K. R. Vijaya

RADHE KRISHNA 22-12-2011 K. R. Vijaya K. R. Vijaya K. R. Vijaya (Tamil: கே. ஆர். விஜயா) is a popular Indian actress who has starred in Tamil, Malayalam and Telugu films. She started her career in the 1960s. She has been acting for more than four decades now in South Indian cinema. K. R. Vijaya has worked with almost all the stalwarts of South Indian cinema and has played a variety of roles.[1] Contents [hide] 1 Early life 2 Career 3 Filmography 3.1 Films 3.2 Television Serials 4 Love Songs from K. R. Vijaya's Movies 5 References 6 External links Early life Vijaya was born on 30 November 1948. She spent most of her childhood in the holy city of Palani. Vijaya's father wanted her to become an actress since he was himself acting in M. R. Radha's drama troupe at the time. Career Vijaya played the title character, a heroine, in her debut film Karpagam, directed by K. S. Gopalakrishnan who also directed her 100th film Nadhiyil Muthu. Karpagam was released in 1963. Vijaya has starred in almost 400 films in all the South Indian languages, including 100 films each in Tamil, Malayalam and Telugu, half-a-dozen in Kannada, and one in Hindi titled Oonche Log. Her co-stars in the Hindi movie were Raaj Kumar and Feroz Khan. She received many offers in Hindi, but did not accept them as she was busy in the South. Some of her critically acclaimed films include Karpagam, Selvam, Anarkali, Saraswathi Sabadham, Nenchirukkum Varai, Namma Veetu Theivam (the movie in which she first started depicting deities), Dheergasumangali (she first started playing a mother in this film), Idhayakamalam, Thangappathakkam, and Thirusoolam. Filmography K. R. Vijaya has starred in many films. Her first film was Karpagam in 1963, where she portrayed the title role, Karpagam. The movie went well and she was also praised for her role. Apart from films, she has also starred in two teleserials, Raja Rajeswari and Kudumbam, shown both in India and Sri Lanka. K. R. Vijaya filmography Filmography Year Film Language Role 2011 Sri Rama Rajyam Telugu Kausalya 2011 100% Love Telugu 2011 Aadu Puli Tamil 2010 Simha Telugu 2008 Dasavatharam Tamil Cameo appearance 2005 Chandramukhi Tamil Senthil's mother 2004 Shock Tamil 2003 Ondagona Baa Kannada 2003 Mr. Brahmachari Malayalam Vasumathi 2002 Nakshathrakkannulla Rajakumaran Avanundoru Rajakumari Malayalam Bhageerathiyamma 2001 Durga Telugu 1999 Pranaya Nilavu Malayalam Lakshmi 1998 Kavalaipogathe Sagodhara Tamil 1997 Vivasaayi Magan Tamil 1995 Aanazhagan Tamil 1995 Thirumanassu Thampuratti 1994 Bhairava Dweepam Telugu 1994 Raithu Bharatam 1993 Udan Pirappu Tamil 1992 Champakkulam Thachan Malayalam Karthyayani 1990 Appu Malayalam 1990 Sutradhaarulu Telugu Yashodamma 1988 Simon Peter Ninakku Vendi Malayalam Savithri 1988 Yogi Vemana 1987 Sreedharante Onnam Thirumurivu Malayalam Sarada 1987 Majnu 1987 Jaganmatha Telugu Jaganmatha 1987 Vishwanatha Nayakudu Telugu 1985 Shri Datta Darshanam Telugu Renuka 1984 Ithiri Poove Chuvannapoove Malayalam Meenakshi 1984 Parannu Parannu Parannu Malayalam Susan 1982 Alolam Malayalam Savithri 1982 John Jaffer Janardhanan Malayalam Sumathy 1980 Rishi Moolam Tamil 1980 Shri Vinayaka Vijayam Telugu Durga Devi 1979 Ezhamkadalinakkare Malayalam Lakshmi 1979 Mamangam Malayalam Manka 1978 Justice Gopinath Tamil 1978 General Chakravarthy Tamil 1977 Deviyin thirumanam Tamil 1976 Mayor meenakshi Tamil 1973 Nathayil Muthu Chelakannu 1972 Kurathi Magan 1971 Bhale Papa 1971 Annai Velankanni 1970 Sridevi Telugu 1969 Bhale Tammudu Telugu Geeta 1969 Ekaveera Telugu 1968 Palmanam 1968 Thirumal Perumai Tamil Aandaal 1967 Ooty Varai Uravu Tamil Vijaya 1967 Anveshichu Kandethiyilla Malayalam Susamma... 1967 Iru Malargal 1967 Kandan Karunai Tamil valli 1967 Paladai 1967 Pattanathil Bhootham Tamil Latha 1967 Thangai Leela 1967 Thiruvarutselvar 1966 Paramanandayya Shishyula Katha Telugu Chitralekha 1966 Saraswathi Sabatham Tamil Selvambigai 1966 Selvam 1966 Shri Krishna Pandaviyam Telugu 1966 Yarukaka Azhudan Lodger 1965 Odeyil Ninnu Malayalam Lakshmi 1964 Kai Kodutha Deivam 1964 Server Sundaram Tamil Radha 1963 Karpagam Tamil Karpagam Films Main article: K. R. Vijaya filmography Television Serials Madisaar Maami(1994) (Sun TV) Kudumbam (1998) (Sun TV) Raja Rajeswari (2005) (Sun TV) Anandham (2006–2010) (Sun TV) Love Songs from K. R. Vijaya's Movies 1. Suriyan poyi chandran vanthaan amoiyaa - Subamukurtham – Jai Shankar 2. Happy Indru Mudhal Happy – Ooty Varai Uravu - Sivaji Ganesan 3. Antha Maappillai Kaathalithaan – Panam Padaithavan – MGR 4. Thannam Thaniyaaga Nee Vanthu - Sangamam - Gemini Ganesan 5. Nee Pogum Idam Ellaam – Server Sundaram – Muthuraman 6. Maaligai Enn Mannan Mayangum – Theerga Sumagali - Muthuraman 7. Thol Kandein Tholley Kandein – Idhaya Kamalam - Ravichandran 8. Kannan Varuvaan Kathai Solluvaan – Panchavarna Kili - Muthuraman 9. Enthan Uyir Kaathalan – Kalyaana Oorvalam - Nagesh 10. Sri Devi Varam Ketkiraal - ??? – Muthuraman 11. Unnai Paarka Veindum – Annapoorani – Muthuraman 12. Nee Ninaithaal Inerathillay – Nilavey Nee Saatchi – Jai Shankar 13. Mullai Malargalin Aradhanai – Roshakkaari – Ravichandran 14. Nilavu vanthu vaanathai – Thirudi – Jai Shankar 15. Ponnaa Poovaa – Vaayaadi – Jai Shankar 16. Villaketri Vaikiren – Soothatham – Jai Shankar 17. Tik Tik Tik Ithu Manathu Kaalam – Nalla Neyram – MGR 18. Unathu Vizhiyil Enathu Paarvai – Naan Aen Piranthein – MGR 19. Ippadithaan Irrukka Vendum Pomballey – Vivasaayee – MGR 20. Illaya Rani Munthaaney Sariyee – Orey Vaanam Orey Boomi – Richard (Hollywood Actor) 21. Pavakodiyilley Muthakkal – Panam Padaithavan – MGR 22. Engey Engey Engey Illam Pannukku Virunthu - ???? – Sivaji Ganesan 23. Pudhu Naadagathil- Ooty Varai Uravu - Sivaji Ganesan 24. Poo Maalayil ore malligai - Ooty Varai Uravu - Sivaji Ganesan 25. Ambigai Neyril Vanthaal – Idhu Endhan Deivam – Muthuraman 26. Anbu Mikka Maapillaikku – Engal Kula Deivam – Muthuraman 27. Oorellam Parku Vaithu - Kalyaana Oorvalam – Nagesh 28. Kurathi Vaadi Enn Koopi – Kurathi Magan – Gemini Ganesan 29. Paruthathi Konjam - Panam Padaithavan – MGR 30. Sabthavaram Punnagayil Kanden – Naadaga Ulagam – Mohan 31. Maalai Malar Pandhal Itta – Akkaa – Jai Ganesh 32. Ammamma Keiladi Thozhi – Karuppu Panam - Balaji 33. Kannil Kandathellam Kaatchiyaa – Pathanathil Bootham – Jai Sankar 34. Yaar Yaar Endru Ennavillai - Pathanathil Boodham – Jai Sankar 35. Andha Sivagaami Maganidam- Pattinathil Bootham- Jai Sankar 36. Poomaalayil Ore Malligai – Ooty Varai Uravu – Sivaji Ganesan 37. Thiru theril Varum Silaiyoh – Naan Vella Vaippein – Sivaji Ganesan 38. Ellorum Paattu Paadungal – Naan Vella Vaippein – Sivaji Ganesan 39. Sugam sugam adhu – Thangai – Sivaji Ganesan 40. Velli Mani Osaiyaaley – Iru Malargal – Sivaji Ganesan 41. Mannavanney azhalaamaa – Karpagam – Gemini Ganesan 42. Chithirai Maatham Powrnami Neram – Raaman Etthanai Raamanadi – Sivaji Ganesan 43. Ange Maalai Mayakkam Yaarukkaaga - Ooty Varai Uravu – Sivaji Ganesan 44. Kandein Kalyaana Penn Pondru Megam – Mayor Meenakshi – Jai Shankar 45. Selvargal Inge – Kannamma - Muthuraman 46. Thenna mara thoppukkulley – Kannamma - Muthuraman 47. Engengum Un Vannam – Kannamma - Muthuraman 48. Manam Padaichen Unnai - Kanthan Karunai - Sivakumar 49. Aaduvathu Vetri Mayil - Akkaa Thangai – Jai Shankar 50. Vinnukku Melaadai – Naanal - Muthuraman 51. Ennamma Singara Kannamma – Vivasaayee - MGR 52. Muthu Chippi Mella Mella thiranthu Varum – Raamu – Gemini Ganesan 53. Engey Neeyo Naanum Angey unnodu – Engalukkum Kaalam Varum – Sivaji Ganesan 54. Azhagan Muruganidam Aasai Vaithen – Panjavarna Kili - Muthuraman 55. Kannan Varum neiramithu – Kalyaana Oorvalam - Nagesh 56. Malargal Nanainthana paniyaale – Idhaya Kamalam - Ravichandran 57. Unnai Kaantha Kannum – Idhaya Kamalam – Ravichandran 58. thendralil Aadai pinna – Kanney Papa - Muthuraman 59. Patthu Siragaditha Chittu Kuruvi – Karuppu Panam - Balaji 60. Ampathullum Aasai Varum – Rishimoolam - Sivaji Ganesan 61. Hello My Dear Doctor – General Chakravarthy – Sivaji Ganesan 62. Andru Naan Kutraalathil Aasaiye Kulithiranthen – Kanney Papa - Muthuraman 63. Sugumaana Raagangalley – General Chakravarthy – Sivaji Ganesan 64. Malarkodhuthein Kaivendra – Trisoolam – Sivaji Ganesan 65. Thithippadhu – Thattungal Thirakka Padum - Manohar 66. Poo pol manathai thottuvittaai punnagayil - ??? - ??? 67. pollaatha punsirippu – penney née vaazhga - Jai Sanakar 68. Uyir Nee Unakkoru – penney née vaazhga - Jai Sankar 69. Anbai Kurippathu Anna – Enna Mudalaali Sowkyamaa - Gemini Ganaesan 70. Ponna poo endru theer endru sollvanna – Nilavey Nee Saatchi – Jai Shankar 71. Nilavey Nee Saatchi – Nilavey Nee Saatchi – Jai Shankar 72. Silai eduthaal Intha – Server Sundaram - Muthuraman 73. Maalai Malar Pandhalitta Neyram – Akkaa – Jai Ganes 74. Manampadaithen unnai ninaipadharkuu- Kandan Karunai- Sivakumar 75. Velli Mani Osayille- Iru Malargal- sivaji ganesan References ^ "Actor K.R. Vijaya's smile illuminated her acting career". The Hindu (Chennai, India). 2006-07-06. External links K. R. Vijaya at the Internet Movie Database Youtube clip Chapak article Behindwoods - old Tamil heroines article [hide] v d e Tamil Nadu State Film Award for Best Actress 1967-1980 K. R. Vijaya (1967) · Padmini (1968) · Sowcar Janaki (1969) · K. R. Vijaya (1970) · no award (1971) · no award (1972) · no award (1973) · no award (1974) · no award (1975) · no award (1976) · Latha (1977) · Lakshmi (1978) · Saritha (1979) · Suhasini (1980) 1981-2000 Sridevi (1981) · Saritha (1982) · no award (1983) · no award (1984) · no award (1985) · no award (1986) · no award (1987) · Saritha (1988) · Raadhika (1989) · Revathy (1990) · Kushboo (1991) · Sukanya (1992) · Meena (1993) · Raj Shri (1994) · Kushboo (1995) · Shruti (1996) · Meena & Devayani (1997) · Roja (1998) · Simran (1999) · Devayani (2000) 2001-present Sneha (2001) · Meena (2002) · Laila (2003) · Jyothika (2004) · Jyothika (2005) · Priyamani (2006) · Jyothika (2007) · Sneha (2008)

