Friday, December 2, 2011

INTERNATIONAL DIVINE CENTRE, THENNANGUR






RADHE KRISHNA 03-12-2011




INTERNATIONAL DIVINE CENTRE, THENNANGUR



Radhe krishna 03-12-2011













Guruji (H.H.Swami Haridoss Giri Swamigal) - H.H.Gnanananda Swamigal
- Namaji ( Swami Namananda Giri Swamigal)
Monday, August 3, 2009
INTERNATIONAL DIVINE CENTRE, THENNANGUR
RADHE KRISHNA 04-08-2009
INTERNATIONAL DIVINE CENTRE
SWAMI HARIDOSS GIRI BHAKTHA MANADALI, NEYKUPPI VILLAGE (KALPAKKAM)

INTERNATIONAL DIVINE CENTRE

THENNANGUR

RADHE KRISHNA |

Introduction

Dakshina Bhajana Sampradaayam

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Bhagavath Gita in Tamil version

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"RADHE KRISHNA"

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About Us

Sathguru Swami Gnanananda Giri a diciple of Swami Sivaratna Giri of Jothir Mutt, one of the four Amnaya Mutts established by Adi Sankara, relinquished his Peetam and toured the length andbreadth of India,Ceylon and burma before He could establish an abode for peace at Tapovanam in late 40s.
'Kalau Sankeerthya Kesavan' (chant the name of the Lord Kesava) is the catchword for emancipation of human race from worldly turmoil, said Sage Suka to king Parikshit. Then was born, the namasankeerthanam.

Several Godmen descended this earth to propagate the ideals of Namasankeerthanam; the celebrated Maharashtra Saints, Sankeerthana Mummurthigal, Meera, Chaithanya Maha Prabhu, Badrachala Ramados & others.-the line continues. The crest jewel of Sankeerthana Tradiation of this century is swami Haridhos Giri, affectionately called 'Guruji' who lived for establishing Namasankeerthanam and made people realise the words of Sage Suka.

Touring the world to spread the gospel of Swami Gnanananda Giri, Guruji emphasised the need for a permanent establishment to propagate Namasankeerthanam.It was the command of His Master, Guruji chose Dakshina Halasyam [Thennangur village] as the abode for spreading the knowledge of Sanathana Dharma through the medium of Namasankeerthanam and at the same time imparting education on ancient texts, such as vedas,puranas etc. "Dakshina Halasyam" has a divine tale behind it. it is the place where Goddess Meenakshi was found as a small child by the Pandyan king. Hence it is called 'Halasyam' and as Dakshina Halasyam.

It is but proper to install a temple for Goddess Meenakshi at this place. Infact there existed Meenakshi Sundareswarar Temple in days past, but become dilapidated and mingled with the mother Earth. Human upliftment is achieved not only by spiritual pursuits but also by extending help to the poor and down trodden. This was the cardinal rule which Guruji adhered to till his last breath. He therefore established this spiritual abode, with an accent on social service to the poor. An old age home has now been constructed with 50 independent rooms with all facilities together with big Dormitory in the second floor. This permises is named as Lakshmi Bhavanam' will remain a place of peace and tranquility, in an
atmosphere of divinity for those who had no help from their kith and kin and need help at the evening of their lives.

Veda Patasala in the Gurukula system undertaken by the leadership of late Brahmashree Sukabrahmam Sasthrigal, a doyen in the field, is now functioning with 12 students on the rolls. Apart from Vedic education, general proficiency in English and allied subjects are imparted to students. A separate endowment is created for running this instituation and this needs supplementation.

There is a saying in Tamil that 'one should not live ina place where there is no temple'. Sri Guruji, in order to blendthe styles of North and South in Architecture has built a temple
for Pandurangan and Rukmayee in the style and form a purijagannath temple with front Gopurams on Pallava style ofArchitecture. The temple is nearing completion and is being
consecrated on 9.2.96. This temple has an unique Art decoration, first of its kind in India, where mural forms are embedded on the walls and ceiling of ArdhaMantapam and Maha Mantapam specially conceived and erected by Sri Natanam, the renowned
mural Architect. The temple will have the main deities in the Garbagraham with Pancholoka Dwara Palaks at the entrance. The temple is constructed by Sri Muthiah Sthapathy, a pioneer in temple Architecture.

Guruji is still with us in His omnipotent form and He is depicted in a formless-form as a Brindavan in the 'Matam' constructed in a grand form.This 'Matam' is annexed to the temple of Guru Maharaj, Sri Sadhguru Gnanananda Giri Swamigal. The Brindavan will be facing Guru Maharaj. This Matam contains a separate kitchen and four well constructed rooms and an underground cell. This will be the place from where both Sri Guru Maharaj and Guruji will shower Their Blessings to the entire mankind.

'Food for thought' should always be supplemented by 'Food for the body'. A huge Dining Hall and kitchen to feed more that 2000 persons at a time had already been constructed and completed. This well equipped kitchen with all appliances will serve the needy as well as the guests. Sri Guruji has perpetuated a scheme known as 'PPF' which will provide food for all those who come to Ashram as well as to the inmates of old age home. This fund is contributed by the Devotees from all over the world.

Tastes differ. In our Asram, People from all walks of life will come for sipiritual knowledge. A good serene atmosphere is needed. Cottages are constructedin 'Santh Nagar', and each cottage is furnished with all modern amenities for Yatri's comfort.

Luxury, though not required in Ashram life, it cannot be ignored. Six luxury cottages each at a cost of over Rs.12 lakhs have been constructed. More cottages will be constructed after receipt of funds for the same from the devotees and philanthrophists.

'Namasankeerthanam' is the keyword for Guruji. A hall with all the Baghavatha Saints with their images have been decorated beautifully and it is unique. It carries the message of Sage 'Suka' in its physical form.

An auditorium to accommodate more than 1000 persons with a huge stage and attendant implements in completed to conduct external events, discourses and other like gatherings.

It is the blissful desire of Sri Guruji to build a multi-purpose hospital to cater to the needs of the poor and needy and this project is already taken up by the Trust. Yet another project in the vision of Sri Guruji to open an educational centre to cater the poor and deserving
in scholastic and collegiate courses with due emphasis on the Indian ancient culture.
This project is yet to begin. The nature and exprenses of the project depend on the munifeicent donations from the devotees of Guru Maharaj and Guruji. This complex will be an abode for spiritual upliftment to the entire humanity without any discrimination of caste, creed or sex and this will remain a fore-runner for future generations in understanding and appreciating the catolicity of our Dharma and the values of human life. A mere glance at the collossal way Sri Guruji has set His Mission for the sake of humanity resounds the words of Guru Maharaj.

INTERNATIONAL DIVINE CENTRE

Email to sriharimurali@yahoo.com (R.Narasimhan)

INTERNATIONAL

DEVINE CENTRE

(THENNANGUR)

RADHE KRISHNA |

DAKSHINA BHAJAN SAMPRADAAYAM

SAMPRADAAYA BHAJAN

Preface:

DHYAAYAN KRUTE YAJAN YAJNAI:
THRETHAAYAAM DWAAPARERCHAYAN
YADAAPNOTHI THADHAAPNOTHI
KALOW SANKEERTHYA KESAVAM

In Krutha Yuga, Threthayuga and Dwapara Yuga, to reach God, Tapas, Yagna, and Archana (Pooja) were the methods followed respectively. In Kaliyuga Naama Sankeerthanam (Bhajan) is the way out. How simple a method compared to previous Yugaas! Our Rishis have foreseen that in Kaliyuga, there will be no time for people to engage (nor will they be interested) in religious activities due to pre-occupation. This is clearly brought out by
this sloka:


KALOW KALMASHA CHITTHAANAAM
PAAPA DRAVYOPA JEEVINAAM
VIDHI KRIYA VIHEENAANAAM
GATHI: GOVINDA KEERTHANAM

In Kaliyuga, all jeevaas will be sunk in Kalmasha Chittha - i.e. Kaama, Krodha, Lobha, Moha, Mada, Mathsaryaadi Shatgunaas and will be full of anger, Egoistic, self-centered, with envious feelings etc. Everyone will have to be after aggrandisement of wealth and will be fully engrossed in pleasures that can be bought by money (materialistic pursuits). They will be bereft of any systematic, religious or pious activities and will be unsystematic in their
approach. This is the fate accompli. No one can escape this law. Even to such persons, there is Mukthi promised, provided people chant/sing the name of Govinda, (i.e) sing in praise of God and always engage in Naama Smarana.

Why do Bhajan at all:

Every religious or philosophical activity is aimed at human evolution. What is it? The origin of every human being is the BRAHMAN, the Lord, who has no name, no form, no bondage, no birth and death and He is beyond the Kaala (time) & Desa (space) principle. The human being called JEEVAATHMA, bound by Vaasanaas gets entangled in the MAAYA PRAPANCHAM (unreal world of matter) and in ignorance identifies himself with the material possessions and engages in aggrandizement of wealth and in enjoying the fleeting joys provided by such materialistic pleasures. He is thrown into the sea of Samsaara due to his materialistic pursuits which give him pleasure and sorrow alternately - pleasure when he enjoys the good results of his karma and pain when he suffers from the bad results. This is because he acts with expectation of certain results (pleasures) but when the act is imperfect, he gets pain. Our scriptures declare that "as you sow so you reap". Every action (Karma) has a reaction (Phala) and the reaction is directly in proportion to the quality of the actions
performed. Thus, human beings have control over their actions but not over the results,
which is decided by nature (fate). Bhagawan Sri Krishna, in his Geethopadesam to Arjuna
makes this principle clear by this sloka:

KARMANYEVA ADHIKAARASTHE
MAABHALESHU KADAACHANA

In fact, every action is guided by the characteristic of each human being, formed by action & reaction theory of past karmaas.

Every Karma is guided by the Vaasanaas (desires in rudimentary stage) and if we expect good results, our Vaasanaas should be pure, i.e. if we are materialistic, we get material pleasures or pains. if our actions are guided by philosophical principles prescribed by our Srutis and Smritis we shape up our Gunaas (quality) to be Saathwic. Saathwic actions produce Saathwic results. To shape up our Vaasanaas into pure ones, we should always think about our origin, which is beyond vaasanaas. Another way to purify ourselves is to caste away our poorva vaasanaas by burning them in the fire of Knowledge, which is achieved through Bhakthi - through the Bhajan sampradaaya.

BHAJAN is derived from the word "BHAJANAM", meaning "concentrate on Naama or Roopa of God". Roopa Bhajanam requires one to sit and meditate for a long time on a figure of Ishtadaivam. This is little hard to practice, as some rules have to be followed for good results. Naama Bhajanam is repeating the name of Ishtadaivam. This is very simple and can be done throught the day and night without any effort or rules. Added to it, if the Naama is uttered with Music (Sruti, Raaga and Thaala), it gives a soothing effect and takes the mind
to "layam". It, therefore, makes it easy to get one pointed attention and at the same time, it is more pleasant to the ears of the audience, who are also attracted towards this process. It becomes a collective effort (group prayer) which is more effective. Hence, singing in praise of God is the way of life one should adopt in Kaliyuga. It is simple to follow. This should be done with concentration, Bhakthi/Devotion and with one pointed attention.

