Written by London Swaminathan

Post No. 15,998

Date uploaded in London – 20 July 2026

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge.

this is a non- commercial blog. Thanks for your great pictures.

tamilandvedas.com, swamiindology.blogspot.com

xxxx 

Ra words continued

Radha

Radha, the divine consort of Krishna, evolved from a minor gopi in early puranic verses into the supreme goddess of love and devotion. Her literary journey is marked by intense emotional and spiritual symbolism, shifting from a simple milkmaid to the ultimate representation of the individual soul yearning for the divine.

Puranic Literature: Texts like the Brahma Vaivarta Purana and Padma Purana elevate Radha from a cowherd girl to an eternal goddess, describing her as the feminine counterpart of the absolute truth.

The Bhagavata Purana does not explicitly name Radha as a milkmaid. However, in Book 10, Chapter 30, it describes a specific, unnamed gopi (milkmaid) whom Krishna favors and takes away into the forest during the Rasa Lila, a detail later theologians interpret as Radha. The Unnamed Gopi: The scripture describes how Krishna becomes deeply pleased with one special milkmaid who pleases Him above all others (anayārādhito nūnaṁ), which translates to “worshiping”

Poets like Vidyapati and Chandidas in Bengal, and later Surdas and Mirabai in the north, popularized Radha’s devotion in regional languages. Their literature emphasizes prema-bhakti (devotion through love), focusing on the emotional pain of separation and the mystical union of the soul.

Gatha Saptasati (circa 1st-5th century CE): An early Prakrit anthology where Radha appears as a favourite milkmaid who shares a dynamic, pastoral romance with Krishna.

Gita Govinda (12th century CE): Written by the Sanskrit poet Jayadeva, this masterpiece cemented Radha as the central figure of Krishna’s life. It explores vipralamba (longing in separation) and sambhoga (union), establishing her as the epitome of passionate, supreme devotion.

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Raghavendra Swami

Guru Raghavendra Swamy, also known as Guru Rayaru is considered to be an incarnation of the mythical Prahlada, a child and ardent devotee saved by Lord Vishnu, himself, adorning the Narasimha avatar.

Raghavendra Swamy conducted many spiritual discourses, lectures and commentaries to uplift mankind from the route of banality. He undertook many pilgrimages across the country, spreading the holy words of Srimad Madhwacharya, and the Madhwa tradition.

In his lifetime, Raghavendra Swamy came to be attributed with many miraculous acts, magical feats and philosophical achievements – from curing people of illnesses, to healing negative effects of witchcraft, to eliminating mental illnesses (like depression, suicidal tendencies, anxiety and other major disorders) and bestowing people with the most desired boons, fulfilling wishes and redeeming mankind. The Raghavendra Swami mantra recited by millions is as follows:

Poojyaaya Raaghavendraaya

Satya Dharma Rathaayacha

Bhajathaam Kalpa Vrikshaaya

Namathaam Kaamadhenuvey

पूजयाया राघवेंद्राय सत्य धर्म रतायच

भजतां कल्प वृक्षाय नमतां कामधेनुवे

Mantralayam,  has the temple of Sri Guru Raghavendra, whose mortal remains are consecrated in the brindavanam there. Sri Raghavendra Tirtha was born as Venkatanatha in the town of Bhuvanagiri, Tamil Nadu, into a Kannada Madhwa Brahmin family of Gautama Gotra of musicians and scholars.

His great-grandfather Krishna Bhatta was a teacher to the renowned Vijayanagara Emperor, Sri Krishnadevaraya.

After the fall of the Vijayanagara Empire, Thimmanacharya migrated to Kanchipuram with his wife Gopikamba. Venkatanatha had two siblings—Gururaja and Venkatamba. Venkatanatha’s education was taken care of by his brother-in-law Lakshmi Narasimhacharya at Madurai after the early demise of his father, and he subsequently got married.

It was in 1624, that Sri Raghavendra Tirtha became the pontiff of the Kumbhakonam Matha, which was earlier known as Vijayeendra Matha or Dakshinadi Matha, now known by the name of Mantralaya Sri Raghavendra Swamy Matha.

