Guru Samarpanam - Issue#3

1. Biography

Ancestors

The holiest of holy days was heralded in the year of Jaya, on the eighth day of the lunar month of Vaikasi, on Sunday 20th May 1894 when the constellation “Anusham” was shining in the sky. This day was the blessed day when Srimad Chandrasekarendra Saraswathi Jagadguru Sri Sankaracharya, the 68th Acharya Swamigal of Sri Kamakoti Peetam, established by Sri Adi Sankara was born into this world. This auspicious event took place in the house of Govindarayar, located in the southern tip of an agraharam in Nawab Thoppu in the town of Vizhuppuram in Sourth Arcot district. A Brahmin named Subramania Sastrigal and his devout wife Mahalakshmi Ammaiyar had the good fortune of bringing this holy man into this world as their second son.

Sri Swamigal in His purvashramam belonged to the Hoysala Karnataka Smartha Brahmin community. This community had migrated from Karnataka and settled in the Chola Kingdom, near Cauveri during a time when a prominent member of the community, Govinda Deekshithar was a minister to the Tanjore Nayak Kings. One of the branches of this community settled in the holy place of Thiruvidaimaruthur. It is from this branch that our Swamji’s ancestors hailed. Some of the family members held prominent posts in the court of Maratha King Amarasimha Maharaja (Sarabhoji Maharaja’s uncle) who ruled over Thiruvidaimaruthur. In this glorious family was born Ganapathi Shastrigal, our Swamiji’s grand father.



Grandfather Ganapathi Shastrigal

Ganapathi Shastrigal was well versed in Shastras and trained in Rig Veda at an early age. He was fluent in Tamil, Kannada, Maharastram as well as being an able administrator. The 64th Acharya Swami of Kamakoti Peetam, Sri Chandrashekarendra Saraswathi Swamigal discovering his efficiency appointed him as the Chief Executive Officer of the Mutt in 1835. He occupied this post for more than 50 years during the tenure of 64th and 65th Peetathipathi. The 64th Acharya Swamiji performed the Kumbabhishekam of the Kancheepuram Kamakshi Amman temple in 1840 and the Thatanga Prathishtai of Sri Akhilandeswari Amman in 1848. Ganapathi Shastrigal helped to conduct these two events successfully and obtained Swamiji’s blessings. Moreover he was instrumental in effecting important events that were beneficial to the Mutt in the long term. Let’s take a look at one of the key events here.

The 64th Acharya Swamy Srimad Chandrasekarendra Saraswathi Swamigal camped in Thiruvanaikkaval between 1844 and 1848 at Kanchi Sankara Mutt in North Street. The ear ring of Sri Akhilandeswari the residing deity of Thiruvanaikaval had to be repaired and prathistha of the ear rings had to be performed again. The temple officials and authorities requested Swamigal’s to accomplish these events and he accepted their invitation. At that time officals of Sringeri Mutt filed a case at Tiruchirapalli Sathar Ameen court claiming that the right to perform Thatanga Prathishta to Ambal rested with their Acharya only. The judge presiding at that court rejected their claim on 17th October, 1846. The officials of Sringeri Mutt filed an appeal at Trichi civil court. The civil court judge upheld the lower court’s decision and rejected the appeal on January 12th, 1848. Sesha Josyar, the Agent of Sringeri Mutt then filed special appeal with Chennai Sadar Adalat Court (then High Court) on 11-9-1848. The High Court also rejected the case. But a petition was filed to review the decision and the petition was duly rejected. It is to be noted that all judges who ruled against the Sringeri Mutt were not Hindus.

After the conclusion of the above said event, the 64th Acharya conducted the Thatanga Prathishta of Ambal’s ear rings in the proper way after repairing the same during the later part of the year 1848. The Sri Mutt was facing difficult times financially after bearing the expenses of a long legal battle, the Thatanga Prathistha and also because the Acharya was stationed in one place. During that time, Acharya was said to have told Ganapathy Sastrigal, “I am getting old and the debts of the mutt are increasing. Taking these into consideration, I feel I should have let Sringeri Swamigal perform the Thatanga Prathishtai”. Immediately following this event, Ganapathy Sastrigal was not found anywhere around the mutt for few days. When he returned, he was asked about his sudden trip. Ganapathy Sastrigal had gone to visit Tanjore Palace to find out about the feasibility of the Acharya’s visit to the palace on the way from Thiruvanaikaval to Kumbakonam. He was informed by the King and his officials that the visit was not possible.

It was decided that Swamigal and his followers would leave for Kumbakonam via Thiruvaiyar in a couple of days. On the appointed day, the caravan including carts belonging to Sri Mutt, elephants, horses etc., were travelling on the way to Thiruvaiyar. At the cross roads leading to Thiruvaiyar the officials from Tanjore Palace waylaid the mutt caravan and ordered them to turn towards Tanjore. Carts belonging to Sri Mutt were forced to travel towards Tanjore. After some time, when Acharya Swamy reached the Thiruvaiyar/Tanjore cross roads he was received and welcomed with great respect by the Diwan, palace officials and Vedic Scholars and taken to Tanjore.

Acharya Swamy camped at Tanjore for more than a week. Special food was provided to everyone belonging to the Sri Mutt as well as the general public at Shreyas Chathiram, Vennathangarai Chathiram and Rathri Chathiram. On the night before his departure, Sri Swamy was taken on a procession on an elephant with the King’s son-in-law seated behind His Holiness. On another Elephant, the king followed along with Ganapathy Shastrigal and the procession continued around all the four streets and thousands of people gathered to watch the glorious sight.


Next morning, when Sri Swamigal was about to leave the palace, He was requested to sit in an asana under a tree. The King Shivaji Raja showered Sri Swamigal with small gold flowers which covered upto His Holines’s neck. The sudden change in the King’s attitude that had previously rejected Ganapathi Shastrigal’s proposal of Sri Acharya’s Tanjore visit was revealed at that time. Two days before Sri Swamji left Thiruvanaikaval the King had a dream where someone kept asking him how he could not do aradhana for Sri Acharyal and Chandramouliswarar Swamy when they were passing by to go to Thiruvaiyar that is so close to Tanjore. Immediately Shivajiraja made all arrangements including the stay and Kanagabhishekam.

Eventhough, Sri Swamigal was not keen on keeping the gold from kanagabhishekam, Ganapathi Shastrigal wanted use the money to obtain revenue yielding land for the mutt. After finally obtainin the consent of Sri Swamy, Ganapathy Shastrigal consulted Perunilakizhar Mopanar from Kapisthalam. He purchased 250 acres of fertile lands belonging to Anaikudi Ramaswamy Pillai at Karuppur, which is situated two miles from Tanjore. The lands in this village are the most extensive and most profitable of all of the mutt’s properties. It is believed that the lands in Karuppur were purchased within a few years of the ascension of the monastery by 65th Peetahipathi of Kanchi Kamakoti Peetam, Sri Mahadevendra Saraswathi Swamigal.

Father Subramania Sastrigal

Ganapathi Sastrigal had three sons namely Subramania Sastrigal, Ramanatha Sastrigal and Sundaramoorthi Sastrigal. The eldest of the three Subramania Sastrigal was Mahaperiyava’s father. He was born in the year 1855 had upanayanam performed at an appropriate age and obtained Vedic instruction. Ganapathi Sastrigal also provided Anglo-education for his son. In the year 1872, Subramania Sastrigal matriculated in the first place from Kumbakonam Government Kalasala. Leaving Kalasala, Subramania Sastrigal joined as a teacher at a school started by Rao Bahadur Appu Sastrigal, Swaminatha Iyer and other prominent persons at Kumbeswara Swamy South Street, Kumbakonam. He got this with a recommendation from the principal of Kumbakonam Government Kalasala Sri Gopal Rao. After working there for sometime he was appointed to teach the famous land lord Thyagaraja Mudaliar at Kavalakudi village near Thiruvarur. He worked there for a few years and then joined the government education department as a teacher. Later, he was promoted to supervisor and moved around Virudachalam in South Arcot district, Chidambaram, Parangipettai, Vizhuppuram, Tindivanam, Vikravandi and Manjakuppam for around 30 years.

