Sri Chaganti Koteswara Rao is an Indian scholar known for his discourses in Sanathana Dharma. Navavidha Bhakthi Pravachanam By Chaganti Koteshwara Rao. Enjoy and stay connected with us!! ►Subscribe us on Youtube: http://bit.ly/2SouthcinemaHall ►Like us on Facebook : https://www.facebook.com/TollywoodFil... ►Follow us: SUBSCRIBE Tollywood Film city Media for unlimited entertainment: ►For New Movies in HD: https://goo.gl/qSrQBm ►For TELUGU FULL MOVIES :https://goo.gl/4y7jrX ►For divine Movies : http://bit.ly/2l1CnXISpiritual ►For Latest Telugu Video Songs : https://goo.gl/VZEmB7 ►For Latest Movie Updates :https://goo.gl/qSrQBm © 2017 Tollywood Film City Media Pvt.Ltd.

Powerful Sri Lakshmi Narasimha Sathakam to destroy enemies || Recited by Sri Akkiraju Sundara Ramakrishna || Episode 84 Satakas are unique to Telugu and Sanskrit literatures. Many poets of yesteryears presented value education and Bhakti literature through Satakas. We are posting few important and popular Satakas. These Satakas are useful to people of all ages. Sri Lakshmi Narasimha Swamy Satakam is a compilation of 100 poems by Dharmapuri Seshappa Kavi. They are primary based on devotion and morality and set in simple language. Compilation of this complete work is in Telugu recited in different ragas by Sri Akkiraju Sundara Ramakrishna. The narasimha Satakam has some very popular devotional poems in telugu. Until recently, many village households had these poems recited (or sung) at dusk just as the oil wick lamps were being lit by the lady of the house. The belief being that dusk is the time of awakening of demons from their sleep and that Narasimha's praise at that time would keep them in check. Apart from beliefs of this kind, the poems have a beautiful flow and convey a variety of morals to young children gathered around their mother as dusk turns to the darkness of night. Many a Telugu person would remember with fondness, his/her mother singing "lakshAdhikAraina lavaNamannamegAni - merugu baMgAraMbu mriMgabODu." The Satakam does not hold many clues about the author. But we can guess that the poet lived in the rAyalaseema region from several expressions that he used, e.g., "cayyananu mOkshamimmu," "kakkasaMbulu palki," etc. He repeatedly used the word "daMDi" in several combinations. There is a uniquely rAyalaseema expression "KhanDitamuga" which is pronounced as "kacchitamugA" in other places. He talked about writing books or vrAta pustakamulu. These vrAta pustakamulu were not ancient phenomena in Telugu Nadu. That may say something about his period. He also referred to naMbi (meaning loyal/believer, a variation of nammi as in nammina banTu). In modern times, this word is mostly used in Tamil and its use in Telugu is almost non-existent. So, the native place of the poet reduces to finding a dharmapuri in rAyalaseema with narasiMha temple. The most famous Dharmapuri of all is in Anantapuram Dt. (Dharmavaram). It is a probable place but has no major narasiMha Temple at the present time. The nearest major narasiMha kshEtraM is at kadiri, a short drive from dharmavaraM. There is another Dharmapuri in Karimnagar Dt., another one in Nizamabad Dt., and yet another one in Prakasam Dt. But we don't have any clues about the poet hailing from there, nor is there an ancient narasiMha temple in those places. Another remote possibility is the Dharmapuri in Tamil Nadu. Apparently, some people had interpreted the naMbi word in the Satakam as naMdi and drew some conclusions about his caste affiliation. Deplorable as it may be, such preoccupation with the affiliation of an author was a factor in the old days in determining his/her popularity and literary status. Fortunately, in spite of such interpretations, the Satakam survived in the popular lore. Its popularity all over the telugu nADu can be gauged from the fact that the incomparable pOliseTTi in kanyASulkaM (Act V, Scene II) readily quotes from the Satakam, "narasiMvva, nee divve nAma maMtaramu SAta! narasiMvva nee divve--." Of course, pOliseTTi was not concerned with washing off sinful "durita jAlamulu." He was only trying to ward off bad cards as siddhAnti was dealing them in a card game! Contrast this with siddhAnti's expression ("mRttikAcamE?") after looking at his own cards and realizing that they were not good either!

