Amrithavarshini Pallavi 28

Raagam # 3
Thaanam # 7
Pallavi # 28
Amritha Varshini - Inside this Issue
P A L L A V I # 28
Title
From Editors Desk
Pillaiyar Suzhi
Deivathin Kural
Ashtavakra Manigal
Spirituality & Religion
Glorious Grihastas
Sutta Pazham
Sri Sastha Panchakam
You, I and Krishna
Ambarisha & Durvasa
The Path of Sri Ramana
Sangeeta Sudha
Aatma Bodham
Towards Immortality
Yaksha Prashna
Sri Maha Bhakta Vijayam
Intriguing Thoughts
Padum Paniye Paniyai Arulvai
Squirrel Service
Topic / Author
Editorial
Vigna Rajar - From Deivathin Kural
What do the Vedas teach us? - Final Part
Part - 1 - Sri Harihara Sarma
Smt Renuka Sury
"M." - Sri. Ramachandran Venkataraman
Aaththi Soodi - Part 4 - Smt B. Ramadevi
Sri O.N. Ravi
Story # 8 - Love Blinds - Sri J.K. Sivan
Sri P.R. Kannan
Ramana Vazhi - Part 5 - Sri P.K. Venkatachalam
Sri Dasu Damodara Rao
Part # 17 - Sri O.V. Srinivasan
Sri V.S. Krishnan
Quiz on Lord Ganesha - Sri S.K. Ramanathan
Sant Purandara Dasa - Part 1 - Smt Shantha Rajan
Sri Pattabi Raman
Thiruppugazh - "Sira Thaanathir Paniyathe"
Kainkaryam from Amrithavarshini
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Page 2
EDITORIAL
From Editors Desk
Swagatham and New Year Greetings!

We are glad to present the 28th issue of Amritha Varshini on the auspicious occasion of Jayanthi Mahotsavam of
Bhagavan Sri Ramana Maharshi. Everyone should feel fortunate about themselves to be born in a place where
such Mahans have taken birth. We might have heard about Self Realization i.e. realizing the Self, which needs the
guidance of a Guru and also Grace of the Lord. But if when Lord himself has taken birth is there is a need for a
Guru? Yes young Ramana realized his Self through the process of Self Inquiry through a self dramatized death experience. The experience thus resulted in the birth of a Maharshi. Later young Ramana was experiencing the
Samadhi state and frequently went in deep meditation. Ramana lived in this state for nearly three weeks at
Madurai before provoked by his brother who said upon seeing Ramana in meditation Ippidi Ellam Irukiravanakku
Ithellam Ethukku? meaning Why studies are required for the one who always in meditation? This statement
made Ramana to think that is brother is right and hence decided to leave and finally set forth his journey to Arunachala. The arrival at Arunachala not only changed the life of Ramana but millions across the globe. Thus realization of one person can change the whole world.
We are deeply pained by the brutal and barbaric massacre of innocent children who were killed in Peshawar, Pakistan by the heinous and demonic act of the terrorists. We wish to says the words of Mahakavi Bharati
Heart is unable to bear the pain if
you think about these cowards. Act like this indicates presence of demonic nature without any iota of human tendencies. Bhagavan says in the Gita, Dharma Samsthaapanaya Sambhavaami Yuge Yuge to establish the
Dharma I take birth millennium after millennium. We sincerely request everybody to include in their prayers to
make earnest appeal to the Lord to descend to annihilate the adharmic activities to establish the dharma in the
world.
.
Coming back, we have lined up loads of interesting articles for you. We are also delighted to announce that three
new series which are getting launched from this issue. Sri Harihara Sarma, a retired Professional, now based out
of Coimbatore, who is well known to all of us through his Akshara Mana Malai series titled Ramana Jyothi has
kindly consented to write a new series on Ashtavakra Geetha. This will be our maiden series will be published
in Tamizh. I think this initiative will give us opportunity to touch base with readers in their native language and also
open up opportunities for new authors and readers. Sri Ramachandran Venkataraman, a young Professional, hails
from Coimbatore, now working in a leading company based out of Mumbai, has come out with a new idea of studying the lives of Grihastas or householders who have excelled. The series is being written about those Grihastas
under the title Glorious Grihastas with a fervent hope that reading the lives of such noble men will inspire and
improve us in our life. We are also commencing the thought provoking articles of Sri Pattabi Raman, under the title
Intriguing Thoughts, who is well known to all our Amritha Vahini readers, has kindly consented to share his
works for the benefit of Amritha Varshini readers. I hope the thoughts of Sri Pattabi Raman mama will provoke us
to think in the right direction.
Amritha Varshini has made a humble beginning in the facebook with the sole aim of sharing valuable and noble
thoughts. Those who wish to join us can send us a friend request. [Kindly search Amritha Varshini with our Logo
in the facebook].
Amritha Varshini is glad to dedicate this issue to Bhagavan Ramana with the prayer to give us all the necessary
Jnana, Vairagya and Bhakti in this New Year and the years to come.
Your feedback is valuable to us.
[amrithavarshini2012@gmail.com].
Kindly set aside few minutes in giving your valuable feedback to us
Humble Pranams
Anand Vasudevan
Editor-Amritha Varshini
Gurgaon - January 6, 2015
Jayanthi Day of Bhagavan Sri Ramana Maharshi
You may share your feedback to anand.vasudevan1@gmail.com
Page 3
Pillaiyaar Suzhi
Invocation on Lord Ganesha

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Page 7
Anugraha Bhashanam
What do the Vedas teach us? - Final Part
To realise this Truth examine a tamarind seed germinating. When you split the seed open. you will
see a miniature tree in it. It has in it the potential
to grow, to grow big. Such is the case with all
seeds. The mantras have "bijaksaras" (seed letters
or rather seed variables). Like a big tree
(potentially) present in a tiny seed, these syllables
contain immeasurable power. If the bijaksara is
muttered a hundred thousand times, with your
mind one-pointed, you will have its power within
your grasp. Whatever power there is in the world,
whatever intellectual brilliance whatever skills and
talents, all must be present in God
in a rudimentary form. The Vedas
..the purpose of
proclaim, as if with the beat of
all these is to
drums: "All this has not sprung
make the truth
without a root cause, The power
unfold itself to
that is in the root or seed is the
you - in you in
same as the power that pervades
the entire universe. Where is that a flash...
seed or root? The Self that keeps
seeing all from within, what we call "idam" is the
root. When you stand before a mirror you see your image in it. If you keep four mirrors in a
row you will see a thousand images of yourself. There is one source for all these images. The
one who sees these thousand images is the same as one who is their source. The one who is
within the millions of creatures and sees all "this" is the Isvara. That which sees is the root of
all that is seen. That root is knowledge and it is the source of all the cosmos. Where do you find
this knowledge? It is in you. The infinite, transcendent knowledge is present partly in you-the
whole is present in you as a part.
Here is a small bulb. There you have a bigger bulb. That light is blue, this is green. There are
lamps of many sizes and shapes. But their power is the same-electricity, electricity which is
everywhere. It keeps the fan whirling, keeps the lamps burning. The power is the same and it
is infinite. When it passes through a wire it becomes finite. When lightning strikes in flashes,
when water cascades, the power is manifested. In the same way you must make the supreme
Truth within manifest itself in a flash. All Vedic rites, all worship, all works, meditation of the
mahakavyas, Vedanta-the purpose of all these is to make the truth unfold itself to you - in you
- in a flash.
Even the family and social life that are dealt with in the Vedas, the royal duties mentioned in
them, or poetry, therapeutics or geology or any other sastra are steps leading towards the realisation of the Self. At first the union of "Tat" and "Tvam" (That and you) would be experienced for a few moments like a flash of lightning. The Kenopanishad (4.4) refers to the state
of knowing the Brahman experimentally as a flash of lightning happening in the twinkling of an
eye. But with repeated practice, with intense concentration, you will be able to immerse yourself in such experience. It is like the electricity produced when a stream remains cascading.
This is moksa, liberation, when you are yet in this world, when you are still in possession of
your body. And, when you give up the body, you will become eternal Truth yourself. This is
called "videhamukthi" (literally bodiless liberation). The difference between Jivanmukthi and
Videhamukthi is only with reference to an outside observer; for the jnani the two are identical.
Page 8
Anugraha Bhashanam
What do the Vedas teach us?
The goal of the Vedas is inward realisation of the Brahman here and now. We learn about happenings in the world from the newspapers. The news gathered by reporters stationed in different countries, at different centers, also through news agencies. It is received through letters,
telegrams or teleprinter messages. There are things that cannot be known by such means,
things that are not comprehended by the ordinary human mind. Should we not have a special
newspaper to keep us informed about them? The Vedas constitute such a paper. They tell us all
about things that cannot be known to ordinary news-gatherers and also about things occurring
in a place where there is neither telegraphy nor any teleprinter. It is through the medium of
this newspaper that the sages who possess trans-sensual powers keep us informed about matters that are beyond this world and beyond the comprehension of the average man.
There are, however, certain portions in the Vedas that are to be discarded.
"To be discarded" is not to be taken to mean to be rejected outright as
wrong. There cannot be anything wrong about any part of the Vedas. Even
to think so is sacrilegious. There are matters in these texts that are preliminary to an important subject or that lend support to it. According to the arrangement made by our forefathers the important part is to be retained
and the other preliminary or supporting portion is to be excluded. Certain
things are necessary at a certain stage of our development. But these are
to be excluded as we go step by step to a higher stage.
the sages who

possess
trans-sensual
powers keep us
informed about
matters that are
beyond this world
and beyond the
comprehension of
There are then passages that are of utmost importance and have the force the average man
of law. These are to be accepted in full, Things that are to be discarded belong to the category of "arthavada" and "anuvada". The Vedas contain stories told to impress on us the importance of a concept, stories that raise ideas to a higher level.
The injunctions with which these stories are associated must be accepted in full but the stories
themselves may be discarded as "arthavada", that is they need not be brought into observance.
What is "anuvada"? Before speaking about a new rule or a new concept, the Vedas tell us about
things that we already know. They go on repeating this without coming to the new rule or concept, that is things known to us in practical life and not having the authority of Vedic pronouncements. This is "anuvada". Anuvada and Artavada are not of importance and are not
meant to convey the ultimate purpose or message of the Vedas. What we do not know otherwise through any other authority and what the Vedas speak of is "vidhi". And that is the chief
"vada", the true tattva, the true intent of the Vedas.
To explain further, what is mentioned in the Vedas but can be known by other (mundane)
means is not incontrovertible Vedic authority. The purpose of the Vedas is to make known what
is not known. They speak about things we know and do not know, but their chief purpose is the
latter- what they state about what we do not know. It is out of compassion that they speak
about what is known to us as a prelude to telling us what we do not know. But if telling us they
deal with things that we do not know? If the Vedas deal at length with the things that we are
ignorant about, would it not be ridiculous to discard them and retain only what we know already? Indeed such an act would be sacrilegious. The question, however, arises: why should
things known to us have been dealt with at length?
Page 9
Anugraha Bhashanam
The Vedas could have been silent about them. Well, what is that we know, what is that we do
not know?
There are two views about all mundane objects, worldly phenomena. Do all the objects that we
perceive constitute one entity or are they all disparate? Opinion is divided on this. Based on our
physical perceptions we regard all objects to be separate from one another. It is only on such a
basis that our functions are carried out properly in the workday world. Water is one thing and
oil is another. To light a lamp we need oil [to feed the wick]. We cannot use water for the
same. But if the lamp flares up and objects near by catch fire we will have to put it out with
water. With oil the fire will only spread. We have thus to note how one object is different from
another and to learn how best each is to be used.
To view each object as being distinct from another is part of "Dvaita", dualism.
Many of the rituals in the Vedas, many of the ways of worship found in them, are
based on the dualistic view. As Advaitins (followers of the non-dualistic doctrine)
we need not raise any objections on this score. We must, however, find out
whether or not the Vedas go beyond dualism. If they do not, we have to conclude
that their message is Dvaita. But what is the truth actually found expressed in
them?
So it means
that the non
dualistic
teaching is
the supreme
purpose of
the Vedas
The non-dualist truth is proclaimed in a number of hymns and in most of the