Mother Mahalakshmi Ammal

Our Swamiji’s maternal ancestors belonged to the illustrious Raja Govinda Deekshitar who was a very able administrator and minister in King Sevappa Nayakkar, the first Nayakkar king to rule Tanjore. Govinda Deekshitar belonged to Upamanyu Gothram, conducted various Yegnas and was considered a Maha Vidwan. During his times, he was very well known by another name “Ayyan”. Around Chola Kingdom there are many places named after him like Ayyankulam, Ayyan Vaikkal, Ayyan Street, Ayyan Kadai etc. He claims the acclamation of building various mandapams and stone steps along the banks of Cauveri in Chola Kingdom. He also has the credit of repairing temples in Thiruvannamalai and other temples around Chola nadu. He has also dug tanks and canals in lots of plces. Govinda Deekshitar retired to a famous place Pateeswaram near Kumbakonam. Even today his wife’s and his full size statutes can be found inside the Shiva Temple here. Our Swamiji’s mother Mahalakshmi Ammal belonged to this Deekshitar lineage.


Mahalakshmi Ammal was born to Nageswara Shastri and his dharmapatni Meenakshi Ammaiyar at the beautiful village of Eechangudi that is four miles east of Thiruvaiyar and on the northern banks of Cauveri. Nageswara Sastrigal hailed in Upamanyu Vasishta Gothram did adhyayanam of Rig Veda and was well versed in Dharma Shastras. Numerous families in Kumbakonam area respected him and considered him their Acharya. One of the families is that of our Swamiji’s grandfather Ganapathi Shastrigal. Once when Nageswara Shastrigal visited Ganapathi Shastrigal’s house for an occasion, he expressed his wish to give his daughter Mahalakshmi’s hand in marriage to their son Subramanian. Who in their right mind would reject Mahalakshmi knocking on their front door? Moreover an offer from his Acharya to wed his own daughter to his son was not something Ganapathi Shastrigal could refuse. The wedding of Mahalakshmi Ammaiyar in her 7th year and Subramania Shastrigal in his 17th year took place at Eechangudi.

Mahalakshmi Ammaiyar was a very humble woman well versed in prayers and hymns in Tamil, Telugu and Sanskrit languages. She spent her time taking care of her husbands’ needs and bringing her children up with lot of care and attention. She also performed all pujas and vratas observed by women in the appropriate times. Especially she was known to keep equilibrium without being carried away by good times or bad times leaving it all to God. She had five siblings, two girls and three boys. Her last brother Subramania Sastrigal was trained in Rig Veda, Shastras and South Indian languages and spent more than 60 years working in the Mutt.


2. Mahaperiyava Miracles

“Ghee for 1 Rupee”

Mahaperiyava was camping at Pandharpur [Pandaripuram] in the year 1981. Devotees were thronging at the camp to have darshan of Periyava. Amidst the crowd there was a North Indian Seth [Settu] who came there to present his offerings to Jagadguru. When his turn came he prostrated before the Acharya and offered one full can of ghee and paid his obeisances.
Paramacharya then murmered “One Rupee” “One Rupee” [Oru Rupaai, Oru Rupaai]. Devotees who have congeragated there could not understand this and every body started taking One Rupee from their pockets.

Mahaperiyava then asked his Mutt Sishyas to enquire from the Seth as to why he brought one full can of ghee instead of ghee worth one rupee. Now the surprise increased for everyone to know as to why Periyava asked the Seth to buy ghee for one rupee.

When they enquired this to Seth he narrated the incident

“Few days before somebody kidnaped my daughter and when I was confused and worried Mahaperiyava appeared in my dream and informed me to buy ghee for one rupee and come to Pandharpur and told me that your daughter will return safe please don’t worry”

“As told by Periyava I got my dauther back the next day. I got relieved and very happy to see my daughter back and hence decided to offer one full can of ghee instead of one rupee” thus by telling this Seeth broke the suspence to everyone.

The above incident confirms that Karunamurthy periyava will come to the rescue of his devotees in need of help under difficult circumstances.

3. Voice of the God – Teachings of Mahaperiyava

"Dasoupadesam" (The Ten Commandments of Mahaperiyava)

1. One of our duties as human beings is to avail ourselves of every opportunity to do good to others. The poor can serve others by their loyal work to the country and the rich by their wealth to help the poor. Those who are influential can use their influence to better the condition of the lowly. That way we can keep alive in our hearts a sense of social service.

2. Man by himself cannot create even a blade of grass. We will be guilty of gross ingratitude if we do not offer first to God what we eat or wear - only the best and choicest should be offered to Him.

3. Life without love is a waste. Everyone should cultivate "Prema" or love towards all human beings, bird and beast.

4. Wealth amassed by a person whose heart is closed to charity, is generally dissipated by the inheritors: but the family of philanthropists will always be blessed with happiness.

5. A person who has done a meritorious deed will lose the resulting merit if he listens to the praise of others or himself boasts of his deeds.

6. It will do not good to grieve over what has happened. If we learn to discriminate between good and evil, that will guard us from falling into the evil again.

7. We should utilise to good purpose, the days of our life-time. We should engage ourselves in acts which will contribute to the welfare of others rather than to our selfish desires.

8. We should perform duties that have been prescribed for our daily life and also be filled with devotion to God.

9. One attains one's goal by performance of one's duties.

10. Jnana is the only solvent of our troubles and sufferings.

Bibliography

· Pujyasri Mahaswamy Divya Charitram – Sri Sambamoorthi Sastrigal, Sri Kuppuswamy Iyer, Sollin Selvan “P.N. Parasuraman”
· Kanchimahanin Karunai Nizhalil – Ananda Vikadan Publications
· http://www.kamakoti.org/

Musiriyin Visiri

Dear Readers

I am writing this blog after a break as I was occupied with personal functions of both Grihapravesham and my elder son’s Upanayanam which was performed last month. It was a miraculous May. I happened to be at Kancheepuram on two occasions recently. One for getting the ashirvadams for my sons’ upanayanam from Kanchi Acharyas and the next trip was along with my friend. By his divine mercy I got the paduka of Mahaperiyava on the second visit and I feel blessed with that. Am writing this article only because of Guru’s mercy for which I am indebted forever.

During the December concert season 2009 I bought two volumes of Tyagaraja Kriti’s sung by different artists. In the first volume when I heard the song “Neevada Negana” in the raga ‘Saranga’ composed by Saint Tyagaraja I was thrilled and moved by the song. It was sung by the legend Musiri Subramania Iyer who was very famous for his Bhava laden singing which I came to know later.

I became the ‘Visiri’ (Fan) of ‘Musiri’ immediately after hearing this song and hence decided to share the life history of Musiri under the title “Musiriyin Visiri”.
Please read on to know more about Musiri!

Happy Reading

Warm Regards
A.V. Devan
Chennai – June 8th 2010

Musiriyin Visiri

Musiri Subramania Iyer (1899-1975) was a well known Carnatic vocalist who was popular in the first half of the 20th century. He was known for his bhava-laden renditions of many songs. Semmanagudi Srinivasa Iyer, the famous Carnatic vocalist and a contemporary of Musiri once heralded Musiri's dedication to bhava by saying "He used to be so lost in bhava that he never thought of evoking any response." Musiri, as he was universally known, is one of the giants of Carnatic music in this century. His audience got soaked in emotions and feelings that were at once human and divine."

Early Days

Musiri was born August 9,1899 in Bommalapalayam village in Trichy district of Tamil Nadu. He was the second son of the Sanskrit Scholar Sankara Sastry and Smt Seethalakshmi. He lost his mother early in life and was brought up by his paternal aunt at Musiri. He also lost his sister Rajathi when she was a child. His family was poor and musiri seldom spoke about those early years. He married Nagalakshmi when he was 14 years old. Musiri learned to fluently speak, read and write in English when he was 17. Musiri was strongly inspired by S.G. Kittappa who was the popular acting star of those days and he decided to become a musician. Like Kittappa Musiri had a strong vocal range in the higher octaves and could imitate the former’s hit songs with ease.

Tutelage

This admiration added to a musical disposition led him to begin learning music at the age of 17 from S. Narayanaswamy Iyer a music teacher in the princely state of Pudukottai. Three years later he apprenticed himself with Sangita Kalanidhi Karur Chinnaswami Iyah, the ace violinist of the Garbhapuri family and Guru to many stars in the carnatic music firmament. At Chinaswami Aiyah’s own suggestion he moved to Madras and sought the tutelage of Sangita Kalanidhi T.S. Sabhesa Iyer who lived in Purasawalkam. T.S. Sabhesa Iyer was disciple of Mahavaidyanatha Iyer a disciple of Saint Tyagara senior disciple Manambuchavadi Venkatasubba Iyer. Thus Musiri belongs to the fourth generation of Saint Tyagaraja’s Sishyaparampara. Musiri trained with T.S. Sabhesa Iyer for nine years in the guru shishya parampara learning his guru’s particular way of performing neraval that Musiri would later become famous for. When he made his debut in Chennai in 1920 his name was announced as Subramania Iyer of “Musiri” and the name stuck with him forever.

