Newsletter of Kanchi Periva Forum Vol 3 &

Transcription

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2 Kanchi Periva Forum Newsletter Vol 3 Issue: July 2012 Table of Contents From the Editorial desk... 3 Periva Upadesam... 4 Divine experiences with Periva - English... 6 Experience # 1 Thrilling incidents... 6 Experience # 2 An example of companionship... 6 Experience # 3 Periva s Grace... 6 Divine experiences with Periva - Tamil... 7 அன யம # 1 ஸ பன ன பப ய ன அன யம... 7 அன யம # 2 த ந த, பந ப ப ன பர த த பர னய... 7 அன யம # 3 கல ன ணத த ற க உதய... 7 The Divine Collection at 8 Stotra Ratnam... 9 Age of the Vedas improper inquiry Part 1 of Veda Rahasya Devata Darshan Pooja Vidhanam Feedback / Responses For private circulation only Page 2 of 20

3 From the Editorial desk Sri Maha Periva Thiruvadigal Saranam. We are pleased to present this third edition of our Kanchi Periva Forum newsletter, dedicated to spreading the message and teachings of Sri Maha Periva. As on the date of publishing this newsletter, our membership has crossed 500+, and we are pleasantly surprised at the speed of growth of this network. This goes to prove that even in this Kali Yuga, there are people who are interested in such satsang, and it is by no means a small number at all, for a group that is barely 6 months old. We would like to welcome all our new members and request all to continue to spread the word about the Forum & our website aimed at bringing together all devotees of Sri Maha Periva. We also invite the attention of our new members to our exclusive, captivating video on Sri Maha Periva acclaimed as the best ever video on Sri Maha Periva by many devotees (more than 8,000 views): Over the past month, we had some additions to our Forum Moderators group, which is a very encouraging sign of members willing to contribute their time and energy in the seva of Sri Maha Periva. Please take note of the following addition to our Moderator community, and welcome them on behalf of all of us (forum names appearing in alphabetical order): cnupne Moderator of the Board Divya darshan of Sri Maha Periva hemalathak - Moderator of the Board Deivathin Kural krsiyer - Moderator of the Board Dharma Sastra subi24 (Subi Anna) - Moderator of the Boards Slokams and Bhajans The total number of posts on our Forum has crossed 2,500 and the total topics have crossed 1,250. This shows that on an average there is at least one reply to each topic/post. We invite all members to make this better by just putting in a comment or two while they read each post. That would motivate the authors further and get much more information flowing in as additional posts. Last month, we brought out the second ebook in the series of our publications on Hindu traditions, as part of our commitment to knowledge dissemination on Hindu Dharma. The topic was Important Daily Rituals a beautiful compilation by Subi Anna, ably assisted by Smt Sumi, and Shri Raman. We look forward to releasing more such ebooks through the Forum, and invite other members who would like to be associated in this activity as authors/co-authors/moderators in the Forum. We would like to convey our sincere thanks to the following members, who run the forums with their untiring posts (forum names used): iobprasad, kahanam, mahajadam, radha and sbalasubramanian. Special thanks to our Forum moderators group as well which now includes cnupne, hemalathak, kramans, krsiyer, sumi and subi anna. Jaya Jaya Shankara, Hara Hara Shankara! For private circulation only Page 3 of 20

4 Periva Upadesam There are a hundred thousand aspects to be considered in a man's life. Rules cannot be laid down to determine each and every one of them. That would be tantamount to making a legal enactment. Laws are indeed necessary to keep a man bound to a system. Our sastras do contain many do's and don'ts, many rules of conduct. There is much talk today of freedom and democracy. In practice what do we see? Freedom has come to mean the license to do what one likes, to indulge one's every whim. The strong and the rough are free to harass the weak and the virtuous. Thus we recognise the need to keep people bound to certain laws and rules. However the restrictions must not be too many. There must be a restriction on restrictions, a limit set on how far individuals and the society can be kept under control. To choke a man with too many rules and regulations is to kill his spirit. He will break loose and run away from it all. That is the reason why our Sastras have not committed everything to writing and enacted laws to embrace all activities. In many matters they let people follow in the footsteps of their elders or great men. Treating me as a great man and respecting me for that reason, don't you, on your own, do what I dowear ashes, perform Pujas and observe fasts? In some matters people are given the freedom to follow the tradition or go by the personal example of others or by local or family custom. Only thus will they have faith and willingness to respect the rules prescribed with regard to other matters. Setting an example through one's life is the best way of making others do their duty or practice their dharma. For private circulation only Page 4 of 20