Santh Gnaneswar has given us a method of concentrating on Lord's feet through his song "
Runu Junu Runu Junu Re Bhramara". He compares the mind to the bee, which always makes Reenkaaram and flies with its wings till it gets the flower bed with Madhu in it. The moment it sits on the flower bed and starts licking the Madhu, it stops the wing motion and the Reenkaara sound. The mind with the two wings (characteristics of
AHAMKAAR and MAMAAKAAR) flies around the world by making sounds (grieving, complaining, etc.). To appease this wandering and get settled down, it needs a place - Lord's Lotus Feet (FLOWER BED) - and enjoy peace (MADHU). When thus it enjoys the permanent joy & peace, it stops wandering with its two wings and with the Reenkaara Sound. To train the mind to meditate on the Lord's feet, we need to repeatedly sing the Naama of the Lord with devotion so that it gets one pointed attention on the Naama. Once it settles, the worldly thoughts get settled and the mind enjoys PURE BLISS – thoughtless and without the Ego feelings.

Paddhathi:

Even though chanting or singing the Lord's namewithout following any order of performance will suffice (Deveotional Songs), systematic performance will always benefit. Even for our worldly activities, we list out the steps to be followed to achieve anything. A Paddhathi is the method of doing any act in a prescribed manner - step by step. Our forefathers have given us the method for doing Bhajan. As there are Trinities in Carnatic Music (Thyaagaraaja Swamigal, Muthuswami Deekshithar & Shyama Sasthrigal), so also in Bhajan field, there are three Gurus (Govindapuram Bodhendra Swamigal, Thiruvisanallur Shridhara Venkateswara Iyyavaal and Marudaanallur Sadguru Swamigal). Bodhendra Swaamigal was the 59th Pontiff of the Kanchi Kaaamakoti Peettam and he propagated RAAMA NAAMA Japam as the way to achieve salvation. Shreedhara Iyyavaal, who was a contemporary to Sri Bodhendra Swamigal, was a Siva Bhaktha and he has rendered many kritis in praise of Siva as also in praise of Krishna. He was propagating Siva Bhakthi through his Naama Prachaarams. Ideally both were propagating Naama Japam. Whilst Bodhendra Swamigal was a pontiff, Shridhara Iyyafaal was a Gruhastha and moved, leaving his wealth and belongings, from one place to another with his mother and wife, but following his Nithya Karma as a Bhagavatha (including daily Bhajans), till he settled in Thiruvisanallur. He is said to be the incarnation of Shiva.

Marudaanallur Sri Sadguru Swamigal (who was born to Venkatasubramania dampathis after about 100 years of Bodhendra Swamigal's Samaadhi and originally named as Venkataramana) was said to be the re-incarnation of Sri Raama. He was duly initiated into Brahmacharya and Gruhastha Ashramaas, being married to Janaki. Sadguru Swamigal was engaged in Bhakthi Maarga by
singing the names of God. He was the one who identified the Samaadhisthal of Bhagavannaama Bodhendra Swamigal in the Cauveri river bed in Govindhapuram (Kumbakonam), which was earlier washed away by flood waters and people did not care for it. Ordained by fate, he decided to discover the Samaadhi by tying his legs (nay he may stamp on the samaadhi) and rolling on the river bed. He heard the chanting of "Raama Raama" at one particular location and decided that it should be the samaadhisthal of Sri Bodhendraal, which he wished to re-build surrounded by a beautiful Brindaavan. However, Sadguru Swamigal, being a gruhastha with no financial backing, approached the then Maratta King Sri Sarabhoji Mahaaraja (the ardent disciple of Samartha Raamadaas - a Raama Bhaktha), who financed the project of diverting the flow of the river a little away and to build an Adhishtaanam at the spot where the
Samaadhi was found.Thus,it was Sri Sadguru Swamigal who brought to world the present Bhagavannama Bodhendra Adhishtaaanam at Govindhapuram - a rare wealth for all Bhakthaas.

Sri Sadguru Swamigal followed the Bhagavatha Dharmaanushtanam meticulously and travelled throughout India and observed and collected the songs sung by many a bhakthaas throughout the entire Bhaaratha Desam
in different languages like Hindi, Maratti, Thelugu, Kannada,Thamizh, the Pancha Bhaasha. The Bhakthaas who have rendered/sung songs/slokaas can be classified as: Thukkaraam, Naamdev, Gorakkumbha, Santh Gnaneswar, Gnaanaabai, etc. in Maharashtra; Purandaradas, Kanakadas etc. in Karnataka; Meerabai in Rajasthan; Kabirdas, Thulsidas etc.in Uttar Pradesh; Jayadevar in Orissa, Chaithanya Mahaa Prabhu in Bengal; Raamadas, Annamaacharyar, Narayana Theerthar etc. in Andhra;Sri Narsi Mehta in Gujarath; Aazhvaargal, Naayanmaargal, Bondhendraal, Sridhara Ayyavaal,Sadhasiva Brahmendral, Thyaagaraaja, Gopalakrishna Bharathi etc.in Thamil Naadu,and many others. He felt that to involve people in Bhakthi Marga, there must be unity and he compiled the songs sung by the above Bhakthaas in various
languages, codified them into a Paddhathi and made it his daily routine. What a herculean task! This brings out the theory of Unity in Diversity. What a best method of National Integration.Marudaaanallur Sadguru Swaamigal was the one who provided us a well codified Dakshina Sampradaaya Bhajan paddhathi
by incorporating songs in different languages, which came to stay as the basic Paddhathi Krama that are in use today.

Even today, to show our indebtedness to these gurus,we sing in praise of these three Gurus (a must) at the beginning of our Bhajan Paddhathi (Guru Keethanam). Normally, the Guru Keerthanams should be in praise of these Gurus and not the songs sung by them.However, if such keerthans in praise of them are not available or not known to us, it is perfect if we sing the songs rendered by them in Guru Keethanam.

Today there are a few Bhajana Sampradaayams in existence, like (Bodhendra) Madatthu Sampradaayam, Thiruvisa Nallur Sampradaayam, Marudaanallur
Sampradaayam, Pudukkottai Sampradaayam, Krishna Premi Sampradaayam etc. Though there are slight differences in these Sampradaayams, all of them
have the same main themeas provided by Sri Sadguru Swamigal. Whichever Sampradaayam we follow, we should do justification by following the tenets
prescribed by that Sampradaayam. We should not indulge in grading these Sampradaayams. The authors of these Sampradaayams were following them strictly as per rules on a daily basis. In my opinion, a real Bhagawatha has to perform, apart from his Nithyavrutthis, the Unchavrutthi, Paddhathi Bhajan and, Dolothsavam on a daily basis. The entire Bhajana Sampradaayam is grouped into various Paddhathis. However, in the present day situation, due to time factor and lack of knowledge, the full paddhathi could not be/are not being followed in toto but parts of which are performed at different times. Based on the present state of affairs, the various parts can be grouped under two major Groups:

PADDHATHI BHAJAN:(Basic)
THODAYA MANGALAM Ist Part
GURUDHYAANAM )
GEETHA GOVINDAM ) 2nd part
THARANGINI )
DAASARVAL KRUTIS )
POOJOPACHAARAM )

SPECIAL BHAJAN:
DHYAANAM 3rd Part
DIVYANAAMAM 4th Part
DOLOTHSAVAM 5th Part
UNCHAVRUTTHI 6th Part
POORNA ASHTAPADI )
KALYAANA UTHSAVAM )
VASANTHOTHSAVAM ) 7th Part

Significance of Sampradaayam:

Our Hindu culture prescribes Seven main Samskaaraas:
Jasthakaranam & Jaathakaranam, Chowlam, Upanayanam, Marriage, Seemantham, Shashtiabhdha Poorthy, Sathabhishekam. although the Samskaraas prescribed by Sanatana Dharma vary from 16, 24 or 42 etc. as per various schools of thoughts. Even in our marriages, there is an Angam as SAPTHAPADI", which is the proof of marriage, apart from Kanyaka Daanam
and Panigrahanam. (Unless Sapthapadi is conducted, it is not considered as a valid marriage even by the Hindu Law). Spiritual evolution (if proper spiritual
evolution is considered to be taking place) should pass through these stages: Baalyam, Kawmaaram, Brahmacharyam, Gruhastham, Vaanaprastham, Sanyaasam, Samaadhi, which in Kaliyuga, is not attainable, as the Dharmaas in each stage cannot be observed and the samskaaraas are not being followed stictly. Namasamkeerthana is said to be the Maarga for salvation in Kaliyuga, which is simple to follow, easy to observe and definite in its result. What is required is sincereity in approach, concentration and Bhakthi Bhaava, total surrender to the Lord without Ego and with minimum Nithya Karmaanushtaanams prescribed for Kaliyuga Dharma. As there are seven main samskaras (minimum), so also I view the Sampradaaya Bhajan Paddhathi grouped into seven parts as above, for attaining salvation. This sampradaayam is a conglomoration of Slokams & Keethanams composed ands ung by various Bhakthaas/Sanths/Bhagavathaas with a definite meaning and purpose. If we want to follow them, naturally we have to adhere to the rules set therein.

The Sampradaayam prescribed by Sadguru Swaamigal is found in original Ola Chuvadi in the Mattam and at Bodhendral Mattam and about 60 years ago it was publshed in Grandhaksharam by Thillai Sthanam Narasimha Bhagavathar under the title : BHAJANOTHSAVA PADDHATHI. Later, in Chennai Sri Kothandarama Swamigal published an elaborate Paddhathi in Thelugu. Again, Thiruvayaar Nagaraja Bhagavathar brought out a short publication of this in Thamizh for the first time. Later Udumalaipettai Ramakrishna Bhagavathar has brought out a somewhat elaborate Paddhathi in Thamizh, which used to be
followed widely all over India. The Sampradaayam was propagated in the 19th/20th centuries by a few Bhagavathaas like Maruthanallur Venkatrama
Bhagavathar, Pudukkottai Gopalakrishna Bhagavathar (lovingly known as APPA by his followers), T.V.Narayana Sasthri, T.M.Ramakrishna Iyengar, Abhedananda etc., to mention only a few, who have published Sampradaaya Bhajan Padhathi books with a few additions of songs rendered by other
Bhaagavathaas of their time, according to the time change. These Bhagavathaas followed the Bhagavatha Dharma strictly. They have spread Sampradaaya Bhajans throughout India. Swami Haridas Giri has propagated this in India and abroad and he has followers everywhere even now.