Upanisads, but this is not in keeping with our outward experience. The ultimate
Vedic view is that all objects are indeed not separate from one another but are the outward
manifestation of the same Self.
Our religious and philosophical works have two parts - purvapaksa and siddhanta. In the purvapaksas or initial section of a work, the point of view to be refuted [the view opposed to that of
the author of the work] is dealt with. If we read only this part we are likely to form an impression opposite to what the work intends to convey. To refute an opinion other than one's own,
one has naturally to state it. This is the purpose of the purvapaksa. In the siddhanta section
there is refutation of the systems opposed to one's own before the latter is sought to be established. Scholars abroad are full of praise for the fact that in our darsanas or philosophical works
the views of systems opposed to those expressed in the darsanas are not concealed or ignored
but that their criticisms and objections are sought to be answered.
From what is said before, does it mean that non-dualism is incorporated in the purvapaksa of
the Vedas so as to be refuted in the latter part? No, it is not so. The jnanakanda in which the
Upanisads lay emphasise on non-dualism is the concluding part of the Vedas. The karmakanda
which speaks of dualism precedes it. So if the Vedas first speak about the dualism that we
know and later about the non-dualism that we do not know, it means that the non-dualistic
teaching is the supreme purpose of the Vedas.
I will tell you why the dualism in the purvapaksa in the Vedas is not rebutted. The works and
worship performed with a dualistic outlook are not a hindrance for us to advance on the path of
non-dualistic experience. On the contrary, they are a means to make precisely such progress.
So the works and worship are not to be taken as constituting a point of view opposed to the
main message of the Vedas and to be refuted in the second part. First the flower, then the fruit.
Similarly, we have to advance to non-dualism from dualism. The flower is not opposed to the
fruit, is it? Do we despise the flower because the fruit represents its highest [natural development]?
Page 10
Anugraha Bhashanam
From the non-dualistic standpoint there is no need to counter other systems, viewed on
their own proper levels. It is only when these levels are exceeded that the need arises
to counter them. That is how our Acharya and other exponents of non-dualism countenanced other systems.
By the grace of Isvara scientific advancement so far has done no injury to things Atmic
and indeed modern science takes us increasingly close to Advaita whose truth hitherto
could not be known by anything other than the Vedas. In the early centuries of science
it was thought that all objects in the world were different entities, separate from one
another. Then scientists came to the conclusion that the basis of all matter was constituted by the different elements, that all the countless objects in the world resulted from
these elements combining together in various ways. Subsequently when atomic science
developed it was realised that all the elements had the same source, the same energy.
Those who meditate on the Self and know the truth realise that this power, this Atman,
is made up of knowledge, awareness. And it is knowledge (jnana) that enfolds not only
inert objects but also the individual self to form the non-dualistic whole.
Whether it is one energy or one chaitanya, the One Object that both vijnanins
(scientists) and jnanins (knowers) speak of is not visible to us. We see only its countless disguises as different objects, that is we see the One Object dualistically [or pluralistically]. You need not seek the support of the Vedas for this, for what is obvious. Why
do you need the testimony of the Vedas for what our eyes and intellect recognize? If
they speak of a truth that we are not aware of but which we can realise from what we
know, and if this truth is proclaimed to be their final conclusion, we must accept it as
their ultimate message.
This message is the doctrine, the truth, that the individual self is inseparably (nondualistically) dissolved in the Paramatman to become the Paramatman.
Page 11
Sri Harihara Sarma
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Page 12
Sri Harihara Sarma
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To be Continued...
You may reach author thru iyerha2@gmail.com
Page 13
Spirituality and Religion
Smt Renuka Sury

Sprituality is defined as a quality in a person that believes
soul is the Reality. When we look for the meaning of the
word soul, it says it is the essential part of a person. Religion on the other hand is defined as the belief in recognition of a sense of higher, unseen controlling power or system of faith or generally the worship of God. It is said the
word religion is derived from the Latin term re-back and
ligare- to bind. Thus religion means that which binds one
back to the origin - the limitless inner Self, obviously the
essential part of a person. Thus spirituality and religion
have the same goal in view though both seem to have apparently different expressions of realization and ritual.
Swami Vivekananda in his Essentials of Hinduism, writes, Religion is realization; not talk,
nor doctrine, nor theories, however beautiful
they may be. It is being and becoming...; the
whole soul being changed into what it believes. What do we believe in? Sprituality believes in the Eternal Truth expounded by Vedanta which our scriptures reveal as
the one Reality which we may choose to call - Brahman, Atman, God or Consciousness, - by virtue of its self-sufficiency, radiates the whole Universe in all its
diversities...individuals are only the details of the same Reality. Through the spiritual practices or religious rituals each man lives his life in the presence of God to be
one with Him thus climbing the spiritual ladder.
Spirituality
and Religion
have the same
goal in view
though both
seem to have
apparently
different
expressions of
realization
and ritual.
Sve. Upanishad Says in Ch 6.11 thatGod concealed in all beings is one. He pervades everything. He is the inner soul of every being and overseer of all activity. He dwells in all forms of
life. He is the eternal witness, the conscious Being within, standing apart from that in which He
abides and unqualified. There is a spark of Divinity in each one of us. We see God in every activity of kindness. In our ignorance we fail to recognise the Divinity in us and around us. Wise
declare that each and every action in our life is worship and constant remembrance of God is
prayer. The acts that lead us to forget our small self and unite with the higher Self- are definitely the preferable answer to any seeker- spiritual or religious. When one worships truly, he
loses his individuality in that which is worshipped. The acts may be different but if they lead us
to the highway of Self Realization, then every one of us is on the correct path. It should make
no difference. If only we follow the path shown by our Scriptures and Seers where is the need
to quarrel over anything -spiritual or religious- achievement or actions? Mahatmas point out,
Life being Meditation, Living is Prayer. Our life is the achievement and living it as all time
prayer is the action demanded from us.
Each individual has a purpose in life and each one approaches it according to his nature. The
nature of approach may vary and the language each speaks is bound to be different but all of
us strive towards the same thing whether one realizes it or not. Many of you may know the
story told by a great Sufi Saint. It goes thus: Four travelers speaking different languages were
moving together. They arrived at a shop and asked for some fruit by different names and quarreled among themselves thinking that each one wants a different fruit which may not be available. They did not know it was grapes and grapes alone whether they call it- angur, uzum,
inab or stafil. The story is self explanatory.
Page 14
Spirituality and Religion
Smt Renuka Sury
Non-religious people usually argue that religion creates great division among people and spirituality too takes one away from the world. It is definitely not so. Realised masters always say,
that we have to lead our lives only in the material world which is a great gift from God and so
we must have a thorough knowledge and harmonious existence with it too. We can never
ignore the physical world. But they also emphasize that where as the studies of the creation
teach us what we should have in life for our comforts, the true religion and spiritual study only
can indicate who we are and how to Be - the permanent Happiness and Peaceful Existence
that we all seek so sincerely elsewhere.
Thus religion provides a state of mind with right values, and spirituality graces one
with the correct attitude and perception of life. These values and attitudes enhance
our living and make life beautiful and prosperous. We can call this the way of life.
This kind of integrated living alone can lead us to a peaceful community life within
and without. Then the society on the whole can radiate Happiness and Fulfilment.
Whether actions are general or the special activity of worship, or Spiritual Sadhanas
the body, mind complex has to be completely dedicated to the Totality, the Whole.
We should learn to place ourselves comfortably in any activity with the full understanding of the Truth, whatever path we take call it Religion or Philosophy.
We should
learn to place
ourselves
comfortably in
any activity
with the full
understanding
of the Truth,
whatever
path we take...
Spirituality and religion are two wings of the same bird. A pair of wings only can
make a bird to fly. A peacock or ostrich can never fly high with its gross weight. The
birds that fly high are light and powerful. On the whole, sadhakas should practice both in a
anced way to keep the mind light and active; powerful and painless. Both the intellectual
emotional aspects have to be channelized properly in every individual if he should evolve
serve the society showing his gratitude to the Almighty, in whatever way that is natural
spontaneous to him.
baland
and
and
We may conclude by saying, once Realisation happens and rituals are deciphered, what remains
is, how we live the life and that is what really matters. Then how we act, automatically becomes our responsibility. Spirituality and Religion,--intellectual and emotional maturity, if we
can put it that way- all have one end in view, to be Humane and to lead an evolved human life.
You may reach author thru renuka_sury@yahoo.co.in

Page 15
Glorious Grihastas - Part 1
Sri Ramachandran Venkataraman
Introduction
I am on the pursuit of studying the lives of householders who
excelled at being just that i.e. householders (Grihastas).
Since most readers of Amritha Varshini are householders, this
series called the Householder Series is contributed with the
fervent hope that reading the lives of such exceptional householders will motivate, inspire, stimulate and provoke us if
not to
succeed like them to at least rejoice at their conquests, delight at their achievements and walk around
with the happy feeling that we the householders are part of the same Grihastha Ashrama to which
..has to
they belonged.
trample
But here is a caveat WHO is a Grihastha or a House- down the
eight
holder?
egoisms...
The answer given in the book Prashanti Vahini
written by Sri Satya Sai Baba may enlighten us:
Being married and living with the spouse and children does
not constitute Grihastha Ashrama as most people think.
A Grihastha is the person who :
Without giving up the duties assigned to one's caste and status, the person has to treat all
with equal consideration - kinsmen as well as others.
Must be aware of the rights of the elders and the obligations of juniors;
Has to be full of sympathy and willingness to help;
Should treat with loving kindness all those who are dependent on him;
Must grow wiser with each new experience of the world;
Should acquaint himself with the sastras and be alert to do dharma and avoid adharma;
Must foster and protect his spouse and children with a sense of responsibility;
Has to trample down the eight egoisms, the conceit that develops from family, wealth, character, personal beauty, youth, scholarship, native place and even accomplishments in austerity.
Conscious of the four goals of dharma, artha, kama and moksha, with no pride in material
possessions though (S)He might have them in large measure;
Utilising a portion of the day in the service of others; with no designs against any other
household, himself deserving the trust of his spouse and having a trusted spouse, each
understanding the other and having full faith in the other;
such are the ways in which the Grihastha manifests.