5 The next best is to make them do the same on their own persuasion. The third course is compulsion in the form of written rules. Nowadays there are written laws for anything and everything. Anyone who has pen and paper writes whatever comes to his mind and has it printed. Hindu Dharmasastra has come under attack for ordering a man's life with countless rules and regulating and not allowing him freedom to act on his own. But, actually, the sastras respect his freedom and allow him to act on his own in many spheres. Were he given unbridled freedom he would ruin himself and bring ruin upon the world also. The purpose of the code of conduct formulated by our sastras is to keep him within certain bounds. But this code does not cover all activities since the makers of our sastras thought that people should not be too tightly shackled by the dharmic regulations. You may feel that with regard to some aspects of life there is an element of compulsion in the sastras, but you may not feel the same when you follow the tradition, the local or family custom or the example of great men. Indeed you will take pride in doing so. This fact is accepted, in the large-heartedness of its author, by the Vaidyanatha-Diksitiyam. Previous works on Dharmasastra shared the same view. The Apastamba-sutra is an authority widely followed. In its concluding part the great sage Apastamba observes: "I have not dealt with all duties. There are so many dharmas still to be learned. Know them from the fourth varna. "From this it is clear that the usual criticism that men kept women suppressed or that Brahmins kept non-brahmins suppressed is not true. In a renowned and widely accepted dharmasastra such as that of Apastamba women and Sudras are authoritatively recognised to be knowledgeable in some aspects of dharma. Asvalayana and some other "original" authors of sutras say that the word of women is to be respected in the matter of the arati in weddings and application of paccai. The posts supporting the marriage pandal are installed to the chanting of mantras. Even so, if the servant or worker erecting the pandal has a story to tell about it or some tradition connected with it, you must not ignore it. In this way everyone is respected in the sastras and given what is called "democratic" freedom. The dharmasastras include the samskaras and other rituals to be performed by the fourth varna. That caste has not been ignored and its duties and rituals are dealt with in the chapters on varnasrama, anhika and sraddha in the Diksitiyam. The dharmasastras have usually chapters on "acara" and "vyavahara". The first denotes matters of custom and tradition that serve as a general discipline. The second means translating them in terms of outward rites or works. Jaya Jaya Shankara, Hara Hara Shankara! For private circulation only Page 5 of 20

6 Divine experiences with Periva - English Here are a few collections of moving experiences of devotees with Sri Maha Periva. We are only presenting a few from the hundreds available on our Forum. Experience # 1 Thrilling incidents The people of Veeravenipuram, a village near Bellary, relied solely on agriculture for their livelihood. No rain meant no means of livelihood. They came and complained in Kannada to Periva. "Is there a Shiva temple in your village?" Read more: Experience # 2 An example of companionship Paramacharya preached that people from different religions can coexist in their pursuit for a fulsome life. Spirituality is the answer. Religious texts should be read thoroughly by every individual after seeking divine help for understanding through prayers. The foreign disciple has decided to read his religious text, The Bible. I will read it over and over again praying to God that every time I do, I can get better in my understanding of my life and its role in this world. Read more: Experience # 3 Periva s Grace Let me share one more of my most memorable experiences with Mahaperiva. The incident that I am going to narrate happened in the year 1989 while I was in Madras (now Chennai). The occasion was the 60th wedding anniversary of my parents. My brother and his wife had come from Pune to join us in the diamond anniversary celebrations. Soon after completion of some religious rituals at home, I announced my decision to take the entire family to Kanchipuram and seek the blessings of Periva. My dear wife hastily stuffed in a carry bag a few things like coconut, small bags of rice and dhaal and some fruits. Read more: For private circulation only Page 6 of 20

