COMPATIBILITY CHECK PART II :
Friends,
I had given the compatibility check usually carried out before checking ASHTAKA VARGHA, DASAA SANDHI and GRAHA SAAMYA. Now herein I am giving those important compatibilities without which marriage should not be conducted between a girl and a boy.
1. ASHTAKA VARGHANUKOOLYA : “ ll कन्न्याया जन्मेन्दोशौष्टकवर्ग्गे फलाधिके राशौ
पुरुषस्य जन्म शुभदं पुरुषेन्दुवशात्तथैव कन्याया ll “
This is taken from ACHAARA SAMGRAHA
If the boy’s JANMA KKOORU has more numbers in the RAASI than the girl’s then the coimpatibility is said to be EXCELLENT.
“ ll राश्याष्टांशकनायकाः शनिगुरुष्मापुत्रभास्वत् घृगुग्लौपुत्रामृतरश्मयो निगदिताः प्राग्लग्नाभं च क्रमात्, पुंस्त्रीन्दकवर्ग्गयोरितरजन्मेन्द्वाश्रिताष्टांशनाथाक्षोपेतगृहेfन्यजन्म शुभदं चिन्द्यं विशेषादिदं ll “
MEANING : it is said that SATURN, JUPITER, MARS, SUN, VENUS, MERCURY, MOON and ASCENDANT (Lagna ) are respectively , the ASHTAAMSHA Lords of the Raasi
Meaning :
शनिगुरुष्मा पुत्रभास्वत्भृगुग्लौपुत्रामृतरश्चयः राश्या प्राग्लग्नाभं च क्रमात् means Saturn, Jupiter, Mars, Sun, Venus, mercury, Moon and ascendant respectively; राश्याष्टाम्शक नायका निनिगतिताः means are said to be the ASHTAAMSHAADHPAS. पुंस्त्रीन्द्वष्टक वर्ग्गयोः means in the CHANDRA-ASHTAKAVARGGA of the male and female; इतर जन्मेन्द्वाश्रिताष्टाम्शनाथाक्षोपेतग्रुहे means in one person’s horoscope in Raasi Chakra, where Moon is positioned, in the AKSHAM in which RAASI it comes ,अन्य जन्म शुभदं means if the CHANDRA situates it is considered as EXCELLENT COMPATIBILITY. इदं विशेषाद् चिन्दयं means this is to be checked as a special compatibility.
DASAA SANDHI : Friends, now I shall deal with how to check Dasaa Sandhi. This is the easiest method. Dasaa Sandhi is calculation od Dasas from BALANCE DASA AT THE TIME OF BIRTH. This Dasa starts after the birth. If we add with the date of birth the ShishtaDasa period we can get the date in which the DASA ends. For example if GARBHA SHISHTAM (Balance Dasa at the time of Birth) Balance dasa : 5 years 1 month and 21 days RAVI DASA add to it the date of birth say the date of birth is 07 -04 - 1962 to it. i.e. (00005 – 01 – 21 + 07 – 04 – 1962) = 12 - 05 – 1967 will be the ending period . i.e. Up-to 28 – 05 - 1967 Ravi Dasa or Ravi Dasa Ends on 28 – 05 – 1967. Now you must know the number of years an Udu Dasa is given. I give the following tables for your calculation :-
RAVI DASA 6 YEARS KRITHIKA, UTHARA PHALGUNI AND UTHRAASHADA
CHANDRA DASA 10 YEARS ROHINI, HASTHA, SRAVANA
KUJA DASA 7 YEARS MRUGASIRA, CHITHRA, DHANISHTA
RAAHU DASA 18 YEARS ARDRA,SWATHY,SHATHABHISHAK
GURU DASA 16 YEARS PUNARVASU, VISAKHA, PURVABHADRA
SANI DASA 19 YEARS PUSHYA, ANURADHA, UTHARABHADRA
BUDHA DASA 17 YEARS ASLESHA, JYESHTA, REVATHI
KETHU DASA 7 YEARS ASHWINI, MAKHA, MOOLA.
SHUKRA DASA 20 YEARS BHARANI, POORVAPHAALGUNI, POORVAASHAADA
Note : If a child is born in Krithika, Uthara Phalgun or Utharaashaada the Starting Dasa will be RAVI. The same way please check for other NAKSHATHRAS
Dasa Sandhi : While checking DASA SANDHI please check both the female’s and male’s horoscopes and if the Dasas in any place either beginning or ending meet within ONE YEAR, there is no compatibility between both the horoscopes. Althougfh some are of the view that the DASA SANDHI to be checked only for SIX MONTHS, I feel , it must be checked in such a way that in the horoscopes of Male and Female the Dasas should not meet with in ONE YEAR for the reason that the Latitudes and Longitudes may not be correct or the time of bith might vary. Long back an article appeared in the HINDU a prominent daily from South, in its SUNDAY EDITION about DASA SANDHI in which it is said that it need not be checked. I feel that the beginning and ending of any DASA starts up with bad consequences and hence this is a most important factor of checking COMPATIBILITY.
PAAPA SAAMYAM : Whatever I have given in this part is to be checked by A well qualified astrologer. I request one and all not to start checking PAAPA SAAMYA if you have no knowledge of Astrology.
Paapa Saamya is nothing but checking the nature of PAAPA GRAHAS and their positions in the female’s and male’s horoscopes and their ability as to how much harm they can do for man and woman who are to be married. When we check PAAPATHWA of the grahas( planets ) we must check them as if we are doing mathematics. i.e. if two negatives are multiplied we get positive figure. One Horoscope is said to be good provided the SHUBHA GRAHAS are in 1st, 2nd, 4th, 7th, 8th , 10th, 5th, 9th and 11th Houses.
Now I shall tell which are the planets considered as PAAPA PLANETS. (1) MARS (KUJA), SUN (RAVI), SATURN (SANI – MANDAN ), RAHU and KETHU are generally said to be PAAPA GRAHAS. “ Malefic Planets: Sun, Mars, Saturn, Rahu, Kethu, waning Moon, and functional malefics. Besides this, the planets who own bad houses like 3rd, 6th, 8th, and 12th.”” Further it is desirable to have conjunction of 7th lord with karaka Venus in any house. But please note that in the case of Taurus and Libra langnas the 7th lord is Mars and his association with Venus is not bad as he happens to be the lagna lord. Rahu in the 7th house creates death or divorce to the spouse unless he is in the star of benefic planet or in conjunction with benefic planets or aspected by benefic planets. Second marriage should be predicted only if karaka Venus is not strong and well placed in the horoscope with benefic planets company or aspect.”
As a general rule, If any of these planets are situating in LAGNA, 2nd HOUSE, 4th HOUSE, 4th HOUSE, 7th HOUSE, 8th HOUSE and 12th HOUSE in a MALE’S HOROSCOPE, it is to be situating in the FEMALES HOROSCOPE also. Again, I am of the opinion that in the Male’s horoscope a little bit Dosha should be more than that of the female’ horoscope. Although, there is an opinion that if PAAPA GRAHA is in any of the house said above (1,2,4,7,8 and 12 ) that will be an antidote. However, I do not consider this opinion as sound. I am of the opinion that PAAPA GRAHAS should be in the same House as of the girl’s horoscope, in the male’s horoscope. It is very difficult to get such horoscopes for matching. Hence I suggested a bit more PAAPA in the male’s horoscope. Among the Paapa Grahas Raahu has the PAAPA which is less than that of other planets. When we compare the PAAPA SANKHYA which each planet gives in my opinion , KUJA (MARS) , tops the list .
I am giving a list of marks which can be given to all the said PAAPA GRAHAS :-
1. RAAHU : In 1st house i.e. with Lagna Paapathva 5 points
In 2nd house Paapathva 2 Points.
In 4th House “ 3 Points.
In 7th House “ 4 Points.
In 8th House “ 6 Points
In 12th House “ 1 Poiunt
2. RAVI In 1st House “ 10 Points
In 2nd House “ 4 Points
In 4th House “ 6 Points
In 7th House “ 8 Points
In 8th House “ 12 Points
In 12th House “ 2 Points
3 MANDAN In 1st House “ 15 Points
(SANI) In 2nd House “ 6 Points
In 4th House “ 9 Points.
In 7th House “ 12 Points.
In 8th House “ 18 Points
In 12th House “ 03 Points
4. KUJA In 1st House “ 20 Points
In 2nd House “ 8 Points
In 4th House “ 12 Points
In 7th House “ 16 Points
In 8th House “ 24 Points
In 12th House “ 04 Points
Please give the above Paapathwa Marks to the concerned PLANET as above.
The following are the necessary checks while seeing PAAPATHVA :-
A. whether the action of a Planet which has Naisargika bala or Permanent natural strength alone has any change in PAAPTHVA ?
B. Whether the DASA of the EVIL PLANETS are over or when it will begin ?
C. If in the female’s horoscope widowhood is seen then only a man who has similar defect should be considered for marriage.
D. In the Female’s horoscope the evil planets in 7th and 8th houses are to be checked for evils compared with 1st, 2nd, 4th, 7th , 8th and 12th houses.
E. In general we consider we check the number of evil planets and give if it is in the 1st House i.e. if it is checked from Lagna 1 pont for its paapathwa , if it is from Chandra 0 .75 Paapthwa . and if it is from Shukra 0.5 . I am of the opinion that we must check the behavior of the planet also . Some astrologers do not consider the PAAPATHWA especially of female’s horoscope when counted from Venus. Certain astrologers do not even count from Moon.
TO BE CONT’D.
When Evil Planets are in their EXALTATION POINTS their capacity to do evil becomes less and when they reach debilitation points it is more.
I am giving a table hereunder the PAAPA MOOLYA of different planets when they are in NEECHA RAASI, ATHI SHATHRU RAASI, SHATHRU RAASI, SAMA RAASI, MITHRA RAASI, ATHI MITHRA RAASI, SWA KHSETHRA AND UCHCHA KSHETHRA, and also a chart showing the natural shatru mithrathwa of planets and how to judge ATHI MITHRATWA AND ATHI SHATHRUTHWA______________________________________________________________
PLANET’S POSITION In 1 - 7- 8 RASIS In 2 -4- 12 RAASIS
Paapa Moolya of Paapa Moolya of
Mars Saturn/Sarpi Sun Mars Saturn/Sarpi Sun ___________________________________________________________________________
1. NEECHA RAASI 192 128 64 48 32 16
2. ATHI SHATHRU RAASI 180 120 60 45 30 15
3. SHATHRU RAASI 168 112 56 42 28 14
4. SAMA RAASI 144 96 48 36 24 12
5 MITHRA RAASI 108 72 36 27 18 9
6 ATHI MITHRA RAASI 96 64 32 24 16 8
7 SWAKSHETHRA 48 32 16 12 8 4
8 UCHCHA KHSHETHRA 36 24 12 9 6 3
PLANETS PERMANENT FRIENDSHIP, PERMANENT ENMITY AND EQUALITY
Sl.No PLANETS FRIEND ENEMY EQUAL
1. SUN (Su) Mo, Ma, Ju Ve, Sa,Dh,Dt Me.
2. MOON (Mo) Su, Me. Dh, Dt. Ve,Ju, Sat,Ma
3. MARS (Ma) Su, Mo, Ju Me,Dh,Dt. Ve, Sa.
4. MERCURY (Me) Su, Ve Mo Ma,ju,Sa,Dh,Dt.
5. JUPITER (Ju) Su, Mo,Ma Me,Ve Sa,Dh, Dt.
6. VENUS (Ve) Me,Sa, Dh,Dt. Su, Mo. Ma, Ju.
7. SATURN (Sa) Me,Ve,Dh,Dt. Su, Mo, Ma Ju
8&9 Dragon’s Head & Tail Me,Ve. Sa Su,Mo.Ju. Ma
( Dh_&, Dt) ____________________________________________________
PLANETARY RELATIONS
1. PERMANENT FRIEND + TEMPORARY FRIEND = ATHI MITHRAM (GREAT FRIENDS)
2. PERMANENT FRIEND + TEMPORARY ENEMY = EQUAL (SAMAN)
3. PERMANENT ENEMY + TEMPORARY ENEMY = ATHI SHATHRU (ARCH ENEMIES)
4. PERMANENT ENEMY + TEMPORARY FRIEND = EQUAL (SAMAN)
5. PERMANENT EQUAL+TEMPORARY EQUAL = MITHRAM (FRIENDS)
6.PERMANENT EQUAL + TEMPORARY ENEMY = SHATHRU (ENEMIES)
TO BE CONT’D
KUJA DOSHA
F. In the female’s horoscope if Mars is in the 1st , 2nd, 4th, 7th, 8th, and 12th houses IN THE MALE’S HOROSCOPE ALSO IT SHOULD BE POSITIONED IN THE SAME HOUSE. OTHERWISE there will be divorce, death of male or female, or separation etc. This I am saying from my personal experience after checking some horoscopes. Although many antidotes have been given by learned pundits in ASTROLOGY I do not agree with those antidotes which I shall also mention herein, for academic reasons.
For the MARS DOSHA (ചൊവ്വാ ദോഷം) (செவ்வாய் தோஷம்) I find certain antidotes given by many authors. I am not convinced with any of the antidotes. KUJA DOSHAM ALWAYS REMAINS. However, I am giving the antidotes also for academic reasons :
“ ll चतुसप्तमगे भौमे, मेष, कर्क्क्याळि नक्रगे
यदा राशौ शुभं प्रोक्तं, कुजदोषं न विद्यते ll “
If from Lagna, Chandra or Shukra if Mars situates in MESHA, VRISCHIKA, MAKARA or KARKKITAKA in the male’s/Female’s horoscope if KUJA situates in the 4th House or 7th House , there is no DOSHA.
Some opine that if SANI (SATURN) (MANDAN) remains in 1, 2, 4,7 ,8, and 12th houses it will be an antidote for KUJA DOSHA
If KUJA in 7th House is aspected (திருசட்டி, ദൃഷ്ടി) by Jupiter, no Dosha in 7th House.
From Lagna ( the House in which Lagna Situates or from Chandra if the lord of 7th House situates there is no KUJA DOSHA or WIDDOWHOOD, or no evil of NOT HAVING CHILDREN.
If the good planets are in Kendra and Thrikona ( In Quadrant & In Trine ) i.e 1st, 4th, 7th and 10th Bhavas and 1st 5th and 9th , and in 3rd 6th and 11th are occupied by Evil planets and if in 7th house the owner of the house situates , it will be an antidote for MARS DOSHA.
If Kuja is placed in both the horoscopes in the same way, it will be an antidote for KUJA DOSHA.
If Saturn is in Ascendant ( LAGNA) , 7th, 4th, 8th or 12th house it will be an antidote for KUJA DOSHA.
If Kuja is in EXALTATION (உச்சம், ഉച്ചം) or in own house i.e. in MESHA or VRISCHIKA then it is antidote for KUJA DOSHA.
If MARS is in friendly House then there is no MARS DOSHA.
If MARS becomes debilitated i.e. NEECHA RAASI then there is no MARS DOSHA.
If Mars is in UCHCHA OR SWAKHETHRA in AMSAKA (NAVAMSAM).
If Mars is in CHARA RAASI ( Variable RAASI) there is no KUJA DOSHA.
If Mars is associated with Chandra, Budha or Guru, there is no KUJA DOSHA
If any of the above given planets aspects KUJA then also there is no KUJA DOSHA.
If Kuja is in MITHUNA or KANYA and these Raasis becomes 2nd House where KUJA exists, then there is no KUJA DOSHA.
If MAKARA or KARKKATAKA becomes 7th BHAAVA and KUJA is places in it, there is no KUJA DOSHA.
If DHANUS or MEENA becomes the 8th House and KUJA is placed in any of these Houses when any of them is 8th house .
If the 4th House is VRISHABHA or THULA and KUJA is placed in any of such House there is no KUJA DOSHA.
In KUMBHA and SIMHA if Kuja situates there is no KUJA DOSHA AT ALL.
If there is conjunction of KUJA and GURU, KUJA and CHANDRA, or GURU or SHUKRA in Lagna there is no KUJA DOSHA.
A person born in KARKKATAKA LAGNA , SIMHA LAGNA, DHANUR LAGNA or MEENA LAGNA; KUJA IS beneficiary and not PAAPI (பாபி, പാപി).
However, in BRUHAT DAIVAGNA RATHNAKARA ( बृहत दैवज्ञ रत्नाकरं) it is said :
“ ll भौमतुल्ल्यो यदा भौमः पापोवा तादृशो भवेत् l
उद्वाहःशुभदः प्रोक्तः चिरायुः पुत्रपौत्रदः ll”
In JATHAKA CHANDRIKA written by KALIDASA it is written thus although he has mentined antidotes for KUJA DOSHA. :-
“ ll (लग्ने) धने व्यये च पाताळे जामित्रे चाष्टमे कुजे l
स्त्रीणां भर्तृ विनाशस्स्यात्भर्तृणां दारनाशनं ll “
Meaning : If in the horoscope of the female, Mars situates in Raasi Chart in( Lagna), 2, 12, 4, 7, and 8th House the husband will die and if it is in the male’s horoscope the wife will die.
In general, what I have observed is even if death doe not occur there is always separation, divorce, or childlessness etc. I, THEREFORE, REQUEST ONE AND ALL NOT TO CONSIDER HOROSCOPES WITH KUJA DOSHA IF KUJA DOSHA DOES NOT EXIST in ONE OF THE HOROSCOPES or NOT SEEN IN THE SAME HOUSE.
I believe in minus into minus = Plus theory.
Although Late Dr. B.V Raman in his “MUHURTHA” has written thus “ ……It must be noted that in determining marriage adaptability between two parties , there are several elements of much more importance than KUJA DOSHA. and the evil influences accruing from the bad position of MARS is only one of the several elements…..”
It is unfortunate that throughout South India especially in TAMIL AREAS, much is made of the so called KUJA DOSHAM and this bugbear has been the means of destroying the happiness of many families by preventing marriages othersise eligible in so far as our humble experience …….”
FRIENDS, I DO NOT AGREE WITH WHAT LATE DR. B.V. RAMAN, an AUTHORITY in Astrology says . I am speaking from my experience of checking few horoscopes. My experience might not be sufficient since I AM NOT A PREDICTIVE ASTROLOGER. However, I have given my view. It is left to you and the Predictive Astrologer to interpret each verse.
A WORD OF ADVICE WILL NOT BE OUT OF PLACE : KINDLY GO TO A GOOD PREDICTIVE ASTROLOGER TO CHECK PAAPA SAAMYA. It is also better if one can go to check the other compatibilities.
There are more than 20 Compatibilities to be checked but I have given only the important compatibilities to be checked.
