SANKALPA MANTHRAS ARE TO BE AMENDED BY OUR ACHARYAS OF DIFFERENT MUTTS AS PER THE PRESENT DAY TRENDS.

MERU PARVATHA
“Srimadh Bhagavatham ( 5th canto , chapters 17 to 25 ) and Sri NArAyaNeeyam ( 21st Dasakam ) give the detailed account of the Dveepams. They give the name of the Gods resident there and the Manthrams for them. There are individual kanDams in each of the DveepAs. For instance, Jambhu Dveepam surrounded by salty ocean is included in our MahA Sankalpam. It has nine divisions ( KanDams ) and Bharatha KanDam is one of the nine. The rest of the eight are : ILAvrutham , BhadrAchalam , Hari Varsham , KethumAlam , Ramyakam , HiraNmayam , Uttara Kuru , and Kimpurusham. Bhagavan NarasimhA is the presiding deity of Hari Varsha Dveepam.
The presiding deity of Bharatha Varsham is Nara NaarAyaNa Murthy“Varsha parvatham: Varsha mountains in our PurAnic literature refers to one of the mountain ranges that separate the different divisions of "the worlds" from one another. The seven ( saptha ) varsha parvathAs are : HimavAn , Hemakuta, NishadO , Meru , Chaitra , KarNee and Sringhi. “

This is given in the web in “ satagopan.org. “ This has been described in bombastic English as usual by Sri. Narayanaswamy Subrahmanian. Friends When this was made? You will be surprised to know that these are all PURANIC MOUNTAINS, except HIMAVAN . Meru Parvatha “With 4,566 meters height, Meru Mountain is the second highest point in Tanzania. It is located in the North-East of Arusha over looking at the highest peak in Africa Mount Kilimanjaro. Meru Mountain is part of Arusha National Park, for that case you will have the opportunity to walk through the game that you might come across, most likely giraffes and buffaloes, to the starting point of your hike. Its extinct crater is easily accessible from Arusha town, which lies at the mountain’s southern base HEMAKUTA IS ONLY A HILL which is one among the best places in Hampi to see the sunrise and sunset; and not as tedious to reach the top say compared to the Matanga Hill nearby. Good news for the ones who find it difficult for a steep climb, In Karnataka.

KARNEE IS A HILL in BILWARAH, RAJASTHAN

SRINGI : It is in Tibet bordering Nepal.

.
Friends, Others I could not find. All these must be big mountains like The Himalayas out of which some might have become hills due to natural calamities like Tsunami. Some like Meru might have gone in different continents which might have been in Asia. (BHARATHA VARSHA). Some might have one under the Sea. I request one and all to stop this topic or ask to your ACHAARYA like ACHARYA OF SRINGERI MUTT. Further , for suitable SANKALPAM to be chanted in foreign countries like USA, EUROPEAN NATIONS, GULF COUNTRIES etc. In olden days we were not to cross the sea which rule we have transgressed due to some reason. This also need to be taken up with the ACHAARAYA SWAMIGALS OF THE RESPECTIVE SECTIONS OF BRAHMINS.

