FEW ASPECTS OF THE HISTORY OF KERALA

Friends,

Writing the History of Kerala is a difficult task, since the History of Kerala itself is most confusing. In fact, such a big history cannot be written in a page or two. However, I am making an earnest attempt, to write few aspects based on the History of Kerala written by Shri. K.P. Padmanabha Menon, an eminent and prolific writer, Late Brahma Shri. Ulloor, S. Parameswara Iyer, Late H.H. Vadkkumkur Raja Raja Varma and many other eminent writers like Late Dr. Brahmashri. K.V. Krishna Iyer, who was the Head of History Department , The Zamorin’s College, Kozhikode.. I have also referred to the books written by the great and highly controversial writer ELAMKULAM P.N. KUNHAN PILLA, who was a great critic of NAMBOOTHIRIS. I acknowledge my thanks to Prof. A Sreedhara Menon.for the informations I received from his Book “KERALA CHARITHRAM”and Prof. T.P.ANTONY for his book “MALAYALA BHASHAYUM UCHCHAARANA BODHANAVUM . I am highly indebted to the above great men who inspired me in writing this small History.

As per the legend the Kerala coast starting from Kanya Kumari and ending at Gokarna, was redeemed by Parasu Rama with his MAZHU (PARASHU), which was called Parashu Rama Kshethra, in order to give to Brahmins to get his MATHRU HATHYA PAAPA warded off. . However, I do not like to touch this aspect as I am writing the History based upon facts.

The land might have got the name from CHARAL meaning the slope of a mountain. In KERALOLPATHI an old book published by Basel Misson Press, Mangalore the name is attributed to CHERAPAADAH of the Taittiriya Aaranaka. According to Sanskrit Book HARIVAMSHA CHAPTER XXXVI, the name Kerala is originated from one of the four sons of AKRIDA, CHERAMAN the other three sons are PANDYA, KOLA and COLA. Some feel that the name came from NALIKERA a stapple food. We can rule out this since the word is not Sanskrit but Astro-asiatic. The Arabs and European writers who later on came to this land of GOD called it as MALABAR. However, I feel the name came from CHARAL which also means rain and Kerala is not only the land of hills but also the land where rain is abundant.

As per the microliths discovered at Calicut , Cochin etc. Kerala was inhabited by human beings including man and woman from as early as 4000 BC. Probably the NEGRITOS were the first inhabitants of Kerala. They were very short, dark in complexion, having puffy lips, wooly hair , broad, flattened nose and small eyes. They are now represented by ERNATANS, KATANS, KARUMPANS, MALAYARASHANS, URALIS, VETANS, MALAPANDARAMS, MALAPPULAYANS, MALASHANS, ULLATANS ETC. CHERUMANS AND PULAYANS are also from the original inhabitants but they lived in plains. I fact , they are akin to the ancient tribes found in South Africa, Andamans, Australia and Pacific islands. Among these tribes Ernatans used to live in caves and ate what ever was easy to pick. Katans lived in huts made of Bamboo. Those interested to know more about them, kindly read THE HISTORY OF KERALA written by Sri. K.P. Padmanabha Menon. . However, the others had Hand axes, scrapers, and digging tools made of stone. In some places they were superseded by PROTO-AUSTRALOIDS who were black in colour, , flat nosed, but long faced , hairy in face and body, and they are presumed to have come from North Africa, Syria and Egypt. You can see them now as IRULANS, KARIMPALANS, KURICHCHIYANS, NAYAADIS, MALAYARAYANS, MALA MUTTANS, MALA PANICKERS, MALA VETANS MAVILONS AND NATTU MALAYANS. We may assume their arrival as 4000 BC .. In fact these people who came in 4000 BC imposed their language KOLERIAN on other NEGRITOS. Tribes.

ARRIVAL OF THEEYAS and/or EZHAVAAS/THANDANS

“The word ezhava believed to have derived from Ezham/Ilam. The word is of such an antiquity; its etymological origins are difficult to be ascertained. These words believed to have related linguistically or socio- linguistically to group of words Elu/Hela/Seehala/Simhala/ Sinhala/Salai/Seiladiba/Serendib, pointing all to the island of Sri Lanka. “ I am also of the opinion that the THEEYAS OR EZHAVAS came from Sri Lanka as others like Nairs and Namboothiris came from North. . I fully agree with Shri. C.V.Kunhiraman that the Ezhavas worship Chitghan and Arathan who are the Buddist SIDDHAN AND ARHATHAN. This shows that the THEEYAS were originally Budhists, who converted to HINDUISM later on. IN FACT, THEEYAS FORM ONE OF THE LARGEST COMMUNITY IN KERALA. There are the same type of caste in THULU NADU who are called BILLAVAS. In fact these THEEYAS, are traditionally agriculturists, Toddy Tappers, etc. Some of them are known as AYURVEDIC VAIDHYARS and others in this race are experts in KALARI PAYATTU.. They are known as CHEKAVARS. Most probably Chovan is the abbreviation of CHEKAVAN. However, during the present days CHOVAN is used as a sarcastc word to denote the great THIYAS by other malayalis as they use PATTAR sarcastcally to point an IYER. I am dismayed since the old Malayalam which was nothing but KODMTHAMIZH is now adding more and more SANSKRIT words but still they call BHATTAR as Pattar. I have heard our earst while Chief Minister Late Shri. E.K. NAYANAR speaking Malayalam which I felt was simple and could be understtod by all. The great Ezhavas have contributed many to KERALA’S GLORY. MAHAKAVUI KUMARANAASHAAN was a great Malayalam poet who is an Ezhava. To cite his links with EEZHAM ( LANKA ), his great works, NALINI, LEELA, KARUNA and CHANDALA BIKSHUKI , all contain BUDDHIST IDEALS.

The THIYAAS are non ritualistc, and nondogmatic. The great Shri. Narayana Guru who preached “LET HUMANS BELONG TO ANY RELIGION, BUT THEY SHULD BEHAVE AS VIRTUOUS BEINGS (“ Matham Ethaayaalum Manushyan nannaayal mathi” ) who himself was a THEEYA is an example to this.

Some historians believe that IZHAVAR derived from the word VILLAVAR or GREAT ARCHERS who belong to Dravidian race.

While some Theeyas follow matrirchal form others follw patriarchal form. Marriage rituals also vary from place to place and group of theeyas to other group of theeyas.

In fact , THEEYAS form a great population of KERALA, say approximately 30 %. They have different surnames like THANDAN, CHAANNAN, AASAAN, CHEKAVAR, CHEKON , PANICKER Etc.

KETTU KALYANAM a ritual .used to be pracised by Ezhavas which was opposed by Sri. Narayana Guru because it was only a mock ritual practised in which a girl belonging to a particular sub-caste, before she attained puberty, among Ezhavas used to be tied with a THAALI by another Ezhava boy of the same sub-caste after checking up the compatibility of the horoscope. However, this was not a real marriage but only a mockery .

All THEEYAS WORSHIP SNAKES LIKE NAIRS AND NAMBOOTHIRIS.. However, their denial of retualistc and dogmatic worship by other castes among Hindus, brought down the TEEYA CASTE, who were degraded by those believers of CHATHUR VARNAM. (BRAHMANIC DOGMAS).

Among Thheyaas those known as PANICKERS are great astrologers who knew astronomy too. Vaidyans who are well proficient in Ayurvedic Medicinal system , are also very great. There is a general belief in Kerala that some Eezhavas became very wealthy because most of the contracts relating to Liquor were taken by them . However, we can see that Many Ezhavas are great politicians also like the present Chief Minister of Kerala, Sri. Achudanandan, Murkoth family people etc. Sri. K.K.IttiActhan was rhe main force behind writing the sanskrit book on Ayur Veda called “ASHTANGA HRIDAYAM”. Due to spce canstrain, I have given only few names.

In spite of all these, theeyas are considered as most backward classes of kerala. Unlike nairs and Namboothiris Eezhavas do not burn the dead but are burried.

NAIRS

It appears to me that Nairs and Namoothiris came almost at the same time say by 2^nd centuary B.C. There are several interpretations about the advent of Nairs and Namboothiris . One interpretation states that Nairs originally were Nagas, a Kshathriya clan from Naga Land. This interpretation can easily be negated since Nagas were not worshippers of Snakes. Secondly among Naga tribes, women were subservient to men.I feel the name Nair came from NAYAKA or leader. Some similar names can be seen being used in Tamil Nadu, Andhra and Karnataka such as NAICJER, NAIDU, NAIK. As per legends , fearing the wrath of Parasurama, some Kshathrias after removing their sacred thread ( POONAL) fled to Kerala from other places of India. I do not feel that this is also correct since Nairs are classified into 64 categories as per Sri. Padmanabha Menon, ( For detail information, . Kindly go through his Book “A HISTORY OF KERALA”).” The earliest reference to Nairs comes from the Greek ambassador Megasthenes. In his accounts of ancient India, he refers to the "Nayars of Malabar" and the "Kingdom of Chera"[7] . Megasthanes referred in the third century BC could be the Scythian Nairi tribe which was living at Kazhakisthan, who might be the parent stock for the Nairs of Malabar as well as Nehra jats, Nayyars and Newars of Nepal. According to Chattampi Swamikal, who interpreted old Tamil texts, the Nairs were Naka (Naga or Snake) Lords who ruled as feudal lords in the Chera kingdom. Kindly do not mistake them as NAGAS TRIBES .Therefore this theory proposes Nairs to be descendants of the rulers and martial nobility of pre-Brahmin Kerala who, after the arrival of the Namboothiris (and establishment of the Varnas/Caste System), got categorized as sat Sudras.[12]. One finds mention of the Nairs during the reign of the King Rama Varma Kulashekhara (1020-1102) of the second Chera dynasty, when the Chera Kingdom was attacked by the Cholas. The Nairs fought by forming suicide squads (Chavers) against the invading force. It is not clear whether the Cheras themselves were Nairs, or if the Cheras employed the Nairs as a warrior class”.

I feel after going through many books written by famous authors, that NAIRS although originally were Aryans, but due to circumstances prevailing during early periods, mixed with Dravidians and others.. However some Nairs kept their Aryan identity intact.. To quote few “Kiriyaththil Nair is the top most among nairs.Then comes Illathu Nair, Akaththu Cherna Nair, Purathu Cherna Nair, Swaroopathil Nair, Padmamangalam Nair, Menons, Eradis, Nedungadis , Panicker, Kurup, Unni, Unnithan, Kartha, Thampan, Kaimal, Menokki, Marar, Nambiar, Vallodi, Eradi, Nedungadi etc. Others who were Dravidian type Nairs who are lower in status such as Veluthedathu Nair, Vilakkiththala Nair, Chembotti Nair, Edacheri Nair, Odathu Nair, Anthur Nair, Athikkurichi Nair etc. All nairs give predominance to ladies and are matrilineal . I am sorry to state that many famous and ancient THARAVADS of NAIRS have been ruined due to disintegration as nuclear families. Of course, the adoption of Nuclear family concept among Nairs have its own benefits although there are few demerits also.

NAMBOOTHIRIS : I do not find a concrete evidence as to from where the Namboothiris originated. Their origin is also confusing as the origin of Nairs. However one thing is certain that both Nairs and Namboothiris came from some where else

( PARADESHAM ) and started life in Kerala. Definitely the Aryan tribes’ invasion has relevance to the migration of these two classes/castes . Kindly note ARYAN means noble. This is in comparison with the old tribes.

The name NAMBOOTHIRI MIGHT HAVE COME EITHER FROM NAMBU in Prakrutha Tenugu means sacred thiri is a word which is used in Kerala to denote respect just like KOLATHIRI, SAMOOTHIRI, Etc. or as per another interpretation , NAM means Veda and POORAYATHI means who imparts. In both ways Namboothiris hold a respectful place in the History of Kerala..

I also feel few NAMBOOTHIRIS came from ANDHRA .

In fact, some believe that Namoothiris were created by PARASHU RAMA who gave the land KERALA to them to get MATHRUHATHYA PAAPA and they are said to be the followers of Parashu Rama. The Junglee Avathar of LORD VISHNU. “Parashurama established 108 Shiva Temples and 108 Durga Temples, like Cherpu hagavathy Temple, throughout Kerala. In every Grama he established a Temple which the people of that Grama considered as Grama Kshetra (the village temple). Every Grama has a Deity who is considered Grama Paradevata. Of all Namboothiri Gramams, the most important ones are Perinchellur, considered to be the first Namboothiri Grama established by Parashurama, the Panniyur Grama, the Perumanam Grama and the Sukapuram Grama (in the order of their importance). The Taliparamba (Perinchellur) temple and Panniyur temple are important to all Namboothiries and not just to the Namboothiries of the respective Gramas.” Namboothiris unlike Tamil Brahmins use TANTRIK method to perform Poojas which is actually aryanized from Tribal method of worship. However while tribals used this method to perform pooja to Aadi Paraasakthi in Yoni form and Lord Shiva in Linga Form. .