Now the question is Are We HOUSEHOLDERS (Grihastas) ?
This question will be repeated at the end of every article in this series not seeking any answers
but simply for contemplation, introspection, meditation and self-analysis.
Om Tat Sat.
Page 16
Glorious Grihastas
M.
What if, in the long era before cameras and recording equipment, a
skilled writer with a photographic memory had followed Rama, Krishna,
Buddha, Mahavira, Nanak, Jesus, Muhammad or Moses, carefully noting
every word he spoke, every interaction with his acquaintances, every
event of his day? This information would be invaluable, providing unparalleled insight into a great religious figure, most of whose sayings
have been lost to history. In the late 19th century just such an appealing scenario actually occurred.
M. - The invisible spiritual biographer of Sri Ramakrishna Paramahamsa
Sri Ramakrishnas inspiring teachings regarding the equal
value of all religions and the transformative power of ecstatic While the
love for God quickly spread not only through India but also Gospel of Sri
throughout the world. This was due in no small part to the Ramakrishna
immense appeal of The Gospel of Sri Ramakrishna, the spiri- is universally
tual classic written by M. based on his detailed diary notes. This influential volume acknowledged
has rightly been hailed as one of the greatest spiritual biographies of all time. The as a
English translation published in 1942 was edited by the legendary mythologist Joseph masterpiece,
Campbell with assistance from Margaret Woodrow Wilson, daughter of the 28th U.S. the man who
president, and contained an introduction by famed British humanist Aldous Huxley. actually wrote
While The Gospel of Sri Ramakrishna is universally acknowledged as a masterpiece, it remains
the man who actually wrote it remains virtually unknown. He left scarcely a trace of virtually
himself in his work, focusing instead entirely on the luminous
personality of Sri unknown.
Ramakrishna. This has left many readers wondering who was this M., as he styled
himself, the invisible author who didnt even include his full name in his book? It is
extremely difficult to write about a man who was reticent, self-effacing, humble, reluctant to
speak about himself, and preferred to be hidden from the public gaze. Yet, we attempt.
M. the servant par excellence to the Master
Swami Saradananda in his book Sri Ramakrishna The Great Teacher has recorded about the
service of M. to Sri Ramakrishna. Service to the Master Humility, the spirit of inquiry, and personal service rendered to the teacher are requirements of discipleship. Krishna says in the Gita:
Learn it [the Truth] by prostration, by inquiry, and by service. The wise, who have seen the
Truth, will teach you that Knowledge. There is also a saying: One can attain God by service,
worship, and humility. M. was endowed with all these qualities. Very few people had the opportunity to serve Ramakrishna. He did not allow people to serve him who were not pure and
guileless, who earned money through unfair means, who offered him food with ulterior motives,
who lied, or who were of questionable character. On the other hand, the Master needed someone nearby to hold him when he would go into samadhi, or to carry his water pot, because he
could not touch any metal. On 20 June 1884 Ramakrishna said to M.: You see, I am having
some difficulty about my physical needs. It will be nice if Baburam lives with me. The nature of
these attendants of mine is undergoing a change. Latu is always tense with spiritual emotion.
He is about to merge himself in God. Rakhal is getting into such a spiritual mood that he cant
do anything even for himself. I have to get water for him. He isnt of much service to me.
Moreover, Rakhal had to visit his home occasionally. Although several devotees lived with the
Master, when he was in samadhi he could bear the touch of only certain people. Do stay with
me. It will be very nice. In this mood I cannot allow others to touch me.
Page 17
Glorious Grihastas
M. The Blissful Devotee and His Cosmic Romance Master Mahasaya in the
Autobiography of a Yogi
An entire chapter in Yoganandas Autobiography of a Yogi titled The Blissful Devotee and His
Cosmic Romance is dedicated to one Master Mahasaya.
"Little sir, please be seated. I am talking to my Divine Mother."
Silently I had entered the room in great awe. The angelic appearance of Master Mahasaya fairly
dazzled me. With silky white beard and large lustrous eyes, he seemed an incarnation of purity.
His upraised chin and folded hands apprized me that my first visit had disturbed him in the
midst of his devotions. His simple words of greeting produced the most violent effect my nature had so far experienced. The bitter separation of my mother's death I had thought the
measure of all anguish. Now an agony at separation from my Divine Mother was an indescribable torture of the spirit. I fell moaning to the floor.
"Little sir, quiet yourself!" The saint was sympathetically distressed.
Abandoned in some oceanic desolation, I clutched his feet as the sole raft of my rescue.
"Holy sir, thy intercession! Ask Divine Mother if I find any favor in Her sight!"
This promise is one not easily bestowed; the master was constrained to silence.
Beyond reach of doubt, I was convinced that Master Mahasaya was in intimate converse with
the Universal Mother. It was deep humiliation to realize that my eyes were blind to Her who
even at this moment was perceptible to the faultless gaze of the saint. Shamelessly gripping his
feet, deaf to his gentle remonstrances, I besought him again and again for his intervening
grace.
"I will make your plea to the Beloved." The master's capitulation came with a slow, compassionate smile. What power in those few words, that my being should know release from its
stormy exile?
"Sir, remember your pledge! I shall return soon for Her message!" Joyful anticipation rang in
my voice that only a moment ago had been sobbing in sorrow.
Descending the long stairway, I was overwhelmed by memories. This house at 50 Amherst
Street, now the residence of Master Mahasaya, had once been my family home, scene of my
mother's death. Here my human heart had broken for the vanished mother; and here today my
spirit had been as though crucified by absence of the Divine Mother. Hallowed walls, silent witness of my grievous hurts and final healing! My steps were eager as I returned to my Gurpar
Road home. Seeking the seclusion of my small attic, I remained in meditation until ten o'clock.
The darkness of the warm Indian night was suddenly lit with a wondrous vision.
Haloed in splendor, the Divine Mother stood before me. Her face, tenderly smiling, was beauty
itself. "Always have I loved thee! Ever shall I love thee!"
The celestial tones still ringing in the air, She disappeared.
Page 18
Glorious Grihastas
The sun on the following morning had hardly risen to an angle of decorum when I paid my second visit to Master Mahasaya. Climbing the staircase in the house of poignant memories, I
reached his fourth-floor room. The knob of the closed door was wrapped around with a cloth; a
hint, I felt, that the saint desired privacy. As I stood irresolutely on the landing, the door was
opened by the master's welcoming hand. I knelt at his holy feet. In a playful mood, I wore a
solemn mask over my face, hiding the divine elation.
"Sir, I have come very early, I confess! for your message. Did the Beloved Mother say anything
about me?"
"Mischievous little sir!"
Not another remark would he make. Apparently my assumed gravity was
unimpressive.
"Why so mysterious, so evasive? Do saints never speak plainly?" Perhaps I was a
little provoked.
"Must you test me?" His calm eyes were full of understanding. "Could I add a
single word this morning to the assurance you received last night at ten o'clock
from the Beautiful Mother Herself?"
The
motherhood of
God that you
have
worshipped in
forms both
human and
divine could
never fail to
answer your
forsaken cry.
Master Mahasaya possessed control over the flood-gates of my soul: again I

plunged prostrate at his feet. But this time my tears welled from a bliss, and not a pain, past
bearing.
"Think you that your devotion did not touch the Infinite Mercy? The Motherhood of God, that
you have worshiped in forms both human and divine, could never fail to answer your forsaken
cry."
Who was this simple saint, whose least request to the Universal Spirit met with sweet acquiescence? His role in the world was humble, as befitted the greatest man of humility I ever knew.
In this Amherst Street house, Master Mahasaya conducted a small high school for boys. No
words of chastisement passed his lips; no rule and ferule maintained his discipline. Higher
mathematics indeed were taught in these modest classrooms, and a chemistry of love absent
from the textbooks. He spread his wisdom by spiritual contagion rather than impermeable precept. Consumed by an unsophisticated passion for the Divine Mother, the saint no more demanded the outward forms of respect than a child.
Yogananda had such deep reverence for Master Mahasaya that he once remarked, I would roll
on the ground where hed walked, so great was my love for him. I felt that even that ground
had been sanctified. In an article titled The Cosmic Mother Yogananda recalls about Master
Mahasaya. When this saint used to talk he was just like a little child. In the glittering of those eyes was the shining of Divine Mothers eyes. Everyone that will
seek Her will find Her, he said, but one has to make the effort. Every time I
think of him my whole soul becomes enraptured and my heart becomes so filled
with love that I cannot speak. He told me my Master would come later on.
Meanwhile, he gave me the devotional aspect of God whereas my Master later
gave me the wisdom aspect. That combination provided what I indeed needed
the complete Father-Mother manifestation of God.
To be Continued...
You may reach author thru kannan.v71@gmail.com

Page 19
Sutta Pazham - Aaththi Soodi - Part 6
Commentary by Smt B. Ramadevi
51. - Seridam Arindhu Ser

Seridam the company of people / destination ;
Arindhu after knowing their credentials /after knowing about it
Ser - seek
Seek the company of people after carefully analysing their
credentials. Choose your destination after completely knowing
about it.
There are similar instructions in other languages, too. Think before
you ink; Look before you leap and
, are some of them. Avvaiyar asks us to find out about the

qualities and habits of a person, before getting close to him/her. We
cannot judge a person with just one look or one meeting. A person will
have many facets of his personality. Once we become close to someone, it may be difficult to
free oneself from the bond, even if we find out that he/she is not the right person to move with.
It will not be always possible to correct them. Instead, our character may become tainted. One
should never be in a hurry to make friends. Thiruvalluvar has given an excellent analogy
between the moon and friendship.

.
The crescent moon may not look very beautiful, but it will grow into a full moon. So also, the
friendship of great people, though not exciting in the beginning, will give immense joy as days
go on. On the other hand, the full moon will look very pleasing in the beginning. But slowly, it
will become smaller and smaller and will disappear one day. In the same way, the friendship of
those people, who dont have good qualities, may please us in the beginning, but as days go
by, they will lose their strength and the friendship will cease to exist. Therefore, be careful in
making decisions.
52. - Sai Ena Thiriyel
Sai Ena in such a way that people are disgusted with you ; Thiriyel do not walk about
Do not walk about in such a way that people will be disgusted with you.
We live in a society and we should not irritate others with our behaviour. People those days,
really cared about what others thought of them. If a person went in the wrong way, he was
criticised openly and such criticism was accepted. Nowadays, the elderly are expected to keep
their mouth shut and mind their business.
But Avvaiyar always took the liberty to correct those who were wrong. She advises us not to
behave in an unpleasant manner, forcing people to pass negative comments.
Page 20
Avvaiyars Aaththi Soodi

53.
- Sor Sorvu Padel
Sol word ; Sorvu defective ; Padel do not use

Do not use words that may hurt others or cause embarrassment.
Human beings are blessed with the ability to articulate their thoughts. They can make friends or
enemies with their words. Wise men have always insisted on the need to be pleasant and
pleasing. Thiruvalluvar has dedicated one full adhikaram in praise of the need to talk well and
sensibly.

.
He has crisply conveyed that a persons prosperity or adversity depends on his/her ability to
talk. So, never be careless with your words. Once words are spoken, no power in the world can
take them back. Even if we are willing to forgive those who spoke such words, their memory
will remain like a painful scar. What is so difficult about talking in a pleasant manner? The
whole world will be ours if we utter kind and affectionate words.
54. - Sombi Thiriyel
Sombi - lazily; remaining idle ; Thiriyel do not roam about.
Do not roam about lazily, doing nothing.
Sombal or laziness, is defined as the disinclination to do anything, in spite of having the
ability. It has many forms lack of initiative, lack of energy to sustain the initial enthusiasm,
procrastination and simple lack of interest. Whatever is the reason, the result is the same
slow destruction. Very intelligent people suffer in life because they cannot apply their
intelligence to useful activities. Some begin with great enthusiasm. But very soon, they get
bored and usually give up. They are called - : in Sanskrit. Those with average
intelligence and resources achieve great heights, because of their perseverance.
Bartruhari says,

Laziness is the biggest enemy living in the body.
Thiruvalluvar has said,

.
He compares the family to a burning lamp and laziness to the dust that covers it. Laziness is a
common weakness and one has to fight against it.
Page 21
55. - Thakkon Ena Thiri

Thakkon worthy person ; Ena in such a way ; Thiri move about
Behave in such a way that good people consider you as a worthy person.
This is the positive version of . Getting a bad name is easy but earning
a good name needs sustained effort. One should try to be in the good books of wise people. We
do not want to hear negative comments about our behaviour. Even when temptations assail us,
we resist them thinking, What will people say? This question, based on the concern about
others opinion keeps us on the right track .
Nowadays, there seems to be a change in this way of thinking. Many openly ask these
questions Why should I bother about others? I will live for myself. I will do what I like.
Why should anyone else pass comments about me? But, they too want recognition. If they
care for others acknowledgement and compliments, such people are important, arent they?
A.G. Gardiner in On the rule of the road says, in order that the liberties of all may be
preserved, the liberties of everybody must be curtailed. How true!
56. - Dhaanamadhu Virumbu
Dhaanamadhu Giving donations ; Virumbu Wish/desire
Always wish to share your things with others.
Sharing ones blessings with others has been in the Indian system from the days of the
Upanishads . There is a well-known story in the Brihadaranyaka Upanishad about the three
children of Prajapathi - Man, Deva and Daitya. After educating them, the father bid them
farewell with the message Da. Each one understood it differently, but appropriately. The
Devas understood it as Damyatha, have self control and do not over indulge. The daityas
understood it as Dayadhvam be merciful. The humans understood it as Datta give unto
others.
Human beings have an unwillingness to part with their belongings. Giving is a joy. Once they
start enjoying this, they will not stop.
Thiruvalluvar says,

.
He thinks not sharing a blessing, defeats the very purpose of having it. Why do people do that?
Is it because they have not experienced the joy of giving, he asks.
Page 22
Avvaiyar has expressed her words more vehemently in her Venbas.