REGARDS AND NAMASKARAMS,

P.R.RADHAKRISHNAN

WHAT IS YAJNOPAVEETHA,HOW TO WEAR IT AND HOW TO REMOVE OLS UPAVEETHA
YAJNOPAVEETHA
DHAARANA VIDHI
Friends,
We can find mention of YAJNOPAVEETHA in THAITHAREEYA AARANYAKA, SHATHAPATHA BRAHHAHMANA, and SAMHITHA BHAAGAH.
This SACRED THREAD which is called NEEVEETHA VIDHI when one has to wear the UPAVEETHA is like a garland on our neck without going through Right or Left Shoulders. This way of wearing is when we perform RISHI THARPPANA.
UPAVEETHI is as we generally wear the UPAVEETHA i.e. through the left shoulders.
PRACHEENA VEETHI another method of wearing the Upaveetha by wearing it through the right shoulders. THIS IS DONE ONLY WHEN WE PERFORM PITHRU THARPPANA.
Herein I am giving the details given by one Sri. VISWAMITHRAN :- When performing the death ceremonies or ancestors worship it is worn as Prachīnavītam where the Yajñopavītam is worn above the right shoulder and under the left arm.
So in tune to this the garment (Anga vastram) is worn as Upaveetham style over the left shoulder and under the right arm.
An uttariya is a part of dress s scarf-like, and descends from the back of the neck to be flexible to curl around both arms, and can be used to drape the top half of the body. Whenever a person wants to change the style to Upaveetha to Nivitha style this will be comfortable.
Previously all the cultural systems across the country advocated this way of wearing clothes. This could also solve the purpose of concealing the structure of the body. Even today we can see old people, wearing Kaccham as traditional dress. Women wear kanchukam (Blouse) and then cover that by Upaveetham.”
Now one Upaveetha is used by BRAMACHARINS, and TWO UPAVEETHAS are used by GRAHASTHAS and SOME WEAR THREE UPAVEETAS, The third being worn for and on behalf of UTHAREEYA.
Friends, You will be surprised to know about the measurement and who is to make the thread. The thread should be (THREE ALTOGETHER ) of the person’s height. These three fold of one YAJNOPAVEETHA represents all THRIGUNAS ( SATHVA, RAJAS and THAMO in Sanskrit ( सत्व गुणा , रजोःगुणा, तमो गुणः )
WHO SHOULD MAKE YAJNOPAVEETHA : “The yajnopavitha is spun by a virgin dwija lady and twisted by adwija uttering Gayatri Mantra. The composition of entire thread is asymbolic representation.” Again “ the upavitam can be made by any brAhmana-woman. Tradition favours a
kanyA.

smR^itisAre -- kanyayA nirmitam shubham.
bR^ihaspatiH -- jIva-bhartR^ikayA nAryA brAhmaNyA sUtrakam kRitam.
bodhAyanaH -- brAhmana-kanyayA brAhmanavidhavayA vA nirmitam sUtram.

It is made of 3 strands, each made of 3, with one knot

shrutiH -- nava vai tR^ivR^it.
kAtyAyanaH -- trivR^itam ca upavItam syAt tasya ekaH granthiH iShyate.

A devata resides on each strand: OM, agni, nAga, soma, pitR^i,
prajApati, vAyu, sUrya, vishvedevAH.

OMkAra-agnishca nAgashca somaH piR^i-prajApatI.
vAyuH sUryo vishvedevAH itete tantu-devatAH.

Each of these nine devatas, is invoked in the nine threads, and
the trinity is invoked [in the knot]. (Though Apastambins don't seem to do
it any more, this is still practiced by some friends of mine who follow
Bodhayana. They do an entire shoDashopacAra pujA before dhAraNam).

abhimantrya atha bhUH agnim ceti varga-trayam tribhiH.
hari-brahma-IshvarebhyaH ca praNamya AvAhayet iti..
and it is worn with the standard mantra

yaGYopavItam ityAdi-mantraH syAt avadhAraNe.
yaGYopavIta-mantreNa vyAhR^ityA vA api dhArayet..

a brahmacAri wears one yagyopavita, a snAtaka wears 2 or more

devalaH -- brahmacAriNaH ekam syAt snAtasya dve bahUni vA.

the yaGYopavIta must always be worn

bhR^iguH -- sadA upavItinA bhAvyam.

if it gets entangled in any hair, remove it, and purify it with water
and gayatri.”
As far as GAYATHRI MANTHRA is concerned the more number of GAYATHI JAPAM will give more mental satisfaction.


