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 sarmasasthrigal@gmail.com

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 amrithavarshini2012@gmail.com & 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

Page 32

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

Page 33

I N B O X

This magazine is absolutely amazing. Content is top class giving us deep insights into

things. Please continue the good work and do not restrict it to one year please.

Ramnath S [ramnath.s@gs.com]

Congratulations on the mile stone of 6 months edition of Amritavarshini. It is indeed a

welcome periodical which we anxiously await to read every month. There are lot of

things that we learn by reading each issue. I thank you for your foresight and attempts

to bring to us the Hindu Dharma.

God bless you and wishing Amritha Varshini for every lasting success.

Kris Gopal, Pittsburgh.Pa.USA. [gutcut@comcast.net]

Thanks for your initiative in bringing this wonderful religious eMagazine. I will circulate

to my friends who may be interested to subscribe. I pray God to bless you with good

health and enough time to improve the magazine with more features and make the best

Religious eMagazine in the world and get the maximum people benefitted.

Subramanian S K [balalalit@yahoo.com]

I have been a regular reader from January issue. Every issue is a new look and with in-

formative contents which will motivate the present youth with interested spiritual

awareness. It is a wonderful experience to meditate and pray with your eMagazine and

hope you will offer an abundance of opportunities in future. When I take a walk on the

eMagazine I am drowned in its contents. Thanks also for your broad mindedness in shar-

ing religious thoughts everyday with your mails for the Amrithavarshini family.

Shastry SN, Cochin [shastrysns@yahoo.com]

Sixth issue was fantastic....

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.

VJ Santharam, Chennai [santharam.vj@yahoo.co.in]

Page 34

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Sri Rama Dhootam Sirasaam Namaami