Archive for ‘Kanchi Shrimatam’

October 13, 2017

Sahasra Bhojanam Program by Srimatam December 31, 2017!

March 30, 2017

Ebook #1 -Essense of Hindu Tradition & Culture – From Kanchi Periyava Forum

Ebook #1 -Essense of Hindu Tradition & Culture – From Kanchi Periyava Forum


Link to download and read the book —

December 31, 2013

Useful e-book from – Dharma Sastras & Common Dharmas Applicable To All

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Message from (summarized)

We are pleased to bring you the Twentieth edition of the e-book series from the Kanchi Periva Forum.

This month’s ebook is a special edition focused on Dharma Sastras & Common Dharmas applicable to all – which are extracted from a series of discourses given by Sri Maha Periva.

We also invite you to regularly visit our parent website which has a rich treasure of information, articles and a large collection of direct audio files of Periva’s Upanyasams.

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To View and Download the book, click this link.

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Table Of Contents.

November 14, 2013

Ashtakam on Kanchi MahaPeriyava from Kanchi Forum Admin

A peaceful and mesmerizing Ashtakam on Kanchi MahaPeriyava in Tamil .
It is sung by Master Avinash from California, composed by the administrator of Kanchi Periyava Forum

An Ashtakam is a song consisting of eight sections and each section being sung to the same tune.
Thotakashtakam is one example of an Ashtakam, sung by Thotakacharya.

Here is the link 6 minute ashtakam

Here is the lyrics of the ashtakam

October 21, 2013

Deivathin Kural Phone Sathsangh – Every Saturday 10am to11am Central Time USA.

Jaya Jaya Shankara Hara Hara Shankara !

About Deivathin Kural

Deivathin Kural (Voice of God/Hindu Dharma) is a compilation of teachings from Shri Kanchi Mahaswami (Maha Periyava) compiled by Shri R Ganapathi. Deivathi Kural is a priceless gem that contains the quintessence of the Vedas and Dharma Shastras explained to common layman in an easily understandable language.

Deivathi Kural is an in-depth material on various aspects covering Advaitham, Religion, Vedhic Religion, Common Dharmas, Society, Culture, Politics, The Path of Karma, Bhakthi, Devatha Murthis and Avatara Purushas . It is indeed an excellent source material to get answers for questions on Hinduism with the authority of the Mahaswami.

English translation of Deivathin Kural is available at and this thapas blog here.

About Deivathin Kural Phone Sathsangh: It is a phone based sathsangh where Deivathin Kural book is read over a conference call at USA time. While listening, one can also read the chapter that is read from website side by side.

This sathsangh was started this back in 2009 with Sri Periyava’s grace.If you know about Deivathin Kural and donot have the time to “read” it every week, this phone sathsangh is a great place to “listen” to Deivathin Kural.

When: Every Saturday, 10am to – 11am Central Time USA

Language: Tamil

How : Conference Dial-in Number : 661-673-8600 Participant Access Code : 669430#

Which volume is currently being read in the sathsang ?

This book contains 7 volumes and runs to more than 5000 pages. Currently we’re reading the 5th volume . We are reading chapters that are not there in the website — so you will have to just listen in after you dial-in unless you have the hard copy of the book. Once we get back to the chapters available on the website, you can open the website and follow-along.

More Info: If you want to attend the sathsangh, please email Balaji Srinivasan at  so that the co-ordinators can plan the conference call capacity.


Hari Ramasubbu

August 19, 2013

AvaniAvittam/Upakarma – Importance – Kanchi Mahaswami & Others

Namaste , Some useful information about Avani Avittam /Upakarma/ Sraavana Purnima


Avani Avittam Importance By Kanchi Mahaperiyava


This is the right name for it; not ‘Aavaniyavattam’. Though this is the right name, it does not convey the right meaning. We should call it ‘Aavani Purnima’; nay, even this is incorrect. We should in fact call it ‘Sraavana Purnima’.

Followers of Aapasthambha sutra should perform a karma called ‘Upakarma’ on the day of Purnima in the lunar month of Sraavana, if there are no blemishes on that day. Sraavana Purnima generally is found to occur on the day of Avittam star in the solar month of Aavani.

Hence that day is referred to as Aavani Avittam, further twisted in spoken parlance to ‘Aavaniyavattam’.

This same Upakarma should be performed by Rigvedis on the day of Sravana (Tiruvonam) star in the lunar month of Sraavana and by Samavedis on the day of Hastha star in the lunar month of Bhadrapada, which comes next to Sraavana.

What is the purpose of Upakarma?
The purpose of performing any karma will be known if we note the Sankalpa uttered by the Upadhyaya during that karma. When he utters Sankalpa, we should ask him for the meaning of the Sankalpa. Only then he will at least show interest in learning the meaning himself. Rigvedis’ sankalpa is as follows:
“Adhitanam chandasam ayatayamatvaya adhyayana viryavattartham”

Import of this: That which is not ‘yatayamam’ is ‘ayatayamam’. What is ‘yatayamam’? Even in Bhagavadgita, we come across “Yatayamam gatarasam puti paryushitam cha yat”. One yamam means three hours. Food loses its efficacy after three hours after cooking. Based on this, the term ‘yatayamam’ is used to denote objects which have become useless with time. For food it is three hours; similarly various materials have different limiting times upto which they are useful. If these time limits are crossed, their efficacy diminishes.

Same with Vedas. After Upanayanam, study of Vedas commences on the first Aavani Avittam day. Utsarjana karma is done in the following Pushya (Thai) month, study of Vedas is halted and in the next six months, as much as possible of the six Vedangas, viz. Siksha, Vyakarana, Chandas, Niruktam, Jyotisham and Kalpasutram is studied.

Then in the Sraavana month of the following year, on the day of Upakarma, Upakarma is performed and study of Veda mantras is commenced again. This karma of starting study of Vedas is known as Upakarma. Only if Upakarma is performed in this manner, will the meagre store of Veda mantra with us have power. If not, it will become ‘yatayama’ like the food described in Bhagavadgita.

If at least the Gayatri mantra which is with us is to have power, we must perform the karma of Upakarma without mistakes in mantra and with understanding of meaning. Only because Upakarma is not performed with sincerity, some karmas done these days become useless owing to loss of power of mantras. Hence Upakarma should certainly be performed.

If we are to commence uttering a mantra, it will bear fruit only if we worship the Rishis and Devatas who gave us that mantra at the beginning and receive their blessings. Their power of Tapas (austerity) will accrue to us through that mantra. There are three ways of worshipping them. One is invoking them in an object (kurcha of darbha, purna kumbha, lemon, betelnut fruit or lump of clay) and worshipping them with sixteen specified upacharas.

The second method is doing ‘Tarpanam’ with water for those Rishis. The third method, more powerful than the previous two, is to perform ‘Homam’ in Agnimukham for them.

Hence during Aavani Avittam, we should arrange for an additional Upadhyaya to explain to Grihasthas during the progress of Homam the Rishi or Devata for whom oblations are being given in Agni by the main Upadhyaya.

More important action required:

On a Sunday prior to Aavani Avittam Grihasthas should assemble in a place and learn as far as possible from knowledgeable Upadhyayas the Upakarma procedures properly and completely with meaning and intent; on the day of Upakarma, they should observe those procedures without forgetting the meaning.


Translated by: P R Kannan, Navi Mumbai

கல்வித் திட்டத்தில் கால அளவைகள்

கல்வித் திட்டத்தில் ஒவ்வொரு வருஷத்தையும் இரண்டு டெர்ம்களாகப் பிரித்திருந்தார்கள். முதல் டெர்ம் சுமார் ஐந்து மாஸம் கொண்டது. இரண்டாவது டெர்ம் சுமார் ஏழு மாஸ காலம். முதல் டெர்முக்கு ‘உபாகர்மம்’ என்றும் இரண்டாவது டெர்முக்கு ‘உத்ஸர்ஜனம்’ அல்லது ‘உத்ஸாகம்’ என்றும் பெயர்.

உபாகர்மம் என்றவுடன் சில பேருக்காவது ‘ஆவணியாவட்டம்’ – அதவாது வருஷா வருஷம் புதுப்பூணூல் போட்டுக் கொள்ளும் நாள் – என்று நினைவுக்கு வரலாம்.

இது ரிக் வேதிகளுக்கு ச்ராவண மாஸத்தில் ச்ரவண நக்ஷத்ரம் வரும் நாள். ச்ராவண மாஸம் என்பது ஆடி அமாவாஸ்யையிலிருந்து ஆவணி அமாவாஸ்யை வரையுள்ள காலம். ச்ராவணி என்பதன் திரிபுதான் ஆவணி.

யஜுர் வேதிகளுக்கு உபாகர்மம் என்பது ச்ராவண மாஸப் பௌர்ணமியன்றாகும்

ரிக் வேதிகள் ச்ரவண நக்ஷத்ரத்தை வைத்து நாளை நிர்ணயிக்கிறார்கள். யஜுர் வேதிகள் பௌர்ணமித் திதியை வைத்து நிர்ணயம் செய்கிறார்கள்.

மிகவும் பூர்வ காலத்தில் ச்ராவண மாஸப் பூர்ணிமை தப்பாமல் ச்ரவண நக்ஷத்ரத்தன்றேதான் வந்து கொண்டிருந்தது, அதனால்தான் அந்த மாஸத்துக்கே அப்படிப் பேர். தப்பாமல் ச்ரவண நக்ஷத்ரமும் பௌர்ணமியும் ஒன்றாகவே இருந்த காலத்தில் அந்த நாளில்தான் ரிக் வேதிகள் யஜுர்வேதிகள் ஆகிய இருவரும் உபாகர்ம டெர்மை ஆரம்பித்தார்கள். அப்புறம் க்ரஹக் கோளாறில் அம்மாஸப் பௌர்ணமியன்று ச்ரவண நக்ஷத்ரத்துக்கு அடுத்ததான அவிட்டம் வந்தபோதும் யஜுர் வேதிகள் பெனர்ணமித் திதியிலேயே உபாகர்மாவை வைத்துக் கொண்டார்கள். தர்ம சாஸ்த்ரங்களில் குறிப்பாக ‘ச்ராவண பூர்ணிமையில் உபாகர்மம் செய்யவேண்டும்’ என்றே சொல்லியிருப்பதால் (பூர்ணிமைத்) திதியை யஜுர் வேதிகள் முக்யமாக எடுத்துக் கொண்டிருப்பதாகத் தெரிகிறது. அதனால் அவிட்டத்தில் அந்தப் பூர்ணிமை வந்தாலும் அன்றைக்கே உபாகர்மா செய்தார்கள்.

இதுதான் “ஆவணி அவிட்டம்” – அதாவது “ஆவணியாவட்டம்” என்று நாம் சொல்வது.

ரிக்வேதிகள் இப்போதும் திதியைப் பார்க்காமல் சரவண நக்ஷத்திரத்திலேயே உபாகர்மாவை “ச்ராவணம்” என்றே சொல்வது இதனால்தான். இப்படியாக, ரிக்வேதிகளுடைய உபாகர்மாவுக்கு அவிட்ட ஸம்பந்தமேயில்லை. ஆனாலும் தக்ஷிணத்தில் யஜுர்வேதிகளே பெரும்பாலாராயிருப்பதால் அவர்கள் கொடுத்த “ஆவணியாவட்ட”ப் பெயரையே ரிக் வேதிகளும் தங்களுடைய உபாகர்மாவுக்கும் சொல்கிறார்கள்.

இப்போதும் சில வருஷங்களில் ச்ராவண மாஸப் பௌர்ணமி ச்ரவண நக்ஷத்ரத்திலேயே வருகிறது. அப்போது ரிக் வேதிகள் யஜுர்வேதிகள் ஆகிய இரண்டு பேருக்கும் ஒரே நாளில் உபாகர்மா வருகிறது.

ஸாமவேதிகள் இதற்கு ஒரு மாஸம் தள்ளி (ஆவணி அமாவாஸ்யையிலிருந்து புரட்டாசி அமாவாஸ்யை வரையுள்ள ஒரு மாத காலமாகிய) பாத்ரபத மாஸத்தில் ஹஸ்த நக்ஷத்ரத்தில் உபாகர்மா செய்கிறார்கள். அநேகமாக அது பிள்ளையார் சதுர்ததியாகவோ அல்லது அதற்கு ஒரு நாள் முன்னே பின்னேயோ இருக்கும். ஹஸ்தமும் பஞ்சமியும் ஒன்று சேர்ந்திருந்தால் விசேஷமென்று சாஸ்த்ரங்களிலிருந்து தெரிகிறது. ச்ராவண மாஸ்ப்பூர்ணிமையும் ச்ரவணமும் தப்பாமல் சேர்ந்தே வந்த அக்காலத்து பாத்ரபதமாஸத்தில் ஹஸ்தம் பஞ்மியிலேயே வந்திருப்பதாகத் தோன்றுகிறது. தற்போது அது அநேகமாகப் பிள்ளையார் சதுர்த்தியன்றோ, அல்லது அதற்கு முதல் தினமான த்ரிதீயையாகவோ வருகிறது.