In Kerala, before the Nambbothiris and Nairs came, the tribes believed in Goddess PRAKRUTHI or SHAKTHI and LORD SHIVA as LINGA SWAROOPI. and had temples for them as well as to animals etc. In fact I have seen a stone with out any human shape, which is called “NAATTIYAMMAN “ in Pallassana West Village “SANTHANA GOPALA KRISHNA SWAMY TEMPLE” . Most probably , this stone might have been there as a diety which was worshipped by tribes of Kerala which land was later on given to Tamil Brahmins by Palakkad Raja or Zamorins, which due to fear of disaster, the Tamil Brahmins did not remove and even now worship it. You can find many DEVI temples in Kerala as well as LORD SHIVA temple. This , as I had said in my earlier write up , is because the early men created GOD in their own image. For the increase of progeny there should be an union of the Yoni and Linga. However, the Aryan tribes did not like this depiction and regarded VISHNU as the ultimate God.. Although the Aryan tribes did not like the worship of Linga, they too due to fear of disaster, called Lord Shiva as RUDRA. Most of the NAMBOOTHIRIS believed in a fusion of Lord Shiva and Lord Narayana and hence started worshipping LORD SHANKARA NARAYANA... Although, most of the Namboothiris are patrilineal, evennow there are few Namboothiris who follow matrilineal form.

Some historians are of the view that the word NAIR came from NAGA Worship, I differ from this view since Namboothiris are also Naga Worshippers, and the most backward classes of Theeyas are also worshippers of Nagas. Kindly note that a SARPPA KAAVU (TEMPLE FOR SERPANTS ) CALLED MANNARSHALA which is very famous is still in the hands of NAMBOOTHIRIS . You can also find SARPPA KAVU in the ILLAMS (HOUSES) of Namboothiris as is in the case of NAIRS.Unlike Dravidians, NAIRS and NAMBOOTHIRIS also burn the human dead bodies.

MANDRADIARS

There is good population of Mandradiars who are akin to Palalkkad Moothans, Guptans, Tarakans etc. In fact they were Poligers. Most of them are vegetarians and worshippers of Kannaki who is considered as Aadi Parashakthi, Meenakshi etc. I am of the opinion that they are of Vaisya Caste like Komutti Chettiars who came from Andhra They belong to Polygars or Paliakarars of Tamil Nadu. However , after coming to Kerala they started speaking Malayalam. In this connection, I would like to tell about the famous Pallassana Meen Kulathi Kavu which is in the hands of Mannadiars. According to my friend Brahma Shri. P.R. Gopalakrishnan, the Kavu ( Temple ) was very small and was situated near a small pond which is very near to the present Pazhayakavu . Even now we can see the Old temple and the Pond. After the Padayottam, the Zamorins left the present Pazhaya Kavu and the Puthen Kavu which were taken over by Mannadiars and Nairs respectively. . Most of the Moothans are jewellery Merchants while the Tarakans are famous for selling betel leaves.(Botanical Name : piper betle) . Mandradiars or Mannadiars also came to sell costly gems and other jewellery. When I was a child, there was a famous ophthalmic Vaidhyar who was a teacher in Ottapalam High School. We used to call him as Mannadiar Mash, since he was a Mannadiar. . Mannadiars follow patrilineal customs unlike Nairs. I am of the opinion that they came from Tamil Nadu, just like GUPTHAS AND AGGARWALS who came from Rajasthan, and are all one and the same in caste.

TAMIL BRAHMINS

Tamil speaking Brahmins came from two directions and due to varying reasons. Some Brahmins came from Tanjore and Kumbakonam , Mayilatumthurai etc on the invitation of Palakkad Raja. Others came as merchants from Thirunelveli side. Yet some others came and settled down, due to utter poverty, in Thiruvananthapuram and similar places where there was OOTTU or free meals for Brahmins Most of them who came as merchants and due to utter poverty came from Madurai, Thirunelveli etc. through the Pass at Shabari Malai. At Shabari Malai they used to conduct Special Pooja to Ayyappan called SHASTHA PREETHI. Even now their Samooham deity is Ayyappan. Those who came from Kumbakonam, Tanjore etc are VADAMAS who were believers of Mahavishnu as the ultimate GOD and later on converted as SMARTHA BRAHMINS and became the followers of Adi Shankara. We can find their temples having the Lingam of Lord Shiva or Lord Vishnu and his avathars. In Pallassana Kizhakke Gramam the deity is lord Shiva and in West Pallassana Village, the deity is Santhana Gopalakrishnaswamy. Tamil Brahmins follow Manthrik method of Worshp unlike Namboothiris who follow Tantrik method. They are also followers of patrilineal customs, like Namboothiris. While marriage Muhoortham of Namboothiris can be either during the day or the night, Tamil Brahmins have their Marriage Muhoortham during the DAY only.

Unlike Namboothiris, Tamil Brahmins worship in Manthrik Way. However, as Namboothiris use some Manthras, Tamil Brahmins also use some Thantrik methods. In my opinion, one can pray to GOD in any form irrespective whether it is Tantrik or Mantrik.

Tamil Brahmins were called in Tamil as PATTARS because for the syllable “BHA” they use only “PA” . I do not know why Malayalis use this word as PATTAR which is highly derogatory, and condemnable as there is a syllable “BHA” in Malayalam. Tamil Brahmins are like all the other category of castes as Namboothiris, Nairs etc who also came from other places and settled down in Kerala. Since they are staying in Kerala for a long time many of them have started speaking in Malayalam. In fact, most of them have forgotten Tamil. AMMAYAR which is a highly dignified method of denoting Tamil Brahmin Ladies in Tamil, is mispronounced as AMMYAR.. In Karnataka, where I stay, they call Brahmins as “ENU BHATTARE” There is a HALLI or Village called BHATTARA HALLI near Bengaluru. In Tamilnadu, some call TAMIL BRAHMINS as PAARPAN in utter derogatory and most condemnable.method. Some Malayalis even call the brahmim as OOSHA (OOTTU SAAPPADU) PATTAR.

In olden times, there was a great difference among ARYANS and DRAVIDIANS. Dravidians were treated as SHUDRAS. But as the time passed there was a mixture of Aryans and Dravidians. This mixing up was the beginning of the latest form of Hinduism.

MALAYALAM LANGUAGE

There are FOUR opinions by scholars . However, In Leelaa Thilakam which is one of the oldest book in Malayalam Literature , I do not find Malayalam Language instead it is written KERALA BHAASHA, and THAMIZH. GUNDERT , one of the authorities about Malayalam Language has also not written showing as Malayala Bhaasha but has written Malabar and or Hill Country. The opinions are (1) Malayalam is an off-shoot of Sanskrit, (2) Malayalam is born out of Tamil ( KOTUM THAMIZH) (3) It is an independent off-shoot of the Dravidian Language, and (4) The conversational language becoming the political language. I am of the view that MALAYALAM which means in Tamil that the land between MALAI (HILL) and AZHI . was formerly with the Tamils and hence the language became more nearer to KODUM THAMIZH,in the beginning . In fact, you may not get any good literary work during the beginning of Malayalam Language. Even RAMA CHARITHAM is made alost at the end of the 1^st stage ( beginning stage ). The 2^nd Stage, which is a bit advanced stage , you can find some SHASANAMS like Vazhappalli Shaasanam , Veeraraaghava Pattayam. Jootha Shaasanam, Tharisaappalli Shaasanam etc. in which the influence of Sanskrit can be found. In this middle age of Malayalm, “Bhaasha Kautiliyam” in which there are more Tamil Words and few Sanskrit words is a prosody.In fact the Bhaasha Kautileeyam (KAUTILYA’S ARTHA SHAASTHRA ) is the first translation work in any oriental language. This work is not complete or we have lost many of the parts of this precious book. I have in my library one book published ny Travancore University which can not be read or understood easily. From the 3^rd Stage, i.e from 14^th centuary AD onwards , Malayalam is seen as an independent language. Many Sanskrit words are added to the language.

As Wordsworth said “the old order changeth yielding place to new is correct. Now we can proudly say that Malayala Bhasha is independent of any language.

Friends, I have not touched about the political situation , i.e about the Rulers of Kerala, since South Indian History itself is more complicated since this history itself is not complete. There are many places which are to be assumed. I shall leave it for the present.

There may be some people who have difference of opinion from what I have written. I request those to directly write to me to my GMAIL address “ 23ambaady@gmail.com”.

Regards to one and all,

P.R.RADHAKRISHNAN

Google Indic Transliteration

M

THE THREE GREAT PHILOSOPHERS OF SOUTH INDIA WHO GAVE ADVAITHA, VISHISTADVAITHA AND DWAITHA PHILOSOPHIES

PART III : H.H. MADHWACHARAYA

Friends,

Having given a very brief biography and principles propounded by ADI SHANKARA and RAMANUJA , I am giving hereunder, a small biography and an entirely a new concept i.e.DWAITHA or DUALISM given by another great SAINT called MADHWACHAARYA.

In a tiny village called PAJAKA in Udupi district in Karnataka state, in the year 1238 AD, a boy was born on Vijaya Dashami day of the Lunar month Ashwin to a devout couple by names Madhyageha Bhatta and Vedavati. They named the child as VASUDEVA which is a synonym of Maha Vishnu., since he was born by the blessing of Lord Vishnu whom the couple prayed in varied ways for over 12 years. The story is that on hearing the prayers of the couple, Sriman Narayana asked VAYU to be born to the couple. In fact, Madhwas believe that he is the incarnation of VAYU like, BHEEMA and HANUMAN. In childhood itself Vasudeva was inclined towards spirituality and had great talents in grasping spiritual knowledge, He was very sturdy and well built. Madhwas have many stories to tell about the miracles Vasudeva perfomed as a child. Due to space constrain I shall narrate only one instance. When he was only ONE YEAR OLD once he accompanied his father’s bullocks by just holding them on their tips of tails and took them for grazing. His parents searched for the child but it was a vain attempt. However, the child returned home in the evening with the bullocks. This shows his great endurance power.

While he was a young boy of eleven years old i.e in the year 1149 AD. he chose to become a SANYASI under a great SANYASIN called ACHYUTHA PREKSHA who named VASUDEVA as PURNAPRAJNA. Here-in , I would like to state that PURNAPRAJNA TRUST, managed by MADHVAS is running many institutions for the benefit of mankind and their Educational Institutions are very famous for their excellence in teaching. This great Sanyasin , Poornaprajna had profound knowledge in SANSKRIT, VEDAS, UPANSHADS etc. and LOGIC OR THARKA SHASTHRA. Achyuta Preksha conferred upon Poornaprajna the title “ANANDA THEERTHA” for his knowledge in VEDANTHA and THARKA SHASTHRA through which he defeated VASUDEVA PANDITHA an eminent logician of his times, and, his disciples. In fact MADHWA is the PENNAME assumed by POORNAPRAJNA while writing his works on VEDAS. This is the exact reason why he is revered as MADHWACHARYA the author of DWITHA OR DUALISM and how he came to be known as MADHWACHARYA. As a teenager POORNAPRAJNA toured all over south which include Thiruvananthapuram, Kanyakumari, Rameshwaram and Srirangam He had no belief in superstitions and faught tooth and nail against it. He WAS SEVERELY CRITISIZED FOR HIS ATTACK ON ORTHDOXY. He then returned to UDUPI and there he wrote his BHASHYA or commentary on BHAGAVAT GITHA. This commentary . he took to BHADRINATH where daily after bath in the holy river GANGA observed MOUNA VRATHA for 48 days. Thereafter he went to VYASA BADRI and believied to have met the GREAT SAGE VEDA VYASA and presented him with his BHASHYA ON BHAGAVAT GITHA. In his original Bhashya, it is said that he had written that the Bhashya was written with the help of Veda Vyasa which was changed by Veda Vyasa himself as “I have written with my own capacity and not with the help of Veda Vyasa”.

