Rayaru' final speech

[Guest guest]

On this auspicious occassion, I am sharing this

document which I had downloaded 3-4 years back from

some site . I am not able to re-collect which one

exactly. The essence of Rayaru's speech is

" You can serve me best by listening to, studying,

preserving and propagating my works. My blessings to

you. "

I am sure those who have not read this will be very

happy to go through this document.

 

 

Regards,

Raghu

--- Jay Nelamangala <jay wrote:

>

> || Om Shri gurubhyO namaha harihi Om ||

>

> ( .... Continued from previous posting )

>

> ananyarAjO nakshatram vAyuhu jnAnAyuroopataha |

> abhramabbharaNAt vishNuhu vidyut vidyOtanAdapi ||

>

> Because He has no kshatriya-king to control Him (

> ananya rAjO) , He is known as " nakshatra " .

> Because He is jnAna-roopi and He bestows Aayushya,

> ( vA means jnAna, vA + Ayuhu = vAyuhu ) He is known

> as vAyu,

> Because He sustains water, He is known as abhra,

> Because of His extraordinary prakAsha He is known as

> vidyut

>

> ashanAdashanischaiva nihrArdAt hrAdunistathA |

> samvatsarO vAsanAccha sa AkAshaha prakAshanAt |

> rAtrischaratidAnAt saha dishateeti dishaha smritaha

> || avAntaram dishEt yasmAt avAntaradiguchyatE ||

>

> Because He 'eats' everything at the time of

> praLaya, His name is 'ashani'

> Because He is paripoorNa-Ananda-swaroopa, VishNu

> also has the name " hrAduni " ,

> Because He enjoys giving Ashraya to His bhaktas, He

> is known as 'samvatsara' ,

> Because He shines well, He is known as " AkAsha " ,

> Because He bestows happiness to his devotees, He is

> known as " rAtri " ,

> Because He is the Teacher of para-tattva, He is

> known as " dik " ,

> Because He is the Teacher of apara-tattva, He is

> known as " avAntara-dik "

>

> vachanAt vAk tathA prANastvananAt chakshuruchyatE |

> darshanAt shravaNAt shrOtram jihvA vai hOmatah

> smritaha ||

>

> Because He is vAk-Indriya-prEraka, and also because

> He is Teacher of vEda, He is known as " vAk " ,

> Because He is the prEraka for all kriyA in this

> world, He is known as " prANa " ,

> Because He is directly witnessing All, (darshanAt)

> He is known as " chakshuhu " ,

> Because He is directly hearing All (shravaNAt), He

> is known as " shrOtra " ,

> Because He is the basis ( AdhAra ) for hOma and also

> kartA, He is known as " jihvA "

>

>

> ( to be continued )

>

>

>

>

>

 

 

 

 

 

 

 

The following text is copied from the book titled " Sri Raghavendra Darshana "

________________________

The day chosen (Virodhikruth Samvatsara Shravana krishna paksha dwitiya -1671

A.D.) had come. It was a Friday. Hearing the news that had spread in all

directions, thousands of people had congregated there. The crowd contained not

only devotees but also doubters. Some people had come just to scoff and ridicule

but the devoted were filled with anxiety. There were also people who were merely

curious, just wanting to see what would happen. Many amongst these had heard

that Sri Vadiraja Tirtha had in the same manner entered the brindavan alive in

the year 1600 A.D. There were a few who had been eye witness to that. Those who

had only heard about it were greatly curious to see this with their own eyes.

Sri Raghavendra, as was his daily practice, got up before dawn meditating on Sri

Hari and finished his bath during the early hours itself. After his japa and

dhyana he conducted the morning discourse. His disciples were grief stricken at

the thought that this was going to be their master's last discourse. The master

was filled with an overwhelming desire to teach as much as possible and the

disciples were anxious and eager to absorb everything. The subject matter was as

usual Srimadacharya's Bhashya and Sri Jayatirtha's commentary for it. That day's

discourse was the culmination of his life's mission. For the thousands that had

gathered there the realisation that they would not see such a treasure house of

knowledge hereafter filled them with pain and agony. The discourse came to an

end. After bathing once again he started the puja of Sri Rama and other icons of

the samsthan. After going through all the details of the puja he blessed the

entire gathering with tirtha, prasad and phalamantrakshata. As the appointed

time was nearing he went to the spot that was already chosen and sat in

padmasan. He had his japa mala in his right hand and in front of him were all

the moola granthas, sarva moola, tikas and tippanis on the vyasa peetha. For a

while he was lost in contemplation; then Sri Raghavendra started his

soul-stirring speech.