About Sri Appa and his contribution:

Sri Appa was born on Friday 04.10.1892 (Nandana Varuzham Purattasi Maadham 30th day Krishna Paksha Navami in Aashlesha Nakshathram) to
Smt.Meenakshi Ammal and Sri Sundaresa Ayya staying in Vallavari Village (Aranthangi Taluka, Trichy Dist., Tamil Nadu) and he was named as Venkata
Gopalakrishnan. In his early age itself he learnt Thelugu, Sankrit, Thamizh languages, Music and had Manthropadesam from his brother-in-law. He used to
visit various bhajan programmes of learned Bhagavathaas of his time and got involved in it. Later he travelled all over India and participated in many Bhajans. The additions and changes made by him to the original Pddhathi is praiseworthy. He added more songs composed by Bhagavathaa/Sanths of
his time all over India in various languages and expanded the original Paddhathi. A few Kruthis of Oothukkadu Venkatasubbayyar, which are famous for their bhava & Bhakthi were added as they are also best suited for Abhinaya. Sri Appa strictly followed the Bhagavatha Dharma literally by doing Nithyavrutthi, Raama Naama Japam, Unchavrutthi, Bhajan and Dolothsavam. He excelled in these activities through total involvement with Bhaava and Bhakthi and with Dance and Abhinaya in the Bharata Naatya method, which he had learnt. This has attraced many Bhakthaas and followers towards
him, because even those who are not able to follow the verses sung or not knowing the meaning of them could involve themselves fully while attending his
Bhajans. Because of his total involvement and Bhakthi/ Bhaava, his abhinaya conveyed the meanings of these songs. Today, visual education is easier than vocal and this method is followed in almost all walks of life. Sri Appa achieved this objective very efficiently in his Bhajans. His eyes had a tremendous Vasya (attraction) power, which poured anugraha to Bhakthaas. After Kanchi Mahaa Periyavaal and Sri Ramana Maharshi, I have seen the powerful eyes only with Sri Appa. As he followed the Bhagavatha Dharma, he imbided certian occult powers(Tapo Phalam) which he never propagated. But those blessed ones who are destined to be cured/blessed by Sri Appa, automatically got it. His compassion, Daya, Daakshinya, Egoless status, Samabhaava, Santha Swabhaava etc. established him as a real Santh. He was a staunch Narasimhopaasaka & was
conducting till his niryaana, Bhaagavatha Sammelan every year in Pudukkottai, which he chose as his abode.

Vasanthothsavam consisting of Vasantha Kelikkai and Pavvalimbu are Paddhathis to be performed necessarily after any Kalyaana Paddhathi. It describes the lamentation of a Bhaktha in the form of Padmavathi, who, longs for the darshan of Her beloved Lord Venkateswara and tells Her maid to fetch him. She wonders how the spring time flowers and scenery in the Gardens can adorn Him with flowers and beautify Him. She sees His face in every flower and His figure in every plant and enjoys the scene by describing it to Her maid. They both pluck the various types of flowers from the garden. When the maid brings Him to the scene, they welcome him by pouring flowers, sprinkling scents, doing Pooja to Him and singing in praise of Him. This is called VASANTHA KELIKKAI. There are about 24 songs in Pawwalimbu Paddhathi. While singing each, separate Nivedhyams are to be offered to Lord at the end of each song. These songs describe the Lord's beauty, His fame and they throw flowers and sprinkle Panneer, Athar and other scents on Him and She plays Veena in His presence. The maid is requesting the Lord to enter in Sayana Gruha with Padmavathy and appease her hunger for his presence. Various Palahaarams are kept inside the Sayana Gruha for the couple to taste along with Milk, Betal Leaves and Nuts etc. The maid is requesting the couple to remain together and bless the world whilst they are in the Bliss state. Praakaara Rakshanam songs are sung to request Bhagavathaas to guard the four gates of the Sayana Gruha for some time. Later, the bhakthaas sing the prabhodana Songs to wake up the couple and pray to Them for the well being of the world. Then Lord Venkateswara gives darshan to Bhakthaas in the form of a Konanki who arrives at the scene and merges with the Lord. Bhakthaas then know that Lord Himself has appeared as Konanki.

Sri Appa, knowing the import of these songs, and the Bhakthirasam in them, enacted it and enjoyed the essence of it in the philosophical sense. Sri Appa has revolutionised the Dolothsava Paddhathi of Saint Thyaagaraaja by adding important and apt songs from Pawwalimbu Uthsavam to it, in order to enjoy the essence of it on a daily basis, instead of on Kalyaanams or after finishing 24 Ashtapadi songs. This is indeed a treasure for bhakthaas who excel in Bhakthi and enjoy the essence of Lord's Leela.

Sri Appa attained the Lord's feet on Friday, 30/04/1971 Virodikruthu Varzham Chithirai month 17th day). Late Sri Pudukkottai Sanjeevi Bhagavathar (son of Sri Gopaala Krishna Bhagavathar), followed his father's footsteps in spreading Nama Sankeerthan with daily Upaasana till the end of his lifetime. Sri Haridas Giri also strived to spread the Bhajana Sampradaayam by his Bhajans and
Upanyaasams in India & Abroad during his lifetime. He established various samajams called "Gnananada Samaajams.

Present Status of Bhajan Samradaaya Prachaaram:

At present, various sampradaayams established by these Mutts and Bhagavathaas as stated above are followed by many Bhajana Samaajams /groups and individuals, though may or may not be following the Bhagavatha Dharma strictly due to the style of living. Although there are many Bhagavathaas who have propagated the Dakshina Sampradaaya Bhajan Paddhathi after Sri Marudanallur Satguru Swamigal, I would like to name a few of the individuals/ samaajams, with whom I have come in contact. This does not exclude various other famous Bhagavathaas who have contributed in this direction and about whom I have no details.

Delhi Subbarama Bhagavathar, Bhopal A.L. Krishnamoorthy Bhagavathar, Sethu Madhava Rao, Kanpur Mahadeva Bhagavathar, Sathalapathy
Govindaraaja Bhagavathar, Thiruvisanallur Ramakrishna Bhagavathar, Naamananda Giri, Sri O.S.Sundar, Erode Rajamani, Odayalur Kalyaana Raaman,Thanjavur Thyaagaraajan, Srivanchiyam Murali, are engaged in the
promotion of Sampradaaya Bhajan thoroughout India or/and abroad. Kovai Jayaraman, Manjapra Mohan, Bombay Murthy and a few others are spreading Naama Sankeerthana through mainly their Devotional Songs programmes, though they some times do Deepapradakshinam & Kalyaanams. Sri Jaikrishna Dikshithar Avargal is promoting Nama Sankeerthan through his discourses on
Bhaktha Vijayam and Bhajans.Sri Thukaraam Ganapathy Avargal is spreading Naama Bhakthi through his Abhang songs with Upanyaasam on Bhakta Vijayam.

In Mumbai, Sri Nurani Chuppamani Avargal (instrumental in spreading Deepa Pradakshinam in Mumbay), Rangnathan Avargal of Hariharaputhra
Bhajan Samaj, Bombay Hari Avargal, Borivli Srinivasan Avargal, Mulund Bhajan Samaj, Sri Pudukkottai Narasimha Jayanthi Kainkarya Samithi,
Gnanananda Mandali, SriSri Anna Bhajana Mandalis, Ghrodianagar Bhajan Samaj, to mention a few, have been involved in spreading Sampradaaya Bhajan.
Abhang Ratna Sri Ganesh Kumar Avargal of Mumbai is engaged in Naama sankeethana prachaaram through his Abhang Bhajans. Late Kalyan Krishnamoorthy Avargal had strived to unite many samaajams and individuals in spreadding the Pudukkottai Paddhathi. There are many other samaajams
conducting regular Bhajans in their Samajam premises.

Sri Krishna Premi Maharaj's (lovingly called ANNA), contribution to the propagation of Bhajans Sampradaayam through his Bhagavatam discourses and Bhajans, Deepa Pradakshinams and Raadha Kalyaanams embracing all the
Sampradaayams need a special mention. The books written by him on our culture are innumerable, the translations provided for
many Grandhaas are immeasurable, the Bhajana songs composed by him in different languages are uncountable and the discourses rendered by him are incalculable. He has composed innumerable books on Puranic/Philosophical
topics and has brought out a Unique Bhajan Paddhathi followed by his followers today, mainly in Sanskrit. He is engaged in Puranuddhaaranam work of Govindapuram, Thiruvisanallur and Marudanallur mattams, which have been neglected and are in a bad shape. He has also collected books containing
Raamanaamas writen by devotees and have deposited in the Raama Naama Banks at Nasik, Pandarpur, Brindawan, Chitrakud, Govindapuram etc., which goes into Crores of Raama Naamas. He has recently - in April 2003 - found out the Adhishtaanam of Sri Vijayagopaala Swamigal, who sung various songs in divyanaama sankeerthanam and particularly the song "Devesa gana Araadhitha
divyaambhuja paadhaa" in thodaya mangalam. It exists in Polagam, which is a small village in Nagapattinam Taluk near Thirupugazhur and ThiruKannapuram. It is gathered that fifty years back the Aradhana of Sri Vijaya Gopala swamy used to take place in Polagam and the Adhishtanam used to exist in the banks of river Thirumalrayan in Polagam. Really a great achievement in a life time of Sri Sri Anna. Thus he is rendering yeoman service to the Bhajana Sampradaaya and Naama Prachaara.

Philosophical view of of the Paddhathi:

As I see it, having perfected ourselves with Sathwic Vichaar, enabled by the Pooja Paddhathi & Dhyaanam, we qualify for a vision of the Lord. By performing Deepa Pradakshinam, we get the vision of the Lord, go close to the Lord by enacting His leelaas and by being in company with Him through
Bhakthi Bhaava. Through Gopikaa Geetham, we enjoy the Madhura Bhaava, suffer the pangs of separation due to our Ego, practice Bhakthi and total surrender and get the knowledge that Jeevaathma and Paramaathma are one and without Paramaathma, nothing exists. Through Dolothsavam, we merge with the Lord in the form of Nidhidhyaasan and get established in the Paramaathma Tathwa. This is possible only if we grasp the Philosophical meaning of these paddhathis and put them into practice. Let me hasten to add that while externally we may, through singing/abhinaya/ dance, depict the various bhaavaas, inwardly we should be able to keep the above Vedantic stature for a full experience of spiritual anubhavam.

While we cannot avoid doing work to earn our livelihood and do our Dharma as a Gruhastha, we should always bear in mind that our(Jeevaathmaas') origin is Paramaathma Thathwa and we should always aim at spiritual evolution by doing our karma in the world with pure mind, unattached, without Ego, with Daya towards others, serving humanity in whatever way we can and singing in praise of God always, lead a pious and simple life, so that our real AIM is ever shining in our mind and we try to achieve it before casting away this body in this
birth. The only way for this is NAAMA SANKEERTHANAM as prescribed
by elders.

Conclusion:

A detailed description of the following Paddhathis are dealt with in separate articles for which Bhajan Topic links are provided at the end of this page.:

PADDHATHI BHAJAN (BASIC)

GEETHA GOVINDAM (ASHTAPADI)

DEEPA PRADAKSHINAM

GOPIKAA GEETHAM

DOLOTHSAVAM

Separate Attavanais are also provided puddhathiwise as above, for which, click on the Bhajanattavanai link below. Unchavrutthi, Kalyaanams and Vasanthothsavam will be dealt with later.

