Abhirami Pattar (original name Subramaniya Iyer) (late 1700s - early 1800s) was a semi-legendary Hindu saint from the south Indian state of Tamil Nadu. He is famed as the author of a collection of hymns called Abhirami Anthadhi which is widely regarded as one of the foremost works of modern Tamil literature.
Subramaniya Iyer was born to one Amirthalinga Iyer in the village of Tirukkadaiyur. Tirukkadaiyur was one of the agraharams established by the Maratha ruler Serfoji I, a great admirer of Brahmin poets and bards, in the early part of the 18th century. The village was famous for its temple to Lord Shiva. Right from his childhood, Subramaniya Iyer was drawn to the temple and the Goddess.
Devotion to Goddess Abhirami As he grew Subramaniya Iyer developed a fanatical devotion to Goddess Abhirami. He would sit in a corner of the temple meditating upon the Goddess and singing her praises. As time passed, he was forever immersed in meditation upon the Goddess that he began to observe the supposed likeliness of the Goddess in the persona of the women around him and often showered them with flowers. According to sources, soon, a particular section of the populace began to regard him as a madman.
The Wager with Raja Serfoji One day, Raja Serfoji, the Maratha Raja of Thanjavur who ruled over the land, visited the temple to pay homage to Lord Shiva. On noticing the peculiar behavior of Subramaniya Iyer who was a temple priest, he inquired the other priests about the individual. One of them remarked that he was a madman while another rejected this categorization explaining to the king that Subramaniya Iyer was only an ardent devotee of Goddess Abhirami. Seeking to know the truth himself, Serfoji approached the priest and asked him what day of the month it was i.e. whether it was a full-moon day or a new-moon day. Subramaniya Iyer who could see nothing else but the shining luminant form of the Goddess before him wrongly answered that it was a full-moon day while it was in fact a new-moon day. The king rode off informing the former that he would have his head cut off if the moon did not appear on the sky by six in the night.
Immediately realizing his mistake, Subramaniya Iyer supposedly lit a huge fire and erected a platform over it supported by a hundred ropes. He sat upon the platform and prayed to the Goddess Abhirami to save him. He cut off one rope after another in succession on completion of each verse of his prayer. These hymns form the Abhirami Anthadhi. On completion of the 79th hymn,the Goddess Abhirami manifested herself before him and threw her earring over the sky such that it shone with bright light upon the horizon. Overcome with ecstasy, Subramaniya Iyer composed 22 more verses in praise of the Goddess.
The king repented his mistake and immediately cancelled the punishment he had awarded Subramaniya Iyer. He also bestowed upon the latter the title of "Abirami Pattar" or "priest of Goddess Abhirami" and supposedly awarded his successors the privilege of using the title "Bharathi".
yes. it has come in Sri Bala soveigner, wherein sri bala accompanies sri pattar to Kasi and does all services without him knowing that she is sri Bala, which is quite interesting to read.
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Shri Abhirami Pattar decided to go to Kashi Yatra alone by walk because there is no transport facity at that time. He started from his house alone and reached the corner of the street. His daughter Bala appearing before him and wanted to come along with him. Shri Abhirami Pattar think over the decision and finaly accompany her with his travel because Bala told him that she was already got the permission from his house.
A long journey, Subh Yatra to Kashi completed comfortably by them and during the whole journey, Bala served Pattar by cooking food, washing vessels, cloths and massage his legs when he feel tired. Shri Pattar wondering about her services and finally reached safely to the house. While reaching the corner of the street, bala told Pattar she will inform the safety travel to their home and run away.
After reaching family members of the house enquiring Sri Pattar that How is his journey, food and other needs. Sri Pattar wondered about the enquiry and told that he had a comfortable journey all the way and he told that "our daughter Bala" served him very much during the whole Yatra. His family members surprised and told him that daughter Bala how accompany you while the Yatra because she is being with the family and not went any where. They were suspected that while travelling Pattar's mind was confused.