Regards to one and all,
P.R.RADHAKRISHNAN
Saturday, June 18, 2011
THE BHAKTHI CULT OF SOUTH INDIA
Friends,
The Origin of Bhakthi Cult and its growth revolves round SHAVISM AND VAISHNAVISM. Before that, there existed a primitive practice of propitiating Gods by offering liquor, Tobacco, Ganja and also through animal/human sacrifices. I am not exaggerating when I say, in olden times those who went to SHABARI MALAI, used to carry liquor, opium etc. to appease the smaller gods like PERIA KADUTHTHA, CHINNA KADUTHTHA etc. The pilgrims to SHABARI MALAI could be just counted. When I was a boy, I have also seen shapeless stones used to be kept to worship certain Gods/Goddesses. In south India, Buddhism and Jainism also had very huge followers. However, the higher groups of people ( The ARYANS a refined group ) started propitiating VEDIC GODS, RUDRA, INDRA, KRISHNA, SUBRAMANIA. While H.H. ADI SHANKARA propitiated his ADVAIDA, H.H. RAMANUJA advocated later his VISHSHTA ADVAITHA, which after his death was divided into two groups as VADAKALAI and THENKALAI, by HH. VARADACHARYA and NAMPILLAI of ANDHRAPRADESH . While VARADACHARI propagated VADAKALAI sect of IYENGARS with his Headquarters at KANCHIPURAM and NAMPILLAI had his Headquarters at SRIRANGAM. Before that the NAYANMARS started the Bhakthi Cult by propitiating LORD SHIVA in the form of LINGA which was countered by ALVARS who propitiated MAHA VISHNU. In the famous literature MANIMEKALAI of SANGAM PERIOD , we find the heroine MANIMEKALAI hearing the discourses from JAINS, SANKYAS, VAISESHIKAS, SHAIVATES and VAISHNAVATES. Man has the tendency to revolt with any system. The result of VEERA SAIVISM or LINGAYATISM is one outcome of man’s revolt against VEDIC SCRIPTURES, VEERASAHAVATES do not follow VEDAS or do not believe in rebirth . hate child marriages. They allow marriages by widows and were ahainst Brahmins. They carry SHIVA LINGAM in their person, whether a man or woman. They revolted against brahminic theory of ADI SHANKARA who said “SIVAYA VISHNU RUPAYA……”
Friends, to the extent of my knowledge, I shall try to explain about SHAIVISM and VAISHNAVISSAM DWAITHAM and VEERA SAIVISM in this essay.
SHAIVISM : In Tamil the earliest references to prose or ‘urai’ date back to the ancient grammer text Called “THOLKAAPIYAM”. In one post SANGAM epic and in “SILAPPATHIKAARAM” which was published in in 7th or 8th centuary there is a mention of “URAI” .” IRAYANAAR KALAVIYAL URAI ” This definitely speak about the TAMIL PROSE. It also contains “PAARATHA VENPAA”. Some other literary works say as to how Sanskrit and Tamil came into existence. It is said that when LORD NATARAJA started soundinf his துடி or Dhamaruka in his right hand, came into existence TAMIL and SANSKRIT languages. This I have written only to show the religious connection of the Language. The PHOLKAAPPIYAM which is the first grammar in Tamil was written by THOLKAAPIYAN in 10thor 11th Century A.D. in which containsthe Ezhuttadikaram, the Solladikaram and the Poruladikaram has five classificatins as Kurinji, Mullai, Marutham, Neytal and Palai (5 fold division of Tholkaapiyam. The reason could be that the land available for the people . Venkata malai / Thiruppathy and Kumari ocean (this boundary is mentioned by Tholkaapiyar) is small and restricted. It has to support more people in a small region. That is why Tholkaapiyar has retained only Marutham (madurai type agricultural lands) and shore areas (as Neithal / நெய்தல் ) from the earlier division and developed two new areas for habitation -one in the hill tracts (Kurunchi) and the other in the forest tracts (Mullai). This has been necessitated due to loss of lands to the ocean of the south.) As per THOLKAPPIYAN the 4 regions were presided over by MURUKA KKADAVUL, THIRUMAL INDRA and VARUNA. I find his THOLKAAPIYAM and PANINI’S SANSKRIT GRAMMER are almost similar in nature. During THOLKAAPIAN’S PERIOD SHAIVISM was in force, he has not attached any land to HIM since LORD SHIVA was considered as SUPREME LORD to whom all regions belonged.
Friends, I do not find any mention of LORD SHIVA in the anthologies of SANGAM period . Siva is mentioned as “EESA” who keeps GANGA and the crescent moon on his matted hair locks on head, His throat is blue in colour , has a third eye on the centre of the forehead eight arms and before him lies a great bull whom we call NADIKESHWARA
. He wears കൊന്ന പൂവു (CASIA),மயிர் கொன்னை, He keeps PARVATHI on his left side. His favourite star is ARDRA. He is also called DAKSHINAMURTHY. He sis under a banyan tree (கல்லால்). During the early Sangam period Lord Muruga was considered as a manifestation of Lord Shiva. However PURANAS classified them as separate entities.
From the above we can assertively say that during the SANGAM period LORD SHIVA and LORD MURUGA were only worshipped as GODS. Even now my Tamiul friends and some Keralites conside Lord Muruga as KALIYUGA KATAVUL – THAMIL KADAVUL etc.
The essence of essence of Shaiva Philosophy can be seen in Pari paadal. Thus
“ O Lord of Katampa wreaths, we ask of you not GOLD and RICHES, NOR THE PLEASURE OF LIFE; but drant us COMPASSION, LOVE and CHARITY. “
We can express CHILAPPATHIKARAM only as the Great Epic in TAMIL, since it gives us some reference of Lord SHIVA, GODDESS SHAKTHI , and LORD MURUGA. In this book, the author refers to LORD SHIVA who has a third eye on the centre of the forehead , GANGA and the crescent moon on his matted hairs on the head. This crescent moon has only two kalas as against 16 KALAS. Arahar also says that KAVUNTI ADIKALAR is none other than LORD SHIVA. He has also praise LORD MURUGA and GODDESS SHAKTHI.
MUTHOLLAYIRAM 0f 4th Century A.D we can find in its INVOCATORY VERSE about LORD SHIVA as ATHIRAYAN, NATARAJA and the GOD who dwells in the star ARDRA. . Afterwards we do not find any written text till 5th century AD.
In Vaishnava cannon there is ANDAL. In the same way SAIVATES have KARAIKKAL AMMAYAR who is a woman poet, who is one among 63 NAYANARS. She has written 4 poems which are in SAIVA CANONS (திருமுறைThirumurais).
The NAYANMARS or NAYANARS belonged to various castes who were unanimous in belief of one GOD called LORD SHIVA. Among the NAYANMARS there were Brahmins, Potters, Vellalars, Kings, Chieftains, hunters like KANNAPPA NAYANAR, Adi Dravidars, Fishermen, Washermen etc, Amoing them , are the four grandmasters: Appar, Sambandar. Sundarar and Manicka-vachagar.
I shall now deal with SIDDHAS. Like veerasaivates they are also revolutionaries among shaivaites, They do not believe in orthodoxy and rituals. Siddhar means a person having Siddhi or control over chiththa. Siddhars are persons who practise “ channalisation of the flow of senses through Chiththa”. In some tamil literatuers we find SIDDHI and SIDDHAR, used to mean “fineness of body, mind and spirit.” Lord Shiva is called the first SIDDHAR. The Shiva Temple at a village called IIRUNARAYUR of S,A District of Tamil Nadu is called SIDDISWARAM since it is believed to be the abode of the first SIDDHA (LORD SHIVA) .
I may not do justice, if I do not mention the name of திருமூலர் (Thirumoolar) , who was the foremost siddhar Tamil Nadu ever produced. “ He was a poet, doctor, Astrologer, astronomer, social reformer etc. All of us might have heard about SIDDHA VAIDYA, a branch of indigenous medicine in India. Thirumular says in his “அரம் செய்யும் திரன்” (aram cheyyuM thiran ) “ இருமலும் சோகையும் ஈளையும் வெப்பும், தருமஞ்செய்யாதவர் தம்பால தாகும், உருமிடி. நாக முரோணி கழலை தருமஞ்செய் வார்பக்கல் தாழகி லாவே.” MEANING : The person who does not perform charity will suffer from Cough, cold, Anemia, and bronchitis. However the persons who perform charity will not be affected by thunder, snake bites, throat trouble or cancer etc.
In another place he condemns religion thus “ சாத்திரம் ஓதும் சதுர்களை விட்டுநீர், மாத்திரைப் போது மதித்துள்ளே நோக்குமின் “
In another place he asks people to see GOD who is in themselves with their knowledge. He further says that this will make one happy since GOD has made our body as his TEMPLE or the place of HIS residence thus “ முகத்திற் கண்கொண்டு காண்கின்ற மூடர்கள், அகத்திற் கண்கொண்டு காண்பதே ஆனந்தம்” Again in another place he says “ ஒன்றே குலமும் ஒருவனே தேவனும், நன்றே நினைமின் “.
Friends, I can tell more and more about the SIDDHARS, however I have to conclude on writing about them since I have to write more on others too.
THE ALWARS
From AD 700 to 800 tweve Vaishnavate saints called ALWARS started propagating VISHNU CULT. The 12 Alwar saints are (1) POIGAI ALWAR (2)POOTHATHALWAAR (3) PEYAALWAR (4) THIRUMAALISAI ALWAR (5) NAMMALWAAR (6) MADHURA KAVI ALWAAR (7) KULA SEKHARA VARMA ALWAAR (8) PERIA ALWAAR (9) ANDALL (10) THONDARADIPPODI ALWAAR (11) THIRUPPAN ALWAR and (12) THIRUMANGAI ALWAR. I am of the opinion that Vaishnavate Bhakthi Cult started after the Shaiva Bhakthi Cult. The Alwars praised LORD VISHNU in ANTATIS
“According to Vaishnavas, MAHA VISHNU is the Supreme Lord, and is the only entity primarily praised in all true scriptures. Vishnu is the Lord, is the Cause, the Protector, and the Destroyer of all Creation known and unknown, and is responsible for all bondage and liberation. He is beyond the scope of all that is destructible and indestructible, and His worship is the purpose of one's existence; He is free of all flaw, and has an infinite number of good attributes”.
The First three Alwars Viz. POIKAI ALWAR, POOTHATHAALWAAR, and PEYAALWAR are responsible for writing the first three ANTHATHIS in VENPA STYLE.They share a comman legend in Srree Vaishnava Tradition . The ANTATIS the first three created have about 100 verses each.In fact they lived in three different places and never knew each other’s existence . They are considered as divine personalities in the tradition.
Peyalwar the third Alwar, who was believed to be born in the 7th century AD. As he was mad on Lord Vishnu, he probably got the name ‘Pei’ Alwar (Pei means ghost in Tamil language). Peyalwar was believed to be born on a red allilly flower (sevvalli) in a well. The birthplace of Peyalwar, who was believed to be the incarnation of Nandakam – the divine sword of Vishnu, is located near Madhava Perumal temple in Arundale street at Mylapore localitiy in Chennai city, South India.
It is widely known that HH. Thirumal Isai Alwaar was a Shiva BHAKTHA. He was converted as a VISHNU BHAKTHA by PEY ALWAAR. “It is associated with Shri Thirumazhisai alwar who was ordained by Sri.Peyyalwar and there is a sanidhi here for him with the third eye like Siva on his left toe.” “Lord Jagannath temple in Thirumazhisai is one of the three important Jagannath temples in the world. Jagnnath is a name given to Lord Krishna. Puri is considered as Uttara Jagannath Kshetra (North Jagannath), and Tiruppullani is considered as the Dakshina Jagannath Kshetra (South Jagannath), and Thirumazhisai Nagar is considered as the Madhya Jagannath Kshetra (the middle Jagannath site). “
Friends,
It will be endless if I start writing about all the Alwars, Siddas, Nayanmars etc. Hence I shall give a short description on NAM ALAWAAR and ANDAAL ALWAR and then continue with BUDDISM AND JAINISM in South India.
NAM ALWAAR : His real name was SATAKOPAN. He is said to be the incarnation of VISHWARKSENAR. While those belong to ADI SHANKARA’s group of Brahmins called say that VISHWAKSENAR is elephant faced and is MAHAGANAPATHY and point out the opening verses “ yasya dwirada vakrAdyA: pArishadyA: parashathaM, vignaM nighnanthi sathathaM vikshvaksEnaM tham AshrayE “ but the Vaishnavates will not agree to this and say that vikshwasenar is the senadhipadhi of Lord Shriman Narayana. Further they say it does not start with this verse but with “ Shuklambhatadharam Vishnum……..sarva vigna upashaanthaye”. This is not within the purview of my essay and hence I leave it to settle between VAISHNAVATES and SHAIVATES. THIRVAAIMOZHAI which consists of 1102 four lined verses is one of his greatest work Some of his other works are (1) Thiru-Viruttam, (2) Thiru-Asiriyam and PeriaThiruvandadi.
ANDAL ALWAAAR : Friends she is the only FEMALE ALWAAR AMONG THE 12 ALWAARS given above.
Life story of Sri Andal:
The life story of Sri Andal is very well known in South India and to a few people in the north. However, a brief narrative is given here for the fresher. The Sri Vaishnava tradition holds that Sri Andal was found in the flower garden in kali yuga 98, Adi (Ashata month), Shukla Chathurthi, Tuesday with Puram star in SRIVILLPUTHUR in the Pandiya dynasty. Accordingly, her date of birth is 8th of June 3004 B.C. But modern historians fix a date the first half of the 8th century A.D. Be that as it may, our account follows the "Guru Parampara" tradition.
Upbringing of Sri Andal by Periyaazhvaar/Vishnuchithan:
As Sita was found by king Janaka, while tilling the land for doing yagna, Vishnuchitha (a great vedic scholar, poet, Vishnu devotee also known as Periyazhvar found the divine child under a tulasi plant while he was tending his nandavana(garden) in Srivilliputhur. He brought her up in simple and godly surroundings natural to a pious, vedic, dhwaija. The child prodigy thus fostered lovingly grew into a beautiful maiden and became an embodiment of love for Sri Krishna.
Sri Andal's love for Krishna/Sri Vatabhadrasayee:
Being a devotee of "Sri Vadabhatrasayee", the presiding deity of srivilliputhur, Vishnuchitha would weave a garland of tulasi leaves daily and keep it sacredly rolled in a flower basket so that he may, after attending to his other course, take the garland later to the temple for offering to the lord. The child “kodai”(Andal) in her profound innocence would take out the garland daily without her father's knowledge, adorn herself and look into the mirror to satisfy herself whether she was suitable bride to the lord and then would remove the garland and replace it in the basket in its original form. This was going on for days and without actually knowing that her daughter had adorned the garland around herself, Vishnuchitha would offer this to the deity who wore it beatifically.
One day to his surprise, Vishnucitha saw the child wearing the garland before he could take it to the temple. He was shocked for he considered this as a great defilement. He remonstrated her for this act. He fasted that day and did not offer the garland and was all repentant. But lo! What a surprise? At night, the lord appearing in dreams asked Vishnuchitha, why you did not offer me the tulasi wreath today? I am ever eager to have the things touched by my devotee. Think not Andal kodai to be a mere mortal.”
To his wonder Vishnuchitha found that tulasi wreath worn on the previous day by Andal had not faded. But, was fresher than a freshly made garland. Thereafter, he offered the garland to the deity after being worn by Andal. The lord continued to give his the bliss of ineffable “darshan”. (Even today, this practice is being observed at the temple of Srivilliputhur.)
When Andal attained her marriageable age, her father was worried to find a suitable match for her. But, the divine child would not marry anyone except lord Krishna.
Therefore, Vishnuchitha narrated all the KALYANA GUNAS of all the Archa-Murthis of the one hundred and eight Sri Vaishnava Kshetras in India, so that she may for herself choose the deity. When she heard of the Soundarya of lord Sriranganatha, tears of joy came over her and her heart prayed to HIM to come and accept her in wedlock.
Wedlock of Sri Andal with Sri Ranganatha:
At this, Vishnuchitha, knowing not what to do, meditated. Sri ranganatha spoke to him in a dream: "Do not hesitate to offer your daughter to Me, for she is Bhudevi herself." Simultaneously the lord bade the sthanikas(officials in charge) of Srirangam to go to Srivilliputhur and bring Andal in a palanquin in all royalty.
King Vallabhadeva along with his retinue joined the procession from Srivilliputhur to Srirangam with Sri Andal in a palanquin.
The whole route was decorated on either sides with flowers and wreaths of finely weaved green saplings (called thoranam). As sri Andal entered the inner shrine of Sri Ranganatha, the magnetic beauty of the lord instantly attracted her. She boldly mounted up His serpent couch and joined the eternal lustrous light of Sri Ranganatha in the presence of the gathering.
Sri Andal's works:
To posterity, Sri Andal gave two gems as masterpieces:-
1. TIRUPPAVAI (30 verses)
2. NAACHIYAAR THIRUMOZHI (143 verses).
Now about JAINS AND BUDDISTS in SOUTH INDIA. Friends we can classify Indian Philosophy into two groups as (1) ASTHIKA who believe in Vedic Shasthras and (2) as NASTIKAS who do not believe in VEDAS. JAINS and BUDDISTS belong to the second category.
There are certain features which are common to Jainism and Buddhism. Both the founders of Jainism and Buddhism are Kshathrias. Both started from the North-eastern parts of India but the Vedic Seers ( Aryan Tribes ), started from North-western parts. Jainism never accepted the existence of GOD. On the other hand Gauthama Buddha was silent on this aspect. This attitude of Buddha made many to think that Gautama Buddha was an atheist. Some felt that he was agnostic , where as we, as MAHATMA GANDHI put it, thought that the existence of GOD is like an axiom which is self- proved . Whatever it might be, for people like us who are laymen, both Mahaveera who started Jainism and Gauthama who started Buddhism were aetheists. Both these religion spread through-out India and to certain extend to some foreign countries rapidly. Hinduism was getting extinct. These two religions came to existence in South India at least 3 centuries before Christ. Although Zoroastrianism and Buddhism are totally contradictory, some sort of similarity is seen between them.
“All these systems including Buddhism and Jainism were considered as Non-Brahmanic or Sramanic systems. The common feature of these systems are :
1. They challenged the Vedas
2. Admitted all members to their community
3. Observed a set of ethical principles
4. Practiced detached life to get liberation
5. Accepted renunciation.”
Spread of Saivism and Vaishnavism and decline of Jainism :
During the 12th and 13th centuries Saivism began to spread in Andhra and there used to be religious debates over these religious faiths. There were many clashes between the followers of these faiths and of the Jaina Bastis (centres) were destroyed by the Saivites. Panditaradhyacarita and Palkuriki Somanatha and Sivaratrimahatmya of Srinatha gives evidence to this fact.
It is a wonder that though Jainism was prevalent for more than 1500 years in Andhra only one book written a by a saint of this area is available now. It is Jinendra Kalyanabhyudaya by Appayacharya (1241 Saka era).
While Saivism became popular during Kaltiya kings, Vaishnavism became popular during Vijayanagara kings. Spread of these religions led to the decline of the Jaina faith. Bur Jainas have their piligrim even now. Kollipaka in Nalgonda district is jaina kshetra and Penugonda in Anantapur district is one of the Jaina Chaturdasa mahavidya sthnams.
For an Archaeologist and epigraphist who wishes to study Jaina history Andhra provides a rich source .