7 Divine experiences with Periva - Tamil பர னய ள ட க தர க ன அன ய கபத த ர ந த த கள இங கக உங கள க க க: அன பவம # 1 ஸ பப ன ப ப வ ன அன பவம பநல பந ம பனர ப ர டம " இந த நஹ ன எப க த ஸ பன ன ட ட க க யந த ர?" என ர. அயர தந ம ல ஆபம க க ம பன, பர னய க யட டத ரதப க ட ட க க ட ட ர! ர த த க பக ண ட தரபன ல ஒர பர ன ஸ பன ன ப பப வ க க எல கந ப ர ந தத! கநல ம : அன பவம # 2 த னபந த, ப ப லப ம ர த த பபர வ ர ப யர கண ண க க த பதர கயன என ர! 1971-ல ஒர நனம ஸ ர ர த த ல ல ய ட னற க ர ப ழ த, ந தர ஏற ன கற ப பத த ன ஒ, பர னய ன பகத ரதத கதக நனந க க ன ர ந தத. அப க த யகன த கர ஒர யர தள ட னய க, கயப ர யரபக ரகரனப ட த த அரமத த க பக ண ட யந த, என தரநன ர என ற பர னய ள க க அ பகம ப ய த ரயத த ர. கநல ம : அன பவம # 3 கல ணத த ற க உதவ ப ன ல ஏழ ரநன ஒர ப ந க ட ம ம. க ட ம தரயர க க அங கக உள யன கக ய ல அர ச கர கயர, ப ற யர ந ம. அயர நரய க கக ஈஸ யபன ந த இர ந த க த ரன ய ட க ஞ ப யர ந த க த அத கம. த ர ய க பம நக பர னய ர நத ல ப த த பக ண கட இர ப ர. இந த தம த க க யனத யந த ஒகப பண. அயள க க இயர க ல எப ட த ர நணம ப ய த ரயக க பட பம? கநல ம : For private circulation only Page 7 of 20

8 The Divine Collection at For the benefit of our members, we are showcasing below a quick view of the divine treasure contained in our parent site - at which serves as a great single-point collection of articles, photos, videos, blogs and audios of Sri Maha Periva. Please pass on/share this website to as many of your friends/groups/networks as possible, and spread the blessings of His Holiness. An organized collection of videos about Periva Blog on Periva with daily updates Link to the Kanchi Periva Forum Click to watch an exclusive video of Periva Largest online audio library of Periva Upadesams Videos shot at Periva Aradhana 2011 Click to read a random post from the Periva Blog Collection of videos on Periva on Youtube Huge collection of Periva Photos Album view For private circulation only Page 8 of 20

9 Stotra Ratnam We shall learn the meaning of the popular Madhuraashtakam, an eight para slokam on Lord Krishna. The rendition of this sloka by Smt M S Subbulakshmi is extremely popular. The translation presented below is by Sri P.R.Ramachander, who has kindly consented to using his content for public benefit. Madhuraashtakam Lyrics Adharam Madhuram, Vadanam Madhram, Nayanam Madhuram, Hasitham Madhuram, Hrudhayam Madhuram, Gamanam Madhuram, Madhuradhipather Akhilam Madhuram. Madhuraashtakam Meaning Sweet are thine lips, Krishna, So are thine sweet cherubic face, Sweet are thine jet black eyes, Krishna, So is thine soulful laugh, Sweet is thine loving heart, Krishna, So is thine beautiful gait, Hey king of all sweetness in this world, Everything about Thee is sweet. Vachanam Madhuram, Charitham Madhuram, Vasanam Madhuram, Valitham Madhuram, Chalitham Madhuram, Bramitham Madhuram, Madhurathipather Akhilam Madhuram. Venur Madhura, Renur Madhura, Panir Madhura, Padhou Madhura, Nrithyam Madhuram, Sakhyam Madhuram, Madurathipather Akhilam Madhuram Sweet are thine sweetest words, Krishna, So is thine divine story. Sweet is the place of your stay, Krishna, So is thine greatness, Sweet are thine movements, Krishna, So is thine confusion. Hey king of all sweetness in this world, Everything about Thee is sweet. Sweet is thine flute, Krishna, So is thine foot-dust, Sweet are thine hands Krishna, So are thine feet. Sweet is thine dance Krishna, So is thine friendship. Hey king of all sweetness in this world, Everything about Thee is sweet Geetham Madhuram, Peetham Madhuram, Bhuktham Madhuram,Suptham Madhuram, Roopam Madhuram, Thilakam Madhuram Madhurathipather akhilam Madhuram Sweet is thine song, Krishna, So is what you drink, Sweet is what you eat, Krishna, So is your sleep, Sweet are thine looks, Krishna, So is thine Thilaka, Hey king of all sweetness in this world, Everything about Thee is sweet. Karanam Madhuram, Tharanam Madhuram, Haranam Madhuram, Ramanam Madhuram, Vamitham Madhuram, Samitham Madhuram, Madhurathipather akhilam Madhuram. Sweet are thine deeds, Krishna, So is thine path of salvation, Sweet is thine theft, Krishna, So is thine play of love, Sweet are thine oblations, Krishna, So is thine tranquility, Hey king of all sweetness in this world, Everything about Thee is sweet Gunja Madhura, Mala Madhura, Yamuna Madhura, Veechi Madhura, Salilam Madhuram, Kamalam Madhuram, Madhurathipather akhilam Madhuram. Sweet is thine necklace of berries, Krishna, So is thine garland, Sweet is thine river Yamuna, Krishna, So are the ripples in the river, Sweet is thine water, Krishna, So is the lotus in the water, Hey king of all sweetness in this world, Everything about Thee is sweet For private circulation only Page 9 of 20