உபாகர்மம் என்பதே இப்போது பல பேருக்குத் தெரியாத வார்த்தை. (தாங்கள் என்ன வேதம் என்பதுகூட அநேகம் பேருக்குத் தெரியாமலிருக்கலாம்) தெரிந்தவர்களில் பெரும்பாலாரும் அது பழைய பூணூல் சிக்குப்பிடித்து அழுக்காவி விட்டதே என்று புதும் பூணூல் மாற்றிக் கொள்கிற ஒரு நாள் என்றுதான் நினைக்கிறார்கள். உண்மையில் பூணூல் மாற்றிக்கொள்வதென்பது உபாகர்மாவிலே ஒரு சின்ன அங்கம்தான்.

உபாகர்மா என்பது அந்த ஒரு நாளோடு போகாமல் அடுத்த ஐந்தாறு மாஸங்களான ஒரு டெர்முக்கு ஆரம்ப நாளாக இருப்பதாகும்.

இந்த முதல் டெர்மில் மூலமான வேதத்தை மட்டும ஆசார்யர் கற்றுக் கொடுத்துச் சிஷ்யர்கள் சொல்லிக் கொள்வார்கள். அதாவது ‘ச்ருதி’ என்றே சொல்லப்படுவனவான தேவதஸம்ஹிதை, ப்ராஹ்மணம், ஆரண்யகம், உபநிஷத்துக்கள் ஆகியவற்றில் பாடம் நடக்குமூ. புஷ்யமாஸம் என்கிற நம் தை பிறக்கும்வரையில் இந்தப் பாடம் தொடரும். (புஷ்யத்துக்குத் ‘தைஷம்’ என்றும் பெயர் உண்டு. ‘தைஷம்’தான் ‘தை’ ஆயிற்று.)

அப்போது ‘உத்ஸர்ஜனம்’ என்கிற கர்மாவைச் செய்து ச்ருதி பாடத்தை முடிப்பார்கள். புஷ்யமாஸம் பூர்ணிமையிலாவது அதற்கு முன்வரும் ரோஹிணியிலாவது உத்ஸர்ஜனகர்மா செய்யவேண்டும். ஸாமகர்கள் (அதாவது ஸாமவேதிகள்) புரட்டாசியில்தான் உபாகர்மம் செய்வதால், அத்யயன டெர்ம் ஐந்து மாஸமோ அல்லது குறைந்த பக்ஷம் நாலரை மாஸமோ இருக்கவேண்டும் என்ற விதிப்படி, அவர்கள் மாக பூர்ணிமையில் உத்ஸர்ஜனம் செய்யவேண்டும். தை அமாவாஸ்யைக்குப் பதினைந்து நாட்கள் கழித்துவரும் பௌர்ணமியே மாக பூர்ணிமை.

உத்ஸர்ஜனம் என்றாலும் விஸர்ஜனம் என்றுதான் அர்த்தம் – அதாவது “விட்டு விடுவது”. வேத அத்யயன – அத்யாபனங்களை ஒரு கட்டத்தில் விட்டுவிடுவதற்காகச் செய்யும் வைதிக கர்மா உத்ஸர்ஜனம். மறுபடி ஏழு மாஸம் கழித்து அடுத்த “ஆவணியாட்ட”த்தில், விட்ட கட்டத்திலிருந்து வேத பாடத்தைத் தொடங்கவேண்டும். ‘உபக்ரமணம், என்றால் தொடங்குவது என்று அர்த்தம், அதனால்தான் அன்று செய்கிற கர்மாவுக்கு ‘உபாகர்மா’ என்று பெயர்.

வேதத்தில் புதுப்பாடங்கள் இல்லாத இந்த ஏழு மாஸந்தான் இரண்டாவது “டெர்ம்”. இதில் வேதாங்கம் எனப்படும் வேதத்தின் ஆறு அங்கங்களான் சி¬க்ஷ, வ்யாகரணம், சந்தஸ், நிருக்தம், ஜ்யோதிஷம், கல்பம் ஆகியவற்றில் பாடம் நடத்துவார்கள். ஏனைய எல்லா வித்யைகளைக் கற்றுக் கொடுப்பதும் இந்த டெர்மில்தான். உபாகர்மாவுக்கான நாள் வந்தவுடன் இதை நிறுத்திவிட்டு, வேத பாடங்களுக்குப் போவார்கள். அதை உத்ஸர்ஜனம் பண்ணினவுடன் மறுபடி இந்த வேதாங்கங்களிலும் காவ்யம் முதலான இதர வித்யைகளிலும் விட்ட இடத்திலிருந்து ஆரம்பிப்பார்கள், இந்த உத்ஸர்ஜனம்தான் வடக்கே “ஸரஸ்வதி பூஜா” என்று சொல்லும் வஸந்த பஞ்சமி.

தற்போது “ஆவணியாவட்டம்” என்று பண்ணுவதில் போளியும் வடையும்தான் முக்யமாயிருக்கின்றன. ஒரு டெர்ம் முழுதும் கற்க வேண்டிய வேத பாடங்களில் ஆரம்ப ஸ¨க்தத்தை மட்டும் உபாகர்மாவன்று வாத்யார் சொல்ல, மற்றவர்கள் தப்பும் தவறுமாகத் திருப்பிச் சொல்லி விடுகிறார்கள். அதுமட்டுமில்லை. ‘விட்டு விடும்’ உத்ஸர்ஜன கர்மாவையும் அன்றே பண்ணி (இப்படி ஒன்று வாத்யார் பண்ணி வைப்பதாகக்கூடப் பல பேருக்குத் தெரிவதில்லை) , வேதாங்கங்களிலும் ஒவ்வொன்றில் ஒவ்வொரு ஸ¨த்ரத்தை மாத்ரம், வாத்யார் சொல்வதைத் திரும்பவும் உளறிக் கொட்டிவிட்டு முடிப்பதாக ஏற்பட்டிருக்கிறது. ஒரேயடியாக இந்த ஆவணியாவட்டத்துக்கே ‘உத்ஸர்ஜனம்’ செய்யாமல் எதனாலோ விட்டு வைத்திருக்கிறார்கள். வடை, போளிக்காக இருக்கலாம் இப்படி நாமே நம்மைப் பரிஹஸித்துக் கொள்ளும்படியான துர்த்திசையில் இருக்கிறோம்.



Excellent upanyaasam in Tamil rendered by Nannilam Sri Rajagopala Ghanapatigal (Editor of Vaithikasri magazine) on the importance of Avani Avittam & Gayatri Japam at Nanganallur, Chennai on 18th August, 2013.

June 29, 2013

Advaitha Saadhana – Kanchi Maha-Swami’s Discourses on Advaitha in english

ADVAITA-SAADHANAA – Kanchi Maha-Swamigal’s Discourses rendered in English

Ra. Ganapthy’s ‘Deivathin Kural’ (Vol.6) in Tamil published by

English translation by V. Krishnamurthy

To read or view the document click here

To download from original source click here


December 31, 2012

Prayers for Contentment , Health and conviction to follow our Dharma.

In this English Calender year 2013, may Bhagawan Bless us all with Contentment , Health and Conviction to follow our Dharma in-spite of the lure by western ideals.



December 20, 2012

Quote From Kanchi Mahaswami on Sun and Shadow

Quote From Kanchi Mahaswami on Sun and Shadow

“If we walk facing the sun, shadow will follow you without you even knowing about it.

We should have a goal that is prescribed by the shasthras. If we follow the goal (you walk towards the sun), money & status will follow you (like shadow without leaving you even if you donot want it).

Instead if you turnaround and follow the shadow, you are walking against the sun .You will never be able to catch the shadow and the shadow will eventually leave you, just like money and status will leave you after some time.

What is the point of turning away from Sun, (the noble goals prescribed by Shasthras) and going behind shadow (money & status) “

Please forgive if there is an error in translation


Dr Veezhinathan talks about Mahaperiyava (3 minutes in tamil)

October 22, 2012

Navarathri Special Edition – E-Book from Kanchi Periyava Forum

Navarathri Special Edition – E-Book from Kanchi Periyava Forum

Hari Om!

We are pleased to bring you the Sixth edition of the e-book series from the Kanchi Periva Forum. Like the last edition which was a special edition release for Sri Vinayaaka Chaturthi, this time also we have a special edition to mark the occasion of Navaratri Festival which is celebrated from16th October to 24th October 2012.

This ebook is compiled with a view to present our readers a treasure of sorts. Among many other things, this contains excerpts from Sri Maha Periva’s enchanting discourses on Ambaal, a beautiful compilation of Periva’s sweet audio discourse on Ambaal, the significance of Navaratri, some information on Navaratri Puja, the Philosophy behind Navaratri Golu, the procedure of arranging the same and some common recipes for making Prasadam during the Navaratri festival.

To view the content and download it click the below link.


March 10, 2012

Women performing Veda Samskaaras – By Kanchi Mahaswami

What about Women ?

I said that the twice-born must perform sandhyavandana with the well-being of women and other jatis in mind. I also explained why all samskaras are not prescribed for the fourth varna. Now we must consider the question of women, why they do not have such rituals and samskaras.

Even though we perform the punyaha-vacana and namakarana of newborn girls and celebrate their first birthday, we do not conduct their caula and upanayana nor the other samskaras or vows laid down for brahmacarins. Of course, they have the marriage samskara. But in other rites like sacrifices the main part is that of the husband, though she (the wife) has to be by his side. In aupasana alone does a woman have a part in making oblations in the sacred fire.

  1. Why is it so?
  2. The rites performed before a child is born are intended for the birth of a male child (niseka, pumsavana, simanta). Does it mean, as present-day reformers and women’s libbers say, that Hindu women were downgraded and kept in darkness?
  3. What reason did I mention for the fourth varna not having to perform many of the samskaras?

That these were not necessary considering their vocations and the fact that they can work for the welfare of the world without the physical and mental benefits to be derived from the samskaras. If they also spend their time in Vedic learning and in sacrifices, what will happen to their duties? So most of the samskaras are not necessary for them. They reach the desire goal without these rites by carrying out their duties.

“Svakarmana tam abhyarcya siddhim vindati manavah“, so says the Gita. I have spoken to you about this earlier.

Just as society is divided according to occupations and the samskaras are correspondingly different, so too there are differences between men and women in domestic life. Running a household means different types of work, cooking, keeping the house clean, bringing up the children, etc. By nature women can do these chores better than men. If they also take an active part in rituals, what will happen to such work? Each by serving her husband and by looking after her household becomes inwardly pure.

In truth three is no disparity between men and women, nor are women discriminated against as present-day reformers allege.

Work is divided for the proper maintenance not only of the home but the nation on the whole; and care has been taken not to have any duplication.

There is no intention of lowering the status of any section in this division of labour.

The body, in the case of certain people, is meant to preserve the mantras and there are samskaras which have the purpose of making it worthy of the same.

Why should the same rituals be prescribed for those who do not have such tasks to carry out?

Glassware to be sent by railway parcel is specially taken care of since it is fragile. Even greater care is taken in dispatching kerosene or petrol. If the same precautions are not taken in transporting other goods, does it mean that they are poorly thought of?

Astronauts are kept in isolation before being sent up in space and after their return. Mantras have their own radiation that is even more powerful than what is found in space. If you appreciate this fact, you will understand why Brahmins are separated from the rest and special samskaras prescribed for them.

The body of a Brahmin (male) is involved in the nurturing of mantras. So from the time of conception itself it is to be made pure through samskaras like pumsavana, simanta and so on. There are samskaras with the same objective also after the boy child is born.

The vocations have to be properly divided for the welfare of mankind. If everybody paid attention to this fact, instead of talking of rights, it would be realised that the sastras have not discriminated against women or any of the jatis.


Upanayana for Girls

If brahmacarya prepares boys [or young men] to live according to dharma, what about girls?

A girl has neither Upanayana nor Brahmacaryasrama. Should not a woman’s mind also be disciplined like a man’s. If you echo the criticism of reformers and say that injustice has been done to woman by denying them the Brahmacaryasrama and Upanayana, my answer is “No”.

Men marry after their Upanayana and student-bachelorhood. Now for women marriage itself is Upanayana.

Just as a boy dedicates himself to his guru, a girl must dedicate herself to her husband from her childhood until the start of their conjugal life and beyond. The Manusmriti says: “Strinam upanayanam-sthane vivaham Manurabravit” (Manu says that for women marriage is in place of upanayana).

If you ask for an external sign of this like sacred thread worn by the men, we may at once point to the married woman’s mangalasutra.

I said that “Upanayana” means “taking near”, taking a boy near his guru for his brahmacaryasrama. A woman’s guru is her husband. Being joined to him in wedlock is her upanayana.

According to the sastras, a boy’s upanayana must be performed when he is seven years old. A girl must be married at the same age.

If a boy is to be initiated into brahmacarya before his mind is disturbed by kama, a girl is to be married before she feels the carnal urge. She must also accept her husband as her guru.

According to sastras, the guru must be looked upon as Isvara. In the same way a child bride must think of her husband as both guru and Isvara and dedicate herself whole-heartedly to him.

She will be able adopt such an attitude only when she is married very young. Later she might start to reason about things, ask questions and develop egoistic feelings.

Laying oneself at the feet of the guru or Isvara — in short surrender — is the best means of liberating oneself. This concept of surrender is proclaimed in the carma sloka of the gita, surrender to Isvara, guru or husband: once you surrender to an individual or deity you no longer own any thing. Isvara will give you his grace through the one to whom you surrender.

According to the system devised by sages, a boy is made to surrender to his guru at the time of his upanayana ceremony, while a girl does the same to her husband at the time of her marriage.

