amrithavarshini pallavi 20

Raagam # 2 Pallavi # 20

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Thaanam # 8

Amritha Varshini - Inside this Issue

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Title Topic / Author Page #

Index General Index 2

Index Authors Articles 3

From Editors Desk Editorial 4

Pillaiyar Suzhi Vatapi Ganapathi - Historical Details - Part # 4 5

Deivathin Kural - Talks of Mahaperiyava Essence of the Upanishadic Teaching 7

Devotion A Poem by Smt Renuka Sury 8

Sthothra Maalaa Sri Meenakshi Pancharathnam 9

Song of the God - Bhagavadh Geetha Chapter 8 : Verse 16 "a brahma bhuvanaal lokaa:" 11

Relief for Sorrow from bed of Arrow Vishnu Sahasranama - Verse # 12 12

Sri Lalita Trisati Stotram Part # 4 - Sri P.R. Kannan 14

Tatwa Bodham Part # 12 - Sri P.K. Venkatachalam 18

Suno Bhai Sadho Tulsi Das Song "Raghuvar Tumko Meri Laaj" 21

Sacred - 63 Thiru Navukkarsar Nayanar - Part # 1 22

Sri Sreedhara Ayyaval - An epitome of Compassion - Sri O.N. Ravi 25

Sangeeta Sudha Annamacharya Kriti "Bhaavamulona"- Sri Dasu Damodara Rao 29

Aatma Bodham Part # 9 - Sri O.V. Srinivasan 30

Deivath Tamizh Thirumurai & Prabandham 32

Man's & God's Will Article by Sri J.K. Sivan 33

Yaksha Prashna - The Heritage Quiz Quiz on Slokas & Stotrams - Sri S.K. Ramanathan 35

Ramanaarpanam Search of My Master - Paul Brunton - Part # 8 36

Sri Maha Bhakta Vijayam Sant Kabir Das - Smt Shantha Rajan 40

Abhangaamrita "Abee Gulaal Udhalitha Rang" - Abhang by Sant Chokamela 44

Bhattathiri and Arunagiri Article By Sri V.S. Krishnan 45

Padum Paniye Paniyai Arulvai Thiruppugazh - "Kaaranamathaaga Vandhu Buvimeethe" 47

Squirrel Service Kainkaryam from Amrithavarshini 48

Amritha Varshini Subscription Details 49

Amritha Varshini - Authors Articles

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Devotion - Poem by Smt Renuka Sury - Page 8

Sri Lalita Trisati Stotram - Translation by Sri P.R. Kannan - Page 14

Tatwa Bodham - Commentary by Sri P. K. Venkatachalam - Page 18

Sri Sreedhara Ayyaval - An epitome of Compassion - Article by Sri O.N. Ravi

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Annamacharya Kriti Baavamulona- Translation by Sri Dasudamodara Rao

Page - 29

Aatma Bodham - Commentary by Sri O. V. Srinivasan - Page 30

Quiz on Slokas & Stotrams - Compiled by Sri S.K. Ramanathan - Page 35

Sri Maha Bhakta Vijayam - Retold by Smt Shanta Rajan - Page 40

Bhattathiri and Arunagiri - Article by Sri V.S. Krishnan - Page 45

Mans & Gods Will - Article by Sri J.K. Sivan - Page 33

Swagatham to Amritha Varshini! I am delighted to present the 20th Issue of Amritha Varshini on the auspicious occasion of Kaarthigai Deepam. The festival is celebrated with fervor in South India, especially in Tamilnadu where devo-tees throng the sacred Arunachala / Thiruvannamalai. Readers know that we are we are covering the excerpts from the book of Paul Brunton A Search in Secret India in the Ramanaarpanam sec-tion for the past seven months. It is a divine coincidence that in this months portion Paul Brunton narrates about the Holy Arunachala and the legend of Kaarthigai Deepam. He narrates, According to our sacred legends, the God Shiva once appeared as a flame of fire on the top of the sacred red mountain. Therefore, the priests of the temple light the large beacon once a year in memory of this event, which must have happened thousands of years ago. I suppose the temple was built to cele-brate it, as Shiva still over shadows the mountain. I have also read that Bhagavan Ramana Mahar-ishi was very curious about Deepam and used to watch the Deepam from Ramanasramam with the help of binocular. You may wonder what is the need for Bhagavan to watch the Deepam but this de-picts Bhagavans attachment to Thiruvannamalai and Arunachaleshwara. He once told a devotee who offered the Sacred Ash which was given as a Prasada when Gods Arunachaleshwara and Abeethakuchalamba were taken out in procession Appavukku Pillai Adakkam meaning he is the Son of Lord Arunachaleshwara and Abeethakuchalamba. Thus He is the child representing Jnana similar to Lord Muruga. Muruga also resides on hillock, Ramana remind in the hillock of Arun-achala. Muruga stands on the hillock of Pazhani wearing the kaupeena, loin cloth, our Ramana also wore only the loin cloth. Muruga protects his devotees those whoever surrenders to him, similar Ra-mana gave the Jnana to his devotees whoever visited him thus protected them from dangers of illu-sion. Bhagavan in his verse explaining the significance of Deepa Darshana says Iththanuve nana menumathiyai neethap Puthiyitha yathe porunthiyaga nokka Lathuvitha maamei yagachchudarkaan kaibhu Mathiyenu manna malaichudarkaan meiye (deepa darshana tatvam) Meaning, removing the wrong perception from the mind which thinks that I am this material body, by fixing the mind in the heart and turning the mind towards internally and seeing the real swarupa of the internal light of the aatma is the real way of seeing the jyoti which becons on the holy hill of Arunachala. On this deepam festival let us all pray to Lord Arunachaleshwara to remove our ignorance and real-ize the true self ours through which the real jyoti is seen and realized, which shall help us to attain the Lord. I believe all the articles in this issue will help us in achieving the above. I shall be glad if you could share your feedback to us at [email protected] Happy Deepam! Anand Vasudevan Editor-Amritha Varshini Gurgaon November 17, 2013

From Editors Desk EDITORIAL

Page 4

Paranjyoti (siruthondar)

Vatapi, which was the capital of west Deccan's Chalky kingdom, is the

same place where the demons Vatapi and Ilvala lived. There also was a

Ganapati in the form of a statue. As he was in Vatapi, he was also called

Vatapi Ganapati. When Narasimha Varma won over that town, and in-

stalled the victory message, the Commander in Chief of the army was

Paranjyoti. You would have heard about Kalingathuparani. It is the lit-

erature which tells about the victory of Kulottunga Chola over Kalinga

Kingdom. Though it says about Kulottungas victory, the man responsible

for that victory was his Commander in Chief Karunakara Thondaiman. In

the same way, Paranjyoti, the Commander in Chief was responsible for the

victory of Narasimha Varma over Vatapi. Paranjyoti belonged to Thi-

ruchengattankudi where the temple Ganapaticharam is located. Hence he should have a

special attachment since birth to Pillaiyar. This is also god's play. After winning Vatapi

and when he was going the victory procession along with wealth, elephants, horses

which he gained saw Vatapi Ganapati. Upon seeing this Ganapati his devotion poured

out and took that statue for himself. As it happened for Asoka, and like I narrated a

before for Chalukkya King Vikramaditya, in the life of Paranjyoti also a great change

happened, after he returned to the Pallava Kingdom after this victory over Vatapi.

Amattiyar & Mamattirar

Paranjyoti belongs to Maamattirar sect. Maamattirar or Mahamattirar are those who moved away

from the Brahmin caste, leaving the rituals to worldly jobs. The same has reference in Periyapu-

ranam. Similar to Maamattirar there is another caste called Amattiyar. In Sanskrit Amathyan

means Minister. This Amathyan became Amaichar in Tamizh like the word maitthunan be-

came machaan. Mantri being a Sanskrit word nowadays people substitute to Amaichar think-

ing it be a Tamizh word! Manicka Vachaka Swamigal was an Amaatya Brahmin. He was the minister

for the Pandya king and won the title "Thennavan Brahmarayan". The word Brahmarayan is derived

from Brahma and Rayan. Brahma is derived from Brahmana and Rayan means the prime minister

for the King. The Choza kings too have kept Brahmin officers and given them the Brahmaraya titles.

The Brahmins who have left their rituals and joined the civil administration of the kingdom to serve

on the executive side were classified as Amattiyar. The Brahmins who went one step further to join

the military service were called Maamattirar. This sect has also gone into the field of medicine.

Thus this caste interestingly, did both the task of saving and taking lives of the people! Paranjyoti

belongs to this caste of Maamattirar. Nowadays propaganda is made that he belongs to Velaala

community.

Pillaiyaar Suzhi

Page 5

Invocation on Lord Ganesha

Vatapi Ganapathi - Historical Details - (Part 4) From Deivathin Kural

..PARANJYOTI

UPON SEEING

VATAPI

GANAPATI HIS

DEVOTION

POURED OUT

AND TOOK

THAT STATUE

FOR HIMSELF...