Vishnu Sahasranama Sthothram By Upanyasa Shiromani,Abhinava Vyasa Shri Kandadai Ramanujacharya Ep 108 The Vishnu Sahasranam is found in the Mahabharata. Literally translated this means thousand names of Vishnu. This is found in the Anushasanika Parvam (chapter relating to orders or rules to the kings) of Mahabharata. Bheeshma Pitamaha was defeated and grievously wounded by Arjuna. But since he could choose the time of his death as per the boons received by him, he chose to die in Uttarayana and was waiting for the auspicious time. Meanwhile the war was over leading to death of all those male members in his family except the Pancha Pandavas and the unborn child of Abhimanyu. Yudishtira the eldest of the Pandavas became the King of Hasthinapura and whom else would he go for advise other than Bheeshma the great. Anushasanika Parva is in the form of questions and answers between Yudishtira and Bheeshma Pitamaha.To a question as to what is the best possible sthothra, Bheeshma answers that it is the Vishnu Sahasra Nama and teaches it to Yudishtira. Though it describes one thousand aspects and praises of the lord, it is not simple and easy to understand. Many great Acharyas lead by Sankara Bhagavat Pada, felt a need to give its meaning in crystal clear terms so that the devotee can not only sing but meditate on the aspect of the God he is praising. But this again was done in Sanskrit. With the modern civilization several translations of this stotra is available in Telugu and in almost all major languages of India. Though it is called Sahasra Nama, in fact it contains only 901 distinct sounding names. Eight hundred and fifteen names are repeated once, Seventy-five of these names are repeated twice, nine of these names thrice and two of these names four times. The acharyas have attempted to give different meanings to the same word in different places successfully. In the afterward to the sthothra, Goddess Parvathi asks Siva the cosmic god for an easy way to sing this sthothra for the learned. He replies that it is sufficient that the learned one repeats the name of Rama and this is equivalent to his singing of sahasranama. It is important to note that this easy method is prescribed to the very learned, who do not have time to recite it daily and not for everybody. The Vishnu Sahasranama stotra(विष्णुसहस्रनाम) is 1,000 names (sahasranama) of Vishnu, one of the main forms of God in Hinduism and the personal supreme God for Vaishnavas (followers of Vishnu). It is also one of the most sacred and commonly chanted stotras in Hinduism. The Vishnusahasranama as found in the Anushasana Parva of the Mahabharata is the most popular version of the 1,000 names of Vishnu. Other versions exists in the Padma Purana, Skanda Purana and Garuda Purana. Each name eulogizes one of His countless great attributes. The VishnuSahasranāma has been the subject of numerous commentaries. Adi Shankara wrote a definitive commentary on the sahasranāma in the 8th century which has been particularly influential for many schools of Hinduism even today. Parasara Bhattar, a follower of Ramanuja, wrote a commentary in the 12th century, detailing the names of Vishnu from a Vishishtadvaita perspective. Madhvacharya asserted that each name in the sahasranama has a minimum of 100 meanings. Yudhishthira asks Bhishma the following questions: kimekam daivatam loke kim vāpyekam parāyaṇam stuvantaḥ kam kamarcantaḥ prāpnuyurmānavāḥ śubham ko dharmaḥ sarva dharmāṇām bhavataḥ paramo mataḥ kim japan mucyate jantuḥ janmasamsārabandhanāt In this universe Who is the one (ekam) refuge (parāyaṇam) for all? Who (kim) is the greatest (ekam) Lord (daivatam) in the world (loke)? By eulogising (sthuvantaḥ) whom (kam) can a person (mānavāḥ) reach auspiciousness (śubham) (peace and prosperity)? By worshipping (archantaḥ) whom can a person reach auspiciousness (peace and prosperity)? What (kah) is, in thy opinion, the Greatest Dharma of all Dharmas? By (kim) chanting whose name, can a "creature" (jantuh) proceed beyond (muchyate) the bonds (bandhanāt) of samsāra? Bhishma answers by stating that mankind will be free from all sorrows by chanting the "Vishnusahasranāma", which are the thousand names of the all-pervading Supreme Being Vishnu, who is the master of all the worlds, the supreme light, the essence of the universe and who is Brahman. All matter animate and inanimate reside in him, and he in turn resides within all matter.

Sundarakanda Parayanam | Dr. Akella Vibheeshana Sharma gari Pravachanaalu | Part 1 SUBSCRIBE TO TFC SPIRITUAL : https://goo.gl/anQFRb SUBSCRIBE TO PLANET LEAF : https://goo.gl/RR0KVV SUBSCRIBE TO SLATE KIDS : https://goo.gl/OFUfuc FOLLOW US ON SOCIAL MEDIA FACEBOOK - https://www.facebook.com/tfc.spiritual TWITTER - https://twitter.com/tfc_spiritual BLOGGER - https://tfcspiritual.blogspot.com/ WORDPRESS - https://tfcspiritual.wordpress.com/ Sundara Kanda, literally "beautiful episode", is the fifth book in the Hindu epic the Ramayana. It depicts the adventures of Hanuman. The original Sundara Kanda is in Sanskrit and was composed by Valmiki, who was the first to scripturally record the Ramayana. Sundara Kanda is the only chapter of the Ramayana in which the hero is not Rama, but rather Hanuman. Hanuman's selflessness, strength, and devotion to Rama are emphasized in the text. Hanuman was fondly called Sundara by his mother Anjani and Sage Valmiki chose this name over others as this kand deals mainly with Hanuman's journey to Lanka. The Sundara Kanda forms the heart of Valmiki's Ramayana and consists of a detailed, vivid account of Hanuman's adventures. After learning about Sita, Hanuman assumes a gargantuan form and makes a colossal leap across the ocean to Lanka by defeating Surasa, the Mother of the Nagas who is sent by the Suras and the asura Sinhika who is sent by the Asuras. Here, Hanuman explores the demon's city and spies on Ravana. He locates Sita in Ashoka grove, who is wooed and threatened by Ravana and his rakshasis to marry Ravana. He reassures her, giving Rama's signet ring as a sign of good faith. He offers to carry Sita back to Rama, however she refuses, reluctant to allow herself to be touched by a male other than her husband. She says that Rama himself must come and avenge the insult of her abduction. Hanuman then wreaks havoc in Lanka by destroying trees and buildings, and killing Ravana's warriors. He allows himself to be captured and produced before Ravana. He gives a bold lecture to Ravana to release Sita. He is condemned and his tail is set on fire, but he escapes his bonds and, leaping from roof to roof, sets fire to Ravana's citadel and makes the giant leap back from the island. The joyous search party returns to Kishkindha with the news. It is traditional to begin the reading (pārāyaṇa) of the Ramayana with the Sundara Kanda. This lesson is recited by religious Hindus, preferably