Musiri’s Style

Musiri had an extraordinary resonant voice which was a great asset for a performing musician in those mike-less days. The blending of Raga Bhava with Sahitya Bhava in a professional manner was a special feature of his style. In his career, the popularity of Musiri and his name reached every corner of India. His 78 rpm gramophone records were successful to the point that the audience would sometimes demand he sang songs in the exact way as heard on the record. Renowned for his high pitched voice and tonal purity (known in Carnatic music as sruti), Musiri was considered a great exponent of bhava, bringing out the full emotional content of each krithi that he sang. His patanthara of several krithis has his special stamp, which can be easily recognized when they are rendered by his disciples. He was a specialist in neraval singing and also vilamba sangitham, a slower tempo song designed to exude tranquility and bring out the full emotional content of the ragas and krithis that he rendered.

Semmangudi Srinivasa Iyer, who was a contemporary of Musiri, said "Musiri brought gauravam (dignity) to our profession." He also heralded Musiri's dedication to bhava by saying "He used to be so lost in bhava that he never thought of evoking any response." "Bhava was the keynote of his music represented by a leisurely portrayal of the raga. While singing, he identified himself with the spirit of the composition. He was one of those musicians who could invest their music with emotional appeal."

In the early 1930s his Gramophone records were released by the Columbia Company and these turned out to be big hits. To mention a few Nagumomu, Pahi Ramachandra Raghava, Viritta Senchadaiya, Tiruvadi Charanam, Ihaparam Tharum etc., Nagumomu was a song that, previous to Musiri, was only sung in the Abheri raga, as India's Trinity composer Tyagaraja is thought to have composed it in Abheri. However, Musiri felt that the song sounded more emotional in the Karnataka Devagandhari raga, (a similar but subtly different raga) and he sang and recorded Nagumomu with Karnataka Devagandhari. Carnatic music is an exacting music that places large importance on tradition. Therefore, Musiri's rendition of the song in a different raga than it was originally written caused outrage in many Carnatic musical purists. But Musiri stuck to his decision. Given that Musiri was a devotee of Tyagaraja, taking liberty with Tyagaraja's song was out of freedom of spontaneous expression and not out of irreverence. As a point of fact, Nagumomu sounded so suited to Karnataka Devagandhari raga that everyone began to perform it in the "Musiri way", by artists such as Bangalore Nagarathnammal, M. S. Subbulakshmi, and Bhanumathi Ramakrishna. Other songs that became popular and became recognizable through Musuri's signature touch were Enta vetukondu in Saraswathi Manohari raga, Enthu daginado in todi raga, Tiruvadi caranam in Kambhoji, Enraikki shiva kripai in Mukhari, and Vritta shenjadai ada, a raga mala.

He was so popular that people fixing a wedding would finalize the date of the marriage only after ascertaining Musiri’s availability for a performance. In those days arranging his concerts was considered as a prestige by the music lovers. Due to the demand, there had been occasions where he had to give three performances at different places one in the morning after the Mangalya Dharana, one in the evening and another after dinner. Also he drew the highest remuneration for a performance in those days. His admirers used to say that he is the first Sangita Vidwan who used to sing great Tamizh compositions as a major item in the concert. The immortal song of Gopalakrishna Bharati’s “THIRUVADI CHARANAM” and the neraval at “Aduthuvanda ennai tallalathu” is still soul stirring in the minds of those who have listened to it.


Musiri in Tinseldom


Central Studios Limited, Coimbatore, was established in 1937 by a group of mill-owners such as R. K. Ramakrishnan Chettiar (Sir R. K. Shanmugham Chetty’s brother), and a college fresher S. M. Sriramulu Naidu (later of Pakshiraja Films and Studio fame). After prolonged discussions, Chettiar, Naidu, the film director B. N. Rao and others decided to film the life of the famed patron saint of Maharashtra, Tukaram. Prabhat Studio of Poona had filmed the story with incredible success, which obviously had persuaded Rao and his producers to make it in Tamil and Telugu so that the project would be economically viable. Who would play the legendary saint, Tukaram? He had to sing well, be not too young and appear saintly and Musiri was selected to act in this film. Musiri did not like acting in the film, citing that acting with women, make up and bright lights made him uncomfortable. Musiri's guru also warned him against acting in the film, knowing that Musiri had struggled with lung illness in the past, and the damp climate in Coimbatore might affect his health. For financial reasons, Musiri accepted the acting part.

Tukaram had to sport a moustache and Musiri could not bear the itching caused by the gum in it. The spirit-gum, when dry, pulls at the skin and it could cause severe discomfort. Poor Musiri, unable to bear the torture, cried halt, and there was no option but to stop shooting and wait for the hero to grow his own facial hair! This was his first Tamil film and he was then not familiar with the language and the on-set communication between the director and the singer-hero was in King’s English. It triggered ‘Baby’ R. Balasaraswathi (later of ‘Malligai Poomalai Rojaa.’ song fame) who played Tukaram’s daughter to ask Musiri if the film was being made in English too! Tukaram was a success enough to keep its director on with Central Studios to make more films. Musiri, however, forgot all about films and continued his flourishing career in Carnatic music. Though the film is out of print, Musiri's songs in the film have stood the test of time. The exertions he underwent during the making of the film is thought to have resulted in life-long lung trouble for Musiri, forcing his early retirement from live performance in 1945 at 46 years of age.


Musiri in Malaya

Musiri undertook a fund raising tour to Malaya States to support the Ramakrishna Mission Students Home which was run by Rao Bahadur C. Ramanujachariar. It was a fairly courageous decision on the part of Musiri, for, while travelling to Rangoon (via Calcutta) and to Colombo (across the waters) was acceptable; going to Malaya was still taboo among the orthodox community which frowned on people crossing the black waters. Musiri convinced a team of accompanists which comprised Madras Balakrishna Iyer (violin), Thanjavur Vaidyanatha Iyer (mridangam) and Palakkad Sacchidanandam Iyer (morsing) and the party duly set off. The Ramakrishna Mission Students Home was begun by C. Ramaswami Iyengar (Ramu), a clerk in the Public Works and Labour Secretariat of Madras in 1905, when he came across a group of poor students from Andhra Pradesh who had come to the big city hoping to find some sponsor for furthering their education. Ramu obtained the blessings of Swami Ramakrishnananda of the Ramakrishna Mutt and on February 17, the Home formally came into existence at Keshavaperumal South Mada Street, Mylapore. Thanks to the efforts of Ramu and other munificent patrons, the Home grew from strength to strength, and by 1917 acquired its own property on Sullivans Gardens Road, where it moved in 1921. Ramu was joined in the work of supporting the Home by C. Ramanujachariar, a cousin who, having joined as a clerk at the Madras Secretariat rose to the post of Under Secretary.

In 1926, Ramu was afflicted with paralysis and it was Ramanujachariar who took on most of the work. Ramu died in 1932 and his cousin became the champion of the Home after that. Those were the years when Musiri Subramania Iyer was at the peak of his performing career. A fellow Mylaporean, he knew Ramanujachariar quite well and before long he had allowed himself to be persuaded to undertake a fund-raising tour of the Federated Malay States or Malaya as the place was then called.

The details of their tour do not appear in the popular press of the day, but Musiri, on his return, penned an article for the Ananda Vikatan Deepavali Malar of 1936 on the subject, laced with his characteristic humour. From that piece we get to know all. The party arrived in Colombo and gave a performance and the next day embarked on the French ship Aramis for Singapore. Travelling by ship was the main reason for which some of Musiri’s close relatives dissociated from him on his return, their claim being that he could not have performed his daily rituals on the vessel. Musiri observed in his article that unlike on land there were no distractions on board a ship and that was possibly the best place to perform one’s rituals and contemplate on God. And, he added, when the ocean was turbulent and the ship was tossed from side to side, one’s thoughts automatically turned to God and therefore it was the most divine spot on earth! Food was a problem on board the ship for the four vegetarians, but they had their own cook, Subramaniam, who went down to the ship’s kitchen and prepared their mid-day meal much to the amusement of the ship’s crew. A friendly stewardess who knew only French brought them bread, fruits and milk each evening and as Musiri wrote, it was a sight to see the team communicating with her through signs. One evening on the journey, the passengers on board the ship persuaded Musiri and Party to give a performance in the ship’s auditorium. The audience comprising several nationalities clapped and cheered probably out of courtesy, wrote Musiri, but the morsing stole the show and sent them into ecstasy. The cruise included a day’s outing on Nicobar Islands. Arriving in Singapore, Musiri and his friends went sight-seeing and wandered into the naval base where they were refused permission. But an officer from Madras on discovering that this was Musiri, obtained the necessary permits. The concert at Singapore’s Town Hall was a big success as were the performances in Ipoh, Penang, Kuala Lumpur and other cities of Malaya. The tour was a happy one, both for the team and the cause it espoused.