To be continued

What is the essence of the Upanishadic teaching? How do we realise the ideal state mentioned in the Upanishads? The phenomenal uni-verse, in the view of modern science, is embraced by the concepts of time and space. The Upanishads declare that only by being freed from time and space factors can we grasp the ultimate truth that is at the source of the cosmos. I told you about the horizon - where we are right there the horizon is. A recognition of this truth takes us beyond space. In this way we must also try to transcend time. Is it possible? To give us the confidence that it is, an example could be cited from everyday life. To spend the time we lap up newspaper reports of the fight going on in a distant country like, say, the Congo [now called Zaire]. If a dispute or trouble erupts nearer home, in a country like Pakistan (or at home in Kashmir), we forget the Congo and turn to Pakistan or Kashmir. The newspapers themselves push reports of the Congo trouble to some corner and highlight developments in Pakistan or Kashmir. But when a quarrel breaks out even nearer, say, a quarrel

over Tiruttani between the Tamils and the Telugus, Pakistan and Kashmir are forgotten and the boundary quarrel claims all our interest, Now, when we come to know of a street brawl in our neighbourhood, we throw aside the newspaper to go out and see for ourselves what the trouble is all about. Again, when we are watching the street fight, a friend or relative comes and tells us that a war is going on in our own home between the wife and the mother. What do we do then? We forget the street brawl and rush home at once. On an international level the Congo dispute is perhaps of great importance. But we pass from that to quarrels of decreasing importance. Our interest in each, however is in inverse pro-portion to its real importance. Why? The Congo is far away in space. We are more con-cerned about what happens nearer us than about distant occurrences. It is all like coming to the horizon, the spot where we are. Now let us turn our gaze inward. If we become aware of the battle going on within us, the battle fought by the senses, all other quarrels will become distant affairs like the Congo dispute. Let us try to resolve this inner conflict and try to remain tranquil. In this tranquility all will be banished including place, space, and so on. When we are asleep we are not aware of either knowledge or space, but the jnana (in the state of enlightenment of the inner truth) we will experience knowledge without any consciousness of space. The time factor is similar. How inconsolably we wept when our father died ten years ago. How is it that we do not feel the same intensity of grief when we think of his death today? On the day a dear one passes we weep so much, but not so much on the following day. Why is it so? Last year we earned a promotion, or won a prize in a lottery. We jumped for joy then, didnt we? Why is it that we don't feel the same thrill of joy when we think about it today? Just as nearness in space is a factor in determining how we are affected by an event, so too is near-ness in time. Even when we are turned outward and remain conscious of time and space, they lose their impact without any special effort on our part. So the confidence arises that we can be totally freed from these two factors of time and space if we turn inward. When we are asleep we are oblivi-ous of time and space without any effort on our part. But we do not then have the awareness of being free from them. We must go to the state spoken of by Thayumanavar, the state in which we sleep without sleeping and are full of jnana and are immersed in the bliss of freedom from time and space.

Anugraha Bhashanam

Page 6

Talks of Sri Kanchi Mahaperiyava

Essence of the Upanishadic Teaching

..THE

CONFIDENCE

ARISES THAT WE

CAN BE TOTALLY

FREED FROM

THESE TWO

FACTORS OF TIME

AND SPACE IF WE

TURN INWARD...

Then nothing will affect us, not even a quarrel right in our presence, in our home. Even when we re-ceive a stab wound we will not be affected by it - it would be like a happening in a remote land like Congo. When someone very dear to us dies in our presence - husband, wife or child - it would be an occurrence remote in time, like our father's passing ten years ago. Let us, for the time-being, forget arguments about non-dualism and dualism. Let us think about our real need. What is it? Peace. Tranquility. We are affected by good and bad things alike. We cry, we laugh. Both sorrow and joy have their impact on us. Even excessive laughter causes pain in the stomach, enervates us. When we are tickled we react angrily. "Stop it!" we cry. Even when we dance for joy we are fatigued. We like to remain calm without being affected by anything, without giving way to any type of emotion. Such is our need. Not dualism or non-dualism. Let us consider what we must do for this goal. One point will become clear if we think about how the impact produced by a happening or an emotion is wiped away. "When news about the Congo war broke how we became engrossed in newspaper reports of the dispute. How did we lose interest in it later? Why does it not have any impact on us now? If we think on these lines we will realise that the impact of any event - or whatever - is progressively reduced as it is pushed further in space. If we also consider why we are not as much affected now by our father's death as we were ten years ago when he died, we will realise that with receding time we are less and less affected by past events. So if we are to remain detached we must learn to think that what hap-pens close by is happening in a remote place like the Congo. Similarly, we must also learn to think that all the happy and unhappy incidents of the moment occurred ten years ago. We must assiduously train ourselves to take such an attitude. No joy or sorrow is everlasting. They are all relative [that is they do not have their own integral or independent force but rely on other factors]. So without being part of anything or else dependent on anything, we must remain in the absolute state of being ourselves. Then alone will be free from all influences and experience eternal peace. This is how Einstein's Theory of Relativity is applied to the science of the Self (Atmavidya). The essence of Upanishadic message is the burning desire to be from time and space. It would be in proportion to the extent to which we burn within in our endeavour to be free from the spatio-temporal factor that we will be rewarded with the grace of Isvara and be led towards the ful-fillment of the great ideal. There is no need to go to the mountains or to the forest for instruction. Space and time teach us how to remain unaffected by events. All that we need to do is to pray to the Lord and make an effort to de-velop the will and capacity to put happenings of the moment back in time and distant in space. In the first of the ten major Upanishads, Isavasya Upanishad, says: "It is in mo-tion and yet it is still. It is afar and yet near. It is indeed within". This state-ment refers to space and time and creates the urge in us to be freed from both. The next mantra asks us to see time and space and all creatures in our Self itself. Then there will be no cause for hatred, delusion or sorrow, that is nothing will affect us. Another mantra of the same Upanishad de-clares that the Self is all - pervading, going beyond space, and distributing things through the endless years according to their natures. On the whole, the Upanishads speak of the same basic truth of space and time that mod-ern science teaches. But there is this difference. For science this truth is a mere postulate. For the Upanisads it is a truth to be realised within as an experience. This is a conclusion of the Upanishads which themselves are the concluding part of the Vedas.

Anugraha Bhashanam

Page 7

..WITHOUT

BEING PART OF

ANYTHING OR

ELSE DEPENDENT

ON ANYTHING

WE MUST REMAIN

IN ABSOLUTE

STATE OF BEING

OURSELVES...

Essence of the Upanishadic Teaching

Come! Come! Dissolve Yourself In the Ocean of Consciousness! Oh! Salt Doll ! Drop yourself in the ocean to Be one with the whole One homogenous whole Fear not. You lose yourself only to gain the ultimate, To be one with the totality From where you came from; Where there is no end no beginning No time, No space No separation, No sorrow Only unconditional love. Wouldnt you want it?

So hesitate not, worry not Transcend all obstacles Take the pathless path - The right path to the goal. In the lap of totality Is there any death? It is only a shift Transform yourself to be superior, Infinite, imperishable. Come on! Surrender your ego, See ocean alone everywhere Nothing else exists. Thats right! Now the ocean surrounds you Drown in it to Be That Be Ananda forever! Forever!

DEVOTION

Page 8

Poem by Smt Renuka Sury

You may reach author thru [email protected]

Udyadh bhaanu sahasra koti sadrushaam keyura haarojjvalaam Bimboshtheem smitha danta pankthi ruchiraam peetaambara alankruthaam Vishhnu brahma surendra sevita padaam tatva swarupaam shivaam Meenaaksheem pranathosmi santhatham aham kaarunya vaaraam nidhim ||1||

I remain ever bowing to that Goddess Meenakshi, an ocean of compassion, who is radiant like the multitudes of rising Suns, and is resplendent with the bracelet and necklace and is having reddish lips like the bimba fruit, with shining rows of smiling teeth, and decorated with silk garments, and is having the feet worshipped by the gods Vishnu, Brahma and Indra and is of the form of the reality and is auspicious. Muktaahaara lasath kireeta ruchiraam poornendu vaktra prabhaam Shinjan noopura kinkinee manidharaam padma prabhaa bhaasuraam Sarva abheeshta phala pradhaam giri suthaam vaanee ramaa sevithaam Meenaaksheem pranathosmi santhatham aham kaarunya vaaraam nidhim ||2||

I remain ever bowing to that Goddess Meenakshi, shining with the crown radiant with the garland of pearls, with a shining face similar to the full-moon, and wearing the tinkling anklets and gem-studded bells and is shining with the splendour of the lotus, and who bestows on us of all the objects of our desire, and who is worshipped by the goddess of speech, Vani and the goddess of wealth, Ramaa. Shree vidyaam shiva vaama bhaaga nilayaam hreenkaara mantrojjvalaam Shree chakra ankita bindu madhya vasatim shreemat sabhaa naayakeem Shreemat shhanmukha vighnaraaja jananeem shreemaj jaganmohineem Meenaaksheem pranathosmi santhatham aham kaarunya vaaraam nidhim ||3||

I remain ever bowing to that Goddess Meenakshi, a manifestation of the sacred knowledge (Shree Vidya) who always remains on the left-side of the Lord Shiva, and is shining in the sacred syllable of Hreem, residing in the small circle in the middle of the sacred circle (Sri Chakra), that queen gracing the court of the Lord (Sundaresa) and is also the mother of the six-faced one (Shanmukha) and the master of obstacles (Vignaraaja) and also who enchants the world.