Padu’ were all Jaina villages. In many places in Andhra we find wells known as Jainabavulu. They are of a particular type of construction. They are covered by lids so that animals in the streets may not fall in the nights. Similarly in many villages we find idols called as ‘Sanyasi Demullu. All such villages were once Jaina villages. Many such villages are found in Coastal Andhra.
To understand Indian Philosophy and culture in broader perspective study of Jainism in essential. As Prof. Hopkins puts it, Jainism "represents a theological mean between Brahmanism and Buddhism9 . Then assuredly a serious study of Jainism becomes incumbent on all who may seek to understand aright either the early. Brahamnic ritual or the trenchant and for long effective Buddhist protest which that elaborate ritual evoked"10 .
The interest of Jainism to the student of religion lies in the fact that it goes back to a very early period and to primitive currents of religious and metaphysical speculations, which also gave rise to the oldest Indian philosophies like Sankhya, Yoga and Buddhism. It also shares their theoretical passimism and the pratical ideal of liberation11 .
Jaina approach to truth saying that it has many facts leads to relativism though not to pluralism. Their acceptance of the uniqueness of each soul and stress on individual effort to reach kaivalya makes it a humanistic religion. The ills of the 20th century are absolutism and ideological dogmatism. These attitudes will lead the world to catastrophy and more so in a nuclear age.”
Tamil Sangam-works like Manimekhalai indicate that there were Buddhists in Tamil Nadu and that the Buddhist missionaries were active in spreading their religion. According to the Sangam tradition, there was a famous Buddhist chatty a (temple) at Vanchi (Karur) and a Palli Bana Perumal became a Buddhist.
The Cheras were originally Mundas, many of whom were Buddhists even before their arrival in Tamil Nadu. It was they as well as the Buddhist missionaries from the Maurya Empire that brought the religion of Buddha to the South. They were distinctly a powerful minority in Tamil Nadu and were subjected to per-secution by the Brahmin Counsellors of the Dravidian Hindu Kings during the ascendancy of Brahminical Hinduism in the South. Aalavaipathikam records that around 640 A.D., Sambanda Murti, a Brahmin, won over the Pandya royal family and caused the massacre of 8,000 Buddhist monks in Madurai; Buddhist nuns were reportedly made into devadasis and relocated in the Hindu temple precincts. The persecution and eventual exodus of Buddhists from Tamil Nadu to Kerala in the seventh century was occasioned by the fall of the Buddhist Kalabhras at the hands of the Pandyas.
The Buddhists came to Kerala and established their temples and monasteries in different parts of the country. The following Hindu temples were once Buddhist shrines: the Vadakkunnathan Temple of Trichur, the Kurumba Bhagavathi Temple of Cranganore, and the Durga Temple at Paruvasseri near Trichur. A large number of Buddha-images have been discovered in the coastal districts of Alleppey and Quilon; the most important Buddha-image is the famous Karumati Kuttan near Ambalappuzha. It is said that Sri. Ayyappan Temple of SABARI MALA was a Buddhist Temple. Buddhism probably flourished for 200 years (650-850) in Kerala. The Paliyam Copper Plate of the Ay King, Varaguna (885-925 A.D.) shows that the Buddhists enjoyed some royal patronage even in the tenth century. century. Many Keralites, like the Ezhavas, who were most likely Buddhists once, gradually became Hindus.
Buddhism has left its impact on Kerala. The images and tall rathas (cars) used in temple processions, and utsavams (fairs) are said to be Buddhist legacies. The Ayurvedic system of medical treatment is also a gift of Buddhism. Buddhists opened schools [in pallikudam and ezhuthupally. Pally is the Buddhist term for school) near their monasteries. Kerala temples show traces of Buddhist art and architecture. Amarasimha, the author of the popular Sanskrit text-book used in Kerala schools until recently, was a Buddhist. Kumaran Asan, the great Kerala poet, was influenced by the great Buddhist religion and wrote the famou, Buddhist poems: Karuna. Chandala Bhikshuki, and Sri Buddha Charitam.
The spread of Jainism and Buddhism almost wiped out HINDUISM which was revived by ADI SHANKARA. The decline of Buddhism started in the eighth century with the arrival of the Aryan missionaries and the Brahminical religion. As mentioned earlier, the Brahmin scholars defeated Buddhist monks in debates and established the superiority of the Hindu religion. Adi Sankaracharya, the Hindu revivalist, was also responsible for the fall of Buddhism; he founded Hindu monasteries and trained Hindu priest-scholars to combat his Buddhist adversaries. Buddhism faded away gradually and completely disappeared during the reign of the Vaishnavite Kulasekharas in the eleventh century. What actually happened was that Buddhism was reabsorbed into Hinduism from which it broke away. ADI SANKARA’S DOCTRINES WERE AKIN TO BUDDHIST PRINCIPLES to certain extend.
REVIVAL OF HINDUISM BY H.H. ADI SHANKARA: H.H. Adi shankara was born some- where in the middle of 8th Century CE. ADVAITHA was not founded by ADI SHANKARA but H.H. GAUDA PAADA the preceptor of Adi Shankara’s guruH.H. GOVINDA BHAGAVATH PAADA. I am giving the Sanskrit verse often chanted by SMARTHA Brahmins :“ ll नारायणं पद्माभुवं वसिष्टं शक्तिश्च तत् पुत्र पराशरं च, व्यासं शुकं गौडपादं महान्तं गोविन्द योगीन्द्रं अथास्य शिष्यं, श्री शंकराचार्य मथास्य पद्मपादं च हस्तामलकं च शिष्यं, तं त्रोटकं वार्ततिक कारमन्यान अस्मत गुरुं सन्तत अमानतोस्मि ll”
“From this verse we can understand that, first teacher being Lord Narayana himeself and line of descent from father to son up-to Sri Shuka Acharya. From Lord Narayana to Sri Shuka Acharya the line of succession is known as Vamsarsi-parampara and from Sri Gaudapadcharya starts the descent of Sanyasins and known as Manava-gurusampradaya.”
Smarta Sampradaya (Smarta Tradition, as it is termed in Sanskrit) is a liberal or nonsectarian denomination of the Vedic Hindu religion which accept all the major Hindu deities as forms of the one Brahman, in contrast to Vaishnavism, for example. The term Smarta refers to adherents who follow the Vedas and Shastras. This is the substance of ADI SHANKARA’S THEORY. According to Adi Shankara there is only one God which is again the philosophy of Buddists but Hindus before Buddhists had followed it.
In Sanskrit, Smārta means "relating to memory, recorded in or based on the Smrti, based on tradition, prescribed or sanctioned by traditional law or usage, (etc)", from the root smr ("remember"); smarana. Smārta is a vriddhi derivation of Smriti just as Śrauta is a vriddhi derivation of Śruti.The system they follow is referred to also as Srauta-Smartha as evidenced in the sankalpams they take during prayers.[1] This joined reference srauta smarta cannot be separated in the context of an orthodox smarta brahmin because he would be expected to follow the sruti and thereby the smritis derived from them.
Smarthas have free rein to choose whichever deity they wish to worship. They usually worship five deities (pancopasana). It is a liberal and eclectic sect
Adi Shankara founded four Maṭhas (Sanskrit: मठ) to guide the Hindu religion. These are at Sringeri in Karnataka in the south, Dwaraka in Gujarat in the west, Puri in Orissa in the east, and Jyotirmath (Joshimath) in Uttarakhand in the north. Hindu tradition states that he put in charge of these mathas his four main disciples: Sureshwaracharya, Hastamalakacharya, Padmapadacharya, and Totakacharya respectively. The heads of the mathas trace their authority back to these figures. Each of the heads of these four mathas takes the title of Shankaracharya ("the learned Shankara") after the first Shankaracharya. The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara and their details.[27]
Śishya
Maṭha
Mahāvākya
Veda
Sampradaya
HASTHAAMALAKAACHARYA
Govardhana Pīṭhaṃ
Prajnaanam Brahma (Brahman is Knowledge) Rig Veda
Bhogavala
SURESHWARAACHAARYA
Śārada Pīṭhaṃ
AHAM BRAHMAASMI (I am Brahman) Yajur Veda
Bhuriwala
PADMAPAADAACHAARYA
Dvāraka Pīṭhaṃ
Tattvamasi (That thou art) Sama Veda
Kitavala
THOTAKAACHAARYA
Jyotirmaṭha Pīṭhaṃ
AYAMAATHMAA BRAHMA (This Atman is Brahman) Atharva Veda
Nandavala
There is a section of brahmins who believe that KAMAKOTI PEETHOM was established by ADI. SHANKARA, which , IN MY OPINION, is not correct
Adi Shankara opened the SOUTHERN SIDE door of SRAVAJNA PEETHA called Sri. SHARADA NILAYA which is in ruined state in PAKISTAN OCCUPIED KASHMIR.Thus door was not opened by any one till Adi Shankara opened it after defeating all religious philosophers including The JAIN and BUDDHIST philosophers. I am giving the photographas of the ruined SHARADA NILAYA called Shakthi Peetha herein :
Photos of Sharada or saraswati devi shakti peetha in PAKISTAN OCCUPIED KASHMIR IN RUINED STATE SEE WEB. PHOTOS
ADI SHANKARA’S SAMADHI – SEE WEB PHOTO
“Starting from the Jyotir Ashram (at Badrinath) in the Himalayan north , popular belief has it that Shankar embarked on a journey to the nearby mountainous terrain of Kedarnath, the place that was fated to be his ultimate resting place. Four of his most beloved disciples accompanied him part of the way, but then Shankara insisted on traveling alone for the residual part of his journey. Even at present, there is a spring of hot water, said to have been created by Shankara to remove the suffering of his disciples from the extremes of climate in the snow-bound mountains.
In utter solitude at Kedarnath, Shankaracharya sat and entered into Samadhi. His remains rest at the Adi Shankaracharya Samadhi” His Samadi can be seen behind KEDARNATH TEMPLE with a STATUE. (SEE PHOTOS IN WEB. ) Having given a brief account of ADI SHANKARA I shall give another account of a great Philosopher, H.H. RAMANUJA who propagated the VAISHNAVA cult in the SOUTH . we broadly call them as IYENGARS. Friends, SAIVISM in INDIA started much earlier. However during Vedic period, it is said that VAISHNAVISM started flourishing. This can be seen from the history of ALVARS. Before that there was a section of Shaivates called PASUPATHAS. KALAMUKHAS, KAPALIKAS etc. who were staunch Shaivates. However, while ADI SHANKARA started propagating ADVAITHA to counter the popularity of JAINISM and BUDDHISM, in 7th-8th centuary AC, Ramanuja who was born betweeb 11th and 17 th Centuary AC at Sriperumbatur in Chengalpet District of Tamil Nadu started propagating VISHISHTA ADVAITHA in which he propagated that Lord VISHNU is the SUPREME GOD who created the soul to experience their KARMA in the world. . He was agaist caste differenes , touchability and untouchabilty before GOD. When he was in SRIRANGAM , the Chola Monarch , KULOTHUNGA II started troubling him and hence he went to MELKOTE which was called THIRUNARAYANA PURAM and converted the JAIN KING BITTI DEVA to VAISHNAVISM who adopted the name of VISHNU VARDHANA. H.H. RAMANUJA lived upto 1137 A.D. A separate temple is constructed for him at Sriperumbatur. One NIMBARAKA who was a contemporary of HH Ramanuja was born in NIMBAPURAM in Bellary who practiced the doctrine of toal surrender (प्रपत्ति) to Lord Krishna and his consort Radha. In his philosophy he accepted the position of God and the soul as identical yet different. It is a theory almost similar to MADHWA but different.
MADHWA OR POORNAPRAJNA: I have given a brief biography of H.H. Madhwacharya, Hence I do not like to give the same again. However, I am to say that he was born some-where in the year 1200 AD. MadhvAcharya is the founder of the DVAITHA school of Philosophy and religion. MadhvAcharya was born on Vijayadashami (10th day of the bright half of the lunar month of September and October) in the year 1238 AD in the village of Pajaka near Udupi. His preceptor was Achyutapreksha. After a debate in his Philosophy and defeating his rivals i.e SRINGERI SWAMIGAL at THIRUVANANTHAPURAM, he toured all over north India including the HIMALAYAS and returned to UDUPI (Karnataka) . He preached that the UNIVERSE IS RULED BY VISHNU AND LAKSHMI in other words the central core of his religion is KRISHNA BHAKTHI AND TOWARDS HIS CONSORT RADHA. He gave full respect to all other incarnations including LORD SHIVA. His Philosophy in a nutshell is “ that Lord shrI Hari is Supreme (Hari Sarvottama), the world is real (Jagat Satya) and not an illusion (mAya), there is a five-fold difference between God, living things, and non-living things. This fivefold difference is called pancha Bedha and includes the following elements:
– between God and living things,
– between God and non-living things,
– between living and non-living things,
– amongst living things themselves,
– amongst non-living things.”
VADAKALAI AND THENKALAI SECTS OF VAISHNAVISM:
Vadakalai Iyengars are Uthara Kalaarya said to have migrated from Norh India and believed to be ARYANS. However, so far H.H. Ramanuja was alive there was no distinctions as VADAKALAI and THENKALAI. However, after his death one VARADACHARYA told that VEDAS ANS UPANISHADAS were superior to TAMIL PRABANDAMS and hence, worship to Lord to be conducted as per worship in NORTH INDIA in SANSKRIT. This section of Iyengars are called VADAKALAI IYENGARS. However, one NAMPILLAI and his followers said that about 4000 songs which were in TAMIL made by ALWARS is the essence of SANSKIT WORKS. NAMPILLAI stayed in SRIRANGAM and it became the Headquarters of THENKALAI SECION OF IENGARS. VARADACHARYA left Srirangam and made KANCH as his headquarters and started propagating VADAKALAI THEORIES. While THENKALAI IYENGARS started propagating theory of worship from SRIRANGAM. While VADAKALAI IYENGARS were strictly following the VEDIC method, THENKALAIS admitted NON-BRAHMINS also. VADAKALAI IYENGARS strictly followed MARKKADA NYAYA ( MARKKADA means MONKEY) i.e individual souls must have firm belief and faith towards SRIMAN NARAYANA who will come rescue them from human bondage and help then in attaining MOKSHA.
The THENKALAIS believed in maarjaara kichora nyaya. Prapatti: while it is the belief of Vadagalais that act of surrender to the Paramatma has to be a positive one, Thengalais are of the opinion that knowledge of Jivatma, and surrender to the Lord is adequate.
Thiruman
The Vadagalais apply Thiruman in a U shaped manner Against this, the Thengalais wear the Thruman in a ‘Y’ shape, with the lower portion extending over the nose.
The VADAKALAI SECT feels that they are superior among Brahmins. Thenkalais do not emphasise on caste distinctions. They feel the Brahmins and non-brahmins are equal before GOD i.e. MAHA VISHNU. In my opinion THENKALAIS are broadminded than VADAKALAIS. Herein , I would like to state that one Iyengar family, I do not know whether they were VADAKALAI or THENKALAIS, came to KOZHIKODE on transfer.
An old lady was also with them. They were staying just opposite to our house. While we children ate from both houses my grandmother and the old lady in their house never used to sip a drop of water from IYENGAR’S HOUSE or from our house since we are IYERS. I think now, they must be VADAKALAIS. Friends, In GOD’S EYES all are equal, and there is no distinction but it is created by some human beings. I strongly believe in this.
VEERASHAIVATES
VEERASAIVISM is nothing but the advance stage of SHAVISM. I say this because they are the rebel groups of ADI SHANKARA who adopted a middle path by saying “ ll शिवाय विष्णु रूपाय शिरुपाय विष्णवे, शिवस्य हृदयं विष्णोर विष्णोश्च हृदयं शिवः ll “ As I have already told “SHAVISM” was the earliest form of worship in India in the form of LINGA. The exponets of SHAIVISM are from North India. Basava rebelled against Vedic concepts and especially Adi Shankara and propagated LINGAYATISM, although he was a Brahmin himself. In the words of Dr. Sarveppally Radhakrishnan it was Basava who “gave to VEERA SHAIVISM a prophetic turn and a popular appeal” . In fact he was against caste system. BASAVA was born in KARNATAKA in a small town called Ingaleshwar, now known as Basavana Bagewadi in Bijapur district in the year 1134 AD. After rebelling against Aryan method of worship and made all to wear used Ishtalinga to eradicate untouchability, establish equality among all human beings and a means to attain spiritual enlightenment. The works of Basavanna gave birth to Lingayatism which is different form Veerashaivism. Veerashaivism propagates CHARA LINGA. Among LINGAYATHS there are all sorts of people irrespective of caste, creed or colour. I find only this difference between the two. His VACHANAS are very famous. One of his VACHANA in KANNADA LANGUAGE is :-
“ಉಳ್ಳವರು ಶಿವಾಲಯ ಮಾಡುವರು ನಾನೇನು ಮಾಡಲಿ ಬಡವನಯ್ಯಾ
ಎನ್ನ ಕಾಲೇ ಕಂಬ, ದೇಹವೇ ದೇಗುಲ, ಶಿರವೇ ಹೊನ್ನ ಕಳಸವಯ್ಯಾ
ಕೂಡಲಸಂಗಮದೇವಾ ಕೇಳಯ್ಯಾ, ಸ್ಥಾವರಕ್ಕಳಿವುಂಟು ಜಂಗಮಕ್ಕಳಿವಿಲ್ಲ, “
MEANING
“The rich will make temples for Shiva. What shall I, a poor man, do?
My legs are pillars, The body the shrine, The head a cupola of gold.
Listen, O lord Kudal Sangama deva, Things standing shall fall, But the moving ever shall stay.”
Since I had given abou Lingayatism and Basaveswara in my short description of of LINGAYATISM, I do not like to repeat the same here.
CONCLUDED.
Regards to one and all,
P.R.RADHAKRISHNAN
Friends,
The Origin of Bhakthi Cult and its growth revolves round SHAVISM AND VAISHNAVISM. Before that, there existed a primitive practice of propitiating Gods by offering liquor, Tobacco, Ganja and also through animal/human sacrifices. I am not exaggerating when I say, in olden times those who went to SHABARI MALAI, used to carry liquor, opium etc. to appease the smaller gods like PERIA KADUTHTHA, CHINNA KADUTHTHA etc. The pilgrims to SHABARI MALAI could be just counted. When I was a boy, I have also seen shapeless stones used to be kept to worship certain Gods/Goddesses. In south India, Buddhism and Jainism also had very huge followers. However, the higher groups of people ( The ARYANS a refined group ) started propitiating VEDIC GODS, RUDRA, INDRA, KRISHNA, SUBRAMANIA. While H.H. ADI SHANKARA propitiated his ADVAIDA, H.H. RAMANUJA advocated later his VISHSHTA ADVAITHA, which after his death was divided into two groups as VADAKALAI and THENKALAI, by HH. VARADACHARYA and NAMPILLAI of ANDHRAPRADESH . While VARADACHARI propagated VADAKALAI sect of IYENGARS with his Headquarters at KANCHIPURAM and NAMPILLAI had his Headquarters at SRIRANGAM. Before that the NAYANMARS started the Bhakthi Cult by propitiating LORD SHIVA in the form of LINGA which was countered by ALVARS who propitiated MAHA VISHNU. In the famous literature MANIMEKALAI of SANGAM PERIOD , we find the heroine MANIMEKALAI hearing the discourses from JAINS, SANKYAS, VAISESHIKAS, SHAIVATES and VAISHNAVATES. Man has the tendency to revolt with any system. The result of VEERA SAIVISM or LINGAYATISM is one outcome of man’s revolt against VEDIC SCRIPTURES, VEERASAHAVATES do not follow VEDAS or do not believe in rebirth . hate child marriages. They allow marriages by widows and were ahainst Brahmins. They carry SHIVA LINGAM in their person, whether a man or woman. They revolted against brahminic theory of ADI SHANKARA who said “SIVAYA VISHNU RUPAYA……”
Friends, to the extent of my knowledge, I shall try to explain about SHAIVISM and VAISHNAVISSAM DWAITHAM and VEERA SAIVISM in this essay.