But after confirmation from the Pattar everybody knows the Leela of Sri Bala Tripura Sundari and she only travelled with him and served him during the journey.
From this incident every body understands that when we are having the good faith in her, Sri Bala will give darshan to us.
This is the history written by Pujya Sri Ananthananda Natha in his works and published in the "Balambika Book" released at Six Crore Sri Bala Yajnam.
Bhaskararaya Makhin (1690-1785) is widely considered an authority on all questions pertaining to the worship of the Mother Goddess in Hinduism. The worship of Shakti involves many hidden meanings of mantras and coded passages. It is said that these meanings were revealed to Bhaskararaya by the Goddess Herself. His works number more than 40 and range from Vedanta to poems of devotion and from Indian logic and Sanskrit grammar to the science of Tantra.
Three of his books are considered to be the holy triad on the worship of the Mother Goddess through what are considered her most secret mantras:
Varivasya Rahasya,[1] is a scientific commentary on Sri Vidya mantra and worship. The Varivasya Rahasya contains 167 slokas numbered consecutively. It has an accompanying commentary entitled "Prakasa", also by Bhaskararaya. Setubandha is a technical treatise on Tantric practice. It is his magnum opus. It is a commentary on a portion of the Vamakesvara-tantra dealing with the external and internal worship of Sri Tripurasundari. This work was completed either in 1733 A.D. or in 1741 A.D.[2] Lalitasahasranamabhasya is a commentary (bhasya) on Lalita sahasranama.[3] [4] This work was completed in 1728 A.D.[5] His Khadyota ("Firefly") commentary on the Ganesha Sahasranama is considered authoritative by Ganapatya.[6]
Early life Bhaskararaya was born in Bhaga in Maharashtra, India. His father was a great scholar who initiated his son in scholarly traditions at an early age. He was taken to Kashi (Benares) and put under the tutelage of a renowned Pundit. He was initiated into the Sri Vidya Mantra Upasana by Guru Shiva Dutta Shukla of Surat. A disciple king of his (Maratha king Sarabhoji of Tanjavur) invited him to the South and gifted him a whole village on the banks of the Cauvery river. Here he learnt Gauda tarka shastra under his guru Gangadhara Vajapeyi who was staying at Tiruvalangadu. The guru stayed in one bank of Kaveri and Bhaskararaya made the village on the opposite bank his headquarters for the rest of his life - in order to stay close to his guru. It later came to be known as Bhaskararajapuram During his stay there and the nearby town of Madhyarjunam claims of his spiritual and psychic greatness began through purported miracles.
Miracles attributed to Bhaskararaya It is said that an ochre or saffron-robed sannyasi was once passing his (Bhaskararaya's) house while he was sitting in the portico. The sannyasi felt hurt that the householder did not rise and make a prostration to him as every householder was obliged to do so on seeing a sannyasi. Later on a suitable occasion he brought the matter in public and censured Bhaskararaya. The latter immediately conducted a daring experiment in the presence of all. He pulled out the danda (holy stick) which the renunciate was holding, put it on the floor, and made a full-length prostration to that stick. Lo and behold, the stick was immediately consumed in flames. Bhaskara Raya said that this was what would have happened to the sannyasi if he had prostrated to him.