 

" Hereafter I will disappear from your sight. The Lord who sent me to you has

Himself ordered me to return to Him today. I have completed His task. Everyone

has to obey His orders - coming here and returning when He calls us back. You

need not feel sad that I am leaving you. The moola granthas, sarva moola and

their commentaries will be your guiding light. Never give up their study under a

worthy master. The Lord has blessed us with this priceless life just to study

them. The shastras have an answer for all our mundane problems. Follow the

shastras and listen to the words of the enlightened. Put into practice as much

as you can whatever you learn. The shastraic way of life is the royal road to

peace, prosperity and happiness.

 

The search for knowledge is never easy. As the Upanishads say it is like

walking on the razor's edge. But for those who have strong faith and put in

sustained effort and have the blessings of Sri Hari and guru this is not

difficult. Always keep away from people who merely perform miracles without

following the shastras and yet call themselves God or guru. I have performed

miracles, and so have great persons like Srimadacharya. These are based on yoga

siddhi and the shastras. There is no fraud or trickery at all. These miracles

were performed only to show the greatness of God and the wonderful powers that

one can attain with His grace. Right knowledge (jnana) is greater than any

miracle. Without this no real miracle can take place. Any miracle performed

without this right knowledge is only witchcraft. No good will come to those who

perform such miracles and also those who believe in them.

 

The Lord is full of auspicious qualities and absolutely faultless. There is no

virtue that does not exist in Him. He is the Lord of Ramaa, Brahma and all other

devathas at all times and in all ways. His form is beyond prakrithi (nature).

His body is made up of jnana and ananda. He is omnipresent and omniscient. All

the jivas are subservient to Him. Mahalaksmi who is ever liberated is His

consort. All jivas (souls) are not equal. There is gradation amongst them and

they are of three types. Whatever state they attain finally is in keeping with

their intrinsic nature. The sattvik souls attain moksha which is a state of

eternal bliss.. The tamasic souls attain eternal hell where there is all

pervading darkness. This is a state of eternal sorrow. The rajasic souls keep

rotating in samsara always, experiencing both happiness and sorrow. The shastras

declare such a three fold classification and gradation of souls. It can be

seen everywhere in this world. There are several schools of philosophy which go

against these tenets and declare that there is no God, no dharma, this world is

false; there is nothing but void; the jivas and Brahma are the same; there is

no three fold classification or gradation, all the jivas are equal to Brahma,

the Vedas are not true, Brahma is nirguna (attribute less), nirakara (formless).

None of these philosophies are correct. The world that we see is real; this

world has a master; he is neither nirguna nor nirakara. The shastras declare Him

to be nirguna and nirakara because He is devoid of the three qualities of

sattva, rajas, and tamas (unlike us). For the suffering soul His grace is the

only means to attain salvation which is eternal bliss. Those who forsake Him

will never be truly happy. Without right living, right thinking will never come.

Right living is performing one's ordained duties according to one's station in

life without hankering after the fruits of the actions and on the other hand

offering all one's activities to the Lord. This is real sadachara (right

living). This is real karma yoga. Another facet of right living is performing

right rituals and observing fasts. Fasting on ekadashi and krishnashtami is

compulsory for everyone. Both men and women belonging to all walks of life have

to observe this. Those who give up this will always have the doors of the Lord's

home closed. This is what the shastras declare. Observance of chaturmasya vrata

is another compulsory mode of worship. Along with this vishnupanchaka and other

vaishnava vratas can be performed according to one's capacity. The main goal of

all such vratas is to earn His grace and love.

