sri guruguha vibhakti - oct 24 - 2011 - final to kannan

8/9/2019 Sri Guruguha Vibhakti - Oct 24 - 2011 - Final to Kannan

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Sri Muthuswamy Dikshitar's Guruguha Vibhakti Krithis

The period from 1750 to 1850 A.D was the golden era in the

development of South Indian Carnati !usi. It was during this periodthe Sangeetha Trimurtis" S#ama Sastri" Th#agara$a and !uthuswam#

Di%shitar who were ontemporaries" lived and omposed their immortal

%rithis.

Sri Di%shitar omposed his first set of 8 ompositions after reeiving thegrae of Sri Su&raman#a. These ompositions are named Sri 'uruguha

(i&ha%ti )rithis

This presentation on Guruguha Vibhakti Krithis includes:

1. *arl# +ife of Sri !uthuswam# Di%shitar" and his initiation intoSri (id#a ,pasana - lessing +ord Su&raman#a at Tiruttani/

This mar%ed the eginning of his life as Composer" andDevotional singing of his first set of ompositions.

. a2 Sri Su&raman#a as 'uru and +ord of wisdom" and 34ranava

Swarupa.&2 Spiritual e6planation of 34ranava !antra A,!

. a2 *6planation of (i&ha%ti Struture used in 'uruguha (i&ha%ti

)rithis" and list of )rithis

&2 +ist of Sri 'uruguha (i&ha%ti )rithis omposed Sri

Di%shitar.

9. Speial :eatures of his first omposition 3Sri ;athadi 'uruguhoand use of !udra 'uruguha to e6press his sinere devotion to

his 3Ista Daivam and Adi 'uru" 'uha or Sri Su&raman#a

5. Temple of Thirutani Sthala 4urana of the Shrine and onte6t in

whih Sri Di%shitar omposed the 'uruguha (i&ha%ti %rithis.


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Sri Dikshitars Guruguha Vibhakti Krithis &

Sri Syama Sastri Life & Compositions

2 rief e6planation of rare ragas used in the ompositions.

7. Conlusion/ ?eferenes to Sri Cha%ra and worship of the Divine!other Sri +alitha Tripura Sundari" in the 'uruguha (i&ha%ti

)rithis. *6planation of Sadakya Kala +unar 4hase2 as indu in

the Sri Cha%ra and Astrologial importane of +unar phases" in

the life and spiritual evolution of man%ind.

1. Early Life, Initiation into Sri Vidya Upasana, !lessing by LordSubra"anya at Tiruttani

*arl# +ife/ Sri !uthusvam# Di%shitar the #oungest of the Trinit# was

&orn in Thiruvarur in Than$avore Distrit" on 9th!arh" 1775. @isparents were Sri ?amaswam# Di%shitar and Su&&ammal and in

response to their ardent pra#ers" the presiding 'oddess" alam&al"

appeared in ?amaswam# Di%shitars dream where she presented

him with a pearl ne%lae. Soon after that" +ord

!uthu%umaraswami of (aithisvaran )oil &lessed them with a son.

The hild was named !uthuswam#.

!uthuswam# Di%shitar>s father was a distinguished sholar" musiian

and omposer and his mother was also an eduated and ultured lad#.

@e learnt from his mother" )av#a" ;ata%a and Alan%ara. *ven from aver# #oung age" !uthuswam# &eame ver# profiient and well versed in

Sans%rit and !usi. Bver the #ears" he also had formal eduation in(edas" Agama and Alan%ara Sastras" (#a%arna" #othish#a" (aid#a and

other important su&$ets. These are storehouses of %nowledge on allsu&$ets and Di%shitar>s master# over these su&$ets is refleted in a large

num&er of his ompositions in later life.

Initiation into Sri (id#a ,pasana/ ?amaswam# Di%shitar was living in

!anali with his famil#. At that time" Chidam&aranatha ogi of

)ashi visited !anali and sta#ed as a guest with Di%shitar>s famil#.

Chidam&aranatha ogi was ver# muh impressed the sholarl# genius

and intelligene of !uthuswam#" and too% him to )ashi.

During his 5 #ears sta# in )ashi" 'uru Chidam&aranatha ogi initiatedSri Di%shitar into 3Sri (id#a ,pasana" (edanta and #oga. At the

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ompletion of 'uru%ulam with the ogi"he went for a bath in theGanges and a Veena came oating into his hands with

"Rama" inscribed on it and with an upturned Yali.

lessing +ord Su&raman#a at Tiruttani/

Shortl# &efore Chidam&aranatha ogi entered into Samadhi" he direted!uthuswam# to proeed to Tiruttani and worship +ord Su&raman#a for

95 da#s. :ollowing the diretions of his 'uru" !uthuswami sta#ed atTiruttani and worshipped the +ord. This was a turning point in his life.

Sri. Su&raman#a appeared &efore him in the guise of an old man" andgave a piee of sugar and# and &lessed him. :rom the moment

!uthuswam# too% the and# all his latent genius and talents &lossomedinto musial ompositions of inompara&le &eaut# and the flow of his

divine ompositions started.

*6tempore" he immediatel# sang his first omposition 3Sri ;athadi

'uruguho a#athi a#athi in !a#amalawa 'owlai and then3!anasa 'uruguha in Ananda&hairavi in praise of +ord

Su&raman#a.

Di%shitar was a&out 5 #ears old at this time" and ne6t 5 #ears were a

&oon to the world of South Indian Carnati !usi. Through him" man#

small temples ame to lightE man# serets of philosoph# were unlo%ed.

@e thus &eame 'uruguha himself.

Ultimate purpose of every Human Life is to realize God, under

the Divine Guidance of a True Guru or a Self-Realized

Mahathma !hen Lord Su"ramanya #$di Guru% Himself

appeared in Sri Di&sitar's vision to "less him, it is the Greatest

Gift of Divine Grace Life of Sri Di&shitar has thus "ecome a

Divine (fferin) to the *orld in the form of Music

2(a#$ Sri Subra"anya as Guru and Lord of %isdo", and &'rana(aS%arupa)

In this onte6t" it is important to understand the Divine ;ature of Sri

S%anda as 'uru - 4ranava Swarupa.



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+ord Siva &owed to +ord S%anda and o&tained 4ranava ,padesham. A

+egend in S%anda 4urana e6plains how S%anda Sri Su&raman#a2&eame 3S%anda 'urunada" and +ord of Fisdom as 34ranava

Swarupa.

Bne rahma went to )ailasa to pa# homage to +ord Siva" when

S%anda was a small &o#. rahma out of his pride of &eing the reatorpaid no attention to S%anda. S%anda deided to teah a lesson to rahma.

S%anda" Guestioned rahma/ HFhat is #our wor%H

HCreation"H replied rahma.

H@ow do #ou do the wor% of reationH

HFith the help of the (edas.H

HDo #ou %now the (edasH

Hes.H

HIf so" repeat"H said the +ord.

rahma started repeating the ?ig=(eda" &eginning with HB!.H

HStop"H said the +ord" Hdo #ou %now the meaning of B!H

rahma ould not e6plain Aum. S%anda" thereupon" ordered rahma to

&e imprisoned and too% over the $o& of reation upon @imself. Sivaame to S%anda" and upon his reGuest rahma was released.