After a short stay at Kumbakonam, he went on a pilgrimage to Rameswaram, Ramnad, Srirangam, and Mathura. Later, he moved westwards to Udupi and Subramanya, and then to Pandharpur, Kolhapur, and Bijapur. At Kolhapur, he is said to have stayed for a long time.

After that, he returned to Kumbakonam. By 1663 he left for Mysore where he got a grant from Dodda Devaraya Odeyar. Finally, he chose to settle down in Mantralayam. Guru Raghavendra shed His physical body in 1671 in Mantralayam. It is a village on the bank of the Tungabhadra river in Adoni Taluk in Andhra Pradesh.

Mantralayam is a renowned Hindu pilgrimage town located on the banks of the Tungabhadra River in the Kurnool district of Andhra Pradesh, India. It is situated roughly 90 km from Kurnool and 250 km from Hyderabad, and is globally famous for the Jeevasamadhi of the revered Madhva saint, Sri Raghavendra Swamy.

Raghavendra is known as a scholar par excellence. Some of his works are mentioned below,

Tantra Deepika: An interpretation of the Brahma Sutra from the perspective of Dvaita

Mantramanjari: A commentary on the first three chapters of the Rigveda

Geetartha Sangraha: A commentary on the Gita, also known as Geeta-Vivrutti

Prameya Deepika Vyakhya: A commentary on Madhwacharya’s Geeta Bhashya

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Ramana Maharishi

Ramana Maharshi, born on December 30, 1879, in a small village called Tiruchuzhi in Tamil Nadu, India, began life as a regular boy named Venkataraman Iyer. His family was deeply rooted in traditional Hindu values, and he grew up under the care of his mother, Alagammal, and his father, Sundaram Iyer, who worked as a pleader.

Ramana was like any other child—playing, attending school, and occasionally getting into mischief.

The real transformation in Maharshi Raman’s life came at the age of 16. One day, seemingly out of nowhere, he was struck by a deep fear of death. Lying down in his uncle’s house in Madurai, he felt an overwhelming sense that his body was about to die. But instead of panicking, Venkataraman decided to face this fear head-on. He began to ask himself: What happens when the body dies? And then, more profoundly: Who is it that dies? What followed was a spontaneous and transformative realisation. He recognised that the body is just a shell, and the true self—the “I”—is eternal, beyond birth and death.

Shortly after his awakening, Venkataraman came across a book called the Periyapuranam, a collection of stories about the lives of Tamil saints. One of these stories spoke of saints who had realised the divine through their devotion to Arunachala. Reading this, he felt an almost magnetic pull toward the hill. It was as if Arunachala was calling him home.

Around the same time, he learned that Arunachala Hill was located in Tiruvannamalai, not far from his home in Tamil Nadu. The name itself had always resonated with him, but now, with his newfound understanding of the self, he felt an unshakeable urge to go there.

In August 1896, at the age of 16, Venkataraman made the life-changing decision to leave home.

He left a note for his family, stating simply: “I am going in search of my father. Nobody should grieve for me.” 

With just a few coins in his pocket, he boarded a train to Tiruvannamalai. It wasn’t an easy journey. He had to endure long hours of travel, sell his jewellery to buy a ticket, and walk the final stretch on foot. But nothing could deter him. The pull of Arunachala was too strong.

When Venkataraman finally arrived in Tiruvannamalai, he went straight to Arunachaleswarar Temple, the ancient temple dedicated to Lord Shiva at the base of the hill. As he stepped into the temple, he felt a profound sense of belonging. He knew he was home.

In the early years at Arunachala, he lived in total silence and solitude. He spent most of his time meditating in caves and temples, completely immersed in the self. People who encountered him were struck by his serenity and radiance, even though he never spoke a word.

One of his early dwelling places was Virupaksha Cave, a simple cave on the slopes of Arunachala Hill. Later, he moved to Skandashram, another cave higher up the hill. These places remain sacred sites for devotees to this day, filled with the energy of Ramana’s deep meditations.

As the years passed, people began to notice this young man who radiated such peace and wisdom. Devotees started gathering around him, seeking his guidance and blessings.

By the time he was in his early twenties, he had become known as Sri Ramana Maharshi.

As more people began to recognise Ramana Maharshi as a beacon of peace and wisdom, the need for a dedicated space where devotees could gather naturally arose. What started as a few followers seeking guidance from the silent sage eventually evolved into the creation of Sri Ramanasramam, one of the most serene spiritual centres in India.

