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Transcript of Ragam 1 : Tanam 7 Rs. 20/- per issue JULY 2012 1 : Tanam 7 Rs. 20/- per issue JULY 2012 Page 1 ......
Amritha Varshini © Pallavi # 7
Ragam 1 : Tanam 7 Rs. 20/- per issue JULY 2012
Page 1
mrityor ma amritam gamaya - lead me from mortality to immortality
Amritha Varshini - Inside this Issue
Page 2
Topic Page
Editorial 3
Legend of Sankata Hara Chaturthi 4
Kanchi Periyava Talks on "Gayathri & Sandhyavandhana" 5
Sankata Naashana Ganapathi Stotram 7
Srimad Bhagavad Gita - Chap 2 Verse 47 9
Vishnu Sahasranama - Part 4 10
Sri Sarma Sastrigal Page - Arya-Dravida Race Theory 12
Sthalapuranam - Kandha Kottam 14
The story of Yayati from Mahabharata 16
Purandara Dasar Kriti - "Naneke Badavane" 18
Sri Sadashiva Brahmendral - Part 1 19
Sacred 63 - Eripatha Nayanar 21
Devaraam & Naalayiram 23
Greatness of Lords Holy Name 25
Quiz on Hinduism 26
Guru Samarpanam - Experience shared by Sri S.A. Rama-krishnan S/o Sengalipuram Brahmashri Anantharama Dik-
shitar 27
Bhagavan Ramana Maharshi's Karunyam 29
Abhangs by Sant Tukaram 30
Tirupugazh "Oru Pozhuthu Iru Charana" 31
Sage Narads shares his useful links 32
Inbox-Feedback from Readers 33
Subscription Details 34
Dear Readers,
I am delighted to present the 7th issue of Amritha Varshini. Lots of coincidence or I would rather prefer to call it as
divine intervention which is coming out as part of this issue.
The first one is on the very first article which dwells always on invocation to Lord Ganapathi. This month it covers
about the legend of „Sankata Hara Chaturthi‟. After finishing the article I later came to know that the Maha San-
katahara Chathurthi falls on 5th August 2012. Also for the Stotra Maala section we have received the “Sankata
Naashana Ganapathi Stotram” from both Mrs. Renjini Sudhakar and also from Sri Chandrasekaran Venkatramanan.
I thank both of them for sharing the sloka. I sincerely believe we all have the blessings of Lord Ganapathi and all our
Sankatas/worries will be removed by the grace of Pillaiyar. Let us not miss to recite the „Sankata Naashana Ganapathi
Stotram‟ on 5th August and also on every Sankata Hara Chaturthi Day.
The next coincidence is that some time back Sri Ramanathan SK of Vellore requested me to publish about significance
of Sandhyavandhana and Gayathri, which is getting published in this issue under the section Anugrahabhashanam
and also getting released on Gayathri Japa day. In the Guru Samarpanam section this month the experience is shared
by none other than son of the Great exponent Brahmashri Sengalipuram Anantharama Dikshitar. In that section also
we can read about the significance of chanting „Sahasra Gayathri‟. All these information are coming to us by the divine
grace.
The other coincidence is that in the „Endaro Mahanubavulu Series‟ we are covering this month about the great scholar,
yogi, composer and much more about Sri Sri Sadashiva Brahmendra. Sri Brahmendra in his final years lived in and
around Karur a small town near Trichy in Tamilnadu and finally attained mukti at the place called „Nerur‟ in Tamilnadu.
The section “Sacred 63” which covers the divine life history of sixty three nayanmar covers this month about
„Eripatha Nayanar”. The story of Eripatha Nayanar takes places in the sacred town of „Karuvur” of the Chola King-
dom which is the modern „Karur‟. So this is another coincidence where the town Karur is related in two of the topics
which talks about great mahatmas.
The story of Yayati from Mahabharatha conveys the significance message as stated by Yayati himself that “sensual de-
sires are never quenched by indulgence more than fire is by pouring ghee in it. No object of desire, corn, gold, cattle
or women nothing can ever satisfy the desire of man. We can reach peace only by a mental poise beyond likes and
dislikes. Such is the state of Brahman”. Sri Sarma Sastrigal in his article „Arya-Dravida Race Theory‟ busts the myth
floated by the British and the westerners. The article clearly mentions the motive behind this wrong theory and finally
says even though there were several kingdoms existed, we lived essentially as one Vedic civilization in a dharmic way.
The song “Naneka Badavanu” is a soul stirring song composed by Sri Purandara Dasa. Who in his composition says
“how can I be poor and destitute until you are there to protect me”. I have also shared the YouTube link of this song
under the section „facebook of sage narada‟ sung by Smt M.S. Subbulakshmi Ammal. You will really miss something if
you don‟t hear this song hence please don‟t miss it. The Deivath Tamizh section carries Devaram of Thirugnaana
Sambandar and Appar. It also carries the Naalayiram of Periyazhwar. Please write down these small piece of
slokas and recite them regularly which will definitely elevate and take us near to the Lord.
I have touched upon few articles covered in this issue, leaving the balance to the readers to explore.
Happy Reading and Warm Regards
Anand Vasudevan
Editor-Amritha Varshini
Chennai – 2/8/2012
From Editors’ Desk EDITORIAL
Page 3
The legend is that once while Ganesha was re-
turning on his vehicle of mouse, after eating
the offerings made by his devotees, suddenly
the mouse stumbled and with the result Gane-
sha felt down. Seeing all this the Chandran
(moon) in the sky had a hearty laugh. Ganesha
decided to teach a lesson to the moon who
was covered with ignorance and pride about
its beauty. Ganesha cursed that anyone who
sees the moon will be afflicted with „mithya
apavaadha dhosham‟ i.e. makes the person vic-
timized to false accusation and earn a bad
name or ill repute.
The curse was mainly made to overcome the pride of the moon as everybody was bound to
look the moon will now will avoid due to this curse. Thus the person who was so far was
praised by everyone is now avoided by all and hence the Moon decided to hide himself under
the sea. The absence of the moon affected the growth of medicinal and other plants and
hence all the devatas went and pleaded to Brahma to bring back the moon.
Brahma then advised them to observe the „nakta vrata‟ for Lord Ganesha on the chaturthi day
i.e. observing fast on the morning and eating in the night and offering the modhaka, appam, co-
conut etc., to Lord Ganesha for his appeasement. The devatas then observed the vrata and
also requested the moon to pray to Lord Ganesha to pardon him. Chandran then prayed to
Lord Ganesha and requested pardon. Lord Ganesha heeded their prayers and subsequently
cancelled the curse but with a small catch. i.e. instead of full month curse he retained a small
portion that only on the Sukla Paksha Chathurthi whoever sees the moon will have this
dosha.
However he so was so merciful on chandran ganesha declared that whosoever worship him
on the Krishna Paksha Chathurthi, he shall remove their problems and hence known as
„Sankata Hara Chathurthi‟. Ganesh further said after finishing his pooja everyone should
also worship the chandran (moon) along with his consort Rohini on this day.
Let us pray to Lord Ganesha on the Sankata Hara Chathurthi and seek his blessings.
Invocation to Lord Ganapathi
Page 4
As narrated by Sri Kanchi Mahaperiyava
The legend of Sankata Hara Chaturthi
If the Gayatri has not been chanted for three generations in the
family of a Brahmin, they cease to be Brahmins. The quarter where
such Brahmins live cannot be called an "agrahara". It is perhaps
not yet three generations since Brahmins gave up the Gayatri. So
they still may be called Brahmins. In the same way if the Brahmin
family has not performed sacrifices for three generations its mem-
bers will be called "Durbrahmanas", degenerate Brahmins. Even
though degenerate the label "Brahmin" sticks to them. There are
prayaschittas (expiatory rites) by means of which the corrupted
Brahmins will be remade true Brahmins. But there is no such hope
for a Brahmin in whose family Gayatri has not been chanted for
three generations. A member of such a family ceases altogether to
be a Brahmin and cannot be made one again. He is just a
"Brahmana- bandhu", a kin or a friend of Brahmins. The same rule
applies to Kshatriyas and Vaisyas with regard to the Gayatri man-
tra; they become "kshatriya-bandhus" and "Vaisya-bandhus" re-
spectively.
The spark I mentioned earlier must be built into a fire. The spark
by itself does not serve any purpose. But it has in it the potential to grow into a bright flame or a radi-
ant fire. At least on Sundays, all those who wear the sacred thread must do Gayatri japa thousand
times. They must not eat unclean food, go to unclean places and must atone for lapses in ritual obser-
vances and in maintaining ritual purity. Henceforth they must take every care to see that their body is
kept chaste and fit for it to absorb mantric power. Even in times of misfortune the Gayatri must be
muttered at least ten times at dawn, midday and dusk. These are hours of tranquility. At dawn all crea-
tures including human beings rise and the mind is serene now. At dusk all must be restful after a day's
hard work: that is also a time of calm. At noon the sun is at its height and people are at home and re-
laxed and their mind is calm. During these hours we must meditate on Gayatri, Savitri and Sarasvati.
In the morning the dominant presence is that of Vishnu, at noon that of Brahma and at sundown of
Siva. So we must meditate on Gayatri in the morning as Vishnu personified, at noon as Brahma personi-
fied and at dusk as Siva personified. Gayatri contains in itself the spirit and energy of all Vedic mantras.
Indeed it imparts power to other mantras. Without Gayatri-japa, the chanting of all other mantras
would be futile. We find hypnotism useful in many ways and we talk of "hypnotic power". Gayatri is the
hypnotic means of liberating ourselves from worldly existence as well as of controlling desire and real-
izing the goal of birth. We must keep blowing on the spark that is the Gayatri and must take up the
Gayatri-japa as vrata. The spark will not be extinguished if we do not take to unsastric ways of life and
if we do not make our body unchaste.
Gayatri-japa and "arghya" (offering libation) are the most important rites of sandhyavandana. The other
parts of this rites are "angas" (limbs). The least a sick or weak person must do us to offer arghya and
mutter the Gayatri ten times. "Oh only these two are important aren't they? So that's all we do, offer
arghya and mutter the Gayatri ten times a day. " If this be our attitude in due course we are likely to
give up even these that are vital to sandhyavandana. A learned man remarked in jest about the people
who perform arghya and mutter Gayatri only ten times thus applying to themselves the rule meant for
the weak and the unfortunate: "They will always remain weak and be victims of some calamity or
other". Sandhyavandana must be performed properly during right hours. During the Mahabharata war,
when water was not readily available, the warriors give arghya at the right time with dust as substitute.