Sri Meenakshi Pancharathnam

STHOTHRA MAALA

Page 9

Slokas/Sthothras for Prayers

Sri Adishankaracharya

Shreemat sundara naayakeem bhaya haraam gnaanapradaam nirmalaam Shyaamaabhaam kamalaasana architha padaam naaraayanasya anujaam Veenaa venu mridanga vaadya rasikaam naanaavidhaam ambikaam Meenaaksheem pranathosmi santhatham aham kaarunya vaaraam nidhim ||4||

I remain ever bowing to that Goddess Meenakshi, the consort of lord Sundaresa, who is the re-

mover of the fears (of the devotees), the bestower of knowledge and free from impurities, having

a dark-blue colour with her feet being worshipped by the god Brahma, seated on the lotus, that

sister of lord Narayana, fond of enjoying the music from the instruments - the Veena, Venu (flute)

and Mridanga, who is the mother of different aspects. Naanaayogi muneendra hrunni vasatheem naanaartha siddhi pradhaam Naanaa pushhpa viraajita anghri yugalaam naaraayanena architaam Naadha brahmamayeem paraath paratharaam naanaartha tathvaathmikaam Meenaaksheem pranathosmi santhatham aham kaarunya vaaraam nidhim ||5||

I remain ever bowing that Goddess Meenakshi, who is dwelling in the hearts of multitudes of ascet-ics (Yogis) and great sages, and bestows many desired objects, her feet shining with the radiance of different kinds of flowers, being worshipped by god Narayana, being the form of the sound and higher than the high and is the underlying force in all the objects.

http://www.youtube.com/watch?v=TRBVZd78s1g

STHOTHRA MAALA

Page 10

Sri Meenakshi Pancharathnam

Please see below the Youtube link to hear Sri Meenakshi Pancharathnam

aa brahma bhuvanaal lokaa: punar aavarthino arjuna maam upethya thu kaunteya punar janma na vidhyathe aa brahma bhuvanaat upto Brahma loka ; lokaa: worlds ; punah: again ; aavarthina: returning ; arjuna O Arjuna; maam: Me ; upethya having at-tained ; thu but ; kaunteya O Son of Kunti ; punar janma rebirth ; na never ; vidhyathe takes place Meaning of the Sloka O Arjuna! all the worlds upto Brahma Loka are subject to rebirth, O Arjuna but one who attains Me, O Son of Kunti, for him there is no rebirth. Explanation The transitory nature of the worlds in the Universe is explained in this verse. From the lowest to highest planet nothing is permanent. Brahma who emerged from the lotus navel of Lord Vishnu brings forth the entire Universe. He is known as Pra-jaapathi. The heavenly region where he has his abode and which forms the uppermost limit of this material universe is known as the Brahmaloka. All the worlds from the lower region upto Brahmaloka are by their very nature liable to disappear with the dis-solution of the universe and to appear again at the be-ginning of every creation. But those who attains the Lord himself to them there is no birth again. Hence our objective must be to attain the Lord. How to attain the Lord? The answer is simple which is nothing but through devotion. God can be easily attained through devotion which should be unalloyed or unconditional. By pure bhakthi alone one can attain the Lord. Thus let us make our efforts in developing the pure prema towards the Lord, so that by attaining Him there is nothing to worry and one can attain the peace and tranquility, as all others are temporary.

Akshara Brahma Yoga

Page 11

Song of the God Verses from Srimadh Bhagavadh Geethaa

..BUT THOSE WHO

ATTAINS THE

LORD HIMSELF TO

THEM THERE IS

NO BIRTH

AGAIN.

Chapter 8 : Verse 16

vasur vasumanaa: sathya: samaathma-asammitha: sama: amogha: pundareekaaksho vrushakarmaa vrushaakruthi Nama # 104 vasu: One who resides in everything. The Lord resides in everything and in whom everything resides. Thus the Lord is the very support of all elements and the One who Himself is the very essence of all the elements. The Self indwells all and all dwell in the Self. Nama # 105 vasumanaa: One whose mind is Supremely pure. One whose mind is pristine pure bereft of the afflictions of desire or aversion. The mind has none of the sins of passions and pains, none of the storms of desires and jealousies and none of the quakes of likes and dislikes. Nama # 106 sathya: One who is the absolute truth. The Taittireeya Upanishad thunders Sathyam Jnaanam Anantham Brahma i.e. the Brahman is nothing but Truth, Knowledge and Bliss. The Lord is the absolute truth. That which remains the same in all the three periods of time viz., before the creation, during the existence and even after the dissolution is the infinite truth Sathya:. Nama # 107 samaathmaa One who is present equally in all. The Supreme soul of equanimity. The Kaushitaki Upanishad says It should be understood that the Aatman is the same one in every being. In the Bhagavad Gita (13.3) the Lord says, I am the Seer in all the fields of experience everywhere. The name also means that sees all beings in the same way without any discrimination.

Nama # 108 asammitha: One who is limitless. He who is measured by things is mitha and assamitha: means one who is not measurable and is unlimited. Same take the view of this word as sammitha: that is one is measurable by his devotees.

Verse # 12

Page 12

Relief for Sorrow from bed of Arrow Vishnu Sahasranaama Sthothram

Nama # 109 sama: One who is unbiased. One who is the same at all times and not changing. The Lord is of equal dispo-sition to everyone. In the Bhagavad Gita (9.29) the Lord says, samoham sarva bhuteshu name dhveshyo asthi na priya: ye bhajanthi thu maam bhkthya mayi they theshu chapyaham

meaning, I am equal to all, no one is hatred or dear to Me. But those who wor-ship Me with devotion they are in Me and I am indeed in them. The Lord is so merciful and does not differentiate anyone. All one has to do is to express their devotion to the Lord. One can feel the divine grace by simply expressing our devotion to the Lord as the Supreme Lord himself as declared I am in them and they are in Me. What more statement is required? Nama # 110 amogha: One whose worship never goes in vain. Mogah means a disappointing power. Amogah is the opposite of it meaning ever useful. Thus the Lord grants the desire of his devotee who worships him, praises him or remembers him. The devotees efforts never go in vain. Thus the resolution never become fruitless. The Ramayana (Yuddhakanda) says, O Rama, the sight of thee is never futile. Those who are devoted to you will be crowned with success. Nama # 111 pundareekaaksha: One who is enshrined and experienced in the heart. The Lord pervades the heart which is like the lotus and can be realized or seen in it. The Narayana Upanishad (10) says, In the core of the body, in the heart space, dwells the Supreme. In the heart the meditator can ex-perience the reality more readily and very clearly and so the all pervading reality is described as dwelling in the heart cave. The nama pundareekaaksha also means one who has lotus like eyes. The Sandhya prayer goes like this Shanka Chakra Gadhaa Paane Dwarakaa Nilayaachyutha Govindha Pundraeekaaksha Rakshamaam Sharanaagatham Oh Govinda with lotus like eyes, holding the conch, the wheel and the club in your hands, oh imperishable lord dwelling in dwaraka, protect me, who have taken refuge in You. Nama # 112 vrushakarmaa: One of righteous action. Vrusha means dharma Karma means action. Thus Vrusha Karma means one whose actions are in the form of righteousness. Nama # 113 vrushaakrithi: One who is the embodiment of dharma. The Lord descends to establish dharma. In Bhagavad Gita (4.8) the Lord Says, Paritranaya sadhunam vinashaya cha dushkrutham dharma samsthapanaarthaaya sambhavami yuge yuge

For the protection of the virtuous, for the destruction of the wicked and for the establishment of dharma, I am

born from age to age. Thus not only the actions are righteous but the Lord himself is righteousness, the em-

bodiment of dharma.

Page 13

Relief for Sorrow from bed of Arrow Vishnu Sahasranaama Sthothram

Translation & Notes By Sri P.R. Kannan Sri Lalita Trisati Stotram Part-4

. - - - -

- - -

Inducer of Isvara (in matters of world) (54); Witness of Isvaras Tandava (55).

See Lalita Sahasranamam: - - - - (232)- Witness of Mahesvaras Great

Tandava dance during Mahakalpa (after Mahapralaya).

One who is seated in the lap of Isvara (56);

Destroyer of troubles due to unexpected calamities (57).

Itis are usually said to be six: excessive rain, drought, locusts, rats, parrots and foreign invasions.

. - - - -

- - -

One without desire (58); Sakti (power) of Isvara (59).

Isvara is powerless even to move in the absence of Sakti (Soundaryalahari-1).

One with smiling face (60).

The third set of twenty names starting with Ee have been covered so far.

Lalita Devi of the form of the letter La (the fourth of the 15 letters of the Panchadasakshari mantra) (61).

La refers to expansion of the power of intellect.

Lalita (62). Mother who rears children sportingly.

One who is served by Lakshmi (Goddess of wealth) and Vani (Goddess of Gnana) (63).

. - - -

- -

Lakini (who is the Devata in Manipuraka Chakra) (64); Devi in the forms of women (65).

In Devi Mahatmyam Devas say in their prayer to Devi:

All vidyas are but your forms; all women in the world are also your forms in entirety (11:6).

Of the colour of blossomed pomegranate and trumpet flower (red) (66); With forehead shining with hanging

ornament (67); Worshipped by Siva, who has the third eye in the forehead (68).

Translation & Notes By Sri P.R. Kannan Sri Lalita Trisati Stotram

. - - -

- - -

With divine limbs shining with all beautiful characteristics (69); Ruler of lakhs and crores of Brahmandas

(universes) (70); Substance of the goal (71); Unattainable through indications (72); One who has

accomplished all her desires (73); Having creeper-like (soft and beautiful) form (74).

. - -

- - -

With forehead shining with mark (of musk) (75); Shining with long pearl necklaces (76); Mother of Ganapati

(Lambodara, the fat-bellied) (77); One to be attained (78); Rich with bashfulness (79); Free from

destruction (80).

The fourth set of twenty names starting with La have been covered so far.

. - - -

- - -

Lalita Devi of the form of the letter Hrim (the fifth of the 15 letters of the Panchadasakshari

mantra) (81). Hrim is called Mayabijam or Chintamanibijam, the seed-letter, capable of granting all

wishes just by mere thought. Hrim is the cornerstone of Srividya, just as Om is for Brahmavidya.

Here this Hrim is the last letter of Vagbhavakuta. Residing in Hrim (82); In love of the syllable

Hrim (83); Having Hrim as seed (84); Having Hrim as mantra (85); Having Hrim as indicator (86).

. - -

- -

Very pleased with chant of Hrinkara (87); Ever with Hrinkara (88); Wearing the ornament of Hrim (89);

Having the qualities of Hrim (90);

The qualities of Hrim here refer to the qualities of Brahma, Vishnu and Siva.

Worshipped with Hrim (91); Carrying Hrim in her womb (92);

This means that Devi carries Brahma, Vishnu and Rudra in her womb.

Known by the name of Hrim (93).


. - - -

- -

Substance of Hrimkara (94); Worshipped with Hrimkara (95); Base of Hrimkara (96); Self-experienced

through Hrimkara (learnt from Guru) (97); To be meditated upon with Hrimkara (98); Hrim being herself

(99). All creation and all powers are superimposed upon Devi. The removal of this superimposition is

nothing but Liberation. The term Hrim derives from the root Hru, which means removal. Having the body

as Hrim (100).