The real turning point came in 1922 when Ramana Maharshi’s mother After her passing, her body was interred near the base of Arunachala Hill. This site eventually became the foundation of Sri Ramanasramam, with a shrine built in her honour. In 1948, when Ramana Maharshi was in his late 60s, he developed a small lump on his arm that was later diagnosed as cancer. Despite the pain and the repeated surgeries, he maintained the same serene composure he had shown throughout his life.

When devotees begged him to seek advanced medical treatment or allow supernatural healing, he gently refused. His response was profound: “Why are you so attached to this body? Let it go. The real Ramana is not this body.”

On the evening of April 14, 1950, Sri Ramana Maharshi breathed his last. Devotees gathered around him as he passed away peacefully, his face radiating the same calm and serenity it always had. At the exact moment of his passing, many reported seeing a bright light streak across the sky, heading toward Arunachala Hill. For his followers, this was a sign that Bhagavan Ramana had merged with the divine.

Over the years, various structures were added to Ramana Ashram:

• The Shrine of Sri Ramana Maharshi, where his Samadhi (final resting place) now resides.
• The Old Hall, a simple space where Ramana would sit and interact with visitors.
• Meditation halls, dining areas, and a library filled with books on his teachings.

His  Teachings

1.     The Self is Eternal
According to Sri Ramana, the self is not something to be attained—it’s already present within each of us. The journey is about removing ignorance and recognising this eternal truth.

2.     The Illusion of the Ego
Ramana often spoke about the ego as the false “I” that creates a sense of separation. Through self-inquiry, this ego dissolves, revealing the true self.

3. Silence as the Ultimate Teaching
   For Bhagavan Ramana, words were secondary. He often said that silence was the purest form of communication. Sitting in his presence, many devotees reported profound inner experiences without a single word being spoken.

***

Ramakrishna Paramahamsa

Born as Gadadhar Chattopadhyay in a quiet Bengali village, he would later be revered as Thakur Ramkrishna by his devotees. Unlike many religious teachers who stick to one tradition, Sri Ramakrishna Paramhansa explored multiple paths, Hinduism, Islam, and even Christianity, not as a philosopher, but as a seeker who wanted to experience God in every form.

What makes Ramkrishna Paramhans different from many other enlightened beings is that he never sought to establish a new doctrine or movement. He did not write books or try to argue his beliefs. Instead, he lived in a way that proved the existence of the divine. His words were simple, his stories often humorous, but they carried a depth that touched even the most sceptical minds.

From a very young age, Gadadhar (as Ramakrishna was known in his childhood) showed little interest in academics. He was not drawn to traditional studies, and no amount of persuasion could make him sit with books for long. While other children were busy memorising scriptures or practicing writing, he was more interested in devotional songs, listening to stories from the Ramayana and Mahabharata, and spending time in temples.

when playing Lord Shiva or Krishna in dramas, he wasn’t just acting, he became the deity itself. One of the most well-known incidents from his childhood was his first mystical experience. One day, while walking through the fields, he saw a flock of white cranes flying across the sky against a backdrop of dark storm clouds. The sheer beauty of the moment overwhelmed him so much that he lost consciousness and fell to the ground. When he woke up, he couldn’t explain what had happened, but he felt an unshakable peace. This was the first of many divine trances that would define his life.

His mother, Chandramani Devi, often worried about his frequent trances and unusual behaviour. At times, he would sit alone, lost in deep thought, or suddenly burst into devotional songs, unaware of his surroundings. People in the village admired his innocence and devotion, but some feared that he was too different.

When he was in his late teens, an important turning point came in his life. His elder brother, Ramakumar, was invited to become the head priest at the Dakshineswar Kali Temple, built by Rani Rashmoni in Kolkata. To assist him, Gadadhar was also taken along.

It was here, at the feet of Goddess Kali, that the destiny of Sri Ramakrishna was sealed. The moment he saw the idol of Kali in the temple, something inside him awakened. He felt a deep, unexplainable connection. While others saw a beautifully sculpted deity, he saw a living presence. It was as if Kali was not just a statue, but a real mother standing before him.