..THE SPARK I
MENTIONED
MUST BE BUILT
INTO A FIRE.
THE SPARK BY
ITSELF DOES
NOT SERVE ANY
PURPOSE. BUT
IT HAS IN IT THE
POTENTIAL TO
GROW INTO A
BRIGHT FLAME
OR A RADIANT
FIRE….
Anugraha Bhashanam
Page 5
Talks of Sri Kanchi Mahaperiyaval
Gayatri & Sandhyavandhana
Arghya must be offered three times i.e. before sunrise, at noon
and at sunset. Once there was a man called Idaikattu Siddhar
who grazed cattle. He said: "Kanamal konamal kandu kodu
aadu kan pogudu par" . "Kanamal" means before you see the
sun rise and "konamal" means when the sun is overhead and
"kandu" is when you see the sun before sunset. These are the
three times when you ought to offer arghya. "adu" means
"niradu", bathe in the Ganga. "kan" here means "visit Setu" or
have "have darsana of Setu". "Pogutu par" - by bathing in the
Ganga and by visiting Setu your sins will be washed away. Here
is mentioned the custom of going to Kasi, collecting Ganga wa-
ter there and going to (Setu) Ramesvaram to perform the
abisheka of Ramanathasvami there.
Only by the intense repetition of Gayatri shall we be able to
master all the Vedic mantras. This japa of Gayatri and arghya
must be performed everyday without fail. At least once in our
lifetime we must bathe in Ganga and go on pilgrimage to Setu. If
a man has a high fever, people looking after him must pour into
his mouth the water with which sandhyavandana has been per-
formed. Today it seems all of us are suffering all the time from high fever! When you run a high tem-
perature you have to take medicine; similarly Gayatri is essential to the self and its japa must not be
given up at any time. It is more essential to your inner being than medicine is to your body. Sandyavan-
dana must be performed without fail every day. Gayatri-japa can be practiced by all of us without much
effort and without spending any money. All that you require is water. Sandyavandana is indeed an easy
means to ensure your well being. So long as there is life in you, you must perform it.
Gayatri must be worshiped as a mother. The Lord appears in many forms to bestow his grace and com-
passion on his devotees Mother loves us more than anybody else. We know no fear before her and talk
to her freely. Of all the forms in which Bhagavan manifests himself that form in which he is revealed as
mother is most liked by us. The Vedas proclaim Gayatri to be such a mother. This mantra is to be re-
peated only by men. Women benefit from the men performing the japa. Similarly when the three varnas
practice gayatri-japa all other jatis enjoy the benefit flowing from it. We may cease to perform a rite if
the fruits yielded by them are enjoyed exclusively by us. But we cannot do so if others also share in
them. Those entitled to Gayatri mantra are to regard themselves as trustees who have to mutter it on
behalf of others like women and the fourth varna who are not entitled to it. If they fail in their duty of
trustees, it means they are committing an irremediable offence. The mantras are numerous. Before we
start chanting any of them, we say why we are doing so, mention the "fruit" that will yield. The benefit
we derive from the Gayatri mantra is the cleansing of the mind (chitta suddhi). Even other mantras have
this ultimate purpose, but chitta suddhi is the direct result of Gayatri-japa.
Even in these days it is not difficult to perform sandhyavandana both at dawn and dusk. Office goers and
other workers may not be at home during midday. They may perform the madhyahnika (the midday
vandana) 2 hours 24 minutes after sunrise that is called "sangava kala". We must never miss the daily
sandhyavandana unless we find it absolutely impossible to perform. When we fall ill, in our helplessness
we ask others for water or kanji in the same way, we must ask our relative or friend to perform
sandhyavandana on our behalf.
..SANDYA
VANDANA IS
INDEED AN
EASY MEANS TO
ENSURE YOUR
WELL BEING.
SO LONG AS
THERE IS LIFE IN
YOU, YOU
MUST PERFORM
IT
Invocation to Lord Ganapathi
Page 6
Talks of Sri Kanchi Mahaperiyaval
Gayatri & Sandhyavandhana
Narada Uvacha: Sage Narada told
Pranamya Sirasa Devam
Gauri Putram Vinayakam
Bhakthya Vyasa Smaren Nithya
Mayu Kama Artha Sidhaye
The learned one, who wishes, For more life, wealth and love,
Should salute with his head, Lord Ganapathi who is the son of God-
dess Parvathi
Prathamam Vakra Thundam Cha
Ekadantham Dveethiyakam
Trithiyam Krishna Pingalaksham
Gajavakthram Chathurthakam
Think him first as god with broken tusk, Second as the God with one tusk,
Third as the one with reddish black eyes, Fourth as the one who has the face of an
elephant
Lambhodaram Panchamam Cha
Sashtam Vikatameva Cha
Sapthamam Vignarajam Cha
Dhoomra Varnam Thadashtamam
Fifth as the one who has a very broad paunch,
Sixth as the one who is cruel to his enemies,
Seventh as the one who is remover of obstacles,
Eighth as the one who is of the colour of smoke.
Navamam Bhalachandram Cha
Dasamam thu Vinayakam
Ekadasam Ganapathim
Dwadasam thu gajananam
Ninth as the one who crescent in his forehead,
Tenth as the one, who is the leader of remover of obstacles, Eleventh as the leader of the army of Lord Shiva,
And twelfth as the one who has the face of an elephant.
Sankata Naashana Ganapathi Stotra
STOTRA MAALA
Page 7
Learning of Slokas/Stotras for Prayers
Dwadhasaithani Namani
Trisandhyam Yah Paden Naraha
Na Cha Vigna Bhayam Thasya
Sarva Sidhi Karam Dhruvam
Any one reading these twelve names,At dawn, noon and dusk,
Will never have fear of defeat, And would always achieve whatever he wants.
Vidyarthi Labhadhe Vidhyam
Dhanarthi Labhathe Danam
Puthrarthi Labhathe Puthran
Moksharthi Labhathe Gatheem
One who pursues education will get knowledge,
One who wants to earn money will get money,
One who wishes for a son, will get a son,
And one who wants salvation will get salvation.
Japeth Ganapathi Sthothram,
Shadbhir Masai Phalam Labeth
Samvatsarena Sidhim Cha
Labhathe Nathra Samsaya
Results of chanting this prayer,Of Ganapati will be got within six months,
And within a year, he would get all wishes fulfilled, And there is no doubt about this.
Ashtanam Brahmanam Cha
Likihithwa Ya Samarpoayeth
Thasya Vidhya Bhaveth
Sarvaa Ganesasya Prasadatha
One who gets this prayer, Written by Eight Brahmanas,
And offers it to Lord Ganesha, Will become knowledgeable,
And would be blessed with all stellar qualities,
By the grace of Lord Ganesa.
Ithi Sri Narada Purane Samkashta Nasanam Ganapathi
Stotram Sampoornam
Thus ends the prayer from Narada Purana to Ganesa which would
destroy all sorrows.
Sankata Naashana Ganapathi Stotra
STOTRA MAALA
Page 8
Learning of Slokas/Stotras for Prayers
karmanyeva adikaraste
maa phaleshu kadaachana
maa karma phala hethu bhuh
maa te songostva akarmani
karmani – in duties ; eva –only ; adhikaarah: – right ; te – your ; maa: – not ;
phaleshu – in the results ; kadaachana – at any time ; maa – not ;
karma phala hetuh – motive for fruits of action ; bhuh – be ; maa – not ;
te – your ; sangah: – attachment ; astu – let be ; akarmani – in not doing the duties
Meaning of the Sloka
You have the right to perform your duty, but not in the results. Let not the results
be your motive and never be attached to not doing your duty.
Explanation
This is one of the most famous and commonly quoted verse of the Gita. Here Krishna advises
humanity to rise from inertia. Action is the insignia of life. The law of life proclaims that none
can remain inactive. If we choose to remain idle we putrefy and destroy ourselves. Since we
must act, we should perform right action. We should not mar our action by concentration
on the success or future results of the action. Our life‟s motto should be to strive, to strug-
gle and not to succeed. You must learn to choose actions to fulfill our obligations and not
merely to gain immediate success or failure. Our business is with our duty only, never with
the reward or merit accruing from it. Let not the fruit of action engage you in your actions.
Just begin the struggle.
Work for work‟s sake, knowing it will eventually take you to your ultimate goal. Work well
accomplished is the joy of life. Be indifferent towards the pleasure or pain, joy or sorrow,
honour or dishonour, which may accrue out of your actions. Your life is enriched by accom-
plishment of right action rather than outward success or failure. Take up your work without
an axe to grind. You must do what you ought to do in life. Go about it with an independent
spirit. Like a sportsman takes to his sport. Work then becomes a pleasure. Pleasure or happi-
ness lies in the garb of work.
Takeout
We must develop a positive attitude towards our duty. We should not have anxiety in the fruit of action. Thus work
itself become a worship. That is true renunciation. Work performed in this spirit of renunciation produces mental
peace as well as the final results of your undertaking.
Chapter 2 Verse 47 - [Sankya Yoga]
Page 9
Song of the God Verses from Srimad Bhagavad Gita
"In the morning I
b a t h e m y
intellect in the
stupendous and
c o s m o g o n a l
philosophy of
the Bhagavad-
G i t a , i n
c o m p a r i s o n
with which our
modern world
a n d i t s
literature seems
p u n y a n d
t r i v i a l . " -
Henry David
Thoreau
The poorva or anga nyasa is chanted by the devotee before commencement
of chanting of the Vishnu Sahasranaama for invoking and installing these
refreshing and spiritually benign ideas on the limbs of the devotee himself.