UDUPI SHREE KRISHNA TEMPLE

Friends, it is now the right time to tell about this wonderful temple situated in UDUPI which is as famous as Sri Venkateshwara Temple of Tirupati , Srirangam Temple and Lord Krishna Temple of Guruvayur. It is said that Madhwacharya once noticed a ship which lost its direction in the sea at Malpe, a small coastal village near Udupi. Madhwacharya immediately took his saffron anga vasthram ( over-cloth) and waved it like a flag looking towards the ship. The captain of the ship noticed this and took the ship to shore. He was very much pleased with the Acharya’s action and in gratitude he asked Madhwacharya to take any thing which he liked from the ship. Madhwacharya who was a sanyasin had no much desires and hence he took a mound of dried GOPICHANDANA from the captain. On breaking open this mound he found a small and beautiful idol of Lord Krishna. This he installed in the Temple at Udupi which is now one of the famous temples of Lord Krishna. Madhwacharya, then formed eight Mutts and appointed eight Heads for these mutts to perform POOJA, which are given below and which are situated in UDUPI Ratha Veedhi or Car Street.

(1)Phal.imar mutt : hrishikEsha Theertha (2) adamAr Mutt : Narasimha Theertha (3) Krishnapura Mutt : Janaardhana theertha ( 4) Puttige Mutt : Upendra Theertha (5) Kaaniyoor Mutt : Vaamana Theertha (6) Sode mutt : Vishnu Theertha (7) Shiroor Mutt : Raama Theertha and (8) Pejawar Mutt : Adhokshaja Theertha.

The peculiarity of this Temple is that Lord Krishna’s idol in this temple is facing the west. Although no one can tell exactly, why this idol is facing west, according to some, there was a devotee called KANAKA DASA who was from a low caste and who could not enter the temple because of his being born in a low caste. Being a great devotee of Lord Krishna he used to stand daily on the western side of the temple and performed his prayers. Lord Krishna was well pleased with him and in order to give Darshan He turned towards the west. This is one belief. All my friends reading this might have heard about KANAKA DASAR KRUTHIS.

I can narrate many stories about this great saint who gave to the HINDUS the DWAITHA SIDDANTHA but due to space constraint I like to cut short this biography.

MADHWACHARYA’S DUALISM

The Dwaitha Siddantha differs from the other two theories on five counts They are :-

“ (1) JeevaiEEshwara Beda, or difference between the soul and Vishnu;
(2) Jada-EEshwara Bheda or difference between insentient and Vishnu;
(3) Mitha-Jeeva Bheda or difference between any two souls;
(4) Jada-Jeeva Bheda or difference between insentient and the soul;
(5) Mitha-Jada Bheda or difference between any two insentients..

To clarify: ISHWARA is a sentient being, and the JIVA is also sentient. However they are not fully alike. While ishwara is fully independent JEEVA is fully dependent. It is the energization by ISWARA that is responsible for the activity of the JIVA.

According to Madhwa ( Let us not forget his actual name after he was initiated in to SANYAS i.e POORNAPRAJNA ) as all the three saints believe, LORD VISHNU is supreme. Why I included Shankara Bhagavathpaadar also is, because of the difference with him only another great SAINT BHASAVESHWARA started his famous LINGA CULT called LINGAYATS as HH. Shankaracharya said that “SHIVA AND VISHNU ARE ONE AND THE SAME”. And in Sandhya Vandanam especially performed by BRAHMINS says “ AkAshAth pathitham thOyam yaththa gachchathi saagaram , sarvadevanamaskaarah: keshavam prathi gachchathi” meaning as all the waters fall from the sky go to the seas, in the same way all prayers towards all DEVAS ultimately reach KESHAVA. And in samarpanam or conclusion we say “Kaayena vaachaa manasEndriyair vaa bddyaathmanaavaa prakruthe swabhaavath, karOmi yadyath sakalam parasmai naaraayannayEthi samarpayaami. This is not intended to say that we are wrong but only to show as to why the great saints differ in their approach

Coming again to Madhwa’s teachings. He says further that the universe is real and the five differences are real, the leagues of Jeevas are cohorts of VISHNU and are superior or inferior among themselves; salvation is the experience of Jiva’s own joy; This can be achieved only by flawless devotion or Bhakthi towards Vishnu.. etc.

After establishing the Lord Krishna Temple and the Mutts, Madhwacharya again went to Badri. He has authored many books some of the important works are his commenries on VEDIC HYMNS like Rig Veda BHAASHYA, KARMANI MAYA , BHASHYA ON VARIOUS UPANSHADS, BHASHYA ON BHAGAVAT GITHA Etc. HH. Madwacharya lived for 79 years i.e till NAVAMI OF SHUKA PAKSHA (BRIGHTER HALF OF THE MOON ) in the month of Magha of PINGALA SAMVATHSARA. Madhwas believe that this great saint is still alive and guiding them in all spiritual matters.

Friends, let us prostrate before all these three great saints with all reverence who made HINDUISM a most DYNAMIC RELIGION.

Regards to one and all.

P.R.RADHAKRISHNAN

THE THREE GREAT PHILOSOPHERS OF SOUTH INDIA
WHO GAVE ADVAITHA, VISHISTADVAITHA AND DWAITHA PHILOSOPHIES
PART : II

RAMANUJACHARYA

Friends,

Having given a brief biography of HH. Shankara Bhagavath Paada, I would like to tell about HH Ramanuchacharya who came up with his theory of VISHISHTTAADVAITHA..

Ramanuja was born in the year 1017 AD. To a very pious couple by name S.Sri. Keshava Somayaji and Kanthimathi in a village called Sriperumbudur near Kancheepuram, where Sri. Rajeev Gandhi’s Samadhi is built now. His father and mother gave him the name as Ilaya Perumal, meaning younger Maha Vishnu. He was born and brought up as a Vaishnavaite Brahmin. His father died when he was very young. Afterwards he went to Kancheepuram to learn Vedas under an ADVAITHA teacher called Yadava Prakasha. But , he was not very happy with his teacher since Yadava Prakasha committed many mistakes while teaching Vedas.

Ramanuja had a very good memory power and hence tried to correct his teacher which was not liked by his teacher as well as co-students. Even thy tried to kill Ramanuja but this information was leaked out somehow and he miraculously escaped from this bid..

In south India the Vishishtaadwaitha philosophy was very well established by the end 10th century. Yamunacharya, a great scholar and a sage was in charge of the Vaishnavate Mutt at Shrirangam. Many vaishnavate temples came up in places like Tiruppathy, Srirangam Kancheepuram and other places. Kanchipurna who was a Shoodra was his ardent deciple and he was serving in the Shrirangam Mutt. Ramanuja was influenced by this Kanchopurna. We can see a temple at Kancipuram dedicated to this great person. Ramanuja had great respect for this great man and learned many things from him. One day he invited this Kancipurna to his house for Lunch. Unfortunately, the day Kanchipurna came, Ramanuja was not in the house. However, he was received well by Ramanuja’s, wife and other family members. Immediately after Kanchpuna left the house , they started washing the house since a shoodra had entered the house and as soon as they finished washing the house, Ramanuja returned. Seeing this, Ramanuja was disgusted with his wife and family and abandoned them, to become a SANYSIN. This shows that although Ramanuja was a Brahmin by caste and believed in VARNAASRAMA, never believed in untouchability even before becoming a SANYASIN.

Vaishnava Cult established well by about 10th Century A.D.H.H. Yamunacharya was the head of Srirangam Mutt at Thiruchchi. In the interest of readers I like to state that Srirangam temple Gopuram is the tallest in South India. This Yamunacharya was highly learned, a profound scholar and a great sage. However, since he was getting old and wanted to install a suitable person as the Head of the Mutt. He found only Ramanuja as his heir. Ramanuja wanted to see this great saint and hence he came to Srirangam by which time HH. Yamunacharya had attained SAMADHI. At Srirangam, he was told by others that the late Swamiji wishes that Ramanuja should succeed him. However , he could not do so because the CHOLA KING (KULOTHTHUNGA CHOLAN I) of that time was a staunch SHAIVATE who did not allow him to stay in Srirangam unless Ramanuja also became a SAIVATE. The legend goes on that the disciples of Ramanuja KUresha and Mahapurna went to the king to submit that Maha Vishnu was supreme GOD. Instead of listening them the King ordered his men to torture them and to remove their eyes. SUCH WAS THE HATRED BETWEEN SHAIVATES AND VAISHNAVATES DURING THAT PERIOD. Till the death of Kuloththunga Chola, Ramanuja stayed in earst while MYSORE STATE whom he converted in to VAISHNAVISM. He also converted many persons in to VAISHNAVISM and constructed many temples for Maha Vishnu. At Melkote Temple which he constructed, he allowed HARJANS ( SC/ST) right of entry to the Temple on certain days. This again shows that here is a GREAT SAINT WHO NEVER BELIEVED IN UNTOUCHABILITY but believed very much in VARNASRAM DHARMA.

When Ramanuja received the news about the death of KULOTHTHUNG CHOLA, he came back to Srirangam and took charge of Srirangam Mutt. He converted more than a lakh of people to his Vishistadwaitha Philosophy irrespective of caste or creed or colour.
It is said that he had about 700 Sanyasins under him. He was also instrumental in constructing many more VISHNU temples in Tamil Nadu..


RAMANUJA’S VISHISTADWAITHA

In fact Ramanuja’s Vishishtadwaitha was not new. However the credit of codifying the principles go to him. VISHISTADWAITHA means QUALIFIED MONOISM It means although GOD is only ONE , according to Ramanuja HE has attributes. Ramanuja believed that attributes and GOD co-exist. In other words Ramanuja believed in SAVISHESHA BRAHMAN or SAGUNA BRAHMAN and that GOD is MAHA VISHNU. Of course, Shankara also is inclined to this fact. But he says ” sarvadEvanamaskara: kEshavam prathigachchathi “ It means GOD IS ONLY ONE irrespective of which form you pray. But his definition of GOD is that HE is NIRGUNA. But Ramanuja’s definition of BRAHMAN is KALYANA GUNA SAMPANNA. RAMANUJA believed that the BRAHMAN is qualified by all chit and achit physical existences asHis body mode and attributes which has no parallels . In short NARAYANA is anantha kalyana gunakara..

Here, I would like to state there are two schools of thought among Vaisnavates, called VADAKALAIS AND THENKALAIS.

According to Vadakalais, Mahalaksmi is the feminine part of BRAHMAN and hence She is infinite in nature just as NARAYANA and equal to NARAYANA in all respects.

According to Thenkalais MAHALAKSHMI plays only a part as mediator to attain salvation of JIVA and not a means.. They also belief that She is not infinite as LORD NARAYANA but only a JIVA like any of us.

Here-in , I like to state that all these philosophers based their faith on NARAYANA whom they consider as BRAHMAN. That is the reason why some of the philosophers went against them and started VEERASHAIVSM among whom I can mention KAPALIKAS and LINGAYATS, KASHMIRI SHAIVATES. Readers are requested to go through my early write up on LINGA CULT.

Vaishnava Cult established well by about 10th Century A.D.H.H. Yamunacharya was the head of Srirangam Mutt at Thiruchchi. In the interest of readers I like to state that Srirangam temple Gopuram is the tallest in South India. This Yamunacharya was highly learned, a profound scholar and a great sage.