LOKAH: SAMASTHA: SUKHINO BHAVANTHU

SanathanaDharma

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GLOSSARY

COMMONLY USED SANSKRIT
WORDS AND THEIR MEANINGS

ABHYASA

Spiritual practice

ACHARYA

Perceptor

ADHARMA

Non-righteous conduct, in thought, word, or deed

ADHIKARI

A person with the requisite qualifications to undertake spiritual study or practice. The qualifications are four-fold, for which refer tatwa-bodha or vivekachudamani

ADWAITA

Non-duality. The most popular philosophy in India today. "Brahman alone is real, the phenomenal world is an illusion, and the individual soul is none other than the Supreme Reality" is the essence of Adwaita.

AHAMKARA

Egoism. This is not pride, but the simple feeling of agency in action, like "I am doing," "I am eating" etc.

ARTHA

Wealth – in fact, anything I consider as "mine" is my wealth.

ASHRAMA

The four orders or stages of life, namely, Brahmacharya, Grihastha, Vanaprastha, and sanyasa. Also means a hermitage or where a Sanyasi stays

ATHARVA VEDA

One of the four Vedas. It mainly deals with magic formulae, the Tantras, and other forms of esoteric knowledge. This Veda is said to have prepared the way for the subsequent scientific knowledge in India.

BRAHMA

The first of the Hindu Trinity – the creative aspect of the Supreme Reality, Brahman.

BRAHMACHARI

A Celebate – a disciplined student who leads an austere life devoted to studies. A person who is in the first Ashrama of life.

BRAHMACHARYA

A life of celibacy, discipline, devotion to studies and God. The first of the four orders or stages of life.

BRAHMAN

The Absolute Reality, the substratum for everything – the Supreme God – head without qualities or attributes.

BRAHMANA

The first of the four castes, the category of people who are sober, refined, intellectual, learned and devoted.

BUDHI

The power of intellection.

CHAITANYA

Pure Consciousness

CHARVAKA

The leader of the school of material philosophy in India.

CHIT

Consciousness

DAMA

Restraining of the sense organs

DANA

Charity

DARSHANA

A vision

DEVA

The illumined a celestial being

DEVATA

A deity

DEVI

Divinity in its female aspect.

DHARMA

Righteous conduct in thought, word, and deed

DHARMA SHASTRA

Scriptures dealing with the righteous conduct

DHYANA

Meditation

DISCIPLE

A person who follows a discipline.

DWAITA

The philosophy of dualism, the chief exponent of which was Madhwacharya

DWAPARA YUGA

The third of the four Hindu time cycles. A period of 8,64,000 years. A period while only two quarters of Dharma reigns.

EASHWARA

The personal concept with attributes, of the impersonal Brahman. Same as Ishwara.

EKAGRATA

One pointedness of the mind.

GANDHARVA

A class of celestial beings supposed to be highly proficient in music, dance and fine arts. The most sacred ‘Mantra’ in Sanatana Dharma, consisting of twentyfour letters in three lines of eight letters each. It is considered to be the quintessence of the Vedas.
"GAYANTAM TRAYATE ITI GAYATRI" it redeems, by chanting and meditation
on it, hence called Gayatri. The name of the metre in which this mantra is composed is itself called ‘Gayatri’ and is considered to be the most elegant and sacred among the thousands of metres in Sanskrit. This Gayatri is devoted to the Sun god, and hence this common mantra is called "Savitri Gayatri". Adorations to the several deities come in the form of their respective Gayatries. Hence we have Devi Gayatri, Rudra Gayatri, Brahma Gayatri, Hamsa Gayatri, and several others in the Vedas.

GRUHASTA

A householder, who sticks to the path of Dharma

GRUHASTASHRAMA

The second of the four stages or orders of life. The life of the householder

GURU

The teacher or Perceptor who removes the darkness of ignorance from the mind of the disciple.

HATHA YOGA

This is part of Raja Yoga, physical and psychical control.

HIMSA

Violence, or injury of any kind, physical or mental

INDRA

The Lord of the celestials, also applies to the mind, the king of Indriyas or the sense organs.

INDRIYA

The sense organs, any of the five organs of perception or the five organs of action.

ISHWARA

The personal concept with attributes, of the impersonal Brahman. Same as eeshwara

ITIHAS

The Hindu Epics- the Ramayana and the Mahabharata

JAGRUT

The Wakeful state. The state in which all the three bodies namely, gross, subtle and causal and functioning. When the self by means of one or more of its fourteen organs (the four inner organs namely Manas, Budhi, Chitta and Ahamkara; the five organs of perception namely hearing, touch, sight, taste and smell; and the five organs of action namely; speech, grabbing, movement, excreting and procreation.) perceives gross objects in the respective fields
of its experiences such as Shabda, Sparsha, Roopa, Rasa, and Gandha and reacts to them, then the Jiva is said to be in its Jagrut or Wakeful state, in other words, when the Supreme Reality reflects through the Vasanas at the level of the Body, Mind and Intellect, as the Perceiver, Feeler, and Thinker, in the world of Objects, Emotions and Thoughts, then the self is in the wakeful state.

JAPA

Continuous repetition of the Lord’s name with devotion and concentration.

JIVA

The individual soul.

JIVANMUKTA

One who has realised the self, even while living in this body.

JNANA

The knowledge of the Self.

JNANENDRIYAS

The five organs of perception; eyes, ears, tongue (taste), skin, and nose.

KALI YUGA

The last of the four Hindu time cycles, the current one, duration 4,32,000 years, period when only one quarter of Dharma reigns.

KALPA

A time cycle of 4,32,000,0000 years, on of the Vedangas, the authority on religious rites.

KAMA

Desire for anything

KARMA

All expressios of activity, by thought, word or deed, the first of the two Doctrines on which Hindu religion and philosophy are based, the Law of Casuality in the spiritual world, the theory that every action has a reaction an that none can escape the result of his own actions.

KARMA KANDIN

One who strictly believes in and observes the rituals and duties enjoined in the Scriptures, without question.

KARMA YOGA

The Yoga (the spiritual path) of selfless service, without any attachment to the fruits of one’s actions

KARMENDRIYAS

The organs of action namely, tongue (speech), hands, legs, anus, and the genitals

KRUTA YUGA

Also called Satya Yuga, the first of the four Hindu time cycles, a duration of 17,28,000 years, a period when Dharma reigns in full, it is said that in this period, the word ‘Satya’ (truth) will be unknown, because the concept of ‘Asatya’ (untruth) will not be there.

KSHATRIYA

An individual belonging to the ruling caste, a person devoted to righteous conduct and protection of other peoples’ person, honour and property, when they deserve it.

MAHABHARATA

The latter and the more voluminous of the two great Hindu epics, author Sage Veda Vyasa, consists of 1,00,000 stanzas, Bagavad Geeta or the Lord’s Celestial Song occurs in this epic

MAHAYUGA

Also called ‘Charutyuga’, the four Yugas or the time cycles put together, duration 4320,000 years

MANTRA

An incantation, generally for chanting with devotion and concentration.

MOKSHA

Liberation from identification with things other than the self.

MUKTA

The liberated person.

MUMUKSHU

One who yearns to get liberated from all earthly attachments and bondage.

NADA

A mystic sound

NIRGUNA

Without qualities or attributes

NIRVIKALPA SAMADHI

Super conscious stage where the mental modifications completely cease to exist.

NIYAMA

Observances, the second of the eight limbs of the yoga path.

OJAS

The spiritual energy in man

OM

This is the sacred mono syllable that symbolizes Brahman, also called ‘Pranava’. It is said that this is ‘Gayatri’ condensed into one letter of three sounds which stand for the three states in which we eke out our experiences namely the waking, dream and deep sleep states, and represent in the three sounds all the basic sounds the human vocal system is capable of producing. The esoteric significance and knowledge that lie concealed in this concentrated symbol, are so vast, that it defies a condensation here. It is said that the Vedas are summed up in the Gayatri, and the Gayatri is summed up in the Pranava (that is om) and the Pranava is the expression of the infinite and the Absolute.

PRAJAPATI

The creator, another name for Brahma, the creative aspect of Brahman

PRAKRUTI

Mother nature

PRAMANA

Authority. eg. The Upanishads are the pramana for Vedanta

PRANA

The vital air in the system

PRANAVA

This is the sacred mono syllable that symbolizes Brahman, also called ‘Pranava’. It is said that this is ‘Gayatri’ condensed into one letter of three sounds which stand for the three states in which we eke out our experiences namely the waking, dream and deep sleep states, and represent in the three sounds all the basic sounds the human vocal system is capable of producing. The esoteric significance and knowledge that lie concealed in this concentrated symbol, are so vast, that it defies a condensation here. It is said that the Vedas are summed up in the Gayatri, and the Gayatri is summed up in the Pranava (that is om) and the Pranava is the expression of the infinite and the Absolute.

PRASHNATRAYA PRASTHANATRAYA

The collective name for the thee canonical works, the Upanishads, the Brahma sutras, and the bhagavad geeta.

PUJA

Worship the performance of a religious rite in which any deity is invoked

PURANAS

A class of Hindu scriptural literature, considered mythological, yet highly philosophical.

PURUSHARTHA

The four goals of human life, namely dharma, artha, kama, and moksha, that is righteous conduct, acquiring of wealth and possessions, satisfaction of desires, and finally liberation.

RAJAS

One of the three gunas, marked by activity and dynamism agitations also is a part of it

RAMAYANA
The anterior of the two great epics of the Hindus, author Sage Valmiki, the story of Rama and Sita, consisting of 24000, stanzas.

RAJA YOGA

The royal science, the eight limbed yoga of Sage Patanjali

RISHI

A seer

RIG VEDA

The first of the four Vedas, the oldest book known to man, mainly consists of hymns of praise and the precious collections of the Aryans of the day.

SAGUNA

With attributes or qualities

SAMADHANA

Single pointed ness of the mind

SAMA VEDA

The most voluminous of the four Vedas, deals with the melodies, contains the songs to be chanted at the rites and sacrifices with their correct modulations and intonations, a purely liturgical collection.

SANATANA

Eternal

SATVA

One of the three gunas marked by purity, calmness, tranquility and all that is good in human nature.

SINDHU

The river of that name, now known as Indus, another meaning, the ocean

SMRUTIS

Man realized, brought forth from recollection, deal with the practical application of the eternal principles according to the need of the changing times and places.

SHRADHA

Faith in the words of the guru and in the scriptural injunctions

SHRUTIS

The Vedas, believed to be god- revealed, deal with the eternal principles which hold good for all time and all places

SHUDRA

The serving class that contribute the labour for the well being of the society

SUSHUPTI

The deep sleep state where only the causal body is functioning. When the fourteen (see Jagrut organs cease from activity and there is the absence of differentiated knowledge, that is, when even the mind and the other inner organs do not function, consciousness by itself remaining alone without any object for support, then the jiva is said to be in its sushupti or dreamless
sleep. In other words, when the perceiver, feeler, thinker has withdrawn from the world of objects, emotions and thoughts, but is ignorant of its state being still in ‘avidya’ (ignorance) then the self is said to be in the deep sleep state, that is sushupti.

SUTRAS

Short aphorisms which serve as memory aids, Brahma sutras, Jaimini sutras, Narada bhakti sutras are examples.