At this juncture this makes him inspired sufficiently for higher meditation
upon the Truth as indicated and directed by the thousand terms in the Sa-
hasranaama.
asya shri vishnoh: divya sahasranaama stotra maha manthrasya
shri veda vyaso bhagavan rishih:
For this sacred chant of the thousand names of Lord Vishnu, Sri Veda Vyasa is the Rishi. The mantra-drashtaa, the
Rishi, is the guru of the seeker, who is seeking his path with the help of that particular mantra. The Rishi of a mantra is
installed at the roof of the head and the seeker in his seat of Vishnu Sahasranaama chanting first of all chants this man-
tra and with his right hand thumb, middle finger and ring finger touches the top of his head.
anushtup chandah:
„Anushtup‟ is the name of the particular metre in which this sahasranaama is chanted. The metre in which the revealed
mantra comes to the teacher is also mentioned because it orders the discipline that should be followed while chanting
the mantra. This Vishnu sahasranaama is chanted with a metre called „Anushtup‟. The chant is to come out through
the mouth and therefore the altar of the metre can only be the mouth and the devotee touches the lips.
sri mahaa vishnuh: paramaathmaa sriman naraayano devatah:
Lord Narayana (Vishnu) is the deity of the mantra. The Lord of Vaikuntha is the altar at which the devotee is preparing
to offer himself in humble dedication and utter surrender. Since Lord Vishnu is the Lord of his heart while chanting
this mantra the devotees touches the heart.
amruthaam shuthbhavo bhaanurithi beejam
The beejam or the seed for this sahasranaama is „amrutaam shudbhavo bhaanu‟. [The devotee then touches his nabhi or
the navel the seat of the seed].
devaki nandanah: srashtethi shakthi:
Devaki Nandanah the son of devaki Lord Krishna is the creator and sustainer. [This creative power of righteousness
and peace is installed at the right hand]
uthbhavah: shobano deva ithi paramo manthrah:
„Uthbhavah: shobano deva‟ is the prime mantra for this sahasranaama. [the prime mantra is installed in the heart]
shankhabrin nandaki chakreethi keelakam
The lord who bears the shankha the conch and the sword named „Nandaka‟ and Chakra, the discuss. The creative
power is established in our comprehension. [the devotee touches then his left hand]
Anga Nyasah: / Poorva Nyasah:
Page 10
Relief for Sorrow from bed of Arrow Vishnu Sahasranaama - Part 4
sharngadhanva gadathara idthyasthram
„Saarnga‟ is the name of the bow (dhanus) of Vishnu and the gadha (mace) is the another weapon of the Lord. The
devotee invokes these to protect him and makes a whirl above his head to represent protection on all the directions.
rathaanga paani rakshopya ithi nethram
Ratha means chariot, Rathaanga is part of the chariot and rathaangapaani is one who has part of the chariot in his hand.
The devotee invokes Parathasarathi who holds the reins of the chariot to protect his eyes.
thrisaama saamaga saamethi kavacham
The Lord is glorified by tri saama i.e. all the three types of Saama songs viz., Deva,
Vrata and Prokta. He is glorified by the Saamaa songs (saamagah). He whose
glory itself is the manifested Saama Veda. The great Lord is installed as an armour
(kavacham) for self protection. The devotee should make with his both hands
across the chest to represent protection for his entire body.
aanantham parabrahmethi yonih:
The supreme Brahman is the infinite bliss. It is the very source or womb (yoni)
from which the Universe has emerged out. The devotee installs the infinite bliss
at the very place of womb.
ruthu sudarshana kaala ithi dikbanthah:
Truth (ritam), the Lord and his weapon, the discuss (sudarshana chakra) and his
annihilating power, time (kaala) these three are the mighty forces that guard the
outer frontiers (dik bandhah).
Sri visvaroopa ithi dhyaanam
The cosmic form of the Lord is the Visvaroopa is the total universe. The devotee should now meditate on the Lord.
Sri maha vishnu preethyarthe sri sahasranaama jape viniyogah:
The devotee now going to engage himself in the Japa of this Vishnu Sahasranaama. The chanting of this Vishnu Sahas-
ranaama is being carried out to seek the grace of Maha Vishnu. The devotee takes a little water in the right palm and
pours it on the floor in front of him.
This Angan Nyaasa (installation in the limbs) helps the devotee to discover a new surge of inspiration. When properly
performed with a right attitude and devotion the devotee gains identification (saaroopya) with the Lord in his heart.
Anga Nyasah: / Poorva Nyasah:
Page 11
Relief for Sorrow from bed of Arrow Vishnu Sahasranaama - Part 4
The very first page of our school History textbook begins with the Aryan invasion of India.
The Aryans are supposed to have driven away the original inhabitants of India to remote
mountain corners and taken possession of the country. We are told further that our country
has a history of a series of successive foreign invasions, and Indian culture is therefore only a
medley of the cultures of invaders. Influenced perhaps by the Western theory our leaders
also describe India as a „nation in the making‟. This self-deprecating view is entirely untrue.
The genesis of this theory During the medieval Ages the Portuguese, the Dutch, the French
and the British came to India to seek business opportunities. The astute British prevailed,
because they discovered and exploited our weaknesses. They called our land a subcontinent
i.e., a mixture of several cultures.
To establish their supremacy over the entire land, they sold the idea to everyone that Hindus
had never stayed together as a single nation. This helped them initiate religious conversions
as well. The core of the British strategy was the policy of „divide & rule‟ and propagation of
the Arya Dravida race theory. Their campaign was so convincing that even Indian intellectuals
and historians accepted it meekly. Sir W. Turner, Sir H. Risley, Dr. W.W. Hunter, Dr.
Greersan, J.C. Rhode, H.G. Wells, Dr. Kaene, Edward Thomas and Bishop Caldwell are some of the Europeans who
generated different race theories, all with the conclusion that the original homeland of Aryans was outside India. It is
regrettable that long after freeing our country from British rule we still cling to these prejudiced race theories as gos-
pel truth.
The word Arya
The word „Arya‟ has nothing to do with the „Aryan‟ coined by Western scholars in the last century and a half. The term
used in Vedic literature is a qualitative one, with absolutely no racial overtones. The word „Arya‟ occurs about forty
times in the Rig Veda and nowhere is the word used to designate a race. Dr. B.R. Ambedkar has treated the subject
elaborately in one of his books „Who are the shudras?‟ He concludes that the Aryan Race theory set up by the western
writers falls to the ground for its sheer lack of logic. Firstly the theory is based on assumptions and inferences from
the assumptions. Secondly it is a perversion of scientific investigation: a hypothesis is preconceived and facts are con-
veniently strung together to prove it. There is no evidence in the Vedas of any invasion of India by the Aryan race and
their conquest over the Dasas and Dasyus (supposed to be natives of India). The original homeland of the Aryans has
been variously stated to be Central Asia, the Volga valley, Scandinavia Baltic regions, Southern Russia, Siberia, the
Northwestern Kirghiz Steppes and Central Germany by different scholars – there is neither unanimity nor proof. We
can only conclude from this that the whole theory of extraneous origin of Aryans is only an unfounded conjecture.
K.A. Nilakanta Sastri notes in his book „Advanced History of India‟ (Page 32) that the latest edition of „Oxford History
of India‟ has omitted discussion concerning the original home of the Aryans because no hypothesis seems to be finally
established.
Another argument that Aryans originally belonged to the Arctic region also stands on no firm ground. Our ancestors
probably lived in that region – they could have even lived there for a long while before returning to their homeland.
This view is emphatically endorsed by Sri. Balasastry Hardas, a historian & Sanskrit scholar, in his book „Glimpses of the
Vedic Nation‟. He says: “It is perfectly right to raise a question why the Aryans who had gone to the Arctic region
abandoned their colonies and returned to their Homeland. The answer is not hard to imagine: we have many instances
in history of a particular conquering race abandoning its conquered countries and releasing its grip over the subdued
people. The causes for such an occurrence are indeed many and multifarious. The Romans who had held England under
their sway had to return (for instance) because of difficulties, disorders and dangers in their own homeland.”
ARYA-DRAVIDA RACE THEORY SRI SARMA SASTRIGAL PAGE
Page 12
Original home of Aryans – India :
But there is ample evidence to show that India was the original home of Aryans and that any strains of Indian culture
found elsewhere were taken out of Bharat. There is nothing in our ancient Vedic literature to substantiate their migra-
tion to India. None of the sages have ever talked about conquests by a migrated race. Would a migrated race praise
Bharat as their mother, consider the Himalayas as the abode of their God, and rivers Ganga and Kaveri as sacred? Gen-
erally an invading race would boast its achievements – do we have instances of such show-off? Prof. T. Burrow in „The
Sanskrit Language‟ asserts the following: “For the Indo-Aryan invasion of India no direct evidence is available... in the
text of the Rig Veda itself although historical allusions are not uncommon; there is no reference anywhere to the fact
of the migration, nor any definite indication that it was still remembered.”
Was India a Dravidian homeland? :
The theory of India being Dravidian Homeland should be dismissed as a contrivance to establish the theory of Aryans
being invaders and effect a divide between the two races. Bishop Caldwell has stated, in a different context, that Dra-
vidians also entered India through the Northwest. That means the original inhabitants of this ancient land were neither
Aryans nor Dravidians – this is patently absurd. Ancient Tamil texts like Manimekalai, Paripadal etc. indicate cultural
oneness of the Dravidians with the rest of Hindus. Whatever is hypothetically presumed to be Dravidian turns out,
after proper scrutiny, to be nothing but Hindu.
The monumental volume „Mohenjo-Daro & Indus Valley Civilisation‟ prepared by Sir J. Marshall, the then Director of
Archaeology (Government of India) states that the diggings do not convince one of a whole and complete civilisation: it
is only a representation or a part of a great one. He also asserts that the finds do not have any great resemblance with
the alleged Sumerian culture. He observes: “Points of difference between these civilisations are more numerous than
the points of similarity” (Times of India, 28th Jan 1929).