As a Guru

Though retired from the concert circuit, Musiri was active in many Carnatic music affairs throughout India. He was appointed as the first principal of the Central College of Carnatic Music, Chennai in 1949. During his tenure, he influenced a whole generation of musicians, retiring in 1965. He was also the Honorary Secretary and Treasurer of Sri Tyagaraja Brahma Mahotsava Sabha, and was responsible for organizing the Annual Aaradhana of Tyagaraja in Thiruvaiyaru. The annual celebration of Tyagaraja's music is the largest musical gathering in India, and continues to this day. Musiri is also credited for his key role in the unification of various factions associated with the Aradhana. Musiri was not only a respected musician but also a sought-after teacher. His special contribution is the number of disciples he trained in his own home, all of whom have attained distinction in their own right. In fact his shishya parampara is so well recognized, his style of rendering krithis has come to be known as the Musiri School. Well known disciples include Mani Krishnaswamy, T. K. Govinda Rao, K. S. Venkataraman, Suguna Purushothaman and Suguna Varadachari. The Bombay Sisters B. Saroja & B. Lalitha had their formative learning from Musiri.Musiri was known for his sharp and astute comments. His speech was like a continuation of any concert wrote Sri S.Y. Krishnamurthy I.C.S. in an article in The Hindu referring to his speeches often delivered after concerts held in the Music college. An audience often gathered just to hear his rare thoughts.

Awards and Recognition

Before the Sangeetha Kalanidhi award existed, the highest honor possible in 1939 was to be invited as the President of the Annual Conference by the Madras Music Academy. Musiri was invited to be President of the Annual Conference that year, and was awarded the Sangeetha Kalanidhi by the Music Academy of Chennai as soon as the award came into being in 1942. Musiri remains the youngest person to ever receive the award at 39 years of age. In 1963 he was awarded the Isai Perarignar from the Tamizh Isai Sangam. The Indian Fine Arts gave him the Sangita Kala Shikhamani in 1966. In 1967, he was made a Fellow of the Sangit Natak Academy. The President honored him with the Padma Bhushan in 1971.

Musiri had a wide circle of friends. Among his fellow musicians, mention may be made of Semmangudi Srinivasa Iyer and the Gottuvadyam vidwan Budalur Krishnamurthi Sastrigal. In fact, Srinivasa Iyer said “Musiri brought dignity to our profession.” Outside the field of music, Musiri had many friends such as T T Krishnamachari, Ramnath Goenka, Chitra Narayanaswamy and friends who pursue in various professions. He passed away, after a lifetime of achievement, on 24th March, 1975. As a singular token of respect, the road where his house is located is now named after him. Also the department of post brought out a stamp bearing his portrait. A fitting honour for a musician of superlative talent and rare class.

“Neevada Ne Gana .……….. still rings in our ears…………….



Bibliography

‘My gurunathar Musiri Subramania Iyear – A music maker’ by T.K. Govinda Rao
Wikipedia – Musiri Subramania Iyer
‘Carnatic Summer’ by V. Sriram

Guru Samarpanam - Issue # 2

Speech by Sri Muralidhar Swamigal about Mahaperiyava

There have been Mahatmas in every age. They have divine vision. Nothing is unknown to them. Sri Ekamram (a householder who had been a personal attendant to Maha Periyava for nearly three decades) said that once when Maha Periyava had camped in Pandaripura, there lived in this holy kshetra a young boy who used to do severe sadhana. He used to visit Periyava every day. His hair was unkempt and he wore religious marks on his body. He repeatedly sought sanyasa from Maha Periyava. But Maha Periyava's only response to all his pleadings was silence. Whereas, there was this man who was doing 'bhiksha kainkarya' (cooking and serving food) to Maha Periyava and who was not in the least interested in sanyasa.

But Periyava coaxed him into it! This man went on grumbling, 'I did not want sanyasa but Periyava has given it!' And people around found fault with Periyava's actions. They said, "How religious and spiritual this young boy is but Periyava has refused sanyasa to him whereas He has given it to another who does not want it and does not seem to deserve it!"

People see and judge a person outwardly whereas a Mahatma 'sees' through him and knows him inside out. After some years it was learnt through newspapers that this boy who had sought sanyasa from Periyava had married a foreign lady! With our limited mind we cannot see within. But a Mahatma's viewpoint ('drishti') is always right. To comment on their actions or to analyze their actions is very wrong. Maha Periyava came to the peeta (of the Kanchi Mutt) at the young age of 12.

Maha Periyava took sanyasa at the young age of 12. He came to the Peeta at this tender age. Just as we say a father should behave like a father, a mother should behave as befitting her status, so was Maha Periyava as a 'Peetadipathi' (Head of a Religious Mutt). He was an example of how a Peetadipathi should be. He was so in all aspects - as a Sanyasi, as a Guru, as a Vidwan and as a Tapasvi. He possessed highly exceptional qualities that are beyond description ('anirvachaneeyam' ).

He was an adept in Mantra Shastras. Once, a poor boy came to Maha Periyava in deep anguish. He had none to call his own except a sister whom he had married off. But she had become mentally deranged and her in-laws were pressuring him to take her back. He had no permanent earning or place of stay, and so was perturbed about bringing his sister back. She used to behave abnormally. Periyava asked the boy to bring the sister while He performed Lord Chandramouleeswara puja. Periyava said that after the puja He would do japa with the sandal paste ('chandan') which He would splash on her; and, she will react violently and run to a mango tree. Periyava instructed that none should follow her or stop her. She was very restless when she was brought in and would not stand there. Maha Periyava did as He had said. She ran out and hit against a tree and fell. She then became all right as the 'brahma rakshas' that had caught hold of her had left her. No allopathic medicine can cure such troubles. They will call it nervous weakness and at the most put the person to sleep using sedatives.

We proudly declare that a person had lived for 100 years but what is the use of living that long without a goal? But if Maha Periyava has lived a hundred years it had been a real living. He has shown how one should live. He remained as a beautiful ornament to the Peetta that he had occupied.

Once a topmost official in the Government asked Maha Periyava, "What is the way out ('gati') for me?" Maha Periyava said, "Once a goat has been caught by the tiger it can never escape its clutches. So, one on whom 'Guru kataksha' (glance) has fallen he cannot escape it." The official said, 'I am not a goat but a wild buffalo. The wild buffalo escapes tiger's jaws!' Maha Periyava said, "But the the scar of the attack has been left by the tiger. And that will work!" This person then asked, "Point out to me all the fake swamijis. I will put them all behind bars," and further inquired of Maha Periyava, "How to differentiate the good from the bad?"

Maha Periyava said, "Once while camping near Satara I had hidden three ripe mangoes in a basket full of unripe mangoes. When a child came in I asked it to pick a mango from the basket. It picked up a ripe one! A child could pick up the ripe mango from amongst a basket full of unripe ones. Just as the way a child knows what is ripe and what is unripe, so too would those who go out in search of Truth recognize a true Mahan at some point of their life." A devotee of Maha Periyava, was in tears as He did not visit her home. Maha Periyava said to her, "Why do you invite me into a home built of bricks? I will come and sit in the home of your 'hrudaya' (heart)!" What wonderful words? How could he coin such words out of the blue?

Once, Maha Periyava addressed a big gathering, "All of you have assembled here eagerly to listen to me. You have extended a big welcome to me here and all of you are also lending assistance to the Mutt. Everybody says that I must speak something. Instead, I feel that I can spend the time better in meditating on Ambal (Devi). What is the use of mere words? I feel that I should meditate on Ambal. There is no use of offering any 'upadesa' (counsel) to you all without doing any dhyana of Ambal. And again there is no need for words once I successfully complete the dhyana of Ambal and attain Her! This is because just by seeing me all of you will be transformed! Therefore, words are useless under all circumstances! "

Once, Maha Periyava performed a detailed 'upanyas' on Adi Sankara under the heading 'Egoless Acharyal'. Once, while speaking with His close devotees, Maha Periyava said, 'It is said that sanyasis (ascetics) should not possess any desire. But, I have a desire!' When the devotees asked, ‘What is it?’ Maha Periyava said in all humility, 'I desire that none in the world should know that such a sanyasi lives!' Further, in a 'Deepavali' special issue brought out by a weekly many years back, the replies of dignitaries from various walks of life to the question, 'what is the lesson learnt by you from the world?' had been published. This question was placed before Maha Periyava also. Maha Periyava said to them, "Every moment the world is teaching me some lesson. But only I do not possess the required maturity to learn!" This shows His humility.