 

One should always be careful never to harm or hurt another. Philosophical

thought is very necessary for the soul's growth. Without philosophical thought

we can not arrive at the right conclusions. But let there be no personal enmity.

Social work done for the good of worthy people should also be considered as the

Lord's worship. In short our life itself is a worship. Every action is a puja.

This life is precious. Every second of our life is precious. Not even a second

that has gone will come back. Listening to the right shastras and always

remembering Him is the highest duty. Without this life becomes meaningless.

Have devotion to the Lord. This devotion should never be blind faith. Accepting

the Lord's supremacy wholeheartedly is true devotion. Blind faith is not

devotion. It is only stupidity. We should have devotion not only for the Lord

but also for all other deities and preceptors in keeping with their status.

 

In short having devotion to those above us, goodwill amongst those who are our

equals and having affection for those who are below us are the excellent values

of life. Anybody who approaches you should not go heavy at heart or empty

handed. Spirituality can never exist without social grace. And social life

without spirituality is no life at all. Spirituality never denies any virtue.

But always remember that the Lord is the home of all values. The world does not

exist for our sole pleasure and enjoyment. The thought that we are here for the

good of the world is real spirituality.

 

While incorporating right thinking and right values in our life we should also

make it a habit to give up wrong values and wrong thinking. If we do not fight

against them it amounts to approving them. But such disapproval should never

turn to cruelty. It should be within the limits of justice. The outstanding

feature of this should be love for truth and not personal hatred. This is our

philosophy. This is Srimadacharya'a philosophy. This is the philosophy all the

shastras proclaim. This is the philosophy that kings and sages like Janaka and

Sanaka believed and followed. The Lord's devotees like Dhruva and Prahlada

incorporated this philosophy in their lives. Those who believe and live by this

philosophy will never come to any harm is the assurance of the Lord. Being God's

devotees you should honour and respect His devotees. Help as much as you can

those who seek your aid. But always remember your duties. Offer all your actions

to the Lord and never hanker after temporal gains. All actions performed with a

selfish motive is like milk turned sour. There can be no higher motive than the

motive to please God and the motive of earning jnana (right knowledge). But

giving up all actions and following unworthy methods is like taking poison which

will destroy us completely.

 

It was Srimadacharya who preached this wonderful philosophy. The same Vayu who

manifested as Hanumantha to serve Lord Sri Rama and as Bhimasena to serve Lord

Sri Krishna also manifested as Srimadacharya and preached this philosophy. This

was his service to Lord Sri Vedavyasa. His life, like his works was philosophy

itself.

 

Now I take leave of you. Though I will not be with you in person my presence

will be in my works and in my brindavan. You can serve me best by listening

to, studying, preserving and propagating my works. My blessings to you. "

 

The message of the master gave new light to all the people gathered there. he

had revealed to them the secret of his philosophy which he believed in, the

philosophy which he preached and the philosophy by which he lived all his life.

But the pain of separation made them forget the happiness that his message gave

them. Everyone felt that such a person was a real preceptor. As they were

hearing his sermon they realised once again that he was a true jnani, a yogi, a

scholar and a radiant monk possessing a soft and compassionate heart. Fear of

displeasing him was the only reason why they held back their tears.

 

After this Sri Raghavendra began reciting the pranava mantra. In a very short

time he was lost in meditation. He reached the highest point in mediation. His

face was serene. He was shining with a rare brilliance. All the learned people

who had gathered there were reminded of the sloka from the Bhagavad Gita -

" Omityekaksharam bramha vyaaharan maamanusmaran yaha prayaathi tyajan deham sa

yaathi paramaam gathim "

 

(This sloka appears in Sanskrit script in the book - Please excuse any errors

I may have made)

At one stage the japamala in the master's hand became still. Venkanna and

other disciples who understood this sign started arranging the slabs around him.

They arranged the slabs upto his head and then as per his earlier instructions

they placed a copper box containing one thousand two hundred Lakshminarayana

shaligramas that had been specially brought from Gandaki river. Then they placed

the covering slab over it and filled it with earth. They poured twelve thousand

varahas (abhisheka) over the brindavan that they had built.

 

May SRIHARIVAYU and GURUS bless us all