The words „Arya & Dravida‟ :
The words Arya and Dravida are part of the Sanskrit lexicon and their meanings can be derived conclusively only from
Sanskrit texts and dictionaries. In Sanskrit the word „Arya‟ means worthy, noble, respectable, dignified etc. It can there-
fore be inferred that one can be called „Aryan‟ if one possesses the qualities cited. Several anecdotes can be quoted
from Ramayana and Mahabharata to substantiate this. Indian society enjoys the incessant flow of Sanatana Dharma, the
eternal religion, through the length and breadth of this sacred land. The seeming variations are at best sporadic. The
Vedas, Upanishads, Ramayana and Mahabharata belong to the land and are held in high esteem and veneration. The ba-
sic beliefs and traditions remain the same throughout the land. Such commonness of philosophy can hardly be ascribed
to invading cultures. It is a matter of shame, therefore, that we believe the theory and pass it on to posterity. Swami
Vivekananda has condemned this attitude outright in the following words: “..And what your European pundits say about
the Aryans swooping down from some foreign land, snatching away the lands of the aborigines and settling in India by
exterminating them, is all pure nonsense, foolish talk. Strange, that our India Scholars too say „Amen‟ to them and all
these monstrous lies are being taught to our boys! This is very bad indeed. In what Veda, in what Sukta do you find that
the Aryans came to India from a foreign country?” („The East & the West‟ - Page 94).
In conclusion :
At no time did any division exist in our society of two distinctive races as Aryans and Dravidians. We do not dispute
the existence of several kingdoms in this land, but this in no way contradicts the essential oneness of the nation. And it
is baseless to say that an independent and exclusive „Dravidian‟ civilisation opposed to the Vedic Dharma existed at any
point of time. Let us give the lie to this motivated theory and learn to live united under the single umbrella of our
Hindu tradition.
ARYA-DRAVIDA RACE THEORY SRI SARMA SASTRIGAL PAGE
Page 13 The above article is taken from the book The Great Hindu Tradition. To purchase the
book you may contact author thru [email protected]
Legend
Kandasami temple was founded by two old friends Velur Mari Chettiar
a Beri Chettiar and Kandappa Achari a Viswakarma man. According to
the legend, the two friends were on their monthly pilgrimage to worship
Lord Murugan at Tiruporur, fifty six kilometers away situated on the Old
Mahabalipuram Road when they miraculously discovered the idol of Kan-
dasami hidden in an anthill and brought it back to Madras. There on an
auspicious day in 1673 they installed and consecrated the deity in a temple
dedicated to the elephant God Vinayakar located in the garden of one Mu-
thiyalu Naicken of Pedda Naickenpet. Subsequently when Mari Chettiar
sought to build a temple for the deity funded in part by his wife‟s generous
gift of her jewelry, Muthiyalu donated the Park Town lands on which the
temple now stands. When Mari Chettiar completed the Temple, he
handed its management and that of its financial trusts to the “Eighteen Group” Beeri
Chettiars, the eighteen named clusters that composed the Town Beeri Chettiar commu-
nity at that time. In commemoration of his services, the Beeri Chettiars installed a statue of
Mari Chettiar near one of the Temple‟s sanctums, where he is worshiped today as a God.
Here we see an individual Mari Chetti, being commemorated for what he had done. From
archival materials, endowment records and stone inscriptions in the temple we do know
that Beri Chettiar control of the temple is more than two hundred years old. F.L. Conradi‟s
map of “Madraspatnam” as the city was then called depicts a small unnamed shrine at what
is the temple‟s location today.
“Vallalar” Ramalinga Adigal & Kandakottam
After losing his father at an early age Ramalinga Adigal‟s family migrated from Chidambaram
to Chennai. Ramalinga showed no interest towards formal education but rather prefer to
spend his time in the precincts of Kandasami temple at Kandakottam. Sabhapati, his elder
brother was upset with the behavior of his younger brother Ramalinga and as a punitive
measure he instructed his wife not to give his daily meal. However the compassionate sister
-in-law secretly fed him food and softly advised Ramalingam to pursue his studies at home.
Ramalingam relented with a condition that he is given a separate room of his own which
was agreed.
Now in the solitary confines of the room Ramalingam set up a mirror and in front of it lit a
small lamp and start mediating relentlessly and this was the beginning of the young Rama-
linga‟s spiritual journey. The first reward came in the form of a vision of Lord Muruga and in
the saints own words “The beauty endowed divine faces six, the illustrious shoulders
twelve”. Ramalingam spent most of his time in his room. Sitting before a mirror, he used to
meditate and compose poems. As he meditated his individual self had disappeared and the
Lord he realized within revealed himself in the reflection on the mirror. Visiting the Kanda
Kottam Murugan temple became the daily routine and he felt intensely emotional and
poured out his devotion in the form of Deiva Mani Malai, Kandar Sarana Pathu, Shan-
mugar Kalaipathu etc., The temple trust has recorded “Deiva Mani Malai” sung by Seerkazhi
Govindarajan which is available for sale in the temple.
Kandakottam– Lord Kandasamy Temple
Page 14
Information about important and sacred temples STHALA PURANAM
“WHILE ON THEIR
WAY TO
THIIRUPORUR THEY
MIRACULOUSLY
DISCOVERED THE
IDOL OF
KANDASAMI
HIDDEN IN AN
ANTHILL AND
BROUGHT BACK
TO MADRAS….
Temple Facts
The area covered by the temple is about
eight acres. The moolavar Sri Kandas-
wamy, which was brought from Thiru-
porur is two feet high and Sri Valli and
Sri Deivayanai are on either side of this presiding deity. There are also other
shrines in the temple. The Uthsava
moorthi is known as Sri Muthukumaras-
wamy with consorts Valli and Deivayanai
and is enshrined in a separate shrine be-
fore a big uthsava mandapam. There is
also a separate shrine near the temple
tank for Sri Kulakkarai Vinayagar with
Siddhi and Buddhi as his consort‟s shrine.
Near this Vinayagar shrine there is also a
separate shrine for Sri Kasi Viswanathar
and Goddess Visalakshi. At the entrance
of the temple, there is a hall called
Parivedan mandapam. Sculptured image
of Vezhmugathu Vinayakar in sitting and
standing postitions are kept on either
side of the mandapam. To the front of
the Artha mandapam, there is a dwajasthambam (Flag Staff).
The Mukha mandapam is where the idols of Sarva Siddhi Vinayakar, Meenakshi
Sundareswarar, Idumban, Arunagirinathar, Sri Vallalar, and Pamban Swamigal are
found along with the image of Mari Chettiyar. The jewelry adorning the images of
Skanda are of great beauty. The entrance to the temple is crowned with a Rajagopu-
ram and there is a tank within the temple premises. Four worship services are of-
fered each day here.
The annual Bhramotsavam is celebrated in the month of Thai. The eighteen group
sponsor each day of the function like 6th day function by Gold Merchants (Kassu Ka-
dai varthagarkal) 18th day by country-drug (Naattu Marunthukadai) merchants. The
day following the Thai Poosam festival, witnesses a procession of Subramanyar to the Kachabeswarar temple in George Town, for the float festival (celebrated during times
of plenty). Vasanta Utsavam is celebrated in the month of Vaikasi. Arudra Darisanam
is celebrated in the month of Margazhi where the processional image of Nataraja is
taken out in a grand procession through an exceptionally long processional route.
The main festivals celebrated here are Skanda Shashti, Thaipusam and Vaikasi Visa-
kam.
Kandakottam– Lord Kandasamy Temple
Page 15
Information about important and sacred temples STHALA PURANAM
“THE TEMPLE WAS
VISITED BY SAINT
VADULAR
VALLALAR WHO
COMPOSED DEIVA
MANI MALAI ON
THE LORD HERE..
Sukracharya was the preceptor of Asuras (demons). The Asura king Vris-
haparva greatly respected Sukracharya as he knew the secret of Mritasanji-
bani, a drug that brings the dead back to life. Devayani was Sukracharya's
only daughter and spoiled by her father's indulgence. One morning,
Sharmishtha, the Asura princess, daughter of Vrishaparva, came to
Sukracharya's hermitage with her friends. She asked Sukracharya to allow
Devayani to accompany them for a bath in a nearby lake. Sukracharya
agreed. They soon reached the lake and left their clothes on the bank to
go into the water. Suddenly a storm blew up and scattered their clothes.
The girls hurriedly came out of the lake and got dressed. It so happened
that the princess Sharmishtha, by mistake, clad herself in Devayani's
clothes. Angered by this, Devayani insulted Sharmishtha, the Asura prin-
cess. Argument began and Sharmishtha pushed Devayani into a dry well
and left Devayani in the well.
It so happened that Yayati, the king of a nearby state, came hunting in the forest and was looking for wa-
ter to drink. When he came near the well he was surprised to find Devayani lying at the bottom.
Devayani introduced herself and said that she fell into the well. She then requested the king to pull her
out. Yayati helped her out. Devayani demanded that Yayati marry her as he has held her by the right
hand. Yayati was alarmed and turned down her request on the ground that he belonged to lower Ksha-
triya (or warrior) caste, and Devayani was a Brahmin (priestly) maid. Yayati then left and Devayani con-
tinued to sit under a tree.
When she did not return, Sukracharya set out in search of her. He found Devayani under a tree, her
eyes filled with tears of anger and grief. When Sukracharya inquired, Devayani told her father every-
thing, carefully hiding her own faults. She refused to return to the kingdom of Vrishaparva as she was
badly insulted by the Asura princess, Sharmishtha. Failing to change her mind, Sukracharya returned
to Vrishaparva and announced that he was leaving the Asura kingdom because of his daughter
Devayani's unhappy conflict with princess Sharmishtha. Vrishaparva begged Sukracharya to stay.
Sukracharya left the decision with his daughter Devayani.
Vrishaparva wasted no time and went to Devayani taking his daughter Sharmishtha along. He begged
forgiveness for his daughter. Devayani agreed to return on one condition that Sharmishtha be her
handmaiden for the rest of her life. Sharmishtha agreed for the sake of her father, the king. Devayani
was pacified and returned to her father's hermitage. But Devayani was vindictive and humiliated
Sharmishtha by asking to massage her legs and run errands. One day, king Yayati passed that way.
Devayani introduced Sharmishtha as her maid and reminded Yayati that he should marry her. Yayati
repeated that he could not marry a Brahmin maid. Devayani then took Yayati to her father. Sukrachaya
gave his blessing on their marriage. They were soon married and led a happy life. Devayani had two sons.
Sharmishtha continued to stay as Devayani's handmaid. Yayati made a palace for Shramishtha at the re-
quest of Devayani. One day Sharmishtha secretly met Yayati and told him what happened between her
and Devayani. Yayati was sympathetic. Sharmishtha begged Yayati to take her as the second wife. Yayati
agreed and married her but without the knowledge of Devayani. Sharmishtha had three sons.