Twenty Four Gurus From the Srimad Bhagavatam

RADHE KRISHNA 05-12-2011 Twenty Four Gurus From the Srimad Bhagavatam Twenty Four Gurus From the Srimad Bhagavatam Once King Yadu saw Lord Dattatreya (Avadhoot) in a forest and addressed him "Sir, you are indeed quite capable, energetic and wise. Such as you are, why do you live in the forest, free from all desires? Even though you have neither kith and kin nor even a family, how could you be so blissful and self-contented?" The Avadhoot (one who has shaken off all worldly desires) replied, "My bliss and contentment are the fruits of self-realization. I have gained the necessary wisdom from the whole creation, through 24 Gurus. I shall elaborate the same for you". Shri Dattatreya had twenty-four teachers from nature "many are my preceptors," he told King Yadu, "selected by my keen sense, from whom acquiring wisdom freely, I wander in the world…. The earth, air/breeze, sky, fire, the sun, pigeon, python, sea, moth, elephant, ant, fish, Pingala the courtesan, arrow-maker, infant/playful boy, the moon, honeybee, deer, bird of prey, maiden, serpent, spider, caterpillar and water are my twenty four preceptors. 1. Earth: All creatures, in accordance with their previous store of karma (action) assume different physical forms and live on earth. People plough, dig and tread the earth. They light fires on it. Still, the earth does not swerve from its course even by a hair’s breadth. On the other hand, it feeds and houses all creatures. Seeing this, I learned that the wise one should never swerve from his vow of patience, love and righteousness under any circumstances and one should dedicate his life for the welfare of living beings. The earth along with its mountains and rivers is my first guru. 2. Air: I observed that air is pure and odorless in itself. And it blows on both sweet and foul-smelling things without any discrimination or preference. Though it momentarily seems to take on the smell of its surroundings, in a short while, it reveals its pristine quality. From this I learned that a spiritual aspirant should live in the world, unaffected by the dualities of life like joy and sorrow and by the objects of the senses. He should keep his heart’s feeling and his speech unpolluted by vain objects. As I have learned all this by observing it, air is my second guru. 3. Sky: The soul is also like the sky, which is omnipresent. I have noticed that sometimes the sky (or space) gets thickly overcast, or filled with dust or smoke. At sunrise and during night, it apparently takes on different colors. But in fact, it ever retains its colorless self, and it is never touched or stained by any thing. From this I learned that a true sage should remain ever pure like the sky or space, untouched or unaffected by anything in the phenomenal universe in time, including his own physical processes. His inner being is totally free from emotional reaction to things and events even like the space. Thus I accepted the sky or space as my third guru. 4. Fire: My fourth teacher is the element of fire. Sometimes, it manifests itself as blazing flames; sometimes as smoldering embers, covered by ash. But it is always present in all objects as latent heat. The god of fire accepts the offering of everyone, irrespective of his moral worth and burns down his sins; and it still remains the ever-pure divinity as the fire-god; he is untainted by the sins of such devotees. So too, a sage of perfect realization should accept food of everyone, burn down his sins and bless the giver. Though fire has no specific form of its own, when it is associated with fuel that burns, it assumes such apparent forms. So too, the true Self, though formless in itself, appears in the forms of deities, human beings, animals and trees when it is associated with the respective physical structures. The source of all forms in the universe, as also their end, remains ever mysterious. All the things are manifest only in between their origin and their end. Their source and end is the true Self, which is eternal, unchanging, unmanifest and omnipresent. The nature of the element of fire is such. The manifest fire transforms the various things it consumes into the same ash. So too, the wisdom of self-realization rejects the manifest forms and properties of things as illusion and realizes their one original essence as itself. Thus the element of fire is my fourth guru. 5. Sun: My fifth guru is sun. Though the sun we see in our daily life is one, it appears as many when reflected by water in different vessels. Similarly, the one real Self manifests itself as many selves of living creatures when reflected by their physical structures. As Sun illuminates the many forms in nature to our visions, the sage too illuminates the true nature of all things to his devotees. 6. Pigeon: I have gained wisdom from a pigeon too. Once a pair of pigeons lived together on a tree. They bred their young and were bringing them up with deep affection and love. One day, a hunter caught the young fledglings in a snare. The ladybird, which returned from the forest with food for its young ones, saw their plight and, unable to leave them, she leapt in the snare to share their fate. Shortly after, the male pigeon turned up and, unable to bear the separation from its sweetheart, it too jumped in the snare and met its end. Reflecting on this, I realized how, even after being born as an intelligent human being, man is caught in the coils of possessiveness and brings about his own spiritual destruction. The self, which is originally free, when associated with the body sense, gets identified with it, and thus gets caught in the endless cycle of birth, death and misery. Thus the pigeon was my sixth guru. 7. Python: The python is a sluggard, unwilling to move out briskly for its prey. It lies in its lurch and devours whatever creature it comes across, be it sufficient to appease its hunger. From this I learnt that the man in search of wisdom should refrain from running after pleasures, and accept whatever he gets spontaneously with contentment. Like the python, he should shake off sleep and wakefulness and abide in a state of incessant meditation on the Self. Thus the python was my seventh teacher of wisdom. 8. Sea: Contemplating the marvelous nature of the ocean, I have gained much wisdom. Any number of overflowing rivers may join it, yet the sea maintains its level. Nor does its level fall even by a hair’s breadth in summer, when all the rivers dry up. So too, the joys of life do not elate the sage of wisdom, nor do its sorrows depress him. Just as the sea never crosses its threshold on the beach, the wise one never transgresses the highest standards of morality under the pull of passions. Like the sea, he is unconquerable and cannot be troubled by anything. Like the unfathomable ocean, his true nature and the depths of his wisdom cannot be easily comprehended by anyone. The ocean, which has taught me thus, is my eighth guru. 9. Moth: I often observed that the moth (or, more precisely, a grasshopper) is tempted by fire to jump in it and get burnt down. So too, the unthinking man is enticed by the illusory pleasures of the senses and thus gets caught in the ceaseless cycles of birth and death. On the other hand, the wise one, when he catches even a glimpse of the fire of wisdom, leaves everything aside, leaps in it and burns down the illusion of being a limited self. Thus the moth was my ninth guru. 10. Elephant: The elephant was my tenth guru. The human beings raise a stuffed cow-elephant in the forest. The wild tusker mistakes it for a mate, approaches it and then skillfully bound in fetters by the cunning human beings. So too, the unregenerate man is tempted by the opposite sex and gets bound by the fetters of infatuation. The seekers after liberation should learn to be free from lust. The elephant was thus one of my teachers. 