SWAPNA

Dream state where the gross body does not function, only the subtle and the causal bodies function, when even in the absence of the fields, like shabda, sparsa, roopa, rasa and gandha, that is, though the organs of the senses are inactive, the self, not divested of its desires for them, experiences by means of the four inner organs namely manas, budhi, chitta and ahamkara, the objects in the fields aforesaid in the form of desires, then the jiva that is the individual soul is in the state of swapna or dream. In other words, when the Supreme Reality reflects through the vasanas at the level of the mind and intellect (body excluded ) as the perceiver, feeler, thinker in the world of objects, emotions and thoughts then the self is said to be in the dream state. The thinking in dream comes from the desire or attachment to sense objects, caused by impressions
consciously or unconsciously left in the mind by the accumulated karma, good or bad, either in the past lives, or even from current experiences in the waking state.

TAMAS

One of the three gunas, marked by inertia, inactivity and ignorance.

TAPASYA

Practice of austerities

TIRTHA

Holy waters, also sacred place

TITIKSHA

Capacity to endure heat or cold, pain or pleasure (and such opposites), without the least distress or lamentation.

TREAT YUGA

The second of the four Hindu time cycles, duration12,96,000 years, only three quarters of Dharma reigns in this period.

TURIYA

When the essence of consciousness which manifests itself as and in the three states of waking, dream and deep l\sleep, is a witness of the states, but is itself devoid of the states, and remains in the state of non separation and oneness, then it is spoken of as the turiya state, which is the state of the Absolute, devoid of any sense of duality. In other words, when the perceiver feeler, thinker has withdrawn from objects emotions and thoughts, and is aware of the state, having transcended avidya (that is ignorance of the self) and therefore the vasanas, and has realized its identity with the supreme reality, then that state is called turiya. In fact that is the real state of man, and the other three namely waking, dream and deep sleep are only modifications, due to avidya and functioning under maya

UPANISHADS

Generally the philosophical portions containing the esoteric knowledge, at the end of each veda, said to be 1179 in number in all the four Vedas put together.

UPARAMA

Strict observance of one’s own dharma

UPAVEDAS

A class of sacred literature subordinate to the Vedas

VAIRAGYA

Determination to achieve or reach, a quality essential in a spiritual sadhaka

VAMA

Colour, distinct characteristics, the four different castes, not on the basis of birth or parentage, but on individual’s tendencies and actions

VASANA

The inherent tendencies or predilections

VEDA

The shrutis, god-revealed, the four Vedas, Rig, Yajur, Sama, and Atharva

VEDANGA

The limbs of the Vedas, phonetics, grammar, vedic glossary, religious rites, prosody, and astronomy

VEDANTA

The hypothetical conclusions arrived at in the Vedas, especially in the concluding portions, the Upanishads, the esoteric philosophy

VEDA-UPANGS

The sub limbs of the Vedas, the six Darshanas, Nyaya, Vyseshika, Samkhya, Yoga, Meemamsa and Vedanta

VISISHTASWAITA

Qualified non-dualism, the philosophy that preaches that we are a part of god, the chief exponent Ramanujacharya

VIVEKA

Capacity to discriminate between the good and bad

VYASYA

One of the four castes, the trading class that supply the need of the society

YAJURVEDA

One of the four Vedas, generally deals with the sacrificial formulae and contains special directions for the conduct of religious rites and ceremonies.

YOGA

Means merging of the individual soul with the universal soul, physical exercise is only an infinitesimal part of it, it is primarily the control of the mind and its modifications as defined by Sage Patanjali

YOGASANA

Conducive postures for the practice of psychic control

SanathanaDharma
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EACH GOD IN HINDUISM HAS A
VEHICLE OF HIS OWN.
SOME OF THE VEHICLES OF
VARIOUS GODS AND GODDESSES ARE DESCRIBED BELOW:

Ganapathi - Mouse

Adityas - Seven horses / Agni

Indra -Elephant Airavata

Varuna - Seven Swans

Vayu - Thousands of horses

Vishnu - Garuda, the eagle and Adi Shesha, the Serpent

Yama - He-buffalo

Brahma - Hamsa when sitting or Seven swans

Shiva - Nandi, the Bull

Saraswathi - Hamsa or swan or sometimes peacock.

Lakshmi - Lotus flower and the owl

Maheswari - Bull

Durga - Lion
These vehicles actually represent the various energies that exists in the universe as well as in human beings. Each god or goddess is in-charge of a particular energy which he or she rides and controls at his or her will.These energies are present in man also, mostly as wild animal energies and they need to be controlled and channeled properly in order to transform the lower self and
establish divine consciousness in him. For this he has to propitiate different gods who if satisfied with his supplication arise or descend into his consciousness and help him master them. We present below a few example in support of this belief. Brahma's vehicle is Hamsa which stands for the buddhi and for the creative and discretionary energies in man. The word " Hamsa" is a combination of two words, "aham"+ "sa" , which mean "I am He". This awareness that one is God exists only in enlightened persons. Rightly Brahma
is the friend and philosopher of all the enlightened beings in the world and he has the power to give us this knowledge about our true nature.The bird hamsa is also very beautiful, peaceful and graceful. It is suggestive of the fact that Brahma is the master of all the beauty and grace in the world, and He can help us in our effort to acquire these qualities.It is also believed that the bird has the capacity to separate milk from water. This symbolically means that Brahma can help us to transform our intelligence, or the buddhi, or our ability to discriminate the right from the wrong so that we can select the correct path to achieve salvation.

The bird moves
in waters, especially lake waters that are placid. The water symbolically stands for our consciousness and the lake itself for a limited consciousness such as ours. Brahma moves in our consciousness on his vehicle hamsa and purifies it with his touch and grace.Shri Saraswathi, the consort of Brahma is shown riding either hamsa or the peacock. The peacock is a graceful and beautiful bird and is known for its dance before the rain. This denotes that Shri Saraswathi can immensely help those who want to pursue art and dance. The peacock also eats snakes, which symbolically means that she can help those who are accustomed to eating desires or for a better expression pursuing desires, by providing them with the divine knowledge and learning forwhich she is famous. Lord Vishnu is seated on Adi Shesha, the primalserpent god, who represents the desire consciousness in us. Lord Vishnu can help us either to fulfill these desires or control them. When Hetravels, Lord Vishnu rides on Garuda, the giant bird. The bird represents the human thoughts which can fly in all directions at incredible speed. Lord Vishnu can help us to control our thoughts. Shri MahaLakshmi rides on an owl called Uluka. The owl is a solitary
creature, that remains awake in darkness and asleep during the day time. It rarely trust human beings and seldom seen in the company of any other bird. It in fact stays away from people as if it has no interest in the humanity.Those who pursue riches should be aware of these negative qualities and pray to Shri Mahalakshmi so that she would inculcate in them the qualities of trust, generosity and social responsibility and would make them popular among people. She would also help them come out of the darkness of ignorance, avarice and selfishness,which are generally associated with the pursuit of materialism. The owl is also regarded as an inauspicious image by the Hindus, who believe that if an owl visits a house in which people
live, it is an ill omen. Shri Mahalakshmi with her grace can remove all negative, inauspicious and adverse influences from our lives. If some one is suffering from adversity, they should pray to her because she, who controls all ill-omens and adversities can ward them off and bring them prosperity. Thus She has rightly been shown as using a rare bird like an owl as her vehicle. Lord Siva rides the Bull, Nandi, which stands for the bullying, aggressive, blind and brute power in man. It also stands for unbridled sexual energy, kama. Only Lord Siva can help us control these and transform them.His consort Shri Parvathi, variously called Uma, Chandi, Durga or Kali uses lion as her vehicle. Lion stands for cruelty, mercilessness, anger, violence and hostility towards other beings. Pravathi with her grace can help man to control all these qualities in him and become an enlightened being like Lord Siva. Ganapathi uses as his carrier a very small mouse, which represents the fear and nervousness in man, the feeling of doubt and weakness that overwhelm usbefore we start a venture. By praying to Ganapathi, his devotees can overcome such feelings from their minds and go about their task confidently, with the assured feeling that Vignaraja (Lord of obstacles) alone can remove obstacles from our minds.

Thus we can see that the vehicles of the gods are actually the energies on which they have absolute control. By praying to them we can also learn to control these energies in ourselves.

SanathanaDharma.com
THE FOUR ASHRAMS
There are four distinct stages in man’s life according to the Indian tradition. They are the following four ashramas.
1. Brahmacharya (celibacy)
2. Grahasta (household)
3. Vanaprastha (recluse)
4. Sanyasa (mendicancy)
The four ashramas corresponds to these four stages of life.Brahmacharyashrama is the early period of life when the young boy is initiated in thee study of the scriptures. The religious master (guru) takes him as full-time disciple and personally imparts the sacred knowledge of Vedanta to him. The brahmachari (celibate) observes the vow of celibacy and takes in the knowledge in a spirit of surrender and worship. The initiation is usually done between the age of six and eight years and the training imparted for about 12 years. When the boy returns after completing his studies (called samavarthanam) he is fully charged with spiritual knowledge. He is well equipped to face any situation or challenge of life and work himself up to realisation of his supreme Self.The brahmachari goes through the initiation or upanayana ceremony when his intellect matures. That is the time when he is able to think independently. The parents of the boy conduct this ceremony in their home. The hair on the boy’s head is shaven off leaving a small tuft at the back. The sacred thread consisting of three white cotton strands is put around his neck and waist like a cross belt. The verse from a hymn of Rigveda called Gayatri mantra is whispered in his ear. Soon after the ceremony is over the boy is sent to gurukul (guru’s residence) for spiritual education. The word ‘upanayana’ literally means "bringing near" (upa = near, nayanam = bringing). The ceremony is meant to bring the disciple near the master both physically and spiritually. The disciple is guided carefully and taken gradually to the highest spiritual awakening in which his guru revels.The shaving of the head indicates the removal of desires. When the disciple approaches the teacher he is expected to leave behind all material and sensual desires and bring with
him only a few spiritual desires. They are desires to serve the master, learn from him, apply his teachings to his own life and realise his supreme Self. The hair that is removed represents the material and spiritual desires while the tuft
left behind symbolises a few spiritual desires that he needs to carry to his master for his ultimate realisation.The tying of the two ends of thee sacred thread around his neck and waist signifies the boy’s determination to unite his finite personally to the infinite Self that he really is. The three strands of cotton comprising the sacred thread may be taken as representing the sattwic, rajasic and tamasic gunas which are the tree states in the mind that every man is composed of, or they could be taken as the waking dream and deep sleep which are the three states of consciousness that man goes through. The determination of the student indicated here is his commitment to transcending these three states of the mind or the three states of consciousness and reaching the fourth state called turiya in Sanskrit which is his supreme state of Realisation.The second stage of life is that of the grahastashrama.
The grahasti (householder) leads his life with his wife and children performing his obligatory duties. He fulfils his sacramental rites to ancestors and gods in submission to the spiritual authority of the brahmins. The husband and
wife live a normal marital life- disciplined, never indulgent. Both of them find a beautiful opportunity to live a life based on "giving rather than taking" and learn to love, to serve, to sacrifice. In short, married life is an ideal field for one to develop the noble qualities necessary to lead a true religious
life. Having imbibed such qualities through a disciplined life the grahasti enters the third stage called vanaprashatashrama. In this stage the married man continues his companionship with his family members but develops more mental abstinence and detachment. The vanaprasthi (recluse) gains greater spiritual maturity. He practises the art of living in a spirit of dispossession amidst his possessions. He maintains a sense of detachment in all his transactions of life. With the coming of age of his sons he even renounces worldly possessions and family life and retires to solitude for contemplation and meditation.The last stage of life is the sanyasashrama. The sanyasi (mendicant) is a homeless beggar-saint. He renounces the world and fully attunes himself to the pure Consciousness within him. He wears an orchre-coloured robe. Orchre is the colour of fire. His ochre robes are therefore meant to indicate that his body is burnt away and he has no right to claim anything from society. He wants nothing from world. His life is dedicated to giving to service, to sacrifice, for the betterment of humanity. Even though there are the above four stages of life man need not mechanically go through all the stages. Some men may be qualified to skip over the stage of householder if they have no vasanas or tendencies to go through martial experience. Others may lead a true life of a sanyasi without having to go through a ritual of taking ochre robes of a sanyasi. In other words, the four categories enumerated above are only
meant to picturise the different stages of development of a normal human being and the necessary training is needed at each stage to escalate him to the realisation of the Self.