One day, Devayani met the three sons of Sharmishtha. She asked the boys the name of their father. They
pointed to Yayati. Devayani was shocked. She felt deceived and ran to her father's hermitage.
Sukracharya was enraged and cursed Yayati with premature old age. Yayati begged for forgiveness.
Sukracharya and Devayani felt sorry for him. Sukracharya then said, "I cannot take back my curse, but if
any of your sons is ready to exchange his youth for your old age, you will be young again as long as you
wish."
The story of Yayathi from Mahabharatha
Page 16
...I CAN NOT
TAKE BACK MY
CURSE BUT IF
ANY OF YOUR
SONS IS READY
TO EXCHANGE
HIS YOUTH FOR
OLD AGE, YOU
WILL BE YOUNG
AGAIN…..
Katha Kalakshepam Tales from Puranas & Ithihasas
Yayati, who found himself suddenly an old man, was still haunted by
the desire for sensual enjoyment. He had five beautiful sons, all virtu-
ous and accomplished. Yayati called them and appealed piteously to
their affection: "The curse of your grandfather Sukracharya has made
me unexpectedly and prematurely old. I have not had my fill of the
joys of life. For, not knowing what was in store for me I lived a life of
restraint, denying myself even lawful pleasures. One of you ought to
bear the burden of my old age and give his youth in return. He who
agrees to this and bestows his youth on me will be the ruler of my
kingdom. I desire to enjoy life in the full vigor of youth."
He first asked his eldest son who replied "O great king, women and
servants will mock at me if I were to take upon myself your old age.
I cannot do go. Ask of my younger brothers who are
dearer to you than myself." When the second son was
approached, he gently refused with the words:
"Father, you ask me to take up old age that de-
stroys not only strength and beauty but also as I see
wisdom. I am not strong enough to do so." The
third son replied: "An old man cannot ride a horse
or an elephant. His speech will falter. What can I do
in such a helpless plight? I cannot agree."
The king was angry and disappointed that his three sons had declined to do as he wished, but he
hoped for better from his fourth son, to whom he said: "You should take up my old age. If you ex-
change your youth with me, I shall give it back to you after some time and take back the old age with
which I have been cursed." The fourth son begged to be forgiven as this was a thing he could by no
means consent to. An old man had to seek the help of others even to keep his body clean, a most pitiful
plight. No, much as he loved his father he could not do it.
Yayati was struck with sorrow at the refusal of the four sons. Still, hoping against hope, he supplicated his last son Puru,
who had never yet opposed his wishes: "You must save me. I am afflicted with this old age with its wrinkles, debility
and grey hairs as a result of the curse of Sukracharya. It is too hard a trial! If you will take upon yourself these infirmi-
ties, I shall enjoy life for just a while more and then give you back your youth and resume my old age and all its sor-
rows. Pray, do not refuse as your elder brothers have done." Puru, the youngest son, moved by filial love, said "Father,
I gladly give you my youth and relieve you of the sorrows of old age and cares of state. Be happy." Hearing these
words Yayati embraced him. As soon as he touched his son, Yayati became a youth. Puru, who accepted the old age of
his father, ruled the kingdom and acquired great renown. Yayati enjoyed life for long, and not satisfied, went later to
the garden of Kubera and spent many years with an Apsara maiden.
After long years spent in vain efforts to quench desire by indulgence, the truth dawned on him.
Returning to Puru, he said: "Dear son, sensual desire is never quenched by indulgence any more than fire is by pouring
ghee in it. I had heard and read this, but till now I had not realised it. No object of desire, corn, gold, cattle or women,
nothing can ever satisfy the desire of man, We can reach peace only by a mental poise beyond likes and dislikes. Such is
the state of Brahman. Take back your youth and rule the kingdom wisely and well." With these words Yayati took his
old age. Puru, who regained his youth, was made king by Yayati. Yayati then returned to the forest and spent the rest
of his days in austerities, meditating upon Brahman, the ultimate reality. In due course, he attained heaven.
This story, from the Mahabharata, conveys the timeless message of self control and restraint.
The story of Yayathi from Mahabharatha
Page 17
...DEAR SON,
SENSUAL DESIRE
IS NEVER
QUENCHED BY
INDULGENCE
ANY MORE THAN
FIRE IS BY
POURING GHEE
IN IT….
Katha Kalakshepam Tales from Puranas & Ithihasas
Pallavi
naaneke badavanu naaneke paradeshi
shrinidhe hari enage neeniruva tanaka
how can I be poor and destitute until you are there to protect me?
Charanam – 1
puttisida taayi tande ishta mitranu neene
ashta bandhuvu sarava balaga neene
pettigeyolagine ashtabharana neene
shreshtha muruti krushna neenirva tanaka
You are my father and mother ; You are my best friend
You are my friends and relatives
You are the ornament / jewel in the box
Oh Krishna, supreme god, I am safe until you protect me
Charanam – 2
oda huttidava neene odaligaakuva neene
udalu hodiyalu vastra koduvava neene
madadi makkalanella kadehaayisuva neene
bidade salahuva odeya neeniruva tanaka
You are my brother/sister and you are the one who feeds me
You are the one who gives clothes to wear/wrap around
You are the one who gives salvation to wife and children
You are the master who protects me without forgetting / leaving
Charanam – 3
vidye heluvava neene buddhi kalisuvava neene
uddhaara karta mama svaami neene
muddu siri puruandara vittala ninnadi mele
biddu kondiruva enagetara bhayavo
You are the one who teach me to become clever
You are my master who leads me towards progress
Oh Sri Purandara Vittala
Why should I fear when I am lying at your feet?
―Naaneke Badavanu‖ - Ragam : Behag - Sri Purandara Dasar Kriti
Page 18
Eppadi Paadinaro Understanding divine compositions
The Southern India recognizes and adores Sadashiva Brahmendra as the cele-
brated composer of divine kirthanas; but not many may be aware he in his later
years was an Avadhutha, a jeevan_muktha who lonely wandered the hills and
dales, ran along the river banks, naked or semi naked, in a state of divine bliss.
He unmindful of the scorching sun, pouring rain, blowing chill winds roamed in
wilderness without ever uttering a word, slept under starry sky, shunned all
human contact and was ever in a supreme intoxicated state. Today he is re-
vered not merely for his musical compositions but also for his sublime Advaita
text “Atma Vidya Vilasa” the most favorite spiritual text of Sri Chandrasek-
hara Bharathi Swami the 34th Jagadguru of Sringeri Peetha. The swami , himself
an Avadhuta, a week before his passing away, parted with all his meager pas-
sions but retained, on second thought, a copy of Atma Vidya Vilasa till the day
prior to his departure. Not many facts are known about his life. It is believed
Sadashiva Brahmendra lived in the time of Sharabhoji, ruler of Tanjore (1712 -
1728). This is based on the oral tradition that Sadashiva Brahmendra presented
a copy of his work Atma Vidya Vilasa to King Sharbhoji when the king called on
the Avadhuta to pay his respects.
Early Days
His childhood name was Shivaramakrishna. He was the son of
Somasundaram Avadhani, a Vedic scholar of Telugu Niyogi ori-
gin who lived in Madurai in Tamil Nadu. It is said Shivarama's family name was 'Moksham' and his mother
was Parvathy. He was born in Nerur situated by the quiet flowing Cauvery, near Karur in Tamilnadu.
He had his early education in traditional subjects under Ramabhadra Dikshitar who lived in Tiruvisanal-
lur also known as Shahajipuram. There the young Shivarama came under the influence of what were re-
nowned as the triumvirate of Bhajana tradition viz. Sridhara Venkatesa Iyyaval, Sri Bhodendra Sarasathi
and Bashyam Gopalakrishna Sastry. On his return, Shivarama still in his early teens was promptly mar-
ried. He however, soon thereafter ran away from home never to return. He went to Tiruvisanallur and
while wandering aimlessly in the woods nearby, he met his Guru Sri Paramashivendra Sarasvati who initi-
ated Shivarama into sanyasa and named him Sadashiva Brahmendra. The identity of Sri Paramashivendra Saraswati is a
matter of debate. Some say he may have been an Acharya of the Kanchi peetham, guided by the suffix ”Indra Saras-
wathi” to his name. But an Acharya of that name appears in the annals of the Kanchi tradition as the 45th Jagadguru
who presided over the mutt for 27 years from 1061 AD, that is about seven hundred years before the time of Sada-
shiva Brahmendra. The 57th Jagadguru Sri Paramasivendra Saraswathi II presided over the mutt from 1539 to 1586;
that is about a hundred years before Sadashiva Brahmendra. In any case Sadashiva Brahmendra considered Sri Parama-
shivendra Saraswati as his Guru, named him as such in all his works and composed poetic works Navamani mala,
Guru rathna maalika and Dakshina murti dhyana in tribute to the Guru.
Sadashiva Brahmendra was an active young man, talkative and always chirping away. On one occasion his incessant talk
so annoyed his Guru that he in despair called out “Sadashiva! When will you learn to be quiet?” The disciple promptly
replied, “Right now, Master”. He fell into silence and never talked again the rest of his life. He gradually withdrew from
the world, introspected and plunged into intense penance. He discarded all norms of accepted behavior, wandered na-
ked aimlessly in the hills and along the Cauvery. He looked wild and insane. When someone reported to Sri Parama-
shivendra that his disciple had gone insane, the Guru was delighted and exclaimed “Will I ever be so fortunate!” He
realized that his disciple was now an Avadhuta. Sadashiva Brahmendra remained in that state; beyond body conscious-
ness, not bound by ordinary social conventions and worldly concerns for a long period. A number of stories and myths
grew around his mystical powers.
Sri Sadashiva Brahmendra - Part I
Page 19
HE IS REVERED
NOT MERELY
FOR HIS
MUSICAL
COMPOSITIONS
BUT ALSO FOR
HIS SUBLIME
ADVAITA TEXT
―ATMA VIDYA
VILASA‖..
Endharo Mahanubavulu Great Saints of India
Miracles
Sadasiva used to sit on a rock in the middle of the Cauvery for meditation. On one occasion, the
waters of the river swept him away when he was in deep trance. He got buried under the sand.