SHAIVISM : In Tamil the earliest references to prose or ‘urai’ date back to the ancient grammer text Called “THOLKAAPIYAM”. In one post SANGAM epic and in “SILAPPATHIKAARAM” which was published in in 7th or 8th centuary there is a mention of “URAI” .” IRAYANAAR KALAVIYAL URAI ” This definitely speak about the TAMIL PROSE. It also contains “PAARATHA VENPAA”. Some other literary works say as to how Sanskrit and Tamil came into existence. It is said that when LORD NATARAJA started soundinf his துடி or Dhamaruka in his right hand, came into existence TAMIL and SANSKRIT languages. This I have written only to show the religious connection of the Language. The PHOLKAAPPIYAM which is the first grammar in Tamil was written by THOLKAAPIYAN in 10thor 11th Century A.D. in which containsthe Ezhuttadikaram, the Solladikaram and the Poruladikaram has five classificatins as Kurinji, Mullai, Marutham, Neytal and Palai (5 fold division of Tholkaapiyam. The reason could be that the land available for the people . Venkata malai / Thiruppathy and Kumari ocean (this boundary is mentioned by Tholkaapiyar) is small and restricted. It has to support more people in a small region. That is why Tholkaapiyar has retained only Marutham (madurai type agricultural lands) and shore areas (as Neithal / நெய்தல் ) from the earlier division and developed two new areas for habitation -one in the hill tracts (Kurunchi) and the other in the forest tracts (Mullai). This has been necessitated due to loss of lands to the ocean of the south.) As per THOLKAPPIYAN the 4 regions were presided over by MURUKA KKADAVUL, THIRUMAL INDRA and VARUNA. I find his THOLKAAPIYAM and PANINI’S SANSKRIT GRAMMER are almost similar in nature. During THOLKAAPIAN’S PERIOD SHAIVISM was in force, he has not attached any land to HIM since LORD SHIVA was considered as SUPREME LORD to whom all regions belonged.
Friends, I do not find any mention of LORD SHIVA in the anthologies of SANGAM period . Siva is mentioned as “EESA” who keeps GANGA and the crescent moon on his matted hair locks on head, His throat is blue in colour , has a third eye on the centre of the forehead eight arms and before him lies a great bull whom we call NADIKESHWARA
. He wears കൊന്ന പൂവു (CASIA),மயிர் கொன்னை, He keeps PARVATHI on his left side. His favourite star is ARDRA. He is also called DAKSHINAMURTHY. He sis under a banyan tree (கல்லால்). During the early Sangam period Lord Muruga was considered as a manifestation of Lord Shiva. However PURANAS classified them as separate entities.
From the above we can assertively say that during the SANGAM period LORD SHIVA and LORD MURUGA were only worshipped as GODS. Even now my Tamiul friends and some Keralites conside Lord Muruga as KALIYUGA KATAVUL – THAMIL KADAVUL etc.
The essence of essence of Shaiva Philosophy can be seen in Pari paadal. Thus
“ O Lord of Katampa wreaths, we ask of you not GOLD and RICHES, NOR THE PLEASURE OF LIFE; but drant us COMPASSION, LOVE and CHARITY. “
We can express CHILAPPATHIKARAM only as the Great Epic in TAMIL, since it gives us some reference of Lord SHIVA, GODDESS SHAKTHI , and LORD MURUGA. In this book, the author refers to LORD SHIVA who has a third eye on the centre of the forehead , GANGA and the crescent moon on his matted hairs on the head. This crescent moon has only two kalas as against 16 KALAS. Arahar also says that KAVUNTI ADIKALAR is none other than LORD SHIVA. He has also praise LORD MURUGA and GODDESS SHAKTHI.
MUTHOLLAYIRAM 0f 4th Century A.D we can find in its INVOCATORY VERSE about LORD SHIVA as ATHIRAYAN, NATARAJA and the GOD who dwells in the star ARDRA. . Afterwards we do not find any written text till 5th century AD.
In Vaishnava cannon there is ANDAL. In the same way SAIVATES have KARAIKKAL AMMAYAR who is a woman poet, who is one among 63 NAYANARS. She has written 4 poems which are in SAIVA CANONS (திருமுறைThirumurais).
The NAYANMARS or NAYANARS belonged to various castes who were unanimous in belief of one GOD called LORD SHIVA. Among the NAYANMARS there were Brahmins, Potters, Vellalars, Kings, Chieftains, hunters like KANNAPPA NAYANAR, Adi Dravidars, Fishermen, Washermen etc, Amoing them , are the four grandmasters: Appar, Sambandar. Sundarar and Manicka-vachagar.
I shall now deal with SIDDHAS. Like veerasaivates they are also revolutionaries among shaivaites, They do not believe in orthodoxy and rituals. Siddhar means a person having Siddhi or control over chiththa. Siddhars are persons who practise “ channalisation of the flow of senses through Chiththa”. In some tamil literatuers we find SIDDHI and SIDDHAR, used to mean “fineness of body, mind and spirit.” Lord Shiva is called the first SIDDHAR. The Shiva Temple at a village called IIRUNARAYUR of S,A District of Tamil Nadu is called SIDDISWARAM since it is believed to be the abode of the first SIDDHA (LORD SHIVA) .
I may not do justice, if I do not mention the name of திருமூலர் (Thirumoolar) , who was the foremost siddhar Tamil Nadu ever produced. “ He was a poet, doctor, Astrologer, astronomer, social reformer etc. All of us might have heard about SIDDHA VAIDYA, a branch of indigenous medicine in India. Thirumular says in his “அரம் செய்யும் திரன்” (aram cheyyuM thiran ) “ இருமலும் சோகையும் ஈளையும் வெப்பும், தருமஞ்செய்யாதவர் தம்பால தாகும், உருமிடி. நாக முரோணி கழலை தருமஞ்செய் வார்பக்கல் தாழகி லாவே.” MEANING : The person who does not perform charity will suffer from Cough, cold, Anemia, and bronchitis. However the persons who perform charity will not be affected by thunder, snake bites, throat trouble or cancer etc.
In another place he condemns religion thus “ சாத்திரம் ஓதும் சதுர்களை விட்டுநீர், மாத்திரைப் போது மதித்துள்ளே நோக்குமின் “
In another place he asks people to see GOD who is in themselves with their knowledge. He further says that this will make one happy since GOD has made our body as his TEMPLE or the place of HIS residence thus “ முகத்திற் கண்கொண்டு காண்கின்ற மூடர்கள், அகத்திற் கண்கொண்டு காண்பதே ஆனந்தம்” Again in another place he says “ ஒன்றே குலமும் ஒருவனே தேவனும், நன்றே நினைமின் “.
Friends, I can tell more and more about the SIDDHARS, however I have to conclude on writing about them since I have to write more on others too.
THE ALWARS
From AD 700 to 800 tweve Vaishnavate saints called ALWARS started propagating VISHNU CULT. The 12 Alwar saints are (1) POIGAI ALWAR (2)POOTHATHALWAAR (3) PEYAALWAR (4) THIRUMAALISAI ALWAR (5) NAMMALWAAR (6) MADHURA KAVI ALWAAR (7) KULA SEKHARA VARMA ALWAAR (8) PERIA ALWAAR (9) ANDALL (10) THONDARADIPPODI ALWAAR (11) THIRUPPAN ALWAR and (12) THIRUMANGAI ALWAR. I am of the opinion that Vaishnavate Bhakthi Cult started after the Shaiva Bhakthi Cult. The Alwars praised LORD VISHNU in ANTATIS
“According to Vaishnavas, MAHA VISHNU is the Supreme Lord, and is the only entity primarily praised in all true scriptures. Vishnu is the Lord, is the Cause, the Protector, and the Destroyer of all Creation known and unknown, and is responsible for all bondage and liberation. He is beyond the scope of all that is destructible and indestructible, and His worship is the purpose of one's existence; He is free of all flaw, and has an infinite number of good attributes”.
The First three Alwars Viz. POIKAI ALWAR, POOTHATHAALWAAR, and PEYAALWAR are responsible for writing the first three ANTHATHIS in VENPA STYLE.They share a comman legend in Srree Vaishnava Tradition . The ANTATIS the first three created have about 100 verses each.In fact they lived in three different places and never knew each other’s existence . They are considered as divine personalities in the tradition.
Peyalwar the third Alwar, who was believed to be born in the 7th century AD. As he was mad on Lord Vishnu, he probably got the name ‘Pei’ Alwar (Pei means ghost in Tamil language). Peyalwar was believed to be born on a red allilly flower (sevvalli) in a well. The birthplace of Peyalwar, who was believed to be the incarnation of Nandakam – the divine sword of Vishnu, is located near Madhava Perumal temple in Arundale street at Mylapore localitiy in Chennai city, South India.
It is widely known that HH. Thirumal Isai Alwaar was a Shiva BHAKTHA. He was converted as a VISHNU BHAKTHA by PEY ALWAAR. “It is associated with Shri Thirumazhisai alwar who was ordained by Sri.Peyyalwar and there is a sanidhi here for him with the third eye like Siva on his left toe.” “Lord Jagannath temple in Thirumazhisai is one of the three important Jagannath temples in the world. Jagnnath is a name given to Lord Krishna. Puri is considered as Uttara Jagannath Kshetra (North Jagannath), and Tiruppullani is considered as the Dakshina Jagannath Kshetra (South Jagannath), and Thirumazhisai Nagar is considered as the Madhya Jagannath Kshetra (the middle Jagannath site). “
Friends,
It will be endless if I start writing about all the Alwars, Siddas, Nayanmars etc. Hence I shall give a short description on NAM ALAWAAR and ANDAAL ALWAR and then continue with BUDDISM AND JAINISM in South India.
NAM ALWAAR : His real name was SATAKOPAN. He is said to be the incarnation of VISHWARKSENAR. While those belong to ADI SHANKARA’s group of Brahmins called say that VISHWAKSENAR is elephant faced and is MAHAGANAPATHY and point out the opening verses “ yasya dwirada vakrAdyA: pArishadyA: parashathaM, vignaM nighnanthi sathathaM vikshvaksEnaM tham AshrayE “ but the Vaishnavates will not agree to this and say that vikshwasenar is the senadhipadhi of Lord Shriman Narayana. Further they say it does not start with this verse but with “ Shuklambhatadharam Vishnum……..sarva vigna upashaanthaye”. This is not within the purview of my essay and hence I leave it to settle between VAISHNAVATES and SHAIVATES. THIRVAAIMOZHAI which consists of 1102 four lined verses is one of his greatest work Some of his other works are (1) Thiru-Viruttam, (2) Thiru-Asiriyam and PeriaThiruvandadi.
ANDAL ALWAAAR : Friends she is the only FEMALE ALWAAR AMONG THE 12 ALWAARS given above.
Life story of Sri Andal:
The life story of Sri Andal is very well known in South India and to a few people in the north. However, a brief narrative is given here for the fresher. The Sri Vaishnava tradition holds that Sri Andal was found in the flower garden in kali yuga 98, Adi (Ashata month), Shukla Chathurthi, Tuesday with Puram star in SRIVILLPUTHUR in the Pandiya dynasty. Accordingly, her date of birth is 8th of June 3004 B.C. But modern historians fix a date the first half of the 8th century A.D. Be that as it may, our account follows the "Guru Parampara" tradition.
Upbringing of Sri Andal by Periyaazhvaar/Vishnuchithan:
As Sita was found by king Janaka, while tilling the land for doing yagna, Vishnuchitha (a great vedic scholar, poet, Vishnu devotee also known as Periyazhvar found the divine child under a tulasi plant while he was tending his nandavana(garden) in Srivilliputhur. He brought her up in simple and godly surroundings natural to a pious, vedic, dhwaija. The child prodigy thus fostered lovingly grew into a beautiful maiden and became an embodiment of love for Sri Krishna.
Sri Andal's love for Krishna/Sri Vatabhadrasayee:
Being a devotee of "Sri Vadabhatrasayee", the presiding deity of srivilliputhur, Vishnuchitha would weave a garland of tulasi leaves daily and keep it sacredly rolled in a flower basket so that he may, after attending to his other course, take the garland later to the temple for offering to the lord. The child “kodai”(Andal) in her profound innocence would take out the garland daily without her father's knowledge, adorn herself and look into the mirror to satisfy herself whether she was suitable bride to the lord and then would remove the garland and replace it in the basket in its original form. This was going on for days and without actually knowing that her daughter had adorned the garland around herself, Vishnuchitha would offer this to the deity who wore it beatifically.
One day to his surprise, Vishnucitha saw the child wearing the garland before he could take it to the temple. He was shocked for he considered this as a great defilement. He remonstrated her for this act. He fasted that day and did not offer the garland and was all repentant. But lo! What a surprise? At night, the lord appearing in dreams asked Vishnuchitha, why you did not offer me the tulasi wreath today? I am ever eager to have the things touched by my devotee. Think not Andal kodai to be a mere mortal.”
To his wonder Vishnuchitha found that tulasi wreath worn on the previous day by Andal had not faded. But, was fresher than a freshly made garland. Thereafter, he offered the garland to the deity after being worn by Andal. The lord continued to give his the bliss of ineffable “darshan”. (Even today, this practice is being observed at the temple of Srivilliputhur.)
When Andal attained her marriageable age, her father was worried to find a suitable match for her. But, the divine child would not marry anyone except lord Krishna.
Therefore, Vishnuchitha narrated all the KALYANA GUNAS of all the Archa-Murthis of the one hundred and eight Sri Vaishnava Kshetras in India, so that she may for herself choose the deity. When she heard of the Soundarya of lord Sriranganatha, tears of joy came over her and her heart prayed to HIM to come and accept her in wedlock.
Wedlock of Sri Andal with Sri Ranganatha:
At this, Vishnuchitha, knowing not what to do, meditated. Sri ranganatha spoke to him in a dream: "Do not hesitate to offer your daughter to Me, for she is Bhudevi herself." Simultaneously the lord bade the sthanikas(officials in charge) of Srirangam to go to Srivilliputhur and bring Andal in a palanquin in all royalty.
King Vallabhadeva along with his retinue joined the procession from Srivilliputhur to Srirangam with Sri Andal in a palanquin.
The whole route was decorated on either sides with flowers and wreaths of finely weaved green saplings (called thoranam). As sri Andal entered the inner shrine of Sri Ranganatha, the magnetic beauty of the lord instantly attracted her. She boldly mounted up His serpent couch and joined the eternal lustrous light of Sri Ranganatha in the presence of the gathering.
Sri Andal's works:
To posterity, Sri Andal gave two gems as masterpieces:-
1. TIRUPPAVAI (30 verses)
2. NAACHIYAAR THIRUMOZHI (143 verses).
Now about JAINS AND BUDDISTS in SOUTH INDIA. Friends we can classify Indian Philosophy into two groups as (1) ASTHIKA who believe in Vedic Shasthras and (2) as NASTIKAS who do not believe in VEDAS. JAINS and BUDDISTS belong to the second category.
There are certain features which are common to Jainism and Buddhism. Both the founders of Jainism and Buddhism are Kshathrias. Both started from the North-eastern parts of India but the Vedic Seers ( Aryan Tribes ), started from North-western parts. Jainism never accepted the existence of GOD. On the other hand Gauthama Buddha was silent on this aspect. This attitude of Buddha made many to think that Gautama Buddha was an atheist. Some felt that he was agnostic , where as we, as MAHATMA GANDHI put it, thought that the existence of GOD is like an axiom which is self- proved . Whatever it might be, for people like us who are laymen, both Mahaveera who started Jainism and Gauthama who started Buddhism were aetheists. Both these religion spread through-out India and to certain extend to some foreign countries rapidly. Hinduism was getting extinct. These two religions came to existence in South India at least 3 centuries before Christ. Although Zoroastrianism and Buddhism are totally contradictory, some sort of similarity is seen between them.
“All these systems including Buddhism and Jainism were considered as Non-Brahmanic or Sramanic systems. The common feature of these systems are :
1. They challenged the Vedas
2. Admitted all members to their community
3. Observed a set of ethical principles
4. Practiced detached life to get liberation
5. Accepted renunciation.”
Spread of Saivism and Vaishnavism and decline of Jainism :
During the 12th and 13th centuries Saivism began to spread in Andhra and there used to be religious debates over these religious faiths. There were many clashes between the followers of these faiths and of the Jaina Bastis (centres) were destroyed by the Saivites. Panditaradhyacarita and Palkuriki Somanatha and Sivaratrimahatmya of Srinatha gives evidence to this fact.
It is a wonder that though Jainism was prevalent for more than 1500 years in Andhra only one book written a by a saint of this area is available now. It is Jinendra Kalyanabhyudaya by Appayacharya (1241 Saka era).
While Saivism became popular during Kaltiya kings, Vaishnavism became popular during Vijayanagara kings. Spread of these religions led to the decline of the Jaina faith. Bur Jainas have their piligrim even now. Kollipaka in Nalgonda district is jaina kshetra and Penugonda in Anantapur district is one of the Jaina Chaturdasa mahavidya sthnams.
For an Archaeologist and epigraphist who wishes to study Jaina history Andhra provides a rich source .
Padu’ were all Jaina villages. In many places in Andhra we find wells known as Jainabavulu. They are of a particular type of construction. They are covered by lids so that animals in the streets may not fall in the nights. Similarly in many villages we find idols called as ‘Sanyasi Demullu. All such villages were once Jaina villages. Many such villages are found in Coastal Andhra.
To understand Indian Philosophy and culture in broader perspective study of Jainism in essential. As Prof. Hopkins puts it, Jainism "represents a theological mean between Brahmanism and Buddhism9 . Then assuredly a serious study of Jainism becomes incumbent on all who may seek to understand aright either the early. Brahamnic ritual or the trenchant and for long effective Buddhist protest which that elaborate ritual evoked"10 .
The interest of Jainism to the student of religion lies in the fact that it goes back to a very early period and to primitive currents of religious and metaphysical speculations, which also gave rise to the oldest Indian philosophies like Sankhya, Yoga and Buddhism. It also shares their theoretical passimism and the pratical ideal of liberation11 .