10 Gopi Madhura, Leela Madhura, Yuktham Madhuram, Muktham Madhuram, Drishtam Madhuram,Sishtam Madhuram, Madhurathipather akhilam Madhuram Sweet are thine Gopis, Krishna, So is thine playful sport, Sweet are thine right thoughts,krishna, So is thine salvation, Sweet is what you see, Krishna, So is what is left out, Hey king of all sweetness in this world, Everything about Thee is sweet Gopa Madhura, Gavo Madhura, Yashtir Madhura, Srushtir Madhura, Dhalitham Madhuram, Phalitham Madhuram, Madhurathipather akhilam Madhuram Sweet are thine Gopas, Krishna, So are thine cows, Sweet is thine staff, Krishna, So is thine creation, Sweet is what you trample, Krishna, So are thine jokes, Hey king of all sweetness in this world, Everything about Thee is sweet Based on member s feedback, we are also presenting the lyrics in Sanskrit: YouTube Video of MS Amma singing this sloka: For private circulation only Page 10 of 20

11 Age of the Vedas improper inquiry Part 1 of 3 (Excerpts from our Periva s discourses) The idea that the Vedas are eternal does not fit into the mental outlook of Western indologists. Their claims to impartiality and to conducting research in a scientific manner notwithstanding, they are not prepared to accord an elevated status to the Hindu texts. Many Hindu research scholars have also found themselves unable to accept the view that the Vedas are eternal. Modern historians have adopted chiefly two methods to determine the date of the Vedas: the first is based on the astronomical references in the scriptures and the second on the morphology of the language of the same. But have they, using either method, come to any definite conclusion? Each investigator has arrived at a different age. Tilak has assigned the date 6000 B. C to the Vedas. According to some others it is 3000 B. C or 1500 B. C. There is no difference of opinion among historians about the dates of the scriptures of other religions. They are agreed that the Buddhist Tripitaka was written during the time of Asoka but that the teachings of the Buddha included in it belong to an earlier time. There is similar unanimity of view in that the New Testament is 2000 years old. And all are agreed that the Qur'an was composed 1, 300 years ago. In the case of Vedas alone have historians not arrived at a decisive date. I mentioned that two methods were adopted in reckoning the age of the Vedas. There are references in these scriptures to the position of certain heavenly bodies. The date of the Vedas, fixed at 6000 B. C. or so, is based on an astronomical conjunction mentioned in them. But is it right to say that such an astronomical conjunction would not have occurred earlier too? Conjunctions similar to the one on the basis of which the date of 6000 B. C. has been arrived at must have occurred not only before the present creation, but even far, far earlier. Which of these is to be taken as the one mentioned in the Vedas? The sages had a vision that could penetrate through the eons. So such calculations will not hold in the case of the Vedas which the great sages brought together with their trans-sensual powers of perception. We find thus that the internal astronomical "evidence" found in the Vedas and made much of by modern researchers does not help in fixing their date. The second method is linguistic. Here we have to consider not only the language but also the script. Brahmi is the source of all the scripts in use today in most parts of the country. Devanagari and the Tamil scripts may seem totally unrelated, but the fact is otherwise. A study has been conducted on the changes the Brahmi script has undergone during all these centuries on the basis of the edicts found throughout the land. A chart made from the results of this study shows that the scripts in use today in different parts of the country, though seemingly unrelated, were evolved from the original Brahmi. An amusing thought occurs to me that the scripts prevalent today are Brahmi letters with moustaches and horns. Something like a moustache affixes itself to the middle of Brahmi letters. The Devanagari For private circulation only Page 11 of 20