After six months, when cart men dug the soil, their axe struck against Sadasiva's head, drawing
out blood. It was brought to the notice of the village headman. Fruit juice and gruel were rubbed
over his body. Sadasiva woke up from sleep and walked away. It was since then He came to be
known as Sadasiva Brahmam or Brahmendral. Such was His disassociation with the body! An-
other instance that marked the disorientation of the body with the self in the case of Sadasiva
Brahmendral was that when he once fell in between two bundles of straw when farmers not no-
ticing it piled bundle after another over Him. When after nearly a year, the bundles were cleared,
Brahmendra got up and moved on as if nothing had happened.
Maharaja Vijaya Ragunatha Thondaiman, the then ruler (1730-68) hearing about this,
rushed to bring Brahmendra to the palace to be honoured. Brahmendra did not break his silence.
The ruler pitched a camp in Tiruvarankulam (Pudukottai) and served the sage. Brahmendra an-
swered his prayer by writing Sri Dakshinamoorthi Mantra on sand. Ragunatha Thondaiman
gathered the sand in his angavastram and took it to his palace. Worship to the sanctified sand is
offered to this day at Pudukottai.
Enlightened souls like Sadasiva Brahmendral, having realized that their true self was not that of
the body totally disregarded it denying even the least pampering of sheltering it with clothes.
Brahmendral used to wander without clothes and once a Muslim ruler mistook the naked seer
for a mad man, chopped off one of his hands. The saint just started to walk off nonchalantly to-
tally unconcerned. The king repented and sought forgiveness. Brahmendra placed the severed
hand near the shoulder and it was back in its position. For what pain can inflict the one who
though with the body was not confined to it, dismissing it as inert? Many such instances of Brah-
mendra's miracles, compassion and grace have come down.
Page 20
ONCE A
MUSLIM RULER
MISTOOK THE
NAKED SEER
FOR A MAD
MAN CHOPPED
OFF ONE OF
HIS HANDS….
Endharo Mahanubavulu Sadashiva Brahmendra - Part I
To be continued...
Karuvur or Karur is one of the oldest towns in
Tamil Nadu and has played a very significant role
in the history and culture of the Tamils. Its his-
tory dates back over 2000 years and has been a
flourishing trading center in the early Sangam
days. It was ruled by the Cheras and Cholas. It is
repeatedly mentioned in inscriptions and litera-
ture by two names Karuvoor and Vanji. It had
other names too like Adipuram, Tiruaanilai, Pasu-
patheechuram, Karuvaippatinam, Vanjularanyam,
Garbhapuram, Thiru vithuvakkottam, Bhaskarapu-
ram, Mudivazhangu Viracholapuram, Karapuram,
Aadaga maadam, Cherama nagar and Shanmangala
Kshetram. Among them, the name Adipuram i.e.
the first city seems to indicate that it was held as
the foremost city by the mediaeval writers. It
was also called Vanji moothur, the ancient city
of Vanji. In the foreign notices of Ptolemy it was called Karoura - an inland capital of the Cheras. Ka-
rur was built on the banks of river Amaravathi which was called Aanporunai during the Sangam days.
According to the Hindu mythology, Brahma began the work of creation here, which is referred to as
the "place of the sacred cow." The names of the early Chera kings who ruled from Karur, have been
found in the rock inscriptions in Aaru Nattar Malai close to Karur. The Tamil epic Silapathikaram
mentions that the famous Chera King Senguttuvan ruled from Karur.
Eripatha Nayanar was born in this Karuvur better known as Karur located near Trichy. It was a very
sacred place, situated on the bank of the river Amaravati. On both the banks of this river saints and
sages were doing Tapas and were radiating spiritual vibrations. A famous temple was there too dedi-
cated to Lord Shiva known as Pasupatheesvarar who was showering His grace on the king and the people
alike. They were all happy. Eripatha Nayanar was daily worshipping Lord Pasupatheesvarar with great
faith and devotion. His one aim in life was to serve Siva Bhaktas and to offer them every kind of protec-
tion. He always carried a weapon, an axe, for this purpose. With the axe he would punish anyone trying
to harm Siva Bhaktas. He was doing by this the Lord‟s own work!
In that city, there lived a Siva Bhakta by name Sivakami Andar. He was very regular in his daily worship of
Lord Siva. Early morning would find him in the garden after bath, collecting flowers, making garlands for
taking to the temple and offering to the Lord. This was his routine. On a Maha Navami day when all the
people were jubilant, Sivakami Andar was rushing to the temple, as usual, with a basket of flowers. At the
same time, the king‟s pet elephant known as „pattavarthanam‟ was returning from the river, after its bath.
On its back were two Mahouts, and three others were escorting it. Suddenly, it went mad and was chas-
ing the people. They were running here and there. It ran towards Sivakami Andar. It caught hold of him,
wrenched the basket of flowers from him, threw it on the ground and ran away. The flowers were all
scattered on the ground. Sivakami Andar was greatly upset. The elephant had destroyed the flowers he
had kept for the worship of the Lord. He chased the elephant. He was very aged and soon fell down ex-
hausted. He was weeping bitterly, crying aloud: „Sivada, Sivada‟ (a cry expressing agony).
Eripatha Nayanar happened to pass that way. He heard Sivakami Andar‟s pitiable cry and the cause of it.
„Where is that elephant?‟ asked Eripathar and began to run in the direction indicated by Sivakami Andar.
Soon he overtook the elephant and hurled his powerful axe cut its trunk and then killed it. Then he
pounced on the Mahouts and killed them, too.
Nayanaar # 7 — Eripatha Naayanaar
Page 21
Sacred Sixty Three Divine life history of 63 Naayanmaars
“...HE WAS VERY
AGED AND SOON
FELL DOWN
EXHAUSTED. HE
WAS WEEPING
BITTERLY CRYING
ALOUD „SIVADA,
SIVADA‟...
The news of the elephant‟s fate reached the king “Pugazh Choza Nayanar” (who is one among the
sacred 63 nayanmar) who immediately reached the spot on his horse, surrounded by his soldiers. He
could not see who had killed the elephant, for, he could not associate the Siva Yogi Eripathar with such
an act. He began to shout: „Who killed my elephant?‟. When someone pointed to Eripathar, immediately
the king‟s wrath vanished, for he knew that if the Siva Yogi had done so, there should have been a very
valid reason for it. „He must have killed it in self-defence,‟ thought the king and felt happy that the ele-
phant had done no harm to the Siva Yogi.
He addressed Eripathar: „Oh Swamin, I did not know that you killed the elephant. Definitely, the elephant
and the Mahouts must have done some harm to you and you rightly punished them.‟ Eripathar narrated
to the king all that had happened, and said: „Since the elephant and the Mahouts were guilty of Siva-
Aparadham, I killed them.‟ The moment the king heard the expression Siva-Aparadham (sin against Lord
Siva) he suffered terrible mental agony. Pugazh Choza Nayanar fell at the feet of Eripathar and said: “O
Swamin, for what they have done, the punishment awarded by you is not enough. I have committed a
great crime by keeping such an elephant and such Mahouts. Now, I do not deserve a death through your
holy weapon, the axe. Here is my own sword. Please be gracious enough to cut off my head with it.”
Eripathar was stunned to hear these words. He himself was struck with remorse. “What a great pain
have I inflicted on the king! What a noble king he is!‟ he thought; and lest the king should execute the
punishment on himself, he took the sword from the king. Eripathar felt that he was the cause for the
king‟s affliction and in self-punishment, he began to cut his own throat. The king was alarmed. He thought
that he would now be guilty of another offence and at once gripped the sword and stopped Eripathar
from cutting his own throat.
The Lord‟s Lila was over. A voice was heard in the sky: „Oh noble souls! This is Lord Pasupatheesvarar‟s
Lila. It is His wish that His Bhakta‟s sincere and faithful service to Him must be recognised by the world.‟
Immediately, the elephants and the Mahouts got up, as from sleep. Sivakami Andar‟s flower basket was
full. All were amazed and began to sing Lord Pasupatheesvarar‟s glory. Eripathar placed the sword at the
king‟s feet and prostrated to him. The king also fell at Eripathar‟s feet. Both embraced each other and
were in great joy. Eripathar wished that the king should mount his pet elephant. The king did so. Eri-
pathar returned to his place. Sivakami Andar went to the temple with the flowers. Eripathar continued
to serve Siva Bhaktas. Finally he cast off his mortal coil and reached the Abode of Lord Siva where he
became head of the Shiva Ganas.
Page 22
Sacred Sixty Three Eripatha Naayanaar
“...THE KING
SHOUTED
“ WHO KILLED MY
ELEPHANT”? ...
Thirugnaana Sambandar - Devaram
Page 23
Deivath Tamizh Poems from Tamizh classics
thodudaiya seviyan vidayeriyor thuvenmathi soodi
kaadudaiya sudalaip podi poosi en ullam kavar kalvan
edudaiya malaraan munainaal paninthu etha arul seitha
peedudaiya piramaapuram meviya pemman ivan andre
one who wears ring in his ears, one who is mounted on a bull, his hair is adorned with moon
one whose body is smeared with the sacred ash the one who has stealed my heart
one who was worshipped by Lord Brahma and later showered his grace on him
he is the great lord one who resides in Brahmapuram (Seergazhi)
Thirnaavukkarasar (Appar) - Devaram
puzhuvaaip pirakkinum punniyaa unnadi en manathe
vazhuvaathu irukka varanthara vendum ivaiyagathe
thozhuvaarkku irangi iruntharul seip pathirip puliyur
sezhu neerp punar gangai senjadai mel vaitha theevannane
Oh Lord, the one who is virtue personified, kindly give me a boon so that
even if I were to born as a worm I should never forget your holy divine feet
the lord one who grants the wishes of his devotees, one who resides at pathirip-puliyur
one whose locks is adorned with Goddess Ganga who is radiant like the fire
Periyaazhwar — Pallandu
Page 24
Deivath Tamizh Poems from Tamizh classics
pallandu pallandu pallayirath thaandu pala kodi noorayiram
mallanda thin thol manivanna un sevadi sevvi thirukkaapu
adiyo modum ninnodum pirivindri aayiram pallandu
vadivaai nin vala marbinil vazgindra mangayum pallandu
vadivaar sothi valathurayum sudaraazhiyum pallandu
padai por pukku muzhangum ap pancha chaniyamum pallande
Oh Lord, who has the powerful shoulders to subjugate the mighty wrestlers
Oh Lord, with the luster of a brilliant blue gem
May there be un-diminishing protection for may millions of years for the
divinity & beauty of your divine lotus feet
Let the Lord and his devotees relationships lasts for ever
May your beautiful consort Goddess Sri Lakshmi who resides in your heart be with you forever
May the radiant Sudarshan chakra in your right hand be with you forever
May the conch Shanka known as Panchachanya, the weapon used in the battle field be with you forever
The divine form and the divine name are not different.