Jaina approach to truth saying that it has many facts leads to relativism though not to pluralism. Their acceptance of the uniqueness of each soul and stress on individual effort to reach kaivalya makes it a humanistic religion. The ills of the 20th century are absolutism and ideological dogmatism. These attitudes will lead the world to catastrophy and more so in a nuclear age.”
Tamil Sangam-works like Manimekhalai indicate that there were Buddhists in Tamil Nadu and that the Buddhist missionaries were active in spreading their religion. According to the Sangam tradition, there was a famous Buddhist chatty a (temple) at Vanchi (Karur) and a Palli Bana Perumal became a Buddhist.
The Cheras were originally Mundas, many of whom were Buddhists even before their arrival in Tamil Nadu. It was they as well as the Buddhist missionaries from the Maurya Empire that brought the religion of Buddha to the South. They were distinctly a powerful minority in Tamil Nadu and were subjected to per-secution by the Brahmin Counsellors of the Dravidian Hindu Kings during the ascendancy of Brahminical Hinduism in the South. Aalavaipathikam records that around 640 A.D., Sambanda Murti, a Brahmin, won over the Pandya royal family and caused the massacre of 8,000 Buddhist monks in Madurai; Buddhist nuns were reportedly made into devadasis and relocated in the Hindu temple precincts. The persecution and eventual exodus of Buddhists from Tamil Nadu to Kerala in the seventh century was occasioned by the fall of the Buddhist Kalabhras at the hands of the Pandyas.
The Buddhists came to Kerala and established their temples and monasteries in different parts of the country. The following Hindu temples were once Buddhist shrines: the Vadakkunnathan Temple of Trichur, the Kurumba Bhagavathi Temple of Cranganore, and the Durga Temple at Paruvasseri near Trichur. A large number of Buddha-images have been discovered in the coastal districts of Alleppey and Quilon; the most important Buddha-image is the famous Karumati Kuttan near Ambalappuzha. It is said that Sri. Ayyappan Temple of SABARI MALA was a Buddhist Temple. Buddhism probably flourished for 200 years (650-850) in Kerala. The Paliyam Copper Plate of the Ay King, Varaguna (885-925 A.D.) shows that the Buddhists enjoyed some royal patronage even in the tenth century. century. Many Keralites, like the Ezhavas, who were most likely Buddhists once, gradually became Hindus.
Buddhism has left its impact on Kerala. The images and tall rathas (cars) used in temple processions, and utsavams (fairs) are said to be Buddhist legacies. The Ayurvedic system of medical treatment is also a gift of Buddhism. Buddhists opened schools [in pallikudam and ezhuthupally. Pally is the Buddhist term for school) near their monasteries. Kerala temples show traces of Buddhist art and architecture. Amarasimha, the author of the popular Sanskrit text-book used in Kerala schools until recently, was a Buddhist. Kumaran Asan, the great Kerala poet, was influenced by the great Buddhist religion and wrote the famou, Buddhist poems: Karuna. Chandala Bhikshuki, and Sri Buddha Charitam.
The spread of Jainism and Buddhism almost wiped out HINDUISM which was revived by ADI SHANKARA. The decline of Buddhism started in the eighth century with the arrival of the Aryan missionaries and the Brahminical religion. As mentioned earlier, the Brahmin scholars defeated Buddhist monks in debates and established the superiority of the Hindu religion. Adi Sankaracharya, the Hindu revivalist, was also responsible for the fall of Buddhism; he founded Hindu monasteries and trained Hindu priest-scholars to combat his Buddhist adversaries. Buddhism faded away gradually and completely disappeared during the reign of the Vaishnavite Kulasekharas in the eleventh century. What actually happened was that Buddhism was reabsorbed into Hinduism from which it broke away. ADI SANKARA’S DOCTRINES WERE AKIN TO BUDDHIST PRINCIPLES to certain extend.
REVIVAL OF HINDUISM BY H.H. ADI SHANKARA: H.H. Adi shankara was born some- where in the middle of 8th Century CE. ADVAITHA was not founded by ADI SHANKARA but H.H. GAUDA PAADA the preceptor of Adi Shankara’s guruH.H. GOVINDA BHAGAVATH PAADA. I am giving the Sanskrit verse often chanted by SMARTHA Brahmins :“ ll नारायणं पद्माभुवं वसिष्टं शक्तिश्च तत् पुत्र पराशरं च, व्यासं शुकं गौडपादं महान्तं गोविन्द योगीन्द्रं अथास्य शिष्यं, श्री शंकराचार्य मथास्य पद्मपादं च हस्तामलकं च शिष्यं, तं त्रोटकं वार्ततिक कारमन्यान अस्मत गुरुं सन्तत अमानतोस्मि ll”
“From this verse we can understand that, first teacher being Lord Narayana himeself and line of descent from father to son up-to Sri Shuka Acharya. From Lord Narayana to Sri Shuka Acharya the line of succession is known as Vamsarsi-parampara and from Sri Gaudapadcharya starts the descent of Sanyasins and known as Manava-gurusampradaya.”
Smarta Sampradaya (Smarta Tradition, as it is termed in Sanskrit) is a liberal or nonsectarian denomination of the Vedic Hindu religion which accept all the major Hindu deities as forms of the one Brahman, in contrast to Vaishnavism, for example. The term Smarta refers to adherents who follow the Vedas and Shastras. This is the substance of ADI SHANKARA’S THEORY. According to Adi Shankara there is only one God which is again the philosophy of Buddists but Hindus before Buddhists had followed it.
In Sanskrit, Smārta means "relating to memory, recorded in or based on the Smrti, based on tradition, prescribed or sanctioned by traditional law or usage, (etc)", from the root smr ("remember"); smarana. Smārta is a vriddhi derivation of Smriti just as Śrauta is a vriddhi derivation of Śruti.The system they follow is referred to also as Srauta-Smartha as evidenced in the sankalpams they take during prayers.[1] This joined reference srauta smarta cannot be separated in the context of an orthodox smarta brahmin because he would be expected to follow the sruti and thereby the smritis derived from them.
Smarthas have free rein to choose whichever deity they wish to worship. They usually worship five deities (pancopasana). It is a liberal and eclectic sect
Adi Shankara founded four Maṭhas (Sanskrit: मठ) to guide the Hindu religion. These are at Sringeri in Karnataka in the south, Dwaraka in Gujarat in the west, Puri in Orissa in the east, and Jyotirmath (Joshimath) in Uttarakhand in the north. Hindu tradition states that he put in charge of these mathas his four main disciples: Sureshwaracharya, Hastamalakacharya, Padmapadacharya, and Totakacharya respectively. The heads of the mathas trace their authority back to these figures. Each of the heads of these four mathas takes the title of Shankaracharya ("the learned Shankara") after the first Shankaracharya. The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara and their details.[27]
Śishya
Maṭha
Mahāvākya
Veda
Sampradaya
HASTHAAMALAKAACHARYA
Govardhana Pīṭhaṃ
Prajnaanam Brahma (Brahman is Knowledge) Rig Veda
Bhogavala
SURESHWARAACHAARYA
Śārada Pīṭhaṃ
AHAM BRAHMAASMI (I am Brahman) Yajur Veda
Bhuriwala
PADMAPAADAACHAARYA
Dvāraka Pīṭhaṃ
Tattvamasi (That thou art) Sama Veda
Kitavala
THOTAKAACHAARYA
Jyotirmaṭha Pīṭhaṃ
AYAMAATHMAA BRAHMA (This Atman is Brahman) Atharva Veda
Nandavala
There is a section of brahmins who believe that KAMAKOTI PEETHOM was established by ADI. SHANKARA, which , IN MY OPINION, is not correct
Adi Shankara opened the SOUTHERN SIDE door of SRAVAJNA PEETHA called Sri. SHARADA NILAYA which is in ruined state in PAKISTAN OCCUPIED KASHMIR.Thus door was not opened by any one till Adi Shankara opened it after defeating all religious philosophers including The JAIN and BUDDHIST philosophers. I am giving the photographas of the ruined SHARADA NILAYA called Shakthi Peetha herein :
Photos of Sharada or saraswati devi shakti peetha in PAKISTAN OCCUPIED KASHMIR IN RUINED STATE SEE WEB. PHOTOS
ADI SHANKARA’S SAMADHI – SEE WEB PHOTO
“Starting from the Jyotir Ashram (at Badrinath) in the Himalayan north , popular belief has it that Shankar embarked on a journey to the nearby mountainous terrain of Kedarnath, the place that was fated to be his ultimate resting place. Four of his most beloved disciples accompanied him part of the way, but then Shankara insisted on traveling alone for the residual part of his journey. Even at present, there is a spring of hot water, said to have been created by Shankara to remove the suffering of his disciples from the extremes of climate in the snow-bound mountains.
In utter solitude at Kedarnath, Shankaracharya sat and entered into Samadhi. His remains rest at the Adi Shankaracharya Samadhi” His Samadi can be seen behind KEDARNATH TEMPLE with a STATUE. (SEE PHOTOS IN WEB. ) Having given a brief account of ADI SHANKARA I shall give another account of a great Philosopher, H.H. RAMANUJA who propagated the VAISHNAVA cult in the SOUTH . we broadly call them as IYENGARS. Friends, SAIVISM in INDIA started much earlier. However during Vedic period, it is said that VAISHNAVISM started flourishing. This can be seen from the history of ALVARS. Before that there was a section of Shaivates called PASUPATHAS. KALAMUKHAS, KAPALIKAS etc. who were staunch Shaivates. However, while ADI SHANKARA started propagating ADVAITHA to counter the popularity of JAINISM and BUDDHISM, in 7th-8th centuary AC, Ramanuja who was born betweeb 11th and 17 th Centuary AC at Sriperumbatur in Chengalpet District of Tamil Nadu started propagating VISHISHTA ADVAITHA in which he propagated that Lord VISHNU is the SUPREME GOD who created the soul to experience their KARMA in the world. . He was agaist caste differenes , touchability and untouchabilty before GOD. When he was in SRIRANGAM , the Chola Monarch , KULOTHUNGA II started troubling him and hence he went to MELKOTE which was called THIRUNARAYANA PURAM and converted the JAIN KING BITTI DEVA to VAISHNAVISM who adopted the name of VISHNU VARDHANA. H.H. RAMANUJA lived upto 1137 A.D. A separate temple is constructed for him at Sriperumbatur. One NIMBARAKA who was a contemporary of HH Ramanuja was born in NIMBAPURAM in Bellary who practiced the doctrine of toal surrender (प्रपत्ति) to Lord Krishna and his consort Radha. In his philosophy he accepted the position of God and the soul as identical yet different. It is a theory almost similar to MADHWA but different.
MADHWA OR POORNAPRAJNA: I have given a brief biography of H.H. Madhwacharya, Hence I do not like to give the same again. However, I am to say that he was born some-where in the year 1200 AD. MadhvAcharya is the founder of the DVAITHA school of Philosophy and religion. MadhvAcharya was born on Vijayadashami (10th day of the bright half of the lunar month of September and October) in the year 1238 AD in the village of Pajaka near Udupi. His preceptor was Achyutapreksha. After a debate in his Philosophy and defeating his rivals i.e SRINGERI SWAMIGAL at THIRUVANANTHAPURAM, he toured all over north India including the HIMALAYAS and returned to UDUPI (Karnataka) . He preached that the UNIVERSE IS RULED BY VISHNU AND LAKSHMI in other words the central core of his religion is KRISHNA BHAKTHI AND TOWARDS HIS CONSORT RADHA. He gave full respect to all other incarnations including LORD SHIVA. His Philosophy in a nutshell is “ that Lord shrI Hari is Supreme (Hari Sarvottama), the world is real (Jagat Satya) and not an illusion (mAya), there is a five-fold difference between God, living things, and non-living things. This fivefold difference is called pancha Bedha and includes the following elements:
– between God and living things,
– between God and non-living things,
– between living and non-living things,
– amongst living things themselves,
– amongst non-living things.”
VADAKALAI AND THENKALAI SECTS OF VAISHNAVISM:
Vadakalai Iyengars are Uthara Kalaarya said to have migrated from Norh India and believed to be ARYANS. However, so far H.H. Ramanuja was alive there was no distinctions as VADAKALAI and THENKALAI. However, after his death one VARADACHARYA told that VEDAS ANS UPANISHADAS were superior to TAMIL PRABANDAMS and hence, worship to Lord to be conducted as per worship in NORTH INDIA in SANSKRIT. This section of Iyengars are called VADAKALAI IYENGARS. However, one NAMPILLAI and his followers said that about 4000 songs which were in TAMIL made by ALWARS is the essence of SANSKIT WORKS. NAMPILLAI stayed in SRIRANGAM and it became the Headquarters of THENKALAI SECION OF IENGARS. VARADACHARYA left Srirangam and made KANCH as his headquarters and started propagating VADAKALAI THEORIES. While THENKALAI IYENGARS started propagating theory of worship from SRIRANGAM. While VADAKALAI IYENGARS were strictly following the VEDIC method, THENKALAIS admitted NON-BRAHMINS also. VADAKALAI IYENGARS strictly followed MARKKADA NYAYA ( MARKKADA means MONKEY) i.e individual souls must have firm belief and faith towards SRIMAN NARAYANA who will come rescue them from human bondage and help then in attaining MOKSHA.
The THENKALAIS believed in maarjaara kichora nyaya. Prapatti: while it is the belief of Vadagalais that act of surrender to the Paramatma has to be a positive one, Thengalais are of the opinion that knowledge of Jivatma, and surrender to the Lord is adequate.
Thiruman
The Vadagalais apply Thiruman in a U shaped manner Against this, the Thengalais wear the Thruman in a ‘Y’ shape, with the lower portion extending over the nose.
The VADAKALAI SECT feels that they are superior among Brahmins. Thenkalais do not emphasise on caste distinctions. They feel the Brahmins and non-brahmins are equal before GOD i.e. MAHA VISHNU. In my opinion THENKALAIS are broadminded than VADAKALAIS. Herein , I would like to state that one Iyengar family, I do not know whether they were VADAKALAI or THENKALAIS, came to KOZHIKODE on transfer.
An old lady was also with them. They were staying just opposite to our house. While we children ate from both houses my grandmother and the old lady in their house never used to sip a drop of water from IYENGAR’S HOUSE or from our house since we are IYERS. I think now, they must be VADAKALAIS. Friends, In GOD’S EYES all are equal, and there is no distinction but it is created by some human beings. I strongly believe in this.
VEERASHAIVATES
VEERASAIVISM is nothing but the advance stage of SHAVISM. I say this because they are the rebel groups of ADI SHANKARA who adopted a middle path by saying “ ll शिवाय विष्णु रूपाय शिरुपाय विष्णवे, शिवस्य हृदयं विष्णोर विष्णोश्च हृदयं शिवः ll “ As I have already told “SHAVISM” was the earliest form of worship in India in the form of LINGA. The exponets of SHAIVISM are from North India. Basava rebelled against Vedic concepts and especially Adi Shankara and propagated LINGAYATISM, although he was a Brahmin himself. In the words of Dr. Sarveppally Radhakrishnan it was Basava who “gave to VEERA SHAIVISM a prophetic turn and a popular appeal” . In fact he was against caste system. BASAVA was born in KARNATAKA in a small town called Ingaleshwar, now known as Basavana Bagewadi in Bijapur district in the year 1134 AD. After rebelling against Aryan method of worship and made all to wear used Ishtalinga to eradicate untouchability, establish equality among all human beings and a means to attain spiritual enlightenment. The works of Basavanna gave birth to Lingayatism which is different form Veerashaivism. Veerashaivism propagates CHARA LINGA. Among LINGAYATHS there are all sorts of people irrespective of caste, creed or colour. I find only this difference between the two. His VACHANAS are very famous. One of his VACHANA in KANNADA LANGUAGE is :-
“ಉಳ್ಳವರು ಶಿವಾಲಯ ಮಾಡುವರು ನಾನೇನು ಮಾಡಲಿ ಬಡವನಯ್ಯಾ
ಎನ್ನ ಕಾಲೇ ಕಂಬ, ದೇಹವೇ ದೇಗುಲ, ಶಿರವೇ ಹೊನ್ನ ಕಳಸವಯ್ಯಾ
ಕೂಡಲಸಂಗಮದೇವಾ ಕೇಳಯ್ಯಾ, ಸ್ಥಾವರಕ್ಕಳಿವುಂಟು ಜಂಗಮಕ್ಕಳಿವಿಲ್ಲ, “
MEANING
“The rich will make temples for Shiva. What shall I, a poor man, do?
My legs are pillars, The body the shrine, The head a cupola of gold.
Listen, O lord Kudal Sangama deva, Things standing shall fall, But the moving ever shall stay.”
Since I had given abou Lingayatism and Basaveswara in my short description of of LINGAYATISM, I do not like to repeat the same here.
CONCLUDED.
Regards to one and all,
P.R.RADHAKRISHNAN
Thursday, June 02, 2011
COMPATIBILITY CHECK PART II :
Friends,
I had given the compatibility check usually carried out before checking ASHTAKA VARGHA, DASAA SANDHI and GRAHA SAAMYA. Now herein I am giving those important compatibilities without which marriage should not be conducted between a girl and a boy.
1. ASHTAKA VARGHANUKOOLYA : “ ll कन्न्याया जन्मेन्दोशौष्टकवर्ग्गे फलाधिके राशौ
पुरुषस्य जन्म शुभदं पुरुषेन्दुवशात्तथैव कन्याया ll “
This is taken from ACHAARA SAMGRAHA
If the boy’s JANMA KKOORU has more numbers in the RAASI than the girl’s then the coimpatibility is said to be EXCELLENT.
“ ll राश्याष्टांशकनायकाः शनिगुरुष्मापुत्रभास्वत् घृगुग्लौपुत्रामृतरश्मयो निगदिताः प्राग्लग्नाभं च क्रमात्, पुंस्त्रीन्दकवर्ग्गयोरितरजन्मेन्द्वाश्रिताष्टांशनाथाक्षोपेतगृहेfन्यजन्म शुभदं चिन्द्यं विशेषादिदं ll “
MEANING : it is said that SATURN, JUPITER, MARS, SUN, VENUS, MERCURY, MOON and ASCENDANT (Lagna ) are respectively , the ASHTAAMSHA Lords of the Raasi
Meaning :
शनिगुरुष्मा पुत्रभास्वत्भृगुग्लौपुत्रामृतरश्चयः राश्या प्राग्लग्नाभं च क्रमात् means Saturn, Jupiter, Mars, Sun, Venus, mercury, Moon and ascendant respectively; राश्याष्टाम्शक नायका निनिगतिताः means are said to be the ASHTAAMSHAADHPAS. पुंस्त्रीन्द्वष्टक वर्ग्गयोः means in the CHANDRA-ASHTAKAVARGGA of the male and female; इतर जन्मेन्द्वाश्रिताष्टाम्शनाथाक्षोपेतग्रुहे means in one person’s horoscope in Raasi Chakra, where Moon is positioned, in the AKSHAM in which RAASI it comes ,अन्य जन्म शुभदं means if the CHANDRA situates it is considered as EXCELLENT COMPATIBILITY. इदं विशेषाद् चिन्दयं means this is to be checked as a special compatibility.