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SANT EKNATH

SANT EKNATH is like a bridge between his predecessors Dnyaneshwar and Naamdev and successors Tukaram and Ramdas. His philosophy is a synthesis of the quest for the immanent and living with the imminent. This great saint of Maharashtra was born sometime around 1530 AD in an illustrious Brahmin family of Pratisthan (present Paithan). Sant Bhanudas, who brought back the sacred image of Lord Pandurang, from Vijaynagar to Pandharpur, was Eknath’s great grandfather. Eknath was born under the star sign of ‘Mula’ in sagittarius constellation, traditionally considered a bad omen for the parents
of the child. In reality also, Eknath’s father Suryanarayan and mother Rukmini died shortly after his birth and Eknath was brought up by his grandparents, Chakrapani and Saraswatibai. Due to this Eknath had to suffer taunts from other children. As a result, Eknath avoided their company and devoted his time
in devotional practices. When about twelve years old, Eknath heard about. Janardanswamy. This great scholar lived in Devgiri renamed as Daulatabad by the Muslim rulers of the time. Eager to become his disciple, Eknath trudged all the way to Devgiri. Janardaswamy was amazed by this extra-ordinarily gifted boy and readily accepted him as his disciple. He taught Eknath Vedanta, Nyaya, Meemansa, Yoga etc. and most importantly, Sant Dnyaneshwar’s works. Janardanswamy was a devotee of Lord Dattatreya, the son of Atrimuni and his wife Anasuya. ‘A-tri’ signifies ‘atmabodh’, which transcends the "trigunas", viz., sattwaraja and tamah. ‘An-asuya’ means devoid of ‘asuya’, i.e., ill feelings of the mind. "Dattatreya" thus symbolizes ‘atmabodh’ and purity of mind. with the guidance of the Guru as well as his own untiring efforts, very soon Eknath also accomplished his "Dattadarshan", i.e.,the realization of "atmabodh" and purity of mind. The Guru then asked Eknath to proceed on pilgrimage. He himself accompanied Eknath upto Nasik-Tryambakeshwar.here, Eknath wrote his famous treatise on Chatushloki Bhagavat. He explained the significance of these four sacred shlokas of
the holy "Bhagavat" in 1036 specially metered verses known as "ovee"s.
After completing hispilgrimage of various holy places of west and north India, Eknath returned to Paithan. His grandparents were extremely delighted to see him again and implored him to marry. Eknath and his wife Girija were truly made for each other and established an ideal examples of ethical living. In time, the couple was blessed with two daughters, Godavari and Ganga
and a son Hari. During the intervening period of about 250 years between Dnyaneshwar and Eknath, various invaders ravaged Maharashtra. Defeats after defeats had completely demoralized people. The great legacy of Dnaneshwar was nearly forgotten. Eknath devoted himself to change this situation. His first task was to locate the "samadhi" of "nyaneshwar and trace the undistorted version of "Dnyaneshwari". In fact, without Eknath’s all-out efforts, the legacy of Dnyaneshwar could well have been lost to the succeeding generations. He also devoted him self in fighting against cartelism and other ills, which were rotting the society.Eknath’s teachings may be summarized as "Vichar, Uchchar and Achar" – i.e., purity of thought, speech and practices. Exemplifying the way of ethical living, he practiced what he preached. His works, verses and preaching kindled hope among the people at a time when they needed it most. At last following the example of his idol, Dnyaneshwar, he left for his heavenly abode by embracing "jalsamadhi" in sacred Godavari on the Krishna Shasthi day of Phalguna in the year Shaka 1521 (1599AD).

INTERNATIONAL DIVINE CENTRE

DAKSHINA BHAJANA SAMPRADAAYAM

RADHE KRISHNA |

DAKSHINA BHAJANA SAMPRADAAYAM

DAKSHINA BHAJANA SAMPRADAAYAM

(By Achala Bhakthan)

GOPIKAA GHEETHAM

Gopikaa Geetham is the celestial song sung by Vruja Gopis in praise of Lord Krishna. This projects the depth of Viraha Thaapam suffered by Gopis when Krishna diappears and their pure Prema Bhakthi and the highest spiritual heights attained by them. This song also brings out the Sringaara Rasam of Gopis with Krishna. This finds its place in the midst of DEEPA PRADKSHINAM, .The same tathwa is given in the form of RAASAKREEDA in the Tenth Skantham(middle) of Bhaagavatham. This is to be sung with devotion, in rapt attention and reverence without any Thaala or sounds. Tears should flow from the eyes in Bhakthi. Normally this is sung in CHENCHURUTTI & PUNNAGAVARAALI raagaas which are so
touching and denotes devotion.
The mythological story goes like this:- Gopis who enthralled in the presence of Krishna with ecstasy during the Raasa Leela, thoughtless about their worldly duties, relations and existence and always longed for Krishna's company, had
developed an EGO, i.e. each Gopi claiming that Krishna is hers and hers alone and He likes/loves her only. This possessiveness is Saathwic Ego as it relates to Possessiveness towards Lord. Krishna considers it the right time to help Gopis caste away this EGO too and give them the Knowledge (i.e. make them realize the real nature). He disappears temporarily from there midst and made Himself not reachable by them. At this time, Gopis felt loneliness and could not concentrate on their work and grieved over the absence of Krishna. They realised that without Krishna, nothing moves, nor is it possible to do anything. And it is the presence of Krishna that made them happy and active. Even Living became a torture without Krishna. Having realised this, they started wandering in the Kaalindhi River bank, where they used to be in the company of Krishna and craved for his appearance by admitting all their ignorance and egotism. The opening sloka brings out the import: size=3>

THATVICHESHTAA:
THADAATHMIKAA:

THADGUNAAN EVA
GAAYANTHYA:

NA AATHMAAKAARAANI SASMARU

PUNA:
PULINAM
AAGATHYA

KAALINDYAA: KRISHNA BHAAVANAA:

SAMAVETHA JAGU:
KRISHNAM

THADAAGAMANA KAANSHITHAA:

Meaning:
Thinking about THAT,
Singing about the Gunaas of THAT, Remembering about the Leelaas (Playfulness) of THAT, Concentrating on THAT, Singing in praise of THAT, without a bit of self-feeling (loss of EGO), (Gopis) kept on visiting Kaalindhi river banks again and again (repeatedly) always in the memory of Krishna and finding in every Sthaavara Jangama Vasthus Krishna's figure only, longing for the return (appearance) of Krishna, of course by singing the Gopikaa Geetham song. The word 'THAT' used here refers to Paramaathma Thathwa, i.e. in the form of KRISHNA here. The Song : JAYATHI THEDIKAM KRISHNA JANMANAA VRUJA: is to be sung in full, in raaga Chenchurutti & Punnagavaraali by sitting around the Deepam. Despite their cry, Krishna did not appear.

YETHESUJAATHA CHARANAAMBRUHAM
STHANESHU BHEETHA:
SANAI: PRIYA DADHEE MAHI
KARKASESHU

THENAAADAVEEM ATASI THAD VYATTHATHE NA
KIMSWITHU

KOORPADIBHI: BHRAMATHI DHEE: BHAVADAAYUSHAM NA:

Then Gopikaas sung the
song of Saranaagathi (total surrender) -
(to be sung in raaga Sinhendra Mahyamam):

THWAM EVA MAMA SARANAM KRISHNA
THWAAM VINAA ANYAM NA JAANE

Philosophical Import of
Gopikaa Geetham:
Though Mythology projected Gopikaa Geetham as the song sung by Gopis, there is a message for all of us. Gopis are the embodiment of Bhakthi towards Krishna.All of us, the Jeevaathmaas, must become Gopis to attain Paramaathma (Krishna). Jeevaathma is a spark coming out of the Paramaatma (self-willed leela of Paramaathma) but having got entangled in the Samsaara Chakra by Maaya, forgot about the real nature and is sunk in the materialistic pleasures which are impermanent. Jeevathma should realise the real nature and try to attain Mukthi, i.e. the knowledge of the Brahman and ultimately should reach the abode of Paramaathma. This should be our aim while singing Gopikaa Geetham. The Poorva Sloka before Gopikaa Geetham is full of philosophical import and conveys as to how the Bhaktha should address the Lord and what Bhaava one should have while singing Gopikaa Geetham.
Every human being entangled by the worldly pleasures possesses Ego, a basic negativequality, which hinders the human evolutionary process. A Bhaktha may cast away all worldly pleasures and relationship with the materialistic world and live an ascetic life but cannot discard the EGO, which the Lord alone can help to discard. The Gopikaa Geetham song is the way by which God helps Gopis (Jeevaathma) to cast away the EGO. The Lord helps Bhakthaas only when they, in total surrender, calls for His help, without AATHMA ABHIMAANA, i.e. without identification with Deha, Manas, Chittham,
Buddhi, Ahamkaar.
Pleased with the Bhakthi and total surrender of Gopis, Krishna appears before them.

The following slokas, detail the reappearance of the Lord:

ITHI GOPYA: PRAGAAYANTHYA:
PRALAPANDYASCHA CHITHRADHAA
RURUDU: SUSWARAM RAAJAN
KRISHNA DARSANA LAALASAA:

THAASAAM AAVEERA BHOOCCHOWRI:
SMAYAMAANA MUKHAMBUJA:
PEETHAAMBARADHARA: SRAGVEE
SAKSHAATH MANMATTHA MANMATTHA:

Meaning:
When Gopis lamented thus by singing in praise of Him in touching raaga and laya, without Ego and in total surrender, they visualised the Lord, who appeared before them with a most beautiful figure, with a smiling face, wearing Peethambaram, conquering Manmattha (the Lord of Love) in beauty.

THAM VILOKYA AAGATHAM PRESHTTAM
PREETHUTHPHULLA DHRUSO ABALAA:
UTTHASTTHU: YUGAPATH SARVAA:
THANWA: PRAANAM IVAAGATHAM

Meaning:,p> color=brown>On getting the darshan of the Lord, who appeared before them (Self-willed), the Gopis got up in a jerk as if their bodies were inert (dead) and suddenly as though the Praana entered their body again.