Having given a brief history of the BRAHMAN the ultimate GOD as defined by Shri. Shankara and Shri. Ramanuja I shall reproduce on which counts Ramanuja differed from
Adi Shankara in his philosophy. Ramanuja raised SEVEN objections to Shankara”s ADVAITHA I am giving below the extract from Ramanuja’s biography published by
Sri Ramakrishna Mutt.
“ The Seven objections to Shankara's Advaita
Ramanuja picks out what he sees as seven fundamental flaws in the Advaita philosophy to revise them. He argues:
I. The nature of Avidya. Avidya must be either real or unreal; there is no other possibility. But neither of these is possible. If Avidya is real, non-dualism collapses into dualism. If it is unreal, we are driven to self-contradiction or infinite regress.
II. The incomprehensibility of Avidya. Advaitins claim that Avidya is neither real nor unreal but incomprehensible, {anirvacaniya.} All cognition is either of the real or the unreal: the Advaitin claim flies in the face of experience, and accepting it would call into question all cognition and render it unsafe.
III. The grounds of knowledge of Avidya. No pramana can establish Avidya in the sense the Advaitin requires. Advaita philosophy presents Avidya not as a mere lack of knowledge, as something purely negative, but as an obscuring layer which covers Brahman and is removed by true Brahma-vidya. Avidya is positive nescience not mere ignorance. Ramanuja argues that positive nescience is established neither by perception, nor by inference, nor by scriptural testimony. On the contrary, Ramanuja argues, all cognition is of the real.
IV. The locus of Avidya. Where is the Avidya that gives rise to the (false) impression of the reality of the perceived world? There are two possibilities; it could be Brahman's Avidya or the individual soul's {jiva.} Neither is possible. Brahman is knowledge; Avidya cannot co-exist as an attribute with a nature utterly incompatible with it. Nor can the individual soul be the locus of Avidya: the existence of the individual soul is due to Avidya; this would lead to a vicious circle.
V. Avidya's obscuration of the nature of Brahman. Sankara would have us believe that the true nature of Brahman is somehow covered-over or obscured by Avidya. Ramanuja regards this as an absurdity: given that Advaita claims that Brahman is pure self-luminous consciousness, obscuration must mean either preventing the origination of this (impossible since Brahman is eternal) or the destruction of it - equally absurd.
VI. The removal of Avidya by Brahma-vidya. Advaita claims that Avidya has no beginning, but it is terminated and removed by Brahma-vidya, the intuition of the reality of Brahman as pure, undifferentiated consciousness. But Ramanuja denies the existence of undifferentiated {nirguna} Brahman, arguing that whatever exists has attributes: Brahman has infinite auspicious attributes. Liberation is a matter of Divine Grace: no amount of learning or wisdom will deliver us.
VII. The removal of Avidya. For the Advaitin, the bondage in which we dwell before the attainment of Moksa is caused by Maya and Avidya; knowledge of reality (Brahma-vidya) releases us. Ramanuja, however, asserts that bondage is real. No kind of knowledge can remove what is real. On the contrary, knowledge discloses the real; it does not destroy it. And what exactly is the saving knowledge that delivers us from bondage to Maya? If it is real then non-duality collapses into duality; if it is unreal, then we face an utter absurdity.
Even though Bhagavad Ramanuja taught his followers to highly respect all Sri Vaishnavas irrespective of caste, he firmly believed in the tenets of Varnashrama Dharma.
His Saranagati philosophy emphasises that anyone, irrespective of colour, creed, caste, sex and religion can surrender their mind, body and soul to the Lotus feet of Lord Narayana and the God would accept him/her. But if one surrenders to any other deva than Vasudeva, such as Siva or Ganesha, he will have to be reborn as a vaishnava.

Even though Bhagavad Ramanuja taught his followers to highly respect all Sri Vaishnavas irrespective of caste, he firmly believed in the tenets of Varnashrama Dharma. His Saranagati philosophy emphasises that anyone, irrespective of colour, creed, caste, sex and religion can surrender their mind, body and soul to the Lotus feet of Lord Narayana and the God would accept him/her. But if one surrenders to any other deva than Vasudeva, such as Siva or Ganesha, he will have to be reborn as a vaishnava.

Cited from Sri Ramanuja, His Life, Religion, and Philosophy, published by Sri Ramakrishna Math, Chennai, India.”
It is said that H.H. RAMANUCHACHARYA completed full PRUSHAYUS i.e. 120 years of age and then attained SAMADHI. According to Dr Saroja Ramanujam, He was born in 1017 and attained Samadhi in 1137. She cites many references to this. This ight or might not be an exaggeration , but he lived long life remains a fact. His SAMADHI can be seen even now within SRIRANGAM TEMPLE COMPLEX. It is said that the mortal remaind of SAINT RAMANUJA can be seen even now at Srirangam temple complex where his body is covered with Sandal paste and other medicines applied on it, and if we observe closely, we can see the nails of this GREAT SAINT. This shrine is opened to the public and every day lakhs of pilgrims visit this HOLY SHRINE.

Friends, being H.H. Adi Shankara’s followers most of us maight disagree with his principles,But let us all acknowledge his wisdom and vision which have attracted many devotees into His SRIVAISHNAVA AND VISHISHTADVAITHA CULT. I prostrate before this great saint and beg his Asirvadams.

Last but not least I acknowledge, the valuable suggestion and certain guidances given to me with great respect to Dr. Saroja Ramanujam who went through this brief biography of a great saint. But for her help, I could not have completed this small biography of such an eminent Saint.

P.R.Radhakrishnan

THE THREE GREAT PHILOSOPHERS OF THE SOUTH INDIAWHO GAVE ADVAITHA,VISHISHTADVAITHA AND DWAITHA PHILOSOPHIES
PART : I : AADI SHANKARA
Friends,

Adi Shankara, Ramanuja and Maadvaachaarya are the three very great Acharyaas , of the SOUTH INDIA who expounded ADVAITHA, VISHISHTADVAITHA and DWAITHA schools of philosophies respectively.

Among these, Adi Shankara was the oldest. There are two different versions about his time. One is that he lived between the years 788-820CE. The other one is that he lived between 509-477 BC. Whatever it may be , without touching the disputed versions of his life period, he was born to a NAMBOOTHIRI pious couple called SHIVA GURU and ARYAMBA in KALADI a place very near to THRISSUR in the present KERALA STATE. There is a story behind his birth. Shivaguru and. Aryamba had no issues for quite a long time. Hence they went to THRISSUR VADAKKUNAATHA Temple dedicated to Lord Shiva and started praying. This Temple in Sanskrit is called as VRISHABHAACHALA TEMPLE. During that time, one night during the course of their prayers, Lord Shiva came in their dream and asked whether they liked to have a long lived son but who lacked in intelligence or a short lived son who excelled in intelligence for which they preferred the later one . Accordingly Aryamba gave birth to a son whom they named as SHANKARA an epithet of LORD SHIVA meaning the GOD who gave all goods. Shankara ‘s UPANAYANAM ( HOLY THREAD WEARING CEREMONY) was performed at his age of 5years How-ever, he was extra-ordinarily intelligent from his early age.
He did not like the worldly life from his young age and wanted to become a SANYASIN. As his father died when Shankara was a child his mother did not like her son becoming a SANYASIN. He learnt all the 4 Vedas by the age of 8 years. As customary he was living with his Guru ( teacher ) and living on alms which he got. Once , he happened to ask a poor lady for alms. She had nothing to give as alms except a gooseberry ( NELLIKKAI ), which she gave as BIKSHA. Shankara was taken aback by this gesture of the lady and seeing her in utter poverty , he made the famous KANAKADHARA STHOTHRA which starts thus “Angam hare pulakabhUshanaamaasrayanthi…..”Immediately, there was a rain of GOOSEBERRY made of GOLD on the pious and famished lady. Such was his powers at a very young age attained through BHAKTHI.

As I had told earlier, Shankara was inclined to become a SANYASIN, and since his mother was standing against his wish. One day as usual she took her son to PERIYAR RIVER which flows through KALADY, When Shankara was in water , a crocodile caught his leg. His mother cold not save him . Shankara then told her to give permission
to him to become a SANYASIN which she gave but put condition that he should reach
her bed side before she died and also perform her APARAKRIYA to which he agreed. Lo! The crocodile released his leg immediately and vanished. It is said that the crocodile was none else than LORD SHIVA. Friends, I have gone to this place and taken bath there which is called MUTHALA KADAVU in Malayalam. In Kalady there are two memorials built for him , one by Sringeri Mutt and the other by Kamakoti Mutt. In grandeur the first one is considered good but in appearance the 2nd one look good. Whatever it may be this Muthala Kadavu is in the Memorial built by Sringeri Mutt. Immediately, Shankara whom we call as as SHANKARA BHAGAVATH PAADAR, immediately too k Sanyasa which is called Apath SanyAsa. Shankara went to North India and near the banks of the Narmada River GOVINDA BHAGAVATHPAADA who is the disciple of GAUDA PAADA and identified himself as Shankara. While doing so he included ADVAITHA SIDDAANTHA in the verse. Hearing this, Govinda Bhagavathpaada was thrilled and immediately accepted Shankara as his disciple. It is said that Shankara Bhagavthpadar kept his KAMADALU on the flooding water which was about to take the life of his teacher Govinda Bhagavathpada who was in penance on the banks of REVA River. As ordered by his teacher, Ginda Bhagavathpada to write a commentary to Brahma Suthra and also propagate the ADVAITHA SIDHANTHA, Shankara wrote a commentary on Brahma Suthra and started propagating ADVAITHA SIDDHANTHA.

SHANKARA’S ADVAIDA SIDDANTHA

“ brahma sathyam jagath mithya, jIvO brahmaiva nAparh “ - vivEkachUdAmaNi

The above verse is the shortest form of SHANKARA BHAGAVATHPADA’S ADVAIDA SIDDANTHA. The above-quoted verse is taken from” vivEkachUdAmaNi” which is one of Shankara’ s own work based on the UPANISHADS, the BHAGAVAT GITHA and BRHMA SUTHRAS. According to his siddantha, THERE IS ONLY ONE GODWHO IS OMNIPOTENT, OMNIPRESENT AND OMNICIENT. In other words, God is ONLY ONE,
who is present in all matters whether has life or not.. He is NIRGUNA, NIRAAKAARA AND NIRVISHESHA meaning GOD has no attributes or characteristics , He has no forms and He is without any speciality . In short the definition from Upaqnishads say that “EKO DEVA,
SARVA BHOOTHESHU GOODA, SARVA VYAAPEE, SARVA BHOOTHANDARAATHMA, KARMAADYAKHA, SARVA BHOOTHESHU VAASA, SAAKSHEE CHETHO KEVALO NIRGUNASCHA” ., This is the definition of GOD.

This definition is akin to Buddha’s definition of GOD and this was very much needed to counter the growing popularity of Buddhism and decline of Hinduism. In fact , Hinduism at that period was about to be routed out. ( Some persons are of the opinion that the famous Venkatachalpathy Temple of Thirumala and Sri. Ayyappa Temple at Shabari Mala were Buddhist Temples )

According to Advaitha Siddantha , our soul is engulfed with MAYA which can be called as AVIDYA, or ignorane in English. We must study (BY VIDHYA) the VEDAS and procure knowledge (JNAANA) in the VEDAS. and obtain enlightment. which paves the way for liberation or MOKSHA.. In other words, When the soul gets enlightment as we are nothing but GOD HIMSELF then we can say the entire universe is a FALSITY (Mithya) . As an example, when we see a rope in darkness we feel it as snake but when the darkness is over the light falls in we will know that the thing which we thought as a snake is nothing but a rope..

Advaitha school of philosophy also allow us to worship any deity like VIGNESWARA OR AYYAPPA, GURUVAYURAPPA , VAIKKATTHAPPA, DEVI SUBRAHMANIA etc as our ISHTA DEVATHA. In fact Shankara Bhagavathpaada’s ADVATHA professes that .ALL DEITIES ARE ONE AND THE SAME “SHIVAYA VISHNU ROOPAYA”. It means that we can worship SAGUNA BRAHMAN”. However, for one’s liberation we must meditate on NIRGUNABRAHMAN.

ADI SHANKARA traveled throughout India by foot and defeated all others who believed in other philosophies during his life period. He founded FOUR PEETTHAS ( MUTTS) in order to guide all people (1) the one at Sringeri ( Shri Sharada Peethom – For Yajur Vedam)in the South (2) Dwaraka (. Sharada Peethom) in the West for Saama Vedam (3) Puri (Shri Govardhana Peethom) in Orissa and JYOTHR MUTT in Badarinath, North for Atharva Vedam )and installed his disciples (1)Sureswaraachaaya(2) Padmapaadaachaarya (3) Hasthaamalakaacharya and (4) Thotakaachaarya respectively as the MATTHAADHIPATHIS or Heads of the Matth.

He has written many STHOTHRAS on different deities . among which BHAJA GOVINDAM, SHIVANANDA LAHARI, SOUNDARYA LAHARI, SHYAAMALAA DANDAKAM are only few to mention, and he has also written BHASHYAM (commentary) for Brahma sUthra, Aithreya Upanishad, Bruhat Aranyaka, Isopanishad, Thaiththaryopanishad and other Upanishads, BHAGAVAT GITHA, VISHNU SAHASRANAMA and GAYATHRI MAHA MANTHRA. His treaties “Viveka Choodaamani ,Upadesha Sahasri, Athma Bodha Nirguna Maanasa Pooja etc are worth mentioning.

PROMISE TO HIS MOTHER KEPT UP AGAINST ODDS

When his mother was on her death bed, SHANKARA as promised to her, reached his house.
Her last wish to see PARA BRAHMA was realized to her by him by just her touch on his body. When she died the NAMBOOTHIRI BRAHMINS did not go to help him in her cremation and other APARA KIYAS stating that HE as a SANYASI had no right to perform this as he had left all worldly customs.

SHANKARA had to take the body on his shoulders to the CREMATION GROUND where he could not get FIRE WOOD to burn her body. He saw a newly thrown BANANA PLANT with which he burnt her mortal remains and performed her APARA KRIYA..