on Tuesdays or Saturdays, these days having been earmarked for special prayers to Hanuman. It happens to be for nullification of the malefic effects of the crow mounted, the son of Surya and Chhaya (Shadow), Lord Shani. Ramayana reveals that Shani Dev, who was captive at Ravana's palace, was rescued by Lord Hanuman. As a token of thanks, Shani Dev offered reprieve to all devotees of Lord Hanuman. Alternately once Shani Dev was caught between Hanuman's shoulders and the ceiling when attempting to mount the latter to influence his stars. Unable to bear the pain, Shani Dev offered gratitude in return to an immediate release. The religious faith suggests that its recital brings harmony to the household. Many Hindus believe that if you do not have time to read the whole Ramayana, you should read the Sundara Kanda. There are 7 dohas in Sundara Kanda of Ramcharitmanas which contain the word sundar. It is said that a person who recites these earns the credit of a full Sundara Kanda recital. Them being the following: 1.Simdhu Tira Eka bhudhara sumdara, Kautuka Kudo carheu ta upara. 2.Syama Saroja dama Sama sumdara, Prabhu bhuja Kari kara SAMA dasakamdhara. 3.taba Dekhi mudrika Manohara, Rama nama Ankita Ati sumdara. 4.sunahu matu mohi atisaya bhukha, Laguna Dekhi sumdara phala rukha. 5.savadhana MANA Kari puni Samkara, Lage kahana katha ATI sumdara. 6.Harasi rama taba kinha payana, Saguna bhae sumdara Subha nana. 7.satha Sana binaya kutila Sana priti, Sasha krpana Sana sumdara niti. M. S. Ramarao wrote Telugu version for Hanuman Chalisa of Tulsidas and Sundara kanda of Valmiki Ramayana as 'Sundarakandamu' in Telugu during 1972-74. He sang Sundarakanda in the form of Telugu songs. Hanuman Chalisa is a different poetic contribution towards the heroics of Hanuman by the poet Tulasidas. Though it mentions his achievements during Ramayana, it goes beyond that as well, encompassing the complete life of Hanuman.

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Shri Sainatha Tatva Sudha || The Preachings of Sri Sai Baba of Shirdi by Sri VSR Moorty || Episode - 73 Sai Baba of Shirdi, also known as Shirdi Sai Baba was an Indian spiritual master who is regarded by his devotees as an incarnation of God (avatar), saint, fakir, and satguru, according to their individual proclivities and beliefs. He was revered by both his Hindu and Muslim devotees, and during, as well as after, his life it remained uncertain if he was a Muslim or a Hindu. This, however, was of no consequence to Sai Baba. He stressed the importance of surrender to the true Satguru, who, having trod the path to divine consciousness, will lead the disciple through the jungle of spiritual training. Sai Baba is known by people around the world. According to accounts from his life, he preached the importance of realization of the self, and criticized love for perishable things. His teachings concentrate on a moral code of love, forgiveness, helping others, charity, contentment, inner peace, and devotion to God and guru. Sai Baba also condemned distinction based on religion or caste. Sai Baba's teaching combined elements of Hinduism and Islam: he gave the Hindu name Dwarakamayi to the mosque in which he lived, practised both Hindu and Muslim rituals, taught using words and figures that drew from both traditions, and took samadhi in Shirdi. One of his well-known epigrams, "Allah Malik" ("God is King") and "Sabka Malik Ek" ("One God governs all"), is associated with Hinduism and Islam He is also known to have said, "Listen to me and your prayer shall be answered". When asked about his past, he often gave elusive responses. The name "Sai" was given to him when he arrived at Shirdi, a town now in the west Indian state of Maharashtra. The word "Sai" refers to a religious mendicant but can also mean "God". In several Indian and Middle Eastern languages the term "Baba" is an honorific signifying grandfather, father, old man or sir. Thus Sai Baba denotes holy father, saintly father or (venerable) poor old man. Sai Baba opposed all persecution based on religion or caste. He was an opponent of religious orthodoxy ó Christian, Hindu and Muslim. Sai Baba encouraged his devotees to pray, chant God's name, and read holy scriptures. He told Muslims to study the Qur'an and Hindus to study texts such as the Ramayana, Bhagavad Gita, and Yoga Vasistha. He was impressed by the philosophy of the Bhagavad Gita and encouraged people to follow it in their own lives. He advised his devotees and followers to lead a moral life, help others, love every living being without any discrimination, and develop two important features of character: devotion to the Guru (Sraddha) and waiting cheerfully with patience and love (Saburi). He criticised atheism. In his teachings, Sai Baba emphasised the importance of performing one's duties without attachment to earthly matters and of being content regardless of the situation. In his personal practice, Sai Baba observed worship procedures belonging to Islam; he shunned any kind of regular rituals but allowed the practice of Salah, chanting of Al-Fatiha, and Qur'an readings at Muslim festival times. Occasionally reciting the Al-Fatiha, Baba enjoyed listening to mawlid and qawwali accompanied with the tabla and sarangi twice daily. Sai Baba interpreted the religious texts of both Islam and Hinduism. He explained the meaning of the Hindu scriptures in the spirit of Advaita Vedanta. His philosophy also had numerous elements of bhakti. The three main Hindu spiritual paths ó Bhakti Yoga, Jnana Yoga, and Karma Yoga ó influenced his teachings. Sai Baba encouraged charity and stressed the importance of sharing. He said: "Unless there is some relationship or connection, nobody goes anywhere. If any men or creatures come to you, do not discourteously drive them away, but receive them well and treat them with due respect. Shri Hari (God) will certainly be pleased if you give water to the thirsty, bread to the hungry, clothes to the naked, and your verandah to strangers for sitting and resting. If anybody wants any money from you and you are not inclined to give, do not give, but do not bark at him like a dog." Hinduism During Sai Baba's lifetime, the Hindu saint Anandanath of Yewala declared Sai Baba to be a "spiritual diamond." Another saint, Gangagir, also called him a "jewel." Sri Beedkar Maharaj greatly revered Sai Baba, and in 1873, when he met him he bestowed the title Jagad guru upon him. Sai Baba was also greatly respected by Vasudevananda Saraswati (known as Tembye Swami). He was also revered by a group of Shaivic yogis, known as the Nath-Panchayat. He is considered an avatar of the Supreme Reality (Brahman or God), a satguru, or saint, depending on individual proclivities. This is not uncommon in Hinduism where there is no central doctrine or cosmology but a basis in individual faith and spirituality.