KRISHNASYA MUKHA
LAAVANYA-

SUDHAAM NAYANA
BHAAJANAI:

APEEYA APEEYA NA
ATHRUPYAN

SANTHA: THATHCHARANAM YETTHA
Meaning:
Looking at the beauty of Krishna's face and the moving eyes in smile, they enjoyed the scene again and again, as though they are ever unsatisfied and wanted more and more of it. They never wanted to come out of that Ecstasy and remained in His presence in total BLISS. Then Krishna through Raasakreeda, makes them realise that each one is of Krishna Swaroopa, i.e. He is in every one and also stays alone (in Fullness) as unattached and unbound.
This is clearly brought out in the song after Gopikaa Geetham:

ANGANAAM ANGANAAM ANDHARE MAADHAVA:
MAADHAVAM MAADHAVAM CHA ANDHARENA ANGANAA
ITTHAM AAKALPITHE MANDALE MADHYAGA:
SANJAGOW VENUNAA DEVAKI NANDANA:

This is the description
of RAASAKREEDA Scene in Brindhaavan wherein Krishna formed a circle by placing in between two Gopis (Anganaam) One Krishna and in between two Krishnaas one Gopi (Angana) and finally in the Center of the circle Krishna again and made them all feel the one-ness and enjoy total BLISS. This shows that Paramaathma is present (unattached and unbound) in every Jeevaathma
and at the same time the Paramaathma, in fullness, is also in the center of all activities. This is the greatest Philosophical Thathwa we should learn from this celestial song. In our scriptures, there is a mantra, bringing out this theory clearly:

POORNAMATHA: POORNAMIDAM
POORNAATH POORNAM UTHASCHYATHE
POORNASYA POORNAM AADAAYA
POORNAMEVA AVASISHYATHE

Brahman, the Poorna
Swaroopa is here and there (but unbound and unattached) in Poornathwa and
when thus divided, the divisions are all Poornam and what is left behind also remains as Poornam. Meaning: God is everywhere in fullness (unbound and unattached) and also stays as the center of activities in fullness.
The songs that follow are all explained in Deepa Pradakshina Paddhathi, which is concluded with the other sampradaaya songs.
Then we perform Dolothsavam, the Union with God (Aatma Nivedhanam). Full description of Dolothsavam is handled in a separate article.

: SWASTHIRASTHU
:

PADHDHATHI BHAJAN
HIS HOLINESS SRI SRI SWAMY HARIDOSS GIRI SWAMIGAL

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM

GOPIKAJIVANASMARANAM -- GOVINDA GOVINDA

GOPIKAJIVANASMARANAM -- GOVINDA GOVINDA

SADHGURU GNANA VINAYAKA MURTHYKI -- JAI

SARADA DEVIKI -- JAI

VALLI DEVA SENA KANTHASMARANAM --
JAI JAI SUBRAMANYAM

NAMA PARVATHI PATHAYE -- HARA HARA MAHADEVA

SRI DURGA DEVIKI -- JAI

GOPIKAJIVANASMARANAM -- GOVINDA GOVINDA

SRI MAHALAKSHMI DEVIKI -- JAI

SRI SITA RAMACHANDRA MURTHYKI -- JAYA JAYA RAMA RAMA

GOPIKAJIVANASMARANAM -- GOVINDA GOVINDA

PUNDARIKA VARADA -- HARI VITTALE

THYAGARAJA SWAMIKI -- JAI

ANJANEYA MURTHYIKI -- JAI

VAINADEYA MURTHYKI -- JAI

SWAMIYE -- SARANAM IYYAPPA

SAMASTHA SADHU MANDALAKI -- JAI

RADHE KRISHNA RADHE KRISHNA RADHE KRISHNA

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM PART-I

THODAKA MANGALAM

GURU DYANAM

SRI SRI GNANANDA GIRI SWAMIGAL KEERTHANAIGAL

SRI SRI SWAMY HARIDOSS GIRI SWAMIGAL KEERTHANAIGAL

SRISADHGURU SWAMIGAL KEERTHANAIGAL

SRIDHARA VENKATESA IYYAVAL SWAMIGAL KEERTHANAIGAL

SRI BHODHENDRA SWAMIGAL KEERTHANAIGAL

SRI ADHI SANKARA BAGAVATH PATHAL

SRI CHANDRASEKARENDRA SWAMIGAL

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM PART-II

SRI JAYADEVAR ASHTAPATHI / SRI GEETHA GOVINDHA MAHA KAVYAM

SRI NARAYANA THEERTHA SWAMIGAL THARANGINI

SRI SADHASIVA BRAHMENDRAL KEERTHANAIGAL

SRI BHADRACHALA RAMADOSS SWAMIGAL KEERTHANAIGAL

SRI PURANDARA DASAR SONGS

SRI RAGAVENDRAR KEERTHANAGALU

SRI VIJAYA GOPALA SWAMIGAL GURU DYANAM

SRI KRISHNA CHAITANYAR KEERTHANAIGAL

TAMIL GURU KEERTHANAIGAL

TELUGU GURU KEERTHANAS

MARATHI GURU KEERTHANAIGAL

UTHUKKADU MAHA KAVI KEERTHANAS

HINDI BAJANS

KANNADA GURU KEERTHANAGALU

SADHGURUKKAL MAHIMA

SRI GOPALAKRISHNA BHARATHIYAR KEERTHANAIGAL

SRI SADHGURU THYAGARAJA SWAMIGAL KEERTHANAIGAL

PRACHINA SAMPRADAYA BAJANAMRUTHAM PART - III

POOJOPACHARA KEERTHANAIGAL

SHETHRA MAHATHMIYAM

UPACHARA KEERTHANAIGAL

DIVYA PRABANDHAM

SRI GANESHA DYANAM

SRI SARASWATHI DYANAM

SRI SUBRAMANYA DYANAM

SRI SAMBASIVA DYANAM

SRI SMBAL DYANAM

SRI VISHNU DYANAM

SRI MAHALAKSHMI DYANAM

SRI RAMA DYANAM

SRI SITA DYANAM

SRI KRISHNA DYANAM

SRI PANDURANGA DYANAM

SRI NARASIMHA DYANAM

SRI VENKATESA DYANAM

SRI HARIHARA PUTHRA DYANAM

BENGALI KEERTHANAIGAL

MARATHI KEERTHANAIGAL

MALAYALA KEERTHANAIGAL

SRI ANJANEYA DYANAM

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM PART-IV

DIVYA DEEPA PRADHAKSHINAM

GOPIKA GEETHAM

RASAKREEDAI

KOLATTAM

GUMMI

PAMBHATTI SIDDHAR PADALGAL

KADUVELI SIDDHAR PADALGAL

VEDANTHA ODAM

PANDURANGA DYANAM

SRI NATARAJA DYANAM

DASAVATHARA DYANAM

ANJANEYA DYANAM

NAMA GOSHAM

DEEPA SAMAROPANAM

HARI BHAKTHI MAHIMAABHANGAM

SADHGURU MAHIMA (ABHANGAM) PRADAKSHINAM

PRARTHANA GEETHANGAL

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM PART-V

DOLOTHSAVAM ( SAYANOTHSAVAM)

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM PART-VI

MANGALA CHARANAM SLOKAS

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM PART-VII

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM

PART-VIII

SRI RADHA KALYANAM

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM

PART - IX

SRI RUKMANI KALYANAM

PRACHINA SAMPRADAYA HARI BAJANAMRUTHAM PART-X

SRI SITA KALYANAM

OM GANESHAYA NAMAHA

According to ancient Indian through each Yuga has its special features as designed by the cosmic intelligence. Kali Yuga is characterized by unbounded desires, extreme pulling pressure towards worldly existence, breaking down of Brahma Tej (Value System) and dilution of Kshatriya Tej (King's Dharma) bringing about chaotic conditions for the common man. Yet, all is not
lost in this Yuga.

It is opined that in Kali yuga, the path to "liberation" (Nirvana) is the easiest as compared to other Yugas. If one's final destination is to reach Him; with virtually minimal efforts, Kali Yuga offers the best opportunity. Great minds
that have examined the nature of this Yuga have come up with a simple remedy for the common man to push ahead in Kali Yuga.

A remedy that is easily accessible and capable of being practiced by every one. Leading to joy in living amidst disturbances and taking one towards the goal of Godhead.This remedy is popularly known as the Namasankirthana Marga.

This webpage highlights the details of this method and how it is being re-introduced for us all to benefit form, to help us to face the challenges that lie ahead. For, now we stand at the portals of 21st Century, where the effects of Kali Yugaperhaps may reach the flash point.

WHY NAMASANKIRTHAN? Easy way to Adopt

Unless the mind is at peace, no thought of God would enter the portals of one's heart.Meditation calls for concentration, which requires a deliberate effort on the individual. Yoga marga calls for physical fitness and control of the senses. These methods are verily possible ; but not for many steeped mundane concern
and worry. Yet, amidst all such concern and worry the natural activity of breathing goes on and on.Namasankirthan is akin tosuch a natural process of our daily living. Thus, it does not call for any initiation nor training and
could be carried on. Naturally. Easily.

Like a Rhyme

When a child is disturbed, to pacify, the mother starts of with a lullaby. As the child enters the school, the child is introduced to nursery rhymes to sing and dance along with other children. This enables the child to cope with the new environment away from home and to feel secure. Only when the child feels secure does it start absorbing what is being taught. The lullaby and the nursery rhymes by no means are great pieces of literature or music. Yet, could any society do away with them? The pressure of living has left us all insecure like young children away from home. The need of the hour, therefore is nursery rhymes i.e. Namasankirtan.

Reminder of Home

Theologically speaking, it is believed that taking birth is a difficult choice; and that the innate desire of every individual is to get back to the comfort of the home. Yet as a child who is absorbed in it's escapades, oblivious to the home, only when the thought of home crosses its mind, the danger of staying our crosses it's mind. Namasankirtan is a gentle reminder of the home so that we do not overdo the adventure in our wordly existence.

Guru to the Rescue

Having stayed out and lost our way in the wilderness of the world, though the thought of the home has come to us, many have already lost their way. Gurus come along to guide us back to where we belong; His Kingdom. The Kingdom of God.

The Role of Guru

God's Incarnation

All of us are familiar with the celestial song Bhagavat Gita and particularly the stanza on God incarnating every yuga to restore balance.

Paritraanaya Sadhoonam Vinashaaya Cha Dushkritham
Dharmasamsthapanarthaya Sambhavami Yuge Yuge.

Everytime one finds adharma for which no remedy is available one tends to wait for the arrival of the Lord to incarnate. however, he does not incarnate at our will. Instead, in His infinite wisdom He sends messengers in the form of Gurus who are charged with the onerous task of changing the negative tendencies among people and to lead them through the journey of terrestrial among existence. For, He is the Director of the play of life and only on rarest of rare occasions does He take on the role of an actor. When it is demanded that he should incarnate to save the universe from cataclysmic catastrophy.