SAMADHI OF ADI SHANKARA

This subject is also controversial. According to many SHANKARA BHAGAVATHPAADA attained SAMADHI while trekking the HIMALAYAS near KEDARNATH.. Few others say that He attained SAMADHI at VADKKUNNATHA TEMPLE at Thrissur. Ome others say that after attaining Sarvajna Peettah he attained Samaadhi at Kancheepuram. Where some of is deciples started a PEETHOM called KANCH KAAMAKOTI PEETHOM. However, there is consensus in his life span which was very short i.e. 32 years of age.

Friends, I have not dealt with many of the wonderful works or deeds of Adi Shankara except giving a very short biography due to fear that this may become very lengthy.

I conclude this biography here by praying to this Great SAINT

Let us bow to this GREAT SAINT by saying “sruthi smruthi purANAnAm Alayam

karuNAlayam, namAmi bhagavathpAda Sankaram lOkasundaram”.

Regards to one and all.

P.R.Radhakrishnan

THE WORSHIP OF LINGA

Friends,

The worship of LINGA is prehistoric. In fact it started when men became free from external dangers and started thinking about GOD etc. In fact, man carved GOD in his own image.

The worship of GOD in LINGA form which is prevalent in India, started long ago , even before we started worshipping Lord SHIVA in the form of NATARAJA etc. The same way the worship of DEVI also is prehistoric as we see SHIVA LINGA in YONI in all SHIVA TEMPLES.

This LINGA worship as we see in India can be seen as prevalent in other parts of the world. The only difference is that they give different names for this cult. I told before that man considered GOD in his own image. It means for increasing our progeny a man and a woman is required. The PHALLUS or LINGA or PENIS has to enter the YONI and after the secretion of semen only the production of progeny starts. This is exactly what we projected in LINGA & YONI WORSHP . Later on people started giving it shape of human beings like the present Lord Shiva having serpent as necklace, carrying Ganga and Chandra on his head, as Nataraja etc. Even we call him as SMASHANA VASA and NEELAKANDHA. Another important thing we find is that this worship is found more in SOUTH than in NORTH although people of North also worship LINGA.

When a war broke out between the original inhabitants of our motherland and others who came to India in which the original inhabitants might have been overpowered or when a fusion took place between the old inhabitants and others who came to India, the LINGA cult took a back seat as others who came to India thought it barbaric. However , they had also FEAR in their minds to completely disbelieve the old faith, and hence called him as RUDRA and started worshipping HIM in that form. In fact , the LINGA itself was later on divided in which process ,the portion which entered the YONI became known as BRAHMA the CREATOR ,the middle portion was named after VISHNU the PROTECTOR and the top portion is depicted as SHIVA the DESTROYER.

This is the true depiction of LAW OF CONSERVATION OF MASS and LAW OF INDUSTRUCTIBILITY OF MATTER. Without destruction there is no creation or need to protect. In other words this depicts that NOTHING CAN BE DESTROYED EXCEPT THE FORM. This is later on told by LORD KRISHNA in BHAGAVAT GITHA

In the Ramayana ,our Great epic, we have read Lord RAM and SEETHADEVI,
Worshipping the SHIVA LINGA together with the YONI ( PARVATHY) which we consider as the better half of Lord SHIVA. In Mahabharatha also such stories are plenty.

By writing this, I have no intention to degrade the believers of MAHAVISHNU as the superior GOD. God can be prayed in any form as you like although HE is only ONE.

ശ്രീ
ഗുരുവായൂരപ്പന്‍ സുപ്രഭാതം

ബ്രഹ്മശ്രീ അനന്തരാമ ദീക്ഷിതര്‍ കൃതം

സമ്പാദകന്‍

P.R.RADHAKRISHNAN,
23, 'AMBAADY',
1st Cros,2nd Main ,
DOMLUR 2nd STAGE,
BANGALORE-560 071.
Tel.:080-25353969.
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൧ വാതാത്മജാതി ബഹുഭക്ത ഗണൈശ്ച വന്ദ്യ !
വാതാശനൈശ്ച ഹൃദയേ പരിഭാവിതാങ്ക !
വാതാദിരോഗ ശമനായ കൃതാവതാര !
വാതാലയേശ കൃപയാ കുരു സുപ്രഭാതം !!

൨. കല്യാണവേഷ കരുണാലയകല്പവൃക്ഷ
കംസാദിദുഷ്ട ദമനായ കൃതാവതാര !
കല്‍ക്കിസ്വരൂപ ! കലിദോഷ ഹരാര്‍ത്തി ഹാരിന്‍ !
വാതാലയേശ കൃപയാ കുരുസുപ്രഭാതം !!

൩. നാരായണാഖ്യ കവിമാനസ രാജഹംസ !
നാരായണാഖ്യ കവിസംസ്തുത ! പുണ്യകീ‍ര്‍ത്തേ !
നാരായണാഖ്യ കവിദേഹജ രോഗഹാരിന്‍ !
വാതാലയേശ കൃപയാ കുരുസ്പ്രഭാതം !

൪. മാണീക്യരത്ന മകുടേന വിരാജമാനം !
മത്സ്യാദ്യനേക കലയാത്ര കൃതാവതാരം !
മന്ദാരമാല്യ മധുവാസിത ദിവ്യഗാത്രം !
പശ്യാമി ദിവ്യ സദനേ കുരു സുപ്രഭാതം !

൫ ഭാഗ്യോദയേന ഭരതേന ഭവോ ഭവാഗ്യോ
ഭക്ത്യാര്‍പ്പിതശ്ച ഭവദീയ പദാരവിന്ദേ !
ശ്രീഭട്ടനാദ ഭവഭാര മിഹാര്‍പ്പയേഹം
വാതാലയേശ കൃപയാ കുരു സുപ്രഭാതം.

൬. പ്രഹ്ലാദ നാരദ പരാശര ചാരുതോഷ്ണ
ബല്യംബരീഷ ശുക വായു സുതാദയശ്ച
ത്വാരിസ്ഥുവന്തി വരദാഖില ലോകവന്ദ്യ
വാതാലയേശ കൃപയാ കുരു സുപ്രഭാതം.






൭. ത്വം കേരളേ വാതപുരാദിനാഥ
ശ്രീ വെങ്കടേശസ്വയമാന്ധ്രദേശേ
ത്വം ദ്രാവിഡേസ്മിന്‍ ഗുണശീല നാമാ
സ്ഥിതോ ജനാനാം കുരു സുപ്രഭാതം.

൮. ശംഖം ച ചക്രം ച ഗദാം ച പത്മം
ഏതാനി ഹസ്തൈര്‍ തദദം ചതുര്‍ഭിഃ
ദ്രഷ്ടും സ്ഥിതോഹം ഗുരുവാതനാഥ
ഭജാമി കല്യേ കുരു സുപ്രഭാതം.

൯. തമേവ ശേഷം ഭഗവന്തമാദ്യം
വദന്തി നാരായണ ഭട്ടമാര്യം
അര്‍ഹത്യസൌ വാത പുരാദിനാഥ
വക്തും ഗുണാന്‍ തേ കുരു സുപ്രഭാതം.

൧൦ ന്യായാദി ശാസ്ത്രേഷു ന പണ്ഡിതോऽഹം
വേദേഷു വേദാന്ത പദേഷു നൈവ
കിന്തു ബ്രുവേഹം ഗുരുവാതനാഥ
ഭജന്‍ ഭവന്തം കുരു സുപ്രഭാതം

൧൧. വാതാലയേശ വരഭട്ട കവീന്ദ്ര വന്ദ്യ
വാചാമ ഗോചര ഗുണാ‍ന്‍ തവവക്തുമേവ
വാഗീശ്വരാദി മുനയഃ കമലാസനശ്ച
തിഷ്ഠന്തി തേऽത്യ സദനേ കുരു സുപ്രഭാതം.

൧൨. സമേത്യ ഭക്താ പുരസ്തവേശ
വതന്തി നാരായണ നാമ തത്ര
സ്വാമിന്‍ സദാനന്ദ സമുദ്രമഗ്‍നാസ് -
തേഷാം പ്രഭാതം നനു സുപ്രഭാതം.

൧൩. ജഗദ വനവിധൌത്വം നൈവ സുപ്തഃ പ്രബുദ്ധഃ
സ്മിത മധുര മുഖം തേ ദ്രഷ്ടുമേവാപി കാങ്ക്ഷാ
ഗുരുപവനപതേ മാം പാഹി കാരുണ്യ ദൃഷ്ട്യാ
കലിയുഗ വരദം ത്വാം പ്രാര്‍ത്ഥയേ സുപ്രഭാതം.

൧൪. കല്യാണ വേഷ ! കരുണാലയ ! കഞ്ജനേത്ര !
വാതാലയേശ വരഭട്ട കവീന്ദ്രനാഥ !
ലോകേശ ലോക വരദാഖില ലോകനാഥ
ദാമോദരേതി ഭജതാം കുരു സുപ്രഭാതം.

൧൫. ഗുരുപവനപതേ ത്വം നന്ദഗോപസ്യ ബാലഃ
ശിരസി ച ശിഖിപിഞ്ചം ഹസ്തയോര്‍ വേണുവേത്രേ
ഉരസി വിമലവസ്ത്രം മൌക്തികം നാസികാഗ്രേ
സ്പുരതി സകലമേതത് അദ്യ മേ സുപ്രഭാതം.

൧൬. നാനാരത്‌ന കിരീട കുണ്ഡലധരം പീതാംബരാലംകൃതം
ദൃഷ്ട്വാ സര്‍വ്വമനോഹരം തവ വപുഃ പ്രഹ്ലാദ മുഖ്യാഃ പ്രഭോ !
വീണാ വേണു മൃദംഗ വാദന പരാഃ സ്തോതും സ്ഥിതാസ്സാംപ്രദം
മായാബാലക രൂപ യുക്തഭഗവന്‍ ! ത്വം സുപ്രഭാതം കുരു.

൧൭. പുത്രേപ്സവഃ പുത്രബലം ച ലബ്ധ്വാ
യച്ഛന്തി പുത്രസ്യ സമം ബലാദീന്‍
സ്വാമിന്‍ തുലാഭാര മിതി പ്രസിദ്ധം
ആസീതിദാനീം കുരു സുപ്രഭാതം.

൧൮. ഘണ്ടാനാദേന ഭക്താഃ സമയ ഇതി മുദാ
പുഷ്ക്കരിണ്യാം നിശാന്തേ
സ്നാത്വാ ‍ചാചാര ശീലാഃ പവനപുരപതേഃ
ആലയം തേ വിശന്തി
ദൃഷ്ട്വാ തൈലേന സിക്തം പുനരപി പയസാ
ചന്ദനാര്‍ദ്രം ദയാര്‍ദ്രം
ത്വാം മോദാം ബോധിമഗ്നാഃ പുലകിത തനവഃ
സുപ്രഭാതം ഭജന്തേ.

൧൯. നാഹം ഗജേന്ദ്രോ ന ച ദൈത്യ സൂനുഃ
ന ചാംബരീഷോ ന ച വാതജോऽഹം
സ്തോതും ഭവന്തം ഗുരുവാതനാഥ
സ്ഥിതോഹ മജ്ഞഃ കുരു സുപ്രഭാതം.




൨൦ മത്തോ ജഡഃസ്സര്‍വ്വഗുണൈര്‍ വിഹീനഃ
ദാരിദ്ര്യ ദുഃഖേന സദാര്‍ദി തോഹം
വന്ദേ സദാനന്ദമയം പുരാണം
വാതാലയേശശ്ച കരോതു ഭദ്രം.

൨൧ സൂക്തിം ഭട്ടകൃതാം നിശമ്യ-
മധുരാം കൃത്വാ ശിരഃ കന്വനം
ഹ്യൂരികൃത്യ കൃപാ കടാക്ഷ വിധിനാ -
പ്രോത്സാഹിതഃ പുണ്യ ഭാക്‍
പീത്വാ കൃഷ്ണകഥാമൃതം
വരകവേര്‍ ഭട്ടാദ്രി വാങ് നിസ്സൃതം
വക്ഷൈ വാതപുരാധിനാഥ ചരിതം
ത്വം സുപ്രഭാതം കുരു.

൨൨. ഭുക്തം ഗോപ വപുര്‍ധരേണ ഭവതാ
ശിഷ്ടാന്ത മേവസ്വയം
ദത്തം ഗോപകിശോരകൈരനുദിനം
ബൃന്ദാവനാന്തേ പ്രഭോ
സ്വാമിന്‍ ഭൂസുര ഭോജനാത് പരമഹോ
ത്വത് ഭോജനം സാംപ്രദം
പശ്യാമോ ഗുരുവാതനാഥ ഭഗവന്‍ !
ത്വം സുപ്രഭാതം കുരു.