It is not that the girl is considered inferior and asked to surrender to a man, that is her husband. The boy too is asked to surrender as a child to the guru.

It is the view of the sastras that the age at which the girl is married and surrenders to her husband must be the same as that at which the boy surrenders to the guru.

Talking of the husband and the wife, the question whether the one is superior to the other or inferior is of no consequence.

Equally unimportant is the question of rights and status. If this is realised surrender will be seen to be of the utmost importance.

We must appreciate the fact that it is in keeping with this view that the concept of upanayana has taken shape in the case of boy’s and marriage in the case of girls.


March 2, 2012

Gayatri and Sandhyavandana — Kanchi Mahaswami

Gayatri and Sandhyavandana

If the Gayatri has not been chanted for three generations in the family of a Brahmin, they cease to be Brahmins. The quarter where such Brahmins live cannot be called an “agrahara”. It is perhaps not yet three generations since Brahmins gave up the Gayatri. So they still may be called Brahmins.

In the same way if the Brahmin family has not performed sacrifices for three generations its members will be called “Durbrahmanas”, degenerate Brahmins. Even though degenerate the label “Brahmin” sticks to them. There are prayascittas (expiatory rites) by means of which the corrupted Brahmins will be remade true Brahmins. But there is no such hope for a Brahmin in whose family Gayatri has not been chanted for three generations. A member of such a family ceases altogether to be a Brahmin and cannot be made one again. He is just a “Brahmana- bandhu”, a kin or a friend of Brahmins. The same rule applies to Ksatriyas and Vaisyas with regard to the Gayatri mantra; they become “ksatriya-bandhus” and “Vaisya-bandhus” respectively.

The spark I mentioned earlier must be built into a fire. The spark by itself does not serve any purpose. But it has in it the potential to grow into a bright flame or a radiant fire. At least on Sundays, all those who wear the sacred thread must do Gayatri japa a thousand times. They must not eat unclean food, goto unclean places and must atone for lapses in ritual observances and in maintaining ritual purity. Henceforth they must take every care to see that their body is kept chaste and fit for it to absorb mantric power.

Even in times of misfortune the Gayatri must be muttered at least ten times at dawn, midday and dusk. These are hours of tranquility. At dawn all creatures including human beings rise and the mind is serene now. At dusk all must be restful after a day’s hard work: that is also a time of calm. At noon the sun is at its height and people are at home and relaxed and their mind is calm. During these hours we must meditate on Gayatri, Savitri and Sarasvati.

In the morning the dominant presence is that of Visnu, at noon that of Brahma and at sundown of Siva. So we must meditate on Gayatri in the morning as Visnu personified, at noon as Brahma personified and at dusk as Siva personified.

Gayatri contains in itself the spirit and energy of all Vedic mantras. Indeed it imparts power to other mantras. Without Gayatri-japa, the chanting of all other mantras would be futile.

We find hypnotism useful in many ways and we talk of “hypnotic power”. Gayatri is the hypnotic means of liberating ourselves from worldly existence as well as of controlling desire and realising the goal of birth. We must keep blowing on the spark that is the Gayatri and must take up the Gayatri-japa as vrata. The spark will not be extinguished if we do not take to unsastric ways of life and if we do not make our body unchaste.

Gayatri-japa and “arghya” (offering libation) are the most important rites of sandhyavandana. The other parts of this rites are “angas” (limbs). The least a sick or weak person must do us to offer arghya and mutter the Gayatri ten times. “Oh only these two are important aren’t they? So that’s all we do, offer arghya and mutter the Gayatri ten times a day. ” If this be our attitude in due course we are likely to give up even these that are vital to sandhyavandyana.

A learned man remarked in jest about the people who perform arghya and mutter Gayatri only ten times thus applying to themselves the rule meant for the weak and the unfortunate: “They will always remain weak and be victims of some calamity or other”. Sandhyavandana must be performed properly during right hours. During the Mahabharata war, when water was not readily available, the warriors give arghya at the right time with dust as substitute.

Arghya must be offered before sunrise at noon and at sunset. Once there was a man called Idaikattu Siddhar who grazed cattle.

He said: “Kanamal konamal kandu kodu aadukan pogudu par ”

“Kanamal/r” means before you see the sun rise and “konamal/r” means when the sun is overhead and “kandu” is when you see the sun before sunset. These are the three times when you ought to offer arghya. “adu” means “niradu”, bathe in the Ganga. “kan” here means “visit Setu” or have ” have darsana of Setu”. “Pohutu par”- by bathing in the Ganga and by visiting Setu your sins will be washed away. Here is mentioned the custom of going to Kasi, collecting Ganga water there and going to (Setu) Ramesvaram to perform the abhiseka of Ramanathasvamin there.

Only by the intense repetition of Gayatri shall we be able to master all the Vedic mantras. This japa of Gayatri and arghya must be performed everyday without fail. At least once in our lifetime we must bathe in Ganga and go on pilgrimage to Setu.

If a man has a high fever, people looking after him must pour into his mouth the water with which sandhyavandana has been performed. Today it seems all of us are suffering all the time from high fever! When you run a high temperature you have to take medicine; similarly Gayatri is essential to the self and its japa must not be given up at any time. It is more essential to your inner being than medicine is to your body. Sandyavandana must be performed without fail everyday. Gayatri-japa can be practised by all of us without much effort and without spending any money. All that you require is water. Sandyavandana is indeed an easy means to ensure your well being. So long as there is life in you, you must perform it.

Gayatri must be worshiped as a mother. The Lord appers in many forms to bestow his grace and compassion on his devotees Mother loves us more than anybody else. We know no fear before her and talk to her freely. Of all the forms in which Bhagavan manifests himself that form in which he is revealed as mother is most liked by us. The Vedas proclaim Gayatri to be such a mother.

This mantra is to be repeated only by men. Women benefit from the men performing the japa. Similarly when the three varnas practise gayatri-japa all other jatis enjoy the benefit flowing from it. We may cease to perform a rite if the fruits yielded by them are enjoyed exclusively by us.

But we cannot do so if others also share in them. Those entitled to Gayatri mantra are to regard themselves as trustees who have to mutter it on behalf of others like women and the fourth varna who are not entitled to it. If they fail in their duty of trustees, it means they are committing an irremediable offence.

The mantras are numerous. Before we start chanting any of them, we say why we are doing so, mention the “fruit” that will yield. The benefit we derive from the Gayatri mantra is the cleansing of the mind (cittasuddhi). Even other mantras have this ultimate purpose, but cittasuuddhi is the direct result of Gayatri-japa.

Even in these days it is not difficult to perform sandhyavandana both at dawn and dusk. Office goers and other workers may not be at home during midday. They may perform the madhyahnika (the midday vandana) 2 hours 24 minutes after sunrise that is called “sangava kala”.

We must never miss the daily sandhyavadana unless we find it absolutely impossible to perform. When we fall ill, in our helplessness we ask others for water or kanji in the same way, we must ask our relative or friend to perform sandhyavandana on our behalf.

Let us all pray to God that he will have mercy upon us so that the fire of mantras is never extinguished in us and that it will keep burning brighter and brighter.

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Other Aspects of Sandhyavandana

“Astra” and “Sastra” are terms used in Dhanurveda (military science) to denote two types of weapons. Knife, arrow, spear, club and so on-real weapons-come under the term “sastra”.”Astra” is what is energised by a mantra into a weapon. If you discharge just a darbha or a blade of grass chanting or muttering the appropriate mantra it will be turned into a weapon. Sastras are also discharged similarly with mantras. If you hurl something at a object or person muttering the mantra proper to it, the object or person will be destroyed when hit.

The twice-born (Brahmins, Kshatriyas and Vaisyas) have the duty of discharging “Astras” every day to destroy asuras or the evil forces besieging mankind. Does not “Astra” mean that which is discharged, thrown or hurled? What is the “Astra” which is to be thrown or discharged [by the twice – born]? We throw water so as to drive away or destroy the demons or evil forces that have taken hold of the minds of people. This water, the astra, is the same as the libation offered during sandhiyavandana. We must keep this purpose in mind when we offer arghya : “May sinfulness and falsehood be annihilated. May the sun of knowledge shine brightly. May those obstacles that keep the sun of knowledge dim in us to be demolished. “Whatever you do or do not do, you must perform this arghya thrice a day. Do it somehow ” holding your breath”

When a person does a job earnestly and whole-heartedly, we say that he does it “holding his breath”. As a matter of fact sandhyavandana is to be performed holding one’s breath. If we do this all the evil forces will be destroyed. Nowadays all we do is to hold our nose with our fingers. The sastras do not say, “Nasikam ayamya”, but say, “Pranam ayamya. ” It means, instead of merely holding the nose, control the vital breath, the prana itself or the life force.

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All work must be done with one-pointedness. There must be such one-pointedness of the mind to turn water into a weapon(astra). The breath is controlled for this purpose.

You will ask: “How is it that if you control your breath the mind will be still? “

We see that when the mind is still the breath also stops. When our wonder is aroused, when we are grief-stricken or when we are overjoyed, the mind becomes one-pointed. We exclaim “Ha” and the breath stops for a moment. But soon we breathe fast. We do not stop breathing with any effort on our part-the stopping is involuntary. The mind stops when it is enwrapped or absorbed in something. Then we heave a sigh-take a long breath-making up for the momentary stoppage of breathing. We learn from this that, when breathing momentarily stops, the mind becomes one-pointed. This is the reason why the breath is controlled when arghya, libation, is offered.

If we practice pranayama we will train ourselves to have mental concentration. This is important to yoga. Practicing pranayama for long is difficult and it must be done under the guidance of a guru. In sandhyavandana we do it only ten times. For some rites it is performed three times as a preliminary step. If we had practiced pranayama regularly from the time of our upanayana we should have become yogisvaras by now.

What we do we must do properly. When we practice pranayama as a part of sandhyavandana we must stop our breath for 30 seconds or so, not more. When the vital breath stops, the mind will become still. If the arghya is offered in this state the evil forces will be truly be driven away. The water that we pour or throw when our mind is still will turn a weapon to destroy all evil.

After employing the arghya weapon against the evil forces, we must perform Gayathri-japa. Pranayama we must do according to our ability, holding the breath for a while, then realising it: this process may be repeated without controlling the breath for too long a time.

All the steps in sandhyavandana- samkalpa, marjana, arghya-pradana, japa, stotra, abhivandana-have for their purpose the blessings of Isvara: this is stated in the samkalpa that we make at first. From beginning to end sandhyavandana is dedicated to Paramesvara and pranayama is an important part of it.

According to the sastras even the sick must do pranayama three times a day. This means that breath-control is not such as to cause trouble or discomfort. Indeed it could mean a cure for the illness and a prescription for long life.

Rsayo dirgha-sandhyatvad dirghamayuravapnuyuh Prajnam yasasca kirtim ca brahmavarcasameva ca – Manusmrti, 4. 94

In abhivadana we mention the name of the sage from whom we are descended. It is our duty to observe Vedic rituals at least for the fact that we belong to the gotra of that sage. After him there have been so many rsis in the line. We use the terms “trayarseyam”, “pancarseyam”, “ekarseyam”, meaning that, in the gotras concerned, there were three sages, fives sages, one sage. . . They must have lived long and secured knowledge, fame, Brahmic lustre and spiritual eminence by performing sandhyavandana. This is what the Manusmrti stanza means.

By our neglect we should not sever the thread, the tradition, handed down to us uninterruptedly. We must perform sandhyavandana as an offering to Paramesvara and must do so understanding its meaning and with faith and devotion. There must be one-pointedness in it and no mantra must be left out.

We sin with our mind, speech and body. I told you that these sins must be washed away by performing rites with the same mind, speech and body.

In sandhyavandana we mutter the mantras with our mouth and, even as we repeat the Gayatri, we meditate on it with our mind and in such rites as marjana (sprinkling of water) we acquire bodily purity.

Sandhyavandana is karmayoga, bhaktiyoga and jnanayoga combined [it unites the three paths of karma, devotion and knowledge].

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December 19, 2011

Defender of Vedas

Affirmations of Vedic Dharma from Sri Chandrasekharendra Saraswati, one of the great Hindu saints of this century

“”As when a fire is lit with damp fuel, different clouds of smoke come forth. In the same way from this great Being are breathed forth the Rig, Yajur, Sama and Atharva Vedas.” — Sukla Yajur Veda, Brihadaranyaka Upanishad 2.4.10

The Vedas are eternal and are the source of all creation. Their greatness is to be known in many ways.Their sound produces in our nadis (subtle nerve channels), as well as in the atmosphere, vibrations that are salutary not only to our own Self but to the entire world–to the good of mankind as well as of all other creatures. This concern for all creation expressed in the Vedas is not shared by any other religion.

Even grass, shrubs, trees, mountains and rivers are included in their benign purview. The happy state of all these sentient creatures and inert objects is brought about through the special quality of the sound of the Vedas.

The Vedas are also notable for the lofty truths expressed in the mantras. The tenets of these scriptures have aroused the wonder of people of other lands and faiths. They are moved by their poetic beauty, the subtle manner in which principles of social life are dealt within them, the metaphysical truths embedded and expounded in them, and the moral instruction as well as scientific truths contained in them.

My duty is to impress upon you that it is your responsibility to keep the Vedic tradition alive. Whether or not you listen to me, whether or not I am capable of making you do what I want you to do, so long as there is strength in me, I will keep telling you tirelessly, ‘This is your work. This is your dharma.