12 appears similarly formed. Many letters of the Tamil alphabet look like Brahmi letters that have sprung horns. From the edicts and inscriptions we can find out with some precision the period taken for each alteration in the script. It is in this manner that the dates of some edicts have been determined. The Vedas, however, have never been inscribed on stone anywhere. So there is no question of our fixing their date on the basis of any of the scripts. Other aspects of language have to be considered in this context. The morphology of words and the character of their sound keep changing with time. Many Tamil words belonging to the Sangam period have changed thus. It is a phenomenon common to all languages. An erosion takes place in the case of some sounds. Sometimes their meaning also does not remain the same. Take the Tamil word "veguli": it means a "simpleton", but earlier it meant "anger" or " an angry man ". In the old days the Tamil "manda " did not mean "dead": a Tamil scholar told me that it meant "famous". Such instances are to be met with in Sanskrit also. We do not understand the Vedas the same way as later poetical works in Sanskrit. Compared to other languages such changes are not numerous in our own tongues. Even an Englishman cannot follow one line of Anglo-Saxon English (Old English) which is only 1, 000 years old. In the course of about 3000 years English has changed so much in America as to merit a name of its own, "American English". For private circulation only Page 12 of 20

13 Veda Rahasya In the previous newsletters, we understood some portions of the Garbha Upanishad. Let us continue our journey in to the rich secrets of science embedded in our Upanishad. As earlier, we shall draw on the resources offered by Why is the body called as Sariram? Garbha Upanishad (Continued ) The body is composed of three different types of fire viz., Gnaana agni, darsana agni and koshta agni. Koshta agni is that fire which enables the digestion of all that is consumed by the human. It creates the internal fire that is used to combust all the materials in taken. Darsana agni is the internal fire that gives the power of seeing to the eyes with which we are able to see different objects. Gnaana agni is that fire of knowledge which enables one to distinguish between the good and bad. These three fires have taken their positions in one s face, stomach and the heart and are referred by the names aahavaniyaagni, kaarhapatneeyaagni and dakshinaagni respectively. With these fires present within, an internal homa or yagna (or the ritual sacrifice) takes place within a human body regularly and incessantly. Constitution of a human body: (Apart from what is said in the earlier paragraphs), The human body consists of 107 secret spots (comparable to the genitals), 180 junction points, 109 nerves called as snaayu, 700 other nerves, 500 tissue groups (muscle), 360 bones, four and a half crore hairs, 8 palam (palam is an old measure that weighs around 35 grams) weighing Heart and 12 palam weighing tongue. The body also has got one ser (ser is a measure weighing around 300 grams) weighing biological fire, two ser weighing watery substance, a quarter ser weighing semen or other reproductive fluid and twosers weighing fat. There is no laid down measure or weight of the urinary or the other solid excretions, which are dependent on the intake. (Having thus known the complete constitution of a human body), one should understand his composition and divert all his power and energy into the path of attaining salvation. This Moksha Sastra (the scripture leading to Salvation) was enunciated by the great sage, Pippalaada. For private circulation only Page 13 of 20