One must read Jnaneswari by Sri Jnanadev a commentary on Bhagavat Gita. Following is the Extracts from Jnaneswari about his Guru.(Courtesy - Internet)
Devine Manifestation
Gurudeva, you are an adept in imparting a clear knowledge of Brahman, in making the lotus of learning bloom and in sporting lovingly with the maiden in the form of the subtlest inarticulate speech; my salutations to you. You are the sun who destroys the darkness of ignorance in the form of worldly existence. You are a powerful god, who promotes with ease the highest state of the mind in which it becomes one with the supreme self, I bow to you. You are the protector of the whole world, the mine of gems in the form of blissful things, the sandalwood tree in the woods in the form of good men. A deity worthy of being worshipped by the devotees, my salutations to you. You are the moon who gives delight to the Chakora birds in the form of the discerning men. The prince among the realizers of self. The ocean of Vedic knowledge. The destroyer of the god of love: I bow to you. You are worthy of being worshipped with pure devotion as the destroyer of the temples of the elephant in the form of worldly existence, and the origin of the world. I bow to you (1-5). When Ganesha in the form of your grace bestows his gift. Even a child has access to the sanctuary of literary art. When your noble voice gives the pledge of safety, one can dive into the Ambrocial Ocean of the nine literary sentiments (rasas). When your loving speech grants its favours, even a dumb person can complete with the preceptor of gods in literary talent. Not only this, but even an ordinary mortal attains to divine eminence, when your benedicrory glance falls upon him or your blissful hand touches his head. How can I describe with the feeble power of my speech the glorious grace of my Master? Can one besmear the body of the sun with sandalwood paste? (6-10) With what blossoms can one embellish the wish-yielding tree? How can one extend hospitality to the milky ocean? With what scent can one make camphor fragrant? With what kind of perfume can you besmear the sandalwood tree? What dish can you serve to nectar? How is it possible to become higher than the sky? What means can you employ to gauge properly the glory of my master? Therefore, I offer him my mute solutions. Any attempt on the strength of intellect to describe the glorious power of the master is like giving gloss to the pearl. Any words of praise to his are like silver plating the gold. I, therefore, think it best to prostrate myself at the feet of my master in great humility (11-15). Shri Jnanadeva added, "O my Master, since you blessed me with your graceful glance out of affection for me, I have become the holy baniyan tree at the confluence of rivers in prayaga in the form of the conversation between Lord Krishna and Arjuna. When Upamanyu begged for milk of your, Lord Shankara placed the cup of milky ocean before him or when the boy Dhruva was sulking because of the ill-treatment of his step - mother, the lord of Vaikuntha humored him by giving him a lollipop in the form of a firm seat at the north Pole. So my master has bestowed upon me the power to explain in ovi curses the Bhagavad - Gita, which is the most excellent text among the Brahmanlore's and the resting - place for all scriptures. When I was roaming in the forest of words, not a single meaningful word had fallen on my ears, but my speech blossomed into the creeper of marvelous thought because of your grace (16-20).
Jeysakthi! GURUTHATHWAM Guravo bahavaH santi shishyavittApahArakAH | durlabhoyaM gurudevA; shishyasantApahArakaH || One should look for Guru who rids shishya of his ignorance, not wealth. Due to the grace of a proper Guru, all the obstacles and inconveniences of the shishya in acquiring Brahma Jnana are destroyed. By constantly chanting the mantra taught to him, the shishya overcomes all misery and enjoys supreme bliss. The Shishya's duties include serving the Guru to the best of his ability, having total faith in the Guru and chanting the mantra taught to him constantly. In Srividya, the guru shishya lineage has come as an unbroken chain, starting from the first guru, Paramashiva. At the time of Diksha, the Guru will teach the Guru Paduka mantra. The shishya is taught about his immediate Guru, his Guru's Guru and his Guru. The Shishya should develop the attitude that the Guru's feet rest on his head, the Paramaguru's feet on the Guru's head and so on. The Guru Paduka mantra contains the letters Ham sa:, which represents the breathing in and breathing out, happening subconsciously all the time. This is known as the Ajapa Gayathri. Ha denotes Paramashiva and sa denotes Parashakti. This mantra therefore teaches the identity of Shiva and Shakti. The Paduka mantra also has the words Shiva: and Soham. It will be readily seen that Soham is the same as Hamsa:, read in reverse order. These three words occur in all the three Guru Paduka mantras, in different permutations and serve to confirm the identity of Shiva and Shakti. urs Arutsakthi
By the grace of Gurumandalam, we are launching one new website www.vaikari.org on 19th Feb 2011 during the 111th Jayanthi Day celebration of Pujayasri Ananthananda Nathar of Guhananda Mandali, beloved Guruji of Sri Arutsakthi Nagarajan. Articles and suggestions for this website may kindly be sent through email nksonline@gmail.com. It will be published in next updates.