Siva held S%anda on @is lap" enGuired whether S%anda %new themeaning of Aum and if so" to reveal it to @im. Siva" then assumed the

attitude of a disiple and &owed to S%anda with the !antra" +atha.umara amaha+ S%anda seretl# whispered 4ranava ,padesam to

Siva. Siva admiringl# said" JSu&rahman#om and JSadasivom" we arethe meaning of 4ranava. Those who %now its meaning thus" &eome

eGual to !e" and attain !e. Thus S%anda &eame 3Adi 'uru 3S%anda'urunada. S%anda is onsidered to &e 3same as Shiva" or Avatara of

him.

Shiva instruted S%anda to give 4ranava ,padesam to Agast#a who

&eame the foremost Disiple of S%anda to ontinue the 3'uru4arampara.

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*+b#$ Spiritual eplanation of &'rana(a -antra . /U-)

The word 'uha means a ave and in philosoph# onnotes the mind"whih is dar% in ignorane awaiting the realiKation to illumine it. This

realiKation annot ome on its own e6ept in the ase of highl# evolvedsouls. The proess reGuires a 'uru or preeptor" who shows the right

path. The m#sti s#lla&le Bm holds the essene to understandingrahman. Sri Su&rahman#a is the em&odiment of Truth" the 4ranava or

Bm%ara. 4ranava is 3Sha&da rahmam" Cosmi sound that e6isted&efore the reation and" said to ontinue after 4rala#am in the ,niverse.

This is 3;ada ?upam or Supreme +ord in the form of Sound.

The 4ranava has five parts. The# areA%ara",%ara" !a%ara" indhu"

;adam A,!

HAH represents the wa%ing state in the individual alled (isva" and

osmiall# it is the 4h#sial ,niverse alled (irat.

H,H represents the dream state in the individual alled Tai$asa" and

osmiall# it is the Su&tle ,niverse alled @iran#agar&ha.

H!H represents the deep sleep state in the individual alled 4ra$na and

osmiall# it is the Causal ,niverse alled Ishvara.

Through proess of Self ?ealiKation and spiritual praties one an

attain the @ighest level of Awareness or &e esta&lished in the state ofDivine Consiousness 3Turi#a. The entire !aro=Cosmos merges in

A,!" and e6ists within the Self ?ealiKed !ahatma in !iroosmi

state. Thus eevatman individual2 merges in 4aramathman" and

&eomes one with *ntire Creation.

3(a). Explanation of Vibhakti Structure used in Guruguha VibhaktiKrithis

In Sans%rit language" the relationship &etween noun and ver& is indiated a case-endingadded to the noun. This is alled (i&ha%ti.

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*Guivalents in *nglish are/

4rathama/ ;ominative Address = Bh 'uru2 'uruguho a#ati

Dwithi#a/ Ausative The 'uru2 'uruguha ?upamTrithi#a/ Instrumental # 'uru2 Sri 'uruna 4alitosmi

Chaturthi/ Dative = To L :or 'uru2 'uruguha#a = ;amaste

4anhami/ A&lative = ;one Bther Than 'uru2 'uruguhMd = An#am

Sashti/ ive elonging to 'uru2 Sri 'uruguhas#a DasohamSapthami +oative Bn 'uru2 'uruguha SwaminiSam&hodana Address Sri 'uruguha !urte

Another )rithi in Sam&hodana (i&ha%thi is Sri 'uruguha

Tara#asumaam.

(i&ha%ti is ver# e6tensivel# used in Sans%rit.

In this presentation" name Sri 'uruguha is the ;oun" and (er& is Sri

Di%shitar>s feelings and ations assoiated with worship of his 'uru.

Sri Di%shitar also omposed other Samuda#a or group %rithis using the

(i&ha%ti struture.

In 'uruguha (i&ha%ti %rithis" Sri Di%shitar e6presses his feelings as a

sinere Devotee to his 'uru +ord 'uruguha. @e refers to Sri 'uruguhain the :irst )rithi Sri ;atadi 'uruguho as 3Cidanandanatha and 4ranava

Swarupa.

Guru protects devotee in response to devotional prayer from the

Devotee Devotee looks up to Guru for loving spiritual guidance

and contemplates on the Divine Guru is a role model for the

Devotee

In 4rathama (i&ha%ti Sri ;atadi 'uruguho Sri Di%shitar

ontemplates on Sri 'uruguha and ma%es a diret appeal for his

'rae and to grant him" his Divine 4resene" and protet him. Itis desription of 'uruguha>s Divine attri&utes with ad$etives"

and his devotion to the lord. Sri Di%shitar states to himself 3!a#m# 'uru less me.

Devotee abides by Guru!s instructions so that he can be close to

him" and be loved by him #he Devotee may also instruct others

to respect Guru and follow his rules

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In Dwithi#a (i&ha%ti !anasa 'uruguha = Sri Di%shitar

instruts his mind to alwa#s ontemplate on Sri 'uruguha" and

also instruts that purpose of human &irth is for the mind toontemplate on the Divine.

Devotee is always certain that Guru will love and protect him$her

in all situations

In Trithi#a (i&ha%ti Sri 'uruna 4alitosmi Sri Di%shitar has

omplete faith on Sri 'uruguha>s protetion and delares 3 I am

proteted Sri 'uru>. Sri 'uru is Avatara of Sadashiva.

Devotee respects Guru as someone who cares for him$her

unconditionally" and %ffers Salutations to the Guru

In Chathurthi (i&ha%ti 'uruguha#a Sri Di%shitar diretl#

addresses 'uruguha and offers his salutation to him" for his

Divine 'rae 3)umara#a ;amo ;amasthe.

Devotee declares & do not know anyone who can measure up to

my Guru #here is none-other like my Guru(

In 4anhami (i&ha%ti 'uruguhad=an#am ;a$aneham Sri

Di%shitar states 3There is none other li%e Sri 'uruguha.

Devotee serves Guru out of sincere gratitude

In Shashti (i&ha%ti Sri 'uruguhas#a Dasoham = Sri Di%shitar

surrenders to Sri 'uruguha with devotion as 3Dasa>.

Devotee surrenders to his Guru in complete devotion and faith

In Saptami (i&ha%ti 'uruguha Swamini ha%tim )aromi Sri

Di%shitar prolaims his devotion for 'uruguha to others

3ha%tim )aromi.

)ttainment of %neness( with Guru brings Glory to the Devotee

In Sam&odana (i&ha%ti Sri 'uruguha !urte is a !angala

)rithi = Sri Di%sitar direl# appeals to 'uruguha and offers hissalutation for his lessings.



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0+b#$ List of Krithis: Sri Guruguha Vibhakti kritis are as follo%s$

Sri ;athadi 'uruguho !a#amalava 'owlai" Adi2 in prathamavibhakti. This is also Dh#ana )rithi

!anasa 'uruguha Ananda&hairavi" ?upa%am2 in dvitiya

vibhakti. Sri 'uruna 4alitosmi 4aadi" ?oopa%am2 in tritiya vibhakti.

'uruguha#a Sama" Adi2 cathurthi vibhakti.

'uruguha Dhan#am alahamsa" hampa2 panchami vibhakti.