-

- ()

We respect the giver, more than the taker. People may admire Arjuna, but they are filled
with awe and respect when they think of Karna. So, let us share whatever we can, with
others.
57. - Thirumaalukku Adimai Sei
Thirumaalukku to Narayana ; Adimai Sei be a slave
Serve Lord Narayana/Vishnu
This is a rare occasion when Avvaiyar talks about a particular deity in her poems. Her poems
and dictums cross the boundaries of religion, gender or social inequalities. We usually find
advice on the general behaviour for a people living. Of course, we have the Vinayagar Agaval,
a quintessentially devout poem on Lord Ganesha. Considering the fact that there have been
different Avvaiyars at different periods of time, we have to take that, this particular Avvaiyar
could have been a devotee of Vishnu. We can simply say that Avvaiyar wanted us to have faith
in God.
58. - Theevinai Agatru
Theevinai bad/sinful deeds ; Agatru avoid
Avoid indulging in sinful deeds.
What is a sin? Let us see some examples, first. Felling a coconut tree is a sin. Insulting elders is
a sin. Wasting water is a sin. Belittling money is a sin. In other words, hurting or harming
those who are basically good and useful to society, is a sin. Avvaiyar makes use of the
human tendency to avoid those things which frighten him/her. Wise people of those days,
exploited the element of fear and warded off many societal evils just by telling that indulging in
those things would be sinful. People avoided such things and the society came to benefit by it.
Now, we have started asking questions. Even if we do not believe in punyam and pavam, we
can avoid those activities that will disturb the peaceful functioning of the society.
Page 23
59. - Thunbathirku Idam Kodel

Thunbathirku to suffering ; Idam Kodel do not allow space
Do not allow sorrow to spoil your life.
The term sorrow is defined as a feeling of deep distress caused by loss, disappointment, or
other misfortune suffered by oneself or others. We get an impetus for better living by handling
disappointment or suffering in a positive way. On the other hand sorrow can wipe out a
persons energies and may lead to suicide or murder. We can easily see that those who have
come up in life have certainly undergone suffering in the form of poverty, deprivation, insults or
handicaps. Those whose lives are full of comforts, just live a good life, grow old and die,
without making a mark. Suffering gives one a valid reason for putting in ones best efforts.
While doing so, they not only manage the situation, but rise beyond it. Everything matters as
much as we think it matters.
Avvaiyar wants us to have the strength of mind to handle sorrow and suffering positively.
60. - Thookki Vinai Sei
Thookki after weighing it on a scale ; Vinai Sei do your deeds.
Do your deeds after weighing/analysing it.
This dictum also asks us to analyse the pros and cons of an action, before beginning it. We are
ruled by emotions and more often than not, we act impulsively. Such behaviour may look very
impressive in a story or a movie, but any action based on impulse is sure to lead to disaster.
Human beings are not bestowed with horns or claws to protect them, but they have their
brains. The brain is a sharper and handier weapon than anything else. At times, it tells us to
keep our mouth shut; at times, it tells us to take action. Whatever decision we take, we should
take it after carefully analysing its consequences.
To be Continued...
You may reach author thru ramadevi1951@gmail.com
Page 24
Sri O.N. Ravi
Lord Sastha and His Glory

With the start of Krittika month, devotees of Lord Ayyappa, observe vrata for a mandala (48
days) under the guidance of a Guru or Guruswami (a devotee who has visited atleast 18 times
Sabarigiri after a strenuous discipline) in order to make a trip to Sabari mala to worship Lord
Ayyappa. During this period, the devotees are initiated into vrata upon wearing a mala of
rudraksha or tulsi beads, which is not to be taken out at any cost. They fast, maintain vow of
celibacy, sing glory of Lord Ayyappa till they complete their pilgrimage to Sabarimala. As we
are all aware, Sastha Preethi (worship of Ayyappa on a grand scale which concludes with a
mass feeding) will be celebrated during this period on grand scale across the globe wherever
Sri Ayyappa devotees reside. Mass feeding is the most important of this worship as He is
known as Annadhana Prabhu. Lord Sastha or Ayyappa mandala worship gets over on Makara
Sankaranthi day (either 14th or 15th January of the year, when Sun enters Makara Rasi) at
Sabarimala with the sighting of celestial light or Makara Jyothi. The devotees carry on their
heads Irumudi (twin coconuts containing cow ghee with which the Lord is given Holy Bath).
Another significant part of this worship is the devotees after long trek in the mountainous path
of the forest, reach Pampa river, visit and take holy dip after which they climb Eighteen Holy
Steps at the top of which Lord Ayyappa or HariHara Puthra (as He is the divine child of Gods
Hari and Hara, a confluence of Gnana and Viveka.) According to the local lore, the Eighteen
Steps indicate the presiding deities of Eighteen mountains surrounding Sabharigiri. Hence,
devotees offer worship at each step before they reach Lord Ayyappa. There are also other
interpretations in currency such as that eighteen steps indicate five Panchabhutas, five
Karmendriyas, five Gnanedriyas and last three steps indicate manas (mind), buddhi (intellect)
and ahamkara (ego). Only after transcending all these, a devotee can attain the Lord or
realisation. It is also said that the Eighteen steps indicate 18 puranas etc.,
There cannot be a better occasion than this period, to sing the glory of Shri Hariharaputhra,
Sri Ayyappa, Sri Sastha. Thinking on the Glory of the Lord of Sabarimala, I composed the
following five couplets on Sri Ayyappa.
- Sri Sastha Panchakam

|

|| 1 ||
Annadaana Priyanatham Saadhujana Poshabalam |

Satyavrata Hrunnivaasam Sri Saasthaaram Namamyaham ||
The Lord who is fond of mass feeding , One who protects good people, One who resides in the
hearts of those who maintain of vow of truth, that Lord Sri Sastha I salute.
|| 2 ||
Page 25
Sri O.N. Ravi
Abjamukha Chaaruhaasam Kamaneeya Bhruvilaasam |

Krupapoorna Drushtipatham Sri Saasthaaram Namaamyaham ||
One who has lotus like face sporting a beautiful smile, having enchanting shining brows, One
whose sight is full of Grace, that Sri Sastha I salute.
, |
|| 3 ||

||
Ullasa Swarna Kundalam, Muktaahaara Vastra Vesham |

Uttapta Ratna Makutam, Sri Saastharam Namaamyaham ||
One who has resplendent golden ear rings, one who is decorated with pearl necklace and silk
cloth, shining crown studded with gems that Sri Saastha I salute.
|| 4 ||
Arkarasmi Thejogathram Nithya Su Brahmascharyam |

Vyaagraarooda Atidheeram, Sri Saasthaaram Namaamyaham ||
One who has form shining with the rays of Sun, One who is an excellent and permanent
celibate, One who is sitting on tiger and highly courageous, that Sri Saastha, I salute.
|| 5 ||

Kalidosha Maaraveeram chinthitha phala dayakam |

Dayamrutha Saaranatham Sri Sasthaaram Namaamyaham ||
A Hero who annihilates the bad effects of the dark age, that is Kali yuga,
One who fulfils or grants the desired wishes, One who is the essence of the
nectar of Compassion, that Sri Sastha I salute.
You may reach author thru onravi12@gmail.com
Page 26
You, I & Krishna
# 8 - Love Binds
Sri J.K. SIVAN
Dear Children
If we understand that Krishna is growing, it is implied that his
mischief and pranks are also manifold now in keeping with his
physical growth. He therefore gave a tough time to Yasodha in
controlling him every moment. But what was peculiar about his
mischievous acts is that no one in the village admonished him
or complained to his mother Yasodha about his pranks. Her
neighbour and good friend Kokila one day exclaimed Oh
my! Yasodha!, how are you controlling this little fellow. Even
for us a few minutes with him is difficult to manage whenever
he comes to play at our place with our kids. You must be a
phenomenon to patiently deal with this kid. Yasodha was perplexed but had no reply. Instead she had a hearty laugh which
did not reveal whether she approved his actions or was frustrated. We all know that children at this age must be very active and be mischievous but Krishna is someone so special he
keeps you tied down to closely watch him and supervise his actions.
Kokila left for home after some other discussions.
Yasodha was pondering over what Kokila said as she herself
was puzzled how to deal with this little fellow? Suddenly it
struck her that she found an answer in the question posed by
Kokila tied down. Why not I threaten this little Krishna that I
will tie with him a rope to prevent his free movement which
will make him obey the commands and be quiet.
Of late he is doing something new. There is always a gang of
boys of his age or a couple of years elder as he is the youngest. These boys were instigated by Krishna to select some
house where the pots of butter and curd were easily accessible
for them to break and rob the contents, if not possible to steal
the contents of the pots alone. The house must be unguarded
by the Gopi when this happens. The gopis thus found in most
of their houses the butter and curds were less in quantity, or
totally missing or the pots broken with contents missing. Very
soon they found out it was all Krishnas plan. All other boys
when threatened of severe action they all unanimously confessed pointing the finger to Krishna. Yasodha when learnt this,
felt offended and uneasy. She did not want this irritation to
continue. So she felt why she did not think about this remedial
action earlier when she realized what Kokila suggested without
her knowledge, should be a solution. To tie him.....She
shouted Krishna come here . Krishna was quite aware that he
is likely to be questioned anytime for his recent exploitations.
The small kid slowly came before her inch by inch. Until you behave good I am going to tie a rope around you and fix you to a
position wherefrom you cannot move. Only after I am satisfied
that you will hereafter stop doing such a mischief I may decide
to release you. So saying she took a rope, tied it around his
waist.
Page 27
You, I & Krishna
Sri J.K. SIVAN
Initially two or three ropes however long they were, could not be enough to tie around his
waist and when Krishna realized her anxiety allowed the next rope she brought to be fit to tie
around him. The other end of the rope was tied to a big stone grinder under the big shady tree
in the back yard. Now let me see what you do, you mischievous kid, and you are going to remain the whole day tied to this stone grinder until I release you. So saying Yasodha left him
in the backyard to attend to her daily chores giving him a strict look. The moment she found a
few tear drops welling around his big eyes, she melted, but controlled her emotion and
appeared a strict mother.
Hardly a couple of hours passed since Krishnan was tied to the stone grinder. He sat near it
and looked at the huge garden. It was shady under two big tall trees which appeared well
built. He slowly moved ahead from where he was in the backyard towards the garden and the
huge trees. Strangely the two tall trees were side by side with very little space in between
them. When Krishna neared the huge trees pulling the huge stone grinder tied to the other end,
he was able to pass through the trees and reach the
other side, whereas the huge grind stone could not
pass through because of its size and obstructed his
further movement. When Krishna observed this, he
smiled and pushed it hard through the gap and within
moments the huge trees were pulled out and uprooted
because of the weight he gave the stone which hit the
trees. With a huge noise the two trees fell down.
Something unbelievable happened there. Where the
two huge trees remained fallen and uprooted, a couple
of Demigods appeared with folded hands prostrating
before Krishna. He was smiling at them and they
said:
Oh Lord, we were waiting for this day of deliverance.
We were the sons of Lord Kubera, and once when we
offended and hurt the feelings of sage Narada he
cursed us to become these trees and when we begged
him to pardon us and free us from our sins, he said
we were to wait until the day when Lord Krishna
would appear on earth and liberate you both. Thus we
are fortunate enough today to be blessed and released from our sins. Both the Devas ascended
to Heaven after worshipping Krishna. Krishna however remained the innocent mischievous
child for outer world. When Yasodha and others heard the sudden noise of the huge trees falling down at the backyard they rushed to see where was Krishna. The child was still tied to the
stone grinder and the boy was sitting between the two fallen trees. It is a miracle that the
trees did not fall on him and crush him under. Yasodha prayed God for having saved Krishnan
from the near death situation. Perhaps Krishnan silently accepted her prayers, who knows?
Dear Children learn this, If you love God, be sure He loves you more than you do and if you
walk one step towards Him, He advances two steps towards you.
To be Continued...
You may reach author - jksivan@gmail.com
Page 28
Ambarisha and Durvasa
Sri P.R. Kannan