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Brief History of Abhirami Pattar
ReplyDeleteAbhirami Pattar (original name Subramaniya Iyer) (late 1700s - early 1800s) was a semi-legendary Hindu saint from the south Indian state of Tamil Nadu. He is famed as the author of a collection of hymns called Abhirami Anthadhi which is widely regarded as one of the foremost works of modern Tamil literature.
Subramaniya Iyer was born to one Amirthalinga Iyer in the village of Tirukkadaiyur. Tirukkadaiyur was one of the agraharams established by the Maratha ruler Serfoji I, a great admirer of Brahmin poets and bards, in the early part of the 18th century. The village was famous for its temple to Lord Shiva. Right from his childhood, Subramaniya Iyer was drawn to the temple and the Goddess.
Devotion to Goddess Abhirami
As he grew Subramaniya Iyer developed a fanatical devotion to Goddess Abhirami. He would sit in a corner of the temple meditating upon the Goddess and singing her praises. As time passed, he was forever immersed in meditation upon the Goddess that he began to observe the supposed likeliness of the Goddess in the persona of the women around him and often showered them with flowers. According to sources, soon, a particular section of the populace began to regard him as a madman.
The Wager with Raja Serfoji
One day, Raja Serfoji, the Maratha Raja of Thanjavur who ruled over the land, visited the temple to pay homage to Lord Shiva. On noticing the peculiar behavior of Subramaniya Iyer who was a temple priest, he inquired the other priests about the individual. One of them remarked that he was a madman while another rejected this categorization explaining to the king that Subramaniya Iyer was only an ardent devotee of Goddess Abhirami. Seeking to know the truth himself, Serfoji approached the priest and asked him what day of the month it was i.e. whether it was a full-moon day or a new-moon day. Subramaniya Iyer who could see nothing else but the shining luminant form of the Goddess before him wrongly answered that it was a full-moon day while it was in fact a new-moon day. The king rode off informing the former that he would have his head cut off if the moon did not appear on the sky by six in the night.
Immediately realizing his mistake, Subramaniya Iyer supposedly lit a huge fire and erected a platform over it supported by a hundred ropes. He sat upon the platform and prayed to the Goddess Abhirami to save him. He cut off one rope after another in succession on completion of each verse of his prayer. These hymns form the Abhirami Anthadhi. On completion of the 79th hymn,the Goddess Abhirami manifested herself before him and threw her earring over the sky such that it shone with bright light upon the horizon. Overcome with ecstasy, Subramaniya Iyer composed 22 more verses in praise of the Goddess.
The king repented his mistake and immediately cancelled the punishment he had awarded Subramaniya Iyer. He also bestowed upon the latter the title of "Abirami Pattar" or "priest of Goddess Abhirami" and supposedly awarded his successors the privilege of using the title "Bharathi".
Courtesy : Internet
We have gained more information on Thirukadayur sthalam- Venkataraman / Kalayani
ReplyDeleteAnybody know about Abirami Pattar's visit to Kashi with her daughter "Sri Bala" ?
ReplyDeleteExtracts with courtesy from : http://sribalapeetam.com/sribala.html
ReplyDeleteBala, you can feel the sweetness when you utter this name. She is such a sweet girl form of
the all-powerful goddess sri Maha Tripurasundari. Sri Bala’s worship is a stepping stone to
Sri Vidhya Upasana. Tripura rahasyam, a treatise on Saktham, highlights that goddess Maha
Tripura sundari is indulgent in child-play as she portrays herself in the form of a little
girl.