Once, when Paul Brunton (a foreigner who came to India seeking a spiritual Master and the author of the famous book 'Search in secret India') sought 'upadesa' from Maha Periyava, Maha Periyava offered him the wonderful 'upadesa', "Be humble! You will find what you seek!"

Just through deep continuous thought ('smaran') of Mahatmas ('punya purusha') we will attain their state.” We also give below an interesting incident that Sri Ekamram (a householder who had been a personal attendant to Maha Periyava for nearly three decades) narrated, to show the value placed by Maha Periyava to all the work of the Mutt without any difference of high or low.
The different duties in the Mutt were allotted to different staff. As such it fell on a young man to wash the vessels used in the Sri Chandramouleeswara Puja. One day this young man while washing the vessels thought aloud, this is the lowliest and worst of all the services rendered in this place! This grouse of the young man fell on the ears of Maha Periyava who happened to pass by.

The next day Maha Periyava instructed all the staff of the Mutt to assemble in His presence.
When all had reported, Maha Periyava said, 'There are innumerable people who consider it the highest of blessings to wash the vessels used in Sri Chandramouleeswara Puja. But here is this young man who feels otherwise. Therefore, today he should be spared of this duty and all the rest of you should each wash a vessel!' And that day even the manager, who was only a year or two younger to Maha Periyava and a highly learned and intelligent man, lent a hand in washing the Puja vessels of Sri Chandramouleeswara. The young man quickly realized his mistake and fell at the feet of Maha Periyava. From then onwards he attended to his duty with all enthusiasm and reverence."

Guru Samarpanam - Issue # 1

Voice of the Guru


Neither too Much Ease nor too Many Comforts

Now people want to live in comfort and to be provided with all sorts of amenities. There is no end to their unseemly desires. In America, it is said, everybody has a bungalow, car, radio, telephone, etc. But are people there contented? No. There is more discontent in that country than in our own. There the incidence of crime is more than anywhere else. It is all right that every American has a car. But today's car is not good enough for them tomorrow. More and more new models keep coming in the market and each new model offers more comfort than the previous one. This means that the American citizen is compelled to earn more with the appearance of each new car. A time may come when aircraft will be used in the U. S. for people to fly from house to house.

Similarly, we see such a progression all over the world in the matter of housing. First there was the hovel or the hut; then came the dwelling with the tiled roof; afterwards houses with cement and concrete walls. The flooring also changed over the years. First the floor was wiped with cowdung; then it was plastered and cemented; the mosaic flooring came later; and the search is on for smoother and shinier surfaces. It is the same case with clothing - better and finer fabrics are being made everyday. Although we are already living in comfort we are all the time using our ingenuity to discover objects and gadgets that will make our life still easier. However, all the time we are likely to have the feeling of uneasiness with all the comforts we already possess and this means there will be no end to our yearnings. Not knowing any contentment or peace of mind we are compelled to earn more and more. It is like thinking that fire can be extinguished by pouring petrol on it; we keep discovering newer and newer objects but in the progress we keep further inflaming our longing for ease and comfort. This truth was known to our sages, to our forefathers. They taught us that we ought not to seek more than our bare needs. In recent times Gandhiji impressed upon the people the same lesson.

In this century, people seek ostentatious living in the name of progress. So long as the hunger for new comforts continue neither the individual nor society will have contentment. There will always be feelings of rivalry, jealousy and heart-burning among people. In the varnasrama dharma, the Brahmin and non-Brahmin are equal economically speaking. In spite of the caste differences, the same simple living is enjoined on all. The ideal of equality can be achieved only if all people live a simple life. In this order every individual experiences contentment and inner happiness and no one has cause of envying others their prosperity. No man, whatever his vocation, should have either too much money or too many comforts. Above all what is important is that for which all these are intended but that which cannot be truly obtained through them: contentment and a sense of fullness within. Only when there is inner satisfaction can one meditate on the Lord. And only in the mind of a man who has such contentment is the Ultimate Truth realised as a reality. When a person has too many comforts he will be incapable of going beyond the stage of sensual pleasures. If he is addicted to enjoyments, without any need for physical exertion, he will do injury to his mind, and his inner being. Hard work and the capacity to suffer discomforts are essential for those who yearn for Atmic uplift. They will then learn to realise that there is comfort in discomfort and in hard work.

Mahaperiyava miracle experienced by Ghatam Mastero Vikku Vinaykram

An ardent devotee of the Paramacharya, he attributes all the success to his bountiful blessings. “I have felt his divine presence on more than one occasion,” he says.

Once Vinayakram went on a tour to Athens to perform a concert alongwith L. Shankar and Zakir Hussain. Somehow the ghatam he took got broken a few days before the scheduled date. Vinayakram was in tears and called his wife in Chennai and told that he would like to return as there is no point in staying in Athens. His wife told him to wait for one day and she went to Kanchi Mutt and told the same to Acharya. Acharya did not reacted for her statement and kept quiet. She was in tears and when she was about to leave Paramacharya gave a full coconut and remained silent. Meanwhile Zakir Hussain went scouting around Athens and atlast found it in a show piece in an American’s House. The American was initially skeptical in giving telling that the person who gifted to him asked him not to give or sell it to anyone. When asked who has gifted him the Ghatam he told it was “Vinayakram” to everyone’s surprise. Zakir then told him that the ghatam is required by the same person who has gifted you. The American then decided to part the ghatam with a letter to Vinaykram that the is happy to part the ghatam if it of great use and you will not be let down by the Lord whom you worship. Even more surprising the instrument was exactly in the same sruti in which Vinaykram were to perform.



In another occasion in Germany, after missing a flight to the U.S., Vikku spent some time going around a music shop. On learning that the visitor was Vinayakaram, the shopkeeper showed him a ghatam and asked him to certify it. It was made by a German lady. Vikku was satisfied with the tonal quality that equalled the ones made in India. A jubilant shopkeeper gifted it to Vikku despite the latter’s protests. On reaching the U.S., Vikku found his own ghatam in a broken condition and used the one he got as a gift for the concert. The sruti was G (5kattai) and it perfectly matched the concerts aadhara sruti of C (1kattai). Convinced that it is Maha Periyaval’s ghatam, Vikku has found for it a place in his puja room.





Reference :

Hindhu Dharama – by Sri R.G.K.
The Hindu – “Pot of Rhythm”
Talk by Sri Ganesa Sarma

“Avadhutha” Sri Sadasiva Brahmendra

Hello readers,

As part of the “Entaro Mahanubavulu” series I am glad to present the Third article. Though am not qualified to present articles of great personalities however decided to share the info so that we come to know about these great personalities. The article dwells about the 18th Century Composer Sri Sadasiva Brahmendra. He is not only a composer but who lived like an Avadhutha. Avadhuta is one who risen above bodily consciousness, duality of experiences like happiness or misery and worldly concerns. Avadhutas are not bound by social or even sanyasa dharma. They roams the earth freely like a child and they are pure consciousness embodied.

My first information about Sri Sadasiva Brahmendra came when I used to attend the weekly Bhajan session at Kovaipudur, Coimbatore where his compositions used to be sung by the Bhagavathars who conduct the Bhajan session. His compositions are very simple and yet convey a very strong and deep feeling.

I was fortunate to visit his Adhistanam at Nerur when I happened to visit one my relative who was posted at Karur. The aradhana for Sri Sadasiva Brahmendra is conducted annually at Nerur at his adhistanam. This year the 96th Aradhana celebrations is conducted from 18th May onwards. The 23rd May is the final Ardhana day which falls on Vaisakha Sudha Dasami. Those who are fortunate please attend this festival. Also try visiting this adhistanam at Nerur and you will feel the bliss which is situated on the banks of Cauvery. I am herewith attaching the Aradhana invitation for your reference.

Please read on the article to get to know more Sri Sadasiva Brahmendra.

Happy reading!

Warm Regards
A.V. Devan
Chennai – 22nd April 2010

PS : Two of the compositions of Sri Sadasiva Brahmendra and the 96th Aradhana invitation is attached for reference








Sri Sadasiva Brahmendra


The Southern India recognizes and adores Sadashiva Brahmendra as the celebrated composer of divine kirthanas; but not many may be aware he in his later years was an Avadhutha, a jeevan_muktha who lonely wandered the hills and dales, ran along the river banks, naked or semi naked, in a state of divine bliss. He unmindful of the scorching sun, pouring rain, blowing chill winds roamed in wilderness without ever uttering a word, slept under starry sky, shunned all human contact and was ever in a supreme intoxicated state. Today he is revered not merely for his musical compositions but also for his sublime Advaita text “Atma Vidya Vilasa” the most favorite spiritual text of Sri Chandrasekhara Bharathi Swami the 34th Jagadguru of Sringeri Peetha. The swami , himself an Avadhuta, a week before his passing away, parted with all his meager passions but retained, on second thought, a copy of Atma Vidya Vilasa till the day prior to his departure.