11. Ant: The ant stores up lots of food materials which it neither eats nor gives away in charity to any other creature. In consequence, other more powerful creatures are tempted to plunder the ants. So too, the man who lays by treasures of merely material things becomes a victim of robbery and murder. But the ant has something positive to teach us, too. It is a tireless worker and is never discouraged by any number of obstacles and setbacks in its efforts to gather its treasure. So too, a seeker after wisdom should be tireless in his efforts for Self-Realization. This noble truth has the little ant taught me and became my eleventh guru. 12. Fish: The fish greedily swallows bait and is at once caught by the angle-hook. From this, I realized how man meets his destruction by his craving for delicious food. When the palate is conquered, all else is conquered. Besides, there is a positive feature in the fish. It never leaves its home, i.e. water. So too, man should never loose sight of his true Self, but should ever have his being in it. Thus the fish became my twelfth guru. 13. Pingala: The thirteenth guru that has awakened my spirit is a prostitute named Pingala. One day, she eagerly awaited a particular client in the hope that he would pay her amply. She waited and waited till late in the night. When he did not turn up, she was at last disillusioned and reflected thus: "Alas! How stupid I am! Neglecting the divine spirit within, who is of the nature of bliss eternal, I foolishly awaited a debauchee (sensualist) who inspires my lust and greed. Henceforth, I shall expend myself on the Self, unite with Him and win eternal joy. Through such repentance, she attained blessedness. Besides, reflecting on its obvious purport, I also realized that a spiritual aspirant should likewise reject the lure of lesser spiritual powers, which are mere by-products of sadhana (spiritual practice). I learned that the temptation to secure things from other’s hands are the seeds of misery; that renunciation of these is the sole means of realizing infinite joy. 14. Arrow-maker: Once I observed an arrow-maker who was totally absorbed in molding a sharp arrow. He grew so oblivious of all else that he did not even notice a royal pageant that passed by. This sight awakened me to the truth that such single-minded, all-absorbing contemplation of the Self spontaneously eliminates all temptation for the trivial interests of the world. It is the sole secret of success in spiritual discipline. Thus the arrow-maker is my fourteenth guru. 15. Playful Boy: Little boys and girls know neither honor nor dishonor. They do not nurse a grudge or a prejudice against anyone. They do not know what is their own, or what belongs to others. Their happiness springs from their own selves, their innate creativity and they do not need any external objects or conditions to be happy. I realized that the sage of perfect enlightenment is also such. A playful boy thus happened to be my fifteenth guru. 16. Moon: Of all things in nature, the moon is unique. It appears to wax and wane during the bright and dark fortnights. In fact, the lunar globe ever remains the same. In this, it is like the self of the man. While a man appears to pass through the stages of infancy, boyhood, youth, maturity and old age, his real self remains unchanged. All changes pertain only to body and not to the self. Again, the moon only reflects the light of the sun, but has no such of its own. So too, the soul or mind of man is only a reflection of the light of awareness of the real Self. Having taught this truth, the moon became my sixteenth guru. 17. Honeybee: Honeybee wanders from flower to flower and, without hurting them in the least, draws honey. So too, a spiritual seeker should study all the Holy Scriptures but retain in his heart, only that which is essential for his spiritual practice. Such is the teaching I imbibed from my seventeenth guru, the honeybee. 18. Deer: It is said that deers are very fond of music and that poachers employ it to lure them before hunting them. From this, I learned that passions and sensual desires will soon bog down a spiritual aspirant who has a weakness for merely secular music, till he ultimately loses whatever spiritual progress he has achieved earlier. The deer that taught me this truth is my eighteenth guru. 19. Bird of prey: A bird of prey is my nineteenth guru. One day, I saw one such carrying away a dead rat. Many other birds like crows and eagles attacked it, now kicking on its head and again pecking on its sides in their endeavor to knock off the prey. The poor bird was thus very much pestered. At last, it wisely let its prey fall and all the other birds rushed after it. Thus freeing itself from so much botheration, it sighed in relief. From this, I learned that a man who runs after worldly pleasures will soon come into clash with his fellow-beings who too run for the same, and has to face much strife and antagonism. If he learns to conquer his craving for worldly things, he can spare himself much unhappiness. I realized that this is the only way to the peace in the world. 20. Maiden: Once, I observed a family visit a maiden’s house, seeking her hand in marriage for their son. At that time, her mother was away from home. So the maiden herself had to entertain the guests with refreshments. She at once started pounding food-grains with a pestle. The bangles on her hand started knocking against each other, pounding sound. She was afraid that the guests might hear the sound and be unhappy for having caused her so much of trouble. As a Hindu maiden, she is not expected to remove all the bangles on her hand at any time. So she kept two on each hand and removed all the rest. Even then, they were knocking against each other and were making noise. So she kept only one bangle on each hand this time and she could finish her task in quiet. Reflecting on this, I realized that when a number of spiritual seekers live together, a lot of unwanted gossip ensues and no spiritual practice can be pursued with a single-minded effort. Only in solitude, a spiritual aspirant can carry his task. Knowing this truth, I henceforth resorted to solitude. Thus, a maiden happened to be my twentieth guru. 21. Serpent: I observed that a serpent never builds a dwelling for itself. When white ants have raised an anthill for themselves, the serpent eventually come to inhabit it. Similarly, worldly people have to endure many hardships in raising houses for themselves, while a recluse monk does no such thing. Worldly men raise the monasteries and the monk lives in them; or, he leaves in old dilapidated temples, or underneath shady trees. The serpent moults, leaving off its old skin. So too at the end of his life Yogi leaves his body deliberately and in full awareness of his own true self and is not frightened by the phenomenon of death. On the other hand, he casts off his old body as happily as he does his worn out clothes and dons new ones. Thus has my twenty first guru taught me. 22. Spider: The spider is my twenty second guru. It weaves its web from the thread in the form of a fluid. After sometime, it gathers up the web into itself. The supreme projects the whole creation out of itself and after sometime, withdraws it into itself at the time of dissolution. The individual soul too, bears the senses and the mind within itself and, at its birth as a human being or any other living creature, it projects them out as the sense organs, organs of action and the whole body. In accordance with its latent tendencies, the creature thus born, gathers up all the means and objects needed for its living. At the end of its life’s duration, the soul again withdraws the senses, mind and acquired tendencies at the hour of death. Thus have I learned from the spider. 23. Caterpillar: The caterpillar is also one of my teachers of wisdom. The wasp carries its caterpillar to a safe corner and closes it up in its nest and goes on buzzing about it. The young caterpillar is so frightened by the incessant buzzing, that it cannot think of anything else than the buzzing wasp. Through such unintermittent contemplation of its mother, the caterpillar too, soon grows up into a wasp! In a like fashion, a true disciple is so charmed and over-awed by the spiritual eminence of his own guru that he cannot think of any one other than him. Through such contemplation, he soon blossoms into a great spiritual master himself. The caterpillar is thus my twenty third Guru. 24. Water: Water is my twenty fourth Guru. It quenches the thirst of every creature, sustains innumerable trees and all creatures. While it thus serves all living beings, it is never proud of itself. On the other hand, it humbly seeks the lowliest of places. The sage too should likewise bestow health, peace and joy to every creature that resorts to him. Yet he should ever live as the humblest of God’s creation. With such humility and devotion, I looked upon the whole of God’s creation as my teacher, gathered up wisdom and, through patient effort I realized my goal of spiritual enlightenment.