The fifth set of twenty names starting with Hrim have been covered so far.

. - - -

- - - -

Lalita Devi of the form of the letter Ha (the sixth of the 15 letters of the Panchadasakshari mantra) (101).

Ha stands for the power of destroying enemies like desire, anger etc. Ha derives from the root Han,

meaning destroy. Worshipped by Balarama, the holder of plough (102); Doe-eyed (103); Love of Siva

(104); Worshipped by Siva (105); Worshipped by Hari, Brahma and Indra (106).

. - - -

- - -

One whose feet are adored by Asvarudha (107). Asvarudha is the Devi who is at the head of the army of

horses and who was by Lalita Devis side during the war with Bhandasura. Asvarudha stands for the

motive power of sense-organs, which are often likened to horses in Vedanta. Worshipped through

Asvamedha yagna (108); One whose mount is lion (Durga) (109); One whose mount is swan (Saraswati)

(110). If Hamsa is interpreted as Surya or Prana, this name refers to the power Chit (Knowledge,

Awareness) riding on the mount of Surya or Prana. Destroyer of Asuras (111).

. - - -

- - - -

Remover of sins like murder (112); Worshipped by Indra, whose mount is green-coloured horse and other

Dikpalakas (113); Having raised breasts like the frontal globe on the forehead of elephant (114); Loving

consort of Siva, who wears elephant-skin (115).



To be continued...

. - -

-

Devi whose body is smeared with turmeric and kumkum (116); Worshipped by Devas like Indra (117);

Consort (friend) of Siva, whose hair is golden (118); Of the form of Hadi Vidya (119). Hadi Vidya is

credited to Lopamudra, the wife of sage Agastya. In this Vidya, the Pancha-dasakshari mantra starts with

Ha and hence the name of Hadi Vidya (as opposed to Kadi Vidya, where the mantra starts with Ka as

in this Trisati itself). This version of Panchadasakshari mantra is as under:

--- Ha Sa Ka La Hrim (5 bijaksharas- seed letters)

--- Ha Sa Ka Ha La Hrim (6 bijaksharas- seed letters)

--- Sa Ka La Hrim (4 bijaksharas- seed letters)

One who is intoxicated with consumption of wine obtained from the Milk Ocean (120).

The fifth set of twenty names starting with Ha have been covered so far.

. - -

- - -

Lalita Devi of the form of the letter Sa (the seventh of the 15 letters of the Panchadasakshari mantra)

(121). Sa stands for the power of enjoyment. Omnicient (122); Ruler of all (123); Bestower of

auspiciousness on all (124); Doer of everything - Creator of all (125); Protector of all (126); Destroyer of all

(127); The Eternal One (128).

10. KARMAM

Ignorance has no beginning. Therefore, the Jeeva,

which has shot up from Ignorance, also has no be-

ginning. After taking various births in innumer-

able forms in the lower species, the Jeeva takes this

human form when he performs good and bad ac-

tivities. Whether an activity is good or bad is deter-

mined not by the act itself but with what objective

it is performed. There is a reason for each activity

and every action produces a reaction, depending on

the objective with which that action was performed and this reaction comes in due course. Actions

performed with good objective bring beneficial (Punyam) results and those done with adverse objec-

tives bring negative (Paapam) reactions.

KarmaaNi KathiviDhaani Santheethi Cheth

Aagaami Sanjith PraarabhDha Bhedhena ThriviDhaani Santhi

How many types of Karmas are there? There are three types of Karmas - Aagaamyam,

Sanjeetham, PraarapDham.

Gnaanothpathyanantharam Gnaani Deha Krutham

PuNya Paapa Roopam Karma

Yadhasthi ThadhaagaameethyaBhiDheeyathe.

Aagaamya Karma: When a Gnaani - who has attained Brahma Saakshaath-

kkaaram and stays in Brahmagnaanam performs good or bad activities, the results

of which are called Aagaami Karma. When the Jeeva, while undergoing the Praarabha

Karma Phalaas, enters into good or bad activities with the ownership of "I am the doer". These are

called Aagaami Karma. After his death, these Aagaami Karmas are becoming Sanjeetha

Karmas. Aagaami karmas are giving results only when we are in human body. The animals etc. do

not perform action with the ownership "I am the doer", "I am the enjoyer" etc. Aagaami Karmas will

give result only when the actions are done with these ownership feelings, which is done only by hu-

man beings.

All the actions done in the past lives in innumerable births and deaths in various forms have their

reactions in their rudimentary form, all of which are collected and kept without giving the results

then. These are called Sanjeetha Karmaas.

Page 18

Tatwa Bodham Sri P.K. Venkatachalam Part - 12

..THERE ARE

THREE TYPES OF

KARMAS -

AAGAAMYAM,

SANJEETHAM,

PRAARAPDHAM

.

AnanthakOti Janmanaam BheejaBhootham Sath Yath Karma Jaatham Poorvaarjitham Thishtanthi Thath Sanjeetham Gneyam The deposited good and bad actions of the past are capable of giving result in due course. Jeeva col-

lects innumerable good and bad karma in earlier lives, which have not given result then but it is ca-

pable of taking more and more janmaas. Such are called Sanjeetha Karma. They are like the fixed

deposit in the banks. Their results will come back at the appropriate time in the appropriate life.

Idham SareeramuthpaaDhya Iha Loke Evam SukhaDhu:khaadhi Pradham Yath Karma Thath Prarabhdham Bhogena Nashtam Bhavathi Praarabhdha KarmaNaam Bhogaadheva Kshaya Ithi After taking this birth, whatever was done in last janma will guide our actions in this janma. Unless

we enjoy the past karma results, this karma will not end. The karmaas which

give result to the Jeeva after taking this birth are called Prarabhdha

karma. This is equivalent to the return of capital after the duration of the

Fixed Deposit. This Prarabhdha karma decides about the type of body to be

borne in and the nature of the surroundings for this birth so that these stored

results can be enjoyed by this Jeeva. Depending on the stored results

(Prarabhdha karma phala), each janma comes - whether in human form, ani-

mal form, bird form, tree or other objects etc.- so that the appropriate karma

phala in balance can be gone through by the Jeeva. Jeeva gets human form due

to the good deeds in the past. Jeeva goes through various good or bad experiences in this life accord-

ing to the nature of karma phala stored from past life. After these prarabhdha karma ends, the Jeeva

ends his life.

Sanjitham Karma Brahmaivaahamithi Nischayaathmaka Gnaanena Nasyathi Sanjitha karma will get destroyed with the dawn of "Aham Brahma Asmi" knowledge. Aagaami Karma Api Ghaanena Nasyathi kincha KarmaNaam Nalineedhalagatha Jalavath Gnaaninaam SamBhanDho Naasthi Aagaami Karma also gets destroyed at the dawn of Knowledge. Further, a Gnaani has no connection

with the Aagaami Karma just like the water drops on the rose petals in a tank.

Kincha Ye Gnaaninam Sthuvanthi Bhajanthi Archayanthi Thaanprathi Gnaanikrutham Aagaami PuNyam Gacchathi Further, those who nourish, praise and worship Gnaanis, to such persons, the Aagaami Karma Phala

of that Gnaani will come.

Page 19

Tatwa Bodham Sri P.K. Venkatachalam

...SANJITHA KARMA WILL

GET DESTROYED WITH THE

DAWN OF AHAM

BRAHMA ASMI

KNOWLEDGE...

Ye Gnaaninam Nindhanthi Dvishanthi Dhukha:Pradhaanam Kurvanthi

Thaanprathi Gnaanikrutham Sarvamaagaami KriyamaaNam

Yadhavaachyam Karma Paapaathmakam Thadh Gacchathi

Those, who abuse and harass the Gnaanis, to them all the Paapaas of the actions of the Gnaani will

come.

ThaThaa Chaathmavith SamSaaram Theerthwaa Brahmaanandham Ihaiva Praapnothi

The one who has realised the Aatma, overcomes all the sorrows and enjoys Brahmaanandham in this

janma itself.

Tharathi Shokam Aatmavith Ithi Sruthe:

The Sruti declares that the one who has realised the Aatma, crosses all sorrows

(trials and tribulations).

Thanum Thyajath Vaa Kaasyaam svapacha Sya Gruhe AThavaa

Gnaana Sampraapthi Samaye Muktho Asow Vigathaasaya:

Whether this body is discarded in Kaasi or in the house of the one who eats dogs, the one who has

discarded the desires becomes Mukthan once he gets this Gnaanam (Knowledge). Those who have

performed unpolluted good karmaas goes to Swarga Loka and enjoys all the amenities there. On the

contrary, those who have performed sinful activities are taken to Naraka Loka for suffering the re-

sults of their deeds. Jeeva gets human life as a result of more Punya karmaas than Paapa Karmaas

and if the results of Paapa Karmaas are more than the Punya Karmaas, he takes the body of animals.

These three types of karmas and rules of karmas are wide spread in the life of Jeevaas and in the Na-

ture too. These are the variety of diversities. In the world, Some are happy and some are not. Even

in other Charaachara objects we can see such differentiation. The reason for this is the type of Kar-

maas done and the appearance of the results of such karmaas.

Page 20 You may reach author thru [email protected]

Tatwa Bodham Sri P.K. Venkatachalam

...ONE WHO REALIZED

THE AATMA CROSSES

ALL SORROWS (TRIALS

AND TRIBULATIONS)...

To be continued...