Under the guidance of Bhairavi Brahmani, a female Tantric guru, he practiced Tantra Sadhana, a path often considered too extreme for mainstream Hinduism.

After Tantra, he turned to Vedanta, where he was guided by Tota Puri, a wandering monk.

Marriage to Sarada Devi and the Role of the Divine Consort

While Ramkrishna was lost in his spiritual practices, his family back in Kamarpukur was increasingly worried. His frequent trances, his strange behaviour, and his complete disregard for worldly matters convinced them that marriage was the only way to bring him back to normal life.

Marriage to Sarada Devi

After much effort, they found a match, Sarada Devi, a simple and devout girl from the nearby village of Jayrambati. She was only six years old when the marriage was arranged, while Ramakrishna Dev was in his early twenties.

when Sarada Devi grew older, she came to live with Shree Ramkrishna at Dakshineswar. By then, he had already become a well-known mystic. Many expected him to lead a traditional married life, but he saw Sarada Devi not as a wife but as the embodiment of the Divine Mother.

Sarada Devi, in turn, accepted her role as his spiritual companion. She later became known as “Holy Mother”, carrying forward his teachings after his passing. In many ways, she was the silent force behind Sri  Ramakrishna Paramhansa, providing him with support and maintaining balance in his life

As his fame grew, seekers from different backgrounds started coming to Dakshineswar to meet him. Some were ordinary householders, while others were young men searching for deeper truths. Among them was Narendranath Dutta, who would later become Swami Vivekananda, the disciple who would take Sri Ramakrishna Paramhansa Dev’s message to the world.

By 1885, Sri Ramakrishna Paramahamsa began suffering from intense throat pain. It was then discovered that he had throat cancer.

As his condition worsened, his devotees moved him to Cossipore Garden House.

His presence in Cossipore became a living lesson in detachment. He showed no fear of death, only deep, divine bliss.

Final Instructions to Disciples

Realising that his time was near, Ramakrishna Paramhansa gave his final instructions to his disciples. He passed on his spiritual power to Swami Vivekananda, instructing him to take his message to the world.

On 16 August 1886, in the early hours of the morning, Sri Sri Ramakrishna Paramhansa Dev left his body. His passing was not a moment of sorrow; it was a divine departure. Even in his last moments, his face shone with an unearthly glow, as if he was merging back into the infinite.

***

Rath Yatra- Chariot Festival

Rath Yatra means Chariot festival or Car Festival.

The most famous Rath Yatra or Car Festival is held every year in Puri in Odisha in India. Nowadays it is held all over the world by various Hindu organisations. It is held for nine days. Hindu devotees in thousands pull the three chariots along the streets.

The celebration of this day starts much earlier that comprises the construction and decoration of the Raths or Chariot by numerous devotees & volunteers. The three chariots that are the highlights of the entire Yatra are pulled by strings. The chariot of Lord Jagannath which is 45 feet high, high comprises 16 wheels and is referred as Nandighosa. Balabhadra’s chariot is made 45.6 feet high with 14 wheels is called Taladhwaja. The chariot of Subhadra known as Devadalana has 12 wheels and is 44.6 feet high. All these chariots are decorated with various designs and colours by the artists of Puri that showcases their enthusiasm for the Yatra.

Two words came out of this Sanskrit word RATHA. In Tamil THER is temple chariot. It is the mirror image of Rath. English word Juggernaut also is derived from Lord Jagannath.

Hindus around the world place various deities in the chariot and pull them with huge and long ropes. Devotees on both sides of the roads worship by lighting lamps, placing garlands and offering coconut, banana, incense sticks etc. all along the routes volunteers are offered prasad (food items). In most of the places it is one day event. In Puri it is taken to a place and returns to the temple in nine days. Tribals are given an important role in it.

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Ramavatar / Ram

Lord Vishnu took many avatars/ incarnations and of them Ten Avatars are called Dasavatar. Rama’s incarnation is celebrated most among them. Different versions of Rama’s life story known as Ramayana spread throughout Asia. Kings like Rama were allowed to have more than one wife in Hindu India. But Rama vowed not even to think about second wife. This and his friendship with hunters (Guhan), monkeys (actually people with monkey symbol; Vanara= Vana + Nara= Forst People), Bear people (Jhambavan), Bird People (Jatayu), Demons (of Sri Lanka- Vibhisana) made him unique. He never went back on his words. His wife Sita became an ideal wife by accompanying him to forest where she was abducted by Ravana, demon king of Sri Lanka. Rama killed the demon, rescued his wife and returned to Ayodhya in Uttar Pradesh in India.