Who is guru ?

The word guru means one who removes darkness; darkness from our minds. In our everyday life among our friends we find some one different from others. Oftentimes, it happens he has a greater sense of wisdom, perception and clarity. He might have indulged along with us in all our pranks; yet our inner sense always told us that he is different. Such people evolve faster and take on the mantle of spiritual leadership.

There are sets of individuals who belong to religious order and trained to become leaders. Like in a Business school, such individuals are scouted for and initiated into the order to become religious heads to guide humanity towards
Godhead. Also, there are men who have had the wisdom from childhood, who on their own volition turn their efforts towards "inward search" and become enlightened.

Amidst such people one also finds a host of men who are yet to evolve and are still insecure like us all but who out o ignorance assume the role of Gurus, even before they are ready for the task.

Who Seeks Whom?

One has, therefore to exercise extreme caution before one accepts a Guru. Indeed the truth is, the Guru searches after his disciples and not the otherway around. Thus, until the time arrives for us to know our Guru whom else to turn to, other than Lord Narayana,- the ultimate Guru for us all. Thus, through Namasankirthan, the Adi Devata Sri Panduranga vittala, is ready to guide us in our search for a Guru. Namasankirthan is the way to find our guide
who would lead us back to our original abode. The Kingdom of God.

Recommendation by all Gurus

All Gurus of renown have preached and practiced the same universal truth. The vehicles they have adopted might have been many to fulfil their mission to bring about order in the world as per His bidding. Most of us cling on to the vehicle and do not travel to the destination shown. Despite such limitations
in our mindsall these great men have advocated in a singular voice the benefit of Namasankirthan. The easy way to evolve. Thus in this marga, there is
no theology; no class distinctions; no merit of learning or scholarship. All are equal. For the evolved as well for those evolving. Thus the universal Advice
of Gurus is same : take to Namasankirthan to attain joy and peace.

NAMAM AND NAMI

Which is powerful, Lord, "Thy name or Thyself" queried
Narada.

The Lord replied:
Naham Vasami Vaikunte
Na Yogi
Hridhaye Ravow
Madh Bakthaha Yathra Gayanthi
Tatra Thishtami
Narada

"I lie neither in vaikunta nor in the heart of Yogis. I stand before my Bakthas when they call me (sing) in love for me"

Sri Suka Maharishi, the cvenerable son of Veda Vyasa proclaimed that:

Kalow Sankeerthya Kesavam

"Singing the glory of Lord Kesava is perhaps the easy
way to attain emancipation in the age of Kali".

THE TRINITY OF NAMASANKIRTHAN

Number Three

The number three has a special significance in matters relating to the divine. In numerology this number represents Jupiter - known as Gurugraham - the absolute benefit planet.

Trinity of Cosmic Play

The cosmic play is
enacted by the Trinity - Brahma, Vishnu, and Shiva - for their three fold role of creation, preservation and rejuvenation.

Music Trinity
Similarly, when we talk of music we recall the trinity - Thyagayya, Muthuswamy dikshidar and Shyama Shastri. One always goes back to their contributions to get enriched in music.

Trinity of Namasankirthan

Namasankirthan,
similarly has a trinity of wisemen who codified the system. Reverentially known as the Sathguru Sri Bodhendra Swamigal, Sathguru Sridhara Venkatesa
Ayyaval and Maruthanallur Sri Sathguru Swamigal. If Namasankrithan has
no format as per definition, then to talk about the trinity of men who condified it, might appear as a contradication. A little reflection would
prove the contrary.

Padhadhi

Language has limitations - as one tends to indulge in semantic differences. If one could read the word codification as an equivalent of padhadhi the cinfusion disappears.

Trynity of Great Renaissance

The trinity of great men brought about a renaissance in the practice of Namasankirthan. In this lies their signal contribution. Meeting the needs of humanity they had toserve.

Sathguru Bodhendra Swamigal
Sri Bodhendra Swamigal adopted the simplest format of Ramanama sankirthna as the only necessary step. His padhadhi was know as the Rama Nama Siddantham. The concept he adopted was simple. If Saint Valmiki, who by even chanting MARA instead of RAMA could achieve such great heights of evolution, then there was no need to search for any other nama. Sri Bodhendra Swamigal's life's mission was to spread the two syllable name of RAMA to be chanted with all its possible variants to express different emotive communication with the creator in various ragas and in classical styles. He believed and rightly so, that when the Taraka Mantra is available, why search for more namas. The repetition of the same nama in different styles appeals to both the learned, musically inclined and to the commoner. This is called the Rama Nama Siddantam meaning achieving Siddi through Rama Nama. In Support of this claim, non other than Iswara proclaims in Vishnu Sahasranama thus:

Sri Rama Rama Ramethi Rame Raame Manorame
Sahasranama Thathulyam Rama Nama Varanane.

One who is sweet to mind. Called endearingly Rama Rama, In Him I reside. And Rama Nama is equal To His thousand other names"

Sathguru Sridhara Ayyaval

Sathguru Sridhra Ayyaval, the next in line did not differ from Swami Bodhendra. However, in tune with the expanding need for Namasankirthan he adopted a neo-classical style for this movement and claimed "call whatever name you want to; but never cease to call" This is a deliberate departure as people even belonging to other sects, who strongly believed in theur Ishta Devatas could be drawn to this movement. His style was not rigid but the concept of emotive appeal in call was the dominant proposition.

Sri Sathguru Swamigal

Sri Sathguru Swamigal went on step further. He toured the length and breadth of the country; collected both rustic and other forms of Namasankirthan and compiled them into compendiums; the virtual store house for this movement, for others to emulate and to refer to. He claimed that each on could call the several Namas of God and dance around in unison in whatever way each one was used to and as taught to them in their nativity. As long as the purpose was served of calling Him was fulfilled, the movement would pick-up momentum. The Abhanga form of North India could be classified under Sathguru Padhadhi.

With communication expanding, the world has become narrower. Thus, today Namasankirthan is being followed as recommended by Sri Sathguru Swamigal in contemporary style throwing open the flood gates as it were, for all to take to it not only in India but around the globe.

The World Movement

Sri Sathguru Swamigal's padhadhi had all features to make it a world movement. The honour of engaging in this divine task feel on the lot of Swami Sri Haridhos Giri, the chief disciple of Seami Gnanananda Giri of Tapovanam. On initiation into sanyasa, the young Sri Haridhos Giri Swamigal had nothing else to seek except the lotus feet of his Guru Maharaj. His guru bakthi knew no bounds. Truly he practiced in his own life the padhadhi categorized by Sri Sathguru Swamigal as Guru Vandanam - viz., sining the Guru's praise with love, devotion and dedication.
Knowing intuitively that Swami Haridass Giri was going to make a mark in the world arena in the field of Namasankirthan, Sri Gananananda Giri Swamigal after giving him the Deeksha, charged him with the task of spreading this master got all that there was to know, so also it happened to swami Sri Haridhos giri. From his master - through the touch of his master's lotus feet on his head. Energised thus, the last three decades had seen Namasankrithan being spread all over the globe, by Swami Haridhos Giri who is endearingly called by his devotees as GURUJI.

SIGNS AND GREETINGS

A world movement needs its own visual means of recognition. Also when the fraternity meets to bring about a sense of camaraderie, special greetings will have to be exchanged.

The Namasankithan movement piloted n\by Swami Sri Haridhos Giri has adopted the sign of the index finger and the middle finger of the right hand streatched making a formation of the alphabet "V" with other fingers turned inside towards the plam. This symbol does not denote the theological concept of dualism. Nor does it indicate the alphabet V to denote victory.

The two fingers represent symbolically the prakrithi represented by Radha and the Parampurusha represented by Krishna. All of us are parts of prakrithi - the female principle in creation. The only true purusha in Krishna. The gopikas represent in Krishna Leela the Dasya Marga adopted by the Rishis to reach the Parampurusha. Namasankirthan is a branch of Bakthi Marga in Dasya Bahva(looking upto Krishna as the dominant male) to love Him, as a female would pine for her lover to bring about the union with the
Parampurusha.

In Bakthi Marga four different ways to communicate with the Lord are prescribed viz., The Matru Bhava (God as Motehr) Vatsalya bhava (God as a child) Sakya Bhava(God as a friend) and Dasys Bhava (God as one's husband). In the Namasankirthan route the calling out the divine names should lead one to ecstatic height of joy and to forget the temporal care and concern. To raise one to such emotive empathy would be possible only under the Dasya Bhava. Therefore, Swami Sri Haridhos Giri chose the sign as explained and designated the Greetings among his followers as Radhe Krishna.

HOW NAMASANKIRTHAN WORKS

The human mind keeps generating thoughts. It is like the waves in the ocean. It is like the waves in the ocean. Constant. Everpresent. However, in side the waves it is calm. Thus, instead of trying to control the thought process which in any case would be a futile exercise, accept that the thought waves like the waves in the seas would exist always. Yet , if one wants to keep away the effects of the ways, one should transcent it. Go under the waves.
It would be common experience that when one gets under the water, no waves are perceived nor felt. Since we hold our breadth, the concentration is intense on the "breadth". In a similar fashion, in ecstatic mood of signing or dancing in love for thelord, one transcends the mind, for one's concentration is on the Lord and steeped in Dasya Bhava when all other things around disappear. Including the care and concerns of our mundane life. In a therapeutic sense, Namasabkirthan would bring about the benefit of a better sense of purpose existence leading to a more attitude towards life. The mind would be charged with the faith that the Lord is ever present with us to solve our problems. Thus, a sense of well being and security descends. One is thus prepared now well to face the world. By and by the involvement with god takes over. Transcending other bondages and desires. Thus, Heaven is perceived in one's environs-inside. The impact of the outside world gradually tapers down leading to a sense of neutrality to all things. One does not pass judgement nor express rancour. Sense control becomes automatic as the joy experienced through Namasankirthan becomes a preferred pursuit for satisfaction replacing the gratification through senses. Mind becomes alert and one also develops a sensitivity towards the right and wrong and the travel through life becomes an enjoyable experience.

Namasankirthan ashas been explained is a free for all mode of reaching an ecstatic state of union with God through verbal expressions with feelings thrown in as the music component of this practice. All of us have in us the innate capability to express rythm, layam, raagam etc. All these are nothing but the manifested form of our emotions and feelings. Thus in namasankirthan one does not have to learn anything. One has to only tap the resourses from within.

TEMPLES AT THENNANGUR (DAKSHINA HALASYAM)
RADHE KRISHNA !

TEMPLES AT THENNANGUR

RADHE KRISHNA

THENNANGUR is a place called as DAKSHINA HALASYAM by all is on the way from CHENGALPATTU to VANDAWASI via UTHIRAMERUR route. Thennangur is 6 kms before VANDAWASI and 22 kms from UTHIRAMERUR and 55 kms from CHENGALPATTU and 30 kms from KANCHIPURAM route.

Bus No: 104 starts from Chennai to Vandawasi via THENNANGUR
and stops at THENNANGUR.

RADHE KRISHNA

WELCOME TO INTERNATIONAL DIVINE CENTER

TEMPLES AT THENNANGUR

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