Raghuvar tumko meri laaj

Sada sada main sharan tihari , tum ho garibnivaz

Patit udharan virad tiharo sravanan suni awaaz

Hou to patit puratan kahiye paar utaro jahaz

Agh khandan dukh bhanjan jan ke , yahi tiharo kaaj

Tulsidas par kirpa kije bhakti daan dehu aaj

RAGHUVAR TUMKO MERI LAAJ

Page 21

Suno Bhai Sadho! Divine Songs of Devotees

Sant Tulsi Das

http://www.youtube.com/watch?v=keYtUjqubc8

Here is the link to an excellent rendition by Pandit Bhimsen Joshi

Lord Rama You are my refuge

Eternally I seek your protection,

the one is the deliverer of poor

That sinners be uplifted is your vow,

my ears have heard this being said

I am indeed a sinner, purify me Lord and

get to other side of this boat

Destroying sorrow & sufferings of all people,

this is your work

Towards Tulsidas be merciful and

grant me to be your devotee

In the Tamizh land there was a Kingdom called Thirumunaippaadi, where the river Then Pennai flows making the land fertile. In this region was born two Saiva Samaya Acharyas Thirunavuk-karasar and Sundharar. In that Kingdom there situated the town Thiruvamur where the couple Pugazhanar and Madhiniyar lived. They be-longed to the community whose profession was agriculture. The couple were blessed with a daughter Thilakavathiyar. After few years they begot a son and named Marul Neekiyar. When Tilakavathiyar reached her twelfth year she was betrothed to Kalipagayar, a military com-mander in the Pallava army. Before the wedding,

however, he was sent by the king to fight a battle against the Kings of North. Meanwhile Pugazhanar fell sick and reached heaven. Madhiniyar followed him unable to bear the shock. While Thilakavathiyar and Marul Neekiyar were getting consoled by the relatives they got the message that the valiant Kalipagayar died in the battle field. Thilakavathiyar since betrothal had regarded him as husband and decided to end her life. But Marulneeki-yar pleaded with her that even she dies he will be left with no one. Thilagavathiyar changed her mind for the sake of her brother. She then led the life of an ascetic. She was highly devoted to Lord Shiva. Her glorious ascetic life has been sung by Sekizhar. Marulneekiyar, even while young, had realised the unreality of the world. He engaged himself in all kinds of charitable works. He was eager to find out the best religion and to follow it. He had heard much about Jainism and its wonderful practice of Ahimsa. He believed that Jainism would give him emancipation and so became a convert. He even went to Thiru-pathiripuliyur, the southern Pataliputra and joined the Jain school. He attained mastery over all their scriptures. He won the Buddhists in debates on philosophy. The entire Jain groups were happy to have such a superior leader and gave him the title Dharma Senar. Tilakavathiar was heart-broken over this change in her brother. She abandoned her native place and settled in Tiruvadigai Virattanam, in a Mutt she built there. She prayed fervently to Lord Virattanes-warar to save her brother and shower His grace upon him. The Lord appeared in her dream one day and said: My child, your brother has already done severe Tapas in order to attain Me. I will surely turn his mind, by making him suffer from Sulai (a terrible stomach pain) and then take him to My fold. Marulneekiar fell a victim to severe stomach pain. He could not bear the pain. The Jains tried their best but could not relieve the pain. He felt intuitively that it was an eye-opening experience. He lost faith in Jainism. He thought of his sister. He threw away the Jain garb and without informing any-body, returned to his sister. He fell at her feet and prayed to her to protect him. She understood it was His Lila, and said that by the grace of Lord Siva, he would be all right. She smeared the holy ashes on his forehead and repeated the Panchakshara Mantra. His ignorance vanished. She took him to the temple of Virattanesvarar.

Naayanaar # 20 Thiru Navukkarasar Nayanar - Part 1

Page 22

Sacred Sixty Three Divine life history of 63 Naayanmaars

..SHE SMEARED

THE HOLY ASHES

ON HIS

FOREHEAD AND

REPEATED THE

PANCHAKSHARA

MANTRA...

He worshipped the Lord and sang a thevaram hymn Kutrayinavaaru Vilakkaleer Oh Lord, I have insulted You and Your religion. I have committed many evil acts. Once on the bank of Godavari, I argued with the saints and established the superiority of Jainism. For all this evil, Lord Yama himself has come to me in the form of this excruciat-ing pain. Oh Lord, You are my sole prop and refuge. Save me. I will ever keep Your Lotus Feet in my heart. When he concluded the song, the pain disappeared. A celestial voice said: From now on you will be known as Thiru Navukkarasar, Lord of Speech. Your glory will spread everywhere. Thus Lord Sivas grace restored his faith in Saiv-ism. Tilakavathiar was immensely happy, too. Tirunavukkarasar be-came a staunch devotee of Lord Siva and lived in Him repeating the Panchakshara Mantra. The Jains at Pataliputra were afraid that, if the king came to know that because of their inability to treat Tirunavukkarasar (to whom they had given the name Dharmasenar) he had left them and gone back to Saivism, he would take them to task. So they con-cocted a new story and showed Tirunavukkarasar as a traitor against the king and the royal religion, viz.,

Jainism. The king ordered his ministers to produce Tirunavukkarasar before him. They went to Tiruvathikai, with an army. When Tirunavukkarasar heard of the charge against him, he said: Oh Ministers! I am no longer your kings subject. I am the subject of Lord Siva, the protector of all beings, the destroyer of all sins, the Lord of all gods, the bestower of immortality and eternal bliss. Disobedience to the king may amount to treason in the case of other people, not mine, because I am under His protection. Fear cannot ap-proach me, because I am under the protection of one who once kicked Lord Yama, to save His (Sivas) Bhakta. The Ministers recognised his greatness: but were afraid to return without him. They, therefore, begged of him to come with them out of his supreme compassion, and to establish the glory of Saivism. Tirunavukkarasar went with them. The very sight of Tirunavukkarasar enraged the king who asked the Jain heads to decide upon the proper punishment to be meted out to him. They suggested that he be thrown into a burning lime kiln. Accordingly, he was shut up in a kiln for seven days. He remained there, fixing his mind on the Lord and repeating His Name. By His grace, the heat of the kiln was transformed into a cool breeze. At the end of seven days, the Jains, to their surprise, found Tirunavukkarasar alive, and absorbed in deep meditation. They attributed this to the power acquired by him when he was a Jain: and advised the king to poison him. Again, by the grace of Lord Siva the poison was transformed into nectar. Again, the Jains attributed this to the efficacy of the Jain Mantras which Tirunavukkarasar had learnt from them, and advised the king to have him trampled by the elephant. Tirunavukkarasar, boldly facing the elephant sang a hymn in praise of the Lord. Tirunavukkarasars loving look trans-formed the elephants nature and it went round him and prostrated to him. The Mahouts goaded it: but it got wild and attacked the Mahouts and the Jains and killed some of them. Those who escaped ran to the king and fell at his feet. This was a great disgrace.

Page 23

Sacred Sixty Three Thiru Navukkarasar Nayanar

..THIRUNAVUKKA

RASARS LOVING

LOOK

TRANSFORMED THE

ELEPHANTS

NATURE AND IT

WENT AROUND HIM

AND PROSTRATED

HIM.

The king was greatly worried. The Jains finally advised the king to have Tirunavuk-karasar tied to a stone and thrown into the sea. In accordance with the kings orders, this was done. Tirunavukkarasar fixed his mind on Lord Siva and was continually re-peating the Panchakshara. He sang hymns in praise of the Panchakshara Sottrunai Vethiyan Sothi Vaanavan Potrunai thirunthadi porunthak kaithozha Katrunaip pootiyor kadalil paaichinum Natrunaiyavathu namachivayave

As soon as he finished the song the stone began to float. Tirunavukkarasar sat on the stone and was happily borne on the waves and safely taken to the shores of Tiruppathirup-puliyur. Thus did the Lord save His Bhakta.

At Tiruppapuliyur, there was a huge congregation of Siva Bhaktas to welcome him. He worshipped the Lord and sang hymns in praise of the Lord. Oh Lord, the unseen Protector: You are my guide and saviour. You are my father, mother, sister and every-thing. Oh Lord of Mercy, You saved me from all dangers. Due to Your grace and love alone I am alive. Addressing the mind, he says: Oh mind, when you have totally surren-dered yourself to Him, why do you fear any danger? None can harm you. Fear not. Again, turning to the Lord, he says: Oh Lord of Mercy, I want no more birth. If I take birth at all, owing to past Karma, let me remember Your Name always. Even if I take birth as a worm, let me not forget Your Name. Let me find delight in uttering Your Name. Then Tirunavakkarasar returned to Tiruvathikai, after visiting many holy places on the way. When Pallava king who persecuted him came to know this, and when he recalled the many miracles he had witnessed, he was convinced of the superiority of Saivism. He went to Tiruvathikai, fell at Tirunavuk-karasars feet, and begged his pardon. Tirunavukkarasar embraced the king with all love and affec-tion, and the king embraced Saivism and built the magnificient temple of Siva called Gunabharaveechuram at Tiruvathikai. Tirunavukkarasar then spent his days in worshipping and serving the Lord in various ways, to set an example even to saints that they should not relax their eternal spiritual vigilance, lest they should fall a prey to Maya and to exhort them to lead the ideal life of a humble devotee for the guidance of oth-ers. He also visited many sacred shrines, thus emphasising the glory of pilgrimage. The thought that he had lived for some time with the Jains, eating their food and mixing with them made Tirunavukkarasar feel that his body was still impure, for the worship of Lord Siva. He prayed to Lord Siva: I do not want to live any more in this impure body. Let me have the stamp of Your Tri-dent and Nandi on my body, and then I shall regard it as fit for Your worship. At once a divine ser-vant of Lord Siva approached Tirunavukkarasar and put the stamp of the Trident and Nandi (one of the Saivite rituals of initiation, according to the Agamas) on Tirunavakkarasars shoulders. He ex-perienced supreme bliss immediately.

Page 24

Sacred Sixty Three Thiru Navukkarasar Nayanar

..AS SOON AS

HE

FINISHED

THE SONG

THE STONE

BEGAN

TO FLOAT.

To be continued..