14 This Moksha Sastra (the scripture leading to Salvation) was enunciated by the great sage, Pippalaada. (second stress given in the Upanishad itself). Shanti Paata: OM! May Brahman protect us (the Guru and Sishya) both! May he give us both (enough) to enjoy! Efficiency may we both attain! Effective may our study prove! May we not hate (each other) at all! Om Shanti! Shanti! Shanti! For private circulation only Page 14 of 20

15 Devata Darshan In this edition, we will learn some details about Sri Ardhanareeswarar temple, Tiruchengode. This temple is situated 18 Kms from Erode and 32 Kms from Namakkal. Bus facilities are available from Erode, Salem and Namakkal to go to Tiruchengode. This Shivasthalam was known as Kodimaada Chenkundrur during the time of Sambandar's visit to this temple. Now known as Tiruchengode, it is famous for its hill and the temple on the top. The hill is 1900 feet height from the mean sea level. A motorable ghat road is also available to go to the top of the hill and one can reach the temple by bus or car. Another way to reach the temple is to alight 1200 steps to the top of the hill. There are many mandapams on the way for people to take rest. Once on top of the hill, the main Gopuram (Tower) with 5 tiers is on the north side of the hill. The compound wall of the temple is 260 feet length east to west and 170 feet length north to south. The main shrine for Lord Shiva known as Maathoru Paagar and for Lord Subramanya known as Chengottu Velar is located on a flat surface atop the hill. The image of the main deity is 6 feet in height, the right half of the image as male and left half of the image as female. Hence the main deity is also known as Arthanareeswarar. Chengottu Velar shrine is on the back side of the main sanctum sanctorum. The sculptures found in the mandapam in front of the Chengottu Velar shrine are of intricate designs and workmanship. Saint Arunagirinathar has also composed Thirupugazh on Lord Subramanya here. Temple address: Arulmighu Arthanareeswarar Temple Tiruchengode Namakkal district PIN Source: For private circulation only Page 15 of 20

16 Pooja Vidhanam We will continue with our previous sessions of Pooja and learn a bit further about the rituals. Object of Puja Ritual Puja ritual or worship of idols or images of God has become in recent times a great and potent tenet of faith and belief in out Hindu Religion or Sanatana Dharma. Puja is not only performed in temples but also in most of our homes. So too, we worship God in our Satsangh meetings before we start our days' programme of kirtans and /or study of scriptures. The object of the puja ritual is to create and setup thoughts of spiritual forces in and around us. This is best achieved by singing or chanting of some mantra, performing certain actions and making offerings in three defined stages. Each mantra is a magazine of vast spiritual forces. First Stage The first stage of worship consists of purification by driving out the devils or bad tendencies and invoking devas or good tendencies. This is done by ringing a bell and chanting "HariH OM" and 'aagamanaartham...". All must join in the singing of this mantra. After this is over, the leader says "Om bhur bhuvah svah". This is called "digbandhana" and consists of chanting the sacred OM and the above three words called "vyaahritees". By chanting this, we make a protective shell around us. All the portals of the heart are closed against the ingress of the raakshasaas or evil tendencies. At the end of the puja we break the shell by chanting the three vyahritees first and OM last. iti digbandhah - thus the shell is formed. Second Stage Now commences the 2nd stage of puja ritual. Our attempts here would be to tune our minds to meditate upon God with a form by chanting prayers and then contemplate upon the eternal purusha by chanting the purusha suukta. The Lord of the universe is very magnificently described and praised in this vedic hymn. These prayers are called the dhyaanam or "mantras of invocation". Third Stage Then we come to the third stage of our pujaa ritual. The mandala brahmana upanishhad explains the spiritual significance of the sixteen phased offerings to the God invoked and installed in the idol or image or photo during the pujaa. For private circulation only Page 16 of 20