'uruguhas#a Dasoham 4urvi" !isra Chapu2 sashti vibhakti.

'uruguha Svamini hanumati" )handa Triputa2 saptamivibhakti.

Sri 'uruguha !urte ,da#aravihandri%a" ?upa%am2

sambodhana vibhakti.

Sri 'uruguha Tara#asumam Shudda Saveri ?upa%am2

)nother Krithi in Sambodhana Vibhakti

1$ Special 2eatures of his first co"position &Sri 3atadi Guruguho)

In a deep !editative state Sri Di%shitar sang his first omposition in Sri

Su&raman#a Temple at Thiruthani. Sri ;athadi 'uruguho a#ati a#ati)rithi is omposed in !a#amalava 'owlai" the first ragam in whih the

A&h#asa 'anam is taught. The 4rathamaasa is indiated in the firstline of the omposition. Aarohanam and Avarohanam of !a#amalva

'owlai is sung in all speeds" within the one Sangathi.

*st kalam +nd Kalam ,rd Kalam

S""" "" """ G""" M" $ ." D" /" S $ "" /D . MG S

Sri /a tha di $ Guru Gu ho $ "" 0ayati 0ayati Sri

:irst sangathi &egins with plain notes and 'ama%am is added inadditional Sangathis.

Sri ;athadi 'uruguho was followed seond %rithi !anasa 'uruguha.

This mar%ed the &eginning of his life as a 'reat Trinit# Composer of

Carnati !usi. @e omposed all his )rithis with +a%sh#a" +a%shana"

Sangeeta" Sahit#a and great devotion. In honor of his Adi 'uru" Sri



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Su&raman#a" Sri Di%shitar hose the Divine name of the +ord

3'uruguha as !udra in all his ompositions. Thus the first set of

)rithis is alled 'uruguha (i&ha%ti )rithis.

4$ Te"ple of Tiruttani +2irst Te"ple %here Sri 5ikshitar started hisco"positions#. Sthala purana

After omposing his first set of )rithis on Sri 'uruguha at Tiruttani

Temple" Sri Di%shitar ontinued visiting sared plaes and temples

during his lifetime. @e omposed and sang the glor# of deities at almost

all of the hol# shrines he visited. :rom his krithis" it is evident that hevisited plaes of worship from ?ameshwaram in South India to the far

;orth.

Sri Su&raman#a>s Temples or A&odes of worship are alled1 )aru

.addaiveedu( 2Si3 #emples4

Tirupparam%undram !ount of eaut#

Tiruhendur A&ode of :ulfillment

4alani !ount of !editation

Swamimalai A&ode of the 'uru

Tiruttani A&ode of 4eae

4aKhamuthirsolai 'rove of 'rae

Tiruttani is prominent as the rown $ewel of +ord Su&raman#a"

%nown as a&ode of 4eae. The hill at Tiruttani is %nown asTanigaimalai meaning 34eaeful @ill. The name refers to the legend

of Sri Su&raman#a hoosing this plae for peae of mind and

rela6ation" after defeating Surapadman and !arr#ing Deva#anai.

Fhen we propitiate Sri S%anda in this hol# shrine" @e &lesses us withmental peae and happiness. @is righteous anger towards the asuras

for their ruelt# is said to have &een ooled at this plae. Therefore"Tiruttani is %nown as ShantipuriA&ode of 4eae2.

Fhen Sri S%anda ame to this hill after wedding Goddess Valliat

(allimalai" She implored @im to *nlighten @er on the importane and

greatness of this hill. In repl#" +ord Su&raman#a said that if one

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worshipped @im with heart and soul for five onseutive da#s in this

hill temple" that person would &e &lessed with all that is &est in this

life and hereafter.

Sri ama" after %illing ?avana in Treta ugam" worshipped +ord

Siva at ?ameswaram. ?ama ame to Tiruttani and found perfetpeae of mind worshipping Sri Su&rahman#a here. In Dwapara

uga" Ar$una got the &lessings of +ord S%anda here offeringpra#ers to @im on his wa# to the South for Teertha atra.

5ord 6rahmapropitiated +ord Su&raman#a at the hol# spring%nown as rahmasunai after his imprisonment S%anda for his

ina&ilit# to e6plain the!rana"aBm mantra2 and got &a% hisreative funtion of whih he was deprived.

5ord &ndraplanted in the pool %nown as Indrasunai ad$oining this

hill temple the rare plant %nown as )arun%uvalai. This gave three

flowers a da#" and Indra worshipped S%anda thrie dail# with these

flowers and" thus" got &a% the preious wealth of Deva +o%a suh as

Sanghaneeti# !a$maneeti# Chintamani" seiKed asura.

/anda Deviworshipped +ord S%anda here on the &an% of the ;andi

?iver and got @is initiation to realiKe the uniGue relationship &etween

the soul ee"atma2 and 'od !aramatma%

Bn worshipping +ord Su&raman#a at Thani%ai" the %ing of sna%esVasukigot his &odil# wounds healed" whih had &een aused during

the hurning proess in the !il%# Bean to seure the Amrita netarof immortalit#2 the devas and asuras when the !antotra !ountain

was used as the hurning &ase and the sna%e %ing (asu%i as the rope.

Sage )gasthya worshipped +ord Su&raman#a at Tani%ai when he

was &lessed with the rare divine gift of the ever=sweet peerless Tamil

language.



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S'E6I/L /S'E6TS 72 K8IT9IS

Sri 'uruguha (i&ha%thi are the first set of )rithis omposed SriDi%shitar." &ut sine is omposed with Divine 'rae and (ision of Sri

'uruguha @imself" the ompositions are e6eptional in terms of/

Depth of )nowledge regarding various su&$ets/ Sri (id#a"

(edanta" Ashtanga oga" Astrolog# and !usi.

*6eptional usage of ?agas &ased on Asampurna !ela 4adadi"

ver# intriate use of the 'uruguha and ?aga !udra. ,se of ?areragas

Each composition Glories the Guru, starting with

Guru ri ubraman!a. i#shitar selected themudra 3Guruguhato honor his i$ine Guru.

%ompositions e&alt the importance of a Guru and

'ineage of Gurus( as pertaining to the )atha

tradition *+his is e&plained in each related section.

,se of (i&ha%ti Struture shows the relationship &etween the

'uru Sri Su&raman#a2 and Devotee Sri Di%shitar2. ,se of

(i&ha%ti struture also indiates the Spiritual 4rogression of the

Devotee" in the 4roess of Self ?ealiKation.

5yrics and Meaningof important lines is given eah %rithis. *ah ofthe special aspectswill &e disussed in detail in the following setions

as it pertains to eah )rithi" and Spiritual significanceis e6plained.

agam1 Mayamalavagaula $ #alam1 )di

./sri nathadi guruguho 7ayati 7ayati shri $cidananda nathoham tisantatam hrdini bha7a

)1 nanaprapahnca vicitrakaro namarupa panca bhutakaro agnyana

dvanta prachanda bhaskaro gnyana pradayako maheshvaro

dinavano dyukta divyataro divyaughadi sakala deha dharo

manasanandakara caturataro mad guruvaro mangalam karotu



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81 mayamaya vishvadhisthano matmaka kadi matanusthano malini

mandalanta vidhano mantradya7apa hamsa dhyano mayakarya

kalana hino mamaka sahasra kamalasino madhurya ganamrta panomadhavadyabhaya varapradano mayashabalita brahma rupo

marakoti sundara svarupo matimatam hrdaya gopuradipo

mattashuradi 7ayapratapo mayamalavagauladi desha mahipati

pu7ita pada pradesha madhavadyamara brnda prakasha

maheshasya maharthopadesha

Meaning1

sri nathadi guruguho 7ayati 7ayati= (itor# to +ord 'uruguha" who isadored all 'ods" inluding (ishnu.

cidananda nathohamiti santatam hrdini bha7a1 Bh !ind" onstantl#

ontemplate on the fat that #ou are the Cidanandanatha.