൨൩ ശ്രീങ്കരാചാര്യ മതേ സ്ഥിതാസ്‍തേ
നന്വൂത്രിവര്‍ഗ്ഗാഃ ഭഗവന്‍ നിശാന്തേ
സ്നാത്വാ സദാചാര രതാഃ സുശീലാഃ
കുര്‍വന്തി പൂജാം കുരു സ്പ്രഭാതം.

൨൪. യേ വാ ഭവാംബോധി ജലേ നിമഗ്നാഃ
യേ വാതരോഗാദി ശതൈശ്ച തപ്താഃ
യേ കാമ മോഹാദി കലൈശ്ച ബദ്ധാഃ
യേ വാതനാഥേന ജനാഃ പ്രമുക്താഃ
-൦൦൦൩൩൦൦-




മംഗളം

മംഗളാ മംഗളാ കാന്താ തവ വക്ഷസ്ഥലസ്ഥിതാ
മംഗളം പ്രാര്‍ഥയാനസ്യ കരോതു മമ മംഗളം.........൧.

ത്വമേവ മംഗളാ കാന്തഃ ലോകമംഗളകാരകഃ
മംഗളം തേ പ്രവക്ഷ്‍യാമി മമ മംഗള ഹേതവേ.......൨.

നാരായണായ ഹരയേ സൃഷ്ടിസ്ഥിത്യന്തകാരിണേ
ഗുരുവാതപുരീശായ വിശ്വരൂപായ മംഗളം...........൩.

ശംഖചക്രഗദാപദ്മ മാലാകൌസ്തുഭധാരിണേ
ഗുരുവാതപുരീശായ വിഷ്ണുരൂപായ മംഗളം........൪.

പ്രളയാബ്ധിചരായാസ്തു നമോ വേദവികാസിനേ
ഗുരുവാതപുരീശായ മത്സ്യരൂപായ മംഗളം...........൫.

ലക്ഷ്മീനാഥായ ശാന്തായ നമോ മന്ഥരധാരിണേ
ഗുരുവാതപുരീശായ കൂര്‍മ്മരൂപായ മംഗളം,,,,,,,,.൬.

ക്ഷിത്യുദ്ധാരവിഹാരായ ഹിരണ്യപ്രാണഹാരിണേ
ഗുരുവാതപുരീശായ ക്രോഡരൂപായ മംഗളം.........൭.

പ്രഹ്ലാദരക്ഷകായാസ്തു ദൈത്യപ്രാണാപഹാരിണേ
ഗുരുവാതപുരീശായ നാരസിംഹായ മംഗളം..........൮.

വാമനായ നമസ്തുഭ്യം ബലിദര്‍പ്പാപഹാരിണേ
ഗുരുവാതപുരീശായ യജ്ഞരൂപായ മംഗളം..........൯.

ബല്യര്‍പ്പിത പദാബ്ജായ ക്രാന്തത്രിഭുവനായ ച
ഗുരുവാതപുരീശായ വിശ്വരൂപായ മംഗളം..........൧൦.

നമഃ പരശുഹസ്തായ കേരളോദ്ധാരകായ ച
ഗുരുവാതപുരീശായ ഭാര്‍ഗ്ഗവായാദ്യ മംഗളം.........൧൧.


നമഃ കോദണ്ഡഹസ്തായ ദശഗ്രീവാന്തകായ ച
ഗുരുവാതപുരീശായ രാമചന്ദ്രായ മംഗളം............൧൨.

ബാലഗോപാലവേഷായ പൂതനാമോക്ഷദായിനേ
ഗുരുവാതപുരീശായ ഗോവിന്ദായാസ്തു മംഗളം.....൧൩.

വരഭട്ടാത്രിവന്ദ്യായ വാതരോഗ നിവാരിണേ
ജ്ഞാനപ്രദായ ദേവായ വാതേശായാദ്യ മംഗളം......൧൪.

ദയാസാരായ സൌമ്യായ മമ രോഗാപഹാരിണെ
സര്‍വരോഗാപഹാരായ വാതേശായാദ്യ മംഗളം......൧൫.

മയാവന്ദ്യായ നിത്യായ ജഗത് കാരണ മൂര്‍ത്തയേ
മമ താപ വിനാശായ ജാഗരൂകായ മംഗളം...........൧൬.

നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ

ബ്രഹ്മശ്രീ. അനന്തരാമദീക്ഷിതര്‍ കൃതം ശ്രീ ഗുരുവായൂരപ്പന്‍ പഞ്ചരത്നസ്തോത്രം

കല്യാണരൂപായ കലൌ ജനാനാം
കല്യാണദാത്രേ കരുണാസുധാബ്ധേ
കമ്പാദി ദിവ്യായുധ സത്കരായ
വാതാലയാധീശ നമോ നമസ്തേ

നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൧

നാരായണേത്യാദി ജപത്ഭിരുച്ചൈഃ
ഭക്തൈസ്തദാ പൂര്‍ണ്ണമഹാലയായ
സ്വതീത്ഥ ഗാംഗോപമ വാരിമഗ്ന
നിവര്‍ത്തിതാ ശേഷരുജേ നമസ്തേ

നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൨.

ബ്രാഹ്മേ മുഹൂര്‍ത്തേ പരിതസ്വഭക്ത്തൈഃ
സംദൃഷ്ട സര്‍വോത്തമ വിശ്വരൂപ
സ്വതൈല സംസേവക രോഗഹര്‍ത്രേ
വാതാലയാധീശ നമോ നമസ്തേ

നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൩.

ബാലാന്‍ സ്വകീയാന്‍ തവ സന്നിധാനേ
ദിവ്യാന്നദാനാത് പരിപാലയദ്ഭിഃ
സദാ പഠദ്ഭിശ്ച പുരാണരത്നം
സംസേവിതായാസ്തു നമോ ഹരേ തേ.

നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൪.

നിത്യാന്നദാത്രേ ച മഹീസുരേഭ്യഃ
നിത്യം ദിവിസ്തൈര്‍ നിശി പൂജിതായ
മാത്രാ ച പിത്രാ ച തഥോദ്ധവേന
സംപൂജിതായാസ്തു നമോ നമസ്തേ.

നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൫.

ഗുരുവാതപുരീശ പഞ്ചകാഖ്യം
സ്തുതിരത്നം പഠതാം സുമംഗളം സ്യാത്
ഹൃദിചാപി വിശേത് ഹരിഃ സ്വയം തു
രതിനാഥായുത തുല്യ ദേഹകാന്‍തിഃ

നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൬.

അനന്തരാമാഖ്യ മഖി പ്രണീതം
സ്തോത്രം പഠേദ്യസ്തു നരസ്ത്രികാലം
വാതാലയേശസ്യ കൃപാബലേന
ലഭേത ച സര്‍വ്വാണി ച മംഗളാനി

നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ
നാരായണ നാരായണ നാരായണ നാരായണ. ൭.

_____________

ശ്രീ

ഗുരുവായുപുരേശ സുപ്രഭാതം

രചയിതാവ്

ശ്രീ സ്വാമി ജ്ഞാനാനന്ദ സരസ്വതി
ശിവാനന്ദ നഗരം, ഋഷീകേശം


സമ്പാദകന്‍
Sri. P.R.Radhakrishnan
# 23, "AMBAADY"
1st Cross, 2nd Main,
DOMLUR 2nd STAGE,
BANGALORE - 560071.
Ph.: 080 - 25353969.










- 1 -



ശ്രീഗുരുവായുപുരേശ സുപ്രഭാതം


ശ്രീവാസുദേവ നളിനേക്ഷണ നന്ദസൂനോ
ശ്രീവാസവത്സ പരിതാപതമിസ്രഭാനോ
ശ്രീവാസവാനുജ തനൂദ്ഗത ദിവ്യഭാനോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧.

ഭക്താവനൈകപര നൈകവിധൈഹികാശാ-
രിക്താന്തരംഗകൃതവാസ കൃപാപയോധേ
മുക്താവലീവിലസനാലയ വിശ്വഹേതോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൨.

വിശ്വാവബോധ വിഷയീകൃത ഗാഢഭക്തി-
വിശ്വാസഗമ്യദിവിഷന്നുത ദിവ്യമൂര്‍ത്തേ
വിശ്വാധിദേവ വിവിധാര്‍ത്തി വിനാശകാരിന്‍
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൩.

ജ്ഞാനാത്മനാത്മ മഹനീയ മഹോവിശേഷൈര്‍
നാനാവിധൈര്‍വിലസിതൈശ്ചനൃണാംനികാമം
മാനാതിഗപ്രമദദായക കൈടഭാരേ
ശ്രിവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൪

ഏകാന്തഭക്തിവിനയാദിഗുണാന്വിതാനാം
ശോകാന്തകാര നിഖിലേശ്വര വിശ്വമൂര്‍ത്തേ
പാകാന്തകാദിസുരസംസ്തുതദിവ്യകീര്‍ത്തേ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൫




- ൨ -


ആകാരകാന്തിജിതവാരിദ ദാരിതാരേ
ശ്രീകാന്തകാന്ത മുഖപങ്കജ ചക്രപാണേ
ആകാംക്ഷിതപ്രദ സദാ ശരണാഗതാനാം
ശ്രീവാതമന്ദിരപതേ തവസുപ്രഭാതം ൬

ശ്രീരാജമാനസുമനോമകുടാഗ്രരത്ന-
നീരാജിതാംഘ്രിയുഗ ഭക്തജനൈക ബന്ധോ
നാരായണാച്ച്യുത ഹരേ ഭഗവന്‍ മുരാരേ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം ൭

ഭൂലോകവാസി ജന പുണ്യഫലേന്ൠണാം
ആലോകനായ ഗുരുവായുപുരേऽഭിരാമേ
ത്രൈലോക്യനായകവിഭോ ത്വമിഹാവിരാസീ:
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൮

വാരാശിരാശിരശനാധവ ശാര്‍ങ്ഗപാണേ
ഘോരാശരാന്വയ വിനാശന ഭവ്യമൂര്‍ത്തേ
സൂരായുതോപമ സമസ്‍ത ചരാചരാത്മന്‍
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൯

സംസാരസാഗരതരംഗപരംപരായാ-
മംസാന്തമജ്ജനവശാദതിതാപഭാജാം
പുംസാം സ്വകീയകരുണാതരണിപ്രദായിന്‍
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം ൧൦


- ൩ -

വാമാജനാസ്സുമഗണാന്‍ സരസം വഹന്തഃ
സീമാതിരിക്തവിനയേന സമര്‍ച്ചനാര്‍ത്ഥം
കാമാനുകൂലമഭിയാന്തി ഭവത്സകാശം
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൧

സ്നാത്വാ പ്രഭാതസമയേ നിയമാന്‍ വിധായ
ധ്യാത്വാ പ്രഭാവലയിതം ഭവദീയരൂപം
നത്വാ ഭവന്തമനിശം വിലസന്തി സന്തഃ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൨.

ആനന്ദരൂപ പുരുഷോത്തമ പുണ്ണ്യമൂര്‍ത്തേ
ശ്രിനന്ദനന്ദന മുകുന്ദ മുദംബുരാശേ
ആനമ്രഭക്തജനപൂജിത മുക്തിദിത്സോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൩.

വൃന്ദാവനാവനി വിഹാര പരാത്മഭക്ത-
വൃന്ദാവനോത്സുക നിജാശ്രിതകാമദായിന്‍
വന്ദാരുവൃന്ദഹരിചന്ദന ശേഷശായിന്‍
ശ്രീവതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൪

ആശാവകാശശതതഭൂതിവിശേഷ നാനാ-
ക്ലേശാവശാവനവിധാന നിബദ്ധബുദ്ധേ
ആശാവിഹീനമുനിമാനസവാസ വിഷ്ണോ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൫

൪

ത്രൈലോക്യനാഥ നിജഭക്തജനോത്കരാണാം
സാലോക്യദാനപര ദേവഗണൈകബന്ധോ
ആലോകനീയസുഷമാവൃതചാരുമൂര്‍ത്തേ
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൬.

പ്രദ്യോതനസ്യകിരണൈരരുണൈര്‍നികാമം
വിദ്യോതമാനമഖിലം വിതതാബ്ദജാലം
സദ്യോവിഭാതി ദിവി ശോണവിതാനതുല്യം
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൭.