Now YAJNOPAVEETHA DHARANA MANTHRA :
SANKALPAM : (1) AACHAMANAM Then SHUKLAMBHARADHARM VISHNUM SHASI VARNAM CHATHURBHUJAM, PRASANNA VADANAM DYAYETH SARVA VIGNA UPASHAANTHAYE. THE OM BHOO + BOORBHUVASSUVAROM. MOMOPAATHAA SAMASTHA DURITHAKSHAYA DWARAA SRI. PARAMESWARA PREETHYARTHTHAM, SREE MAHAA VISHNU PREETHYRTHTHAM SAMASTHA DEVATHAANPREETHYARTHAM…………..NAAMASAMVATHSARE……………..AYANE…………..RITHAU………..MAASE……………..PAKSHE…………THITHTHAOU …………VAASARA YUKTHAAYAAM………….. NAKSHATHRA YUKTHAAYAAM SHUBHA THITHTHAU SRAUTHA SMAARTHA VIHITHA SADAACHAARA NITHYAKARMAANUSHTAANA YOGYATHAA SIDYARTHAM YAJNOPAVEETHA DHAARANAM KARISHEY :-

TOUCH YOUR TOP OF THE HEAD< ( SHIRAS) AND SAY YAJNOPAVEETHA-MANTHRASYA,TOUCH FOREHEAD AND SAY PARABRAHMA RISHI, TOUCH NOSE AND SAY THRISHTUP CHANDAH,TOUCH MIDDLE PORTION OF THE CHEST AND SAY, PARAMAATHMAA DEVATHAAH YAJNOPAVEETHA DHAARANE VINIYOGAH. :-

For BRAHMACHARIS ONLY ONE UPAVEETHAM : YAJNOPAVEETHAM PARAMAM PAVITHRAM PRAJAPATHE
YA: SSAHAJAM PURASTHAAD, AAYUSHYAM AGRIYAM, PRATHIMUNJA SHUBRAM YAJNOPAVEETHAM BALAM ASTHU THEJHA :

FOR GRUHASTHAS : WHILE WEARING THE SECOND UPAVEETHA, AFTERBALAMASTHU TEJAH : ,SAY MAMA GRHASTHAASRAMA PHALA SIDDYARTHAM AND THOSE WEARING THE THIRD UPAVEETHAM ADD as above MAMA UTHTHAREEYAARTHTHE. THEN PERFORM ACHAMANAM.TO REMOVE OLD UPAVEETHAM MANTHRA TO BE CHANTED :-

UPAVEETHAM BHINNATHANTHU JEERNAM KASHMALDOOSHTHAM
VISRUJAAMI PUNAR BRAHMA VARCHO DEERGHAAYURASTHU ME. BY SAYING THIS MANTHRA REMOVE THE OLD UPAVEETHAM AND THROUGH IT IN WATER. Again perform ACHAMANAM and CHANT GAYATHRI MANTHRA AS MUCH AS ONE CAN.

Regards and Namskarams,

P.R.RADHAKRISHNAN

Tel :- 080 - 25353969

VISWAKARMAS CONSIDER AS BRAHMINS, BUT THE DIEFFERENCE IS THEY ARE THE FOLLOWERS OF VISWAJANYA ONE SON OF VISWAKARMA, AND OTHER BRAHMINS ARE DAIVAJNA BRAHMINS.