In Lalitha Sahasranamam both “bala”(965 mantra) and “leela vinodhini” (966th mantra)
reconfirms the child status of the para brahma swarupini. The divine play of the goddess is
none other than the triple functions of creation, preservation and destruction of the
prapancham(world). Sri Bala’s story is enunciated in “lalithopakyanam” and illustrated as a
youthful princess of a kingdom as an ever-green 9 year old.
Why Sri Bala is worshipped as a child deity? Because, with children we can be close. We tend
to take liberty with them. Our affection is abundant with children. With Bala, the child we
can open our heart, do the “sweet talk” with her and indulge in her innocence. The more you
look at her as the sweet child, the more your heart abounds with joy. You become a child
yourself and turn out to be childish.
What could a child do? A question often arises in our mind. In our puranas, surapadman asked
Balamurugan what he could do and met his fatel end. Lord Krishna, in his child form
destroyed kakasuran and boodhana. In Lalitha Sahasranamam, it was the child Bala, who
annihilated the 30 sons of panda asura in the 74th line “pandaputhra vadod yukta, Bala
Vikrama Nandita” So we should not take children as playful or easygoing types because a
child, till its desired task is accomplished, doesn’t give up.
Now anybody tells about Sri Abirami Pattar's visit to Kashi with "Sri Bala" as our Guruji's
request.
yes. it has come in Sri Bala soveigner, wherein sri bala accompanies sri pattar to Kasi and does all services without him knowing that she is sri Bala, which is quite interesting to read.
ReplyDeletemeena
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▼ 2009 (1)
▼ June (1)
Participate in the Ritanbara Blog
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Sri Gurubyo Nama:
ReplyDeleteShri Abhirami Pattar decided to go to Kashi Yatra alone by walk because there is no transport facity at that time. He started from his house alone and reached the corner of the street. His daughter Bala appearing before him and wanted to come along with him. Shri Abhirami Pattar think over the decision and finaly accompany her with his travel because Bala told him that she was already got the permission from his house.
A long journey, Subh Yatra to Kashi completed comfortably by them and during the whole journey, Bala served Pattar by cooking food, washing vessels, cloths and massage his legs when he feel tired. Shri Pattar wondering about her services and finally reached safely to the house. While reaching the corner of the street, bala told Pattar she will inform the safety travel to their home and run away.
After reaching family members of the house enquiring Sri Pattar that
How is his journey, food and other needs. Sri Pattar wondered about the enquiry and told that he had a comfortable journey all the way and he told that "our daughter Bala" served him very much during the whole Yatra. His family members surprised and told him that daughter Bala how accompany you while the Yatra because she is being with the family and not went any where. They were suspected that while travelling Pattar's mind was confused.
But after confirmation from the Pattar everybody knows the Leela of Sri Bala Tripura Sundari and she only travelled with him and served him during the journey.
From this incident every body understands that when we are having the good faith in her, Sri Bala will give darshan to us.
This is the history written by Pujya Sri Ananthananda Natha in his works and published in the "Balambika Book" released at Six Crore Sri Bala Yajnam.
(regrets for mistakes if any)
with pranams,
NakaSundaram.
From V.Savithri, Chennai
ReplyDeleteAny references are available about "Maha Sathushsasti koti yogini" emphasised by Sri Baskararaya Maki in Varanasi in old days?
Reference books for 64 Koti Yoginis :
ReplyDeleteVidya Dehejia: Yogini Cult and Temples. National Museum, New Delhi, 1986.
