirtha, the three great moons of 'dwaita Vedanta'. In fact, he wrote about forty such books, making acclaim by many as the fourth great moon or 'dwaita' luminary.

Since that day Raghavendra Swami has appeared to numerous devotees over the past three centuries and has performed incredible miracles fulfilling the needs and desires of the devotees and protecting the devotees in danger.

(c) Jaya Tirtha Charan dasa. All rights reserved 2000 - From the Book "The Life and Legacy of Sripa Ananda Tirtha - Madhwacharya" by JTCd