MADHWA PHILOSOPHY

RADHE KRISHNA 03-12-2011 MADHWA PHILOSOPHY MADHWA PHILOSOPHY Sri Madhvacharys is our loving and worshipful GURU. The Philosophy of Sri Madhawa is "DWAITA VEDANTA". Sri MAdhva is a third Avatar of Shri Vayu Bhagavan. Prathamo Hanuman Nama Dwitheeyo Bheema Eva cha | Poornapragna Treetiya thu Bhagavat Karya- saadah || He was born near Udipi on Vijayadasamiday in the year 1238 A.D. He took to Sanyasa in his 16 th year and became known as 'Ananda Teertha'. Sri Acharya disappeared, while teaching Aitereya Upanishad Bashya to his disciples, in Ananteswara Temple at Udipi in the year 1317 A.D., He is still alive in the Badrikashram on the Hi,ayas with his Guru Sri Vedavyasa Devaru. The full Biographical details of Sri Madhvacharya are told in "Sri Madhva Vijaya". The first Avatar of Sri Vayu is Hanuman son of Anjana Devi. His wonderful feats and service to Rama Devaru are described in RAMAYANA. The second Avatar is Sri Bhimasena, in Dwapara Yuga, Sri Vayu Deva appeared as Bhimasena and played the most important part in the destruction of the enemies of God. In the whole of Mahabharata, Bhimasena is the most important person who never slipped from the path of righteousness and served Sri Krishna. Thus, he served God as Hanuma in Ramayana, as Bhima in Krishnavatara and as MAdhva, served Lord Vedavyasa Devaru. He is the greatest spiritual benefactor of MAnkind. This is short, is the story of Avtara Traya. The Philosophy of Sri Madhwa is simple, easy and very convincing vedanta, called "DVAITA VEDANTA". To Sri Madhwa, Vishnu is supreme. Vishnu or Lord Sri Hari can be known only through Vedas. Madhwa philosophy is summerised in the following sloka, attributed to Sri Vyasa Tirtha :- Sriman Madhwa 1 . Harih para tarah - Hari is the Supreme Being. 2 . Satyam Jagat - The world is Real, not Mithya or illusion. 3 . Tatvato Bhedah - Difference is Real. 4 . Jeeva Gana Hare ranu charah - All the Jivas are Hari's Servants. 5 . Neecho cha bhavam gatah - with gradation among them. 6. Muktirnaija sukhanubhutih - Mukti is the enjoyment of (the soul's) innate liss. 7. Amala Bhaktischa tat Sadhanam - pure bhakti is the means of attaining mukti. 8. Akshadi Tritayam pramanam - there are three sources to gain. knowledge namely :- a. Knowing things through "Eyes and other Indriya Prathyaksha", b. knowing by inference, "Anumana" , and c. By Shastras 'Agama". Tru Knowledge of the world can be gained by the above three means. It is "Tritayam". 9. Akhilamnaiyaika Vedyo Harih -Lord Sri Hari can be known by Amna (or, Veda) only. This sloka contains in a nutshell, the essence Dwaita Philosophy. Sri Madhwacharya has written as many as thirty seven works which are monumental. The New Year day according to Chandramaana is called YUGADI because the Lord began creation on the first day of Chitra-Masa,Sukla Paksha,Prathama at Sooryodaya and commencement of the Yuga (Yuga-Aadi). CHITRA MASE JAGADH - BRAHMA SASARJA PRATHAME-HANI | SHUKLAPAKSHE SAMAGRAM THU THADHA SOORYODAYE SATHI || The day begins with Mangala Snana (Oil Bath or Abbhyanga), followed by Devara Pooja by Women.Nivedana and tasting of the mixture of Neen flower, tender neem leaves with a litle bit of tamarindand Jaggery is the age - old Sampradaya on this day. In sahasra-nama the Lord is adored as Yugaadikruth.Kaala means Time.It is also called the name of Paramatma.Kaala brings us good fortune if we care to give respect for Kaala.Giving respect for Kaala means to understand the significance of 'Time' (i.e) to adjust our activities to the tune of its benefical effects. This is the aim and object of Panchanga Sravana. ONE DAY OF BRAHMA : Krita Yuga Treta,Dwapara and Kali Yuga put together make one Maha Yuga. 71 Maha Yugas make one Manvantaram. 14 Manvantaras make one Kalpa. These 14 Kalpas put together is the DAY TIME for Brahma. Similar period for his night time. Put together make one Day of Brahma. 360 days like this make one year for him. 100 years calculated in this way, as his life period. Out of this already spent 50 years, (i.e) the first half of his life. He is now in his iind half. This is what we say in our daily sankalpa (Aadya Brahma-h; Dwiteeya Para-ardhe). He is now running 51. we are now in the first day of the 51st year of Brahma. In this first day, the periods of 2 kalpas 6 manvantaras and 27 Maha Yugas have already gone. Also gone are the 3 more ordinary Yugas of krita Yuga Treta and dwapara. At present, we are in 28th Maha Yuga of the 7th Manvantara called Vaivaswatha Manvantara. Hence our conception of Kaala is what we daily repeat in our sankalpa. The present period (during his Ist day in 51st year) is Swta-Varaah Kalpa, Vaivaswatha Manvantara and the first Quarter of Kalki Yuga. KESAVA NAMA 1. EEASA NINNA CHARANA BHAJANA ASAI INDHA MADUVENU DOSHA RASI NASA MADO SRISHA KESAVA 2. CHARANU HOKKE NAYYA ENNA MARANA SAMAYADALLI NINNA CHARANA SMARANA KARUNI SAYYA NARAYANA 3. SODHI SENNA BAVADHA KALUSHA BODHI SAYYA GNANA ENAGE BHADI SUVA YAMANA BHADHE BIDISO MADHAVA 4. HINDHA NEKE YONI GALALI BHANDU BHANDU NONDHE NAYYA INDHU BHAVADHA BHANDHA BIDISO THANDHE GOVINDA 5. BRASHTA NENISA BEDA KRISHNA ISHTU MATHRA BEDI KOMBE BRISHTA RODANE ITTU KASHTA BIDISO VISHNUVE 6. MADHANA NAYYA NINNA MAHIME VADHANA DHALLI NUDIYUVANTHE HRUDAYA DHALLI HUDHISI SAYYA MADHUSUDHANA 7. KAVITHU KONDU IRUVA PAPA SAVITHU POGUVANTHE MADI BHAVADHA BADHE YANNU BIDISO THRIVIKRAMA 8. KAMA JANAKA NINNA NAMA PREMA DHINDHA PADUVANTHE NEMA YANAGE PALISAYYA SWAMI VAMANA 9. MODHALU NINA PADHA POOJE ODHAGU VANTHE MADU YANNA HRUDAYA DHOLAGE SADHANA MADU MUDHADHI SRIDHARA 10. HUSIYA NADI HOTTI HOREVA VISHAYA SHALLI RASIKANENDHU HUSIGE HAGADHIRO YANNA HRUSHI KESANE 11. BIDHU BAVADHA YENNA JANMA BHADHA NAGI KALUSHA DHINDHA GEDHU POPA BUDHI THORO PADMANABHANE 12. KAMAKRODHA BIDISI NINNA NAMA JIHVE YOLAGE NUDISO SRI MAHANU BHAVANADHA DHAMODHARA 13. PANKA JASHA NEENU YANNA MANKU BUDHI YANNU BIDISI KINKARANNE MADI KOLLO SANKARSHANA 14. YESU JANMA BHADHARENU DHASA NALLAVENO NANU GHASI MADA DHIRO INNU VASUDEVANE 15. BHUDHI SUNYA NAGI YANNA BHADHA KAYA KUHAKA MANAVA DHIDHI HRUDHAYA SUDHI MADI PRADHYUMNANE 16. JANANI JANAKA NEENE ENDHU NENEVA NAYYA DHEENA BHANDHU YANAGE MUKTHI PALISINDHU ANIRUDHANE 17. HARUSHA DHINDHA NINNA SMARISU VANTHE MADO KSHEMA IRISU CHARANA DHALLI PREMA PURUSHOTHAMA 18. SADHU SANGHA KOTTU NINNA PADHA BHAJAKA NENISU YANNA BHEDHA MADADHIRO YANNA ADHOKSHAJA 19. CHARU CHARANA THORI YANAGE PARA KANISAYYA KONEGE BHARAHAKI IRUVA NINAGE NARASIMHANE 20. SANCHI THARTHA PAPAKALANU KINJI THARTHA PEEDAKALANU MUNJEDHAGI KALAYA BEKU SWAMI ACHUTHA 21. GNANA BHAKTHI KOTTU NINNA DYANA DHALLI ITTU SADHA HEENA BUDHI BIDISO MUNNA SRI JANARDHANA 22. JAPA THAPANUSHTANA VILLA KUPUTHA KAMIYADHA YANNA KRIPAYA MADI KSHAMISA BEKO UPENDRANE 23. MOREYA IDUVE NAYYA NINAGE SARADHI SAYANA SUBHA MATHIYA IRISO BHAKTHA ROLU PARAMA PURUSHA SRI HARE 24. PUTTISALI BEDA INNU PUTTISADHAKKE PALISUVARIGE ISHTU MATHRA BEDI KOMBE SRI KRISHNANE 25. SATHYA VADHA NAMAGALNU NITHYA DHALLI PADISUVARIGE ARTHY INDHA SALAHI DHIRUVA KARTHRU KESAVA 26. MAREYADALE HARIYA NAMA BAREDU ODI KELIDAVARIGE KAREDU MUKTI KODUVA NELEYADIKESAVA || MADHVA DASA PRAKARANA 1. TATVA SANKHYANA 2. TATVA VIVEKA 3. TATVODYOTA 4. VISHNU - TATVA - NIRNAYA 5. KARMA NIRNAYA 6. KATHA LAKSHNA 7. PRAMANA LAKSHNA 8. MAYA - VADA KHANDANA 9. UPADI KHANDANA 10. MITHYA - TVA - ANUMANA KHANDA GEETA PRASTHANA 11. GEETA BHASYA 12. GEETA TATPARYA V E D A 13. RIG - BHASYA D A S A U P A N I S H A D S 14. ISAVASYA UPANISHAD BHASYA 15. KENA - UPANISHAD BHASYA 16. KATAKA - UPANISHAD BHASYA 17. SHAT - PRASNA UPANISHAD BHASYA 18. ATHARVANA UPANISHAD BHASYA 19. MADUKYA UPANISHAD BHASYA 20. THAITHIRIYA UPANISHAD BHASYA 21. CHANDOGYA UPANISHAD BHASYA 22. AITAREYA UPANISHAD BHASYA 23. BRIHADARANYAKA UPANISHAD BHASYA SOOTRA - PRASTHANA 24. BRAHMA SOOTRA BHASYA 25. ANU BHASYA 26. ANU VYAKHYANA 27. NYAYA VIVARANA O T H E R W O R K S 28. TANTRA SARA SANGRAHA 29. DWADASA STOTRA 30. YATI PRANAVA KALPA 31. JAYANTI NIRNAYA 32. NARASIMHA NAKHA STUTI 33. BHAGAVATA TATPARYA 34. MAHABHARATHA TATPARYA NIRNAYA 35. SADACHARA SMRITI 36. YAMAKA BHARATA 37. SRI KRISHNAMRITA MAHARNAVA SALIGRAMA 1. Is Saligrama in the form of black stone only ? Yes. Mostly black stone only. Reddish black are also there, but they are very rare. Red Saligrama are not worshipped in houses. 