Sri Guruguha!s Divine )ttributes1 @e is the originator of the

diversified world. @e manifests as five elements" the named and formed

ones. @e is the might# sun" destro#ing the dar%ness of ignorane. @e

&estows of spiritual %nowledge" and is the !aheshvara. @e is the divine)alpa%a (ri%sha for the afflited ones" he who is adept at granting

happiness to the heart of @is devotees. !a# m# 'uru &less me.

@e is the su&stratum of this illusor# world. @e is invo%ed through the

mantra &eginning with )a and ending with !a. @e resides in the enter

of the !alini Cha%ra. @e is an e6pert at o&literating !a#a the illusion2of worldl# e6istene. @e resides in the thousand=petal +otus of the

Sahasrara Cha%ra with his Divine presene. @e who en$o#s the netar of

mellifluous musi" he provides shelter and &oons to !adhava and others.@e is one who>s Divine form 3rahmasvarupa is veiled !a#a" he

whose &eaut# e6eeds that of rores of Cupids. @e shines as the light inheart of devotees. @e is the one who vanGuished the proud Shurapadman

and Asuras. @e who shines surrounded (ishnu and other 'ods. Sri

'uruguha is the one who gave 34ranava ,padesham to @is father!ahesha.



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Special )spects/Sri /atadi Guruguho is the 9irst composition of Dikshitar

6y the formation of the Krithihe e6plains 3aasa gana 3" ,sing!a#amala#a 'owla raga. :ormation of the 4allavi is in the Arohana L

Avarohana )ramam. :irst line is sung in speeds. @e has shown use ofplain notes" anttai notes and 'ama%am" whih &rings out the &eaut# and

struture of the ?agam. In Anupallavi and Charanam" all lines end withdifferent swara" whih helps to get perfetion in eah Swara Sthanam of

the ?agam.

:urther eah of the following ompositions" are sung in the rare ragas"

with Speial features of the )sampurna Melam .addadi

,se of 'uruguha !udra is indiated in the first line of the )rithi/Sri /atha-adi Guruguho( ?eferene is also made to /atha

#radition lineage Gurus

ote Lineage of Gurus ' (efers to Guru Sri Subramanya#Agasthya# Sri Dattatreya# Sri !arasurama# follo)e$ by other gurus.

*Subramanya is consi$ere$ same as Shi"a# as he the +mbo$iment of!rana"a# an$ has attaine$ the kno)le$ge of !rana"a%

Spiritual Significance1

@e refers to Sri 'uruguha as 8idanandanatha( and .ranava Swarupa

cidananda nathohamiti santatam hrdini bha7a(

At the first stage of Spiritual 4rogression = Di%shitar suggests that themind should ontemplate and &eome aware of Divinit# within" that

4aramathman and eevathman are one. The purpose of life is to &eesta&lished in the Divine state of Consiousness Sat Truth2 Chit eing2

Anandaam liss2.

,sing (i&ha%thi struture" the +evel of spiritual progression is indiated

delaration of the 'reatness of the 'uru and Aeptane the

Devotee.



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&n .rathama Vibhakti Sri Di%shitar ontemplates on Sri 'uruguha

and ma%es a diret appeal for his 'rae and to grant him" his Divine

4resene" and protet him. The )rithi is a desription of 'uruguha>sDivine attri&utes with ad$etives" and his devotion to the lord. Sri

Di%shitar states to himself 3!a# m# 'uru less me.

mayamaya vishvadhisthano

mamaka sahasra kamalasino

madhavadyamara brnda prakasha maheshasya

maharthopadesha

Sri Guru)uha is the Source and Su"stratum of the illusionary *orld

He is also one *ho removes the /eil of Maya "y divine )race He

d*ells in my heart, )ivin) happiness Havin) )iven 0ranava

Upadesham to Shiva, Sri Guru)uha is 1m"odiment of 0ranava and

the ultimate )oal to "e attained in life

agam1 )nandabhairavi L #alam1 upakam.1 manasa guruguharupam bha7are re mayamayahrit tapam

tya7are)1 manava 7anmani samprapte satipara matmani

niratishayasukham vra7are

Meaning1

manasa guruguharupam bha7are re mayamayahrit tapam tya7are1

Bh mind" meditate on the form of 'uruguha" and overome sorrows

reated delusion. @aving reeived this human &irth" see% to o&taineternal &liss in 4aramatma and avoid worldl# pleasures.

@e is Sadashiva" em&odiment Satvaguna. 'uruguha is said to &e Avataraof Shiva2. All living &eings are &orn out of @im" as the result of past

)armas or Avid#a. The universe with its Tamasi Gualities is a

manifestation of @is greatness. @e is Tara%eshvara and Ananda hairava.

4rostrate at @is feet" meditate on @is name" overome the veil of illusion

and thin% of @im as #our sole refuge.



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Special )spects1

Ananda hairavi ?agam is lassified as the an#a ragam of the main

ragam ;ariritigaula in Sri Di%shitar>s Asampurna !ela sheme" andmain ragam ;ata hairavi in the Sampura !ela Sheme.

It is lassified as (a%ra Shadava Sampurna ?aga. Ananda hairavi

widel# used and ompliated raga with respet to ?aga +a%shana.It is a hashanga ?aga having An#a Swaras" whih gives &eautiful

sanharams for this ?aga and generates great emotional impat.

Spiritual Significance1Sri Di%shitar delares that" having attained @uman &irth" mind should

see% to o&tain *ternal liss and 'rae of the 'uru. All spiritual pratieshelp to develop" Sattva 'una" and Divine Gualities present in the 'uru

ma# manifest in the Devotee" thus removing !a#a of worldl# e6istene.

Thus using Dwithi#a (i&ha%ti indiates that one should &e +i%e LAs

the 'uru" a&iding guru>s instrutions on Spiritual 4raties" and thus

attaining the 'rae of the 'od.

agam .aadi $ #alam1 upakam

Shri guruna palitosmi saccidananda nathena

Meaning1

Shri guruna palitosmi saccidanandanathena1

I am proteted &lessed 'uru" who is lord of &eing" onsiousness and

&liss. Sat=Chit=Ananda2.

Fho is impelled the Agamas. Fho is worshipped the whole

universe. Fho appeared as +ord T#agara$a" Fho has gone &e#ond the

afflitions of worldl# e6istene.

Fho is the real essene of (edanta. Fho is the ph#siian for fault#

disrimination. At whose radiant feet final ;ada Aum%aram2 issounded" who is the +ord of ;avagrahas" the primordial.