If in India the Vedas retain their original vitality even today, it is because they are being continuously repeated by students and teachers of the Vedas, and the purity of the sounds and accents of the words are retained in that process. But it is only by practicing the Vedic injunctions that we can obtain the grace of God, both for our individual welfare and for the welfare of the whole world.

The Vedas are sounds emanating from the vibrations of the Great Intelligence, the Great Gnosis. That is why we believe that the mantras of the Vedas originate from the Paramatman Himself. Although the Vedas deal with many matters, all of them together speak of one goal–the One Reality. It is through the various entities, through knowledge of a multiplicity of subjects, that we may know this One.

To attain this Reality we need to discipline our mind. Performing sacrifices, practicing austerities, doing the duties of one’s dharma, all these go to purify our consciousness and finally to still the mind that is always agitated. Ved (from vid) means ‘to know.’

The Upanishads proclaim, ‘The Atman is that, by knowing which all can be known.’ The goal of the Vedas is to shed light on this Atman.

The rituals enjoined on us in their first part and the jnana (knowledge) expounded in the second have the same goal–knowing Isvara, Brahman or the Atman. The beginning of the beginning and the end of the end of our scripture have the same ultimate aim.

Thus, the supreme purport of all the Vedas is to make us realize by our own experience that all is Brahman and thus lead us to a state of bliss. We must take special care of such scriptures to ensure the good of the world.”

Sri Chandrasekharendra Saraswati

November 18, 2011

Kanchi Paramacharya on South Indian Food – Extracted From Ra.Ganapathi’s Book

To the awe and amazement of his devotees, Paramacharya often discussed about down-to-earth laukika matters with keen interest, deep understanding and knowledge. In this lecture, he explains the origin and meaning of the names of common Indian dishes and their connection to spirituality.

In these explanations, I have mostly used the translated words of what Paramacharya actually spoke, extracted from the Tamil publication titled Sollin Selvar (The Expert of Words), Sri Kanchi Munivar by Sri Ra. Ganapathy.

A South Indian Meal

A typical South Indian meal is served in three main courses: sambar sAdam, rasam sAdam and more (buttermilk) sAdam.

Sambar is also known as kuzhambu in Tamil, a term that literally translates to ‘get confused’. Paramacharya explains how these three courses are related to the three gunas of spirituality: the confusion of sambar is tamo guna, the clarified and rarified flow of rasam is rajo guna and the all-white buttermilk is satva guna. Our meal reminds us of our spiritual path from confused inaction to a clear flow of action and finally to the realized bliss of unity.


Cooked rice, the main dish of a South Indian meal is called sAdam. That which has sat is sAdam, in the same way we call those who are full of sat, sadhus. We can give another explanation for the term: that which is born out of prasannam is prasAdam. What we offer to Swami (God) as nivedanam is given back to us as parasAdam. Since we should not add the root ‘pra’ to the rice we cook for ourselves, we call it sAdam.


Rasam means juice, which is also the name of filtered ruchi. We say ‘it was full of rasa’ when a speech or song was tasteful. Vaishnavas, because of their Tamil abhimAnam, refer to rasam as saatthamudhu. It does not mean the amudhu (amrita) mixed with sAdam. It was actually saatramudhu (saaru or rasam + amudhu), which became saatthamudhu.

Vaishnavas also have a term thirukkann amudhu that refers to our pAyasam. What is that thirukkann? If rudrAksham means Rudra’s eye, does ‘thirukkann’ mean Lakshmi’s eye? Or does the term refer to some vastu (article) added to pAyasam? No such things. Thiru kannal amudhu has become thirukkann amudhu. Kannal means sugercane, the base crop of suger and jaggery used in pAyasam.

I was talking about rasam. If something is an extraction of juice, then would it not be clear, diluted and free of sediments? Such is the nature of our rasam, which is clear and dilute. The other one, served earlier to rasam in a meal, is the kuzhambu. Kuzhambu contains dissolved tamarind and cut vegetable pieces, so it looks unclear, its ingredients not easily seen.


A western meal normally ends with a dessert. In a South Indian meal, desserts such as pAyasam are served after the rasam sAdam. Any sweets that were served at the beginning are also taken at this time. After that we take buttermilk rice as our final course. Paramacharya explains that since sweets are harmful to teeth, our sour and salty buttermilk actually strengthens our teeth, and this has been observed and praised by an American dietician. We gargle warm salt water when we get toothache. The buttermilk is the reason for our having strong teeth until the end of our life, unlike the westerners who resort to dentures quite early in their life.

Vegetable curry

Even though cut vegetable pieces are used in sambar, kootoo and pacchadi, in curry they are fried to such an extent that they become dark in color (the term curry also means blackness or darkness in Tamil). May be this is the origin of the name curry.

Uppuma (kitchadi)

I f the term uppuma is derived from the fact that we add uppu or salt, then we also add salt to iddly, dosa and pongal! Actually, it is not uppuma but ubbuma! The rava used for this dish expands in size to the full vessel where heated up with water and salt. The action of rava getting expanded is the reason for the term ubbuma.


The term iduthal (in Tamil) refers to keeping something set and untouched. We call the cremation ground idukaadu (in Tamil). There we keep the mrita sarira (mortal body) set on the burning pyre and then come away. The term iduthal also refers to refining gold with fire. The (Tamil) term idu marunthu has a similar connotation: a drug given once without any repetition of dosage. In the same way, we keep the iddly wet flour on the oven and do nothing to it until it is cooked by steam.


(This is rice noodles cooked in steam). Brahmins call it seva while others call it idiyaappam. But unlike an appam which is a cake, this dish is in strands. The term appam is derived from the Sanskrit ApUpam meaning cake. The flour of that cake is called ApUpayam. This word is the origin of the Tamil word appam.


The grammatical Tamil term is appalam. This dish is also made by kneading (urad dhal) flour, making globules out of it and then flattening them. So it is also a kind of appam. Because of its taste a ‘la’ is added as a particle of endearment!


ladanam (in Sanskrit) means to play, to throw. ladakam is the sports goods used to play with. Since the ball games are the most popular, ladakam came to mean a ball. The dish laddu is like a ball, and this term is a shortened form of laddukam, which derived from ladakam.

Laddu is also known as kunjaa laadu. This should actually be gunjaa laadu, because the Sanskrit term gunjA refers to the gunjA-berry, used as a measure of weight, specially for gold. Since a laddu is a packed ball of gunjA like berries cooked out of flour and sugar, it got this name.

The singer of mUka panca sati on Ambal Kamakshi describes her as Matangi and in that description praises her as ‘gunjA bhUsha’, that is, wearing chains and bangles made of gunjA-berries of gold.

Pori vilangaa laddu

Made of jaggery, rice flour and dried ginger without any ghee added to it, this laddu is as hard as a wood apple, though very tasty, and hence got its name from that fruit and the original pori (puffed rice) flour used to make it.

Indian Dishes of Turkish Origin

Our halwa is a dish that came from the Turkish invasion. bahU kalam (long ago) before that we had a dish called paishtikam, made of flour, ghee and sugar. But then the Arabian term halwa has stuck in usage for such preparation.


sUji is another name from the Turkish. It has become sojji now. It is mostly referred to these days as kesari. In Sanskrit, kesaram means mane, so kesari is a lion with kesaram. It was a practice to add the title ‘kesari’ to people who are on the top in any field. Thus we have Veera Kesari, Hari Kesari as titles of kings in Tamilnadu. The German Keisar, Roman Caesar and the Russian Czar — all these titles came from only from this term kesari.

What is the color the lion? A sort of brownish red, right? A shade that is not orange nor red. That is the kesar varnam. The powder of that stone is called kesari powder, which became the name of the dish to which it is added for color.


A Tamil pundit told me that the name vada(i) could have originated from the Sanskrit mAshApUpam, which is an appam made of mAsham or the urad dhal. He also said that in ancient Tamilnadu, vada and appam were prepared like chapati, baking the flour cake using dry heat.

Dadhya Araadhana

Someone asked me about the meaning of this term. He was under the impression that dadhi was curd, so dadhiyaaradhana(i) was the curd rice offered to Perumal. Actually, the correct term is tadeeya AradhanA, meaning the samaaradhana(i) (grand dinner) hosted to the bhagavatas of Perumal. It got shortened in the habitual Vaishnava way.

Vaishnavas offer the nivedanam of pongal with other things to Perumal in their dhanur mAsa ushad kala puja (early morning puja of the Dhanur month). They call it tiruppakshi. The original term was actually tiruppalli ezhuchi, the term used to wake of Perumal. It became ‘tiruppazhuchi’, then ‘tiruppazhachi’ and finally ‘tiruppakshi’ today, using the Sanskrit kshakara akshram, in the habitual Vaishnava way. It is only vegetarian offering, nothing to do with pakshi (bird)!

The term dhanur mAsam automatically brings up thoughts of Andaal and her paavai (friends). In the 27th song (of Tiruppaavai), she describes her wake up puja and nivedanam with milk and sweet pongal to Bhagavan, which culminates in her having a joint dinner with her friends. Vaishnavas celebrate that day as the festival koodaara valli, following the same sampradhAyam (tradition). The name of this festival is from the phrase koodaarai vellum seer Govinda, (Govinda who conquers those who don’t reach Him) which begins the 27th song. It was this ‘koodaarai vellum’ that took on the vichitra vEsham (strange form) of ‘koodaara valli’.


payas (in Sanskrit) means milk. So pAyasam literally means ‘a delicacy made of milk’. This term does not refer to the rice and jaggery used to make pAyasam. They go with the term without saying. Actually pAyasam is to be made by boiling rice in milk (not water) and adding jaggery. These days we have dhal pAyasam, ravA pAyasam, sEmia pAyasam and so on, using other things in the place of rice.

Vaishanavas have a beautiful Tamil term akkaara adisil for pAyasam. The ‘akkaar’ in this term is a corruption of the Sanskrit sharkara. The English term ‘sugar’ is from the Arabian ‘sukkar’, which in turn is from this Sanskrit term. The same term also took the forms ‘saccharine’ and ‘jaggery’. And the name of the dish jangiri is from the term jaggery.


Before we become satiated with madhuram (sweetness), let us turn our attention to a food that is sour. As an alternative to sweetness, our Acharyal (Adi Sankara) has spoken about sourness in his Soundarya Lahiri.

Poets describe a bird called cakora pakshi that feeds on moon-beams. Sankara says in Soundarya Lahiri that the cakora pakshi were originally feeding on the kArunya lAvaNyAmruta (the nectar of compassion and beauty) flowing from Ambal’s mukha chanran (moon like face). They got satiated with that nectar and were looking for somthing sour, and spotted the full moon, which being only a reflection, issued only sour beams!

Acharyal has used the term kAnjika diya, which gives an evidence of his origin in the Malayala Desam. He said that since the cakora pakshis were convinced that the nectar from the moon was only sour kanji, they chose to feed on it as an alternative.

The term kAnjika means relating to kanji, but the word kanji is not found in Sanskrit. It is a word current only in the Dakshinam (south). There too, kanji is special in Malayala Desam where even the rich lords used to drink kanji in the morning. This was the variety came to be known as the ‘Mayalayam Kanji’.

Kanji is good for deham as well as chittam. And less expensive. You just add a handful of cooked rice rava (broken rice), add buttermilk, salt and dry ginger, which would be enough for four people.

The buttermilk added must be a bit more sour. The salt too must be a bit more in quantity. With the slight burning taste of dry ginger, the combination would be tasty and healthy.


It is customary to have tAmbUlam at the end of a South Indian dinner. In the North, tAambUlam is popularly known as paan, which is usually a wrap of betel nut and other allied items in a calcium-laced pair of betel leaves. In the South, tAmbUlam is usually an elaborate and leisurely after-dinner activity. People sit around a plate of tAmbUlam items, drop a few cut or sliced betel nut pieces in their month, take the betel leaves one by one leisurely, draw a daub of pasty calcium on their back and then stuff them in their month, chatting happily all the while.

The betel leaf is known by the name vetrilai in Tamil, literally an empty leaf. Paramacharya once asked the people sitting around him the reason for calling it an empty leaf. When none could give the answer, he said that the usually edible plants don’t just stop with leaf; they proceed to blossom, and bear fruits or vegetables. Even in the case of spinach or lettuce, we have to cook them before we can take them. Only in the case of the betel leaf, we take it raw, and this plant just stops with its leaves, hence the name vetrilai or empty leaf.

November 4, 2011

Rare Kanchi Mahaperiyava pictures – donot miss

Hundreds of rare and unknown Mahaperiyava pictures can be found here.

A 3d view of the pictures from above link can be found here

Thanks to Shri Mahesh and KKSF from for creating this album.


October 28, 2011

A Saint Of Our Times – Aside Magazine 1984

Please find this article about Sri Periyava published in Aside Magazine October 1984 issue.

Click here to download in pdf format


Many thanks to Sri Bhaskaran Shivaraman and Sri Anand Vasudevan for bringing this for public consumption.


October 10, 2011

Kanchi Peetam Calendar with nice pictures of Kanchi MahaSwami

Kanchi Kamakoti Peetam April 2011 to April 2012 Calandar with nice pictures of Kanchi Mahaperiyavaa.

Click here to view and download



September 12, 2011

Origin of word Onam – Transliteration from Kanchi Paramacharya audio talks.