Ambarishas Ekadasi Vrata
Srimad Bhagavatam narrates the story of

the great Rajarishi Ambarisha of the Solar
race. He was the great grandson of Vaivasvata Manu and Lord Ramas ancestor in the
lineage. Though he was emperor of the
whole world and commanded abundant
wealth, he regarded all this as nothing more
than a dream. His devotion to Narayana and
his devotees was intense. His mind was constantly meditating on the Lord and his lilas,
even when engaged in royal duties. He ruled
the kingdom exactly as per the dictates of
dharma laid down in Vedas and Sastras. He
dedicated all his actions to the Lord. He performed many Aswamedha yagnas and shone
like a god. Pleased with his devotion, Narayana blessed him with his own Sudarshana
Chakra, which he stationed near the king for his safety.
Ambarishas wife was equally righteous and devoted. Once the couple decided to perform Ekadashi vrata strictly as per rules for a year. On the completion of the year-long vrata, he fasted
for three nights in the month of Karthik. On the morning of Dvadashi day, he performed elaborate Puja of Vishnu and fed a large number of brahmanas and gave them generous gifts of gold
and cows. When he was about to sit for Parana (ritual acceptance of food on completion of Ekadashi vrata), Bhagavan Durvasa arrived there. The king welcomed him heartily and prayed to
him to partake of food. Durvasa agreed and then proceeded to river Yamuna for ablutions, during the course of which he lost count of time, meditating on Brahman. The king, who was
awaiting his return from the river, was in a dilemma as the specified time of Dvadashi for
Parana was about to come to a close. If he were to eat before the return of the sage, it would
be a serious sin; if the specified time for Parana were to elapse without eating food, that would
also be violation of the rules of the vrata and therefore, sin. He asked the brahmanas there for
guidance. As per their advice, he sipped some water, which was equivalent to regular Parana.
Durvasas Predicament
Durvasa arrived and knew what had happened by his divine vision. He was furious with Ambarisha. Reprimanding the king, he plucked a strand of hair from his tresses and produced an
evil spirit for killing the king. The fiery spirit pounced on the king with sword in hand. Ambarisha was not at all worried. He did not move an inch from where he stood. Sudarshana
Chakra, which was by his side, instantly burnt down the evil spirit to ashes. The fiery Chakra
then started chasing Durvasa, who had to run away from the divine weapon. The sage leapt
across many realms and reached Brahmaloka. He pleaded with Brahma to save him from the
Chakra, which followed him relentlessly. Brahma expressed his inability to do anything in the
matter. Durvasa then reached Kailasa. Siva asked Durvasa to seek refuge in Vishnu, whose
weapon the Chakra was. The sage lost no time in going to Vaikuntha. He fell at the feet of
Vishnu. He prayed: I have offended your supreme devotee unthinkingly. I have committed a
grave fault. Please save me. The mere chanting of your name relieves one from the misery of
Naraka.
Page 29
Article by Sri P.R. Kannan
Vishnus Eulogy of Devotees

Vishnus reply is noteworthy. He eulogises his devotees. He said:

(9:4:63,66)
I am subservient to my devotees. I enjoy no freedom. I have great love for my devotees, who
capture my heart. Those virtuous persons, noted for their equanimity, have their hearts bound
to me. They enthral me with their devotion, like chaste women do with their good husbands.
How can I even think of deserting them, who have taken refuge in me, leaving their wife, son,
home, gurus, life, wealth, the mortal earth and the next world?
(9:4:68)
My devotees are indeed my heart; I am indeed their heart. They know not anything
other than me; nor do I know anything other than them. He, who attempts to
harm innocent persons, courts misery himself. For brahmanas, learning and austerities are means of well-being; but if brahmana haughtily engages in bad conduct,
these very assets of his, viz. learning and austerities, bear contrary fruit. Durvasa,
you therefore go to Ambarisha and seek his pardon; you will then get peace.
..he who
attempts to
harm innocent
persons
courts misery
himself...
Ambarishas Prayer to Sudarshana Chakra

Durvasa promptly returned to Ambarisha and fell at his feet. Embarrassed by the sages action
of desperation and entreaty, Ambarisha instantly broke into a beautiful, emotional hymn of
praise of Sudarshana Chakra. He said: I pray to you, Chakra; please save this brahmana. You
are the protector of earth; you are Agni, Surya, Chandra, the five Mahabhutas, the five senseorgans and their subtle functions. You are Dharma, sweet and truthful speech, protector of
yagnas, the splendour of Paramatma.
(9:5:7)
Lord of Vedic utterances! Your brilliance of dharma destroys darkness and reflects as the radiance of great souls. It is tough to breach your greatness. This samsara, manifest and nonmanifest, and high and low, is indeed your own form. When the Lord deploys you for destruction of asuras in battle, you dismember them, while yourself shining brilliantly. For the sake of
well-being of our race, please save this brahmana. This will be your great grace on me. If I
have done any charity or yagna, or protected swadharma, if our family has considered brahmanas as gods, then let this sage be freed from misery. The Lord is the repository of all virtues. If
I have perceived him as the Atma of all beings, and if he is pleased with me, let Durvasa be
freed from misery.
Page 30
Article by Sri P.R. Kannan
On listening to this moving hymn, Sudarshana Chakra resumed its peaceful form. Durvasa was
freed from the intolerable heat and danger of the Chakra on the chase. He praised and blessed
Ambarisha in glowing terms. He said: Your heart is full of compassion. You have bestowed
your grace on me. You forgot my offence and saved my life. A whole year had elapsed from
the time Durvasa started running in fear of Chakra until now. All these days Ambarisha partook
only of water, no food. He was awaiting the sages return. Now he caught the sages feet and
then honoured him with good food etc. Durvasa blessed him saying that this earth will sing for
ever his glory and left for Brahmaloka. Ambarisha took food thereafter. He did not feel elated at
this episode of discomfiture of the great sage Durvasa; but he knew it was all due to the grace
of Lord Vishnu. Such experiences served to deepen his devotion to the Lord further.
Lessons from the Story
A superficial reading of this story will lead one to conclude that sage Durvasa
showed uncalled for haughtiness and got the right lesson from the one he tormented. This view, expressed by some discoursers of Srimad Bhagavatam, the selfappointed devotees of Vishnu, who revel in making fun of Durvasa, is wholly erroneous and adharmic. The sage was Amsavatara of Lord Siva. At the beginning of this
episode, even Srimad Bhagavatam refers to him as Bhagavan Durvasa. It is pertinent here to recall an incident described in detail in Devi Bhagavatam. Once Durvasa happened to hand over to Indra, a special garland he had obtained from
Vishnu in Vaikuntha. Indra dishonoured the rare blessing by placing the garland on
his elephant Airavata. This infuriated Durvasa, who cursed Indra. As per the curse,
Lakshmi immediately abandoned Swarga; Indra was expelled from Amaravati,
snatched in a moment by asuras. When Indra prayed to Vishnu in Vaikuntha,
accompanied by Brahma and Brihaspati, Vishnu said:
..we must
realise that
curses of
sages are
indeed the
dictates of the
protectors of
dharma...
(9:41:29)
Durvasa is Amsa of Siva and a great devotee of mine. Due to his curse, I, along with Lakshmi,
left your home. Hence, to interpret the sages action as adharmic will do great injustice to the
personality of Durvasa and land us in irredeemable sin. Durvasas stern behaviour with Ambarisha, even at the cost of his own reputation, should indeed be seen as a lila enacted by
Vishnu and Siva together in order to bring out to the notice of the world the intense devotion of
Ambarisha to the Lord, the Lords love of his devotees and also many valuable lessons in
Dharma and good conduct. We must realise that curses of sages are indeed the dictates of the
protectors of dharma and they always result in the ultimate good of the recipient of the curse
as well as the world. The self-controlled sages never fail to control their fury; they do not curse
out of arrogance or self-importance. They are the natural voices of Dharma and the Lord.
You may reach author thru prkannanvashi@yahoo.com

Page 31
Sri P.K. Venkatachalam
The Path of Sri Ramana - Ramana Vazhi By Swami Sadhu Om - Part # 5

5.WHO AM I ENQUIRY AND THE FOUR YOGAS (Part-2)
On reading the Veda Vaakyaas : TATWAMASI, AHAM BRAHMASMI, SOHAM etc. Learned persons of Sastraas, immediately
sit and do Japam of these vaakyaas. They feel I am Brahmam
and do meditation on this as a Mantra. Earlier their feeling
(thought) was I am the Jeeva. Instead of that thought they
have changed it to another thought I am Brahmam and started
meditating on this thought. Both are thoughts. It is not the
thoughtless state. Without knowing the method of practicing
these Veda Vaakyaas, they simply take these vaakyaas as a Japam. Veda Vaakyaas are declaring the status of the I and not
prescribe them as the Japa Mantraas. This knowledge does not
dawn to those pundits. Therefore, they wrongly practice it as
Japa OR Dhyana and advice their followers accordingly. Bhagawan
interprets Sastraas correctly as: when Sastraas declare your Real
Status as You are That, you should enquire within What is I or Who am I. Thus, Bhagawan is not criticizing Sastra declarations, but actually is bringing life to these declarations by
his advice of Who am I enquiry. In fact, he is elaborating the real meaning and method of
approach intended by Sastraas. Let us explain it with a simile.
True and False understanding:
One day a father and son were going through a forest. The boy saw a tree which
was cut half and shouted that there is a ghost. Father told him that Oh! that
ghost? Dont worry that ghost cannot harm you, I am there and took him away
from there. The child wrongly thought that my father is more powerful than this
ghost and that is why he has assured me that it would not harm me. This is the
status of those who study and interpret Vedas. Next day the boy came that way
with his teacher and at that spot he shouted again that there is a ghost. The
teacher saw the trunk of the tree and told him that it was not a ghost. The boy argued that the earlier day his father also saw it but told him that it would not harm
him. Now you say that it is not a ghost.
..Bhagawan
actually is
bringing life to
Mahavakyas
by his
Advice of
Who Am I?
enquiry...
The teacher gave him a torch and told him to go near and see, it is a trunk of the tree and if it
is a ghost, I shall take care said the teacher. Father knew it was not ghost. But in the mental
status in which the son was at that time (fear), he was not fit enough to make a research. So
the father pretended as though he accepts the boys statement but gave him an assurance to
guard him against the ghost. Fathers words are like Sastra declarations. Next day, the teacher
gave the direct knowledge that it was not ghost but only a trunk of the tree and made the child
know it himself by encouraging him to see it himself in torch light and understand the truth.
Both of them are true in their understanding but the method in which they handled the situation was different. The father and the teacher were both correct but the teachers direct method
cleared the doubt forever. If the child misunderstood that father was lying the earlier day or
the teacher was criticizing fathers statement etc. that is ignorance. It is the way of interpretation. Bhagawan has not criticized Sastraas nor declared them as untrue. Sastraas also did not
declare wrongly. In fact, by His direct method, Bhagawan has reiterated the real meaning of
Sastra declarations.
Page 32
The Path of Sri Ramana - Ramana Vazhi By Swami Sadhu Om

Non-applicability of the three Karmas to a Gnani:
In the book Kaivalya Navaneetham it was declared that for a Gnani, due to his Gnana sadhana, his Sanjeetha Karma is burnt into the knowledge. Those who praise him and those who
ridicule him take away his Aagaamiya Karma. The balance of Prarapdha Karma has to be suffered by him only during his life in this body. But according to Bhagawan, a Gnani has no
Dehaatma Budhi feeling. He is Knowledge itself he and knowledge are not different. Though
he is seen in a body, he has no feeling of the body existence but he stays as Knowledge itself.
Any karma needs a Kartha and Bhoktha a doer and enjoyer. As the Gnani does not have the
feeling of his body or mind, how can he enjoy or suffer his karma results.
..the same
Param Porul
comes as
Knowledge
Gurus and
tries to
reinterpret the
Sastra
declarations
given earlier...
To the Gnani, therefore, even Prarabhdha Karma does not exist, it is burnt in his
Knowledge. But how the Sastras are declaring that Gnani has to go through Prarabha Karma? Bhagawan says it was for those dull witted people who cannot accept
that a Gnani is not having body awareness even when his body is seen by them.
They do not understand that a Gnani is in his Real Nature and does not have body
awareness. It is like the boy who saw ghost in the tree trunk. To such people this
interpretation is given, says Bhagawan. However, to the real Mumukshoos, Bhagawan declares that as all the three wives of a person become widows on the death of
the man, so also all the three karmas do not affect the Gnani, who has no
Dehaatma Budhi Bhava (who is in the real Knowledge state) and they get destroyed.
According to the progress of knowledge of the society, the one Param Porul appears as Veda
Rishis and gives the Sastraas and again the same Param Porul comes as Knowledge Gurus and
tries to re-interpret the Sastra declarations given earlier (but wrongly interpreted by philosophers) according to the knowledge base of the people in different times. Those who have
learnt Sastraas and have interpreted them according to their own ability and have made expert
lectures will find Bhagawans simple direct method to help people understand the elaborate
Sastra declarations as condemning Sastraas. But real Mumukshoos will find His advice as supporting the Sastra declarations with new face of explanation to Sastraas in simple way. They
do not consider His advice as contradicting to Sastra declarations. Sometimes, Bhagawan has
answered questions of some devotees - who are not matured enough in Sadhana but are basing their argument in Sastras - as though supporting Sastra declarations. But that is just to
bring them to the real knowledge gradually only.
The Mind and Aatma Vichaara:
Once Kavyakanta Ganapathy Sastry, who is one of the very closest
devotees and who has controlled his food intake and has progressed
well in Sadhana, has raised a question: It seems only Rs.3/-- is required for a month for us to live? Bhagawan immediately said Why
Rs.3/--, even our body is not required for us to live. If we see the
difference in meaning of the we expressed by both, we can understand that Sastry meant body as we and Bhagawan considered the
we as the pure Knowledge which is not having Panchakosas.
Page 33