Friends,
Instances of Viswakarmas say they are also Brahmins and equal to other Brahmin groups have come to light. In north India they even call themselves as SARMAS. VISWAKARMAS are are VISWA BRAHMINS who are “MANU relates to the iron work, MAYA for the wooden work, TWASHTA for the bronze, SHILPI for the stone carving and VISHWAJNA for the gold work.”
The difference between us and VISWABRAHMINS is while we are said to be DAIVAJNA (दैवज्ञ) Brahmins while they are followers of Viswajanya, one son of Viswakarma. Viswakarma is the ultimate GOD or PARABRHMA . The Vedas define Parabrahma as “Vishwakarma is visualized as the Ultimate reality in Rig veda, from whose navel all visible things emanate. The same imagery is seen in Yajurveda purusha sukta, where the divine smith Tvastar originates from Vishwakarma. This concept developed later in the puranic period as Padmanabha. As he is invoked as AJA the unborn, he is the primordial personification of the upanishadic abstract concept Parabrahman. This makes the difference, While we brahmins are vorn as sons of “PARABRAHMA” they are born as the sons of one of HIS sons, called VISWAJANYA.
Viswa Brahmins are called in TAMIL NADU as “Vishvabrahmins or Kamaalar or Aachari or Aasaari in Tamil Nadu form several occupational subdivisions.
Assari, Swarna Shilpis (goldsmiths) (surnames Pathar, Assari, Arkachari/Arkachary,in some areas in Tamil Nadu, Srilanka, especially around Thanjavur, Kumbakonam in India and Mattakalapu(Batticalo), Nachimarkovil(Jaffna) In Srilanka)
(1) Kamsya Shilpis (Silver and bronze smiths)
(2) Ayo Shilpis (ironsmiths)
(3) Daru Shilpis (Carpenters)
(5) Rathi Shilpis (Stone masons )
In Kerala they are called as “Vishvakarmas of Kerala, also known as Achary or Viswabrahmins. They are classified into various sub-castes.
(1) Marayasari (carpenters)
(2) Kallassari/Shilpi (masons, sculptors)
(3) Moosari (bronzesmiths)
(4) Thattan (goldsmiths)
(5) Kollan/Karuvan (blacksmiths)
In Karnataka they are known as :- “The Vishwakarma caste of south Karnataka is composed of several sub-castes.
(1) The Kulachars
(2) The Shivachars [achariya]
(3) The Uttaradi goldsmiths
(4) The Matachar founders
(5) The Muddekammaras and (6) The Doddamanes
The Vishwa caste of south Karnataka is composed of several sub-castes.
Most of these sub-castes do not intermarry and have a hierarchy among themselves . All the sub-castes worships the goddess Kali, they are very similar to Brahmins in their ritual practices but few of them are non-vegetarians as some other Brahmin community eat Fish addressing it as "Jala Pushpam" (Flower from water)
The Sankruthi Sahiti Prathishtana is a prominent organization from Karnataka working to bring the Vishwabrahmins back to a vaidic life style. G. Gnanananda, is running this organization and started Brahmshri shilpa gurukulam affiliated with Bangalore University at Chikballapur
In Andhra Pradesh they are broadly classified as :-
(1) Kammari (Black Smith)
(2) Vadrangi / Vadla (Carpenter)
(3) Kanchari / Kanchara (Brass / Bronze Smith)
(4 Sculptor ( Masons/Sculptors )
(5) Kamsali / Ausula (Gold / Silver Smith
They follow the undermentioned GOTHRA SYSTEM :-
Vishvabrahmins are divided into five gotras or clans, each Rishi's name is mentioned in the Yajurveda. (4.3.3)
Sanaga (Son of Manu (Shiva))
Sanatana (Son of Maya (Vishnu))
Abhuvana (Son of Tvashtha (Brahma of four faces))
Pratanan (Son of Silpi (Indra)
Suparna (Son of Vishvajna (Surya))[5]
The five gotras are further divided into a total of 25 sub-clans called upagotras.