Not many facts are known about his life. It is believed Sadashiva Brahmendra lived in the time of Sharabhoji, ruler of Tanjore (1712 -1728). This is based on the oral tradition that Sadashiva Brahmendra presented a copy of his work Atma Vidya Vilasa to King Sharbhoji when the king called on the Avadhuta to pay his respects.

Early Days

His childhood name was Shivaramakrishna. He was the son of Somasundaram Avadhani, a Vedic scholar of Telugu Niyogi origin who lived in Madurai in Tamil Nadu. It is said Shivarama's family name was 'Moksham' and his mother was Parvathy. He was born in Nerur situated by the quiet flowing Cauvery, near Karur in Tamilnadu. He had his early education in traditional subjects under Ramabhadra Dikshitar who lived in Tiruvisanallur also known as Shahajipuram. There the young Shivarama came under the influence of what were renowned as the triumvirate of Bhajana tradition viz. Sridhara Venkatesa Iyyaval, Sri Bhodendra Sarasathi and Bashyam Gopalakrishna Sastry.

On his return, Shivarama still in his early teens was promptly married. He however, soon thereafter ran away from home never to return. He went to Tiruvisanallur and while wandering aimlessly in the woods nearby, he met his Guru Sri Paramashivendra Sarasvati who initiated Shivarama into sanyasa and named him Sadashiva Brahmendra. The identity of Sri Paramashivendra Saraswati is a matter of debate. Some say he may have been an Acharya of the Kanchi peetham, guided by the suffix ”Indra Saraswathi” to his name. But an Acharya of that name appears in the annals of the Kanchi tradition as the 45th Jagadguru who presided over the mutt for 27 years from 1061 AD, that is about seven hundred years before the time of Sadashiva Brahmendra. The 57th Jagadguru Sri Paramasivendra Saraswathi II presided over the mutt from 1539 to 1586; that is about a hundred years before Sadashiva Brahmendra. In any case Sadashiva Brahmendra considered Sri Paramashivendra Saraswati as his Guru, named him as such in all his works and composed poetic works Navamani mala, Guru rathna maalika and Dakshina murti dhyana in tribute to the Guru.

Sadashiva Brahmendra was an active young man, talkative and always chirping away. On one occasion his incessant talk so annoyed his Guru that he in despair called out “Sadashiva! When will you learn to be quiet?” The disciple promptly replied, “Right now, Master”. He fell into silence and never talked again the rest of his life. He gradually withdrew from the world, introspected and plunged into intense penance. He discarded all norms of accepted behavior, wandered naked aimlessly in the hills and along the Cauvery. He looked wild and insane. When someone reported to Sri Paramashivendra that his disciple had gone insane, the Guru was delighted and exclaimed “Will I ever be so fortunate!” He realized that his disciple was now an Avadhuta. Sadashiva Brahmendra remained in that state; beyond body consciousness, not bound by ordinary social conventions and worldly concerns for a long period. A number of stories and myths grew around his mystical powers.

Miracles

Sadasiva used to sit on a rock in the middle of the Cauvery for meditation. On one occasion, the waters of the river swept him away when he was in deep trance. He got buried under the sand. After six months, when cart men dug the soil, their axe struck against Sadasiva's head, drawing out blood. It was brought to the notice of the village headman. Fruit juice and gruel were rubbed over his body. Sadasiva woke up from sleep and walked away. It was since then He came to be known as Sadasiva Brahmam or Brahmendral.

Such was His disassociation with the body! Another instance that marked the disorientation of the body with the self in the case of Sadasiva Brahmendral was that when he once fell in between two bundles of straw when farmers not noticing it piled bundle after another over Him. When after nearly a year, the bundles were cleared, Brahmendra got up and moved on as if nothing had happened.

Maharaja Vijaya Ragunatha Thondaiman, the then ruler (1730-68) hearing about this, rushed to bring Brahmendra to the palace to be honoured. Brahmendra did not break his silence. The ruler pitched a camp in Tiruvarankulam (Pudukottai) and served the sage. Brahmendra answered his prayer by writing Sri Dakshinamoorthi Mantra on sand. Ragunatha Thondaiman gathered the sand in his angavastram and took it to his palace. Worship to the sanctified sand is offered to this day at Pudukottai.

Enlightened souls like Sadasiva Brahmendral, having realized that their true self was not that of the body totally disregarded it denying even the least pampering of sheltering it with clothes. Brahmendral used to wander without clothes and once a Muslim ruler mistook the naked seer for a mad man, chopped off one of his hands. The saint just started to walk off nonchalantly totally unconcerned. The king repented and sought forgiveness. Brahmendra placed the severed hand near the shoulder and it was back in its position. For what pain can inflict the one who though with the body was not confined to it, dismissing it as inert? Many such instances of Brahmendra's miracles, compassion and grace have come down.

Like most of the other saints or Jnanis, Sadasiva Brahmendral also shunned even the least comforts of the world. 'Maya' or 'illusion' only confronted with defeat as it could not even reach out to His shadow. He led a nomadic life, shunning even the least bit of comfort for His body and lived on the alms that he obtained through begging. Though remaining silent, He composed a good load of kirtans in praise of God. Though His life was generally wound with awe inspiring miracles, they were performed at the need of the occasions and not for any personal gains or recognition. Divine providence always intervened on occasions when He was about to be inflicted with any danger by ignorant people who mistook Him for His saintly strangeness. Such saints were totally cut off from the world and were established in reality that their mannerisms seemed queer to ignorant worldly folks.

Sadasiva was once relaxing near a heap of grains when His usual meditative mentality overpowered Him. He lost Himself in deep meditation that the farmer who owned the grains mistook Him for a thief. As he raised His stick to strike Sadasiva, he became a lifeless statue with the raised stick until day break when Sadasiva came out of His meditation and smiled at Him. The farmer with his restored life fell at the feet of the Master and asked for forgiveness.

In accordance with His nomadic lifestyle, as he was proceeding to Thirunelveli, a few people who were loading bundles of sticks ordered Him to give them a hand addressing Him as a 'stick'. Sadasiva in whom even the trace of pride was evacuated, meekly obliged to their words. When He was about to take leave, He was once again addressed as 'Log of wood'. This resulted in the burning of the logs suddenly throwing them in shock and shame!

On another occasion a pundit ridiculed Him of His silence as a pretext for not knowledgeable enough and that He was enacting a drama. The silent Sadasiva just walked up to an illiterate washer-man and inscribed some words on his tongue. The tongue of the illiterate man swept to recite the Veda mantras illustrating and arguing the lifestyle of a Jnani. Saints or Mahans existed for the welfare of the world at large. Their lives are marked with numerous occurrences of miraculously coming to the aid of the suffering. Once a bride collapsed dead on the wedding platform as fate would have it for a poisonous snake to sting her. It is said that Sadasiva appeared and recharged her dead body with life.

On another occasion He asked the children of Nerur to close their eyes when they wanted to go for a village fair in Manamadurai. When they opened their eyes they were with Him in the fair after which they were asked to repeat the process which resulted in making them present in Nerur. The parents were aghast about the happening but the children were jubilant about their experience.

Breaking of Silence

On one occasion when he met his past associate Sridhar Venkatesa Ayyaval, the later remarked that it was laudable to be a mauni in worldly matters; and questioned what prevented him from singing the praise of the Almighty. Sadashiva Brahmendra saw reason in the argument. He thereafter created a series of musical compositions. He used the mudra “paramahamsa”.


Some of his compositions include among others :
· Manasa sanchara re brahmani
· Pibare Rama Rasam
· Khelathi Mama Hridaye
· Bhajare Raghuveeram
· Gayathi Vanamali
· Bhajare Yadu Natham Maanasa
· Bruhi Mukundethi
· Sarvam Brahma mayam re re

He also wrote a number of philosophical works of high quality such as

Atma Vidya Vilasa
Brahma Sutra Vrithi
Yoga Sudhakara
Kaivalya Amrutha Bindu (based on Upanishads)
Siddantha Kalpa Valli (a poetic treatise on Appaiya Dikshitar’s work)
Advaita Rasa Manjari
Brahma Tattva Prakaashikaa
Mano Niyamana
Navamani mala
Guru Rathna Malika
Dakshina murthi dhyana

Sadasiva Brahmendra’s Atma Vidya Vilasa a true classic is the best known. Atma Vidya Vilasa is a poetic work running into 62 verses in simple, lucid Sanskrit. Its subject is renunciation. It describes the ways of the Avadhuta, one who is beyond the pale of social norms, beyond Dharma , beyond good and evil, one who has discarded scriptures, shastras, rituals or even the disciplines prescribed for sanyasis, one who has gone beyond the bodily awareness, one who realized the Self and one immersed in the bliss of self-realization. He is absolutely free and liberated in every sense - one who "passed away from" or "shaken off" all worldly attachments and cares, and realized his identity with God. The text describes the characteristics of an Avadhuta, his state of mind, his attitude and behavior. The text undoubtedly is a product of Sadashiva Brahmendra’s experience. It is a highly revered book among the Yogis and Sadhakas. Sadashiva Brahmendra lived in that exalted state on the banks of the Cauvery until he discarded his mortal body at its age of one hundred years or a little more, some time between 1750 and 1753. His Samadhi in Nerur, Karur district is now a shrine to a large number of devotees. His Aaradhana is celebrated annually on the tenth day of dark half of the month of Jeshta (some time during May each year).