Thus, Bhagawan is always remaining in the Paramaatma Thathwa Bodha and all his answers will be
based on this at any time. Some may raise a doubt that unless the Mind is made quite through
the various Sadhanas, how can the Mind enter into Aatma Vichara? Bhagawan has clarified
this point in his book WHOM AM I thus: When other thoughts are rising, enquire as to whom
these thoughts are rising? You will get the answer to me. This to me is rising from I. Then
you turn towards the enquiry WHO AM I and the mind will get the strength to go and settle in its
origin. Japam, Dhyanam, Shadaadhaarangal etc. is asking us to fix our mind on some Jyothi or
Sound. These are again concentration on Munnilai Padarkkaiakal (second and third persons)
concentrating on external things. This is not congenial for Aatma Gnanam. Even that is not
Manobhalam.
Instead we have to train the mind which has not engaged in Dhyanam, Japam etc. earlier - to
go into ourselves and find out the origin of this first thought I. Such mind which is pure like a
child, will immediately listen to us and enter into its origin. Some people will argue
that this direct method is easy for Bhagawan only and not for us. It is too difficult
for us. What we call difficult or easy? What we have experienced earlier through
our Ichcha, Kriya and Gnana
sakthis, such things are easy and other things ..to know
which are not already experienced by us are difficult. Isnt it?
the Self,
why should
Even for Dhyana Japa Yogas, we have no previous experience. Our parents or we depend on
guru has told us that for Dhyana or Yoga, we have to concentrate on one God, fig- external
ure or Sound (which are
objects outside of us) and believing them we try to objects?
direct our mind in that direction. Once we repeatedly do this for some time, it becomes our Iccha, Kriya and Gnana Sakthi. Thus, for Dhyana, Japa etc. we need to
practice for a long time in a definite method shown by others. However, according
to Bhagawan, the Thanmai Unarvu (first person) is not foreign to us. We always have it in
deep sleep, where the body and mind experience is not there. Bhagawan is not asking us to
concentrate on outside things but what is being experienced by us inside
always. Therefore,
Bhagawans method of self enquiry is direct and easy to practice than the Dhyana, Japa etc.
GOD and Thanmai Unarvu:
In Dhyana or Japa Yoga, we are concentrating on God i.e. the Ego is trying to concentrate on
God as external object. This is looking at Munnilai Padarkkai. This process is not known to us
earlier, but through the advice of a guru, who declares the Saastra theories. Once we accept it,
it becomes our Iccha Shakthi and once we do it, it becomes our Kriya Shakthi. But, Bhagawans theory is God is not a sense object but the Self and it is a THANMAI UNARVU. To know
the self, why should we depend on external objects? The knowledge of God is not external but
shines within always and that is our real nature. We have the Iccha Shakthi since we have love
towards ourselves which we experience always.
Due to our pre-engagement with external objects, we lose sight of this real knowledge. To
experience God, we need not take the help of external objects because God is the innermost
sakthi in us or the base of our existence.
In short, WHO AM I enquiry is not an external
process like Dhyanam or Japam, but an inward process trying to look at our SELF within and
not difficult at all. In fact, it is easier as it has not an objective process but subjective. We
earlier said in learning languages, we learn about Subject, Object and Verb. Without a Subject
no Object or Verb can stand and no sentence can be created. Similarly, without knowing the
KNOWER, how can we know anything? Let us explain this with an example.
Page 34

A person is sitting in a dark room. If someone asks him to take the book lying next to him, he will
say I am not able to see it. But if we ask are you aware of your sitting there (existing)?, he will say,
yes I am aware of my existence. Even in the dark he is able to know his existence (Thanmai
Unarvu) without any light but to know the existence of other things (Munnilai Padarkkaikal) he needs
the help of a light. Even in deep sleep where there is no body or mind, he is able to experience his
existence. This confirms our Ghana Shakthi.
Therefore, to enquire the SELF within is easy as we have already the knowledge, whereas Dhyanam, Japam etc. has to be practiced for long time as we have no Kriya or Gnana Shakthi of them
earlier. If we are asked to accept something which we have not loved earlier, it will give us sorrow; if
we are asked to understand something which we have not known earlier, it will give us sorrow; if we
are asked to go to a state which we have not experienced so far, it will give us sorrow.
However, as we are already having Iccha, Kriya, Gnana experiences in Thanmai (I) very clearly,
Self Enquiry is very easy as compared to the practice of Japa, Dhyana, Pranayaamaadhi four yogas
(Munnilai Padarkkaikal).
This is what Bhagawan has declared that compared to all other methods, this direct method
of WHO AM I enquiry is the easiest method. Aatma Gnana is easily attainable now and here
itself for everyone.
GOD and EGO:
A question may arise. Can the God be one amongst the Munnilai Padarkkaikal?. The answer is No,
since for their existence, they have to depend on the feeling of EGO in the form of I am the body.
As such God has to become dependent on the EGO, whereas God is the basis on which this unreal
EGO arises and, therefore, God is the True source of THANMAI and not Munnilai Padarkkaikal.
God always exists in the form of AHAM, which is the truth. Therefore, making the mind do
Thannaattam (Who am I enquiry) is the fruitful Yogam. We have already seen earlier that
Paripoorna Sugha Vative Naam (We are the embodiment of full BLISS).
As the God is the Truth of Thanmai in the state of Paripoornaanandham, Self Enquiry by detaching
from all others which are not I will lead us to Realisation of the TRUTH in its own form compared to
Saastraas which are prescribing, indirect and unsure methods of various yogaas.
Let us see in the next chapter, the MAHAYOGAM Aatma Vichaaram - which is detaching from all
others that are not I.
To be Continued...
You may reach author thru achalam38@gmail.com
Page 35
Sangeeta Sudha
Aananda Natana Prakaasam
Sri Dasu Damodara Rao

Raga - Kedaram
Muthuswami Deekshitar
Pallavi
ananda natana prakASam chitsabhESam
aShrayAmi sivakAma valleeSam
I seek refuge in Lord of Siva Kamavalli the one who shines splendidly in the
cosmic dance at the Chitsabha court of Chidambaram.
Anupallavi
bhAnu kOTi sankASam
bhukti mukti prada daharAkASam
deenajana samrakshaNa charaNam
divya patanjali vyAghrapAda
darSita kunchitAbja charaNam
His radiance is equal to the effulgence of crores of Suns.
He is bestower of food and also
emancipation. He is in subtle form of ether. He protects the
desolate. Pious sages Patanjali and Vyaghrapada were blessed well by lifting his lotus-like foot.
Charanam
SheetAmSu gangAdharam neela kandharam
Sri kEdArAdi kshEtradharam
bhutESam SArdula charmAmbaram chidambaram
bhoosura trisahasra munee Svaram viSvESvaram
nava neeta hrudayam sadaya guruguham
Adyam vEda vEdyam veeta rAgiNam
apramEya advaita pratipAdyam
sangeeta vAdya vinOda tAnDava
jAta bahutara bhEda chOdyam
Lord Siva adorns crescent moon and Ganga on his head. His neck is blue.
He established himself at holy places like Kedar.
He is the master of basic elements of nature. He wears tiger skin. He is in the form of infinite
sky. Three thousand eminent sages worship him.
He is the lord of the universe. His heart is soft like fresh butter. He is kind to Guru Guha.
He is the primordial God. He is comprehended by the Vedas. He is dispassionate.
Advaita philosophy expounds his greatness.
He engrosses in song, dance and instrumental music and thereby enables all grasp the marvels
of creation.
Here is the link to hear the song - sung by Sri D.K. Jayaraman
https://www.youtube.com/watch?v=dwOMmiQMX7Q
You may reach author thru damodaradasu@yahoo.com - Website [sangeetasudha.org]

Page 36
Aathma Bodham
Part # 17
Commentary - Sri O.V. Srinivasan
In this and next issues let us study happiness. Everyone wants happiness and shuns misery. There is no doubt about it, is it not? But do we
know what happiness is? While you think, let me narrate a small story.
Two children of a mother are crying and throwing tantrums saying that
they want a bommai or clay doll, after seeing some magazine that
was lying on the table. She says, OK I will get one when we go to the
market in the evening.
They are taken to the shop and the shop keeper shows different dolls.
One boy keeps crying again and says not this one. Another was shown
and then another one, but the boy keeps crying, not this, not this. The
mother says, I will take you to another shop. He remains unhappy.
The other child was also shown dolls. He started looking at the different dolls and he points out to a doll on the 3rd shelf and says I want
the blue doll. The shop keeper takes the Sri Krishna doll with flute in
hand and a peacock feather on the crown and the child is very happy and soon he is lost in his
own world playing with Krishna.
What does this show? The child who was clear what he wanted got it and he was also happy,
while the other one was as miserable as before, as he did not know what he wants. You have
by now got the answer to the question. Unless we know what REAL happiness is, how do we go
about getting it?
What is happiness? When you say you are happy what do you really mean? Does
the word I refer to the body? No, the body is not happy? Then is the intellect ..unless we
happy, no again. It is the mind and mind alone that experiences happiness. OK, so know what
far so good. The next query is that when is the mind happy? If we answer this one
REAL
we can find a solution to happiness. We say we had a good sleep. More so, when happiness
that was without dreams. During the sleep the mind is practically quiet. We also is, how do
we go
say that we are happy in a music concert, or when we are in the beach talking to a
about
friend or wife, watching the waves of the ocean. We say we are happy when we
getting
it?
look at small baby gurgling and producing peculiar sounds. We are happy when a 2
or 3 year old asks an intelligent question or tells us something that we have not
noticed or taken for granted.
In all these cases the mind was one pointed and was not chasing one thought after another.
Mind is nothing but a bundle of thoughts, of different nature and colour. They can be happiness,
sorrow, misery, anger, desire, jealously, quietude, and equanimity and so on. When we say we
are angry, the thought that rules is anger and so on. We entertain a desire and it begins to develop and soon envelops us. We see someone having something and we desire it. If we can get
it, we are happy. If not we may get angry with ourselves or with the person due to whom we
are not getting it, or feel jealous and so on. In all these cases, we are unhappy as the mind is
like a cauldron of hot oil into which something has been put for frying, like a volcano spewing
out hot steam, oil vapours and bubbles. The mind is full of different thoughts tossing around!
Lack of happiness then exists when there is a want in the mind or in other words it is incomplete. More in the next issues.
Page 37
Aathma Bodham
Commentary - Sri O.V. Srinivasan
54
yallabhan naaparo labho yat sukhan a aparam sukham
yaj gyanan a aparo gyanam tat brhmaiti avadharayet || 54 ||
Translation:
Understand, by attaining which there is no other attainment, by which happiness, there is no
other happiness and by knowing which there is nothing more to know, that, as Brahman!
Explanation:
This is a very interesting and definite way of pointing the Brahman that we really
are. We keep hankering for this thing or that because we feel incomplete. If we
are complete, will we ask for anything more. An excellent example is food. A
hungry man craves for food. He eats and eats and asks for more and more of his
favourite delicacies. One more, one more he says. But, soon a stage comes and
he says enough, enough and even if the host tries to thrust one more, he says, I
am full, note the word full, and I cannot take anymore!
..in reality we
are Brahman
and the lack of
this
knowledge
causes all
unhappiness...
If we have reached that of fullness, in the mind, we will surely not seek ANY more of that, or
for that matter anything. We want to learn more and more and even more, but once you have
known that knowledge, by knowing which everything that is there to know is known then there
is nothing beyond that, to know. This will explain why Mahans like HH Mahaswamigal knows
everything, including what is in our heart and mind!! No effort is needed.
Adi S'ankara says that stage or state when we are full in terms of all our wants, all our attainments and all knowledge, is nothing but Brahman. In reality we are Brahman and the lack of
this knowledge causes all unhappiness.
To be Continued...
You may reach author thru ovs1945@gmail.com
Page 38
TOWARDS IMMORTALITY
Sri V.S. Krishnan
What death means? When will it come? Will it be a peaceful one or a