Fho as Sada%#a %ala" governs the nature of the material world. Fho isthe inarnation of Sadashiva. Fho is pleased Aum%ara ;adam

4ranavam2. Fho is the &asis of the nine Cha%ras Sri Cha%ra2.



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Special )spects1

4aadi is a rare raga an#a ?agam of !a#amalavagowla. It is

lassified as Audava (a%ra Shadava ragam.

Selected important terms are e3plained further in this section1

Vedantartha vedyena vikalp aroga vaidyena

nadamrutha supadyena navanathenadyena

sadakyakala karena sadashivavatarena

nadantaviharena navacakradharena

Vedantarthavedyena1

Sri Guruguha is the essence of the Ve$anta,

/avanathenadyena/ Another interpretation gi"en forava athaby

-K Go"in$a (ao refers to Sri Guruguha as Lor$ of a"agrahas or.

!lanets *atha also refers to Lineage of Gurus as in$icate$ in the earlier

section of Sri ata$i Guruguho%,

Sri Dikshitar refers to Sri Subramanya as A$i atha as he the same as

Shi"a, /e is embo$iment of !rana"a *Aumkara a$am% or Soun$,Creation starts )ith Aumkara a$am an$ merges in Aum%,

sadakyakalakarena sadashivavatarena /

#K Govinda ao and anga amanu7a &yengar refer to /adakyaKala instead of Sadakya Kala1;ada%a#a )ala is onsidered the same

as 4ranava.

)lternate e3planation1

Sadakyakalakarena1Sada&ya .alarefers to 01th phase of the LunarCycle, -he Sun rules our soul an$ the Moon rules our min$, -hese t)o

planets cause the lunar phase,

02 Sho$asaitya De"is are Deities of the Sri Chakra -rikonam ' Sar"a

Si$$hi !ra$ha Chakra,

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3or each $ay 0 itya De"i goes to the moon from the Sun $uring

*4a5ing Cycle% or lea"es the moon an$ goes to the Sun, *$uring the

4aning Cycle%, -his creates Shuklapaksha an$ Krishna !aksha !erio$,

-hus Sri Lalitha Maha -ripurasun$ari represents 01th$ay *!oornima

$ay% as 6in$u of the Sri Chakra,

-he 01th$ay is kno)n as Sa$akya Kala ' )hich represents Sri Lalitha or

6in$u# the Supreme Deity /erself, 7n Ama"asya as all Deities mo"efrom Moon to the Sun# an$ the moon is not "isible,

6ase$ on certain calculations# the full circle of the ityas also represents

the 80#199 breaths a human being takes in a full $ay an$ night,-hus this controls the life cycle,

.lease see .icture of Deities of Sri 8hakra in the 6ack 8over Sheet

/avacakradharena1 efers to the Sri 8hakra1

#he interpretations given above suggest that according to Sri

Dikshitar" Sri 5alitha Maha #ripura Sundari and Sri Guruguha are

%ne( God is %ne( Difference is only in his 6hakthi 6havam that

Sri Dikshitar worships Sri Guruguha as :is Guru(" and Sri 5alitha

Maha #ripura Sundari as his Mother(

#his interpretation is consistent with Sri )di Shankara!s )dvaita

.hilosophy1 #hat all forms of Divinity" 8reator and the 8reation

2;niverse4 are %ne( ;ltimately everything merges in .ranava


Sri Di%shitar uses Trithi#a (i&ha%ti/ # 'uru2 to indiate that he has

omplete faith on Sri 'uruguha>s protetion 3I am proteted Sri'uru>.

-he krithi has $eep spiritual significance, Sri Guruguha is the (ealssence of the Ve$anta# Lor$ of the physical an$ Subtle :ni"erse *as

represente$ by the Sri Chakra%,

agam1 Sama $ #alam1 )di



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.1 guruguhaya bhaktanugrahaya kumaraya namo namaste

Meaning1

!# man# salutations to Sri 'uruguha" @e who &estows Divine 'rae on

his devotees" and who is ever #outhful.

'uruguha is the preeptor" and showers &lessings upon @is devotees. @e

transends the three 'unas and is the un=manifested one. @e manifests as

Shiva" (ishnu and rahma. @e shines as Sat=Cit and Ananda and is the

auspiious one.

@e is the essene of all Agamas and !antras. Fell esta&lished in the

righteous path" @e onfers freedom from the #le of &irth and death. @e

is the immuta&le one" with supreme wisdom. @is hol# feet are worshiped

Shu%a and (amadeva. @e has &estowed salvation on them.

Special )spects1

The main ?agam for Sama is Shan%ara&aranam. This is the onl# )rithiwhere Sri Di%shitar uses 'uruguha !udra twie.


The %rithi is omposed in Chaturthi/ To L :or 'uru2 'uruguha#a

;amo ;amaste. At this stage of Spiritual evolution" the devotee starts to

develop deep faith in the 'uru that" the 'uru ares for him

unonditionall#" and offers his devotion and salutations.

Sri Di%shitar states that Sri 'uruguha is one who is the em&odiment of

Sat=Chit=Ananda and auspiious one. @e is well esta&lished on therighteous path. Devotion to him results in freedom from #le of &irth

and Death. @e &estows grae of salvation.

agam1 6alahamsa $ #alam1 0ampa



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./guruguhadtman)ithin the bo$y# as one )ith !aramatman,

Special )spects1

Sri Di%shitar has used a rare raga for this omposition. In the Asampurna

!ela 4adadi" main ragam for alahamsa is @ari%edaragaula. In the

Sampurna !ela sheme the main ragam is @ari )am&o$i. Sri Di%shitar

has omposed more ompositions in alahamsa.

Spiritual Significance1 The 4anhami (i&ha%thi used in this )rithi is

;one other than 'uru2.

Sri Dikshitar declares1 Guruguhad


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/ote1 )bout Sahasrara1

Sahasrara# meaning thousan$# is the ?Lotus )ith -housan$ !etals?locate$ four finger@brea$ths abo"e the cro)n of the hea$, Also

calle$ 6rahma@ran$hra# it is the meeting place of Kun$alini Shakti

an$ Shi"a, mmortality is achie"e$ )ithin Sahasrara Chakra,

6efore attaining to this chakra the yogi is unable to reach the

unconscious conscious state calle$ Asama@praBnata@sama$hi,

n this state there is no acti"ity of the min$ an$ no kno)er# nokno)le$ge# nothing to be kno)n kno)le$ge# kno)er# an$ kno)n all

become unifie$ an$ liberate$,

4hen the Kun$alini is raise$ up to Sahasrara chakra# the illusion ofin$i"i$ual self is $issol"e$, -he yogi becomes reali=e$# one )ith the

cosmic principles that go"ern the entire uni"erse )ithin the bo$y,Sama$hi is the pure bliss of total inacti"ity, :p to the si5th chakra the

yogi may enter a trance in )hich acti"ity or form still remains )ithin theconsciousness,

n Sahasrara Chakra the prana mo"es up)ar$ an$ reaches the

highest point, -he min$ establishes itself in the pure "oi$ of

Shunya Man$ala# the space bet)een the hemispheres,

At this time all feelings# emotions an$ $esires# )hich are the acti"ities of

the min$# are $issol"e$ into their primary cause, -he union is achie"e$,-he yogi is sat@chit@anan$a# truth@being@bliss,