Providence endows the human beings with virtues depending upon their respective Karmas. However, when such virtues flow from some beings without any reason, one cannot but be struck with awe and reverence of those personages. One such Great Soul was Sri Venkatesa Sridhara Iyaval, of Thiruvis-anallur of Kumbakonam district in Tamil Nadu. What was so great about Sri Ayaval, as he was affectionately called.? He was the very epitome of compassion. Though considered as an ava-tar of Lord Shiva, even as a normal human being, he exhibited matchless compassion for the fellow human beings. Sri Iyaval lived in the 17th century. Hailing from a Kannada Brahmin family, he was living in the State of Mysore , as a Divan to the King of Mysore, inheriting an abundance of wealth from his father, who also served as a Divan of Mysore. Sri Ayyaval was a very great devotee of Lord Shiva and was found ever im-mersed in the thoughts of the Lord even when

discharging his royal responsibilities. He was living like water drops on the Lotus leaves, not attached to the position that he occupied and had an uncommon humility. One day, he decided to quit his royal post and gave up his entire wealth in charity to the needy, much to the consternation of the King and walked off with his wife and mother towards Tamil Nadu. The loving supplication of the people of Mysore and King could not succeed, to make him stay back, as his love for propagation of Lords mes-sage, for which he was born, overpowered him. His first sojourn was to the city of Tiruchirapalli (Tiruchi) in Tamil Nadu. At that time, Tiruchi was ruled by a Nayaka King, a staunch devotee of Lord Vishnu. In those days, there was a constant tug of war between Shaivites (Devotees of Shiva) and Vaishnavites (Devotees of Vishnu) in establishing the Supremacy of their respective faiths. This internecine religious discord at times led the Kingdoms to be used as puppets in the hands of the fa-natics who glorified their school of thought and downgraded all other faiths. This not only confused people who meandered in the dark alleys of ignorance for want of proper guidance but also blinded some Rulers who were in vice-like grip of such fanatics, into the meaningless pursuit of dogmatic religious activities. Against this backdrop, Sri Ayyaval, came to the city of Tiruchi and was leading a very pious life de-voting his time glorifying the Greatness of Lord Shiva. As a true Saint, he had no differences between various cults and beheld the Supreme Lord in all forms of worship, as one and the same. Some of the jealous Vaishnavites of the city misled the King into the belief that Sri Ayyaval had pronounced bias against Lord Vishnu. They impelled him to test Sri Ayyavals real devotion by arranging for a proces-sion of Lord Shivas statue of the Temple of Mathrubhutheswar in Tiruchi dressed up in the attire of Lord Krishna. When the procession came in front of his house, the Saint, beholding the sight of Lord Shiva as Krishna, spontaneously burst out with a poetic composition on the glory of Lord Krishna, called Krishna Dwadasa Manjari. His detractors hung down their heads in shame and fell at his feet. The King apologised to him realising Sri Ayyavals greatness and asked him to perma-nently settle in Tiruchi. But not to get coiled up in any such trap which led only to attachment, Shri Ayyaval left the city that night itself towards the city of Thanjavur. Tanjore or Thanjavur at that time was ruled by a Marahtta ruler, Shahaji. After spending some time in Tanjore, guiding the King in the affairs of the State, Shri Ayyaval, settled in a village called Tiruvisanallur, near Kumbakonam.

Page 25

Sri O.N. Ravi

SRI SREEDHARA VENKATESA AYYAVAL - An epitome of compassion

..ONE DAY, HE

DECIDED TO QUIT

HIS ROYAL POST

AND GAVE UP HIS

ENTIRE WEALTH IN

CHARITY TO THE

NEEDY...

Thereafter, he devoted his entire time only in worship of the Lord. Around this time, he composed a number of texts extolling the greatness and virtues of Lord Shiva, such as Aarti Hara Stotram, Daya Satakam, Aakya Shashti etc. His greatness as devotee was tested on number of occasions. Once on a Janmashtami Day, Lord Krishnas painting was taken around the village with pomp and splendour to the accompaniment of bhajans. When the procession neared his residence, the priests who were jealous of him, did not allow him to give floral offerings to the Lord, on the pretext that he was a staunch saivaite and proceeded further. Insulted thus, Shri Ayyaval was content with mental offering to Lord Krishna and went inside his house. Even when the procession was on, the priests suddenly noticed that, to their utter shock and disbelief, the painting of the Lord was missing from the decorated floral palanquin. Immediately, they realised their folly as well as the greatness of the Saint and rushed to his house only to witness the devout spectacle of Shri Ayyaval offering with lov-ing care various sweetmeats to the missing painting of the Lord. Thereafter the entire village joined him in ceaseless singing of His glory throughout that night. During this time, he composed a beauti-ful work called Krishna Dola Navaratna Maalika.

There was one more incident highlighting his matchless devotion to Lord Shiva. Lord Mathyagarjuna or Mahalinga of Thiruvadai Ma-ruthur, a famous Siva temple was located on the oppo-site side of River Cauvery to the village where he lived. It was a regular practice of Shri Ayyaval to visit the temple by crossing the river. It was also his custom to have his meal only after the daily worship of the Lord. One day, there was an unusual flood in the River ac-companied by a torrential down pour. He tried his best to locate a boatman to take him to the other shore. No one came forward. Not able to proceed fur-ther due to the turgidity of the river and turbulent weather, he returned home with heavy heart, totally sunk in spirit and mood. He skipped his dinner and went to sleep. There was

knock at the door. At the doorstep was the main priest of the temple beaming with a be-nign smile. The priest spoke to him sweet words of comfort on hearing his agony of not having seen his Lord. The priest told him that since he knew that Shri Ayyaval would not eat even a morsel of food without taking Lords Holy Ashes, he came straight from the Temple to give the Prasadam. On hearing this and getting the blessed Holy Ash from the priest, his joy knew no bound. Transported to a realm of happiness, Shri Ayyaval glorified the greatness of the Lord and profusely thanked the priest for his thoughtful gesture. Next day when he met the same priest in the temple, he once again thanked him for the pain he had taken on his behalf last night to hand over the Prasad. Totally confused, the priest replied that how any one could have crossed the river which was in great deluge last night and come to his place. He maintained that he did not come to meet Shri Ayyaval, that night. Only then Shri Ayyaval realised that Lord Himself had come to see him last night and Lord alone can make even impossible feats into possible events. Tears rolling down his cheek, he was overwhelmed by the waves of ecstasy.

Page 26

Sri O.N. Ravi


..SHRI AYYAVAL

REALIZED THAT

LORD HIMSELF

HAD COME TO SEE

HIM LAST NIGHT...

Shri Ayyaval, was embodiment of compassion. In his work, Daya Satakam, he appeals to the compassion of the Supreme Lord to be-stow his Grace on him. Further, he glorifies the greatness of being compassionate to all living beings. An incident which took place dur-ing his stay in Tiruvisanallur illustrates his compassion towards hu-manity without any distinction of caste or creed. Once, his fathers Sraadh came for which the food was prepared with great care for the purpose of feeding the priests who were to officiate in the ceremony.

Shri Ayyaval , as usual, went for the morning ablution in the River Cauvery. While returning, he beheld a pitiable sight of low-caste man lying on the side path totally enervated on account of starvation for days together. Not able to bear the condition of the man, he brought him home and fed sumptuously with the food prepared for the cere-mony. In those days of rigidity and uncompromising conservatism, the bastion of upper class was steeped in dogmatic principles and rules. Any deviation from the set rules would be looked down with

disapproval and shock. Surely, this kind of infraction from the rigid rule was certain to be viewed as heretical even qualifying the committer of the act to ostracism. In the in-stant case also, it almost came to that. After the poor man was fed, Shri Ayyaval, in-structed fresh food to be prepared for the ceremony. Thereafter, he went to invite the priests for the purpose of conduct of the ceremony. By that time, the news reached the priests, who were emitting molten lava on the turn of events, were waiting to pounce on the saint. When beseeched by Shri Ay-yaval, they refused to come for the ceremony stating that the food prepared for the Sradha had become polluted on account of his having fed a low caste man. Shri Ay-yaval implored to their good sense and tried to make them understand that what he had done was as per Sastras. He explained that it was the bounden duty of the fol-lower of Sanadana Dharma to feed a dying man and that outweighed all other rules. But all his exposition on finer points of dharma fell on deaf ears. The ego of the swell-ing moralists was not to be appeased by any such talk. They were adamantine and refused to offici-ate at the ceremony. He also pleaded with them to complete the ceremony upon which he would do any act of Penitence prescribed by them to undo the effect of his act. They were unrelenting from their stance. Left with no other option, Shri Ayyaval, surrendered to the Lord, as no priest was ready to come forward to conduct the ceremony. It is said that Trinity, Lords Brahma, Vishnu and Shiva, themselves, came in the form of priests to complete the ceremony for the sake of their ardent devo-tee.

Page 27

Sri O.N. Ravi


..NOT ABLE TO

BEAR THE

CONDITION OF

THE MAN HE

BROUGHT HIM

HOME AND FED

SUMPTUOUSLY

WITH THE FOOD

PREPARED FOR

THE CEREMONY.

Later on , Shri Ayyaval, approached the priests on the course of action to be adopted by him which would sat-isfy them. They asked him to take bath in the holy River Ganges which alone could rid him of the impu-rity of having fed the low-caste man. He pleaded with them on the impracticality of the suggested action as the River was very far off and it would not be physically possible for him to complete a trip to the far off land and return. In those days, a trip to the city of Kasi was considered as a rare feat as the people had to cover the entire distance only by walk.