painful one? What happens after the death? Will it be possible to escape from it? These are some of the questions which have been bothering humanity for ages. Though many search and researches have
been made, no one could find any satisfactory answer to the question of
death. Perhaps, no other works unveiled the mystery of death very
truthfully as Kathopanishad. It is an excellent work both in terms of
poetry and spirituality and beautifully composed in 119 mantras. It explains in poetic verses the mystery surrounding death and clears the
way for liberation from repeated cycle of life and death. It was young
Nachiketa, the son of Gauthama, grand-son of Vajasrava, a great saint,
who succeeded in travelling into the mysterious and
dark world of death and came out with a brilliant and
illuminating explanation about death; the explanation
..perhaps no
received from none other than the Lord of death that
other works
dispelled all the so-called mysteries.
unveiled the
mystery of
In fact, there is nothing mysterious about death. The body consisting of inert death very
material grows, decays and perishes. It comes from nature and goes back to truthfully as
nature. What is mysterious is that even though body is insentient like a log of Kathopanishad..
wood, the individual is very much obsessed with it. Even when the body
reaches the stage of withering, just as the leaf of a tree turns yellow and withers, the individual wants to cling on to it and refuses to leave it because he
considers; "I am the body". What is mysterious is that even when the individual knows that
this universe is impermanent, transient and constantly changing, he is reluctant to depart from
it or detach from it. When ultimately he departs reluctantly, carrying with him all the vasanas,
karmas, desires, attachments, aversions, likes and dislikes and he is forced to come back to the
same world again and suffer the pains and tribulations all over again. What is mysterious is that
knowing fully well that this world is full of sufferings, the individual prefers to plunge into it and
suffer the agony. Aspiring for a worldly life would only result into repeatedly falling in the
Ocean of Samsara (Punarabhi Jananam punarabhi maranam). How can we escape from this
self-inflicted sufferings? How can we attain immortality?
If only the individual pauses for a while, breaks away for a moment from his active engagement
with the world and ponders questions like 'what death is all about', 'why he is here for' and
'what his destination should be', he would sure be taking the right step towards knowledge. In
fact, Bhagavan Sri Ramana Maharshi attained knowledge when he seriously started thinking of
death which led to his 'experience with death'. Before we gain knowledge on Bhagavan's
experience, let us briefly study how the young Nachiketas came face to face with death and
what he learned from his death experience. After his return from a session of learning,
Nachiketas, the young boy was observing his father performing Yagna; the ritual of fire sacrifice. Nachiketas knew that the Yagna of fire sacrifice signify renunciation. The seeker keeps
nothing to himself and offers all articles that he holds dear to the fire. He would also give away
his cows, horses, costly dresses etc. to the Brahmins and lead a simple life. Nachiketas observed that his father was giving away cows which outlived their utility and articles which have
no value. He then asked his father: "Father, whom are you going to give me". Sensing the
sarcasm inherent in the question, the father got furious and replied in a fit of anger: ""I am going to give you to the Lord of Death".
Though the father had made an impertinent remark in
a moment of anger, the unintentional wish made by him helped Nachiketas to go right at the
doors of Lord Yama's abode.
Page 39
TOWARDS IMMORTALITY
Sri V.S. Krishnan
Some of the readers might question how the words uttered by the father could land the son at the domain of death and whether
Nachiketas presented himself before Yama Dharma Raja with his
physical body or subtle body. For the present, let us merely accept
the view that the words uttered by the sage-father carried certain
power by which Nachiketas found himself at Yama's abode and concentrate more on what Nachiketas learned. Finding Lord Yama out of
his abode, Nachiketas waited for his arrival. When Dharmaraja came
after three days, he was surprised to find a young boy waiting for him
without food for three days. Yama Dharmaraja felt sorry that he
could not attend to his guest for three days and asked forgiveness.
"You are the Brahmin. You have waited for three days, observing
austerities just to see me. In order to show my respect to you, I
want to give you three boons. Choose your options".
Nachiketas agreed and asked for three boons. Firstly, he
wanted his father should be free from the consequence of his anger and attain spiri..Nachiketas
tual perfection. Secondly, he wanted to know more about fire sacrifice and thirdly
cannot be
he wanted to know what happens to his soul after he dies.
dissuaded
from his
Yama Dharma Raja granted the first boon and blessed Nachiketas's father. The
determination
Lord of Death also explained the importance of fire sacrifice. "He who receives the in his pursuit of
blessings of father, mother and Guru and undertakes his duties of fire sacrifice at- knowledge...
tains the state beyond death and birth", explained the Lord of Death. Those who
secure knowledge on Agni Vidya would go beyond the sorrows of the world and attain eternal happiness in the Brahmaloka. The Lord of Death declared that the ritual
of fire sacrifice would be named after Nachiketas and whoever performs this fire sacrifice three
times, with three elements like mind, body and spirit united, with the blessings from the three
persons of guru, father and mother and performs his three duties of study, sacrifice and service
would be free from the cycle of life and death.
Dharmaraja now requested Nachiketas not to insist for an answer to his third question pertaining to death. He told Nachiketas to ask any other boons such as precious possessions like land,
gold or long happy life etc. "Name anything you wish and instantly I shall grant them, but do
not ask me questions like 'what happens after death'". There is nothing secret about death.
Dharmaraja was only too willing to clear all the smoke and fears surrounding death.
Yama
Dharmaraja knew that by removing wrong notions about death, he would be opening up the
gates of knowledge (Jnana). But one should have the qualification to get the Brahma Vidya. He
should have the inclination, eagerness and yearning for it. Yama Dharmaraja only wanted to
know whether this young boy was serious enough to acquire knowledge or whether he had the
perseverance (shraddha) to pursue the knowledge. It is only to test him, Dharmaraja was
making some attractive offers but Nachiketas turned out to be one who is beyond any temptation. He cannot be dissuaded from his determination in his pursuit of knowledge. He cannot
be distracted from the goal that he has set and firmness with which he had decided to attain it.
He said: "You may give me horses, elephants, gold and land but all these properties and possessions would be of no use to me as they would leave me any day, but the knowledge that I
gain will alone be ever-lasting and guide me to my right destination. I therefore request you,
Oh Lord of Death, to enlighten me, as part of your third boon, on what happens to the soul after death."
Dharmaraja was very pleased that this young boy, Nachiketas, was very eager to
know the eternal truth and he seemed to be convinced that true knowledge comes from the
knowledge of death.
Page 40
TOWARDS IMMORTALITY
Sri V.S. Krishnan
Dharmaraja finally agreed to enlighten Nachiketas how one can attain immortality. Yama said:
"We all have two options to choose in our life; one is good (shreyas) and the other is pleasant
(preyas). Normally, an action is motivated by a desire to be momentarily happy and in order to
obtain this happiness the individual breaks all morals and ethics and violates all principles of
Dharma. This is the easy path that gives a momentary satisfaction to the ego of the individual.
Dharmaraja then explained how the path of Shreyas, the path of good, leads the individual to
the state of infinite happiness and liberates him from the cycle of life and death. He then
started explaining the path of Shreyas, the path of good, in greater detail.
What causes rebirth? Generally, we cultivate desires and when one desire is satisfied, it gives
rise for another desire. According to Bhartrihari, though teeth may vanish, wrinkles appear on
the face, hair become grey and limps become weak, desires become strong and keep rising.
They multiply to such an extent that one is not able to fulfill all of them and is forced to carry
forward. Even when he dies, these unfulfilled desires, better described as vasanas, do not
leave him because desire is a kind of an energy that is ever looking for an opportunity to manifest. Since this energy clings on to the soul, another birth becomes inevitable; and another,
and another and birth and death goes on. The explanation which Dharmaraja gives elaborately
on the question 'Preyas' (the path of good) constitutes the essence of Kathopanishad teachings.
While the option of being pleasant is easy, the option of being good is difficult. While result of
choosing the pleasant option would be passing, appearing and disappearing, the result of
choosing the 'good' option would be ever lasting.
Every man is blessed with viveka, the
power to discriminate these two options and decide what is good for him ultimately. Even if he
listens to the reasons which his discriminating faculty gives him, his vision is blurred because
he possesses a mind that always turns him to the glittering world outside.
Yama Dharmaraja said: "The ignorant ones believe that the world they live in,
the world of passing images, is real. They think there is no other world than
the one they live in and engage themselves with it. Though a world of infinite
bliss exists higher, the mind deludes them into thinking this mundane world is
the end where all dreams can be fulfilled.
As the mind turns more and more
towards this unreal world, the individual distances himself from his essential
nature, the Atman. So long the attachment to the body and the world continues, the individual continues to die, continues to take another birth and continues to suffer.
I am reminded of Arunagirinathar's songs about the number of
life and death one has to undergo. He said: "The number of birth one has to
take would be even more than the number of sand particles in the seven
seas." (Ezhukadal Manalai Alavinil Naduva Enathidal Piravi..)
..so long the

attachment to
the body and
the world
continues, the
individual
continues to die
and take
another birth...
Yama Dharmaraja now starts explaining about Atman. "The Atman, the pure Self, is not born
nor does it is the real identity. It does not spring from anything and nothing spring from it. Atman, is unborn , eternal, everlasting, is beyond body, mind or senses. Birth and death is applicable to the physical body but the inner essence, the Atma is never born, never dies and remains eternal. The very realisation of Atman paves way for liberation. The Self is not an object to be known because Self is both the knower and the known; the seer and the seen. It is
the Self which gives one the consciousness of his existence.
(Na Jayate mriyate va vipasci
(Section II, 18). It can only be experienced by means of Sadhana. The potter makes the pot
but he does not make the space within the pot. The pot may break but the space inside does
not. Similarly, the body may die but the Self does not die. Just as the space within the pot
merges with the space outside, the Self in the body merges with the eternal reality, Paramatman.
Page 41
TOWARDS IMMORTALITY
Sri V.S. Krishnan
Atman, the subtlest and yet the greatest, is situated in the deep recess of the heart (Hrudaya
Guha Madye). He who ceases to identify himself with the body and mind, detaches himself
from the world realises Atman in its brilliant effulgence.
(Anor aniyan mahato mahiyan..Section II, 20) It is the Self that gives us the knowledge and power. It is the Self that
gives the power to perceive and experience; the power within each one of us, that gives vision
to the eyes, that is the listener behind our ears and the smeller behind the nose. Once the Self
is known, one does not recognize anything external to him. He has nothing to give or take
from this world. He performs whatever duties expected of him in the spirit of Nishkama Karma.
He does worldly functions (Vyavahara), attends to his work at office and home and yet remains
conscious of his Self. Enlightened within, he becomes the truly liberated soul.
Indriyani hayanahuh, vishayamstesu gocharan,
Atmendriya mano-yuktam bhokte tyahur manishina (3.4 - Kathopanishad)
The above verse of Kathopanishad describes the Self as the Lord of a chariot.
While the body is the chariot, intellect (Budhi) is the charioteer, the mind is
the reins and the senses are the horses. Atman is the Lord of the chariot who
sits inside the chariot. Though the Atman would not direct, the mind, intellect
and senses should function in harmony. If the body is under check, the mind
disciplined, senses subdued and intellect getting guidance from heart, the
chariot would reach its right goal.
When the eternal light shines, everything; the sun, the moon, the stars and fire shines and there is no need for
another agent of light to illumine it. Similarly, when the Self shines the body,
mind and intellect shine. The Self is the knowledge absolute. When the Self
is known, everything is known. Everything, the body, intellect and mind
shine by the light that comes from the Self.
..if the body is

under check, the
mind disciplined,
senses subdued
and intellect
getting guidance
from heart, the
chariot
would reach
Its right goal...
So long the individual does not realise his true nature, allows his ego sense to persist and continues with the concepts like 'I' 'and 'mine', he would be bound by the chains of Samsara.
Most of the questions addressed to Sri Ramana Maharshi related to the point: "How to realise
the Self?" As we grow, the mind too starts working out its designs. The mind is a set of
thoughts and as we follow the thought process, we go by the belief "I am the body'. The body
is a mere equipment that performs certain functions. It is just a means not an end. Just as a
traveler uses the boat to cross a river and discards it on reaching the shore or like a Brahmin
taking food from the plantain leaf and discards the leaf after the food, the individual should be
able to detach himself from his body once he has attained the goal of taking this birth.
According to Bhagavan Sri Ramana Maharshi, the realisation is nothing to be gained afresh. It
is already there.
There is never a moment when the Self is not. It is ever present, here and
now. If it is not there and it is something attainable by some effort, it is not worth pursuing,
because what is got afresh will be lost and what is naturally existing alone would remain. All
that we have to do is to overcome the mind; the main obstacle.
All that we have to do is to get rid of the thought; "I have not realised'. All that
we have to do is to BE STILL. What can be easier than that? Therefore, Atma
Vidya is easiest to attain.
You may reach author thru vsk1940@gmail.com
Page 42
YAKSHA PRASHNA
The Heritage Quiz