17 The sixteen offerings are made in five steps. First Step The 1st 3 phases are called the dhyaana seat. "tasya nishtha dhyaanah". When we are merged in it without any other thought or feeling it is called meditation or dhyaana. We chant 1. dhyaayaami; 2. aavaahayaami ; 3. aasanam samarpayaami Second step Then follow the three phases of "water ceremony". They are the offering of paadyam, arghyam and snaanam. Water is offered for washing the feet, the hands and for oblation. These phases are possible only in case of idols in temples or houses. As our idol or image or photo would be decorated before or at the commencement of the satsangh, the water is sprinkled by means of the middle finger of the right hand first at the feet for paadyam, then at the hands for arghyam and lastly at the chest and then from head to feet done for snaanam (bath or oblation). 4. paadyam samarpayaami ; 5. aachamaniiyam samarpayaami ; 6. arghyam samarpayaami 7 snaanam samarpayaami Third step Then we have the 3 phased offering of gandha or sandal paste, raw rice mixed with kumkum called axata and flowers. 8. gandham samarpayaami ; 9. axataan samarpayaami ; 10. pushpaani pujayaami Fourth step After these, we have the waving of lights and offering of naivedya viz. food, fruits, etc. dhuupa is burning of incense and waving it before God or Goddess and diipa is the waving of a light. All waving of light and incense is done in circular motion from the right side. 11. dhuupam aaghyaapayaami ; 12. diipam sa.ndarshayaami Next the naivedyam is offered by pouring a few drops of water in our right palm and by uttering the names of praana and brahma. After naivedya, taambula or betel leaf is offered. 13. naivedyam nivedayaami At that time a little water is poured into the right palm and offered as the naivedya, chanting thus: OM PraaNaaya svaaha ; apaanaaya svaahaa ; vyaanaaya svaahaa ; udaanaaya svaahaa ; samaanaaya svaahaa ; brahmane svaahaa For private circulation only Page 17 of 20

18 14. taambuulam samarpayaami Then we have the 3rd waving of lights called niiraajana or mangala aaratii. All must stand in their respective places. mangala niiraajana samarpayaami A light is waved for the 3rd time in the manner stated in the instructions, chanting the following mantra na tatra suuryo bhaati na chandra taarakam nemaa vidyuto bhaanti kutoyamagnih tameva bhaa,ntamanu bhaati sarvam tasya bhaasaa sarvamidam vibhaati The leader waves the light 3 times before the feet of the lord, then 3 times before the head, then 3 times from feet to head - all in circular motions from right side to left side. All chant the above mantra. The lighted lamp or camphor is taken to all the persons assembled as a reminder of the eternal light of spirit shedding its glory within each one of them. Fifth step The next step consists of performing pradakshinaa and offering namaskaara. 15. pradakshinaa namaskaara samarpayaami ; 16. pushpaa.njali samarpayaami Fourth stage This consists of performing the visarjana by sending back the God or Goddess invoked for the ritual and breaking up the shell by chanting of "bhuurbhuvasvarom". The mantras: yathaasthaanam pratishhthaapayaami digvimokshah bhuurbhuvah svarom. End of pujaa At the closing of pujaa ritual, shaanti mantras are chanted and the entire pujaa ritual is dedicated to the supreme lord or eternal purusha called brahmana. Some of such mantras are: OM purrnamadah... OM bhadram karnebhih... OM sarve bhavantu sukhinah... OM asato maa sadgamaya... OM tatsatbrahmaarpanamastu (To be continued in the next newsletter) For private circulation only Page 18 of 20

19 Feedback / Responses On the topic of Sri Maha Periva Darshan Hari Om, Thanks a lot for upload this rare darshan of pujiya swamiji. Smt Santhanamala On the topic of Kanchi Periva on Vedas It was a crystal clear explanation Shri Vignesh On the topic of Periyava Thiruvadi Saranam I waited for H.H. smile..., couldn't see him in person.. but thanks you made it possible through this video. Smt Gomata On the topic of Periva Jayanthi Celebrations - Video Thank you for sending the video link for us to have good Darshan, - Shri K. Guru Vayurappan On the topic of Periva Jayanthi Photo Album Namaskarangal to HH Periyava and namaskarangal to Periyava Bhakthas. Thank you for sharing the album depicting Abhishekam to our HH Periyava on his Jayanthi day. Shri V Ramesan On the topic of The untold experience - My grandfather with Periva Great and divine experience of Dr. Narayanaswamy. The discussion and slokam on Mukthi are extremely useful. Can we ever reach that stage? Maha PeriyavaL ThiruvadigaLee saranam! kahanam For private circulation only Page 19 of 20

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