DASAA SANDHI : Friends, now I shall deal with how to check Dasaa Sandhi. This is the easiest method. Dasaa Sandhi is calculation od Dasas from BALANCE DASA AT THE TIME OF BIRTH. This Dasa starts after the birth. If we add with the date of birth the ShishtaDasa period we can get the date in which the DASA ends. For example if GARBHA SHISHTAM (Balance Dasa at the time of Birth) Balance dasa : 5 years 1 month and 21 days RAVI DASA add to it the date of birth say the date of birth is 07 -04 - 1962 to it. i.e. (00005 – 01 – 21 + 07 – 04 – 1962) = 12 - 05 – 1967 will be the ending period . i.e. Up-to 28 – 05 - 1967 Ravi Dasa or Ravi Dasa Ends on 28 – 05 – 1967. Now you must know the number of years an Udu Dasa is given. I give the following tables for your calculation :-
RAVI DASA 6 YEARS KRITHIKA, UTHARA PHALGUNI AND UTHRAASHADA
CHANDRA DASA 10 YEARS ROHINI, HASTHA, SRAVANA
KUJA DASA 7 YEARS MRUGASIRA, CHITHRA, DHANISHTA
RAAHU DASA 18 YEARS ARDRA,SWATHY,SHATHABHISHAK
GURU DASA 16 YEARS PUNARVASU, VISAKHA, PURVABHADRA
SANI DASA 19 YEARS PUSHYA, ANURADHA, UTHARABHADRA
BUDHA DASA 17 YEARS ASLESHA, JYESHTA, REVATHI
KETHU DASA 7 YEARS ASHWINI, MAKHA, MOOLA.
SHUKRA DASA 20 YEARS BHARANI, POORVAPHAALGUNI, POORVAASHAADA
Note : If a child is born in Krithika, Uthara Phalgun or Utharaashaada the Starting Dasa will be RAVI. The same way please check for other NAKSHATHRAS
Dasa Sandhi : While checking DASA SANDHI please check both the female’s and male’s horoscopes and if the Dasas in any place either beginning or ending meet within ONE YEAR, there is no compatibility between both the horoscopes. Althougfh some are of the view that the DASA SANDHI to be checked only for SIX MONTHS, I feel , it must be checked in such a way that in the horoscopes of Male and Female the Dasas should not meet with in ONE YEAR for the reason that the Latitudes and Longitudes may not be correct or the time of bith might vary. Long back an article appeared in the HINDU a prominent daily from South, in its SUNDAY EDITION about DASA SANDHI in which it is said that it need not be checked. I feel that the beginning and ending of any DASA starts up with bad consequences and hence this is a most important factor of checking COMPATIBILITY.
PAAPA SAAMYAM : Whatever I have given in this part is to be checked by A well qualified astrologer. I request one and all not to start checking PAAPA SAAMYA if you have no knowledge of Astrology.
Paapa Saamya is nothing but checking the nature of PAAPA GRAHAS and their positions in the female’s and male’s horoscopes and their ability as to how much harm they can do for man and woman who are to be married. When we check PAAPATHWA of the grahas( planets ) we must check them as if we are doing mathematics. i.e. if two negatives are multiplied we get positive figure. One Horoscope is said to be good provided the SHUBHA GRAHAS are in 1st, 2nd, 4th, 7th, 8th , 10th, 5th, 9th and 11th Houses.
Now I shall tell which are the planets considered as PAAPA PLANETS. (1) MARS (KUJA), SUN (RAVI), SATURN (SANI – MANDAN ), RAHU and KETHU are generally said to be PAAPA GRAHAS. “ Malefic Planets: Sun, Mars, Saturn, Rahu, Kethu, waning Moon, and functional malefics. Besides this, the planets who own bad houses like 3rd, 6th, 8th, and 12th.”” Further it is desirable to have conjunction of 7th lord with karaka Venus in any house. But please note that in the case of Taurus and Libra langnas the 7th lord is Mars and his association with Venus is not bad as he happens to be the lagna lord. Rahu in the 7th house creates death or divorce to the spouse unless he is in the star of benefic planet or in conjunction with benefic planets or aspected by benefic planets. Second marriage should be predicted only if karaka Venus is not strong and well placed in the horoscope with benefic planets company or aspect.”
As a general rule, If any of these planets are situating in LAGNA, 2nd HOUSE, 4th HOUSE, 4th HOUSE, 7th HOUSE, 8th HOUSE and 12th HOUSE in a MALE’S HOROSCOPE, it is to be situating in the FEMALES HOROSCOPE also. Again, I am of the opinion that in the Male’s horoscope a little bit Dosha should be more than that of the female’ horoscope. Although, there is an opinion that if PAAPA GRAHA is in any of the house said above (1,2,4,7,8 and 12 ) that will be an antidote. However, I do not consider this opinion as sound. I am of the opinion that PAAPA GRAHAS should be in the same House as of the girl’s horoscope, in the male’s horoscope. It is very difficult to get such horoscopes for matching. Hence I suggested a bit more PAAPA in the male’s horoscope. Among the Paapa Grahas Raahu has the PAAPA which is less than that of other planets. When we compare the PAAPA SANKHYA which each planet gives in my opinion , KUJA (MARS) , tops the list .
I am giving a list of marks which can be given to all the said PAAPA GRAHAS :-
1. RAAHU : In 1st house i.e. with Lagna Paapathva 5 points
In 2nd house Paapathva 2 Points.
In 4th House “ 3 Points.
In 7th House “ 4 Points.
In 8th House “ 6 Points
In 12th House “ 1 Poiunt
2. RAVI In 1st House “ 10 Points
In 2nd House “ 4 Points
In 4th House “ 6 Points
In 7th House “ 8 Points
In 8th House “ 12 Points
In 12th House “ 2 Points
3 MANDAN In 1st House “ 15 Points
(SANI) In 2nd House “ 6 Points
In 4th House “ 9 Points.
In 7th House “ 12 Points.
In 8th House “ 18 Points
In 12th House “ 03 Points
4. KUJA In 1st House “ 20 Points
In 2nd House “ 8 Points
In 4th House “ 12 Points
In 7th House “ 16 Points
In 8th House “ 24 Points
In 12th House “ 04 Points
Please give the above Paapathwa Marks to the concerned PLANET as above.
The following are the necessary checks while seeing PAAPATHVA :-
A. whether the action of a Planet which has Naisargika bala or Permanent natural strength alone has any change in PAAPTHVA ?
B. Whether the DASA of the EVIL PLANETS are over or when it will begin ?
C. If in the female’s horoscope widowhood is seen then only a man who has similar defect should be considered for marriage.
D. In the Female’s horoscope the evil planets in 7th and 8th houses are to be checked for evils compared with 1st, 2nd, 4th, 7th , 8th and 12th houses.
E. In general we consider we check the number of evil planets and give if it is in the 1st House i.e. if it is checked from Lagna 1 pont for its paapathwa , if it is from Chandra 0 .75 Paapthwa . and if it is from Shukra 0.5 . I am of the opinion that we must check the behavior of the planet also . Some astrologers do not consider the PAAPATHWA especially of female’s horoscope when counted from Venus. Certain astrologers do not even count from Moon.
TO BE CONT’D.
When Evil Planets are in their EXALTATION POINTS their capacity to do evil becomes less and when they reach debilitation points it is more.
I am giving a table hereunder the PAAPA MOOLYA of different planets when they are in NEECHA RAASI, ATHI SHATHRU RAASI, SHATHRU RAASI, SAMA RAASI, MITHRA RAASI, ATHI MITHRA RAASI, SWA KHSETHRA AND UCHCHA KSHETHRA, and also a chart showing the natural shatru mithrathwa of planets and how to judge ATHI MITHRATWA AND ATHI SHATHRUTHWA______________________________________________________________
PLANET’S POSITION In 1 - 7- 8 RASIS In 2 -4- 12 RAASIS
Paapa Moolya of Paapa Moolya of
Mars Saturn/Sarpi Sun Mars Saturn/Sarpi Sun ___________________________________________________________________________
1. NEECHA RAASI 192 128 64 48 32 16
2. ATHI SHATHRU RAASI 180 120 60 45 30 15
3. SHATHRU RAASI 168 112 56 42 28 14
4. SAMA RAASI 144 96 48 36 24 12
5 MITHRA RAASI 108 72 36 27 18 9
6 ATHI MITHRA RAASI 96 64 32 24 16 8
7 SWAKSHETHRA 48 32 16 12 8 4
8 UCHCHA KHSHETHRA 36 24 12 9 6 3
PLANETS PERMANENT FRIENDSHIP, PERMANENT ENMITY AND EQUALITY
Sl.No PLANETS FRIEND ENEMY EQUAL
1. SUN (Su) Mo, Ma, Ju Ve, Sa,Dh,Dt Me.
2. MOON (Mo) Su, Me. Dh, Dt. Ve,Ju, Sat,Ma
3. MARS (Ma) Su, Mo, Ju Me,Dh,Dt. Ve, Sa.
4. MERCURY (Me) Su, Ve Mo Ma,ju,Sa,Dh,Dt.
5. JUPITER (Ju) Su, Mo,Ma Me,Ve Sa,Dh, Dt.
6. VENUS (Ve) Me,Sa, Dh,Dt. Su, Mo. Ma, Ju.
7. SATURN (Sa) Me,Ve,Dh,Dt. Su, Mo, Ma Ju
8&9 Dragon’s Head & Tail Me,Ve. Sa Su,Mo.Ju. Ma
( Dh_&, Dt) ____________________________________________________
PLANETARY RELATIONS
1. PERMANENT FRIEND + TEMPORARY FRIEND = ATHI MITHRAM (GREAT FRIENDS)
2. PERMANENT FRIEND + TEMPORARY ENEMY = EQUAL (SAMAN)
3. PERMANENT ENEMY + TEMPORARY ENEMY = ATHI SHATHRU (ARCH ENEMIES)
4. PERMANENT ENEMY + TEMPORARY FRIEND = EQUAL (SAMAN)
5. PERMANENT EQUAL+TEMPORARY EQUAL = MITHRAM (FRIENDS)
6.PERMANENT EQUAL + TEMPORARY ENEMY = SHATHRU (ENEMIES)
KUJA DOSHA
F. In the female’s horoscope if Mars is in the 1st , 2nd, 4th, 7th, 8th, and 12th houses IN THE MALE’S HOROSCOPE ALSO IT SHOULD BE POSITIONED IN THE SAME HOUSE. OTHERWISE there will be divorce, death of male or female, or separation etc. This I am saying from my personal experience after checking some horoscopes. Although many antidotes have been given by learned pundits in ASTROLOGY I do not agree with those antidotes which I shall also mention herein, for academic reasons.
For the MARS DOSHA (ചൊവ്വാ ദോഷം) (செவ்வாய் தோஷம்) I find certain antidotes given by many authors. I am not convinced with any of the antidotes. KUJA DOSHAM ALWAYS REMAINS. However, I am giving the antidotes also for academic reasons :
“ ll चतुसप्तमगे भौमे, मेष, कर्क्क्याळि नक्रगे
यदा राशौ शुभं प्रोक्तं, कुजदोषं न विद्यते ll “
If from Lagna, Chandra or Shukra if Mars situates in MESHA, VRISCHIKA, MAKARA or KARKKITAKA in the male’s/Female’s horoscope if KUJA situates in the 4th House or 7th House , there is no DOSHA.
Some opine that if SANI (SATURN) (MANDAN) remains in 1, 2, 4,7 ,8, and 12th houses it will be an antidote for KUJA DOSHA
If KUJA in 7th House is aspected (திருசட்டி, ദൃഷ്ടി) by Jupiter, no Dosha in 7th House.
From Lagna ( the House in which Lagna Situates or from Chandra if the lord of 7th House situates there is no KUJA DOSHA or WIDDOWHOOD, or no evil of NOT HAVING CHILDREN.
If the good planets are in Kendra and Thrikona ( In Quadrant & In Trine ) i.e 1st, 4th, 7th and 10th Bhavas and 1st 5th and 9th , and in 3rd 6th and 11th are occupied by Evil planets and if in 7th house the owner of the house situates , it will be an antidote for MARS DOSHA.
If Kuja is placed in both the horoscopes in the same way, it will be an antidote for KUJA DOSHA.
If Saturn is in Ascendant ( LAGNA) , 7th, 4th, 8th or 12th house it will be an antidote for KUJA DOSHA.
If Kuja is in EXALTATION (உச்சம், ഉച്ചം) or in own house i.e. in MESHA or VRISCHIKA then it is antidote for KUJA DOSHA.
If MARS is in friendly House then there is no MARS DOSHA.
If MARS becomes debilitated i.e. NEECHA RAASI then there is no MARS DOSHA.
If Mars is in UCHCHA OR SWAKHETHRA in AMSAKA (NAVAMSAM).
If Mars is in CHARA RAASI ( Variable RAASI) there is no KUJA DOSHA.
If Mars is associated with Chandra, Budha or Guru, there is no KUJA DOSHA
If any of the above given planets aspects KUJA then also there is no KUJA DOSHA.
If Kuja is in MITHUNA or KANYA and these Raasis becomes 2nd House where KUJA exists, then there is no KUJA DOSHA.
If MAKARA or KARKKATAKA becomes 7th BHAAVA and KUJA is places in it, there is no KUJA DOSHA.
If DHANUS or MEENA becomes the 8th House and KUJA is placed in any of these Houses when any of them is 8th house .
If the 4th House is VRISHABHA or THULA and KUJA is placed in any of such House there is no KUJA DOSHA.
In KUMBHA and SIMHA if Kuja situates there is no KUJA DOSHA AT ALL.
If there is conjunction of KUJA and GURU, KUJA and CHANDRA, or GURU or SHUKRA in Lagna there is no KUJA DOSHA.
A person born in KARKKATAKA LAGNA , SIMHA LAGNA, DHANUR LAGNA or MEENA LAGNA; KUJA IS beneficiary and not PAAPI (பாபி, പാപി).
However, in BRUHAT DAIVAGNA RATHNAKARA ( बृहत दैवज्ञ रत्नाकरं) it is said :
“ ll भौमतुल्ल्यो यदा भौमः पापोवा तादृशो भवेत् l
उद्वाहःशुभदः प्रोक्तः चिरायुः पुत्रपौत्रदः ll”
In JATHAKA CHANDRIKA written by KALIDASA it is written thus although he has mentined antidotes for KUJA DOSHA. :-
“ ll (लग्ने) धने व्यये च पाताळे जामित्रे चाष्टमे कुजे l
स्त्रीणां भर्तृ विनाशस्स्यात्भर्तृणां दारनाशनं ll “
Meaning : If in the horoscope of the female, Mars situates in Raasi Chart in( Lagna), 2, 12, 4, 7, and 8th House the husband will die and if it is in the male’s horoscope the wife will die.
In general, what I have observed is even if death doe not occur there is always separation, divorce, or childlessness etc. I, THEREFORE, REQUEST ONE AND ALL NOT TO CONSIDER HOROSCOPES WITH KUJA DOSHA IF KUJA DOSHA DOES NOT EXIST in ONE OF THE HOROSCOPES or NOT SEEN IN THE SAME HOUSE.
I believe in minus into minus = Plus theory.
Although Late Dr. B.V Raman in his “MUHURTHA” has written thus “ ……It must be noted that in determining marriage adaptability between two parties , there are several elements of much more importance than KUJA DOSHA. and the evil influences accruing from the bad position of MARS is only one of the several elements…..”
It is unfortunate that throughout South India especially in TAMIL AREAS, much is made of the so called KUJA DOSHAM and this bugbear has been the means of destroying the happiness of many families by preventing marriages othersise eligible in so far as our humble experience …….”
FRIENDS, I DO NOT AGREE WITH WHAT LATE DR. B.V. RAMAN, an AUTHORITY in Astrology says . I am speaking from my experience of checking few horoscopes. My experience might not be sufficient since I AM NOT A PREDICTIVE ASTROLOGER. However, I have given my view. It is left to you and the Predictive Astrologer to interpret each verse.
A WORD OF ADVICE WILL NOT BE OUT OF PLACE : KINDLY GO TO A GOOD PREDICTIVE ASTROLOGER TO CHECK PAAPA SAAMYA. It is also better if one can go to check the other compatibilities.
There are more than 20 Compatibilities to be checked but I have given only the important compatibilities to be checked.
Regards to one and all,
P.R.RADHAKRISHNAN
Friends,
I had given the compatibility check usually carried out before checking ASHTAKA VARGHA, DASAA SANDHI and GRAHA SAAMYA. Now herein I am giving those important compatibilities without which marriage should not be conducted between a girl and a boy.
1. ASHTAKA VARGHANUKOOLYA : “ ll कन्न्याया जन्मेन्दोशौष्टकवर्ग्गे फलाधिके राशौ
पुरुषस्य जन्म शुभदं पुरुषेन्दुवशात्तथैव कन्याया ll “
This is taken from ACHAARA SAMGRAHA
If the boy’s JANMA KKOORU has more numbers in the RAASI than the girl’s then the coimpatibility is said to be EXCELLENT.
“ ll राश्याष्टांशकनायकाः शनिगुरुष्मापुत्रभास्वत् घृगुग्लौपुत्रामृतरश्मयो निगदिताः प्राग्लग्नाभं च क्रमात्, पुंस्त्रीन्दकवर्ग्गयोरितरजन्मेन्द्वाश्रिताष्टांशनाथाक्षोपेतगृहेfन्यजन्म शुभदं चिन्द्यं विशेषादिदं ll “
MEANING : it is said that SATURN, JUPITER, MARS, SUN, VENUS, MERCURY, MOON and ASCENDANT (Lagna ) are respectively , the ASHTAAMSHA Lords of the Raasi
Meaning :
शनिगुरुष्मा पुत्रभास्वत्भृगुग्लौपुत्रामृतरश्चयः राश्या प्राग्लग्नाभं च क्रमात् means Saturn, Jupiter, Mars, Sun, Venus, mercury, Moon and ascendant respectively; राश्याष्टाम्शक नायका निनिगतिताः means are said to be the ASHTAAMSHAADHPAS. पुंस्त्रीन्द्वष्टक वर्ग्गयोः means in the CHANDRA-ASHTAKAVARGGA of the male and female; इतर जन्मेन्द्वाश्रिताष्टाम्शनाथाक्षोपेतग्रुहे means in one person’s horoscope in Raasi Chakra, where Moon is positioned, in the AKSHAM in which RAASI it comes ,अन्य जन्म शुभदं means if the CHANDRA situates it is considered as EXCELLENT COMPATIBILITY. इदं विशेषाद् चिन्दयं means this is to be checked as a special compatibility.