Origin of word Onam – Transliteration from Kanchi Paramacharya audio talks.

Day of Thiruvoonam star on Shravvana maasa (month) is called as Onam in kerela and Tamilnadu.
Shraavani Nakshathra is the presiding star of this month which is called Shravana Masa.

The month name “Shraavani” phonetically changed to “Aavani” (in tamil) as they removed the part “shraa” from it.Similarly, the Star name “Shravana” nakshathra changed to “oonam” and “thiru” got added to it to call it “Thiruvoonam” nakshathra.

The word “Sinhala” in sanskrit got transformed to “Eela” in tamil by replacing the “sinha” with “ee” hence the name Eezha. This is just one example. Just like that “shravana” in samskrit became “oona” which became “oonam”.

September 8, 2011

மகாபெரியவர் அருளிய கிருஷ்ணாவதாரத் தத்து வம்!

மகாபெரியவர் அருளிய கிருஷ்ணாவதாரத் தத்துவம்!

ஞான ஒளி: “”ஸ்ரீகிருஷ்ண பகவான் கீதையில், அஞ்ஞான உலகத்தினருக்குத் தெரியாத ஞானப் பிரகாசத்திலேயே ஞானியானவன் எப்போதும் இருக்கிறான் என்ற அர்த்தத்தில், “உலகம் முழுவதும் தூங்கும் காலத்தில் ஞானி விழித்துக் கொண்டிருக்கிறான்’ என்கிறார். எங்கும் ஒரே இருட்டாக இருக்கும் காலத்தில் ஒரு வெளிச்சம் தோன்றினால் அதை வரவேற்கிறோம். ஒரு பாலைவனத்தின் நடுவில் கொஞ்சம் நிழலும் நீரும் தென்பட்டால் அளவிலா ஆனந்தத்தைத் தருகிறது. இருண்ட மேகங்களின் மத்தியில் தோன்றும் ஒளி அதிகப் பிரகாசத்தோடு விளங்குகிறது.

÷ஸ்ரீகிருஷ்ண பரமாத்மா தக்ஷிணாயணத்தில் ஆவணி மாதத்தில் ஸ்ரீகிருஷ்ண பக்ஷம் அஷ்டமியன்று நடுநிசியில் பிறந்தான். நமக்கு ஒரு வருடம் தேவர்களுக்கு ஒரு நாள். நம் உத்தராயணம் அவர்களுக்குப் பகல்; தக்ஷிணாயணம் அவர்களுக்கு இரவு. ஆகையால், ஸ்ரீகிருஷ்ணன் அவதரித்த காலம் தேவர்களுக்கு இரவாகிறது. இம்மாதிரியே நமக்கு ஒரு மாதம் பித்ருக்களுக்கு ஒரு நாளாகும். நமது சுக்லபக்ஷம் அவர்களுக்குப் பகல்; கிருஷ்ணபக்ஷம் இரவு. ஆகையால் ஸ்ரீகிருஷ்ணன் பிறந்த கிருஷ்ணபக்ஷம் பித்ருக்களுக்கும் இரவாகிறது. அஷ்டமி, பக்ஷத்தின் நடுவில் வருவதனால் அன்று பித்ருக்களுக்கு நடுநிசியாகும். ஸ்ரீகிருஷ்ணன் பிறந்தது அஷ்டமியன்று நடுநிசி. இதனால் என்ன ஏற்படுகிறது? ஸ்ரீகிருஷ்ணன் அவதரித்த காலம் தேவர்கள், பித்ருக்கள், மனிதர்கள் எல்லோருக்கும் நிசி. எல்லா தினுசிலும் இருட்டு அதிகமாக இருக்கும் சமயம். ஸ்ரீகிருஷ்ணன் பிறந்ததும் இருள் நிறைந்த சிறைச்சாலை. இப்படி ஸ்ரீகிருஷ்ணாவதாரக் காலத்தில் எல்லாம் இருள் மயமான சூழ்நிலை.

அவனுடைய பெயரும் “கிருஷ்ணன்’. “கிருஷ்ணன்’ என்றால், “கறுப்பு’ என்று பொருள். அவனது மேனியும் கறுப்பு. இப்படி ஒரே கறுப்பான சமயத்தில் தானும் கறுப்பாக ஆவிர்ப்பவித்தாலும் (தோன்றுதல்) அவனே ஞான ஒளி. நல்ல காளமேகங்களிடையே மின்னல் மாதிரி, அத்தனை இருட்டுக்கு நடுவே தோன்றிய ஞானஒளியானதால்தான் மங்காத பிரகாசமுடையதாய் இன்றும் என்றும் ஜொலித்துக் கொண்டிருக்கிறது. அஞ்ஞானத்தால் இருண்டிருக்கும் உலகத்தில்தான் ஞானத்தின் மகிமை அதிகமாக விளங்கும். அப்படியே கிருஷ்ணனின் பெருமை பிரகாசிக்கிறது. அவனுடைய கீதை உலகெங்கும் ஒலித்துக் கொண்டிக்கிறது. அவனுடைய லீலாவிநோதங்கள் நிறைந்திருக்கும் ஸ்ரீமத் பாகவத புராணம் சிரேஷ்டமாக விளங்குகிறது.

÷உடலுக்கு ஒளியளிப்பது கண்; உயிருக்கு ஒளி தருவது ஞானம். உலக உயிர்களுக்கெல்லாம் ஞானஒளி தருகின்ற கண்ணாக இருப்பவனே கண்ணன். நம் தென்னாட்டில் அவன் கிருஷ்ணன் மாத்திரம் அல்லாமலும் கண்ணனும் ஆகிவிட்டான். அகக்கண்ணையும் புறக்கண்ணையும் அம்ருதத்தில் மூழ்கடிக்கும் வடிவம் அவனுடையது. நம் காதின் வழியாக வேணுவினால் கீத அம்ருதத்தையும் உபதேச சாரமான கீதாம்ருதத்தையும் உட்செலுத்திக் குளிரவைக்கும் அந்தக் கண்ணனே நம் உலகுக்குக் கண்; கறுப்பினிடையே விளங்கும் ஒளி காட்டும் கண்; அந்த ஒளியும் அவன்தான்! ஸ்ரீகிருஷ்ணன் ஒரே அவதாரத்தில் அநேக விதமான லீலைகளைச் செய்து நடித்திருக்கிறான்.

வகை வகையான லீலைகள் ஏன்? உலகத்தில் நல்லதும் பொல்லாததுமாக அநேகவிதமான மனப்போக்கை உடையவர்களாக ஜீவர்கள் அமைந்திருக்கிறார்கள். வீரனும், சூரனும், திருடனும், ஸ்திரீலோலனும், பேதையும், உழைப்பாளியும், கிழவனும், குழந்தையும், யோகியும், ஞானியுமாக இப்படிப் பலவிதமான மனநிலையை உடையவர்கள் உலகத்தில் இருக்கிறார்கள்.

÷ ஸ்ரீகிருஷ்ணன் நல்லவர்களை மட்டுமன்றி, மற்றோரையும் கவர வேண்டுமென்றே கபடனாக, மாயனாக, தந்திரசாலியாக எல்லா வேஷமும் போட்டான். பற்பல போக்கு கொண்ட மக்கள் எல்லோரையும் தனது வகை வகையான லீலைகளால் தனித்தனியே ஆகர்ஷித்து (கவர்ந்து), தன்னுடைய கருணைக்கும் அதன் மூலம் ஞானத்துக்கும் பாத்திரமாக்கி, கடைத்தேற்ற வைத்த ஸ்ரீகிருஷ்ணாவதாரமே பரிபூர்ண அவதாரமாகும்”

Namaste – “The divinity in me bows to the divinity in you

August 31, 2011

Saptaaham on Kanchi Mahaperiyava by Sri S Ganesha Sarma – Talk in tamizh in 7 parts

Saptaaham on Kanchi Mahaperiyava

by Sri S Ganesha Sarma – Talk in tamizh in 7 parts

If you are MahaPeriyavaa devotee, these audio files are a treasure trove of experiences with MahaPeriyavaa.

Here is the audio download of the sapthaaham in Tamil.

Here is the information about the sapthaham from Anand Vasudevan blog

I recently attended a Unique Saptaaham (meaning Seven day discourse). Generally the Saptaahams are conducted only for Puranas like Srimad Bhagavatham but this Saptaaham is about a person. Saptaaham for an individual who lived among us is very unique and rare. The Sapataaham is about none other than our Mahaperiyava, Paramacharya Pujyashri Sri Sri Chandrasekarendra Saraswathi Swamigal, who was referred as “Nadamadum Theivam” or Walking God who have uplifted our society from the clutches of the Maya. The entire credit for the Saptaaham goes to Sri Ganesha Sarma whose way of speech is very natural like an ordinary person but the content of his discourse is very rich. Please read on to know more about the Saptaaham.

How the idea of a Saptaaham was conceived

MahaPeriyava Divya Charitram took shape as Saptaham-a seven day discourse like the Bhagavata Saptaham-without any of those involved in it i.e. members of the SSSMM TRUST or the Upanyasaka himself being conscious of it, so to say! One afternoon, a Trustee was asking Sri Ganesa Sarma whether he could devote himself to writing an authentic, factual account of every fact that went into the birth of the SSSMM Trust and the subsequent events to that day that account for the slow but steady progress of the Satabdhi ManiMantapam in Orirukkai by His Grace so that it can be compiled as a Sthala Purana for record.

As one in the know of things and also a devotee of Pradosham Mama, he is eminently suited to do it – he also readily agreed to carry it out. Another Trustee who is devoting all his attention to plans for the preservation of our Vedic heritage joined Sri Ganesa Sarma enthusiastically to help him in the task but when both of them got to work together, most unexpectedly the idea of these Saptaham discourses came to them. In hindsight, the whole thing looks like entirely Divinely inspired and nothing less! The visible impact Sri Ganesa Sarma makes on his listeners is testimony enough to the Divine inspiration of these Saptaham Discourses.

TAFE Sri Ganesha Sarma

Sri Ganesha Sarma (45) B.A., M.B.A from Madras University has about 21 years of Service in the accounts department of Tractors and Farm Equipments of India Ltd (TAFE). A native of Kumbakonam, he was inducted into the activities of the Kanchi Mutt by his father. Since then he has been an ardent devotee of our MahaPeriyava. He is a Sri Vidya Upasaka who can also render many Sanskrit and Tamil hymns combining melody with meaning.

These Saptaham discourses have earned him the hearty blessings of both Their Holinesses Sri Jayendra Saraswati Swamigal and Sri Vijayendra Saraswati Swamigal who do not conceal their admiration for the manner in which he narrates the true story of Sri Kanchi MahaSwami. Sri Ganesha Sarma was fully trained by Sri Pradosam Mama. Late Venkatrama Iyer popularly known as PRADOSAM MAMA, himself soaked in Bakthi of Sri Mahaswami was instrumental in inducting many good souls in the path of Bakthi. His vision of constructing a Mani Mandapam for Sri Mahaswami and propogating Veda resulted in the formation of the SSSMM Trust.

A brief outline of the Saptaaham

The discourse lasts 7 days and contains 7 Kandams.

Avathara Kandam tells the story of MahaPeriyava’s early years from the moment of Jayanti.

Vijaya Yatra Kandam is an engaging travelogue of the decades of His pilgrimage on foot across the Bharat Varsha

Arpudha Kandam is a narration of true stories which qualify themselves to be called miracles but which MahaPeriyava would never own as such.
Upadesa Kandam – Not a single day has gone without MahaPeriyava discoursing on some topic or other (as Ra.Ganapati’s 7 volumes of Deivathin Kural reveal)-Upadesa Kandam dwells a little on it.
Anugraha Kandam – Countless are the devotees in India and abroad, who have been benefitted by His Grace to this day. Anugraha Kandam gives a glimpse of that marvel to us.

Sarvagna Kandam – Sarvagna Peetam was the name for the sacred Kamakoti Peetam when Adi Sankara Bhagavadpada ascended that Peetam in Kancheepuram as its very first Acharya. Omniscience is what is conveyed by it-how many have experienced it – Sarvagna Kandam gives a brief profile of Sri Chandrasekharendra Saraswati Swamigal as a Sarvagnya.

Smarana Kandam is meant to explain why we we should adore our MahaPeriyava day in and day out and, incidentally one of the ways to keep that sacred memory alive and glowing in our hearts is to participate in the making of the Manimantapam in Orirukkai. Sri Ganesha Sarma concludes the Saptaham memorably with this Smarana Kandam.

If you get a chance to attend please don’t miss it!

August 24, 2011

Maha Periyava helped find a buried temple – by Laksmi Narayanan

லக்ஷ்மிநாராயணனின் பெரியப்பா நடேசய்யரும் பெரியவாளும் திண்டிவனம் அமெரிக்க மிஷன் பள்ளியில் ஒன்றாகப் படித்தவர்கள். பெரியவர் விழுப்புரம் வரும்போதெல்லாம், நகர எல்லையில் உள்ள பாப்பான்குளத்தில் இருக்கும் பாபுராவ் சத்திரத்தில்தான் தங்குவார். பெரியவரை லக்ஷ்மி நாராயணனின் தந்தைதான் பூரணகும்பம் கொடுத்து வரவேற்று, சத்திரத்துக்கு அழைத்துச் செல்வார்.