The Purusha Suktam is one of the Pancha Suktams of the Sri Vaishnava sampradaya or tradition. The other four are the Narayana Suktam, Sri Suktam, Bhu Suktam, and the Nila Suktam. The Purusha Suktam is seen earliest in the Rg Veda, as the 90th Suktam of its 10th mandalam, with 16 mantrams. Later, it is seen in the Vajasaneyi Samhita of the Shukla Yajur Vedam, the Taittriya Aranyaka of the Krishna Yajur Vedam, the Sama Veda, and the Atharvana Veda, with some modifications and redactions. Since the Purusha Suktam is seen in all Vedas, it is cited as the essence of all Srutis by Veda Vyasa in the Mahabharata. Saunaka, Apastamba, and Bodhayana have also written concerning the use of the Purusha Suktam. SUBSCRIBE TO TFC SPIRITUAL : https://goo.gl/anQFRb SUBSCRIBE TO PLANET LEAF : https://goo.gl/RR0KVV SUBSCRIBE TO SLATE KIDS : https://goo.gl/OFUfuc FOLLOW US ON SOCIAL MEDIA FACEBOOK - https://www.facebook.com/tfc.spiritual TWITTER - https://twitter.com/tfc_spiritual BLOGGER - https://tfcspiritual.blogspot.com/ WORDPRESS - https://tfcspiritual.wordpress.com/ ------------------------------------------------------------------------ Enjoy and stay connected with us!! © 2017 Tollywood Film City Media Pvt.Ltd.

Sri Venkatachala Maahaatmyamu || Pravachanam By Dr. Akella Vibheeshana Sharma || Episode 108 Tirumala Sri Venkateswara Temple at Tirupati in the Indian state of Andhra Pradesh is one of the most famous Vaishnavite temples in the world. The presiding deity of Vishnu here is referred to as Venkateswara. There are many legends regarding this temple. Sri Venkatachala Mahatyam is the most accepted legend among these, which provides the history of the temple across the various yugas. This place had also been mentioned in many puranas. Mention in Vedas: Discovery of the Venkateswara deity is described as an act of divine providence: There was a huge anthill at Tirupati, and one day a local farmer heard a voice from the heavens asking him to feed the ants. By chance the local king heard the voice and began supplying milk for the ants himself. His compassion resulted in the liquid uncovering the magnificent idol of Venkateswara hidden within the anthill. Srivaishnavite tradition opines that the Rig Veda verse X.155.1 makes an indirect reference to the temple. One such translation goes as: “The person, devoid of wealth and vision, is implored to go to the hill which burns up all evil (vikata for Venkata) and drives away all obstacles to peace and prosperity. The call of the rishi Sirimbitha has obviously not gone in vain.” Thondaman, ruler of Thondamandalam (present day Kanchipuram and the surroundings), is believed to have first built the temple after visualizing Lord Vishnu in his dream. He built the Gopuram and the Prakhara, and arranged for regular prayers to be conducted in the temple. Later on, the Chola dynasty vastly improved the temple and gave rich endowments. To date, the various scripts are still seen inscribed upon the temple prakara walls. The Sangam literature such as that of Silapadikaram and Satanar Manimekalai, dated between 500BC and 300AD, mentions Thiruvengadam (now named Tirupati) by the appellation "Nediyon Kunram" as the northernmost frontier of the Tamil kingdoms. In fact, a fairly detailed description of the deity is given in lines 41 to 51 of Book 11 of the Silapadikaram. Again, the appellation "Nediyon" for the deity occurs in the following verses: “High on Vengadam's towering crest, with flowing streams in flood, Betwixt the effulgent glory, of shining Sun and Moon, Like unto a blue cloud in lightning dresst In all the brilliance of rainbow dight, The Red-eyed great One, majestic stands In dress of flowery brilliance with garland bright, One lotus hand with fearsome disc adorned, and milk white conch (the other held).” Puranic literature which was composed roughly around the post-Mauryan and early-Gupta era also mentions Tirupati as the Aadhi Varaha Kshetra. The Puranas associate the site with Lord Varaha, a Dashavatara of Lord Vishnu. The Varaha shrine holds great importance in Tirupati and is said to be older than the main sanctum of Venkateswara. There is also the Ranga Mandapam, which is to the left side of the temple as one enters.