/e is his o)n real self# an$ as long as he stays in his physical bo$y he

retains non@$ual consciousness# enBoying the play of Di"ine leela )ithout

becoming trouble$ by pleasure an$ pain# honors an$ humiliations,

agam1 .urvi $ #alam/Misra 8hapu

.1 shri guruguhasya dasoham noceth cidguruguha evaham



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Meaning1

I am the hum&le servant of 'uruguha" or else I m#self am of the form of

'uruguha himself.

bhoga moksatmaka caranasya bhupuradi navavaranasya

yogibrndanta karanasya yoga pithadi karanasya

@e whose feet &estow prosperit# and salvation. ?eferene is made again

to Sri Cha%ra2" Sri 'uruguha dwells in the nine Avaranas of Sri Cha%raEsuh as hupura" he resides in the heart of ogis" and is the su&stratum

as ogapitha.

sanakadi purvika munigana sannutananda vigrahasya

vana7abhavadi sakalasumano vanchitarthanugrahasya 7anana layadi

rupa prapanca Gnyanakarya nigrahasya manana dhyana Samadhi

nistha mahanubhava hrud grahasya dinakarakoti vibhasvarasya

te7omaya 7agadeeshvarasya 7anaran7ana karasya varasya sarvasmat

parasyaharasya

@e who is worshiped anient sages suh as Sana%a" who is of the

form of &liss and &estows &oons desired rahma and other elestials.

@e resides in the hearts of ogis who pratie !anana" Dh#ana" Samadhi

and ;ishtha. This refers to stages in Ashtanga oga2. @e whose&rilliane eGuals a rores of suns" who is all effulgent +ord of the

universe" who &estows &oons that delight ever#one" he is a&oveever#thing" and o&literates sins.

Special )spects1

4urvi is an#a raga of !a#amalava 'owlai. Aording Asampurna !ela

4adadi" 4urvi is a Sampurna ?aga. It is a ver# popular raga in

@industhani !usi.


shri guruguhasya dasoham noceth cidguruguha yevaham

4urvi )rithi is in Sashti (i&ha%ti elonging to the 'uru2/ Sri Di%shitar

surrenders to Sri 'uruguha as Dasa.At this level of Spiritual *volution" +ife of the Devotee ompletel#

hanges and follows the Spiritual 'uidane given the 'uru" with the



22/36



Attitude of omplete aeptane and Surrender" devotee serves the 'uru.

Through #ogi praties the Devotee strives to gain awareness of the

Divine effulgent presene of Sri 'uruguha within one>s heart.

agam1 6hanumati $ #alam1 Kanda #riputa

.1 guruguha svamini bhaktim karomi nirupamasve mahimni

paramdhamni

Meaning1

I &ow in devotion to 'uruguhasvami" he who possesses the unparalleledself=glor# and is eternal.

)1 karunakara cidananda nathatmani karacarana dyavayava

parinamatmani tarunollasadipu7ita svatmani dharanyadyakhila

tatvatitatmani

@e is ompassionate" and the em&odiment of eternal &liss. @e who is the

ause for the transformation of the lim&s" and other organs" he is the

personifiation of happiness. @e transends all realities suh as earth.

81 ni7arupa7itapavakendu bhanumati niratishayanande hamso

viramati a7ashiksana raksana vicaksana sumati harihayadi

devatagana pranamati ya7anadi karma nirata bhusurahite

yamaniyamadyastahngayoga vihite vi7ayavalli devasenasahite viradi

sannute vikalparahite

@e is Bne whose effulgene e6eeds the &rilliane of the :ire" !oon"Sun. @e revels in eternal happiness. @e punished rahma" and then

proteted him. @e is wise" worshiped Indra and other Devas. @e helpsthe husuras who perform agas. @e is meditated through Ashtanga

#ogas suh as ama and ;i#ama. @e is aompanied Divine Consorts(i$a#avalli and Devasena. @e is worshiped men of valor and is devoid

of (i%alpa.



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Special )spects1

hanumati is the 9thragam in the Asampurna !ela sheme" same as

(anaspathi in the Sampurna !ela Sheme. This is the (ivadi !ela ?aga.

Spiritual Significance

This )rithi is written in Saptami (i&ha%ti/ Bn 'uru2 Devotee surrenders

to his 'uru in omplete devotion and faith" and prolaims his Devotionto others/ guruguha svamini bhaktim karomi

In his hnumati %riti he desri&es the 'uru as hamso viramati" ever

residing in the Bne Truth of whih ever#thing else is &ut a manifestation.To Di%shitar" he" his disiples or an# entit# was a manifestation of the

rahman. This is refleted in his sish#as who ame from diverse

&a%grounds and astes" whom he taught with love and affetion.

!uttuswami Di%shitar led a life of piet#.

aga1 udayaravicandrika L #ala1 rupakam

.1shri guruguha murte cicchakti sphurte shisya7anavanakirte

sumuhurte 7aya

)1yoginihrdaya prakasha citta vrtte yugapadbhoga yogapradana

nipunashakte )gama rahasya tatvanusandhana yukte

anandanurakte ativirakte 7aya 7aya

81atmeshvara 7ivabhedavarana nivrtte ashrita shisyanugraha

karanapravrtte atmatatvadi shodhana sadhanasampattearakta shveta mishra carana pravrtte atmakoti bhakte anadi

mayotpatte atmanubhavasara samtrpte nirmukte atmodaya

ravicandrika sandipte paramatma shri cidanandanatha

namaste 7aya 7aya

Meaning1

!a# Sri 'uruguha &e vitorious. @e is the manifestation of pureonsiousness. @e is renowned for imparting %nowledge to @is disiples

at the auspiious time.

@e is the mental vi&ration illuminating the heart of ogis" who has the

power and s%ill to grant materialisti prosperit# and spiritualit#



24/36



simultaneousl#. @e is one who is to &e onstantl# ontemplated upon" in

order to understand the seret of sared sriptures. @e is perepti&le as

&liss and also renuniation.

@e is Atman Soul2" and one who removes the ma#a whih produes the

sense of individualit#. @e &estows &lessings on the disiples who ta%erefuge in @im. @e is the treasure of spiritual disipline anal#King the

truth of the self Atmatatva. @e has rores of devoted souls" reates ma#ain the universe. @e is em&odiment of the essene of self=realiKation and

is totall# free. @e stimulates @is devotees for the realiKation of the Self

as the sun and the moon. @e is 4aramatma. Salutations and vitor# toCidanandanatha.

Special )spects1

In the Asampurna !ela 4adadi" ,da#a ?avihandri%a is the an#a ?agaof the Nth!ela ?aga of Dhuni&hinnasad$am. This ta%es )a%ali

;ishadam. *Guivalent main ?agam in Sampurna !ela Sheme isDhenu%a.

Bther omposers onsider ,da#a ?avihandri%a and Shudda Dan#asi to

&e two different names of the same ragam with )aisi%i ;ishadam.

:or Di%shitar the# are different ?agams. Shudda Dan#asi uses )aisi%i

;ishadam" and ,da#a ?avihandri%a uses )a%ali ;ishadam.