2. Is it available at gandaki river in nepal only or else where also ? In gandaki river only. 3. Does it have the symbol of sudarshana chakra or other holy weapons of lord vishnu? Chakra symbol only. No other symbols. 4. Is it a naturall formation or impression of any river worm or insect due to passage on the black stone or it used as a shell by the insect ? It is not a stone-formation by nature. The chakras on the stones are formed by the river worms called Vajra-keeta. Its teeth/nails are said to be harder than granite stone. The chakra formation is found not only on the outer surface of the Saligrama. There are chakras inside Saligrama also. This can be seen through the hole or holes on the Saligrama with the aid of torch light. The holes are termed as vadana (mouth). Chakras can be seen inside these holes. At the very face of this chakra one can confirm or suspect whether a particular Saligrama is original or duplicate. The Vajra keeta worms drill the stones, get inside and live there. During their stay inside the stones, they cause these chakras. Similarly outside Chakras also are caused by the worms only. Saligrama are used as living place by the worms not used as shells. The puranic declaration is that the Lord Himself causes these chakras in the guise of worms. He reveals His presence in Saligrama through the Chakras. Because He is already present there by his own choice, We do not perform any pratishta-ritual for Saligrama just as we do for other idols. There are also some normal size, small and very small size Saligramas with no hole and no chakra. They look like mere black stones. But if you hold it against the lamp and look through the stone, you will be surpraised to find it is transparent. That is, the reddish light will be visible insid the stone. These Saligramas are called Ratna Garbha. They are very rare. 5. Is it a fact that more number of chakras in a Saligrama represnet its significance ? No such significance. A Saligrama with one or two chakras is as powerful as the one with a dozen chakras. A Saligrama with 7 holes and 14 chakras is known as Ananta Padmanabha Murthy. 2 holes and 4 chakras is Narayana Murthy and so on. All the Murthys are of the same power. 6. Is it a coincidence of the availability at river Gandaki is not the abode of Shiva. 7. Any other mythological background to substantiate the prevalence of such stones deserve worship as the manifestation of Lord Vishnu ? Of the 18 Puranas, a good number of them, under different contexts, proclaim the mahima of Saligrama as Vishnu pooja. They also proclaim that the White stones ashore at Dwaraka is as powerful as Saligrama. These white stones are called : "CHAKRANIKA". This is to be kept in pooja along with Saligrama, proclaims the Purana. SALIGRAM SHILA YATRA, YATRA DHVARAVATHI SHILA | UBAYO SANKHMO YATRA, YATRA MUKTHRNASAMSHAYAHA || 8. Is any size prescribed for the worship in the daily puja by Madhwas? It is learnt that abnormal sizes should be kept in the Temples/Mutts etc. Yes. The size recommended for the puja in the house is the smaller ones which can be accommodated in the closed fist. Abnormal ones are to be kept in the Temples/Mutts etc. 9. Is it true that Saligrama should not be kept in the house without daily Abusheka ? The emphasis is only to stress the point that you should not be lazy and miss Saligrama Puja for too long a period on False excuses. It is not to ask you do away with Saligrama on grounds of imaginary problems. 10. Are Saligramas worshipped exclusively by Madhwas or by others also ? Iyengars do Saligrama Puja as also some of the Vadama Iyers who wear Gopichandana. NARASINHA AVATARA 1. This Avatara clears Parikshit's doubt about the patiality of the Lord to the Devas and cruelty to the Asuras. The Lord has no Vaishamya Nair -Ghrinya. 2. The Avatara indicate that He is the sole independent Reality and is in need of none else for his Incarnation. He is the swatantra Tattwa and all others are Aswatanta. 3. The Lord is willing to put up even the offences committed against the cows. Vedas and Brahma-Gyanis, but the moment the offender lays his hand on a true devotee like Prahlada. He would incarnate to quell the offender and protect the Bhakta. 4. The Lord , in running to help His Bhakta, does not mind the place, the form, the manner or any thing. He chose to appear in pillar in the terrifying man-lion form. To a Bhakta, His kindness knows no bounds. 5. In this Avatara , He indicates He has both the attributes: Bhagya-Krit and Bhaya-Narasimhana, He was horrifying to the wicked and tender to the devotee at the sametime. 6. The Lord is unkind to the Taamisic souls and graceful to the satwic ones. He is compassionate towards the souls thta are good by nature but go astra occasssionally due to Kali Aavesa, inspired by another wicked soul which tenants and tempts them. This is the doctrine of JEEVA - DWAYA - SAMAAVESA, as seen in sisupala, He killed the Aasuric soul who co-existed with Sisupala and used his tongue only to variedly vilify and abuse the Lord. The Lord protected the Saatwic Sisupala and gave him Moksha and destroyed the indwelling demon. 7. This Avatara proves that the Lord can never be attained by hatred (Dvesha) as it apparently sounds from the Sloka in Bhagavata :- GOBYAHA KAMAADH , BHAYADH KAMSAHA , DWESHADH CHOUDHYADHAYO NRUPAHA :| 8. The Lord is accessible only to pure Bhakti as incarnated in practice by Prahlada. 9. The doctrine of JEEVA _ TRAI - VIDHYA (3 - variety - Jeevas) is also exemplified in this tale. No persuation, No miracles effects any change in the attitude of Hiranyakasipu. This is enough evidence for the immutable nature of the souls. 10. Narada feels that this story of Prahlada makes Yudhishtra happy. Yudhishtra is honoured because in his home the Lord dwells in the form man as his helpmate, as his friend, beloved and advises. PITHRU KARMA Pithru Yagnya gives phala quicker than Deva Yagnya. Taamasa Yagnya is the one performed disregarding the vidhi (Rule), the one performed without mantra, without Dakshina and with Asura Anna. Hundred Vipra-Bhojanam is equal to a Vishnu - Pratishta. Dakshina should be four times of the value of the Bhojana offered. Even though one is not an Adhikari (elgible) for Pithru Yagnya, (that is, even though one's parents are living), he too should KNOW the Yagnya necessarily ( to help others in need). BRAHMA YAGNYA is a daily item. This isjust to offer one Uddharni of water in the name of late parents who had sacrified so much for our sake in our childhood. PITHRU - GANAS. Who are they?. What they do? Thei doings are only "Taat - Kaalika" (limited to a particular time and action). For more details, refer Mahabharata Tatparya Nirnaya. Dhritarashtra was abused by Bheema. Vidura explains its significance. Vidura's words are worth keeping in our hearts (also of Pandavas). WHO IS A SON ? JEEVATHO VAKYA-KARANADH, PRATHYABDHAM BHURIBHOJANAM | GAYAYAM PINDADHANAADH THRIBIHI PUTRASYAPUTRATHA || He is a true son who respects the words of his parents, One who offers sumptous food to as many persons as possible on the annual cermony day, And the one who offers Pinda in Vishnu Paada at Gaya. THE WAY OF INVITING a Brahmana for Shraadha. It is known as Aamantrana. This invitation should be extended with humanity and with the utmost respect to the Brahmana. One should go to Brahmana's house, offer Namaskara to him and request him to come on such and such date for Sraadha. Invitation should not be extended casually, on the road side or in the market place: not even over telephone. The point is that the Annual Pithru-Karya begins with this work and it must start with all the good wishes of men and Gods. 10. "APA - HATAASURA RAKSHAAH". Chanting this sloka, Tila (gingelly) is sprinkled at the start of the cermony. This should be done facing the south because Pithrus come from that direction. 11. The Brahmanas are duty bound to pronounce Asirvada with all their heart to the Yajamana. If they fall in this, Punishment will be waiting for them. 12. Yama Loka is fearful Not to a PUNYAVAN but only to a SINNER who fails in his duties to his parents. 