pp. 194 to 195
1 = Kalika Puran.a, chapter 63
2 = Durga Puja
3 = Maha-kala Samhita
p. 196
5 = Br.had-nandi-kes`vara Puran.a
pp. 205 to 209
13 = Agni Puran.a, chapter 52
14 = Catur-varga Cinta-man.i, Virat.a khan.d.a, chapter 1
15 = Pratis.t.ha Laks.an.a Sara Samuccaya, chapter 7, verses 327 to 400
16 = Mata-uttara Tantra, chapter 20
pp. 210 to 211
18 = Jaipur MS., A.D. 1501
19 = Catus.as.t.i-yogini Namavali
20 = Catus.as.t.i-yogini Pujan
p. 214
25 = Tattva-nidhi
the names of the 64 Yogini-s in chapter 45, verses 34-41, of the Purva-ardha of the Kas`i-khan.d.a of the Skanda Puran.a
# name meaning
1 Gaja-anana elephant-face
2 Simha-mukhi lion-mouth
3 Gr.dhra-asya vulture-face
4 Kaka-tun.d.ika crow-beaked
5 Us.t.ra-griva camel-neck
6 Haya-griva horse [originally, "giraffe"?]
7 Varahi swine
8 S`arabha-anana s`arabha-face
9 Ulukika little owl
10 S`iva-arava corpse-howler
11 Mayuri peafowl
12 Vikat.a-anana monstrous face
13 As.t.a-vakra eight-snouts
14 Kot.a-raks.i fort-defending
15 Kubja hunchbacked
16 Vikat.a-locana monstrous eye
17 S`us.ka-udari shrivelled belly
18 Lalaj-jihva lolling tongue
19 S`va-dams.t.ra hound-fang
20 Vanara-anana monkey-face
21 R.ks.a-aks.i bear-eyed
22 Kekara-aks.i squint-eyed
23 Br.hat-tun.d.a big beak
24 Sura-priya wine-pleased
25 Kapala-hasta skull [stuck to] hand
26 Rakta-aks.i blood-eyed
27 S`uki parrot
28 S`yeni hawk
29 Kapotika little pigeon
30 Pas`a-hasta fetter hand
31 Dan.d.a-hasta rod hand
32 Pra-can.d.a Can.d.a-vikrama ferocious fierce-stepping
33 S`is`u-ghni child-killing
34 Papa-hantri sin-killer
35 Kali black / time
36 Rudhira-payini ruddy fluid
37 Vasa-dhaya marrow-sipping
38 Garbha-bhaks.a embryo-enjoyer
39 S`ava-hasta corpse-hand
40 Antra-malini guts-wreathed
41 Sthula-kes`i coarse hair
42 Br.hat-kuks.i big belly
43 Sarpa-asya serpent-face
44 Preta-vahana ghost-vehicle
45 Danda-s`uka-kara rod parrot making
46 Kraun~ci curlew
47 Mr.ga-s`irs.a deer-head
48 Vr.s.a-anana ox-face
49 Vyatta-asya open-mouthed face
50 Dhuma-nih.s`vasa smoke-sighing
51 Vyoma-eka-caran.a sky single foot
52 Urdhva-dhr.k upright support
53 Tapani-dr.s.t.i heating sight
54 S`os.ani-dr.s.t.i drying sight
55 Kot.ari hollow
56 Sthula-nasika huge-nosed
57 Vidyut-prabha lightning light
58 Balaka-asya childish face
59 Marjari cat
60 Kat.a-putana hip putrified
61 At.t.a-at.t.a-hasa raucous laughter
62 Kama-aks.i desire-eyed
63 Mr.ga-aks.i deer-eyed
64 Mr.ga-locana deer-eye
ANCIENT INDIAN TRADITION AND MYTHOLOGY SERIES, Vol. 59 = G. V. Tagare (tr.): The Skanda Puran.a, Part. X. Motilal Banarsidass,
Delhi, 1996. [pp. 494-495
Sri Vag Devathas & their position in 51 Aksharamala
ReplyDelete(Courtesy: Deivathin Kural - 6th part)
Vag devi denotes Goddess Saraswathi
Vag Devathas speak about 8 Vag Deities
Now we see their position as below:
First 16 letters in Sanskrit - 1 deity ( sri vashini)
For "Ka" Vargam - 1 deity
For "cha" vargam - 1 deity
For " Ta" vargam - 1 deity
For "Tha" vargam - 1 deity
For "Pa" vargam - 1 deity
For " ya, ra,la, va" - 1 deity
For " sa, sha, sa, ha, la, ksha - 1 deity
Total = 8 Vag Devathas. They are also called as Vashinyati Devathas.