Suprabhātam literally auspicious dawn is a Sanskrit poem of the Suprabhātakāvya genre. It is a collection of hymns or verses recited early morning to awaken the deity in Hinduism. The metre chosen for a Suprabhātam poem is usually Vasantatilakā. The most well-known Suprabhātam work is the Venkateśa suprabhātam recited at Tirupati to awaken Venkateśa. A rendition of the poem by renowned carnatic vocalist M. S. Subbulakshmi is extremely popular which is played daily in many homes and temples of South India. The Venkateśa suprabhātam was composed around 1430 A.D. by Prativādibhayaṅkara Śrī Anantācārya (also known as Annangaracharyar, and P B Annan). The poet was a disciple of Swami Manavala Mamuni, who composed Sri Ranganatha Suprabhatam. Sri Venkatesa Suprabhatam consists of four parts: Suprabhatam, Sri Venkatesa Stothram, Prapatti, and Mangalasasanam. Lakshmi Narayana deity, Sri-Bhu Devi sametha Padmanabha Swamy deity and 12 divya salagrama silas once worshiped by him are now with Prativada Bhayankaram Raghavacharyulu 15th generation from Sri Anna Swamy. These are now being worshiped daily at Divya Salagrama Kshetram in Vijayawada, Andhra Pradesh.

Upadesa Saaram || Realistic commentary by Sri VSR Moorty || Episode - 54 Bhagavan Sri Ramana Maharshi, the contemporary sage of Arunachala granted Upadesa Saaram, the quintessence of practical philosophy to the mankind for better and correct living. He advocates several steps to salvation, of course by process of elimination. The intellect, the rituals, the mind, the consciousness, etc., will indeed bind the human and turn hindrance in spiritual path. Bhagavan dispels the several myths commonly entertained by the ordinary as well as the learned and guides the human to realize the self and abide in it. The rational and realistic commentary by Sri V. S. R. Moorty, the renowned spiritual scientist offers an indepth and exhaustive commentary based on the exploration and experience. This shows a path to all in general and to the youth in particular to enhance their standards of living. Punarvasu Day, Bhagavan's Birth Star. Bhagavan Born on 30th of December, 1879 at Tiruchuli, 30 miles south of Madurai. It was an auspicious day for the Hindus, the Ardra Darshan day. Annamalaiyar Temple is a Hindu temple dedicated to the deity Shiva, located at the base of Annamalai hills in the town of Thiruvannamalai in Tamil Nadu, India. It is significant to the Hindu sect of Saivism as one of the temples associated with the five elements, the Pancha Bhoota Stalas, and specifically the element of fire, or Agni. Shiva is worshiped as Annamalaiyar or Arunachaleswarar, and is represented by the lingam, with his idol referred to as Agni lingam. His consort Parvati is depicted as Unnamulai Amman. The presiding deity is revered in the 7th century Tamil Saiva canonical work, the Tevaram, written by Tamil saint poets known as the nayanars and classified as Paadal Petra Sthalam. The 9th century Saiva saint poet Manikkavasagar composed the Tiruvempaavai here. Keywords: Tiruvannamalai, Athi Tiruvannamalai, arunachala, ramana maharshi, advaita, nonduality, Arunachalam Temple, Arunachalasiva, Arunachala Shiva, Lord Annamalaiyar, Arunachalam Giripradikshana, Arunachala Deepam, Tiruvannamalai History, Tiruvannamalai temple, tiruvannamalai temple girivalam, tiruvannamalai temple history in telugu, thiruvannamalai, arunachalam visistatha, arunachalam temple video, Tiruvannamalai Arunachaleswarar Temple, temples of tamilnadu, shiva temples in india, Personality Development, Awareness program for youth, Sanatana Hindu Dharma Pracharam

Kavi Samrat Viswanadha Satyanarayana - Ramayana Kalpavriksham - commentary by Sri VSR Murty SUBSCRIBE TO TFC SPIRITUAL : https://goo.gl/anQFRb SUBSCRIBE TO PLANET LEAF : https://goo.gl/RR0KVV SUBSCRIBE TO SLATE KIDS : https://goo.gl/OFUfuc FOLLOW US ON SOCIAL MEDIA FACEBOOK - https://www.facebook.com/tfc.spiritual TWITTER - https://twitter.com/tfc_spiritual BLOGGER - https://tfcspiritual.blogspot.com/ WORDPRESS - https://tfcspiritual.wordpress.com/ Rama (Sanskrit: राम Rāma) is the seventh avatar of the Hindu god Vishnu, and a king of Ayodhya. Rama is also the protagonist of the Hindu epic Ramayana, which narrates his supremacy. Rama is one of the many popular figures and deities in Hinduism, specifically Vaishnavism and Vaishnava religious scriptures in South and Southeast Asia. Along with Krishna, Rama is considered to be one of the most important avatars of Vishnu. In a few Rama-centric sects, he is considered the Supreme Being, rather than an avatar. Born as the eldest son of Kausalya and Dasharatha, king of Ayodhya, Rama is referred to within Hinduism as Maryada Purushottama, literally the Perfect Man or Lord of Self-Control or Lord of Virtue. His wife Sita is considered by Hindus to be an avatar of Lakshmi and the embodiment of perfect womanhood. Rama's life and journey is one of adherence to dharma despite harsh tests and obstacles and many pains of life and time. He is pictured as the ideal man and the perfect human. For the sake of his father's honour, Ram abandons his claim to Ayodhaya's throne to serve an exile of fourteen years in the forest. His wife Sita and brother Lakshmana decide to join him, and all three spend the fourteen years in exile together. While in exile, Sita is kidnapped by Ravana, the Rakshasa monarch of Lanka. After a long and arduous search, Rama fights a colossal war against Ravana's armies. In a war of powerful and magical beings, greatly destructive weaponry and battles, Rama slays Ravana in battle and liberates his wife. Having completed his exile, Rama returns to be crowned king in Ayodhya and eventually becomes emperor, rules with happiness, peace, duty, prosperity and justice—a period known as Ram Rajya. The legend of Rama is deeply influential and popular in the societies of the Indian subcontinent and across Southeast Asia. Rama is revered for his unending compassion, courage and devotion to religious values and duty. The primary source of the life and journey of Rama is the epic