13. Even after performing Pithru Karya at Badri, the performance of Annual Cermony of parents every year as usual is ABSOLUTELY ESSENTIAL. SUMADHVA VIJAYA Sri Sumadhva Vijaya is one of the finest 'MAHA KAVYAS' expalining the Life history of Sri Madvacharya. It was composed by Sri Narayana Pandithacharya, son of Sri Trivkrama Pandithacharya, the holy convert and staunch disciple of Sri Acharya. Madhva Vijaya has many extrodinary and unique features. It is an athentic biography of Srimad Acharya written by a contemperory pandit, who was serving as Liberation to Sri Madhwa. Sri Sumadhva Vijaya's glory does not stop by merely stating as Maha Kavya and as explaining the biography of Srimad Acharya. As a matter of fact, glory and sacredness lie in the truth, that this unique work gives the meaning of many Sutrs (ashorism), Upanishad Texts, Gita verses while explaining the incidents of the life of Srimad Acharya. I humbly appeals to the readers to note that the life of Srimad Acharya is not in par with any other great person, as seen ordinarily in biographical works. As a matter of fact it is unique, extrodinary and divine in many ways. Each and every action of Srimad Acharys or any incident connected with him is only an elucidation of vedic truths. Not a single incident or narration goes with out deep philosophical truth embodded in it. This humble author in present series of article tries to place before the readers such important aspects, to understand the glories of Sri Madhva Vijaya which has no parrallel at all. Significance of the verse 42 in the 9 th canto (sarga) and the fourth sutra of the Adhyaya in the first pada:- Sumadhva Vijaya 9 - 42 Brahma Sutrs 4 - 1 - 4 /center> Meaning : Srimad Acharya by his holy umblemish touch of the Idol of Lord Sri Krishna, the prsence of the Lord in the said Idol grew so vast that even 30 wrestlers with lot of physical strength were unable to move it. Such an Idol of Krishna was carried away effortlessly by Srimad Acharya with smiling face and was installed later (at Udipi). Story behind the Incident : A small ship which started from Gujrat - Dwaraka was caught in high tides near Malpi. The sailors were unable to manage the course of the ship which was about to sink while reaching the shore. They loudly cried for help. Srimad Acharya was performing pooja to Sri Moolarama at that time near the shore. He waved the saffron cloth and saved the ship and the sailors from the high seas. Naturally on rewaching the shore safely, they prostrated before Sri Acharya and begged something to be accepted in token of their lives, ship and proprty being saved. But Srimad Acharya pointed out a gopi stone to be given. The sailors were all surpraised since such stones were carried by them in the ship to adjust the weightage of balance and they have no value at all to be given as a present. But Srimad Acharya wanted only that which was brought from the effortlessly by a young boy. Srimad Acharya cleaned the gopi stone and to the utterjoy of all assembled, a beautiful idol of Lord Krishna was found inside. Srimad Acharya did abisheka and pooja to the said idol and by his touch invoked the presence of Paramatma therein to a greater extent. Then after the pooja was over, the Idol was to be carried to Udipi for installation and for building temple. Even 30 very strong persons with great physical strength could not make it move. The same Idol with coverage of Gopi stone was effotlessly carried from the ship to the shore by a young boy earlier. Why such a change ? What is the philosophical truth and implications of this incident? This establishes that the Idol or the prathika is different from God. God and Vigraha are not identical. If it were so, this incident cannot be explained satisfactorily. Under the vishitadwaita school, there is a rule called "Archa-vathara" which means identity of God and Vigraha is admitted. Five such places are pointed out and important among the mare. Tirupathi Moola Vigraha and Utsava Moorthy of Srirangam Temple, Sri Ranganatha. But such concept of "Archa-vathara" has too many defects and is opposed to many authorities, reason and logic. To establish, the proper aspect of PRESENCE (Sannidyam) in the Idol the particular incident has taken which is an explanation of the Sutra. In the case of the Symbol, it should not be contemplated as Atman(The Lord). For He is not the Symbol but He is Present in the symbol. From a wrong notion that may be caused by the words of such texts as "Meditate on Nama as Brahman but is to be contemplated as present in the symbol.This is also said in Brahman Tarka."From Nama to Prana both being spokenof in the nominative case ( as identical), the dull witted may mistake and identify Naman etc.,with Brahman. Only the presence of Brahman in naman and other symbols is meant to be declared by the passage. Accordingly the words in the nominative case are taken to be in the locative case (7 th case) for the nominative case stand for all the cases. So this incident in Srimadhva Vijaya clarifies and establishes that :- 1. The Idol is defferent from God. 2. God is only present in the Idol. 3. The odctrine of Archavathara is not correct. 4. The Krishna idol which was carried on by a small boy earlier could not be taken even 30 strong, physical, muscular wrestlers, since the presence of God was abundant that when Srimad Acharya did pooja and established this aspect. 5. For Srimad Acharya , who is a Ekantha Bhaktha, it was not difficult and he easily carried the idol to Udipi. An Independent spritual being who is perfect in every way is the core of all existance. He is Purusottama, the Supreme Person, Narayana. The entire vedantic philosophy of Sri Madhva centre round this fundamental concept. In the world of experience there are everywhere astonishing signs of design and purpose pointing to an intelligent source. Modern science, both biological and physical, affords ample evidence for this. "My religion", says the eminent physieist, Einstein, "consists of a humble admiration of the illimitable superior sprit who reveals Himself in the slight details we are able to perceive with our frail and feeble minds. That deeply emotional conviction of the presence of a superior reasoning power, which is revealed in the in comprehensible univers forms my idea of God". Here it is pertinent to examine the implications of the pregnant statment by one of the greatest physicists of all times, if not the greatest. Notice the expression the 'illimitable sprit who reveals Himself'. To me the use of the word Himself with a capital 'H' is most significant. Behind this world we perceive there is a personal being, to whom we have to trace the wonder discovers by experimentation and mathematical reasoning. Whether Einstein had a personal being in mind is more than doubtful, but his words unmistakably imply the existance of such a being, Again there are the words 'a superior reasoning power'. Reasoning must belog to a person who reasons. Surely there can be noreasoning without a reasoner. Again notice the language in which he refers to the mental power of the greatest physicists in comparison with the reasoning power of the 'the superior spirit' he is thinking of.He says 'our frail and feeble minds'. The superior power or spirit is far above the subtlest human reasoner. Now What does Acharya Himself say ? Bahu-chitra-jagad-bahudha karant | Para-shati-rananta-gunah Paramah || The supreme Being is endowed with exalled powers and numorous eminent attributes for He has created this extremely wonderful world of infiniti variety'. What the modern man of science was dmly the Acharya saw inwardly with crystal clearness centuries ago when science in the modern sence of that word was unknown. The world open to our inspection is reality is real but its reality is rooted in God. This idea Madhva conveys to us by saying that tattva (reality) is twofold one, Independent Reality and the other, dependent. There is only one independent Reality and all else is dependent on this single self-dependent Being Dependence does not simply non-difference in any form. The world of sentient and insent entities is separate from God but is entirely dependent on Him. The world cannot exist in any form without the sustaining presence of the God with in. In all forms of materialsm the reverse is the case, that is, matter is fundamental and all phenomena, both physical and mental, are the effects of its modification. Inview of what has been said above it is obvious that it would be wrong to say that Madhva's school of thought is more materialistic than others. On the other hand it is out and out spiritual as according to it the ground of all existance is a Supreme Intelligent Being. If by 'materialistic ' is meant that the religion of Madhva has the tendency of turning the mind of man towards the material things of life the answer is that this is not so. On the other hand it has the effect of spiritualising life. It is clear to all those he draws inspiration from the Gita and in many places has declared that this system agrees in all respects with what Krishna has taught Arjuna in it. The following are the words of Krishna addressed to Arjuna:- Ye hi samsparshaja bhoga, duhkka - yonaya yeva te, Adyanta vantah kaunteya nateshu ranante budha"- hO| son of Kunti, pleasures that result from sense contact have a beginning and hence are only the source of misery. The