Bhaskararaya Makhin (1690-1785) is widely considered an authority on all questions pertaining to the worship of the Mother Goddess in Hinduism. The worship of Shakti involves many hidden meanings of mantras and coded passages. It is said that these meanings were revealed to Bhaskararaya by the Goddess Herself. His works number more than 40 and range from Vedanta to poems of devotion and from Indian logic and Sanskrit grammar to the science of Tantra.
ReplyDeleteThree of his books are considered to be the holy triad on the worship of the Mother Goddess through what are considered her most secret mantras:
Varivasya Rahasya,[1] is a scientific commentary on Sri Vidya mantra and worship. The Varivasya Rahasya contains 167 slokas numbered consecutively. It has an accompanying commentary entitled "Prakasa", also by Bhaskararaya.
Setubandha is a technical treatise on Tantric practice. It is his magnum opus. It is a commentary on a portion of the Vamakesvara-tantra dealing with the external and internal worship of Sri Tripurasundari. This work was completed either in 1733 A.D. or in 1741 A.D.[2]
Lalitasahasranamabhasya is a commentary (bhasya) on Lalita sahasranama.[3] [4] This work was completed in 1728 A.D.[5]
His Khadyota ("Firefly") commentary on the Ganesha Sahasranama is considered authoritative by Ganapatya.[6]
Early life
Bhaskararaya was born in Bhaga in Maharashtra, India. His father was a great scholar who initiated his son in scholarly traditions at an early age. He was taken to Kashi (Benares) and put under the tutelage of a renowned Pundit. He was initiated into the Sri Vidya Mantra Upasana by Guru Shiva Dutta Shukla of Surat. A disciple king of his (Maratha king Sarabhoji of Tanjavur) invited him to the South and gifted him a whole village on the banks of the Cauvery river. Here he learnt Gauda tarka shastra under his guru Gangadhara Vajapeyi who was staying at Tiruvalangadu. The guru stayed in one bank of Kaveri and Bhaskararaya made the village on the opposite bank his headquarters for the rest of his life - in order to stay close to his guru. It later came to be known as Bhaskararajapuram During his stay there and the nearby town of Madhyarjunam claims of his spiritual and psychic greatness began through purported miracles.
Miracles attributed to Bhaskararaya
It is said that an ochre or saffron-robed sannyasi was once passing his (Bhaskararaya's) house while he was sitting in the portico. The sannyasi felt hurt that the householder did not rise and make a prostration to him as every householder was obliged to do so on seeing a sannyasi. Later on a suitable occasion he brought the matter in public and censured Bhaskararaya. The latter immediately conducted a daring experiment in the presence of all. He pulled out the danda (holy stick) which the renunciate was holding, put it on the floor, and made a full-length prostration to that stick. Lo and behold, the stick was immediately consumed in flames. Bhaskara Raya said that this was what would have happened to the sannyasi if he had prostrated to him.
One must read Jnaneswari by Sri Jnanadev a commentary on Bhagavat Gita. Following is the Extracts from Jnaneswari about his Guru.(Courtesy - Internet)
ReplyDeleteDevine Manifestation
Gurudeva, you are an adept in imparting a clear knowledge of Brahman, in making the
lotus of learning bloom and in sporting lovingly with the maiden in the form of the subtlest
inarticulate speech; my salutations to you. You are the sun who destroys the darkness of
ignorance in the form of worldly existence. You are a powerful god, who promotes with
ease the highest state of the mind in which it becomes one with the supreme self, I bow
to you. You are the protector of the whole world, the mine of gems in the form of blissful
things, the sandalwood tree in the woods in the form of good men. A deity worthy of
being worshipped by the devotees, my salutations to you. You are the moon who gives
delight to the Chakora birds in the form of the discerning men. The prince among the
realizers of self. The ocean of Vedic knowledge. The destroyer of the god of love: I bow
to you. You are worthy of being worshipped with pure devotion as the destroyer of the
temples of the elephant in the form of worldly existence, and the origin of the world. I bow
to you (1-5).