We brahmins belong to SAPTHA RISI TRADITION in which all other gothras are included . The SAPTHA RISHIS ARE :- (1) KRATHU (2) PULAHA (3) PULASTHYA (4) ATHRI (5) ANGEERASA (6) VASISHTA and (7) BRIGU as per Astrological Terms and as per our Sandhyavandana Book are (1) Atri, (2) Bhrigu, (3) Kutsa, (4) Vasishtha, (5) Gautama, (6) Kashyapa and (7) Angirasa. Some brahmins include (8) Vishwamitra and (9) Jamadagni also. Krishna Yajurveda to which I belong say (1) Aangeerasa (2) Athri (3) Bhrigu (4) Gauthama (5) Kashyapa (6) Kutsa (7) Vasishta. The names of Saptha Rishis are varying in different books. All other gothras in which we belong are only sub-gothras of the Saptha Rishi Gothra. Some of them are given below :-
(1 Agastya (2) Atresa / Atri (3) Alambani (4) Angad (5) Angirasa (5) Ahabhunasa (6) Aupamanyava (7) Babhravya (8) Bharadwaj (9) Bhargava (10) Bhakdi (11) Bhaskara (12) Chandilya (13) Chandilya (14) Charora (15)) Chikitasa (16) Chyavana (17) Dadhichi (18) Okshnish (19) Dalabhya (20) Darbhas (21) Galvasaya (22) Garga (23) Gautama (24) Gaubhilya (25) Ghrit Kausika (26) Haritha/Haritasa (27) HukmanBhal(28)Jamadagni(29)Jatukarna(30Kalabodhana/Kalaboudha/Kalabhavasa(29) Kamakayana Vishwamitra (31) Kanwa (34) Kausikasa (35) Kapil (35) Kapinjala (36) Kashyapa (37) Kaundinya (38) Kaunsh (39) Kaushik/Koshik/Koushik,Kushika/Ghrit kaushika (40) Kaustubha (41) Kausyagasa (42) Kavist (43) Katyayana (44) Krishnatriya or Krishnatreeya (45) Kundina Gowtama (46) Mandavya (47) Marichi (48) Markandeya (49) Mauna Bhargava (50) Maharshi (51) Matanga (52) Maudgalya Moudgalya (53) Mudgala (Maudgalya, Moudgil, Modgil, Mudgal) (54) Mudgal (55) Mihirayan (56) Naidhruva (57) Nithunthana/Naithunthasa (58) Nydravakashyapa (59) Nrisimhadevara (60) Parashara (61) Parthivasa (62) Pouragutsya (63) Punagashella (64 Patharayana (65) Ratheetarasa (66) Purang (67) Pradnya (68) Rathitara (69) Rohinya (70) Rauksaayana (71) Saminathen (72) Salankayana (73) Sanaka (74) Sanaga (75) Sankhyayana (76) Sankrithi(Sankrityayan) (77) Sankyanasa (78) Sathamarshana (79) Shandilya , sanas (80) Sandilyasa (81) Shandelosya (82) Saawarna (83) Saharia Joshi (84) Sauparna (85) Savarni (86) Somnasser (87) Pratanansya (88) Saankritya(Sakarawar) (89) Soral (90) Srivatsa (91) Sumarkanth (92) Suryadhwaja (93) Shaktri (94) Shaunaka (95) Sravanvaitas (96) Surya (97) Swatantra Kapisa (98) Tugnait (99) Roushayadana (100) Upadhyay (101) Upmanyu (Upamanyu) (102) Upreti (103) Vadula (104) Valmiki (105) Vardhviyasa (106) Vardhulasa (107) Vardhyswasa (108) Vashista (109) Vatsa (110) Vatsyayan (111) Veetahavya (112) Vishnuvardhana (113) Vishnuvruddha (114) Valmiki (115) Vishvagni (116) Vaidya/Baidya (117) Vartantu (118) Vishwagni (119) Usatsya
Note : It is to be noted that Vishwamitra was initially a Kshatriya king, who later chose and rose to become an ascetic rishi. Hence the gotra was applied to the grouping stemming from one of these rishis as his descendants. PLEASE ALSO SEE GOTHRA PATHRIKA WEB PAGE.
Friends, when anyone who is young in age, meets another brahmin who is elderly to him he should salute the elderly person by saying his gothra, Pravara Soothra and to which branch ( RIG, YAJUR OR SAMMA ) . A typical salutation is “"Abhivaadaye, Gothra, Pravara (S)To which gothra the younger one belongs, Sutrah,which Shakha one belongs , (NAME) Sarmaa Naamaaham Asmi Bhoh!" This can be also used to test a person to know whether one is a brahmin or not.
Friends ,The information, herein, are taken from different sites and not my own. I am giving this only in my own GROUP to avoid unnecessary criticism. If any group leader wants to publish it as authored by me, they are at liberty. AMONG SAPTHA RISHIS , I FIND DIFFERENT VERSIONS.
Regards to one and all and NAMASKARAMS,
P.R.RADHAKRISHNAN