However, the priests were adamant in their demand. He told them that, instead, he would bring Ganga, herself in the well of his house and take bath in it. The priests ridiculed him stating that it was preposterous suggestion and an impossible feat to achieve. Shri Ay-yaval, went near the well in his house and composed beautiful eight verses on God-dess Ganga, called Gangashtakam. Upon completion, the River Ganga surged out of the well and started flooding the streets of the village. The overflowing water con-tained bangles, flowers, turmeric and all other auspicious articles that are normally given as offering into the River by the people. Shocked and totally shaken, the priests fell at the feet of Shri Ayyaval, and pleaded guilty of having tested a great man. They begged him to make the River recede to its source, lest it should inundate the entire village. Shri Ayyaval, compassion incarnate, pleaded with the River Goddess to subside who obeyed to his request. This happened in the month of Kartik on a New Moon day. Even to this day, this incident is celebrated at Tiruvisanallur Ay-yaval on Kartik Amavasya, where people assemble in large number to take bath in that well said to be equivalent to taking bath in Ganges. Thereupon, Shri Ayyaval, visited various places and propagated the cult of bhakti. It is also said that he was contemporary to the other great Saints namely, Sadasiva Brahmendral and Bhodendral Swamigal, Sankaracharya of Kanchi Mutt. Shri Bhodentral and Shri Ayyaval were said to have propagated the cult of nama sankirtan in south by travelling together. It is said that Shri Ayyaval, during his last days, spent time totally immersed in the thoughts of the Lord and one day when he was praying to the Lord in the Temple, he suddenly ran towards the sanc-tum and sanctorum towards the Mahalinga, even brushing aside the priest who tried to stop him, and vanished into the Siva Linga, thus proving the point that He was Lord Himself. He was one of the few saints who merged into the Almighty with the physical body, others being Sri Ramalinga of Vadalur, Tamil Nadu, Sri Gnana Sambandar, one of the famed 63 Saivaites, Shri Andal and Saint Kabir., Salutations to the feet of Shri Sridhara Venkatesa Ayyaval.

Page 28

Sri O.N. Ravi


..UPON

COMPLETION THE

RIVER GANGA

SURGED OUT OF

THE WELL AND

STARTED

FLOODING THE

STREETS OF THE

VILLAGE.


Pallavi bhAvamulOna bAhyamunandunu gOvinda gOvinda yani koluvavO manasa || In thought and action chant "Govinda," oh my heart. Charanam 1 hari yavatAramulE akhila dEvatalu hari lOnivE brahmAnDambulu hari nAmamulE anni mantramulu hari hari anavO manasA|| All gods are the incarnations of Hari. All the universe is in Hari. All the mantras (incantations) are in the names of Hari. Chant "Hari, Hari, Hari," oh my heart. Charanam 2 vishNu ni mahimalE vihita karmamulu vishNuni pogaDeDi vEdambulu vishNu DokkaDE viswAntarAtmuDu vishNuvu vishnNuvani vedaka vO manasA || All the happenings are miracles of Vishnu. All the Vedas praise Vishnu. Vishnu alone is the soul of the universe. Search for Vishnu everywhere, oh my heart. Charanam 3 atchyutuDitadE Adiyu nantyamu atchyutuDE asurAntakuDu atchyutuDu Sree vEnkatAdri meeda nid atchyuta atchyuta SaraNanavO manasa || He is Achyuta, the detached. He is the primeval and He is the ulti-mate. He is the destroyer of demons. Achyuta resides on Sree Venkatadri. Surrender to Achyuta, oh my heart.

Composer - Sri Annamacharya

Page 29

Sangeeta Sudha Sri Dasu Damodara Rao

Raagam Suddha Dhanyasi

http://www.youtube.com/watch?v=m4tKfvd7Ajs

Here is the link to hear the song - melodious singing by M.S. Amma


Let us listen to a story this month. Once upon a time there was a good, pious and satisfied king. Asanthushto dwijo nashta: says Srimad Bhaga-vatam. This means a brahmin who is greedy and not happy with what he has, is lost. If he hankers for more and more, he gets distracted from the path he is to travel. He strays and finally he gets lost in the material uni-verse and his janma goal becomes impossible to be reached. But this is not to be followed by kings. Generally, they try and increase their land area and wage wars with his neighbours. This happened to this king and he was killed in the battle. His son was not grown up to join the battle. As he was a small boy, he was carried away by the staff loyal to the king and he was being, educated and trained in a forest, by a hunter, unseen by the ene-mies. In course of time, he grew up to be a man, but he had totally forgot-ten that he is prince. In the meanwhile, the enemy king also died and there was no king in that

land. As was the custom in those days, an elephant was given a garland and allowed to roam freely and the person garlanded by the elephant is accepted as the king. Elephant had that power! The boy of our story was garlanded, and he was brought to the king-dom and crowned the king! Some of the loyal ministers noticed that the boy had some similarities with their king and were wondering if he was actually the prince they had left in the forest! Later they understood that he was indeed the prince who was left in the forest and he is now grown up. In due course the boy understood who he is and started behaving and functioning as the king, not as a King! This is case with us too. Our sastras call us Amrutasya putrah meaning children of the imperishable, meaning Brahman! We are also princes in our own right. We have forgotten who we are and hence we do not realise that we are the Brahman itself and we need not be in misery and keep struggling to remain happy. Once we realise we are free and are also happy! Let us look at something closer home! Let us say that our Anand Vasudevan apart from publishing E-magazines, does acting in his free time, in a company making television serials. In one serial he is cast as a doctor and in another one, he is a manager, and in still another one he is cast as an idiot who is made fun of, by many people. The people who see the serials admire the skills of AV and even think he is may indeed be a doctor in real life. They at times wonder if he is really such an idiot and take pity on him. When AV is acting he forgets himself and becomes the part or character that he plays and that explains how he sincerely portrays the character. If you actually see him in his office, you will not believe he was that doctor or that idiot! He is a diligent engineer with an electronic back ground and is handling a project of vital importance to his company! Or whatever!! Has AV forgotten that he is an engineer when he was playing that actor! Certainly NOT. What will happen to him, if he were to forget his background and refuse to accept reality and insists that he is really the ignoramus, a part he played with so much acclaim! We are in that sorry plight now. Somehow we have forgotten what we are and we insist that we are the ignoramuses. That is ignorance for us. Once that ignorance is removed or drops off and we real-ise who we are, we will never ever again function as idiots. This is the same with self realisation. Once the falsehood drops and truth dawns, there is understanding that this world is in reality a myth and the Atman is satyam or truth and it shines without any effort.

Page 30

Commentary - Sri O.V. Srinivasan Aathma Bodham Part # 9

..ATMAN DOES

NOT HAVE ANY

ATTACHMENT TO

ALL THAT IS

HAPPENING

AROUND IT..

Translation: The wise man should merge the entire expanse of this material world in Atman and consider the self like the pure uncontaminated sky. Explanation: Once the dreamer wakes up, the entire dream world, has merged away with the mind. The dreamer rediscovers himself to be the waker. The atman which was illumining the world for us, similarly, turns towards itself and there is no duality. As there is no dual-ity, there is no question of thinking of the past, planning for the present or worry about the future. The Atman alone shines, in all splendour. What else other than unalloyed happiness be present then!

Translation: The one who mediates on the supreme discarding all names and forms, there re-mains just infinite consciousness. Such an atma gnani experiences bliss. In fact, he becomes ananda personified. Explanation: Once the dreamer wakes up, the dream world with all its limitations ends. He be-comes the waker and experiences a much larger canvas. Much the same way, the world of duality ends once and there is just there unalloyed consciousness and there is no way that can be contami-nated. Bliss is all then, left. Any object has to have a roopam and a namam. Let us say animals and say cows in particular. It is common practice to name the cows and the beauty is that they respond to those names as well. Now, if we say that we remove all names. then what is left is nor Lakshmi, Gowri, Durga or Kamakshi, all names of the cows. Next let us say remove all roopams, then what are we left with. Nothing at all. We call Sri Lalitha Parameswari name roopa vivarjita. What is SHE, nothing but unalloyed bliss! When names and forms are removed, it is unalloyed consciousness, without attributes and that is bliss.

Page 31

Commentary - Sri O.V. Srinivasan Aathma Bodham


..ONCE THE

DREAMER WAKES

UP THE ENTIRE

DREAM WORLD

HAS MERGED

AWAY WITH THE

MIND...

DeelcevesJe DeefKeueb Meb eefJeueeHe efOeee megOeer~

YeeJeesoskeb Deelceeveb efvece&ueekeeMeJeled meoe ~~ 39

aatmanyeva akhilam drusyam pravilaapya dhiyaa sudhee: bhaavayet ekam aatmaanam nirmala aakaasavat sadaa ||39||

He JeCee&efokeb meJe efJenee HejceeLe&efJeled ~

HeefjHetCe& efeoevevo mJeHesCe DeJeefleles ~~ 40

roopa varnaadikam sarvam vihaaya paramaarthavit

paripoorna chidaananda svaroopena avatishtate ||40||

Kaaraikaal Ammaiyaar

Page 32

Dheivath Tamizh THIRUMURAI & PRABHANDHAM

Sankaranaith thaazntha sadaiyaanai achchadai mel Pongavaram vaithukantha punniyanai angorunaal Aavendru azhaamaik kaappaanai eppozhuthum Ovaathu nenje urai

Oh heart, kindly worship without interruption, the Lord Sankara the one who has matted locks, which is adorned with serpents, one who perform good deeds, and who protects from sufferings at the time of death.

Thondaradippodi Azhwar

Mottrumor theivamundo Mathiyilaa maanidangaal Utrapothandri neengal Oruvanendru unara maateer Atramel ondru ariyeer Avanallal deivamillai Katrinam meitha enthai Kazhalinai panimin neere

Oh mankind, Is there any God Superior to Lord Krishna, People remember him only whenever trouble haunts and forget him at the rest of the time. Please realize that he is the ultimate lord and none is above him and kindly worship his divine lotus feet, the one who was tending the cows at Vrindavan.

MAN'S & GOD'S WILL Sri J.K. SIVAN

Would it not interest you, to know something

about Mans free will and Gods will ?