When Ganesha in the form of your grace bestows his gift. Even a child has
access to the sanctuary of literary art. When your noble voice gives the pledge of safety,
one can dive into the Ambrocial Ocean of the nine literary sentiments (rasas). When your
loving speech grants its favours, even a dumb person can complete with the preceptor of
gods in literary talent. Not only this, but even an ordinary mortal attains to divine
eminence, when your benedicrory glance falls upon him or your blissful hand touches his
head. How can I describe with the feeble power of my speech the glorious grace of my
Master? Can one besmear the body of the sun with sandalwood paste? (6-10) With what
blossoms can one embellish the wish-yielding tree? How can one extend hospitality to
the milky ocean? With what scent can one make camphor fragrant? With what kind of
perfume can you besmear the sandalwood tree? What dish can you serve to nectar?
How is it possible to become higher than the sky? What means can you employ to gauge
properly the glory of my master? Therefore, I offer him my mute solutions. Any attempt on
the strength of intellect to describe the glorious power of the master is like giving gloss to
the pearl. Any words of praise to his are like silver plating the gold. I, therefore, think it
best to prostrate myself at the feet of my master in great humility (11-15).
Shri Jnanadeva added, "O my Master, since you blessed me with
your graceful glance out of affection for me, I have become the holy baniyan tree at the
confluence of rivers in prayaga in the form of the conversation between Lord Krishna and
Arjuna. When Upamanyu begged for milk of your, Lord Shankara placed the cup of milky
ocean before him or when the boy Dhruva was sulking because of the ill-treatment of his
step - mother, the lord of Vaikuntha humored him by giving him a lollipop in the form of a
firm seat at the north Pole. So my master has bestowed upon me the power to explain in
ovi curses the Bhagavad - Gita, which is the most excellent text among the Brahmanlore's
and the resting - place for all scriptures. When I was roaming in the forest of words,
not a single meaningful word had fallen on my ears, but my speech blossomed into the
creeper of marvelous thought because of your grace (16-20).
with regards
NakaSundaram.
Jeysakthi!
ReplyDeleteGURUTHATHWAM
Guravo bahavaH santi shishyavittApahArakAH |
durlabhoyaM gurudevA; shishyasantApahArakaH ||
One should look for Guru who rids shishya of his ignorance, not wealth. Due to the grace of a proper Guru, all the obstacles and inconveniences of the shishya in acquiring Brahma Jnana are destroyed. By constantly chanting the mantra taught to him, the shishya overcomes all misery and enjoys supreme bliss. The Shishya's duties include serving the Guru to the best of his ability, having total faith in the Guru and chanting the mantra taught to him constantly. In Srividya, the guru shishya lineage has come as an unbroken chain, starting from the first guru, Paramashiva. At the time of Diksha, the Guru will teach the Guru Paduka mantra. The shishya is taught about his immediate Guru, his Guru's Guru and his Guru. The Shishya should develop the attitude that the Guru's feet rest on his head, the Paramaguru's feet on the Guru's head and so on. The Guru Paduka mantra contains the letters
Ham sa:, which represents the breathing in and breathing out, happening subconsciously all the time. This is known as the Ajapa Gayathri. Ha denotes Paramashiva and sa denotes Parashakti. This mantra therefore teaches the identity of Shiva and Shakti. The Paduka mantra also has the words Shiva: and Soham. It will be readily seen that Soham is the same as Hamsa:, read in reverse order. These three words occur in all the three Guru Paduka mantras, in different permutations and serve to confirm the identity of Shiva and Shakti.
urs
Arutsakthi
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