wise person does not delight in them". Tani sarvani samyamya- yukta asita mat - para - ha' Vashe hi yasyen -dri - yani-tasya prajna pratishtita". Having controlled all the senses and knowing Me as the highest, let one stay with mind fixed on Me. Verify his spiritual vision is firm whoses senses are under his control'. The dvaita philosophy of Madhva stands for a way of life based on a true conception of the glory of God. The yogin is he who has realised that the world that he lives in is thetheatre in which God has pleased him to play his due part and serve God with loving devotion believing that such devoted service is the highest form of worship. Dvaita Vedanta does not ask the aspirant to shun the world,rather it teaches that he should play his part in it and thus serve the purpose for which he is given life and oppurtunities. This is what Lord Krishna teaches Arjuna: Yatah pra-vrittir-bhuta-nam yena-sarva-midam taram | Sva-karmana tam-abhyarchya, siddhim Vidati manavaha || From whom is the activity of all being and whom all this is pervided worshipping Him by performing one's enjoined duty one attains beatitude'. It is evident from the following words of Sri Madhva that his message is identical with that Sri Krishna in the Gita: Kuru bhukshva cha karma nijam niyatam hari - pada vinamra -- dhiya satatam Hari - reva paro hari - reva guruhu hari - reva Jagat - Pitru - Matru - Gati-hi With mind ever firmly fixed on the feet of HAri do your appointed task and enjoy what is assigned to you by Him. Hari is indeed the most High. He is the Father and Mother (of all) and the ultimate goal to be reached'. Madhva lived just as he has asked us to live. He performed all the duties prescribed for his order of sannyasinis, travelled throughout the land from Kanya-Kumari in the south to the snow bound summits of the Himayas in the north teaching his system of Vedanta and holding discussions with people of all shades of opinion with the object of proclaiming the religion he believed to be the true one. Is it too much to saythat India wants now , as ever, this practical philosophy of MADHVA which teaches that religion is divorced from life ? Sovenir, " Sri Ananda Thirtha " , Sri Vyasaraja Mutt 1990 GURU PARAMPARA : SRI UTTARADI MUTT 1.SRIMAD ANANDA TIRTHARU BADRI PRAVESA MAGHA SUD NAVAMI 2.SRI PADMANABHA TIRTHARU NAVA BRINDAVANA KARTHIKA BAH CHATURDASI 3.SRI NARAHARI TIRTHARU HAMPI PUSHYA BAH SAPTHAMI 4.SRI MADHAVA TIRTHARU MANNUR (MANIPUR)BHADRAPADA AMAVASYA 5.SRI AKSHOBYA TIRTHARU MALKHEDA MARGHA BAH PANCHAMI 6.SRI JAYA(TEEKA) TIRTHARU MALKHEDA ASHADA BAH PANCHAMI 7.SRI VIDYADHIRAJA TIRTHARU YARAGHOLA VAISAKHA SUD TRITEEYA 8.SRI KAVINDRA TIRTHARU NAVA BRINDAVANA CHAITRA SUD NAVAMI 9.SRI VAGEESHA TIRTHARU NAVA BRINDAVANA CHAITRA BAH CHATURTI 10.SRI RAMACHANDRA TIRTHARU YARAGHOLA VAISAKHA SUD SHASTI 11.SRI VIDYANIDHI TIRTHARU YARAGHOLA KARTHIKA BAH CHATURTI 12.SRI RAGHUNATHA TIRTHARU MALKHEDA MARGHA BAH TRITEEYA 13.SRI RAGHUVARYA TIRTHARU NAVA BRINDAVANA JYESHTA BAH TRITEEYA 14.SRI RAGOOTHAMA TIRTHARU THIRUKOVILUR PUSYA SUD EKADASI 15.SRI VEDAVYASA TIRTHARU PENUKONDA CHAITRA SUD TRITEEYA 16.SRI VIDYADEESHA TIRTHARU EKACHAKRANAGAR PUSHYA BAH CHATURDASI 17.SRI VEDANIDHI TIRTHARU PANDHARPUR KARTHIKA SUD EKADASI 18.SRI SATYAVRATA TIRTHARU SANGLI PHALGUNA SUD SASHTI 19.SRI SATYANIDHI TIRTHARU NIVRITT SANGAMA MARGHA SUD DASAMI 20.SRI SATYANATHA TIRTHARU VEERACHOLAPURAM MARGHA SUD EKADASI 21.SRI SATYABINAVA TIRTHARU NACHIARGUDI JYESHTA SUD CHATURDASI 22.SRI SATYAPOORNA TIRTHARU KOLAPUR JYESTA BAH DWITEEYA 23.SRI SATHYAVIJAYA TIRTHARU AARANI CHAITRA BAH EKADASI 24.SRI SATYAPRIYA TIRTHARU MANAMADURAI CHAITRA SUD TRIYODASI 25.SRI SATYABDHA TIRTHARU SAVANOOR PHALGUNA BAH PRATIPADA 26.SRI SATYASANDHA TIRTHARU MAHISHI JYESTA SUD DWITEEYA 27.SRI SATYAVARA TIRTHARU SANTHEBENNUR SRAVANA SUD SAPTHAMI 28.SRI SATYADHARMA TIRTHARU HOLEHONNUR SRAVANA SUD TRIYODASI 29.SRI SATYASANKALPA TIRTHARU MYSORE ASHADA POORNIMA 30.SRI SATYASANTHUSHTA TIRTHARU MYSORE PHALGUNA AMAVASYA 31.SRI SATYAPARAYANA TIRTHARU SANTHEBENNUR ASWINA SUD SAPTHAMI 32.SRI SATYAKAMA TIRTHARU ATHAAKUR PUSHYA BAH SASHTI 33.SRI SATYESHTA TIRTHARU AATHAKUR BADHRUPADASUD EKADASI 34.SRI SATYAPARAKRAMA TIRTHARU CHITTAPUR ASWINA SUD ASHTAMI 35.SRI SATYAVEERA TIRTHARU KORALAHALLI KARTIKA SUD ASHTAMI 36.SRI SATYADHEERA TIRTHARU AATHAKUR JYESHTA BAH NAVAMI 37.SRI SATYAGNANA TIRTHARU RAJAMUNDRI CHAITRA SUD EKADASI 38.SRI SATYADYANA TIRTHARU PANDHARPUR CHAITRA SUD ASHTAMI 39.SRI SATYAPRAGYA TIRTHARU AATHAKUR CHAITRA SUD ASHTAMI 40.SRI SATYABHIGYA TIRTHARU RANEBENNUR PUSHYA BAH ASHTAMI 41.SRI SATYAPRAMODA TIRTHARU THIRUKOILUR KARTHIKA SUD TRITIYA PRESENT PITATHIPATHI SRI SRI SATYATMA THIRTHARU GURU PARAMPARA : SRI VYASA RAJA MUTT 1.SRIMAD ANANDA TIRTHA BADRI PRAVESA MAGHA SUD NAVAMI 2.SRI PADMANABHA TIRTHA NAVA BRINDAVANA KARTHIKA BAH CHATURDASI 3.SRI NARAHARI TIRTHARU HAMPI PUSHYA BAH SAPTHAMI 3.SRI NARAHARI TIRTHA HAMPI PUSHYA BAH SAPTHAMI 4.SRI MADHAVA TIRTHA MANNUR (MANIPUR)BHADRAPADA AMAVASYA 5.SRI AKSHOBYA TIRTHA MALKHEDA MARGHA BAH PANCHAMI 6.SRI JAYA(TEEKA) TIRTHA MALKHEDA ASHADA BAH PANCHAMI 7.SRI VIDYADHIRAJA TIRTHA ERAGHOLA VAISAKHA SUD VAISAKA 2.SRI NARAHARIAYANA TIRTHARU SANTHEBENNUR ASWINA SUD SAPTHAMI 8.SRI RAJENDRA TIRTHA ERAGHOLA VAISAKA SUD PURNIMA 9.SRI JAYADWAJHA TIRTHA ERAGHOLA KARTHIKA SUD PURNIMA 10.SRI PURUSHOTTAMA TIRTHA APPOOR CHAITRA SUD PRATHIPADA 11.SRI BRAHMANYA TIRTHA APPOOR VAISAKA BAH DWADASI 12.SRI VYASA RAJARU NAVA BRINDAVANA PHALGUNA BAH CHATURTI 13.SRI SRINIVASA TIRTHA NAVA BRINDAVANA VAISAKA BAH PANCHAMI 14.SRI RAMA TIRTHA NAVA BRINDAVANA AWIJITHA SUD CHATURDASI 15.SRI LAKSHMIKANTHA TIRTHA PENUKONDA SRAVANA SUD SAPTAMI 16.SRI SRIPATHI TIRTHA VELLORE ASADHA SUD DWADASI 17.SRI RAMACHANDRA TIRTHA RAYA VELLORE MARGASIRSHASUD TRITIYA 18.SRI LAKSHMIVALLABHA TIRTHA VELLORE PUSHYA SUD PANCHAMI 19.SRI LAKSHMINATHA TIRTHA SRIRANGAM SRAVANA SUD DWADASI 20.SRI LAKSHMIPATHI TIRTHA SRIRANGAM KARTHIKA SUD EKADASI 21.SRI LAKSHMINARAYANA TIRTHA BADRIKASRAMA KARTHIKA SUD TRIYODASI 22.SRI RAGHUNATHA TIRTHA TIRU MAKKADALU ASADHA SUD CHATURTHI 23.SRI JAGANNATHA TIRTHA KUMBAKONAM PUSHYA SUD DWITIYA 24.SRI SRINATHA TIRTHA TIRU MAKKUDALU PUSHYA SUD CHATURTHI 25.SRI VIDYANATHA TIRTHA KUMBAKONAM VAISAKA SUD EKADASI 26.SRI VIDYAPATHI TIRTHA KUMBAKONAM VAISAKA SUD CHATURTHI 27.SRI VIDYA VALLABHA TIRTHA TIRU MUKKUDALU MARGASIRSHASUD NAVAMI 28.SRI VIDYAKANTHA TIRTHA SOSHALAI JYESHTA SUD NAVAMI 29.SRI VIDYANIDHI TIRTHA SOSHALAI ASADHA BAH EKADASI 30.SRI VIDYAPOORNA TIRTHA SOSHALAI SRAVANA SUD SASHTI 31.SRI VIDYA SRI SINDHU TIRTHA SOSHALAI ASADHA SUD ASHTAMI 32.SRI VIDYA SRIDHARA TIRTHA SRIRANGAM CHAITRA BAH CHATURDASI 33.SRI VIDYA SRINIVASA TIRTHA SOSHALAI VAISAKA SUD CHATURTHI 34.SRI VIDYA SAMUDRA TIRTHA SOSHALAI KARTHIKA SUD DWITIYA 35.SRI VIDYA RATNAKARA TIRTHA SOSHALAI VAISAKA BAH NAVAMI 36.SRI VIDYA VARITHI TIRTHA SRIRANGAM BHADRAPADA BAH PANCHAMI 37.SRI VIDYA PRASANNA TIRTHA SOSHALAILORE MARGASIRSHASUD PAURNIMA 38.SRI VIDYA PAYONIDHI TIRTHA TIRU MUKKADALU EASWARA BAH DASAMI PRESENT PITATHIPATHI SRI SRI VIDYA VACHASPATI THIRTHARU GURU PARAMPARA : SRI RAGHAVENDRA SWAMIGALA GURU 1.SRIMAD ANANDA TIRTHA BADRI PRAVESA MAGHA SUD NAVAMI 2.SRI PADMANABHA TIRTHA NAVA BRINDAVANA KARTHIKA BAH CHATURDASI 3.SRI NARAHARI TIRTHA HAMPI PUSHYA BAH SAPTHAMI 4.SRI MADHAVA TIRTHA MANNUR (MANIPUR)BHADRAPADA AMAVASYA 5.SRI AKSHOBYA TIRTHA MALKHEDA MARGHA BAH PANCHAMI 6.SRI JAYA(TEEKA) TIRTHA MALKHEDA ASHADA BAH PANCHAMI 7.SRI VIDYADHIRAJA TIRTHA YARAGHOLA VAISAKHA SUD TRITEEYA 8.SRI KAVINDRA TIRTHA NAVA BRINDAVANA CHAITRA SUD NAVAMI 9.SRI VAGEESHA TIRTHA NAVA BRINDAVANA CHAITRA BAH CHATURTI 10.SRI RAMACHANDRA TIRTHA ERAGHOLA VAISAKHA SUD SHASTI 1.SRIMAD ANANDA TIRTHA BADRI PRAVESA MAGHA SUD NAVAMI 11.SRI VIBHUDENDRA TIRTHA TIRUNELVELI MARGHA BAH NAVAMI 12.SRI JITAMITRA TIRTHA SHIVPUR MARGHASIRSA AMAVASI 13.SRI RAGHUNANDA TIRTHA HAMPI KARTI BAH ASHTAMI 14.SRI SURENDRA TIRTHA MADURAI PUSHYA SUD DWADASI 15.SRI VIJAYENDRA TIRTHA KUMBAKONAM JYESHTA BAH TRAYODASI 16.SRI SUDEENDRA TIRTHA NAVA BRINDAVANA PHALGUNA BAH DWITIYA 17.GURU SARVA BHOWMA SRI RAGHAVENDRA TIRTHA MANTRALAYA SRAVANA SUD DWADASI 18.SRI YOGEENDRA TIRTHA SRIRANGAM MAGHA SUD DASAMI 19.SRI SURINDRA TIRTHA MADURAI JYESHATA SUD DWITIYA 20.SRI SUMATEENDRA TIRTHA SRIRANGAM ASHVIN BAH SAPTAMI 21.SRI UPENDRA TIRTHA SRIRANGAM MARGHA BAH ASHTAMI 22.SRI VADEENDRA TIRTHA MANTRALAYA JAISH SUD NAVAMI 23.SRI VASUDENDRA TIRTHA KENCHANGUDI ASHVIN BAH SAPTAMI 24.SRI VARADENTRA TIRTHA PUNE ASHADA SUD SASHTI 25.SRI DHIRENDRA TIRTHA HOSERETTI PHALGUNA SUD TRAYODASI 26.SRI BHUVANENDRA TIRTHA RAJAVLLI VAISAKA BAH SAPTAMI 27.SRI SUBHODENDRA TIRTHA NANJANGUDU CHAITRA BAH TRITIYA 28.SRI SUJANENDRA TIRTHA NANJANGUDU KARTIH BAH ASHTAMI 29.SRI SUGYANANENDRA TIRTHA NANJANGUDU SRAVANA BAH CHATURTHI 30.SRI