DASAA SANDHI : Friends, now I shall deal with how to check Dasaa Sandhi. This is the easiest method. Dasaa Sandhi is calculation od Dasas from BALANCE DASA AT THE TIME OF BIRTH. This Dasa starts after the birth. If we add with the date of birth the ShishtaDasa period we can get the date in which the DASA ends. For example if GARBHA SHISHTAM (Balance Dasa at the time of Birth) Balance dasa : 5 years 1 month and 21 days RAVI DASA add to it the date of birth say the date of birth is 07 -04 - 1962 to it. i.e. (00005 – 01 – 21 + 07 – 04 – 1962) = 12 - 05 – 1967 will be the ending period . i.e. Up-to 28 – 05 - 1967 Ravi Dasa or Ravi Dasa Ends on 28 – 05 – 1967. Now you must know the number of years an Udu Dasa is given. I give the following tables for your calculation :-
RAVI DASA 6 YEARS KRITHIKA, UTHARA PHALGUNI AND UTHRAASHADA
CHANDRA DASA 10 YEARS ROHINI, HASTHA, SRAVANA
KUJA DASA 7 YEARS MRUGASIRA, CHITHRA, DHANISHTA
RAAHU DASA 18 YEARS ARDRA,SWATHY,SHATHABHISHAK
GURU DASA 16 YEARS PUNARVASU, VISAKHA, PURVABHADRA
SANI DASA 19 YEARS PUSHYA, ANURADHA, UTHARABHADRA
BUDHA DASA 17 YEARS ASLESHA, JYESHTA, REVATHI
KETHU DASA 7 YEARS ASHWINI, MAKHA, MOOLA.
SHUKRA DASA 20 YEARS BHARANI, POORVAPHAALGUNI, POORVAASHAADA
Note : If a child is born in Krithika, Uthara Phalgun or Utharaashaada the Starting Dasa will be RAVI. The same way please check for other NAKSHATHRAS
Dasa Sandhi : While checking DASA SANDHI please check both the female’s and male’s horoscopes and if the Dasas in any place either beginning or ending meet within ONE YEAR, there is no compatibility between both the horoscopes. Althougfh some are of the view that the DASA SANDHI to be checked only for SIX MONTHS, I feel , it must be checked in such a way that in the horoscopes of Male and Female the Dasas should not meet with in ONE YEAR for the reason that the Latitudes and Longitudes may not be correct or the time of bith might vary. Long back an article appeared in the HINDU a prominent daily from South, in its SUNDAY EDITION about DASA SANDHI in which it is said that it need not be checked. I feel that the beginning and ending of any DASA starts up with bad consequences and hence this is a most important factor of checking COMPATIBILITY.
PAAPA SAAMYAM : Whatever I have given in this part is to be checked by A well qualified astrologer. I request one and all not to start checking PAAPA SAAMYA if you have no knowledge of Astrology.
Paapa Saamya is nothing but checking the nature of PAAPA GRAHAS and their positions in the female’s and male’s horoscopes and their ability as to how much harm they can do for man and woman who are to be married. When we check PAAPATHWA of the grahas( planets ) we must check them as if we are doing mathematics. i.e. if two negatives are multiplied we get positive figure. One Horoscope is said to be good provided the SHUBHA GRAHAS are in 1st, 2nd, 4th, 7th, 8th , 10th, 5th, 9th and 11th Houses.
Now I shall tell which are the planets considered as PAAPA PLANETS. (1) MARS (KUJA), SUN (RAVI), SATURN (SANI – MANDAN ), RAHU and KETHU are generally said to be PAAPA GRAHAS. “ Malefic Planets: Sun, Mars, Saturn, Rahu, Kethu, waning Moon, and functional malefics. Besides this, the planets who own bad houses like 3rd, 6th, 8th, and 12th.”” Further it is desirable to have conjunction of 7th lord with karaka Venus in any house. But please note that in the case of Taurus and Libra langnas the 7th lord is Mars and his association with Venus is not bad as he happens to be the lagna lord. Rahu in the 7th house creates death or divorce to the spouse unless he is in the star of benefic planet or in conjunction with benefic planets or aspected by benefic planets. Second marriage should be predicted only if karaka Venus is not strong and well placed in the horoscope with benefic planets company or aspect.”
As a general rule, If any of these planets are situating in LAGNA, 2nd HOUSE, 4th HOUSE, 4th HOUSE, 7th HOUSE, 8th HOUSE and 12th HOUSE in a MALE’S HOROSCOPE, it is to be situating in the FEMALES HOROSCOPE also. Again, I am of the opinion that in the Male’s horoscope a little bit Dosha should be more than that of the female’ horoscope. Although, there is an opinion that if PAAPA GRAHA is in any of the house said above (1,2,4,7,8 and 12 ) that will be an antidote. However, I do not consider this opinion as sound. I am of the opinion that PAAPA GRAHAS should be in the same House as of the girl’s horoscope, in the male’s horoscope. It is very difficult to get such horoscopes for matching. Hence I suggested a bit more PAAPA in the male’s horoscope. Among the Paapa Grahas Raahu has the PAAPA which is less than that of other planets. When we compare the PAAPA SANKHYA which each planet gives in my opinion , KUJA (MARS) , tops the list .
I am giving a list of marks which can be given to all the said PAAPA GRAHAS :-
1. RAAHU : In 1st house i.e. with Lagna Paapathva 5 points
In 2nd house Paapathva 2 Points.
In 4th House “ 3 Points.
In 7th House “ 4 Points.
In 8th House “ 6 Points
In 12th House “ 1 Poiunt
2. RAVI In 1st House “ 10 Points
In 2nd House “ 4 Points
In 4th House “ 6 Points
In 7th House “ 8 Points
In 8th House “ 12 Points
In 12th House “ 2 Points
3 MANDAN In 1st House “ 15 Points
(SANI) In 2nd House “ 6 Points
In 4th House “ 9 Points.
In 7th House “ 12 Points.
In 8th House “ 18 Points
In 12th House “ 03 Points
4. KUJA In 1st House “ 20 Points
In 2nd House “ 8 Points
In 4th House “ 12 Points
In 7th House “ 16 Points
In 8th House “ 24 Points
In 12th House “ 04 Points
Please give the above Paapathwa Marks to the concerned PLANET as above.
The following are the necessary checks while seeing PAAPATHVA :-
A. whether the action of a Planet which has Naisargika bala or Permanent natural strength alone has any change in PAAPTHVA ?
B. Whether the DASA of the EVIL PLANETS are over or when it will begin ?
C. If in the female’s horoscope widowhood is seen then only a man who has similar defect should be considered for marriage.
D. In the Female’s horoscope the evil planets in 7th and 8th houses are to be checked for evils compared with 1st, 2nd, 4th, 7th , 8th and 12th houses.
E. In general we consider we check the number of evil planets and give if it is in the 1st House i.e. if it is checked from Lagna 1 pont for its paapathwa , if it is from Chandra 0 .75 Paapthwa . and if it is from Shukra 0.5 . I am of the opinion that we must check the behavior of the planet also . Some astrologers do not consider the PAAPATHWA especially of female’s horoscope when counted from Venus. Certain astrologers do not even count from Moon.
TO BE CONT’D.
When Evil Planets are in their EXALTATION POINTS their capacity to do evil becomes less and when they reach debilitation points it is more.
I am giving a table hereunder the PAAPA MOOLYA of different planets when they are in NEECHA RAASI, ATHI SHATHRU RAASI, SHATHRU RAASI, SAMA RAASI, MITHRA RAASI, ATHI MITHRA RAASI, SWA KHSETHRA AND UCHCHA KSHETHRA, and also a chart showing the natural shatru mithrathwa of planets and how to judge ATHI MITHRATWA AND ATHI SHATHRUTHWA______________________________________________________________
PLANET’S POSITION In 1 - 7- 8 RASIS In 2 -4- 12 RAASIS
Paapa Moolya of Paapa Moolya of
Mars Saturn/Sarpi Sun Mars Saturn/Sarpi Sun ___________________________________________________________________________
1. NEECHA RAASI 192 128 64 48 32 16
2. ATHI SHATHRU RAASI 180 120 60 45 30 15
3. SHATHRU RAASI 168 112 56 42 28 14
4. SAMA RAASI 144 96 48 36 24 12
5 MITHRA RAASI 108 72 36 27 18 9
6 ATHI MITHRA RAASI 96 64 32 24 16 8
7 SWAKSHETHRA 48 32 16 12 8 4
8 UCHCHA KHSHETHRA 36 24 12 9 6 3
PLANETS PERMANENT FRIENDSHIP, PERMANENT ENMITY AND EQUALITY
Sl.No PLANETS FRIEND ENEMY EQUAL
1. SUN (Su) Mo, Ma, Ju Ve, Sa,Dh,Dt Me.
2. MOON (Mo) Su, Me. Dh, Dt. Ve,Ju, Sat,Ma
3. MARS (Ma) Su, Mo, Ju Me,Dh,Dt. Ve, Sa.
4. MERCURY (Me) Su, Ve Mo Ma,ju,Sa,Dh,Dt.
5. JUPITER (Ju) Su, Mo,Ma Me,Ve Sa,Dh, Dt.
6. VENUS (Ve) Me,Sa, Dh,Dt. Su, Mo. Ma, Ju.
7. SATURN (Sa) Me,Ve,Dh,Dt. Su, Mo, Ma Ju
8&9 Dragon’s Head & Tail Me,Ve. Sa Su,Mo.Ju. Ma
( Dh_&, Dt) ____________________________________________________
PLANETARY RELATIONS
1. PERMANENT FRIEND + TEMPORARY FRIEND = ATHI MITHRAM (GREAT FRIENDS)
2. PERMANENT FRIEND + TEMPORARY ENEMY = EQUAL (SAMAN)
3. PERMANENT ENEMY + TEMPORARY ENEMY = ATHI SHATHRU (ARCH ENEMIES)
4. PERMANENT ENEMY + TEMPORARY FRIEND = EQUAL (SAMAN)
5. PERMANENT EQUAL+TEMPORARY EQUAL = MITHRAM (FRIENDS)
6.PERMANENT EQUAL + TEMPORARY ENEMY = SHATHRU (ENEMIES)
KUJA DOSHA
F. In the female’s horoscope if Mars is in the 1st , 2nd, 4th, 7th, 8th, and 12th houses IN THE MALE’S HOROSCOPE ALSO IT SHOULD BE POSITIONED IN THE SAME HOUSE. OTHERWISE there will be divorce, death of male or female, or separation etc. This I am saying from my personal experience after checking some horoscopes. Although many antidotes have been given by learned pundits in ASTROLOGY I do not agree with those antidotes which I shall also mention herein, for academic reasons.
For the MARS DOSHA (ചൊവ്വാ ദോഷം) (செவ்வாய் தோஷம்) I find certain antidotes given by many authors. I am not convinced with any of the antidotes. KUJA DOSHAM ALWAYS REMAINS. However, I am giving the antidotes also for academic reasons :
“ ll चतुसप्तमगे भौमे, मेष, कर्क्क्याळि नक्रगे
यदा राशौ शुभं प्रोक्तं, कुजदोषं न विद्यते ll “
If from Lagna, Chandra or Shukra if Mars situates in MESHA, VRISCHIKA, MAKARA or KARKKITAKA in the male’s/Female’s horoscope if KUJA situates in the 4th House or 7th House , there is no DOSHA.
Some opine that if SANI (SATURN) (MANDAN) remains in 1, 2, 4,7 ,8, and 12th houses it will be an antidote for KUJA DOSHA
If KUJA in 7th House is aspected (திருசட்டி, ദൃഷ്ടി) by Jupiter, no Dosha in 7th House.
From Lagna ( the House in which Lagna Situates or from Chandra if the lord of 7th House situates there is no KUJA DOSHA or WIDDOWHOOD, or no evil of NOT HAVING CHILDREN.
If the good planets are in Kendra and Thrikona ( In Quadrant & In Trine ) i.e 1st, 4th, 7th and 10th Bhavas and 1st 5th and 9th , and in 3rd 6th and 11th are occupied by Evil planets and if in 7th house the owner of the house situates , it will be an antidote for MARS DOSHA.
If Kuja is placed in both the horoscopes in the same way, it will be an antidote for KUJA DOSHA.
If Saturn is in Ascendant ( LAGNA) , 7th, 4th, 8th or 12th house it will be an antidote for KUJA DOSHA.
If Kuja is in EXALTATION (உச்சம், ഉച്ചം) or in own house i.e. in MESHA or VRISCHIKA then it is antidote for KUJA DOSHA.
If MARS is in friendly House then there is no MARS DOSHA.
If MARS becomes debilitated i.e. NEECHA RAASI then there is no MARS DOSHA.
If Mars is in UCHCHA OR SWAKHETHRA in AMSAKA (NAVAMSAM).
If Mars is in CHARA RAASI ( Variable RAASI) there is no KUJA DOSHA.
If Mars is associated with Chandra, Budha or Guru, there is no KUJA DOSHA
If any of the above given planets aspects KUJA then also there is no KUJA DOSHA.
If Kuja is in MITHUNA or KANYA and these Raasis becomes 2nd House where KUJA exists, then there is no KUJA DOSHA.
If MAKARA or KARKKATAKA becomes 7th BHAAVA and KUJA is places in it, there is no KUJA DOSHA.
If DHANUS or MEENA becomes the 8th House and KUJA is placed in any of these Houses when any of them is 8th house .
If the 4th House is VRISHABHA or THULA and KUJA is placed in any of such House there is no KUJA DOSHA.
In KUMBHA and SIMHA if Kuja situates there is no KUJA DOSHA AT ALL.
If there is conjunction of KUJA and GURU, KUJA and CHANDRA, or GURU or SHUKRA in Lagna there is no KUJA DOSHA.
A person born in KARKKATAKA LAGNA , SIMHA LAGNA, DHANUR LAGNA or MEENA LAGNA; KUJA IS beneficiary and not PAAPI (பாபி, പാപി).
However, in BRUHAT DAIVAGNA RATHNAKARA ( बृहत दैवज्ञ रत्नाकरं) it is said :
“ ll भौमतुल्ल्यो यदा भौमः पापोवा तादृशो भवेत् l
उद्वाहःशुभदः प्रोक्तः चिरायुः पुत्रपौत्रदः ll”
In JATHAKA CHANDRIKA written by KALIDASA it is written thus although he has mentined antidotes for KUJA DOSHA. :-
“ ll (लग्ने) धने व्यये च पाताळे जामित्रे चाष्टमे कुजे l
स्त्रीणां भर्तृ विनाशस्स्यात्भर्तृणां दारनाशनं ll “
Meaning : If in the horoscope of the female, Mars situates in Raasi Chart in( Lagna), 2, 12, 4, 7, and 8th House the husband will die and if it is in the male’s horoscope the wife will die.
In general, what I have observed is even if death doe not occur there is always separation, divorce, or childlessness etc. I, THEREFORE, REQUEST ONE AND ALL NOT TO CONSIDER HOROSCOPES WITH KUJA DOSHA IF KUJA DOSHA DOES NOT EXIST in ONE OF THE HOROSCOPES or NOT SEEN IN THE SAME HOUSE.
I believe in minus into minus = Plus theory.
Although Late Dr. B.V Raman in his “MUHURTHA” has written thus “ ……It must be noted that in determining marriage adaptability between two parties , there are several elements of much more importance than KUJA DOSHA. and the evil influences accruing from the bad position of MARS is only one of the several elements…..”
It is unfortunate that throughout South India especially in TAMIL AREAS, much is made of the so called KUJA DOSHAM and this bugbear has been the means of destroying the happiness of many families by preventing marriages othersise eligible in so far as our humble experience …….”
FRIENDS, I DO NOT AGREE WITH WHAT LATE DR. B.V. RAMAN, an AUTHORITY in Astrology says . I am speaking from my experience of checking few horoscopes. My experience might not be sufficient since I AM NOT A PREDICTIVE ASTROLOGER. However, I have given my view. It is left to you and the Predictive Astrologer to interpret each verse.
A WORD OF ADVICE WILL NOT BE OUT OF PLACE : KINDLY GO TO A GOOD PREDICTIVE ASTROLOGER TO CHECK PAAPA SAAMYA. It is also better if one can go to check the other compatibilities.
There are more than 20 Compatibilities to be checked but I have given only the important compatibilities to be checked.
Regards to one and all,
P.R.RADHAKRISHNAN
Wednesday, June 01, 2011
STORY OF BHAKTHA KANAKA DASAR – A MAHAVISHNU DEVOTEE
Posted on May 23, 2011 by PALLASSANAS
After writing the Story of BHAKTHA NANDANAR who is one among the 63 NAYANMARS and known as THIRUNAALAI POVAAR NAAYANAAR,(திருநாளைபோவார் நாயனார்), I am writing now the story of a profound Krishna Bhaktha called KANAKA DAASA.
Kanaka Dasa’s original name was Thimmappa Nayaka. He was born in a very low caste called KURUBA whose job was to graze sheep, in a small village called BODA in Dharwar District. He was the contemporary of Shri Vaadi Raja Theertha and another famous poet of Karnataka called PURANDARA DASAR. His father, BYRAPPA, although was born as a shepherd (an untouchable caste of those times )was one of the chiefs of a small group of soldiers of KRISHNA DEVA RAYAR and his mother’s name is BUCHAMMA. Both of them were ardent devotees of Tirupati Thimmappa called Venkateshwara Swamy. Hence they named their son as THIMMAPPA.
From early age itself Thimmappa had no interest in studies and wanted to become a soldier like his father. Unfortunately, he lost his parents when he was very young, and no one liked him in the village since he was an atheist, Thimmappa was very sad. One day Lord Krishna came in his dream and said that HE loved Thimmappa and hence to become his devotee. Thimmappa refused to obey Lord’s words and was after material interests and hence joined the Army like his father. Here he had the opportunity to show his valour, but alas one day a soldier threw a sword from his back and Thimmappa was in pains. Again, Lord Krishna appeared before him in dreams and asked him whether he was in pains for which Thimmappa answered in an arrogant manner as to why He was pestering him again and again for which Lord told that in previous birth Thimmappa was his ardent devotee and hence asked him to become his devotee again, for which Thimmappa answered thus “ You relieve me from this pain and I would become your devotee”. Next morning Thimmappa saw to his surprise that he was not only having any pain but also his wound had disappeared.
This brought a sea-change in Thimmappa who was an atheist. He became a strong believer of Lord Krishna. Being an ardent devotee of Lord Krishna, he started making many songs on Lord Krishna like PURANDARA DASA. It is said that once Thimmappa went to a Temple of Lord Krishna and saw the doors were closed. He sang one such song:
“Bagilanu tegedu sevenpanu koduhariye
Kugidarudwani kelalillave Narahariye”
meaning “Oh God! You saved the Elephant from the crocodile even as you were enjoying the company of Sri Devi. You saved Prahlaada from his father’s attack by appearing from a pillar. When you were so kind to your devotees, why are you so cruel to me? Why don’t you open the doors for me?” it is said that immediately the doors of the temple was opened darshan of Lord Venkateswara Swamy. Thus he became a wandering sage and wherever he went, he made songs and sang before the deity.