Naama Sankeerthanam includes Singing, Hearing and Remembering
the divine names of the Lord.
There are no restrictions as to the time and space and can be
chanted anywhere anytime. There is no concern to chant even if a person is unclean. It is not restricted to any caste/creed.
There is no need for a person to get upadesa to chant. He can chant
freely without any restrictions.
A person who performs the kirtana of Sri Narayana
with absorption becomes at once freed from all sins. They fly away from him just like frightened deer who
hear the roar of a lion. (Garuda Purana)
Page 25
Naama Prabhaavam Greatness of Lords Holy Name
I offer obeisances to the Supreme Lord, who is known as Anantadeva. Remember-
ing Him and chanting his name immediately dispels all kinds of diseases and miseries completely. (Skanda Purana)
Even if one is very sinful, if he constantly chants and sings harinama, his heart be-
comes pure, he attains the twice-born status and he purifies the whole world. (Brahmanda Purana)
When one performs Hari Nama Kirtana, all kinds of diseases go away, all kinds of
disturbances are vanished, all kinds of obstacles are destroyed and one attains su-preme peace. (Vishnu Purana)
Kali cannot cause any impediment even for a moment to those who constantly chant
the divine names of Kesava, Govinda, Vasudeva, Jaganmaya etc., (Brhan Naradiya
Purana)
If a human being helplessly chants just one name of Sri Bhagavan at the time of
death, in an afflicted situation or when falling down or slipping, all the bondage of
his karma is destroyed and he will obtain the highest goal. But alas due to the influ-ence of Kali yuga people do not worship him. (Srimad Bhagavatham)
Answers to Yaksha Prashna — Quiz # 5
Page 26
YAKSHA PRASHNA Quiz on Hinduism
Yaksha Prashna — Quiz # 6
1. “Pancha kanya smaren nithyam sarva papa vinasanam” – By rembering the five noble ladies
all our sins will be vanished - Who are those pancha kanyas (five ladies) referred to in this
stotram?
2. What is Panchagavyam ?
3. Who became a pole star and shine at North pole, the highest place in the sky ?
4. Who is the god of Fate?
5. Who is the father of Rukmini, the King of Vidharbha? 6. We the human beings have to repay debts to three people - Who are they?
7. Who are Gandharvas ?
8. Who created Uravshi?
9. Who carried Nala‟s message of love to Dhamayanthi ?
10. Who wanted to leave the earth, not as a soul, but in his human form ?
11. Who is the foster father of Shakunthala?
Winners of — Quiz # 5 1. Sundareswaran A.P.
2. Renjini Sudhakar
3. Sathanantha Sharma
Quiz compiled by
Sri Ramanathan SK, Vellore
1. Tulsidas wrote ‘Ramcharitmanas’ in which language? - Avadhi
2. The holy town of Ayodhya is situated on which river bank? - Sarayu
3. Which river joins River Ganga at Prayag? - Yamuna
4. ‘Skanda Sashti’ festival is dedicated to which Lord? - Muruga/Subramanya
5. In which form did Shiva appeared to pacify the Narasimha Avatar of Vishnu? - Sharabha
6. Shiva appeared from the Shivalinga to stop Yama, the god of death and snd save which famous sage, who
got the blessing of perpetual teenage? - Markandeya
7. Who was responsible for the death of Abhimanyu in the Chakravyuha incident in the Mahabharata? -
Jayadratha 8. In the Mahabharata who was the mother of Bhishma? - Ganga
9. Who is the brother of ‘Jatayu’ in Ramayana? - Sampathi
10. On whose advice did Ravan agree to spare Hanuman and set him free after setting fire to his tail? - Vibhis-
hana 11. In the Mahabharata war what is the name of the conch used by Lord Krishna? - Panchajanyam
Please mention “Yaksha Prashna” in the subject &
shoot your answers to [email protected] & win surprise gifts
In the early eighties, we had the opportunity of having Sri Maha Periyaval‟s darshan often,
when he was touring Maharashtra and Andhra Pradesh. Sometimes, we were able to get dar-
shan every week. Once, while he was nearing Kurnool, we went there, took our bath and
then proceeded north in search of his camp. On seeing the cycle rickshaw on the banks of
the river, we stopped to see to our delight, that Maha Periyaval was giving darshan to many
devotees, including some ministers.
He was sitting on the banks of the river, on the sand below a very big banyan tree and facing
north, the direction in which the river was flowing. He enquired whether we had preserved
the recordings of my father, Brahmashri Sengalipuram Anantharama Deekshitar. We said, “yes”. We were
then asked as to whether we had brought any of the tapes with us. We said, “yes” again. Then he asked
whether we can play them so that he could hear them. Saying yes, we searched for a portable tape recorder
among the people who had gathered to have his darshan. However we couldn‟t find the same. This search
took some time and we were called and asked the reason for the delay. We conveyed the non availability of a
tape recorder. Then we were asked as to why we had brought the tapes when we had no player. We replied
that there was a cassette player in the car. He asked whether we could then bring the car near
him and play the cassettes. Although we had thought about it earlier, the driver was hesitant to
do so, fearing a problem in bringing the car on the sands of the river bank. With the help of the
people there, the car was slowly brought near Periyaval but while doing so he got up.
We thought that he had decided to go for „bhiksha‟, thinking that we were unable to arrange for
the playing of the tapes. We yelled at the person sitting in the car to play some tape, while the
driver pulled out the two speakers and placed them before Maha Periyaval. To our utter sur-
prise, there was enough length of wire to bring the speakers near him. Immediately we realized
that Maha Periyaval had got up only to turn towards the river, so that he could sit facing east.
Closing his eyes he started japa so that no one would disturb him while he was listening to the
tapes.
The cassette which was played started with the narration of the „lakshanam‟ of spiritually ele-
vated great souls and „jnaanis‟ quoting from our scriptures, puranas, sastras etc., Sri Deekshitar proceeded fur-
ther that as none of such great jaanis would ever reveal themselves and declare their spiritual status. In the
Kali Yuga, with others not being of the required spiritual level to realize the greatness of such elevated souls,
how can we then identify such jaanis? The answer to this as given in Puranas, Sastras, Scriptures etc., was de-
scribed by Sri Deekshitar. While concluding this topic, Sri Deekshitar mentioned our Sri Maha Periyaval as
such a Jaani. There were many devotees standing around him including those from Andhra Pradesh, who could
not understand Tamil. We were all in ecstasy and were practically crying in joy. After about two hours of lis-
tening, he ordered us to stop playing the cassette and then got up.
In the evening, after we all got permission to leave for Salem, when we were about to change our clothes, we
were ordered to come back. When we did, Periyava told us that in the morning, as the upanyasam tape com-
menced abruptly, he wanted us to play the beginning of the selected upanyasam. A few vedic scholars from
Andhra Pradesh had also come to have his darshan. Often asking us to stop the tape, he would explain the
matter being dealt with by Sri Deekshitar in the recorded tapes. On Sri Deekshitar giving some meaning to a
particular sloka, those scholars were asked whether they understood what Sri Deekshitar was narrating. Each
of them told different meanings to the sloka. Sri Maha Periyaval then said that the meaning described by Sri
Deekshitar was entirely new and not from any of the (vyaakhyanam) famous commentaries to Srimad Valmiki
Ramayanam.
“Gurubhyo Namo Namah” – Experience shared by Sri S.A. Ramakrishnan, Chartered Accountant, Salem
Page 27
Guru Samarpanam Humble offerings to Sri Kanchi Mahaperiyava
“PERIYAVA
ASKED
WHETHER WE
COULD BRING
THE CAR NEAR
HIM AND PLAY
THE CASSETTES
OF
DIKSHITAR….
Son of Sengalipuram Brahmashri Anantharama Dikshitar
It has always been the case that we have never returned from the darshan of Sri Mahaperi-
yaval, without his enquiring about me and my family. Invariably he would always enquire
about the performance of „Nitya Pooja‟ at the Sri Adhistanam of Sri Deekshitar located at
Chinnatirupati, Salem. The adherence to „Suddha Aacharam‟ while performing the nitya
pooja was discussed many times in different perspectives and he has asked us many times
as to how we can adhere to it. Once, while we had been to Kanchipuram in the eighties,
along with the son of Sri Tambu Deekshitar (my first cousin), who is a „Ghanapaati‟, Sri
Mahaperiyaval ordered him to come near him and asked him to recite an „anuvaakam‟ from
Sri Rudram in „Ghanam‟ format (“Namah: Somaya”). But to our utter disappointment, Sri
Mahaperiyaval never turned to our side and did not even pay notice when he was told that
the son of Sri Deekshitar had come with his family. We were all very much disappointed
and my wife started crying, saying that we have committed some sin/mistake which must
be the reason for Sri Mahaperiyaval ignoring us. Though having not come prepared to stay
over night, we took a room in a nearby lodge and returned to Sri Mutt to have his darshan
in the early hours next morning. The treatment and reaction of Sri Mahaperi-
yaval did not change. With very heavy hearts, we all returned to Salem in
the evening. Our relatives informed us that my uncle Sri Anjaneya Deekshi-
tar (younger brother of Sri Anantarama Deekshitar), had passed away the
previous day. Only then did we realize that we had „Aasoucham‟ (pollution) just when we entered Sri
Mutt and that was why Sri Mahaperiyaval avoided us. But he talked to my cousin‟s son who had no such
„Aasoucham‟ as he was a „Brahmachari‟.
In the year 1975, a devotee of Sri Anantarama Deekshitar commenced performing “Sahasra Aavarti” of
“Sri Gayatri Maha Mantram” at the Adhistanam of Anantha Rama Deekshitar at Chinna Tirupathi, Salem.