Ramayana as composed by the Rishi Valmiki. The Vishnu Purana also recounts Rama as Vishnu's seventh avatar, and in the Bhagavata Purana, ninth skandha, adhyayas 10 & 11, the story of the Ramayana is again recounted in brief up to and including the slaying of Ravana and Prince Rama's return to Ayodhya. Additionally, the tales of Rama are reverently spoken of in the Mahabaratha. The earliest documentation of Ram is in the Buddhist text of Dasharatha Jataka. The epic had many versions across India's regions. However, other scriptures in Sanskrit also reflect the life of Rama. The followers of Madhvacharya believe that an older version of the Ramayana, the mula-Ramayana, previously existed. They consider it to have been more authoritative than the version by Valmiki. Another important shortened version of the epic in Sanskrit is the Adyatma Ramayana. The seventh century CE Sanskrit "Bhatti's Poem" Bhattikavyaof Bhatti who lived in Gujarat, is a retelling of the epic that simultaneously illustrates the grammatical examples for Panini's Aṣṭādhyāyī as well as the major figures of speech and the Prakrit language. Versions of the Ramayana exist in most major Indian languages; examples that elaborate on the life, deeds and divine philosophies of Rama include the epic poem Ramavataram by the 12th-century poet Kambar in Tamil, and 'Ramacharitmanas, a Hindi version of the Ramayana by the 16th-century saint, Tulsidas. Contemporary versions of the Ramayana include Sri Ramayana Darsanam by Kuvempu in Kannada and Ramayana Kalpavruksham by Viswanatha Satyanarayana in Telugu, both of which have been awarded the Jnanpith Award. The epic has transformed across the diverse regions of India, which boast their own unique languages and cultural traditions.

Sri Chaganti Koteswara Rao is an Indian scholar known for his discourses in Sanathana Dharma. Navavidha Bhakthi Pravachanam By Chaganti Koteshwara Rao. Enjoy and stay connected with us!! ►Subscribe us on Youtube: http://bit.ly/2SouthcinemaHall ►Like us on Facebook : https://www.facebook.com/TollywoodFil... ►Follow us: SUBSCRIBE Tollywood Film city Media for unlimited entertainment: ►For New Movies in HD: https://goo.gl/qSrQBm ►For TELUGU FULL MOVIES :https://goo.gl/4y7jrX ►For divine Movies : http://bit.ly/2l1CnXISpiritual ►For Latest Telugu Video Songs : https://goo.gl/VZEmB7 ►For Latest Movie Updates :https://goo.gl/qSrQBm © 2017 Tollywood Film City Media Pvt.Ltd.

Powerful Sri Lakshmi Narasimha Sathakam to destroy enemies || Recited by Sri Akkiraju Sundara Ramakrishna || Episode 83 Satakas are unique to Telugu and Sanskrit literatures. Many poets of yesteryears presented value education and Bhakti literature through Satakas. We are posting few important and popular Satakas. These Satakas are useful to people of all ages. Sri Lakshmi Narasimha Swamy Satakam is a compilation of 100 poems by Dharmapuri Seshappa Kavi. They are primary based on devotion and morality and set in simple language. Compilation of this complete work is in Telugu recited in different ragas by Sri Akkiraju Sundara Ramakrishna. The narasimha Satakam has some very popular devotional poems in telugu. Until recently, many village households had these poems recited (or sung) at dusk just as the oil wick lamps were being lit by the lady of the house. The belief being that dusk is the time of awakening of demons from their sleep and that Narasimha's praise at that time would keep them in check. Apart from beliefs of this kind, the poems have a beautiful flow and convey a variety of morals to young children gathered around their mother as dusk turns to the darkness of night. Many a Telugu person would remember with fondness, his/her mother singing "lakshAdhikAraina lavaNamannamegAni - merugu baMgAraMbu mriMgabODu." The Satakam does not hold many clues about the author. But we can guess that the poet lived in the rAyalaseema region from several expressions that he used, e.g., "cayyananu mOkshamimmu," "kakkasaMbulu palki," etc. He repeatedly used the word "daMDi" in several combinations. There is a uniquely rAyalaseema expression "KhanDitamuga" which is pronounced as "kacchitamugA" in other places. He talked about writing books or vrAta pustakamulu. These vrAta pustakamulu were not ancient phenomena in Telugu Nadu. That may say something about his period. He also referred to naMbi (meaning loyal/believer, a variation of nammi as in nammina banTu). In modern times, this word is mostly used in Tamil and its use in Telugu is almost non-existent. So, the native place of the poet reduces to finding a dharmapuri in rAyalaseema with narasiMha temple. The most famous Dharmapuri of all is in Anantapuram Dt. (Dharmavaram). It is a probable place but has no major narasiMha Temple at the present time. The nearest major narasiMha kshEtraM is at kadiri, a short drive from dharmavaraM. There is another Dharmapuri in Karimnagar Dt., another one in Nizamabad Dt., and yet another one in Prakasam Dt. But we don't have any clues about the poet hailing from there, nor is there an ancient narasiMha temple in those places. Another remote possibility is the Dharmapuri in Tamil Nadu. Apparently, some people had interpreted the naMbi word in the Satakam as naMdi and drew some conclusions about his caste affiliation. Deplorable as it may be, such preoccupation with the affiliation of an author was a factor in the old days in determining his/her popularity and literary status. Fortunately, in spite of such interpretations, the Satakam survived in the popular lore. Its popularity all over the telugu nADu can be gauged from the fact that the incomparable pOliseTTi in kanyASulkaM (Act V, Scene II) readily quotes from the Satakam, "narasiMvva, nee divve nAma maMtaramu SAta! narasiMvva nee divve--." Of course, pOliseTTi was not concerned with washing off sinful "durita jAlamulu." He was only trying to ward off bad cards as siddhAnti was dealing them in a card game! Contrast this with siddhAnti's expression ("mRttikAcamE?") after looking at his own cards and realizing that they were not good either!