SUDARMENDRA TIRTHA MANTRALAYA PUSHYA BAH PANCHAMI 31.SRI SUGUNENDRA TIRTHA CHITTOOR MARGHA SUD PURNIMA 32.SRI SUPAGNANENDRA TIRTHA NANJANGUDU MARGHA BAH SASHTI 33.SRI SUKRUTEENDRA TIRTHA NANJANGUDU ASHVIN SUD DASAMI 34.SRI SUSHEELENDRA TIRTHA HOSERETTI ASHADA SUD TRITIYA 35.SRI SURVATEENDRA TIRTHA MANTRALAYA VAISAKA SUD DWADASI 36.SRI SURYAMEENDRA TIRTHA MANTRALAYA PUSHYA SUD DWITIYA 37.SRI SUJAYEENDRA TIRTHA MANTRALAYA MAGHA SUD CHATURTHI/CENTER> PRESENT PITATHIPATHI SRI SRI SUSHMEENDRA TIRTHA GURU PARAMPARA : SRI SRIPADARAJA MUTT GURU PARAMPARA 1.SRIMAD ANANDA TIRTHA BADRI PRAVESA 2.SRI PADMANABHA TIRTHA NAVA BRINDAVANA 3.SRI LAKSHMIDHARA TIRTHA 4.SRI SANKARSHANA TIRTHA 5.SRI PARASURAMA TIRTHA 6.SRI AADHI RAJA TIRTHA 7.SRI SATHYAVRATHA TIRTHA 8.SRI SWARNAVARANA TIRTHA SRIRANGAM 9.SRI SRIPADARAJARU MULUBHAGALU 10.SRI HAYAGRIVA TIRTHA MULUBHAGALU 11.SRI SRIPAPATHI TIRTHA 12.SRI SRIDHARA TIRTHA MULUBHAGALU 13.SRI GOPALASWAMI TIRTHA 14.SRI UDDANDA RAMACHANDRA THIRTHA PENUKONDA 15.SRI RAGHUNATHA TIRTHA 16.SRI LAKSHMI MANOHARA TIRTHA ODAPALLI (ERODE) 17.SRI LAKSHMIPATHI TIRTHA 18.SRI LAKSHMINATHA TIRTHA ABBOORU 19.SRI LAKSHMIKANTHA TIRTHA VENGERE 20.SRI SRIKANTHA TIRTHA NANGALLI 21.SRI SRINIDHI TIRTHA ODAPALLI (ERODE) 22.SRI TEJONIDHI TIRTHA 23.SRI YOGANIDHI TIRTHA 24.SRI VIDYANIDHI TIRTHA ODAPALLI (ERODE) 25.SRI GNANANIDHI TIRTHA SRI RANGAPATTINA 26.SRI GUNANIDHI TIRTHA TAAYURU (MATTUPURAM) 27.SRI GUNASARANIDHI TIRTHA MULUBHAGALU 28.SRI PRAGNANIDHI TIRTHA MULUBHAGALU 29.SRI SUBHODHANIDHI TIRTHA MULUBHAGALU 30.SRI VAIRAGYANIDHI TIRTHA MULUBHAGALU 31.SRI SUGYANANDHI TIRTHA MULUBHAGALU 32.SRI SUGUNANIDHI TIRTHA BHAVANI 33.SRI SUDHINIDHI TIRTHA ODAPALLI (ERODE) 34.SRI MEDHANIDHI TIRTHA ODAPALLI (ERODE) 35.SRI DAYANIDHI TIRTHA MULUBHAGALU 36.SRI SATYANIDHI TIRTHA MULUBHAGALU 37.SRI VIJAYANIDHI TIRTHA MULUBHAGALU PRESENT PITATHIPATHI SRI VIGYANANIDHI THIRTHA COMPILED BY SRI MADHWA SANGHA. KINDLY BRING IT TO OUR NOTICE, INCSAE OF ANY ERROR AND IF YOU KNOW THE PLACE AND THE YEAR OF GURU'S BRINDAVANA PRAVESA. SRI MADHWA SANGHA (REGD), A2/117, SAFDARJUNG ENCLAVE, NEW DELHI - 110029. August 13, 2009 2:40 AM Bhargavi Rao said... Govardhanagiri Trust is an unit of Sri Pejawara Matha Udupi D.Karnataka headed by H.H.Shri Pujyashree Vishvesha Theertha Swamiji and H.H. Shri Pujyashree Vishwprasanna Theertha Swamiji. It manages a huge GOSHALA in which 1000 cows are protected with care and devotion. It is located in Neelavaram 18 kms from Udupi. “Soon after birth, all of us are fed by our Mother’s breast milk upto 2 years. From 3rd year onwards, and even while she does not have adequate milk; cow assumes the role of our mother and feeds us until we breathe the last, till our last journey by her milk. Only from this milk, we get Curd, Butter, Buttermilk and Ghee. She is rightly called as “Gomatha”. Hence we must admit “We have two mothers”. Yes, a cow is a TWIN MOTHER to all of us!!! http://www.pejavara.org/neelavaragoshale.htm http://govardhanagiritrust.hpage.com/neelavara_goshala_81766584.html http://govardhanagiritrust.tripod.com/neelavaram_goshala/ All philanthropists all over the world are invited to support this great animal protection project. All contribution are exempted from I.T. under Section 80G. Let’s join hands in this seva and for more information http://www.pejavara.org/neelavaracontributions.htm September 23, 2010 2:53 AM chakrapani said... thanks to ms.bhargavi rao for mentioning about the NEELAVARA GOSHALA project .a big saraovara , sri goplakrishna temple, nagabana,old age home , school for handicapped and a building for performing pithru karya are also planned by sri vishwaprasanna theertha swamiji junior pontiff of sri pejawara mutt.now all pithru karya are arranged and all can perform it in that beautiful heavenly location where 1000 cows are with u to bless u. it will please your fore fathers abundantly which will fetch u prosperity ,success, happiness and good health . your contribution will support the cows there. Also a sri paumana homa and sri bhagavtha pravachan has been planned on ekathasi and dwathasi days every month and the sponsored amount will be utilised for constructing the sarovara. all can contribute for this . the amount for the same will be around rs 15000 which is exempted from tax and also serve the cows. the homa and pravachana will be performed inside the neelavara goshala. U CAN ATTEND WITH YOUR FAMILY AND GET SWAMIJI'S BLESSINGS.

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 Commonly Used SANSKRIT WORDS AND THEIR MEANINGS Bhagavath Gita in Tamil version Each GOD in HINDUISM has a vehicle of his own The Four Ashramas SAINT EKNATH MADHWA SITES DAKSHINA BHAJANA SAMPRADAAYA PADDHATHI ATTAVANAI Paddhathi Bhajan Geetha Govindam (POORNA ASHTAPATHI) Deepa Pradakshinam Gopika Geetham Dolothsava Bhajan Sampradaya Bhajans Guruji Temples Narasimha Temples Temple Timings Donation Details Wisdom of words Bhagavad Gita Hindu Rituals and Routines Mahabharatham Functions at Thennangur MY FAVORITE LINKS Madhwa Philosophy Translation of all sacred Hindu Scriptures The Natural Path The Bhagavd Gita The Interesting Articles Hindu Temples Bhagavad Gita - Translated by Sir Edwin Arnold Temples in INDIA The Madhva Community Portal Kannada Poojagalu , Devara Namagalu , Sthothragalu Sri Sripadaraja Mutt Mulubagalu Dakshina Bharatha Sampradhaya Bhajans by Swami Haridoss Giri (MP3 Download available) Haridasa Bhajans Srimad Bhagavatham Hindu Jana Jagruti Samiti (Uniting Hindus Globally) Dakshina Bhajana Sampradaayam Kovai S.Jayaraman's Page Bhagavad Gita (SANSKRIT VERSION) Sri Krishna Premi Govindapuram SRI GEETHA GOVINDAM - SRI JEYADEVA'S ASHTAPATHI Sri Panduranga Bhajanashram Dakshina Pandaripuram (GOVINDAPURAM) Sri Nama Ramayana Subrahmanya Matha (Udipi) Temples in India & Pooja Prasad Srimad Bhagavatam (Bhagavad Purana ) Real Bhagavath Gita International Divine Centre Stothra Rathnas Translation great-saints.incredible-people Chembur Activities(MUMBAI) Sanathana Dharma Temples in South India Vaishnava Temples in Tamil Nadu Maniam's Website(OM MURUGA SARANAM ) Madhwa Philosophy Srimadh Bhagavatham Sri Vaishnavam Practices Bhagavadh Gita - AS IT IS The Hindu Image Gallery Radhe Krishna G.A.Trust Namaji Guruji Thennangur Swami Haridoss Giri Bhaktha Mandali (Neykuppi village) Kalpakkam Sri Gnanananda Seva Samajam Namaji Guruji Thennangur (PHOTO GALLERY) Guruji Bhajan at Kanchi Mutt ( 33 PHOTOS ) Vedas & Upanishads Sanskrit Documents Baghavath Gita & Srimadh Bhagavatham Sri Vaishnava Sri Ramanuja Sanskrit Dictionary Sanskrit Documents Dvaita Home Page Hinduism - An Overview Religion And Charities Madhwa Sites And Other Links Guru Raghavendra Swamy's Home on the Net Sri Sathya Sai Baba Festivals in India Religion Round Table Family (RRT) Hindu Page Sri Sankara Jayendra Balavihar Hindu Pooja and Bhajan Songs The Vedanta Society of Southern California THE The Ramakrishna-Vivekananda Center The Vivekananda Foundation Bhajan Kirtans Jai Mataji Hindu Patrika Universal Peace Prayer Omgaram Sri Ramana Maharishi Ashram Kamakoti Mutt Voice of Kanchi Mutt Dakshinamnayasri Sringeri Saradapeetham Nagarajan's Home page My Home Page This page is dedicated at the lotus foot of SRI SRI SWAMY HARIDOSS GIRI SWAMIGAL "RADHE KRISHNA" This web site is constructed and maintained by R.NARASIMHAN 15, FIRST AVENUE , D A E TOWNSHIP, KALPAKKAM - 603102 , INDIA Email to : (R.Narasimhan) r.narasimhan@mailcity.com Sign Guestbook View Guestbook GA Trust 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 SanathanaDharma.com 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 SanathanaDharma.com 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. Welcome to Sanathanadharma.com 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 1. CHELLI AMMAN ALAYAM 2. LAKSHMI NARAYANAN ALAYAM 3. GURUJI ASHRAMAM 4. MAHA SHODASI TEMPLE 5. SATHGURU VIHAR 6. SANATH NAGAR 7. LAKSHMI BHAVANAM 8. ARUNACHALA NILAYAM 9. MEENAKSHI SUNDARESWARAR ALAYAM 10. GURUJI MADAM 11. GNANANDAR SWAMIGAL ALAYAM 12. DELUXECOTTAGES 13. PANDURANGA RUKKUMAYEE 14. NAMA SANGEERTHANA MANDAPAM 15. PURANDARA DASAR HALL 16. DINING HALL 17. GUEST HOUSE MAHASHODASI ALAYAM 1. SRI SATHGURUNATHAR 2. SRI MAHASHODASI 3. SRI GANAPATHY 4. SRI SUBRAMANYAR 5. SRI BRAHMA 6. SRI VISHNU 7. SRI RUDRAR 8. SRI EASWAR 9. SRI SADHASIVAR 10. SRI BALA PARAMESHWARI 11. SRI ANNAPOORNA 12. SRI ASWA ROOPA 13. SRI RAJASYAMALA 14. SRI MAHA VARAVATHI 15. SRI PARA SARASWATHI 16. SRI RAMA 17. SRI VANI 18. SRI BRAAHMI 19. SRI MAAHESHWARI 20. SRI KAUMARI 21. SRI VAISHNAVI 22. SRI VARAHI 23. SRI INDHREE 24. SRI CHAMUNDA 25. SRI MAHALAKSHMI 26. SRI SARABESWARAR 27. SRI SULINI 28. SRI PRATHYANGIRA 29. SRI VANA DURGA 30. SRI SUDHARSANAR 31. SRI SUDHARSANA NARASIMHAR 32. SRI AGORA MURTHY RADHE KRISHNA ! 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