ഗോവിന്ദകൃഷ്ണ മധുസൂദന വാസുദേവേ-
ത്യാവിര്‍മുദാ പരമഭക്ത ജനാജപന്തേ
ഹേ വിശ്വരൂപ തവവിഗ്രഹമാനമന്തി
ശ്രീവാതമന്ദിരപതേ തവ സുപ്രഭാതം. ൧൮.

ശ്രീവത്സവത്സ നതവത്സല സത്വസിന്ധോ
ശ്രീവല്ലഭാംബുരുഹലോചന ദീനബന്ധോ
കൈവല്യദായക ദയാമയ സത്യമൂര്‍ത്തേ
ശ്രീവാതമന്ദിരപതേ തവസുപ്രഭാതം. ൧൯.

ഫല ശ്രുതി

ഏവം മരുത്പുരപതേ ശുഭസുപ്രഭാതം
ഭാവപ്രകൃഷ്ട മനസാ പഠതാം ജനാനാം
കൈവല്യമപ്രതിഹതേപ്സിതസിദ്ധിരൃദ്ധി-
രേവംവിധാ വിവിധഭവ്യഗണാ ഭവേയുഃ

____________



-൫-
ശരണാഗതിസ്തുതി

കരുണാവരുണാലയ സര്‍വപതേ
തരുണാരുണസന്നിഭദീപ്രതനോ
ശരണാഗതവത്സല തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൧.

വിനതാസുതവാഹന വിശ്വഗതേ
വിനതാശ്രിതപാലനബദ്ധമതേ
ജന താപ വിനാശന തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൨.

കമനീയഗുണാകര ഭക്തജനൈര്‍
ഗമനീയമനോഹര രൂപ വിഭോ
സുമനീഷിവിഭാവിത തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം ൩.

കമലാകരലാലിത യോഗിമനഃ
കമലാകരലാസകഹംസ ഹരേ
ശമലാപഹ കേശവ തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൪.

പരിപാവനമാനസ വാസ സതാം
പരിപാലനതത്പ്പര സത്ത്വനിഥേ
പരിണാമവിവര്‍ജ്ജിത തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൫.



-൬-

പ്രണതാര്‍ത്തി വിനാശക പുണ്യവതാം
ഗുണതാന സമുത്സുക മുക്തഗതേ
ക്ഷണദാചരസൂദന തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൬.

പതിതോദ്ധരണോത്സുക ഹൈമവതീ
പതിഭാവിത ഭാവുകജാലനിധേ
പ്രതിഭാവദവേക്ഷിത തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൭.

ഭവസാഗരതാരക സാരനിധേ
ഭവപദ്മഭവാദിസുപര്‍വപതേ
ഭുവനൈകനിയാമക തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൮.

അവനാവനനായ നിജാംഘ്രിജുഷാ-
മവതീര്‍ണ്ണ വിതീര്‍ണ്ണവിശിഷ്ടഗതേ
ശിവതാതിവിധായക തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൯.

അവധാനവിധാനമര്‍ഷിഗണൈ-
രവധാരിത മാരിതപാപതതേ
അവശാവനലാലസ തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൧൦





-൭-

അപരാധശതൈരതിദൂനമിമം
കൃപയാ പരയാ പരിപാലയമാം
അപവര്‍ഗ്ഗസൃതി പ്രദതേ ചരണം
ഗുരുവായുപ്രേശ്വര മേശരണം. ൧൧.

അഭിരാമഗുണാകര പുണ്യജനൈ-
രഭിരാദ്ധ നിരാകൃതദോഷതതേ
അഭിഗമ്യസഥാമയി തേ ചരണം
ഗുരുവായുപുരേശ്വര മേ ശരണം. ൧൨.

ഫലശ്രുതി
ശരണാഗതി വിഖ്യാത സ്തോത്രരത്നമിദം ശുഭം
ഭക്ത്യാ പഠന്‍ ജനോ നിത്യം ലഭതേऽഭീഷ്ടസമ്പദഃ

മംഗളസ്തുതി
ശ്രീകൃഷ്ണായ മുകുന്ദായ ശ്രീരാജദ്ദിവ്യവര്‍ഷ്മണെ
ഗുരുവായുപുരേശായ ജഗദീശായ മംഗളം. ൧.

കരുണാര്‍ദ്രമനസ്കായ തരുണാരുണ രോചിഷേ
ഗുരുവായുപുരേശായ ഋഷീകേശായ മംഗളം. ൨.

വിശ്വപാലനദീക്ഷായ വിശ്വസന്താപഹാരിണേ
ഗുരുവായുപുരേശായ വാസുദേവായ മംഗളം. ൩.


-൮-

ഭവാബ്ധിതാരകായാബ്ജഭവാഭീഷ്ടുതകര്‍മ്മണെ
ഗുരുവായുപുരേശായ നന്ദപുത്രായ മംഗളം. ൪.

പയോധികന്യാപതയേ പയോദോപമ മൂര്‍ത്തയേ
ഗുരുവായുപ്രേശായ നന്ദപുത്രായ മംഗളം. ൫.

താപാപനോദലോലായ പാപാരണ്യ ഭവാഗ്നയേ
ഗുരുവായുപുരേശായ ദേവദേവായ മംഗളം. ൬.

ദിവ്യജോതിഷ്മതേ നിത്യഭവ്യദായ ശരീരിണാം
ഗുരുവായുപുരേശായ ചിദാകാരായ മംഗളം. ൭.

പ്രപന്നജനസന്ദേഹമന്ദാരായ പരാത്മനേ
ഗുരുവായുപുരേശായ പുണ്യരൂപായ മംഗളം. ൮.

സച്ചിദാനന്ദരൂപായ സര്‍വഭൂതാന്തരാത്മനേ
ഗുരുവായുപുരേശായ പത്മനാഭായ മംഗളം. ൯.

ഭക്തലോകാവനോല്ക്കായ ഭുക്തിമുക്തി പ്രദായിനേ
ഗുരുവായുപുരേശായ വിഷ്വക്‍സേനായ മംഗളം. ൧൦

വിശ്വഗേയാപദാനായ ശാശ്വദാനന്ദ ദായിനേ
ഗുരുവായുപുരേശായ സര്‍വശക്തായ മംഗളം. ൧൧.

ശിഷ്ടപാലന ലോലായ ദുഷ്ടസംഹാരകാരിണേ
ഗുരുവായുപുരേശായ സാരസാക്ഷായ മംഗളം. ൧൨.



ഫലശ്രുതി


യസ്തു നിത്യമിദം ഭവ്യം
വാതഗേഹേശ മംഗളം
പഠേത് സ തരിതും ശക്തോ
ഭവേത് സംസാരസാഗരം.

_______

Adithya hrudaya sthOthram

Meaning of Adithya hrudayam : The PURUSHA which is in the innermost part of the SOORYA MANDALA.” Please see “ ya yEshontharAdithyE hiranmaya: purushOdrusyathE “ etc..

Before we chant this sthOthra with devotion every day , we must chant* AGASTHYA BHAGAVAAN as RUSHI, ANUSHTUP as CHANDUS and BRAHMA as DEVATHA.
and use it for warding off all obstacles to attain BRAHMA VIDHYA AND to succeed in all our attempts, “ Shadanga Nyaasa “ is performed by chanting BHOORBHUVASVA: with PRANAVAand using the THREE WORDS of GAYATHRI. “ jayathu jayathu sUryam sapthalOkaika dIpam kirana shamitha pApam klEshadu:khasya nAsham arunanigama gamyamchAdimAdithyamUrthim sakala bhuvana vandyam bhAskaram tham namAmi “ is the dhyAna slOka.

This sthOthra comes in the 107th chapter of Sri. VaathmIki rAmAyanam “YUDDHA KAANDA: as taught by the Sage Agasthya, to Sri RAma before he went to wage war against RAVANA who was tired in war,

“ thathO yudhha parishrAndam samarE chindayA sthhitham
rAvanam chAgrathO drushtwA yudhhAya samupasthhitham 1.

daivathaischa samAgamya drashtumabhyAgathO ranam
upAgamyAbravIdrAmamagasthO bhagavAnrishi:” 2.

Meaning : * Sage Agasthya who went along with Devaas to see Sree Raama , who was tiredwaging war with Raavana due to war preparedness and was standing with “CHINTHA”(THOUGHYFULNESS) , told Sri Rama thus :-

“ rAma rAma mahAbAhO shrunu guhyam sanAthanam
yEna sarvAnareen vathsa samarE vijayishyasi 3
Adithyahrudayam punyam sarvashathruvinAshanam
jayAvaham japEnnithyam akshyyam paramam shivam 4
sarvamangalamAngalyam sarvapaapapranAshanam
chinthAshOkaprashamanam Ayurvardhanamuththamam “ 5.

Meaning : HEY VATSSA ( HEY DEAR) RAma who is lOkAbhirAma, having great and robust shoulders and hands with strength , please listen to my words by which you can win war against all enemies . The secret that Adithya Hrudaya SthOhram is sacred
And which remains from time immemorial and which endows success in all attempts, and
sanAthana ( continues to be endless ) and which is auspicious and which gives all the best in life and which eradicates all pApAs ( Sins ) , and which removes all worries and sorrows , and which gives dIrghAyus ( Long Life ) and which is most sacred among all the manthrAs should be chanted nithyam (daily or always ) with devotion.


-2-

*: I have seen another version of this meaning that Lord Rama was tired of waging war with Ravana and was thoughtfully gazing the war field. If read Chapter 106 of Yuddha KAndha then we will come to know that Ravana was tired.


* Some are of the opinion that instead., ANGANYAASA and KARANNYAASA can be performed by chanting PRANAVAM and KarannayAsa by chanting the 6 names of Adithya as given in the 6th Stanza as OM RASHMIMATHE NAMA:ANGUSHTAABHYAAM NAMA; etc.
________________________________________________________________________

“ rashmimantham samudyantham dEvAsura namaskritham
pUjayaswa vivaswantham bhAskaram bhuvanEshwaram “ 6.

You perform pooja to this Adithya dEva who rises with rays and who is prostrated or worshipped by dEvAs and asurAs equally and who is the responsible to lighten up and who is the Lord of lOka ( bhuvana ).

“ sarwa dEvAthmakO hyEsha thEjaswI rashmibhAvana :
Esha dEvAsuraganAn lOkAn pAthi gabhasthibhi :” 7.

This Lord Adithya is the same who is the embodiment of all devas (Esha; hi sarva dEvAthmaka : ) , and enlightens all ; and who is responsible to provide rays ( rashmibhAvana )
It is this Lord Adithya who protects by his rays ( gabasthibhi : ) all dEvAs and asurAs, and all the worlds ( lOkAn ) .

“Esha brahmAcha vishnuscha shiva: skanda : prajApathi :
mahEndrO dhanada : kAlO yama: sOmO hyapAmpathi : “ 8

It is only this Lord Adithya , who is the Brahma dEva , the lord of creations, Vishnu dEva (Lord of protection), Lord shiva ( lord of destruction ), Lord Subrahmanya ( skanda ) and Lord Prajaapathi ( the swAmy who is the Lord of all those souls who have been created. ( prajAnAm janya vasthunAm swami ). Again it is this Adithya dEva who is dEvEndra, KubEra ( dhanada ), who is the destructor of the whole of the universe ( kAlA : ) , yama : ( the lord who punishes ) i.e. “yamayathi shikshayathIthi yama ), sOma ( who is the ardha nArIshwara i.e “ mayA prabhayA , umA sarvadA sahitha sOma : “ and who is the Lord of Jala ( Water ) – “apAmpathi”

Note : I have also seen sOma being interpreted as Lord Chandra

“ pitharO vasava: sAdhhyA hyaschinou mruthO manu :
vAyurvanhi : prajAprAna ruthukarthA prabhAkara: “ 9.

-3-
It is this Lord who bestows light to the worlds who are the “pithrUs”, ancestors ;
ashtavasUs ; the yOgis who have attained the power to do any thing ( sAdhyAs) ,
ashwinI dEvAs ; those who have no death ( “ mriyanthE na kadA chidithi marutha:”),
Manu ( who has attained knowledge in all subjects – “sarvanjnhan”., vAyu dEva,


Lord of Fire ( Vanhi DevA ) ; and who is the soul (prajA PrAna : ) of all subjects, and who is the creator of SEASONS ( ruthukarthA : ) , and enlightens all ( prabhAkara means the Lord who brings out knowledge in all )

“ Adithya: savithA sUrya: khaga: pooshA gabasthimAn
suvarnasadrushO bhAnurhirnyarEthA divAkara: “ 10.