Vishnu Sahasranama Sthothram By Upanyasa Shiromani,Abhinava Vyasa Shri Kandadai Ramanujacharya Ep 107 The Vishnu Sahasranam is found in the Mahabharata. Literally translated this means thousand names of Vishnu. This is found in the Anushasanika Parvam (chapter relating to orders or rules to the kings) of Mahabharata. Bheeshma Pitamaha was defeated and grievously wounded by Arjuna. But since he could choose the time of his death as per the boons received by him, he chose to die in Uttarayana and was waiting for the auspicious time. Meanwhile the war was over leading to death of all those male members in his family except the Pancha Pandavas and the unborn child of Abhimanyu. Yudishtira the eldest of the Pandavas became the King of Hasthinapura and whom else would he go for advise other than Bheeshma the great. Anushasanika Parva is in the form of questions and answers between Yudishtira and Bheeshma Pitamaha.To a question as to what is the best possible sthothra, Bheeshma answers that it is the Vishnu Sahasra Nama and teaches it to Yudishtira. Though it describes one thousand aspects and praises of the lord, it is not simple and easy to understand. Many great Acharyas lead by Sankara Bhagavat Pada, felt a need to give its meaning in crystal clear terms so that the devotee can not only sing but meditate on the aspect of the God he is praising. But this again was done in Sanskrit. With the modern civilization several translations of this stotra is available in Telugu and in almost all major languages of India. Though it is called Sahasra Nama, in fact it contains only 901 distinct sounding names. Eight hundred and fifteen names are repeated once, Seventy-five of these names are repeated twice, nine of these names thrice and two of these names four times. The acharyas have attempted to give different meanings to the same word in different places successfully. In the afterward to the sthothra, Goddess Parvathi asks Siva the cosmic god for an easy way to sing this sthothra for the learned. He replies that it is sufficient that the learned one repeats the name of Rama and this is equivalent to his singing of sahasranama. It is important to note that this easy method is prescribed to the very learned, who do not have time to recite it daily and not for everybody. The Vishnu Sahasranama stotra(विष्णुसहस्रनाम) is 1,000 names (sahasranama) of Vishnu, one of the main forms of God in Hinduism and the personal supreme God for Vaishnavas (followers of Vishnu). It is also one of the most sacred and commonly chanted stotras in Hinduism. The Vishnusahasranama as found in the Anushasana Parva of the Mahabharata is the most popular version of the 1,000 names of Vishnu. Other versions exists in the Padma Purana, Skanda Purana and Garuda Purana. Each name eulogizes one of His countless great attributes. The VishnuSahasranāma has been the subject of numerous commentaries. Adi Shankara wrote a definitive commentary on the sahasranāma in the 8th century which has been particularly influential for many schools of Hinduism even today. Parasara Bhattar, a follower of Ramanuja, wrote a commentary in the 12th century, detailing the names of Vishnu from a Vishishtadvaita perspective. Madhvacharya asserted that each name in the sahasranama has a minimum of 100 meanings. Yudhishthira asks Bhishma the following questions: kimekam daivatam loke kim vāpyekam parāyaṇam stuvantaḥ kam kamarcantaḥ prāpnuyurmānavāḥ śubham ko dharmaḥ sarva dharmāṇām bhavataḥ paramo mataḥ kim japan mucyate jantuḥ janmasamsārabandhanāt In this universe Who is the one (ekam) refuge (parāyaṇam) for all? Who (kim) is the greatest (ekam) Lord (daivatam) in the world (loke)? By eulogising (sthuvantaḥ) whom (kam) can a person (mānavāḥ) reach auspiciousness (śubham) (peace and prosperity)? By worshipping (archantaḥ) whom can a person reach auspiciousness (peace and prosperity)? What (kah) is, in thy opinion, the Greatest Dharma of all Dharmas? By (kim) chanting whose name, can a "creature" (jantuh) proceed beyond (muchyate) the bonds (bandhanāt) of samsāra? Bhishma answers by stating that mankind will be free from all sorrows by chanting the "Vishnusahasranāma", which are the thousand names of the all-pervading Supreme Being Vishnu, who is the master of all the worlds, the supreme light, the essence of the universe and who is Brahman. All matter animate and inanimate reside in him, and he in turn resides within all matter.