He did the same daily without a break, for a month. He decided to perform this on listening to Sri
Deekshitar‟s recorded upanyasam, wherein Deekshitar narrates the importance of performing “Sahasra
Aavarti” with concentration, daily, without a break, for a month, outside the house. Sri Deekshitar also
cited „Manu Smruti‟ as to how such a person performing “Sahasra Aavarti” gets rid of all “Paapam” effort-
lessly in the same way as the snake gets rid of its outer skin. This was done separately after performing “Praata:
Sandhya Vandanam”. After completing the japams for thirty days, he went to Kalavai, where at the Adhistanams of His
Guru and Paramaguru, Sri Mahaperiyaval was camping. Without talking to any one who had come to have his darshan,
Sri Mahaperiyaval went to the east side of Sri Addhistanams. This devotee along with his friends decided to do
“Pradakshinam” of the Adhistanams. On coming to the south east side, they could hear the voice of Sri Mahaperiyaval.
They climbed upon the foundation stones and clutching the compound wall, started listening to Sri Mahaperiyaval, who
was facing north and so could not see the devotees. He was speaking about how Sri Deekshitar preached successfully,
the importance of performing one‟s “karma” and more specifically, one‟s “nitya karma”. He was also recollecting as to
how Sri Deekshitar even went to many villages that were far away from big towns and cities, as ordered by him, to give
„upanyasam‟ on our „vaidika dharma‟ under the auspices of „veda dharma paripalana sabha‟ (an institution founded as
directed by Sri Mahaperiyaval, to spread the knowledge of Vedas, and the importance of performing the ordained
karmas). He was telling about how the upanyasams of Sri Deekshitar had a highly positive impact on most listeners.
At this time, Sri Mahaperiyaval mentioned our relative who was in the Sri Mutt, doing service of some time. He en-
quired about the name of our relatives as if he could not recollect it. At this time his “sishyas” standing in front of him
looked at us. Immediately Sri Mahaperiyaval asked them whether someone is standing behind him and turned towards
us. He asked the devotee (who performed „Sahasra Aavarti‟ for a month) to continue performing the „Sahasra Aavarti‟
as often as possible. (“innum niraya gayathri panindu iru”). The devotee was delighted, as he had not told anyone
about his doing the japams. When the devotee replied that he would and that he has been doing it at Sri Adhistanam
of Sri Deekshitar at Salem, Sri Mahaperiyaval, keeping his right palm on his chest, with a smiling face, nodded his head
to convey that he very well knew it. The delighted devotee has been performing the “Sahasra Aavarti” and is naturally
experience the effects of it. He subsequently narrated the incident to many and advised them to start performing
„Sahasra Aavarti‟ of „Sri Gayathri Mahamantram‟, preferably in a sacred place, outside one‟s house.
Page 28
Guru Samarpanam Humble offerings to Sri Kanchi Mahaperiyava
MAHAPERIYAVA
WAS TELLING
ABOUT HOW THE
UPANYASAMS
OF SRI
DEEKSHITAR HAD
A HIGHLY
POSITIVE IMPACT
ON MOST
LISTENERS….
Suri Nagamma was a great devotee of Bhagavan Sri
Ramana Maharshi who lived at the Ramanasramam
for many years. The following incident was recorded
by her (originally written in Telugu) in her letter to
her brother on June 15, 1948, is an expample of Sri
Ramana‟s concern and karunyam towards persons
considered lowly in the society.
When the summer set in, Bhagavan started staying all
the time in the Jubilee Hall. A pandal was erected
outside the meditation hall at the time
of Golden Jubilee celebrations in 1946.
At midday, when it is hot, the atten-
dants shifted the sofa to the north
where there was a bower with cro-
tons on either side and sprinkled
water on khus-khus tatties that were tied around. This afternoon I happened to go there at about 2 o
clock. Bhagavan was seated with a matty cloth over his body and head. There was no one except his
attendant Krishnaswami. He was standing behind Bhagavan with a sprinkler in his hand, which ap-
peared to be full of rose water. He opened the screw cap to sprinkle the rose water on Bhagavan like
a light shower of rain. When Bhagavan saw me, he said, “look they are doing abhishekam to me.” So
saying he covered his face with that matty cloth and said, “they have covered me with this wet cloth.
They have tied tatties all around and are sprinkling water thereon. This place is now cool like Ootaca-
mund.”
After thinking for a while, Bhagavan in a reminiscent mood began to talk and said,
“When I was in the Virupaksha Cave, we used to change over to the Mango Cave during summer, as
there was no water in the former. At the Mango Cave, at midday, some women of the lower castes used to come for
water with heavy loads of grass on their heads and very tired. Poor people, they start from their homes after taking a
little gruel, go up the hill and secure a head load of grass. As soon as they came to the cave they would throw down
their bundles, bend down and say, "Swami, Swami, first throw a vesselful of water down our spines. I threw water on
them as desired, to make them recover from their exhaustion. Then, making a cup of both the hands they drank stom-
ach-full water, wash their faces, take some rest and depart. They alone could experience the happiness of it all. It is
only when one experiences the oppressiveness of the heat that one knows the relief of the coolness of water.
When I enquired whether it was Bhagavan who poured the water, he answered in the affirmative and added,
"I knew they would be coming at that hour and so I used to wait with the water. What could they do? Being of low
caste, they were not allowed to go near the tank and there was no water anywhere else. The heat was unbearable.
Theycould not have food unless they sold the grass and got some money. They had children at home. They must reach
home quickly to look after them. What could they do, poor people! They used to come to the cave with the hope that
the Swami will supply water. We were not cooking at that time. If any day we did cook, we poured a lot of water into
the rice while cooking and made gruel by adding salt and ginger, if available. By the time they came, the gruel water
would be quite cool. When a tumbler of it was poured into their hands, they drank it like nectar. They alone could
know the taste of that gruel and the happiness of drinking that water. "
After saying this, Bhagavan got filled with emotion and assumed silence.
Bhagavan Sri Ramana Maharshi’s Karunyam
Page 29
Ramanaarpanam Humble offerings to Bhagavan Sri Ramana Maharshi
..THEY ALONE
COULD KNOW
THE TASTE OF
THAT GRUEL AND
THE HAPPINESS OF
DRINKING THE
WATER….
pavithratho deha vaanee punya vandha jovathe auchyuta sarva kaala
dayaachyaa chinthanem tharatheela doshi jalatheela raasi paadakanchyaa
sevaichee raja charaneenichee maadhee daamvadha chaalathe makem makem
kayathe urale vegale aaneeka vaikunta naayaka jayaa kanteem
tukaamhane devabhaktaamchaa sangama thethe oka naama thriveneecha
those who chant/sing the divine achuyta at all times their body obtain purity
and receive the merit.
the sins committed by men are burnt away by mere thinking of these devo-
tees and elevates them.
the paramaatma applies the dust of these devotees upon him and dance in
ecstasy.
for those who are always thinks about the paramaatma there are no more
samsara or worldly bondage.
wherever the devotees are congregating that very place becomes the conflu-
ence of sacred thriveni (Ganga, Yamuna and Saraswati) rivers.
Abhanga - The bhakti rasa of Sanths
Page 30
ABHANGAAMRITA
Abhang on Sants by Sant Tukaram
Abhang on Vittala by Sant Tukaram
deva hoyina bikaari pandareecha vaarakaree
haacha maajaa nema dharma mukeem vitalachem naama
hechi maaje upaasana lakem sandaachya charana
aho tukamhane dheva hechi maaji boli seva
Oh Lord I wish to beg for one wish which is making varkari yatra to pandharpur
the main righteous activity for me is nothing but chanting the holy name of Vittala
the cherished activity for me is doing the service to your devotees
tukaram wish to offer these services to you Oh Vittala
I failed to prostrate with devotion even once at your divine holy feet
I never worshipped your divine abode the sacred hillock Pazhani
I never pursued dharmic way of life as my goal
Despite all my shortcomings I don‟t know when I will end my desire to not to be born again
To the asuras who are committing sins you were like the hurricane which swipes them off
For the devotees who worships, you are the protector and savior
You are the poet who gave the songs of victory to this world and
You are the time protector to the damsel (Valli) of valorous kuravas
Thirupugazh sung at Pazhani
Page 31
Paadum Paniye Paniyaai Arulvaai Divine Thirupugazh Poems of Saint Arunagirinathar
“Deva Hoyina Bikari” – Tukaram Abhang - By Melarcode Sri Vaithy Bhagavathar
http://www.youtube.com/watch?v=cRGcNS8Wurc
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Facebook of Sage Narada
“Thododaiya Seviyan” – Thirugnaanasambandar Thevaram – Clip from Gnaanakuzhanthai
http://www.youtube.com/watch?v=xX4QaBBqQk4&feature=related
Sankata Nasana Ganapathi Stotram
http://www.youtube.com/watch?v=BdA80A4J87g
“Puzhuvaaip Pirakinum” – Thirunavukarasar Thevaram –
By Maharajapuram Sri Viswanatha Iyer
http://www.youtube.com/watch?v=utRnkNsGEgo
“Naaneke Badavanu” – Purandara Dasar Kriti – By Smt M.S. Subbulakshmi
http://www.youtube.com/watch?v=0In6nf-V-Tw
Sage Narada Shares his links
“Pallandu Pallandu” – Periyazhwar Pasuram
http://www.youtube.com/watch?v=KRrU0ZB9MjM
“Orupozhuthum Iru Charana” – Arunagirinathar Thirupugazh – By Guruji Sri A.S. Raghavan
http://www.kaumaram.com/audio_k/grtp0123.html
Feedback and Suggestions from readers
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I N B O X
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welcome periodical which we anxiously await to read every month. There are lot of
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God bless you and wishing Amritha Varshini for every lasting success.
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formative contents which will motivate the present youth with interested spiritual
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Shastry SN, Cochin [[email protected]]
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Cover was excellent followed by "Runa Mochana Stotra" was much need at this time.
Sthalapuranam, Deivath Thamizh and Naama Prabhaavam all was wonderful..
Thanks AVD for having taken so much efforts in giving us such divine experience.
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Sri Rama Dhootam Sirasaam Namaami