Sri Di%shitar lassifies Sudda Dan#asi as an#a ?agam of Sri ?agam.whih is onsidered a main ?agam in Di%shitar>s Asampurna !ela

Sheme.2


)rithi is omposed in Sam&hodana (i&ha%thi.

)ttainment of %neness( with Guru brings Glory to the Devotee

In Sam&odana (i&ha%ti address2 Sri 'uruguha !urte is a !angala

)rithi = Sri Di%sitar diretl# appeals to 'uruguha and offers his

salutation for his lessings.

@aving gone through Spiritual Disipline through ogi 4raties and

austerities" a sinere Devotee progress to high state of Spiritual

?ealiKation 'rae of Sri 'uruguha" who then removes the (eil of

!a#a and grants +i&eration.



25/36



shri guruguha murte cicchakti sphurte shisya7anavanakirte

sumuhurte 7aya

As indiated first line of the )rithi" ontemplation and devotion to the'uru Sri 'uruguha" elevates the Devotee and &rings eternal 'lor# to the

Devotee.

agam1 Devakriya $ #alam1 upakam

.1 shri guruguha tarayashu mam sharavanabhava

surapati shripati ratipati vakpati ksitipati pashupati sevita

81 ragadi rahita hrdaya vibhavita suramuni pu7ita tyagadhira7a

kumara tapatraya hara kumara

6hogira7a vinuta pada bhudeva kriyamoda yogi ra7ayoga bheda

yukta manollaya vinoda

Meaning1

Bh +ord 'uruguha" &orn in the la%e Sharavana" ome Gui%l# and guide

me. ou are attended on (ishnu" Cupid" rahma" %ings" and Shiva.

ou are ontemplated those no&le at heart" and worshipped the

elestials and the sages. The son of the great T#agara$a" oh )umara" #oudispel afflitions. our divine feet are e6tolled the serpent %ing" and

#ou ta%e delight in the religious rituals performed the righteous ones.ou" the great ogi" ta%e delight in the minds of sages who perform oga

and ?a$a#oga.

Special )spects1

The ?agam is Deva )ri#a in the Asampurna !ela and in Sampurna!elam is %nown as SuddhaSaveri and the main ?agam is

Shan%ara&haranam.



26/36



Spiritual Significance

This )rithi does not &elong to the set of 'uruguha (i&ha%thi

ompositions" &ut sine it starts addressing Sri 'uruguha" it isonsidered to &e another Sam&odana )rithi on +ord Su&raman#a.

8onclusion1 Sri Guruguha Vibhakti Krithis

Kamalamba /av=varanams Vs Sri Guruguha Vibhakti Kritis

Sri Di%shitar reveals the essene of Sri (id#a in &oth )amalam&a and Sri'uruguha (i&ha%ti )ritis. In Kamalamba /av=varanamsthe worship

of Sri Cha%ra and presiding deities ta%es the devotee through variousstages of spiritual path to attain Divine union with Devi Sri +alitha

Tripura Sundari" residing in the indu.

In Guruguha Vibhakti Kritisalso various stages of worship of Sri

'ururuguha is e6plained inluding Dh#anam and pratie of

AshtangaL)undalini oga. This results in ultimate attainment of self=

realiKation and union with Sri 'uruguha" through 3para &ha%ti and

3Sa#u$#a oneness L egoless state. Sri 'uruguha is Deit# of theSaharara Cha%ra and also *m&odiment of Aum 34ranava Swarupam.

In 4aadi )rithi Sri Di%shitar refers to Sadakya Kala 2*>th5unar

.hase4"whih represents the indu or Sri +alitha in the Sri Cha%ra.

In hanumathi )rithi also referenes are made to Sri (id#a and ;ineAavaranas of the Sri Cha%ra. Therefore" it is implied that in the ,ltimate

state of Self ?ealiKation" Sri 'uruguha and Sri +alitha Tripura Sundariare 3%ne( Fhen the individual soul merges in 4ranava and Sri

'uruguha in the Sahasrara Cha%ra" the soul ivatman2 &eomes

esta&lished in Divine Consiousness 4aramatman2" and &eomes 3Bne

with entire Creation.

&t is also important to note that singing Sri Dikshitar!s auspicious

Kamalamba and Guruguha Krithis with devotion" is one of the

easiest ways to attain Divine Mother!s $ or Sri Guruguha!s Grace

and 5iberation

&n Kali ?uga" concentration and spiritual results obtained from

many years of austerities is achieved through devotional singing(

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efering to .ranava @ )umkara /adam" )mma states1

Sound or .ure Music is as big as Space &t is God&t is the Secret of )llowing the Sound of the ;niverse to flow

#hrough ?ou Devotional Singing is Spontaneous Music of the Soul(

Her Holiness2 Sri Mata $mritanandamayi Devi 3 $MM$

In the )amalam&a ;avOvaranams" Di%shitar uses simpler words"

&lending with profound meanings. In the 'uruguha %rithis"we find length# and winding words" onve#ing the in=depth

spiritual signifiane" whih shows Di%sitars remar%a&lemaster# of Sans%rit language.

In )amalam&a ;avavaranams Sri Di%shitar uses ?agams whih are

ommonl# used. In Sri 'uruguha (i&ha%thi )rithis he uses ver# rare

?agas" and from the ver# &eginning of his first ompostions" Sri

Di%shitar had visualiKed the need for the Asampurna !ela 4addadi" to

support the struture of his Divine Compositions.

Mantrahinam Kriy=hinam 6haktihinam Maheshvari

?adpu7itam May= Devi .aripurnam #adastute

B !otherP In this worship of #ou I ma# have made man# mista%es and

omissions. I ma# have forgotten to hant man# mantras. I ma# haveforgotten to perform man# rituals. I ma# have done it without proper

devotion or attention. )indl# forgive m# omissions and ma%e m#worship omplete #our Divine 'rae.



28/36



5ife and 8ompositions of Syama Sastri

S#ama Sastri 17


29/36



S%araatis, Varna"s, Geetha"s

It is &elieved that S#ama Sastri omposed a&out 00 songs" ofwhih onl# 71 are availa&le to us toda#. @e was the onl# one

among the Trinit# to ompose swara$atis" varnams and geetams.

@is rare originalit# was in swara sahit#a ompositions and the use

of swara%shara. @e omposed magnifiient Swara$athis in

6haira"i" a$hukula kamboBiand -ho$ithat are replete with raga

&hava and originalit# of musial form. @e is said to &e the arhitet

of the 3Swara$ati musial form and his swara$atis are referred to

as(atna -rayam.

S#ama Sastri used Tisra" )handa and !isra gathis to ompose

songs in rare talams. :or instane" the hairavi geetham 34arvati

anani is set to theKhan$a Matya talamand the )al#ani varnam

3;eeve 'athi#ani is set to the -isra Matya -halam. Another

speial feature of this )al#ani varnam is the presene of an

anu&andham sahit#am for the haranam. This #ear>s speialpresentation for the S#ama Sastri festival features the hairavi and

!adh#amavati geethams" )al#ani varnam" the swara$atis and the

song 3Devi rova in the rare ragam Chintamani.2

Tala"

Among all the talams" S#ama Sastri speialiKed in the use ofMisra

Chapu. @e not onl# used the onventional Q92 pattern" &ut alsothe reverse 9Q2 pattern" alled the Viloma Chapu. 3;annu rova

+alita inLalitaragam is set to Viloma Chaputalam" while

3!arivere 'ati inAnan$abhaira"i is in onventional Chapu

talam. @e also omposed songs that ould &e omforta&l# sung in

two different talas. 3;innu (ina in(eethigo)lais suh a 3dvi=

tala %rithi" whih has an inherent rh#thm of(upakatalam and a

suggestive rh#thm ofA$i talam in -isra na$ai.