God does not want to interfere with man's free will. He

adopts an attitude of Udaasina (indifference). God is an

Eye witness, (SAKSHI) but a silent observer of our own

battles of life. He is a witness to all the happenings in the

world in which He does not get involved. It is only we who

create the causes for all that we do, think, tell and feel, and

consequently adequately rewarded as ''effects'' on merit.

When you sincerely seek to follow the moral codes of con-

duct laid down in the Sastras, of course, God is there read-

ily to provide encouragement and incentives for you to progress on spiritual lines ("Prerita" -

inducement). God invests in us, a free will instructing us, to make best use of it, to conduct ourselves

as fit human beings. Only when Adharma (evil) increases beyond limits, He himself intervenes as He

deems fit, to set things right and put back humans on the right track.

God dispenses his blessings on us, based on our merits. If we are deeply sincere, absolute, uncondi-

tional and unflinching, He knows what is ultimately good for us. He answers our prayers. You should

feel that you cannot live without loving God. The scriptures teach us "With the development of the

notion of Karma, the attainment of the individual Loka was seen to depend on individual moral re-

sponsibility.

Thus, however complex the system of Lokas may appear to be in Indian cosmology, the

conclusion seems to be that man makes his own Loka - either a heaven or hell. Every-

one is wholly responsible for his present condition. He creates his own future and gets ex-

actly what he deserves. Souls leave their present bodies and enter the next, selected for it according

to its karma phalam, in the process of evolution.

"Every act, every thought is weighed in the invisible but universal balance scales of justice, but here

and now and none can escape it. Divine laws cannot be evaded. Sin is not a defiance of God as a de-

nial of soul, not a violation of law as a betrayal of self. We carry with us the whole of our past. It is

our indelible record which time cannot blur nor death erase.

God / Supreme power is ALWAYS WITHIN the individual, NEVER WITHOUT, and dispenses jus-

tice whereby virtue is made to bring its own rewards and vice its own retribution. Justice is here on

earth, if only you had the eyes to see!

MAN'S & GOD'S WILL Sri J.K. SIVAN

The interrelationship of "Gods will" and "man's free will" is summed up :

I may do what I like; but whether I can do at all depends on God's will.

I may live as I choose ; but whether I live at all depends on God's will.

I may breath any air pure or polluted; but whether I breath at all is decided by God's will

I may see hear, smell, feel or taste as I like; but whether I am en-abled to see, hear, smell , feel or taste is beyond my control. It is in God's control.

The 'may' is within my power and free will 'whether I can at all' is in the power and will of God.

The differences in the creatures are due to their past actions precisely as the seeds in the case of plants. Our actions depend on our 'Vasanas' (result of prior karmas inherited over countless lives).

God dispenses the seeds precisely as per our Karma. God is indifferent to the fruits of Karma while we are concerned and affected!!!

Here are some beautiful quotes on God which may be impressive

I asked God, " How do I get the best out of life?' God said,

Face your past without regrets. Handle your present with confidence. And prepare for the future without fear!

Without God, our week is: Mournday, Tearsday, Wasteday, Thirstday, Fightday, Shatterday and Sinday. So, allow Him to be with you every day!"

If GOD brings you to it he will bring you through it.

God teaches you : Live without pretending. Love without depending. Listen without defending and Speak without offending.

God tests you with Two things to define you: Your patience when you have nothing & Your attitude when you have everything.

Finally, one humble suggestion; If you come across such motivating powerful words, copy them and keep before you for frequent reading. Every time you read them it will enhance your power of thinking. I do it.

You may reach author - [email protected]

YAKSHA PRASHNA The Heritage Quiz

Answers to Quiz on Sri Ramakrishna Paramahamsa Quiz # 19

Winners of Quiz # 19

1. Sri Sundareswaran A.P.

Quiz Compiled by Sri Ramanathan SK ([email protected])

1. Who composed Margabandhu Stotram? On which deity the sto-tram is composed and When we should recite this?

2. What is the Sloka composed by Sri Adi Sankara advising a person not to waste his time on grammar at his old age but to turn his mind to God in worship and adoration?

3. Garbha Rakshambika Stotram is composed in praise of which God and who had composed it?

4. What is Saptha Sloki Gita? 5. Which Ashtakam starts with the line Tridalam Trigunakaaram

Trinethram Cha Triyayusham..? 6. Who is the composer of Hanuman Chalisa? 7. In the Madhurashtakam composed by Sri Adi Sankara how many

times the word Madhuram is used in the Sloka? 8. Who has composed Mukunda Mala Stotram and who he was? 9. Sri Stuti Stotram is composed by whom? 10. Who composed Kanda Shasti Kavacham? 11. Shanmuga Kavacham is composed by whom?

Quiz on Slokas & Stotrams Quiz # 20

1. 18 February 1836, in the village of Kamarpukur (west Bengal). 2. Sri Kshudiram Chattopadhyaya and Smt Chandramani Devi. 3. Gadadhar. 4. He married Saradamani, a girl from the neighbouring village

of Jayrambati 5. In 1865, Ramakrishna was initiated into sannyasa by Tota Puri,

a monk 6. An ascetic woman, called Bhairavi Brahmani skilled in Tantra and

Vaishnava bhakti. 7. Mahatma Gandhi. 8. Kamini-kanchan literally translates to "woman and gold." 9. His teachings were imparted in rustic Bengali, using stories and

parables for easy understanding. 10. Swami Vivekananda 11. Uttering the name of the Divine Mother, he passed into Eternity on

16th Aug 1886.

HILL OF THE HOLY BEACON

I have sent someone to the township with or-ders to fetch a conveyance, for I wish to in-spect the temple. I request him to find a horsed carriage, if there is one in the place, for a bullock cart is picturesque to look at, but hardly as rapid and comfortable as one could wish. I find a two-wheeled pony carriage waiting for me as I enter the courtyard. It possesses no seat, but such an item no longer troubles me. The driver is a fierce-looking fellow with a soiled red turban on his

head. His only other garment is a long piece of unbleached cloth made into a waistband, with one end passing between his thighs and then tucking into his waist. A long, dusty ride and then at last the entrance to the great temple, with its rising storeys of carved reliefs, greets us.

I leave the carriage and begin a cursory exploration. "I cannot say how old is the temple of Arunachala," remarks my companion in response to a question," but as you can see its age must extend back hundreds of years." Around the gates and in the approaches to the temple are a few little shops and gaudy booths, set up un-der overhanging palms. Beside them sit humbly dressed vendors of holy pictures and sellers of little brass images of Shiva and other gods. I am struck by the preponderance of rep-resentations of the former deity, for in other places Krishna and Rama seem to hold first place.

My guide offers an explanation. "According to our sacred legends, the god Shiva once ap-peared as a flame of fire on the top of the sacred red mountain. Therefore the priests of the temple light the large beacon once a year in memory of this event, which must have happened thousands of years ago. I suppose the temple was built to celebrate it, as Shiva still over-shadows the mountain." (We Westerners may regard these deities as fantastic personifications of religious ideas, but the Hindus themselves do not doubt they really exist as real beings.)

A few pilgrims are idly examining the stalls, where one can buy, not only these little brass deities, but also gaudy chromo lithographs picturing some event from the sacred stories, books of a religious character, blotchily printed in Tamil and Telugu languages, and coloured paints wherewith to mark on one's forehead the fitting caste or sect symbol. A leprous beggar comes hesitatingly towards me. The flesh of his limbs is crumbling away. He is apparently not certain whether I shall have him driven off, poor fellow, or whether he will be able to touch my pity. His face is rigid with his terrible disease. I feel ashamed as I place some alms on the ground, but I fear to touch him. The gateway, which is shaped into a pyramid of carven figures, next engages my attention.

Excerpts from A search in Secret India by Paul Brunton

Page 36

Ramanaarpanam Humble offerings to Bhagavan Sri Ramana Maharshi

Search of My Master - Part # 8

..GOD SHIVA ONCE

APPEARED AS A

FLAME OF FIRE ON

THE TOP OF THE

SACRED RED

MOUNTAIN.

THEREFORE THE

PRIESETS OF THE

TEMPLE LIGHT THE

LARGE BEACON ONCE

A YEAR IN MEMORY

OF THIS EVENT.

This great towered portico looks like some pyramid out of Egypt with its pointed top chopped off. To-gether with its three fellows, it dominates the country-side. One sees them miles away long before one approaches them. The face of the pagoda is lined with profuse carvings and quaint little statues. The subjects have been drawn from sacred myth and leg-end. They represent a queer jumble. One perceives the solitary forms of Hindu divinities entranced into devout meditation, or observes their intertwined shapes engaged in amorous embraces, and one won-ders. It reminds one that there is something in Hin-duism for all tastes, such is the all- inclusive nature of this creed. I enter the precincts of the temple, to

find myself in part of an enormous quadrangle. The vast structure encloses a labyrinth of colonnades, cloisters, galleries, shrines, rooms, corridors, covered and uncovered spaces.

Here is no stone building whose columned beauty stays one's emotions in a few minutes of silent wonder, as do those courts of the deities near Athens, but rather a gloomy sanctuary of dark mysteries. The vast recesses awe me with their chill air of aloof-ness. The place is a maze, but my companion walks with confident feet. Outside, the pagodas have looked attractive with their reddish stone colouring, but inside the stonework is ashen grey. We pass through a long cloister with solid walls and flat, quaintly carved pillars supporting the roofs.

We move into dim corridors and dark chambers and eventually arrive at a vast portico which stands in the outer court of this ancient fane. " T h e Hall of a Thousand Pillars!" announces my guide as I gaze at the time-greyed structure. A serried row of flat, carved, gigantic stone columns stretches before me. The place is lonely and deserted; its monstrous pillars loom mysteriously out of the semi-gloom. I approach them more closely to study the old carvings which line many of their faces. Each pillar is composed of a single block of stone, and even the roof which it supports is composed of large pieces of flat stone. Once again I see gods and goddesses disporting themselves with the help of the sculptor's art ; once again the carved faces of animals famil-iar and unfamili

amrithavarshini pallavi 20

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