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Ramdas (Samartha), Ramdas (Bhadrachala), Ramdas (Kanhangad)

There were three great men with the name Ramdas. Samartha Ramdas lived during the days of Hindu king Veera Sivaji. He inspired Sivaji in Maharashtra to fight against the Muslim invaders. He led Sivaji in a victorious path. Chatrapati Shivaji .(1627/30–1680) ruled a vast area in the seventeenth century.

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Another great saint was Ramadas of Bhdrachalam in Telangana. He was jailed for nonpayment of collected tax money. At last Rama and Lakshmana in disguise paid the money and he was released.  His compositions are sung in concerts and Bhajans. Bhadrachala Ramadasu (1620–1688), born Kancharla Gopanna, was a 17th-century devotional poet, Carnatic composer, and Tehsildar in the Golconda Sultanate. He is renowned for building the iconic Sri Sita Ramachandraswamy Temple in Bhadrachalam and composing timeless Telugu keerthanas dedicated to Lord Rama.

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Kanhangad Swami Ramdas (also known as Papa Ramdas), was born as Vittal Rao and established renowned Anandashram in Kanhangad, in the Kasaragod district of northern Kerala. He became a wandering ascetic at a young age and was an advocate of Bhakti Yoga. His teachings centre around universal love, selfless service, and the constant chanting of the Rama Mantra

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Rameswaram/ Ramanatha (swami)

Most famous pilgrimage town in Tamil Nadu. Rameswaram is one of the 12 Jyotirlinga Shrines spread over India. Hindus believe that they should visit Rameswaram and Kasi IVaranasi) in their lifetime.  It is an island where Lord Rama worshipped Lord Siva in Linga form.

Perched at the southern tip of the Indian peninsula, Rameswaram is a tranquil and sacred destination that weaves together breathtaking natural beauty with ancient pilgrimage sites. Home to the renowned Ramanathaswamy Temple, it is linked to the mainland by the impressive Pamban Bridge, a true marvel of human engineering. Rameswaram sits closest to Sri Lanka, and whispers of history suggest a bygone land bridge – the legendary Ram Setu – once connected the two nations.

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Ramtheerth, Punjab

Ramtheerth  refers to Swami Rama Tirtha (1873–1906), a renowned Indian philosopher, mystic, and leading teacher of the Hindu philosophy of Advaita Vedanta. He was a pioneer in bringing the message of “Practical Vedanta” to the West and extensively lectured in the United States and Japan. Born in Punjab (now in Pakistan), he was originally a professor of mathematics before embracing asceticism and retreating to the Himalayas. His life’s work, lectures, and writings are extensively documented in a seven-volume collection titled In Woods of God Realization.

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Rasa – Navarasa

The nine sentiments (navarasa) are:

1. vīra (heroism)
2. śṛṅgāra (eroticism)
3. adbhuta (wonder)
4. raudra (fury)
5. vṛdānaka, (shame, which is not in other Indian schools)
6. bībhatsa (disgust)
7. hāsa (comedy or humour)
8. karuṇā (pity or compassion)
9. śānta (tranquillity)

In his ancient treatise, the Natyasastra, Bharata Muni actually only defined eight rasas (aesthetic flavors or sentiments). He explained that these are evoked in the audience through the combination of bhavas (emotions), anubhavas (physical acting/gestures), and vyabhicharibhavas (transitory mental states).

The ninth sentiment, Shanta (Peace/Tranquility), was later formalized by later aesthetic scholars like Abhinavagupta in his commentary Abhinavabharati.

Rasa also means juice, essence etc

To be continued……………………….

Tags- Ramdas, Ramteerth, Rameswaram, rasa, Raghavendra, Ramakrishna, Ramana maharishi, Rama, Ramayana, Radha,

83HINDU DICTIONARY IN ENGLISH AND TAMIL 83; இந்து மத கலைச்சொல் அகராதி-83