@e demonstrated his prowess in +a#a and Tala in a ontest with

o&&ili )eshava##a" who hallenged him to sing a pallavi in

Simhanan$anatalam the longest talam with 18 a%sharas per

Geethamrutha Music School N


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#le2. S#ama Sastri not onl# sang the pallavi" &ut also

spontaneousl# omposed a new one in Sarabhanan$anatalam 7N

&eats per #le2. These speialties earned him the epithet 3-ala!rashthara Syama Sastri.

Krithis in 8are 8agas

S#ama Sastri omposed in man# well=%nown ragas suh as

)al#ani" Thodi" San%ara&haranam" Saveri" 4unnagavarali"

hairavi" egada et. Bf these" his favorite ragam seems to have

&een Ananda&hairavi" in whih he omposed man# soul=stirringsongs and gave a ma$esti stature to this anient ragam.

@e omposed ver# few songs in lesser %nown ragas. The onl# rare

ragas in whih he omposed were )algada" Chintamani" !aan$i

and )arnata%a )api.

S#ama Sastri>s 3Devi rova Sama#amide is the onl# %nown

omposition in the Chintamaniraga. It is said that he was in an

an6ious state of mind the night &efore his ontest with o&&ili

)eshava##a. The Kig=Kag phrases in this %rithi represent the

an6iet# in his mind. Chintamaniis an u&ha#a va%ra shadava $an#a

ragam derived from the 5


31/36



Kalga$ais a morning ragam and shines more when sung &efore

sunrise. It evo%es &ha%ti rasa and emplo#s tristha#i sanharas.

3rovavamma Misra Chapu2 is a %rithi omposed S#ama

Sastri in the rare ragamMaanBi. Fhile there are no %nown

ompositions of Saint T#gara$a in this ragam" Di%shitar has

omposed two %rithis/ Sri Saraswathi hithe Adi2 and

?amahandram ?upa%a2. !aan$i is a rare $an#a raga with

sampoorna arohanam and avarohanam. It is a $an#am of the 0th

mela ;ata&hairavi" and ta%es the an#a swarm ChatusruthiDhaivatam in the phrase Rpdns. oth Dhaivathams our in the

phrase Rpdndp. *ven though it resem&les hairavi in struture" the

two ragams have signifiant differenes in gama%a pra#ogas.

!aan$i shines well in vilam&ita %alam" and evo%es &ha%ti and

%aruna rasa. 4urandara Dasa has omposed in a raga alled

!an$usha hairavi whih losel# resem&les !aan$i

Kshetra Krithis of Sya"a Sastri

There is a popular pereption that S#ama Sastri did not travel

muh and most of his ompositions are on 'oddess )ama%shi.

@owever" his ompositions indiate that he might have visited

Thiruvanai%%a" Tiruvai#aaru" 4udu%%ottai" !adurai" )anhipuram"

;agapattinam and (aitheeswaran %oil.

It is &elieved that the &eautiful idol of angaru )ama%shi wasoriginall# prepared rahma himself" whih was installed and

onserated Sage Durvasa in the )anhipuram )ama%shi

temple. Adi San%ara appointed S#ama Sastri>s anestors to ondut

dail# pu$a of the Devi. During the invasion !uslim rulers" the

famil# moved from plae to plae with the idol for several

generations and eventuall# settled down in Tan$ore where the idol

was enshrined in the angaru )ama%shi Temple on Fest !ainStreet. S#ama Sastri has omposed 5 %rithis on 'oddess

)ama%shi 1< e6pliitl# on.anchi .ama&shiand 5 e6pliitl# on

4an)aru .ama&shi.



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S#ama Satri>s hometown Tan$ore is adorned the magnifiient

rihadeeswara Temple" also %nown as the 4eri#a )oil or ig

Temple. S#ama Sastri omposed 3Da#a$ooda inaganmohini and3rihanna#a%i ;annu inMa$hyama"ati" addressing Go$$ess

6rihanayaki" the onsort of +ord rihadeswara.

In Tiruvanai&&a" near Tiruhirapalli stands the am&u%eshwara

temple" dediated to am&u%eshwara +ord Shiva2 and his onsort

Goddess$&hilandesh*ari. It is said that +ord Shiva manifested

himself under a am&u tree near this temple and is worshipped asone of the 5 primordial elements Fater. Bf the five 4anhalinga

)rithis omposed Sri Di%shitar" 3am&upathe !am 4aahi in

amuna Kalyaniis dediated to +ord am&u%eshwara. S#ama

Sastri" on the other hand" pa#s his tri&utes to 'oddess

A%hilandeshwari with a set of 5 %rithis/ 3San%ari San%uru in

Sa"eri" 3A%hilandeshwari 3inKarnataka Kapi" 3*nneramum ,n

;amam in!ur"ikalyani" 3*nneramum ,n 4ada )amala in!unnaga"araliand 3;annu rova ?ada in Gaulipantu. Bne an

ma%e several o&servations a&out these %tithis. Bne" 3San%ari

San%uru is a $"i@tala krithithat an &e sung in ?upa%a talam or

Adi talam Tisra gati. Two" this set inludes two of his five TamiKh

ompositions. And" he has emplo#ed a rare ragam )arnata%a )api

in A%hilandeswari. This set of five %rithis ould &e referred to as

the$&hilandesh*ari 0ancharatna &rithisof Syama Sastri"

analogous to T#agara$a>s +algudi 4anharatna %rithis.

S#ama Sastri has omposed 3)arunanidhi Ilalo in -ho$i .-isra

A$iin praise of 'oddess4rihadam"a of0udu&ottai. @e addresses

her as 'o%arneshwaruni ?ani" as she is the onsort of

'o%arneshwara in this temple. It is said that upon the reGuest of an

old man" he proeeded from 4udu%ottai toMadurai" where he

omposed N &eautiful %rithis" %nown asavaratnamali&a on

Goddess Meena&shi/ 3Devi !eenanetri in Sankarabharanam"

3;annu&rova +alita inLalita" 3?ave 4arvatara$a )umari in

Kalyani" 3!arivere 'ati inAnan$abhaira"i" 3Saro$adala ;etri in

Sankarabharanam" 3!inalohana rova inDhanyasi" 3Devi ;idu



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4ada=saarasamule inKamboBi" 3!a#amma inAhiriand

3!a#amma in 3;atta%urun$i.

Tiruvaiyaarugot its name due to the five rivers that flowed

through the town. The main temple in this town is dediated to

+ord Shiva who is worshipped as 4anhanadeeshwara with his

onsortDharmsamvardhini. This Shivasthalam is one of the

sri guruguha vibhakti - oct 24 - 2011 - final to kannan

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