Significance, How & Why Vara Lakshmi Vratam is celebrated in Shravana Masam || By Dr. Akella Vibheeshana Sharma... We give special importance to the month of Sravana, 'Sravana sukravaraalu' and the 4 Tuesdays are called the 'Sravana mangalavaralu'. These days women wake up early in the morning to worship the Godess. The 2nd Friday of this month is celebrated as the "Varalakshmi Vratam" as this falls under the most auspicious day of 'Pournami' in the 'Suklapaksha'. This is mainly celebrated by married women (Muttaiduvulu). By performing this 'Vratam'(ritual) they enjoy the grace and favour of the godess and also the blessing for a wealth and happiness, children. Today the women wake up early in the morning, before sunrise, take head bath and prepare 'Nivedyam' (offering to Gods) and duly clean the puja room and establish the 'kalasam' in it. Then a replica of Godess Lakshmi in goldor silver or any other metal according to availability is placed over the kalasam and 'Astottaram' and the story of the vratam is recited. Then naivedyam is offered to the godess each of five and in the evening, five married women are invited to the house to receive 'tambulam'. Thus the 2nd friday of sravana masam is celebrated. If one could not celebrate this on the 2nd friday, any friday will do. The Tuesdays are good for celebrating 'Mangala Gouri Vratam' these are also called the 'Mangalavaram Nomulu'. Women who observe this 'Nomu' wake up early before sunrise and take bath with turmeric and other auspicious items and decorating the puja room will place kalasam and decorate it with a covering of Goddess Mangala Gouri. After performing puja a thread soaked in turmeric water is tied around one's wrist. In the evening we give haarati and congrigation of women is gathered where they sing praises of the Godess. Then the story of the Mangala Gouri is recieted. The Godess is decorated with the seasonal fruits and offered nivedyam of 'Aviri kudumulu' which are a light and healthy snack. Everything is offered in fives. For those women who enjoy the grace and favour of both VaraLakshmi and Godess Mangala Gouri do not suffer the lose of their husbands and live with health and happiness.

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Shri Sainatha Tatva Sudha || The Preachings of Sri Sai Baba of Shirdi by Sri VSR Moorty || Episode - 72 Sai Baba of Shirdi, also known as Shirdi Sai Baba was an Indian spiritual master who is regarded by his devotees as an incarnation of God (avatar), saint, fakir, and satguru, according to their individual proclivities and beliefs. He was revered by both his Hindu and Muslim devotees, and during, as well as after, his life it remained uncertain if he was a Muslim or a Hindu. This, however, was of no consequence to Sai Baba. He stressed the importance of surrender to the true Satguru, who, having trod the path to divine consciousness, will lead the disciple through the jungle of spiritual training. Sai Baba is known by people around the world. According to accounts from his life, he preached the importance of realization of the self, and criticized love for perishable things. His teachings concentrate on a moral code of love, forgiveness, helping others, charity, contentment, inner peace, and devotion to God and guru. Sai Baba also condemned distinction based on religion or caste. Sai Baba's teaching combined elements of Hinduism and Islam: he gave the Hindu name Dwarakamayi to the mosque in which he lived, practised both Hindu and Muslim rituals, taught using words and figures that drew from both traditions, and took samadhi in Shirdi. One of his well-known epigrams, "Allah Malik" ("God is King") and "Sabka Malik Ek" ("One God governs all"), is associated with Hinduism and Islam He is also known to have said, "Listen to me and your prayer shall be answered". When asked about his past, he often gave elusive responses. The name "Sai" was given to him when he arrived at Shirdi, a town now in the west Indian state of Maharashtra. The word "Sai" refers to a religious mendicant but can also mean "God". In several Indian and Middle Eastern languages the term "Baba" is an honorific signifying grandfather, father, old man or sir. Thus Sai Baba denotes holy father, saintly father or (venerable) poor old man. Sai Baba opposed all persecution based on religion or caste. He was an opponent of religious orthodoxy ó Christian, Hindu and Muslim. Sai Baba encouraged his devotees to pray, chant God's name, and read holy scriptures. He told Muslims to study the Qur'an and Hindus to study texts such as the Ramayana, Bhagavad Gita, and Yoga Vasistha. He was impressed by the philosophy of the Bhagavad Gita and encouraged people to follow it in their own lives. He advised his devotees and followers to lead a moral life, help others, love every living being without any discrimination, and develop two important features of character: devotion to the Guru (Sraddha) and waiting cheerfully with patience and love (Saburi). He criticised atheism. In his teachings, Sai Baba emphasised the importance of performing one's duties without attachment to earthly matters and of being content regardless of the situation. In his personal practice, Sai Baba observed worship procedures belonging to Islam; he shunned any kind of regular rituals but allowed the practice of Salah, chanting of Al-Fatiha, and Qur'an readings at Muslim festival times. Occasionally reciting the Al-Fatiha, Baba enjoyed listening to mawlid and qawwali accompanied with the tabla and sarangi twice daily. Sai Baba interpreted the religious texts of both Islam and Hinduism. He explained the meaning of the Hindu scriptures in the spirit of Advaita Vedanta. His philosophy also had numerous elements of bhakti. The three main Hindu spiritual paths ó Bhakti Yoga, Jnana Yoga, and Karma Yoga ó influenced his teachings. Sai Baba encouraged charity and stressed the importance of sharing. He said: "Unless there is some relationship or connection, nobody goes anywhere. If any men or creatures come to you, do not discourteously drive them away, but receive them well and treat them with due respect. Shri Hari (God) will certainly be pleased if you give water to the thirsty, bread to the hungry, clothes to the naked, and your verandah to strangers for sitting and resting. If anybody wants any money from you and you are not inclined to give, do not give, but do not bark at him like a dog." Hinduism During Sai Baba's lifetime, the Hindu saint Anandanath of Yewala declared Sai Baba to be a "spiritual diamond." Another saint, Gangagir, also called him a "jewel." Sri Beedkar Maharaj greatly revered Sai Baba, and in 1873, when he met him he bestowed the title Jagad guru upon him. Sai Baba was also greatly respected by Vasudevananda Saraswati (known as Tembye Swami). He was also revered by a group of Shaivic yogis, known as the Nath-Panchayat. He is considered an avatar of the Supreme Reality (Brahman or God), a satguru, or saint, depending on individual proclivities. This is not uncommon in Hinduism where there is no central doctrine or cosmology but a basis in individual faith and spirituality.