He also went to UDUPI to have darshan of lord Udupi Krishna. This temple is in the hands of MADHWA BRAHMINS. Being born in a low caste he was forbidden to go inside the temple by the Head priest. However, he wanted to have Darshan of Lord Udupi Krishna which was installed by none other than “POORNA PRAJNA” known as H.H. MADHWACHARYA. Madhwas consider him as an avathar of Bheema “ ll प्रथमो हनुमान नामः द्वितीयो भीम ऐव च
पूर्णेप्रज्ञ त्रितीयस्तु भगवतकार्यसाधक ll “
H.H. Madhwacharya gave the control of this temple to 8 mutts called ASHTA MUTTS which are “Pejavara, Puttige, Palimaru, Adamaru, Sodhe, Kaniyooru, Shirur and Krishnapura” Even today it is controlled by them only although the Government took over the control for name sake. Before I start the story again few words about the Lord Krishna of Udupi will not be out of place. MAADWAACHAARYA founded DWAITHA SIDDANTHA in which he says “God, is ‘Vishnu’ or Narayana alone. Vishnu in Samskrita means Omnipresent and Omnipotent. Narayana means a repository of infinite perfect qualities, devoid of all defects and the goal to be realised and reached by all good souls (2) Madhvacharya declares that God is a category by himself, called ‘Svatantra’ or Independent. The independent character of God is repeatedly emphasised by him as a fundamental tenet of his philosophy. In a particular context . According to him human soul is different from God. This is the ADVAITHA SIUDDAANTHA he propounded. The Story of UDUPI KRISHNA AS PER FOLK LORE; there was a storm in the sea at Malpe. Shri Madhvacharya was on the shore at the time and saw a ship which was in trouble. He helped the ship reach the shore to safety, by waving his Anga Vasthra The sailors were very grateful to him and were prepared to give him whatever he chose from the ship. Maadwaachaarya told the captain of the ship that he was a saint and did not want anything from them. However, when they insisted him to take some thing as a gift,, H.H. Acharya took a mud roll as a gift. When the mud roll was opened to his surprise he saw two VIGRAHAS in it. The Vigrahas or deities were of Lord Krishna and Lord Balarama. He performed the installation ceremony of the deity of Lord Balarama near Malpe. This temple is known as Vadabhandeshwara.
He brought the deity of Lord Krishna and performed the installation at Udupi. This temple is known as Krishna Mutt. Or the Temple of LORD KRISHNA OF UDDUPI. Friends, please note that this deity is as powerful as the deity at GURUVAYUR OR TIRUPATI.
Note : Malpe is the sea port of Mangalore.
Friends, now coming to our Story there is no clear proof as to how his name is changed as KANAKA DASA; as per one story He came to be called Kanaka Nayaka as he found a treasure-trove of gold , which he distributed among the poor. From that day he was called as KANAKA DAASA since he was also the servant of Lord Krishna or Vishnu. Since he was forebidden entry to the temple, he stood outside the temple and started weeping . Immediately there was an earthquake and a crack appeared on the wall of the temple .The idol of Lord Krishna which was facing east till that time turned to west where the crack appeared. This place through which Kanaka Dasa viewed the Lords image became very famous as KANAKANA KINDI. Even now all pilgrims have darshan of the lord through this opening. Even the eight Mathadipathis in turn go to the temple to take charge at the time of paryaaya go in procession to this window. It is only after looking at the icon through this window that they enter the shrine. If we ask the Madhwa Brahmin head priests they would say Lord facing west is not new. But the legends say for the sake of BHAKTHA KANAKA DASA the image turned to west which was facing initially the EAST.
P.R.RADHAKRISHNAN
Note :- To read Indian Languages used herein, Please convert to Unicode (UTF8)
Posted on May 23, 2011 by PALLASSANAS
After writing the Story of BHAKTHA NANDANAR who is one among the 63 NAYANMARS and known as THIRUNAALAI POVAAR NAAYANAAR,(திருநாளைபோவார் நாயனார்), I am writing now the story of a profound Krishna Bhaktha called KANAKA DAASA.
Kanaka Dasa’s original name was Thimmappa Nayaka. He was born in a very low caste called KURUBA whose job was to graze sheep, in a small village called BODA in Dharwar District. He was the contemporary of Shri Vaadi Raja Theertha and another famous poet of Karnataka called PURANDARA DASAR. His father, BYRAPPA, although was born as a shepherd (an untouchable caste of those times )was one of the chiefs of a small group of soldiers of KRISHNA DEVA RAYAR and his mother’s name is BUCHAMMA. Both of them were ardent devotees of Tirupati Thimmappa called Venkateshwara Swamy. Hence they named their son as THIMMAPPA.
From early age itself Thimmappa had no interest in studies and wanted to become a soldier like his father. Unfortunately, he lost his parents when he was very young, and no one liked him in the village since he was an atheist, Thimmappa was very sad. One day Lord Krishna came in his dream and said that HE loved Thimmappa and hence to become his devotee. Thimmappa refused to obey Lord’s words and was after material interests and hence joined the Army like his father. Here he had the opportunity to show his valour, but alas one day a soldier threw a sword from his back and Thimmappa was in pains. Again, Lord Krishna appeared before him in dreams and asked him whether he was in pains for which Thimmappa answered in an arrogant manner as to why He was pestering him again and again for which Lord told that in previous birth Thimmappa was his ardent devotee and hence asked him to become his devotee again, for which Thimmappa answered thus “ You relieve me from this pain and I would become your devotee”. Next morning Thimmappa saw to his surprise that he was not only having any pain but also his wound had disappeared.
This brought a sea-change in Thimmappa who was an atheist. He became a strong believer of Lord Krishna. Being an ardent devotee of Lord Krishna, he started making many songs on Lord Krishna like PURANDARA DASA. It is said that once Thimmappa went to a Temple of Lord Krishna and saw the doors were closed. He sang one such song:
“Bagilanu tegedu sevenpanu koduhariye
Kugidarudwani kelalillave Narahariye”
meaning “Oh God! You saved the Elephant from the crocodile even as you were enjoying the company of Sri Devi. You saved Prahlaada from his father’s attack by appearing from a pillar. When you were so kind to your devotees, why are you so cruel to me? Why don’t you open the doors for me?” it is said that immediately the doors of the temple was opened darshan of Lord Venkateswara Swamy. Thus he became a wandering sage and wherever he went, he made songs and sang before the deity.
He also went to UDUPI to have darshan of lord Udupi Krishna. This temple is in the hands of MADHWA BRAHMINS. Being born in a low caste he was forbidden to go inside the temple by the Head priest. However, he wanted to have Darshan of Lord Udupi Krishna which was installed by none other than “POORNA PRAJNA” known as H.H. MADHWACHARYA. Madhwas consider him as an avathar of Bheema “ ll प्रथमो हनुमान नामः द्वितीयो भीम ऐव च
पूर्णेप्रज्ञ त्रितीयस्तु भगवतकार्यसाधक ll “
H.H. Madhwacharya gave the control of this temple to 8 mutts called ASHTA MUTTS which are “Pejavara, Puttige, Palimaru, Adamaru, Sodhe, Kaniyooru, Shirur and Krishnapura” Even today it is controlled by them only although the Government took over the control for name sake. Before I start the story again few words about the Lord Krishna of Udupi will not be out of place. MAADWAACHAARYA founded DWAITHA SIDDANTHA in which he says “God, is ‘Vishnu’ or Narayana alone. Vishnu in Samskrita means Omnipresent and Omnipotent. Narayana means a repository of infinite perfect qualities, devoid of all defects and the goal to be realised and reached by all good souls (2) Madhvacharya declares that God is a category by himself, called ‘Svatantra’ or Independent. The independent character of God is repeatedly emphasised by him as a fundamental tenet of his philosophy. In a particular context . According to him human soul is different from God. This is the ADVAITHA SIUDDAANTHA he propounded. The Story of UDUPI KRISHNA AS PER FOLK LORE; there was a storm in the sea at Malpe. Shri Madhvacharya was on the shore at the time and saw a ship which was in trouble. He helped the ship reach the shore to safety, by waving his Anga Vasthra The sailors were very grateful to him and were prepared to give him whatever he chose from the ship. Maadwaachaarya told the captain of the ship that he was a saint and did not want anything from them. However, when they insisted him to take some thing as a gift,, H.H. Acharya took a mud roll as a gift. When the mud roll was opened to his surprise he saw two VIGRAHAS in it. The Vigrahas or deities were of Lord Krishna and Lord Balarama. He performed the installation ceremony of the deity of Lord Balarama near Malpe. This temple is known as Vadabhandeshwara.
He brought the deity of Lord Krishna and performed the installation at Udupi. This temple is known as Krishna Mutt. Or the Temple of LORD KRISHNA OF UDDUPI. Friends, please note that this deity is as powerful as the deity at GURUVAYUR OR TIRUPATI.
Note : Malpe is the sea port of Mangalore.
Friends, now coming to our Story there is no clear proof as to how his name is changed as KANAKA DASA; as per one story He came to be called Kanaka Nayaka as he found a treasure-trove of gold , which he distributed among the poor. From that day he was called as KANAKA DAASA since he was also the servant of Lord Krishna or Vishnu. Since he was forebidden entry to the temple, he stood outside the temple and started weeping . Immediately there was an earthquake and a crack appeared on the wall of the temple .The idol of Lord Krishna which was facing east till that time turned to west where the crack appeared. This place through which Kanaka Dasa viewed the Lords image became very famous as KANAKANA KINDI. Even now all pilgrims have darshan of the lord through this opening. Even the eight Mathadipathis in turn go to the temple to take charge at the time of paryaaya go in procession to this window. It is only after looking at the icon through this window that they enter the shrine. If we ask the Madhwa Brahmin head priests they would say Lord facing west is not new. But the legends say for the sake of BHAKTHA KANAKA DASA the image turned to west which was facing initially the EAST.
P.R.RADHAKRISHNAN
Note :- To read Indian Languages used herein, Please convert to Unicode (UTF8)
KANNAPPA NAYANAR
Friends,
After writing about Bhaktha Nandanar and Kanaka Dasa, I am writing now about BAKTHA KANNAPPA who is considered as one among the 63 NAYANARS.This is also seen In PERIYA PURANAM compiled by SEKKAZHIYAR. He is known to Tamilians, Telugu people and Kannadigas as Boya Kannappa, Thinnappa, Kannan, Bedara Kannappa Dheeran, Kannabheshwara etc. It is widely said that Kannappa was born in a low caste “VEDAR” or traditional hunters. This can be inferred from his name Bedara Kannappa in Kannada Language. He was born in the present KALAHASTHI in Andhra Pradesh. His parents were the Hunter King NAGAN and his mother’s Name was THATHTHAI. NAGAN and THATHTHAI were very great devotees of Lord Subrahmanya, and due to His grace they got a son. They named him as THINNAN. There is a mention of this TINNAN in KALAHASTHI PURANAM. He is said to the incarnation of Arjuna. It is said that Arjuna went to KALAHASTHI TEMPLE to worship Lord SHIVA in order to get PAASUPATHAM an arrow. Lord Shiva gave Arjuna Darshan as a hunter and gave him PAASUPATHAM. Since Arjuna could not recognize Lord Shiva in Hunter’s disguise, it is said that he was to be reborn as a hunter before attaining salvation. It is said that THINNAN was Arjuna in his previous birth. This THINNAN had no formal education since he was born in such a low caste. However, his father taught him Archery. When Nagan became old , he crowned Thinnan as the King of Hunters. Although Thinnan was a hunter, he did not hunt on female animals or animals which were wounded or old or suffering from some illness. His qualities were highly spiritual.
Once, as customary , Thinnan went to hunt along with his dearest friends called NAANAN and KAADAN. They spread the net in the forest. One pig escaped from the net and started running away. Thinnan with his friends started pursuing it. The pig was tired and hence sttod near a tree. Thinnan and his friends easily killed the animal. They felt thirsty and in order to quench the thirst they climbed the nearby Hill. Naanan also accompanied him by saying that on KALAHASTHI hills there was a n idol of KUDUMI THEVAR. However, KAADAN went to cook the pork which was killed by them. When Thinnan was climbing the KALAHATHI HILLS, there was some change in his attitude most probably of his previous birth as Arjuna.
There he saw the Lord was staying alone and wanted to stay with the Lord. The feeling also came in his mind that Lord must be hungry. He came back to the base and took some best pork pieces cooked by KAADAN to feed the Lord. In the meantime NAANAN told him that the Lord used to be given bath and then worshipped with flowers and there after fed with feast. Since all of them were hunters they never knew more about how to worship etc. Thinnan, therefore, took water from the base in his mouth and plucked some flowers to worship and took them to KALAHASTHI HILLS, gave a bath to the Lord with water which he carried in his mouth and worshipped the Lord with the flowers which he brought. Afterwards he placed the PORK pieces in front of the deity and went outside the temple to guard the Lord from wild animals, thieves etc. The next day when Thinnan went inside, he did not find the pork pieces and thought that Lord might have eaten it. Indeed, it was eaten by the Lord.
Since THINNAN did not go with his friends to his house, Thinnan’s father enquired about his absence to which both of them answered that THINNAN refused to go to his house. They came to THINNAN and tried to persuade him to go back to his house but to no avail. So they left him there and went back sadly.
Brahma Shri. SHIVA GOCHARAIAR was the temple priest. When he went to the temple he saw the mess created by THINNAN. He immediately went down the hills, brought pure water in a covered pot and some flowers and some Prasadam and came back to the temple and cleared all the mess created by Thinnan and performed again POOJA ( WORSHIPPED THE LORD ). Thinnan came after bringing some fresh meat and saw the mess created by the priest and removed everything the priest had done and again performed Pooja as he thought was correct. This was going on for a week or so.
It is said that Lord PARAMESHWARA appeared before the PRIEST SHIVA GOCHARYA in dreams and told him to stay behind the Idol and watch the devotion of the person who was performing POOJA after the priest went out.
The next day, Thinnasn went to collect fresh Meat for the LORD as prasada and to fetch water to give a wash to the IDOL and flowers to perform Pooja. While returning to the temple THINNAN saw very bad omens. However he went to the Temple and saw blood oozing out from the right eye of the Lord and tried to put some herbs he knew in the eye of the Lord. Still the blood was coming out from the eye and Thinnan pulled his one eye and placed it on Lord Shiva’s bleeding eye. Lord , seing the devotion of THINNAN blessed him and gave him back his eye and told him that from that day he would be known to the world as KANNAPPA NAYANAR. FRIENDS, to this day he is one among the 63 NAYANMARS.
Regards to one and all,
P.R.RADHAKRISHNAN
Friends,
After writing about Bhaktha Nandanar and Kanaka Dasa, I am writing now about BAKTHA KANNAPPA who is considered as one among the 63 NAYANARS.This is also seen In PERIYA PURANAM compiled by SEKKAZHIYAR. He is known to Tamilians, Telugu people and Kannadigas as Boya Kannappa, Thinnappa, Kannan, Bedara Kannappa Dheeran, Kannabheshwara etc. It is widely said that Kannappa was born in a low caste “VEDAR” or traditional hunters. This can be inferred from his name Bedara Kannappa in Kannada Language. He was born in the present KALAHASTHI in Andhra Pradesh. His parents were the Hunter King NAGAN and his mother’s Name was THATHTHAI. NAGAN and THATHTHAI were very great devotees of Lord Subrahmanya, and due to His grace they got a son. They named him as THINNAN. There is a mention of this TINNAN in KALAHASTHI PURANAM. He is said to the incarnation of Arjuna. It is said that Arjuna went to KALAHASTHI TEMPLE to worship Lord SHIVA in order to get PAASUPATHAM an arrow. Lord Shiva gave Arjuna Darshan as a hunter and gave him PAASUPATHAM. Since Arjuna could not recognize Lord Shiva in Hunter’s disguise, it is said that he was to be reborn as a hunter before attaining salvation. It is said that THINNAN was Arjuna in his previous birth. This THINNAN had no formal education since he was born in such a low caste. However, his father taught him Archery. When Nagan became old , he crowned Thinnan as the King of Hunters. Although Thinnan was a hunter, he did not hunt on female animals or animals which were wounded or old or suffering from some illness. His qualities were highly spiritual.
Once, as customary , Thinnan went to hunt along with his dearest friends called NAANAN and KAADAN. They spread the net in the forest. One pig escaped from the net and started running away. Thinnan with his friends started pursuing it. The pig was tired and hence sttod near a tree. Thinnan and his friends easily killed the animal. They felt thirsty and in order to quench the thirst they climbed the nearby Hill. Naanan also accompanied him by saying that on KALAHASTHI hills there was a n idol of KUDUMI THEVAR. However, KAADAN went to cook the pork which was killed by them. When Thinnan was climbing the KALAHATHI HILLS, there was some change in his attitude most probably of his previous birth as Arjuna.
There he saw the Lord was staying alone and wanted to stay with the Lord. The feeling also came in his mind that Lord must be hungry. He came back to the base and took some best pork pieces cooked by KAADAN to feed the Lord. In the meantime NAANAN told him that the Lord used to be given bath and then worshipped with flowers and there after fed with feast. Since all of them were hunters they never knew more about how to worship etc. Thinnan, therefore, took water from the base in his mouth and plucked some flowers to worship and took them to KALAHASTHI HILLS, gave a bath to the Lord with water which he carried in his mouth and worshipped the Lord with the flowers which he brought. Afterwards he placed the PORK pieces in front of the deity and went outside the temple to guard the Lord from wild animals, thieves etc. The next day when Thinnan went inside, he did not find the pork pieces and thought that Lord might have eaten it. Indeed, it was eaten by the Lord.
Since THINNAN did not go with his friends to his house, Thinnan’s father enquired about his absence to which both of them answered that THINNAN refused to go to his house. They came to THINNAN and tried to persuade him to go back to his house but to no avail. So they left him there and went back sadly.
Brahma Shri. SHIVA GOCHARAIAR was the temple priest. When he went to the temple he saw the mess created by THINNAN. He immediately went down the hills, brought pure water in a covered pot and some flowers and some Prasadam and came back to the temple and cleared all the mess created by Thinnan and performed again POOJA ( WORSHIPPED THE LORD ). Thinnan came after bringing some fresh meat and saw the mess created by the priest and removed everything the priest had done and again performed Pooja as he thought was correct. This was going on for a week or so.
It is said that Lord PARAMESHWARA appeared before the PRIEST SHIVA GOCHARYA in dreams and told him to stay behind the Idol and watch the devotion of the person who was performing POOJA after the priest went out.
The next day, Thinnasn went to collect fresh Meat for the LORD as prasada and to fetch water to give a wash to the IDOL and flowers to perform Pooja. While returning to the temple THINNAN saw very bad omens. However he went to the Temple and saw blood oozing out from the right eye of the Lord and tried to put some herbs he knew in the eye of the Lord. Still the blood was coming out from the eye and Thinnan pulled his one eye and placed it on Lord Shiva’s bleeding eye. Lord , seing the devotion of THINNAN blessed him and gave him back his eye and told him that from that day he would be known to the world as KANNAPPA NAYANAR. FRIENDS, to this day he is one among the 63 NAYANMARS.
Regards to one and all,
P.R.RADHAKRISHNAN
Subscribe to:
Posts (Atom)