Sringeri Jagadgurus and Atma vidya vilasa


Sadashiva Brahmendra and his classic work Atma vidya vilasa wielded an enormous influence on the life and Sadhana of the Sringeri Jagath Gurus. It was the 32nd Jagadguru of Sringeri Sharada Peetam, Sri Nrusimha Bharathi VIII (1817-1879) that first recognized the greatness of Sadashiva Brahmendra and arranged for the upkeep and maintenance of his Samadhi. His successor Sri Satchidananda Sivabhinava Nrsimha Bharathi (1879-1912) made a seminal visit to the samadhi of the saint at Nerur. He became an ardent admirer and devotee of Sadashiva Brahmendra in whose praise he composed two poetic works (Sadashivendra Stuthi and Sadashiva Panchrathna) .He considered Sadashiva Brahmendra his ideal, tried to emulate his principles. He modeled his attitude, his ideals and his way of living in the light of Atma vidya vilasa. He gradually withdrew from the active administration of the Mutt starting from the year 1901and devoted increasingly to spiritual practices. Listening to Atma vidya vilasa and contemplating on it became a part of his daily spiritual exercise. He in his last days lived like an Avadhuta. He instructed his disciples that in the last moments of his life while he would be drawing his last breaths they should recite aloud the verses from the Atma vidya vilasa. He wished to die with those verses ringing in his ears. Such was his devotion to that text. But the one who really emulated Sadashiva Brahmendra and evolved into an Avadhuta was the 34th Jagadguru Sri Chandrasekhar Bharathi Swami. He studied Atma vidya vilasa intensely, imbibed its principles and truly lived according to that in word and deed .Unmindful of the external world he roamed wildly the hills of Sringeri like a child, an intoxicated, an insane and as one possessed singing aloud the verses from Atma vidya vilasa.

Discard the bondages of karma. Wander in the hills immersed in the bliss of the Self -unmindful of the world like a deaf and a blind (Atma Vidya Vilasa – Verse - 15)

Rooted in the Brahman absorbed in the bliss within, he for a while meditates, for a while sings and dances in ecstasy. (Atma Vidya Vilasa – Verse - 21)

He sees nothing, hears nothing, and says nothing. He is immersed in Brahman and in that intoxication is motionless. (Atma Vidya Vilasa – Verse - 44)

Sri Chandrasekhar Bharathi was the living epitome of the Atma vidya vilasa. He was an Avadhuta - a liberated soul, one who "passed away from" or "shaken off" all worldly attachments and cares, and has realized his identity with Self. He was an enlightened being who lived in a state beyond body-consciousness.


Avadhuta – a brief remark

Avadhuta (he who has shed everything) is a radical type of renouncer of an unconventional type. Avadhuta is one who has risen above bodily consciousness, duality and worldly concerns. He has no use for social etiquette. He is not bound by sanyasi dharma either. He roams the earth freely like a child, like an intoxicated or like one possessed. He is pure consciousness embodied.

Avadhuta Gita describes him

The avadhuta alone, pure in evenness of feeling, Abides happy in an empty dwelling place, Having renounced all, he moves about naked. He perceives the Absolute, the All, within himself. The Avadhuta never knows any mantra in vedic meter nor any Tantra. This is the supreme utterance of the Avadhuta, purified by meditation and merged in the sameness of the Supreme Being.

Ashtavakra Gita describes him in a similar manner:

The sage sees no difference between happiness and misery, Man and woman, Adversity and success. Everything is seen to be the same. In the sage there is neither Violence nor mercy, Arrogance nor humility, Anxiety nor wonder. His worldly life is exhausted. He has transcended his role as a person. The sage is not conflicted by states of stillness and thought. His mind is empty. His home is the Absolute. Knowing for certain that all is Self, The sage has no trace of thoughts. Such as “I am this” or “I am not that.” The yogi who finds stillness is neither distracted nor focused. He knows neither pleasure nor pain. Ignorance dispelled, He is free of knowing. Not all Sanyasis are Avadhutas and not all Avadhutas are Sanyasis. Of the four types of Avadhutas, Shaivavadhuta and Bramhavadhuta need not be sanyasis they could even be householders. The Dashanami avadhutas (those that bear names such as Vana, Aranya, Giri, Thirtha, Bharathi etc.) and Bhaktha vadutas are the other two. Of these, the Shaivadhutas and the Brahmavadutas indulge in Tantric practices. The Bhaktavadutas form the prominent group. It consists Paramahamsa (fully realized) and Parivrajaka (incomplete, wandering) classes. The former is considered incarnation of Shiva. He could be a sanyasi or a householder; he could wear clothes or could be naked. He is not bound by any restrictions. He has no fixed place of stay. Practices like meditation, rituals, worship etc. are irrelevant to him. He is beyond conflicts of pain and pleasure, gain or loss, joy or sorrow. He is ever immersed in bliss of Self-realization. Dattatreya is the supreme Avadhuta. There is a belief that Dattatreya composed the Avadhuta Gita, which describes the characteristics of an Avadhuta. Nath Sampradaya is a sect of Avadhutas that places great importance on the Guru and on Yoga. Avadhuta Gita is its text and Sri Ghorakhnath is its prime Avadhutha. The worship Datta is more prevalent in Maharashtra and North Karnataka. The Datta kshetras such as Ganagapur, Agadi and Baba Budan Giri in Karnataka are prominent centers of Datta worship.

Attainment of Jeeva Samathi


The time approached for Sadasiva to leave the mould of His body. Returning to Nerur, Brahmendra resolved to shed his body. By his yogic power, he communicated his decision to the rulers of Mysore, Thanjavur and Pudukottai. On their arrival, he gave directions as to how his Samadhi should be raised. On the appointed day, he sat in a pit in a yogic posture and the pit was filled with sacred ash, camphor, salt, turmeric powder and powdered brick and covered. He thus gave in to Jiva Samadhi. It is said that, at the same time, two devotees, one a Muslim, and the other a Brahmin, saw Brahmendra entering the Samadhi in Karachi and Manamadurai respectively. As per Brahmendra's prediction, a bilva shoot sprouted on the ninth day and a Banalinga arrived from Banaras on the twelfth day. The linga, instead of being placed on the samadhi, was installed twelve feet away from it. The bilva tree was left exposed to the sky.

Brahmendra's aradhana coincides with Sankara Jayanti.

Sadasiva Brahmendra at once belongs to the avadhuta tradition that can be traced back to Dattathreya and which emphasises Jnana and namasiddhanta tradition in which the focus is on bhakti, the chanting of the Lord's name. Jivan Muktas, though physically absent, are waiting to shed their grace and compassion on all those who invoke them with faith and devotion.



Bibliography

Article by Sri Sreenivasrao - Ssubbanna.sulekha.com/blog/post
The Hindu - Mystic who shed grace and compassion – article by S. Jagadisan
Wikipedia
living.onedina.in
namasankeerthanam.com
telugubhakti.com

Temple Visit - Thiruneermalai

I recently happened to visit one of the 108 Vaishnava Divyadesam “Thiruneermalai” on the outskirts of Chennai. Here the Lord is in four different postures i.e.