மடத்தின் பரிவாரத்தில் யானைகள், குதிரைகள் எல்லாம் இருந்தன. சத்திரத்தில் அவற்றையெல்லாம் கட்டிப் பராமரிக்க அப்போது வசதி இருந்தது.

அப்படி ஒருமுறை, பெரியவா பாபுராவ் சத்திரத்தில் வந்து தங்கியபோதுதான், அவரை முதன்முறையாகத் தரிசித்தார் லக்ஷ்மிநாராயணன்.

”எனக்கு அப்போ ஆறு வயசு இருக்கும். என் பெரியப்பா என்னை பெரியவாகிட்ட கூட்டிண்டு போய், ‘என் தம்பி பிள்ளை இவன். மூணாங் கிளாஸ் படிக்கிறான்’ என்று அறிமுகப்படுத்தினார்.

‘பையனுக்குப் பூணூல் போட்டாச்சோ?’ன்னு விசாரிச்சார் பெரியவர். ‘இல்லை’ன்னு சொன்னதும், ‘சரி, சீக்கிரம் பூணூல் போட்டுடு. ஸ்கூல்ல லீவு சமயத்திலே இங்கே என்னண்டை அனுப்பி வை’ன்னார்.

அதுக்கப்புறம் நாலு வருஷம் கழிச்சு 1946-47-ல அதே பாபுராவ் சத்திரத்துல மறுபடியும் பெரியவா வந்து தங்கினா. அதுக்குள்ளே எனக்குப் பூணூல் போட்டாச்சு. பெரியவா சொன்னாப்பல, ஸ்கூல் லீவ் நேரத்துல மடத்துக்குப் போய் பெரியவாளுக்குச் சேவை செய்ய ஆரம்பிச்சேன். அதுதான் ஆரம்பம். வில்வம் ஆய்ஞ்சு கொடுக்கறது தான் என் முதல் டியூட்டி. பெரியவா பத்து நாள் அங்கே இருந்தா.

ஹைஸ்கூல் ஹெட்மாஸ்டர் ஜெயராமய்யர் பெரியப்பாவுக்கு சீனியர். அவர் பெரியவாளை வந்து தரிசனம் பண்ணினார். ‘நீங்க ஊருக்குள்ள வரணும்’னு கேட்டுண்டார். ‘ஊருக்கு வந்தா என்ன தருவே?’ன்னு கேட்டா பெரியவா. ‘உன்னோட வீட்டைக் கொடுத்துடறியா? நான் பத்து மாசம் இங்கேதான் தங்கப் போறேன்’னார். குறும்பா கேக்கறாப்பல இருக்கும்; ஆனா, அதுக்குப் பின்னாடி பெரியவா மனசுக்குள்ளே பெரிய திட்டம் ஏதாவது இருக்கும்.

‘தினம் என்னால அவ்ளோ தூரம் நடந்து பெண்ணையாத் துக்குப் போக முடியாது. அதனால எனக்கு இங்கேயே ஒரு குளம் வெட்டிக் குடுக்கறயா?’ன்னு கேட்டா பெரியவா.

பாணாம்பட்டுன்னு ரெண்டு கிலோ மீட்டர் தூரத்துல ஒரு ஊர். தோட்டத்துல வேலை பாக்கறவா 200 பேர் சேர்ந்து மூணு நாள் தோண்டினதுல, அஞ்சு அடியிலேயே ஜலம் வந்துடுத்து. ராமருக்கு அணில் உதவின மாதிரி நானும் இந்தக் குளத் திருப்பணியில பங்கெடுத்துக்கிட்டேன். முட்டிக்கால் ஜலம்தான். ஆனா, ஸ்படிகம் மாதிரி இருந்துது. அதுல இறங்கி ஸ்நானம் பண்ணிட்டு, கங்கா பூஜை பண்ணினார் பெரியவா.

பத்துப் பதினைஞ்சு நாள் போயிருக்கும். ஒரு நாள்… ‘இங்கே ஒண்ணரை கிலோமீட்டர் தூரத்துல வடவாம்பலம்னு ஒரு ஊர் இருக்கு. அங்கே சுப்பிரமணிய ரெட்டியார்னு ஒருத்தர் இருக்கார். அவரைக் கூட்டிண்டு வாங்கோ’ன்னார் பெரியவா. அவரைப் போய்ப் பார்த்து விஷயத்தைச் சொன் னோம். பெரியவா நம்மளை எதுக்குக் கூப்பிடறானு அவருக்கு ஒண்ணும் புரியலே. அவர் நல்ல வசதியானவர். அவர் வந்து பெரியவரைப் பார்த்து, ‘நான் என்ன செய்யணும்?’னு கேட்டார். ‘தாசில்தாரை அழைச்சுண்டு வாங்கோ’ன்னார் பெரியவா. அந்தக் காலத்துல, தாசில்தார்னா கலெக்டர் மாதிரி… அவ்வளவு பவர் அவருக்கு.

தாசில்தார் வந்தார். அவர் கும்ப கோணத்து பிராமணர். அவர்கிட்டே பெரியவா, ‘இந்த ஊர்ல என்ன விசேஷம்? ஃபீல்டு மேப் இருக்குமே? அதுல பாத்து கண்டுபிடிச்சு சொல்லு’ன்னா.

ஃபீல்டு மேப்பை வெச்சு அவரால ஒண்ணும் கண்டுபிடிக்க முடியலே!

அப்புறம் பெரியவாளே, ‘ஒரு இருநூறு வருஷத்துக்கு முன்னால பெண்ணையாறு இங்கே வடவாம்பலம் கிராமத்துக் குப் பக்கத்துலதான் ஓடிண்டிருந்திருக்கு. நாளாவட்டத்துல ஒதுங்கி ரொம்ப துரம் தள்ளிப் போயிடுத்து’ன்னார்.

‘வடவாம்பலத்துல முன்னே ஒரு பெரிய சித்தர் இருந்திருக்கார். அங்கேதான் ஸித்தி அடைஞ்சிருக்கார். ஆத்ம போதேந்திரான்னு ஒரு பீடம் இருந்திருக்கு. அதை எல்லாம் வெள்ளம் அடிச்சிண்டு போயிடுத்து’ன்னா பெரியவா.

தை மாசம் அஞ்சாம் தேதி வரை கங்கை அங்கே வர்றதா ஐதீகம். ஆத்துத் திருவிழாவா கொண்டாடுவா. சாப்பாடு எல்லாம் கட்டி எடுத்துண்டு போவா. அந்த இடத்துல ஆத்ம போதேந்திரா சமாதி ஆகி, லிங்கம் வச்சு அதிஷ்டானம் கட்டியிருக்காளாம். திடீர்னு ஒரு நாள் ராத்திரி, ‘இந்த க்ஷணமே அங்கே போகணும்’னா பெரியவா. நாங்க ரெண்டு பேர் டார்ச்லைட் எடுத்துண்டு அவரோடேயே நடந்து போனோம். ராத்திரி ரெண்டு மணி சுமாருக்கு அங்கே ஒரு குறிப்பிட்ட இடத்துல உட்கார்ந்து ஜபம் பண்ண ஆரம்பிச்சுட்டார் பெரியவா. விடியற்காலை நாலு மணி வரைக்கும் ஜபம் பண்ணினார். அப்புறம், இருள் பிரியறதுக்கு முன்னே ஊருக்குத் திரும்பி வந்துட்டார்.

அப்புறம், மூணு மாசம் கழிச்சு மறுபடியும் கிளம்பி, பெரியவரோடு அதே இடத்துக்குப் போனோம். ஒரு பெரிய ஸர்ப்பம் எதிரே வந்துது. நடுங்கிப் போயிட்டோம். ‘ஒண்ணும் பண்ணாது. ஒரு நிமிஷம் நில்லுங்கோ’ன்னார் பெரியவா. அது ஊர்ந்து போய் மறைஞ்சுடுத்து. முன்பு போலவே பெரியவா அங்கே குறிப்பிட்ட இடத்துல உட்கார்ந்து ஜபம் பண்ணினார். நாலு மணிக்கு ஜபத்தை முடிச்சுண்டு எழுந்து வந்துட்டார். அங்கே அப்படி என்ன விசேஷம்னு எங்களுக்கு எதுவும் புரியலே.

மறுபடி சுப்பிரமணிய ரெட்டியாரை அழைச்சுண்டு வரச்சொல்லி, அவர்கிட்ட, ‘எனக்கு இங்கே ரெண்டு ஏக்கர் நிலம் வேணும். வாங்கித் தர முடியுமா?’ன்னு கேட்டார் பெரியவா. ‘ஆகட்டும்’னார் ரெட்டியார்.

தஸ்தாவேஜு எல்லாம் ரெடி பண்ணி, ஏக்கர் 200 ரூபா மேனிக்கு ரெண்டு ஏக்கர் 400 ரூபாய்னு பத்திரம் எழுதிக் கொடுத்து ரிஜிஸ்டர் பண்ணியாச்சு. பணம் வாங்கமாட்டேன்னு மறுத்தார் ரெட்டியார். ‘இல்லே! நீங்க வாங்கிக்கத்தான் வேணும். இல்லேன்னா நாளைக்கு ஒரு பேச்சு வரும்’னு சொல்லி, மடத்துலேருந்து 500 ரூபாயை ரெட்டியாருக்குக் கொடுக்கச் சொல்லிட்டார் பெரியவர்.

அப்புறம், அந்த ரெண்டு ஏக்கர் நிலத்துல தோண்டிப் பார்க்கணும்னா பெரியவா. அவருக்கு மாமா பிள்ளை ஒருத்தர் இருந்தார். அவரையும் அழைச்சுண்டு அந்த இடத்துக்குப் போனோம். ஒரு இடத்தை செலக்ட் பண்ணி, அங்கே கடப்பாரையால தோண்டினார் அவர். வெளியே எடுத்தப்போ கடப்பாரை முனையெல்லாம் ரத்தம்!

அவர் அதைப் பார்த்து மூர்ச்சையாகி, அங்கேயே தடால்னு விழுந்துட்டார். என்ன பண்றதுன்னு தெரியாம கையைப் பிசைஞ்சுண்டு நின்னோம். அரை மணி கழிச்சு அவரே, ‘எனக்கு ஒண்ணும் இல்லே’ன்னு எழுந்து உட்கார்ந்துட்டார்.

பெரியவாகிட்ட விஷயத்தைச் சொன்னோம். ‘பயப்படாதீங்கோ! அங்கே, அடியிலே ஒரு கோயில் புதைஞ்சு கிடக்கு. நாளைக்குத் தோண்டிப் பாக்கலாம்’னார்.

அப்படியே மறுநாள் போய்த் தோண்டினப்போ, முன்னே ஒரு காலத்துல அங்கே கோயில் இருந்ததுக்கான அடையாளங்கள் தெரிஞ்சுது. ஒரு சிவலிங்கம் கிடைச்சுது. ரெண்டு மாசம் அங்கேயே இருந்து, அந்தக் கோயிலை மறுபடி புதுப்பிச் சுக் கட்டிட்டு, காஞ்சிபுரம் திரும்பிட்டா பெரியவா.

அந்த நேரத்துல நான் 3, 4 மாசம் பெரியவாளோடு கூடவே இருந்தேன். அந்தச் சம்பவங்களையெல்லாம் இப்போ நினைச்சுப் பார்க்கிறப்போ சிலிர்ப்பா இருக்கு!” என்று சொல்லி நிறுத்தினார் லக்ஷ்மிநாராயணன்.

विद्या ददाति विनयम्, विनयम् ददाति पात्रताम्, पात्रत्वात् धनमाप्नोति, धनात् धर्मम् ततःसुखम्

Education yields humility; humility yields character; character yields wealth (courage, fortitude & wisdom); wealth supports righteous (dharmic) life; righteousness yields happiness.

August 24, 2011

Videos of Sri Kanchi Mahaswamigal Sadas at Rathnagiriswarar temple in Chennai January 18 – 22, 2007

January 18 – 22, 2007 At Sri Rathnagiriswarar Temple Besant Nagar Chennai

Swami Dayananda Saraswathi

BrahmaSri Nannilam Rajagopalan Ganapadigal eloquently lays out the contribution of Sri Maha Periyava in us being able to enjoy all these Vedhic insights from such great Gananigals.

Brahma Sri Seshadrinatha Sastrigal is an authority on Dharma Sastras and has been delivering lectures across the nation with VaidikaSri Rajagopalan Ganapadgal. His short but sharp observation and how H.H. Sri Maha Swamiji blessed him and respected the Sastras, should not be missed!

Brahma Sri Sathanoor Krishnamurthy Ganapadigal – He is a very famous vedic scholar from Maha Swamiji’s days and his scholastic talent can be seen from his talk. He also has spoken a few words in honoring some of the speakers present in this series.

Brahmasri Mullaivasal S Krishnamurthy Sastrigal

Bringi T Venkatarama Sastrigal

Dr. Mahadevan – This young Ayurvedic doctor shares the experience of his Guru Ayurvedic Dr. Vaithyanathan with Sri Maha Swamiji. This talented doctor has mastered Sanskrit, Vedas and Ayurveda Medicine. His eloquent speech quoting Vedas and Slokas is highly remarkable and the mention about how his Guru’s Kataksham has changed him from an ordinary person to an Ayurvedic Doctor is simply superb. The explanation of Ayurveda will impress everybody as he explains very meticulously the importance and procedures.