This adithI dEvI’s son Adithya is the creator; He is the catalyst who makes us to do our “Karma “; He is the person who travels through the sky; He is the God who develops the world with rain ( pUshnAthIthi pUshA ) , He is the Lord with rays ( gabhasthhimAn ) . His complexion is like Gold; He is the Person who gives light (“ bhAnu “) ; He is the creator of the golden coloured universe ( “ hiranyarEthA “ ) ; He is the person who makes DAY ( “divAkara” ).

“ haridashwa: sahasrArchi : sapthasapthirmarIchimAn
thimirOnmathhana : shambhusthwashtA mArththAnda amshumAn. “ 11.

The word “haridashwa” has manay meanings. One meaning is the person who wins all the hearts ( handsome ), another meaning is the person with green horse (haritha = ashwa There are many more meanings. I leave it to the experts in Sanskrit to analyse.
sahasrArchi means the God with countless rays although literally sahasra means thousand.
Sapthasapthi : means one who has a horse by name saptha. Another meaning is one who has seven horses. Those who have very good knowledge in Sanskrit can interpret this with many other meanings.
marIchimAn means one who has bright rays of light.
thimirOnmathana means one who destroys “thimira” or darkness.
Shambhu means one who endows happy life (“ kshEma” )
thwashtA means one who is the destroyer.
maarththAnda means one who brings back those destroyed.
amshumAn means one who has many rays.

“ hiranyagarbha: shishrasthapanO bhAskarO ravi :
agnigarbhE/dither : puthra : shamkha : shishiranAshana “ 12.

hiranyagarbha : means one who remains in the middle of the universe; shisira : means one who cools down the mind of those prostrating before Him. Thapana means one who chars those who are enemies of those depending on Him. Literal meaning
4-
“thapana” is only one who chars by burning others. bhAskara means one who gives light. Ravi means one who is revered by all “ rUyathE sthUyathe sarvairithi ravi”.
Agnigarbha means the one who possesses fire himself during day. “ diva agnirgarbhe
Yasya sa :” . abhithE puthrA: means the son of Abhithee Devi. Shamkha : means the one who becomes calm himself after dusk. “ shAmyathi swayamEva sAyamkAlE

ithi shamkha ‘. shishiranAshana : literally means one who removes mist. Here, it means the one who destroys unintelligence ( “manda budhhi” ).

“ vyOmanAthhasthamObhEdI rugyaju:sAmapAraga:
ghanavrishtirapAmmithrO vindhdhyavIthhi plavamgama “ 13.

vyomanAthha means the king of sky; thamObhEdI means one who kills darkness or one who destroys rAhu or one who destroys the thamOguna of his devotees. rugyajussamapAragA means a scholar who is a master of rug vEda, yajur vEda and sAma vEda; ghanavrishti means the one who brings heavy rain; apAmmithra means the one who is friendly with “ ap “ i.e. water; vindhyavIthhi plavamgama means the one who goes with ease through the difficult terrain like the vindhyAs . Note : many interpretations are given by sAnskrit pundits for the words ” vindhya veethhi plavamgama ‘.

“ AthapI mandalI mruthyu : pimgala: sarvathApana
kavirvishwO mahAthEjA raktha: sarvabhavOdbhava : “ 14.

AthapI means the one which has heat in it. Here we may interpret it as the one who gives sun rays ( VEYYIL). mandalI means the one which is round shaped. Mruthyu means the one who is the destructor of every thing. Another meaning is the one who destructs all enemies. Pimgala : means the one who is golden coloured during rise.
Another meaning is the one who makes us to perform our duties. There are many meaning for this word. sarvathApana : means the one who troubles with heat during noon. Another meaning is the one who destructs the whole universe.kavi: means the one who is proficient in all subjects ( sarvanjna ) . vishwa: means the one who directs the universe. This word has much more meanings which only a person with very high knowledge in Sanskrit can explain. mahAthEja : means the one with great personality ( tEjas ) . raktha: means the one who likes all creatures. Again, another meaning is the one who is red in colour during rise and set. sarwabhavOthbhavA : means the one who is the cause for the wellbeing of all.

“ nakshathragrahathArAnAmadhipO vishwabhAvana :
tEjasamApi thEjaswI dwAdashAthman namOsthuthE “ 15.

“ nakshathragrahathArAnAm means the lunar constellations, planets and other non-lunar constellations; adipa meand the ruler or king; vishwabhawana means the one who protects all the universe; tEjasAm api tEjasvi means the one which is brighter

-5-

than the brightest; dwAdashAthman means the one which is the soul of Lord Indra, Lord dhAthA, Lord bhaga, Lord pUsha, Lord mithra, Lord Varuna, Lord AryamAv,
Lord archchis, Lord vivaswAn , Lord Thwashtwa, Lord savithA and Lord Vishnu.
thE namah: asthu means to thy I salute .

“ namah: pUrvAya girayE paschimAyadrayE namah:
jyOthrganAnAm pathayE dinAdhipathayE namaH; “ 16,

I pay obeisance to thee ,who has the East mountain as thy rising place and the western mountain as the setting place and swamin of all objects in the horizon and the owner of the day time.

“: jayAya jayabhadrAya haryaswAya namoh: namah:
namO namah :sahasrAmshO AdithyAya namO namaH: “ 17.

JayAya = who is the the BrahmadwArapAla called “JAYA” or by the help of whom the BhakthAs win their mundane duties; jayabhadrAya means the one who gives victory and propitiousness; haryashwAya means the one who possess green coloured horses; namoh: namah: means I pay my obeisance to HIM. Again I pay my obeisance to HIM who is sahasrAmshO means the one who possess innumerable types of life or the one who possess innumerable rays; Adithya means the son of adithi.

“ namah: ugrAya vIrAya sArangAya namoh namoh:
namah: padmaprabOdhAya mArththAnDAya nomoh namah: “ 18.

ugrAya means the one who is the deadliest enemy of those who do not worship HIM;
vIrAya means the one who induces all creatures to perform their duties ( vividham IrayathIthi ); sAramgAya means the one who travels very fast through the skies or the one who is one who is dealt thoroughly through “pranavam” ; padmaprabhOdhAya means the one who makes lotus flower to blossom: mArththAndAya means the one who gives life to the dead universe ;namoh namah: means I prostrate again and again.

“ brahmEshAnachyuthEshAya sooryAyAdithyavarchasE
bhAswathe sarvabhakshAya raudrAya vapushE namaH: “ 19.

BrahmEshAnachyuthEshAya means the one who protects Brahma, Lord Shiva and Lord Vishnu or the God who is the God of Brahma, Vishnu and Shiva; sUryAya means the one who induces all to work; Adithyavarchase means the one who is having the brightness of Adithya; bhAswathE means the one who is bright; sarvab


akshAya means, the destructor of all ( universe ); raudrAya vapushE means the one who destroys the sufferings or the one who is ferocious during the destruction of the universe; namah: means I prostrate.
-6-

“ thamOgnAya himaghnAya shathrughnAyAmithAthmanE
krithaghnaghnAya dEvAya jyOthishAmpathayE namah: “ 20.

thamOgnAya means the one who removes darkness; himagnAya means the one who removes HIMA ( Cold, Mist, snow etc ) ; shathrughnAya means the one who wards off the enemies of His worshippers; amithAthmanE means the one who has many attributes or facets; krithagnagnAya means the one who destroys those who are thankless; dEvAya means the one who shines HIMSELF; jYothishAmpathayE means the one who is the master of the whole universe ( JyOthis } ; namah: means I prostrate before thee.

“ thapthachAmIkarAbhAya vanhayE viswakarmanE
namahsthamO/bhinighnAya ruchayE lOkasAkshinE “ 21.

thapthachAmIkarAbhyAya means the one who is melted golden coloured; vanhayE means the one who in the guise of fire carries the oblation or offerings (havis). ; vishwakarmanE means the one who makes the worlds to perform ; thamO/ bhinighnAya means the one who destroys darkness or the one who removes ajnhAna ;
ruchayE means the one who has the shape of brightness or the one who is liked by all;
“rOchathE ithi ruchi”. lOkasAkshinE means trhe witness for all the sins and goods which we perform; Namah: means I prostrate.

With this Sloka the ashtOththara shatha naamah: (108 Names of Lord Soorya)
Which starts from RASHMIMANTHAM and ends with the name LOKASAAKSHINE, ends.

“ nAshayathyEsha vai bhUtham thadEva srujathi prabhuh:
pAyathyEsha thapathyEsha varshathyEsha gabhasththibhih: “ 22.

(Esha: vai bhUtham nAshayathu prabhu) = nAshayathyEsha vai bhUtham means ,It is this dEva who destroys the worlds ; thadEva srujathi prabhu means thath srujathi Eva means it is he who creates them also; pAyathyEsha means EshapAyathi means it is also this dEva who makes every thing to dry up; thapathyEsha ( Esha thapathi: ) means
it is this dEva who makes everyone to burn or it is this dEva who makes everyone to suffer; varshathyEsha gabhasthibhi ( Esha gabhasthibhi: varshathi ) means it is this dEva who with his rays make rains to fall.

“ Esha supthEshu jAgarththy bhUthEshu parinishtitha:
Esha EvAgnihOthram cha phalam chaivAgnihOthriNAm” 23

This DEva remains as as invisible and awake in all creatures when they sleep.
It is this DEva who is the shape of the five IndriAys which are the FIVE FIRES
(panchAgni) and it is this DEva who is the ultimate goal of AgnihOthrIs.

-7-

“ vEdAscha krathavaschaiva krathUnAm phalamEva cha
yAni krithyAni lOkEshu sarva Esha ravi prabhu : “ 24.

It is this Soorya Bhagavaan who is the embodiment of all Vedaas, Yaagaas and their results. It is this Almighty Bhagavaan , who is the embodiment of all the deeds of the worlds.

“ EnamApathsu krichchrEshU kaanthaarEshu bhayEshu cha
keerththayan prusha: kaschinnAvasIdathi rAghava.” 25.

HEI rAghava means the one born in Raghu Kula i.e Sree Raama, a person who recites with devotion , this Adithya Hrudaya, remains protected from all accidents, difficulties and fears which threatens him.

“ pUjayaswainamEkAgrO dEvadEvam jagathpthim
Ethath thrigunitham japthwA tyuddhEshu vijayishyasi.” 26.

Without anything in mind or without thinking of any one ( EkAgrachiththan ), perform pUja to this Adithya bhagavAn who is the dEva of all dEvAs. If you recite this “Sthawa” three times you will win the war.

“ asmin kshanE mahaabaahO rAvaNam thwam vadhishyasi
EvamukthwA thadAgasthyO jagAmacha yathhagatham. “ 27.

HEI mahAbAhO (person with strong forearms) i.e. Sree Raama, without any wasteof time, immediately you will kill RAvaNa. Thus advising , Agsthya BhagavAn went away, like he came.

“ Ethacchruthwa mahAthEjA nashtashOkO/bhavaththa thadA
dhArayAmAsa suprIthO rAghava: prayathAthmavAn “ 28.

This is an important SLOKA wherein it is cleared that it was Sree Raama who was tired and was full of CHINTHA ( thoughts as to how to wage war with RAVANA and win over him ).

Hearing these words of Sage Agasthya, Sree Rama became “nashta shOka “ i.e.
SrI rAma overcame his grief. SrIrAma, became happy and started praying by controlling his body and mind (INDRIYAAS).

“ Adithyam prEkshya japthwA thu patam harshamavApthavaan
ThrirAchamya shuchirbhoothwA dhanurAdAya vIryavAn” 29.



-8-

The brave RAma, after sipping water three times ( Achamana ) , cleaning himself, took the bow and stood before the Sun God and after chanting (Adithya Hrudaya), became very happy.

“ rAvaNam prEkshya hrushtAthmA yuddhAya samupA gamath
sarvayathnEna mahathA vadhE thasya dhrutho/bhavEth. “ 30

Happy and cheerful, Sree Raama went near Raavanaa to wage war against him with a determinant mind to kill him

“ athharaviravadannirIkshya rAmam
mudithamanA: paramam prahrusyamaaNa:
nisicharapathisamkshayam vidithwA
suraganamadhhyagathO vachasthwarEthi.” 31.

At that time The SUrya BhagavAn in the midst of other dEvAs became very pleased and happy and blessed Sree Raama with the power to kill RaavanA and said “start war immediately”

ITHYAARSHE SREEMAD RAAMAAYANE VAALMEEKIYE AADI KAAVYE YUDDHAKAANDDHE SAPTHOTHTHARASHATHATHAMA: SARGHA: SAMAAPTHAM - END OF 107th CHAPTER..

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