Nindran - Standing Posture – Lord Rama
Irunthan - Sitting Posture – Lord Narasimha
Kidanthan - Reclining Posture - Lord Ranganatha
Nadanthan - Walking Posture – Lord Trivikrama

You will be surprised to know that by visiting this temple we get the benefit of visiting the four temples namely

· Thirukovilur
· Thiruvali
· Thirunarayur (Naachiyar Koil)
· Thirukudanthai (Kumbakonam)

Finds interesting?!! Please read on to get to know more about this temple.
Happy reading!
Warm Regards
A.V. Devan
Chennai – 15th Apr 2010

Thiruneermalai


About the Temple:

Thiruneermalai is situated near Pallavaram about 12 Kms from Chennai en route Chengalpattu on the GST Road. This temple is one of the 108 Vaishnavite Divya Shetrams found in Thondai Nadu. In this temple, the Perumal or Lord Vishnu is found in various positions as Standing (Nindraan), Sitting (Irunthaan) , Reclining (Kidanthaan) and Walking (Nadanthaan) Thirukkolam. This Thiruneermalai Kshetram is also called as "Thoyagiri Kshetram" or "Thothadri". Thoya means "Water" and Adhiri means "Mountain" (malai). Since the mountain is surrounded by water, this sthalam is named as "Thiru Neermalai". The three lords i.e. Ranganatha, Trivikrama and Narasimha shrines are located in the 300 feet hillock and Neervanna perumal shrine is located near the foothill.

Four Lords

The Perumal shows his 4 sevas in this temple (i.e.) - Nindra, Iruntha, Kidantha and Nadantha Thirukkolmas.

Neervanna Perumal (Lord Rama) - Nindra Thirukkolam.
Lord Narasimhar - Irundha Thirukkolam.
Lord Ranganathar - Kidantha Thirukkolam.
Lord Thiruvikrama - Nadantha Thirukkolam.

The Neervannar is found in Nindra (standing) thirukkolam facing his Thirumugham towards East direction. He is also named as Neelamugil Vannan. Prathyaksham (seva) for Thondaimaan, Brighu Munivar and Maarkandeyar. Lord Ranganathar is found in Kidantha (lying) position facing his thirumugham towards South direction and the Sayana kolam is referred to as "Manicka Sayanam". He is lying on the Aadhiseshan under Ranga Vimaanam. Thaayar The Thayaar of this sthalam is Animaa Malar Mangai and has her own separate Sannadhi.


Historical Information


The foremost and earliest historical evidences about Thirumalai temple are the pasurams sung by Boodathalwar and Thirumangaialwar. Thirumangaialwar is considered to have lived during the period of Pallava King Second Nandhiwarman (710 A.D-775 A.D). His songs remains as testimony that Thiruneermalai remained as one of the finest temple during his period. Also the inscriptions provide information about the renovation and divine works carried out by later Chola and Vijayanagara Kings. According to these informations the temple belongs to 8 A.D.




The Legend

History has it that once sage Valmiki reached Thiruneermalai (then going by the name Gandavanam) and atop the Thoyadri hill worshipped Lord Narayana in three forms Ranganatha in the reclining posture, Narasimha in sitting position and Thiruvikrama in walking style; but he still felt that he was missing something. Back at the foothill he realised what he was looking for. His earnest prayers were answered by the Lord and there was his favourite “Kalyana Raman'' giving him darshan as “Neervannan'' with Sita, Lakshmana, Sathrugna, Bharatha, Hanuman and others. Later, when Thirumangaialwar wanted to worship the Lord at the temple, the place was surrounded by a large sheet of water and he waited for months at Kaliyanchavadi (now known as Karayanchavadi) to have the access and the darshan. Since then the place came to be mentioned in religious literature as ‘Thiruneermalai'.



Specialties

It is believed that a devotee worshipping at Thiruneermalai will be endowed with the blessings which one would receive by visiting the four sacred places of Thirunarayur (Nachiyar kovil), Thiruvali, Thirukkudanthai (Kumbakonam) and Thirukovilur.

The Utsavar deity of Ranganatha is seen at the Neer Vannan temple at the foot of the hill. Only thrice a year- on the first and last day of Brahmotsavam festival and on the Panguni Uthiram day- is he taken up the hill to be alongside the Moolavar Lord Ranganatha. This place is called Madhya Rangam and Lord Ranganatha is seen in Bhoga Sayanam. The temple building and structures belongs to the ancient Chola Period. The temple tank is also known as Suddha pushkarani, Sheera pushkarani, Karunya pushkarani. It is the holy water point of this temple. Taking holy bath in this tank and worshipping the deity provide relief from disease and rejuvenates both mind and soul. The tank spreading over 3 acres has a beautiful Neerazhi mandapam in center.

How to Reach

Thiruneermalai is situated near Pallavaram about 12 Kms from Chennai en route Chengalpattu on the GST Road. From Pallavaram one can take the diversion. See map given below. You can also travel in the Poonamalle-Tambaram by pass road to reach the temple. See map given below (A) is Tiruneermalai.



“Anraayar Kulakodiyoodu, Manimaamalar Mangaiudan Palavi, Avunarukku Enraanumirakum Nanraaya Punal Naraiyur Thiruvaali Kudanthai Thadanthigal Koval NagarNinraan Irunthaan, Kidanthaan Nadanthaarkidam Maamalaiyaavathu Neer Malai Ye”



Reference :


ü The Hindu article about Thiruneermalai – ramanuja.org
ü lordneervannar.com
ü divyadesam.com
ü Wikipedia

Sacred 63 - Thiruneelakandanayanar

Once there lived a devotee of Lord Shiva in Chidambaram and due to his constant chanting of “Thiruneelakandam” he came to be known in this name itself. He was a Potter by profession and as a service to Lord Shiva he used to provide free clay bowls to the devotees of Lord Shiva. He was gifted with an exceedingly beautiful wife, whose physical beauty was only exceeded by her kindness and her love for Lord Shiva. Lord Shiva forever abided in her heart and her mind forever dwelled on the feet of the Lord. The potter devotee lived a happy life with his wife. Something extraordinary things needs to happen in everyone’s life to realize the God.

Fate made him to lead once to a lady whose work is to give bodily pleasure. When his wife came to know about this she was unhappy with him for his deed. She did all the responsibilities of the wife but didn't allow him to be with her. To bring down her resentment he went with sweet words and tried to hug her. She said immediately, “Thiruneelakandam aanai emmai thodatheer” meaning Thiruneelakandam please don’t touch me. Generally the word “emmai” in tamizh is used in plural and when his wife told “emmai” he took the word seriously. It is told even a single word can change a person. Thus this utterance from his wife changed him completely and he took a vow that henceforth he will not touch any women in his life including his wife!

The couple of wonderful determination and self control did the duties of the married life, but abstained from the base feeling of sex. They also never revealed it to others - the ideal couple. It could be easier to conquer the world, but it is more difficult to conquer the senses and the toughest in presence of the charming spouse. Given that the person had a great amount of desire for that in the past that led him even outside, how difficult it would be to conquer! He did conquer that for the Name of God and there he stands grand for even the sages, who conquered the senses by practice, to look up to!

Play by the Great Potter

Years rolled down their beauty and charm disappearing they became old but held strongly the feet of the Lord in their heart. The great potter who created this Universe now decided to reveal their devotion to the entire world. He came in the garb of a sage to Nayanar’s house. Welcoming and worshipping the sage, nayanaar asked in humble words what order the sage had for him. The shankara who came stealthily as sage gave the clay begging bowl to the nayanar and requested him to take care of the bowl till he returns. Nayanaar not suspecting anything took the bowl and promised that he would keep it safe. The mystic Lord removed the bowl from that place and returned the next day as if he doesn’t know anything and asked for the bowl back.


The truthful devotee shocked to find out that the bowl disappeared from the specified place, searched the entire place with shivering heart, but couldn't get it. The sage shouted as if He was impatient to make it fast. The devotee begged for pardon to forgive the loss of the bowl and was ready to give a real nice new bowl instead of that old one. But the sage insisted on the same bowl that he had given and refused to accept even if he would give a golden bowl. As he was not able to give, the sage charged him to be cheating. That devotee pleaded Him to trust his honesty. The sage said if he takes a dip in the pond holding the hand of his son He would believe. naayanar told him that he did not have any offspring.

The Sage replied that if he doesn’t have a son let him have a dip holding his wife's hand. For that neelakantam replied that he cannot do that due to a pledge. Acting as if angered the Graceful went to the court of the priests of Thillai "It was true that the sage gave the bowl but I am really ignorant of where it disappeared", said the man of immense integrity. The court upheld the argument of the sage that naayanar should have a dip in the pond holding his wife's hand.
The old couple came to the temple pond. The couple were holding one end of the bamboo stick since they cannot touch each other. Nayaanar told the reason for not touching his wife to the entire audience who have gathered there and holding the bamboo stick both took the dip. When they arose out of the water the miraculous event took place yes to the astonishment of everyone their old age was vanished and emerged as a young couple. At the same time the Lord who came in the form of Sage disappeared.

There appeared the Lord in the horizon on the holy bull with the consort to bless the hailing devotee, "You both are very great due to your victory over the five senses. You be with me in bliss without an end to this youth".