Sri Umapathy Sivacharyar explains speaks about the Agama Sastra and H.H. Sri Maha Swamiji’s knowledge on Agama Sastras, in this interesting speech.

Chandrasekara Sthapathi

Muthaya Sthapathy

Tatwamasi Dikshith
Dr. Tatvamasi Dixit – “Is there anything that he does not know or has not read?” That is what you will feel when you hear his speech about Vedas, Ayurveda, Modern medicine, religion, Sastras etc.. Sri Sathanoor Ganapadigal’s praise about Dr. Dixit should not be missed out! You have watched Dr. Mahadevan in the earlier release, you will watch Dr. Dixit in this one and wait for the next release for their joint participation in the Q & A session for many of your doubts on medicine, sastras, etc.

Jabalpur Sri Nagaraja Sarma – Sarmaji found the cave in Narmada banks in which Sri Adi Sankara met His Guru Sri Govinda Bhagavad Pada. He narrates his experiences on this connected with Maha Swamiji and Kanchi Forum got a copy of the article he wrote about this in a Deepavali Malar and the same has been loaded in a separate link. Even though in the article he didn’t mention why Maha Swamiji asked Sarmaji to make so many trips around many caves before finding out the right one, Sarmaji was kind enough in sharing the same in the Sadas. This was not only so emotional but it makes us to feel how Blessed Sarmaji is. Kanchi Forum thanks Sarmaji for sharing this point in the Sadas.

Dr. S. Kalyanaraman – The world famous surgeon is an ardent devotee and his family is connected with the Sri Matam for generations. The viewers will be having a good time by listening to his experiences with Maha Swamiji and His knowledge on Medicine. However the classic one is about the doctor seeking Maha Swamiji’s permission when he wanted to visit abroad for the first time and what Maha Swamiji told him when he came back from the trip and was looking for Prayachittam. Through this, Maha Swamiji has sent a very strong message to everyone of His Devotees, as almost all the families in India would be having atleast one person who had crossed the ocean. Dr. Kalyanaraman shares how Maha Swamiji quoted by giving reference from Ramayanam. This was not widely known to public otherwise and Kanchi Forum thanks Dr. Kalyanaraman for sharing this point in public.

Dr. Veezhinathan – shares lot of his experiences with Maha Swamiji and clears the misconception about the great poet Kalidas. Maha Swamiji’s analysis about the poet makes us to feel how H.H. had taken pains to clear the misconception and how H.H. respects the poets. The speech will be a very motivating and inspiring one for many of us.

TN Sheshagopalan

TS Chari
Devotees would be emotionally charged on hearing Sri T.S. Chari Mama’s (that is how he is affectionately called by many musicians for almost three generations) speech of how Sri Maha Swamiji blessed this Sri Vaishnavite devotee and his family a few decades back. H.H. later graced Sri Chari mama to get interacted with all the prominent musicians over the last 40 years or so in promoting the music and the musicians and to bless them.

TAFE Ganesan

Sri Rathnagiriswarar Temple Sadas – Dr Mythili

Sri Rathnagiriswarar Temple Sadas – Sri CL Ramakrishnan

June 24, 2011

Kanchi Periyava’s discourse on “The State of Jeevan Mukthi”

Periyava’s discourse on “The State of Jeevan Mukthi”

Our Acharya taught Advaita in order that all beings may be redeemed. We who have come in that tradition are visiting all sorts of places. When we do so, we are reminded frequently of Him and of His Advaita teaching. Now all of us have met here. At this time, the memory of Sri Bhagavatpada comes to all of us. This is an important fruit of the tradition he has left for us that we should be constantly wandering about. This is not alone. There is also another purpose. The Acharya established our religion and the way of dharma from the Kanyakumari to the Himalayas. He has also given us a command. His command to us is that we should expound the various topics connected with our religion, when we perform the Pooja of Sri Chandramouliswara at the different places to which we go. For this purpose, He has also made us bear His name. Therefore our main task is to spread the teachings of the Bhagavatpada, being in the Sanyasa Asrama. We call those as Acharyas who have established religion. It is usual for those who have established religion to refer to our Acharya as the Bhagavatpada. It is not our habit to utter the name of those whom we revere.

There is the wish in us, i.e., in all beings, right from the ant onwards, that we should remain without dying but each and every being dies again and again and also is born again and again. We have heard from the epics that there were many great people who have conquered death. In recent times, it is known that there was one such great person of that nature, Sadasiva Brahmendra. Now also there may be some great ones but they do not come to us and tell us what is the medicine that will remove the disease called death. It is this highly potent medicine that the Bhagavatpada has taught us. We can acquire it even while living. We do not have the sufficient power for getting it after death. Those of us who died formerly have taken birth again. Is that not so? Even because of this what I stated just now is clear. Similarly one who is not surviving cannot die. Because we died previously, we should have taken birth. If we probe thus still further our head will reel. Let that be.

I said that we couldn’t acquire the medicine for not dying after death and that is known from the fact that we have taken birth again. In the same manner, we know that even in the previous births, when we were living we did not discover this path. The reason for this is this: Is that not so? Thus the disease known as birth and death haunts us all and has been baffling us.

Lord Krishna says to Arjuna in the Bhagavad Gita, II.27.

jatasya hi dhruvo mrityur dhruvam janma mritasya cha.

If we find happiness in the process of repeatedly dying and taking birth we need not seek for the medicine which will give us the state of deathlessness.

We do not see this to be the case.For man there was set up a body by someone, somewhere. As long as that lasts, hunger and thirst will continue to afflict him. In order to pacify them, everyone has to go in search of many things. Because they are helpful for our purpose, there arises in us the desire for them. If there is some hindrance in the way, we get angry. It is in order to remove the disease consisting of hunger and thirst that all of us go through so much difficulty. If it is some other disease, it can be removed through some medicine. But this disease cannot be removed that way. It arises time and again, and continues to give us trouble.

I said that as long as this body lasts hunger would not leave us. Then it means that when the body goes, the trouble will disappear. There seems to be an easy way of achieving this. Now a days when some people are guilty of some great mistake, or have to face some unbearable sorrow they take a revolver, shoot themselves. Can this be a way of removing the relation with the body?No, it cannot.

Although this gross body goes, there is some sort of another body. One has to be wandering somewhere with that one. Again one must take another lowly birth. Committing suicide is not the right way. The dharma sastras say that suicide is a heinous crime. We have suffered such difficulties earlier by committing many sins. Along with them, if the sin of suicide also joins, births and sufferings will only increase. Even at the present time, committing suicide is thought to be a great crime. If one person murders another he is sentenced to death in the court. What for is this? By sentencing him to death will his sin be removed completely? Not at all. That punishment is not for his good. If he continues to live he will murder many more. Is that not so? Better than the death of many in that manner is the death of one. That is why the punishment is given. Let this be.

The body is a great disease. Committing suicide is sin. Remaining without death is the supreme state. All this I have said. What is the way to reach that state?

It is this that the Bhagavatpada has taught us. In each and every religion the respective preceptors have taught a particular method for gaining this end. The Saivas sponsor a method. Another method is taught by Vaishnavas. Different from these two, others show a third method. Many other means have been expounded. The Bhagavatpada does not discard any of them. They are all acceptable. But through them there can only be a temporary remedy for this disease. The root-cause of the disease will remain attached to us. A man gets malaria. We give medicines like quinine. If these are given the fever stops. But will this do? If we are able to get some medicine, which will remove the cause of this fever so that it will not recur, will that not be supremely valuable?

Curing the disease called the body through the methods taught in other traditions is like taking quinine. For temporary relief we must take that also. Accepting all the various means the Bhagavatpada teaches another method, which is superior to all of them. I have already stated that we cannot take this medicine after death. At that time all our faculties like the eyes, the legs, etc. would be devoid of any power.

The Purusha suktha is chanted every day at the time of the Pooja. In that suktha the following mantra occurs:

tam evam vidvan amritha iha bhavathi nanyah pantha vidhyathe yanaya

The meaning of this mantra is: He who has known this Self very well becomes one who has attained the state of deathlessness even in this birth.

For gaining this state there is no other way. Amritha means moksha. To those who have gained moksha there are no birth and death. Therefore moksha is called amritha. The disease called the body is not something, which has come to man anew. It has come from countless time and without our knowledge. We require only the experience of those who have had this disease cured by taking the appropriate medicine.

Even like this disease the medicine which is meant for this is also stated in the beginningless Veda. We write a book. Before the writing it was not there. The Veda is not like it. It was not written by someone. The conclusive view is that it is like the perennial teaching. I shall tell you about it when there is time.

In the passage cited above there is the word iha (here). Therefore even while this body lasts, it is clear, the state of deathlessness can be gained. This way alone is the best. Why? If as is stated in other traditions this state is to be gained in another world, we cannot know about it now. Those who have gained it will not come back and tell us about that experience.

The purport of the passage is that Self-knowledge is the means to the state of immortality. I said that the disease consisting of hunger and thirst is common to all beings. In order to satisfy it there are required instruments such as eyes, tongue, etc. The mind too is needed. Through the mind we come to know which objects are good and which are bad. With the help of these instruments we acquire many objects. In order to protect them there is required a house; in order to help us a wife, son, relations, friends and others.

Without stopping therewith, we begin to have great conceit in them, thinking they are ours. If there is pain for the instruments—eyes, legs, etc. we imagine that the pain has come to us. If the body gets emaciated, we think that the suffering is ours. From this, is it not clear that we have not understood our true nature? Although sometimes we say “This is my mind”, “this is my eye, my body”, etc. separating ourselves from them, yet at the same time the conceit of identity does not leave us as is evident from such statements as “I am tall”, “I am short”, etc.

The medicine, which will destroy this, is Self-knowledge alone. It is customary always to find the proper medicine for a particular disease. If one takes on oneself on account of ignorance, the troubles which are not there and suffers as a consequence, the proper medicine for that is the knowledge that these do not belong to one. If we realise that the body is not ours then the disease called the body will go of its own accord. For the sake of this, one need not commit suicide nor is there required a search for some other means. By these methods, the connection to the body will become only all the more. This I have stated already.

The Bhagavatpada has taught us that we should realise bodilessness even while the body is there. This is immortality (amritha), release (moksha).

tadethat asarirathvam mokshakhyamSutrabhashya (I, I,4)

This is what he has said. You may have many friends. So long as you think they are yours you will regard what are their happiness and misery as yours. Let us suppose that at some time later they themselves become our enemies, then we will not have any relation with their happiness and misery. May be, we may think that they should experience some misery. Why is it so?

In regard to them, the conceit “mine” has gone. In the same manner, we must treat our body. Here before us there hangs a plantain/stem. If that dries up do we dry up? We must often think of our body as a piece of flesh, which is tied up, nearer than the plantain/stem. Because we have the conceit “I”, “I” it has taken root in us. We must constantly reflect on this. “Desire, anger, hatred, fear, all these belong to the mind and not to me”. Hunger, thirst, etc. belong to the body, they are not mine. If we do so then the deep-seated conceit will disappear little by little. In the Upanishads it is taught that our Self is extremely pure. Iswara is the one Reality that is all-pervasive, pure and blissful. Everyone should realise that we are truly that Isvara. The body, etc. that are seen by us are different. We are different. Thus we must know the distinction.

tam svaccharirat pravrheth munjadivesikam

dhairyena tham vidhyacchukram amritham Katha Upanishad vi, 17.

Just like drawing out pulp from the munja grass the Self should be separated bravely from the body. Then it will be seen to be pure and deathless. This is the meaning. We see a thing here – there are two: the object and the subject.

What is seen is different from that which sees. The body is what is seen, therefore the one who sees, the Self, is different from it. He who thinks that the Self is what is seen is an ignorant person. This is stated in the Kenaupanishad:

avijnatham vijanatham, vijnatham avijnatham

For those who think they know, it is not known. For those who think they do not know it is known. This is the meaning. Let this be.

If we wish to remain without death, the disease consisting of the body, etc. should go. He who is without body is Iswara. So we should always have the contemplation “I am He”. Some persons would say verbally “Iam He” (soham, soham) while sitting and while standing up. Unlike this it is better to utter the statement after knowing its meaning.

It is very easy to say that we should think that the body is not ours. It is difficult to realise this in practice. If somebody beats us is it possible for us to think that there has been no beating, that there is no beating, that there is no pain? By what means can we achieve this? If it is not possible to think that there is no body, we must begin to think that all the bodies in the world are ours. This is the remedial means. By thinking so, when others suffer we will think of going to their help. The happiness and sorrow of others will become ours. The thought that whatever we do is not for us will automatically arise.

It is this that is taught by the Lord to Arjuna in the Bhagawad Gita. All things should be performed as an offering to God. Therefore we must toil for others always. Every action that we do must be offered to God. Always we must have the contemplation “I am He”. As I said yesterday, we must constantly raise the slogan, “namah parvathi pathaye”. This is the state of having left the body even while living.

In the sastra this is called jeevanmukthi.

asariram vava santham na priyapriye sprisata

This passage of the Chandogya (viii, xii, I) gives the same teaching. The meanings are pleasure and pain never approach a man who lives without body. This is the meaning.

The medicine taught to us by the Bhagavatpada for remaining without death is the same. This is given in the form of a verse by a great person. This verse has been cited by the Bhagavatpada in his Brahmasutra bhashya (I, I, 4).

gaunamithyathmano satthve putradehadhi badhanat,

sadbrahmathmahamithyevam bodhe karyam katham bhavet.