Quiz on Lord Ganesha - Quiz 28
1. Ashtavinayaka, the eight ancient temples of Ganesha are
situated in which state of India?
2. Which Purana, other than Ganesha Purana, is dedicated
to Lord Ganesha?
3. Which plants leaves are offered to Ganesha only during
Ganesha Chaturthi and not rest of the year?
4. Ganeshas
vahan
(vehicle)
mouse
was
originally
a demigod known as _________

5. Who were shown as his wives?
6. According to Shiva Purana who are Ganeshas two sons?
7. Which great patriot introduced and popularized Ganesh
Chaturthi in India?
8. What is the main sweet dish served during Ganesh Chaturthi?
9. Who has composed Ganesha Pancharatnam and Vinayakar
Agaval ?
10.Give Ganeshas 16 names (shodasa namas).
11. What is the best way to worship Lord Ganesha?
Answers to Quiz on Jyotir Lingas Quiz # 27

1. Somnath, Mallikarjunaswamy, Mahakleshwar, Omkareshwar,
Vaidyanath, Bhimashankar, Ramalingeshwarar, Nageshwar,
Vishwanath, Triambakeshwar, Kedarnath and Grishneshwar
2. Rameshwaram and Kedarnath.
3. In Sree Sailam, Mallikarjunaswamy Temple
4. Somnath is located at Prabhas Patan in Saurashtra, Gujarat.
5. Kedarnath.
6. Mahakaleshwar and Omkareshwar.
7. Grishneshwar.
8. Bhimshankar is located in the Sahyadri hills of Maharashtra, accessed from Pune.
9. Nageshwar is located near Dwarka in Gujarat .
10.The Lingam at Mahakal is believed to be Swayambhu.
11.Somanatham, Mallikarjunam, Mahakalam, Omkaramamaleswaram,
Vaidyanatham, Bheema Shankaram Ramesam, Nagesam, Vishwesam Tryambakam, Kedaaram, Ghrishnesam
Winner of Quiz # 27
Sri Sundareswaran A.P.
Quiz Compiled by Sri Ramanathan SK (skramanathan@yahoo.com)
Page 43
Sri Maha Bhaktha Vijayam - Part 16

Sant Purandara Dasa - Part 1
Smt Shantha Rajan
Purandara dasa holds a unique place in the line up of the greatest

bhaktas of Lord Srihari. His devotion to the Lord surpassed all the
boundaries of navavidha bhakti. A prolific writer of poetry, Purandara
Das is supposed to have composed lakhs of poems, songs, couplets,
etc. even at a conservative estimate. One human life is not enough
to learn these songs let alone try to write treatises on them.
Purandara Das is also called Sangita Pitamaha of carnatic music. It
will not be gainsay to state that the present-day students of our
classical music, owe their entire knowledge of music to this great
saint. Just as Veda Vyasa codified the shruti into trayi (three Vedas),
Purandara dasa systematized the method of teaching Carnatic music
through graded lessons staring from swaravali. This form of teaching
of our classical music has greatly helped the students to learn their
music on strong foundation. We shall discuss this in greater detail a
little later.
Just like ovis of sant Gnyaneshwar, Purandara dasa used elements of colloquial language for his
lyrics. His keen observations on the day today affairs of men and women, their relations, their
reactions with each other found their way into his lyrics and this made the masses to understand even the profoundest meaning of Vedanta from his poems. Total surrender was his only
strength towards the Lord.
His life and history is very unique indeed, to say the least. Instead of the
proverbial rags to riches story his was a story of riches to rags. Yes indeed,
who would donate ones entire wealth to the poor and the needy in a single
night and become a pauper that too without any hesitation or an iota of regret?
That was the strength of bhakti and that is how Lord Srihari transforms a
Bhakta as and when He wants. Purandara Das was born to a wealthy merchant
namely Varadappa nayaka and Leelavati. They were simple, god loving and
devoted to a righteous life. Purandara Das was their only child and they named
him Srinivasa Nayaka after the Lord of Seven Hills. Kshemapura, near
Tirthahalli, Shivamogga district, Karnataka, is believed to be his birthplace.
Little Srinivas was given training in their Kula dharma (family business) apart
from music and other arts.
That was the

strength of
Bhakti and that
is how Lord
Srihari
transforms a
Bhakta as and
when He
wants.
Although a brilliant child , initially he did not show any inkling towards spiritualism or deep
devotion towards God. Of course, his knowledge and yearning for classical music was too
apparent to be ignored. He was also well versed in Kannada and Samskrtam. He had a keen
eye on the then prevailing condition of the society, the caste system and the societys inherent
flaws. He was also aware of the vedic undercurrent, the sublime foundation on which this great
country was founded, namely, the integral structure of shruti, smruti, itihasas and puranas.
This knowledge and wisdom would become handy for him in future. As it was the custom in
those days, he was fit enough to be married at the age of sixteen. His parents found all the
suitable qualities in Saraswati, a young girl of eight or nine yrs old. Srinivasa and saraswati
were married on an auspicious day. They lead a comfortable life under the experienced
guidance of his parents. Srinivasa quickly learnt the tricks of trade in his fathers business. It is
said that they ran the business of money lending and allied trades. Srinivasa made it grow by
leaps and bounds or rather by lakhs and crores of rupees. Soon he began to be addressed as
navakoti nayaka meaning owner of nine kotis (crores).
Page 44
Sri Maha Bhaktha Vijayam
Sant Eknath
Somewhere and somehow on the way, Srinvasa became so obsessed with wealth that he
became a miser to the core. As they say, extracting honey from stone was easier than getting a
rupee from Srinivasa. Forget about the alms and donations towards pious causes, srinivas
would not even give his wife a rupee more than it was necessary to meet the basic necessities.
His parents had passed away and there was none to bring him back to the righteous life.
People started abhorring him. Soon his shop started wearing a deserted look. However the Lord
Srihari took upon himself to put Srinivas back on rails. After all, Srinivas had taken this birth to
serve the Lord. Lord Srihari thought that the time had come for the transformation of the persona in Srinivasa.
A turning point came into his life in the form of a poor man, perhaps Lord Shri
Hari himself in disguise. There are many versions to this hearsay story.
According to one version, the poor Brahmin wanted to perform the sacred
thread ceremony for his son went through the village for alms. Srinivasa
nayakas wife as alone the in house when the Brahmin came demanding some
money. She was moved by the condition of the Brahmin and in whiff of emotion
gave away her nose ring to him. The Brahmin too went straight to Srinivasa
nayaka for selling the nose ring. With suspicion all over his mind, Sinivasa gave
some money to the Brahmin and hurried back home. Meanwhile, coming to her
senses, Saraswati was too scared to face the consequences. Her husband would
never forgive for the act and who knows she might be banished from the house
itself. With the attitude of total Sharanaagati, she appealed to Lord Srihari to
save her from this grave situation. The Lord appeared before her and gave her a
nose ring just like the one she had given away to the poor Brahmin.
his ignorance
was erased
totally by this
one act of
Srihari
When Srinvasa saw that she was wearing a nose ring exactly like the one that he was holding
in his hand, he could not believe his eyes. However Saraswati confessed as to what had
happened. Lords blessings gave her the courage to face the truth. Wonderstruck, Srinivasa
prostrated before God as if a strong tree was uprooted from the ground but fell on the same
ground. His ignorance was erased totally by this One Act of Srihari. He fell down but his soul
was uplifted by the God. He instantly decided that he would wind up his gold shop, but would
walk on the golden path that was shown to him by the Lord Himself. From Navakoti nayaka he
became a Narayana Bhakta. He gave away all his wealth in charity. However, it is to be noted
that he did not leave his family unattended. He tied trinklets on his ankles, took up tamburi or
tambura and started singing the praise of Lord Shrihari. The education, the languages, the
classical music that he had learnt in his childhood came to ho him uninvited as the birds from
nowhere come to a field which has standing crops. He did not struggle or slog for composing
devotional songs. They flowed from his divine mouth as water falls on the ground from hills
with gushing speed. He started composing innumerable songs. They came to be known as
Dasara padagalu. At right time he sought a Guru in the form of Saint Vyasaraja Tirtha who
gave him the name Purandara Vittala which has been immortalised now. The noted
musicologist Prof Sambamurti dates Srinivasas initiation to the year 1525 when the latter was
around 40 yrs old. He came to be known as Purandara das henceforth. He
travelled far and wide singing the praise of the Lord. He tried to address the
then prevailing outmoded customs and social evils. He started giving messages
with his simple lyrics called ugabodagalu which immediately caught the
imagination of the masses. Hundreds of men and women became his followers
and he became the pied piper so to say.
In the next issue, we will try to go into the details of his contribution to
classical karnatic music, his philosophy and his upadeshas.
To be Continued...
You may reach author thru rajan.shantha@gmail.com
Page 45
Intriguing Thoughts
Sri Pattabi Raman

You may reach author thru vijayakoti33@gmail.com
Page 46

, , ,
.
, ,

.
,
.

Courtesy - [www.kaumaram.com]
Kindly hear the audio by Sri Guruji Raghavans divine voice in the following link
http://www.kaumaram.com/audio_k/graudio037_u.html
Page 47
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Raagam # 3

Amritha Varshini - Inside this Issue

From Editors Desk

Swagatham and New Year Greetings!

Kindly set aside few minutes in giving your valuable feedback to us

Invocation on Lord Ganesha

Invocation on Lord Ganesha

Invocation on Lord Ganesha

Invocation on Lord Ganesha

What do the Vedas teach us? - Final Part

What do the Vedas teach us?

the sages who

What do the Vedas teach us?

The non-dualist truth is proclaimed in a number of hymns and in most of the

What do the Vedas teach us?

Sri Harihara Sarma

Sri Harihara Sarma

Spirituality and Religion

Smt Renuka Sury

Spirituality and Religion

Smt Renuka Sury

You may reach author thru renuka_sury@yahoo.co.in

Glorious Grihastas - Part 1

Sri Ramachandran Venkataraman

such are the ways in which the Grihastha manifests.

Sri Ramachandran Venkataraman

Sri Ramachandran Venkataraman

Sri Ramachandran Venkataraman

Master Mahasaya possessed control over the flood-gates of my soul: again I

You may reach author thru kannan.v71@gmail.com

Sutta Pazham - Aaththi Soodi - Part 6

Commentary by Smt B. Ramadevi

51. - Seridam Arindhu Ser

, are some of them. Avvaiyar asks us to find out about the

Avvaiyars Aaththi Soodi

Commentary by Smt B. Ramadevi

- Sor Sorvu Padel

Sol word ; Sorvu defective ; Padel do not use

Avvaiyars Aaththi Soodi

Commentary by Smt B. Ramadevi

55. - Thakkon Ena Thiri

Avvaiyars Aaththi Soodi

Commentary by Smt B. Ramadevi

Avvaiyar has expressed her words more vehemently in her Venbas.

Avvaiyars Aaththi Soodi

Commentary by Smt B. Ramadevi

59. - Thunbathirku Idam Kodel

Sri Sastha Panchakam

Sri O.N. Ravi

Lord Sastha and His Glory

- Sri Sastha Panchakam

Annadaana Priyanatham Saadhujana Poshabalam |

Sri Sastha Panchakam

Sri O.N. Ravi

Abjamukha Chaaruhaasam Kamaneeya Bhruvilaasam |

Ullasa Swarna Kundalam, Muktaahaara Vastra Vesham |

Arkarasmi Thejogathram Nithya Su Brahmascharyam |

Kalidosha Maaraveeram chinthitha phala dayakam |

You, I & Krishna

Sri J.K. SIVAN

You, I & Krishna

Sri J.K. SIVAN

Ambarisha and Durvasa

Sri P.R. Kannan