The Self usually is distinguished into three.

Gaunathma (the figurative self), mithyathma (the illusory self),and mukhyathma ( the principal Self).

Our son, friends etc. their pain and pleasure are ours. This conceit is in every one. Have I not said this? This is gaunathma. Gaunathma means figurative self. We know we are different from the son, friends and others. Even then, the conceit that we are they come to us. So, this has been stated to be gaunathma.

The conceit of “I” in the body etc. is mithyathma. Separating the pure Self and realising it to be Brahmin and that we are. That is mukhyathma. If the two gaunathma and mithyathma are given up the relation to the son, friends, the body, sense organs, etc. will be removed. After that there is nothing that has to be done. This is the meaning of the verse cited above.

Therefore all of us should endeavour to acquire this medicine which is true knowledge as taught by the Bhagavathpada, our supreme Preceptor. Then we shall gain always the pure state of bodilessness and the supreme bliss without any blemish. In order to achieve this, we must always think of God and perform good deeds. Sri Chandramauliswara should bestow His grace on us for this. This is our prayer.

[Translated in English – Courtesy: Shri

February 24, 2011

ஆஞ்சநேயருக்கு ஏன் வடை மாலை ?

ஒரு முறை வட நாட்டில் இருந்து ஓர் அன்பர் மஹா பெரியவாளைத் தரிசிக்க வந்தார். மனம் குளிரும் வண்ணம் அவரது தரிசனம் முடிந்த பிறகு, சற்றே நெளிந்தவாறு நின்றார். இவரது மனதில் ஏதோ கேள்வி இழையோடுகிறது போலும் என்று தீர்மானித்த பெரியவா, “என்ன சந்தேகம். கேளுங்கோ” என்றார். அந்த வட நாட்டு அன்பருக்கு ஆஞ்சநேயர் குறித்த ஒரு சந்தேகம் நெடு நாட்களாகவே இருந்து வந்தது. இது குறித்துப் பலரிடமும் விளக்கம் கேட்டு விட்டார். ஆனால் எவரிடம் இருந்தும் சரியான பதில் வரவில்லை. அவர், அந்த சந்தேகத்தை மஹா பெரியவாளிடம் கேட்கலாமா என்று யோசித்துக் கொண்டிருந்த போதுதான் , ஸ்வாமிகளே உத்தரவு கொடுத்து விட்டார்.
“ஆஞ்சநேயரைப் பற்றி எனக்கு ஒரு சந்தேகம்…” இழுத்தார் அன்பர்.
“வாயுபுத்திரனைப் பத்தியா… கேளேன்” என்றார் ஸ்வாமிகள்.
“ஸ்வாமி.. ஆஞ்சநேயர் பலருக்கும் இஷ்ட தெய்வமாக இருக்கிறார். எல்லாருமே அவரை வணங்கி அருள் பெறுகிறார்கள். ஆனால் அவருக்கு அணிவிக்கப்படும் மாலை பற்றித் தான் என் சந்தேகம்….”

பெரியவா மெளனமாக இருக்கவே… அன்பரே தொடர்ந்தார்: “அனுமனுக்குத் தென்னிந்தியாவில் காரமான மிளகு கலந்த வடை மாலை சாற்றுகிறார்கள். ஆனால் நான் வசிக்கும் வட இந்தியாவிலோ ஜாங்கிரி மாலை சாற்றுகிறார்கள். ஏன் இப்படி வித்தியாசப்படுகிறது ?”
பதிலுக்காக மஹா பெரியவாளையே பார்த்துக் கொண்டிருந்தார் வட நாட்டில் இருந்து வந்த அன்பர். தன்னுடைய நீண்ட நாளைய சந்தேகத்துக்கு, பெரியவாளிடம் இருந்தாவது தகுந்த பதில் வருமா என்கிற எதிர்பார்ப்பு அவரது முகத்தில் இருந்தது. கேள்வி கேட்ட வட நாட்டு அன்பர் மட்டுமல்ல… பெரியவா சொல்லப் போகும் பதிலுக்காக அன்று அங்கு கூடி இருந்த அனைவருமே ஆவலுடன் இருந்தனர்.
ஒரு புன்முறுவலுக்குப் பிறகு பெரியவா பதில் சொல்ல ஆரம்பித்தார்.

“பெரும்பாலோர் வீட்டில் கைக்குழந்தைகள் சாப்பிடுவதற்கு அடம் செய்தால், வீட்டுக்கு வெளியே குழந்தையை இடுப்பில் தூக்கிக் கொண்டு வந்து, ‘அதோ பார் நிலா…’ என்று சந்திரனை அந்தக் குழந்தைக்கு வேடிக்கை காட்டி உணவை சாப்பிட வைப்பார்கள் பெண்கள். அழகான நிலாவையும் வெளிக்காற்றையும் சுவாசிக்க நேரும் குழந்தைகள் அடம் பண்ணாமல் சமர்த்தாக உணவை சாப்பிட்டு விடும் . சம்பந்தப்பட்ட அம்மாக்களுக்கும் இது சந்தோஷத்தைத் தரும். உங்களில் பலர் வீடுகளிலும் இது நிகழ்ந்திருக்கும். சாதாரண குழந்தைகளுக்கு நிலா விளையாட்டுப் பொருள் என்றால், ராமதூதனான அனுமனுக்கு சூரியன் விளையாட்டுப் பொருள் ஆனது. அதுவும் எப்படி ? பார்ப்பதற்கு ஏதோ ஒரு பழம் போல் காட்சி தந்த சூரியனை அடுத்த கணமே தன் கையில் பிடித்துச் சாப்பிட வேண்டும் என்று தீராத ஆசை ஏற்பட்டது அனுமனுக்கு.

அனுமன் கைக்குழந்தையாக விளையாடிக் கொண்டிருந்தபோது வானத்தில் செக்கச்செவேல் என்று ஒரு பழம் போல் ‘ஜிவுஜிவு’ என்று தோற்றமளித்த சூரியன், அவரை மிகவும் கவர்ந்து விட்டது. மனித வாழ்க்கையின் ஜீவாதாரத்துக்குக் காரணமான சூரியனை, சாப்பிடுவதற்கு உகந்த ஒரு பழம் என்று நினைத்து விட்டார் அனுமன். வாயுபுத்திரன் அல்லவா ? அடுத்த கணமே அது தன் கையில் வந்து விட வேண்டும் என்று விரும்பினார். வாயு வேகத்தில் வானத்தில் பறந்தார். பிறந்து சில நாட்களே ஆன ஒரு பச்சிளங்குழந்தை, சூரியனையே விழுங்குவதற்காக இப்படிப் பறந்து செல்வது கண்டு தேவர்கள் திகைத்தனர். வாயுபுத்திரனின் வேகத்தை எவராலும் தடுக்க முடியவில்லை.
அதே நேரத்தில் ராகு கிரஹமும் சூரியனைப் பிடித்து கிரஹண காலத்தை உண்டுபண்ணுவதற்காக நகர்ந்து கொண்டிருந்தது. ஆனால், அனுமன் சென்ற வேகத்தில் ராகு பகவானால் செல்ல முடியவில்லை. சூரியனைப் பிடிப்பதற்காக நடந்த இந்த ரேசில் அனுமனிடம் ராகு பகவான் தோற்றுப் போனார். இந்த நிகழ்ச்சியின் முடிவாக, அனுமனுக்கு ஒரு அங்கீகாரம் கொடுத்தார் ராகு பகவான். அதாவது, தனக்கு மிகவும் உகந்த தானியமான உளுந்தால் உணவுப் பண்டம் தயாரித்து எவர் ஒருவர் அனுமனை வணங்குகிறாரோ , அவரை எந்தக் காலத்திலும் தான் பீடிப்பதில்லை எனவும், தன்னால் வரும் தோஷங்கள் அனைத்தும் நிவர்த்தி ஆகி விடும் எனவும் ராகு பகவான் அனுமனிடம் தெரிவித்தார். இந்த உணவுப் பண்டம் எப்படி இருக்க வேண்டும் என்றும் ராகு பகவான் அனுமனிடம் சொன்னார். அதாவது தன் உடல் போல் (பாம்பு போல்) வளைந்து இருக்க வேண்டும் எனவும் சொன்னார். அதைதான் உளுந்தினால் ஆன மாலைகளாகத் தயாரித்து அனுமனுக்கு சமர்ப்பிக்கிறோம். ஆக, ராகு தோஷத்தால் பாதிக்கப்பட்டிருப்பவர் உளுந்து தானியத்தால் ஆன வடை மாலைகளை அனுமனுக்குச் சார்த்தி வழிபட்டால், ராகு தோஷம் நிவர்த்தி ஆகி விடும் என்பது இதில் இருந்து தெரிகிறது.

இப்போது மிளகு வடை மற்றும் ஜாங்கிரி விஷயத்துக்கு வருகிறேன்.
வடையாகட்டும்… ஜாங்கிரி ஆகட்டும். இரண்டுமே உளுந்தினால் செய்யப்பட்டவை தான். தென்னிந்தியாவில் இருப்பவர்கள் அனுமனுக்கு உளுந்து வடை மாலை சாற்றுகிறார்கள். இங்கே உப்பளங்கள் அதிகம் உள்ளன. இங்கிருந்து பல வெளி நாடுகளுக்கும் உப்பு அதிக அளவில் ஏற்றுமதி ஆகிறது. ஆகவே, உப்பும் உளுந்தும் கலந்து கூடவே மிளகும் சேர்த்து பாம்பின் உடல் போல் மாலையாகத் தயாரித்து, அனுமனுக்கு சார்த்தி வழிபடும் வழக்கம் நம்மூரில் அதிகம் உண்டு.

வட இந்தியாவில் பல மாநிலங்களில் கரும்பு விளைச்சல் அமோகமாக இருக்கிறது. சர்க்கரை பெருமளவில் அங்கு உற்பத்தி ஆகி, வெளிநாடுகளுக்கெல்லாம் ஏற்றுமதி ஆகிறது. தவிர, வட இந்தியர்கள் இனிப்புப் பண்டங்களை அதிகம் விரும்பிச் சாப்பிடுபவர்கள். அதுவும், அவர்களுக்குக் காலை நேரத்திலேயே — அதாவது பிரேக் ஃபாஸ்ட் வேளையில் இனிப்புப் பண்டங்களையும் ரெகுலர் டிஃபனோடு சேர்த்துக் கொள்வார்கள். அவர்கள் இனிப்பு விரும்பிகள். எனவேதான், அவர்கள் உளுந்தினால் ஆன ஜாங்கிரி மாலையை அனுமனுக்கு சாரதி வழிபடுகிறார்கள்.
எது எப்படியோ… அனுமனிடம் ராகு பகவான் கேட்டுக் கொண்டபடி உளுந்து மாலைகள் அனுமனுக்கு விழுந்து கொண்டே இருக்கின்றன. அது உப்பாக இருந்தால் என்ன… சர்க்கரையாக இருந்தால் என்ன.. மாலை சார்த்தி வழிபடும் பக்தர்களுக்கு ராகு தோஷம் தொலைந்து போனால் சரி” என்று சொல்லி விட்டு, இடி இடியெனச் சிரித்தார் மஹா பெரியவா.
பெரியவாளின் விளக்கமான இந்த பதிலைக் கேட்ட வட நாட்டு அன்பர் முகத்தில் பரவசம். சடாரென மகானின் திருப்பாதங்களுக்கு ஒரு நமஸ்காரம் செய்து தன் நன்றியைத் தெரிவித்தார். கூடி இருந்த அநேக பக்தர்களும் பெரியவாளின் விளக்கத்தால் நெகிழ்ந்து போனார்கள்.

நூலின் தலைப்பு : மஹா பெரியவா
நூலாசிரியர் : பி. சுவாமிநாதன்


October 24, 2010

Rama Nama Mahima


Shri Bodendra Saraswati Swamigal while camping at Kanchipuram, went to Tirukokarnam for observing Chaturmasya Vrata. To some scholars, he was expounding sutra bhashya; so some he was expounding veda rahasyas and to some mandAdhikArIs, he was initiating into “rAma nAma”. Among them was one untouchable lady who asked the Swamigal if she could chant “rAma nAma” being an outcaste. Swamigal immediately with affectionate tone said that he would initiate her in “rAma mantram”. And saying so, initiated that untouchable lady into rAma mantra. This lead to repercussions among the orthodox scholars and started speaking ill of Swamigal saying that how an orthodox brahmin being a muttadhipati of Sankara Mutt could initiate an untouchable that too a lady into the mantra japa.

Swamigal didn’t care all this and left that place. After several years, again, Swamigal visited that same place for observance of Chaturmasya Vrata. The moment swamigal came to the village, the same untouchable lady, who became old by them, came to have the darshan of the saint and fell at his feet. On being asked by Swamigal about the progress in rAma mantra anushtAna, she said that she had already finished 1 crore of rAma nAma.

Saying so, she sat cross legged in padmasana posture, uttered rAma nAma with kumbhaka, held her breath, raised the kundalini and piercing all the 6 chakras alongwith Brahmarandhra at Sahasrara Chakra, shed her mortal coil. Her spirit left the body from Sahasrara thereby achieving Kapala Moksha.

Swamigal blessed her by performing the antya samskaras.


Blessed are such pious souls.