CONTINUATION OF TEMPLES OF FOUR BROTHERS : PAAYAMMAL SHATHRUGNA SWAMY TEMPLE
Friends,
I have taken you around THRIPRAYAR SRI RAMA TEMPLE, IRINJALAKKUDA KOODAL MANICKAM TEMPLE dedicated to LORD BHARATHA and MOOZHIKKULAM SRI. LAKSHMANASWAMY TEMPLE during this Ramayana Month i.e KARKKADAKAM month. It will not be proper if I stop our journey here since NALAMBALAM DARSHANAM DURING AADI _ KARKKATAKAM is gaining high popularity among the masses. There is one more important temple called PAAYAMMAL SHATHRUGNA SWAMY TEMPLE to be seen now .Then only we can get salvation as per our belief . This Temple is also a very old temple. The original Vigraha of Lord Shathrugna made out of PANCHA LOHA ( consisting of GOLD, SILVER, COPPER, ZINC and IRON in equal proportion) is missing since long time. The present VIGRAHA of the deity is made of GRANITE which also emits lot of energy. Now a bit of AITHIHYA will not be boring. It is a belief among the people that the VIGRAHAS of these four temples used to be worshipped by Lord Krishna in DWAPARA YUGA and at the end of this YUGA there was a PRALAYA (പ്രളയം, பிரளயம்) and these IDOLS started floating in the water and reached CHETTUVA region of Arabian sea and landed on the sea shore. Sri Vakkayil Kaimal who was the head of few fishermen in Kerala and a minister in AYIRUR KOVILAKAM in PONNANI had a dream in which a devine person came and told him that four idols were ashore in Chettuva Sea coast and he being an ardent Bhaktha went to the place next morning and got these idols. Rest of the story has been already narrated by me previously. The Importance of these NAALAMBALAM PILGRIMAGE (നാലമ്പലം, நாலம்பலம்) can be guessed now.
This Temple of PAYAMMAL Lord SHATHRUGNASWAMY is situated about 7 Kms from Irinjalakkuda Koodal Manickam Temple in Irinjalakkuda -Kodungallur Route. Lord Shathrugna is said to be the incarnation of the great Wheel called SUDARSHANA, the ultimate and most powerful weapon of Lord Maha Vishnu. When one reaches here after visiting the three temples of Sri Rama, Bharatha and Laksmanaswamy devotees will feel a unique sense of satisfaction and this temple is really a heaven of peace and tranquility. But the government DEVASWOAM BOARD which has taken over almost all temples has not touched this temple. Kudos to the local people whose efforts are praise worthy this temple is well administered and the local people organize ANNA DAANAM ( അന്നദാനം – அன்னதானம்) in the limited space of Temple premises.
There are mainly THREE POOJAS called USHA POOJA, UCHCHA POOJA and ATHTHAAZHA POOJA. The temple opens at 4.30 AM and remains open till 10 AM. After Usha Pooja and Uchcha Pooja at 10 AM it closes and reopens at 4.30 PM and remains opened till night 8.30PM. after Deepaaraadhana and Aththaazha Pooja. In all these four temples people throng to have a glimpse of the Lord during NIRMAALYA DARSHANAM (നിര്‍മാല്യ ദര്‍ശനം – நிர்மால்ய தர்சனம்) I,e, the period when the old clothes are removed on the next morning when the temples open. In Payammel Temple one small lamp is seen lighted at the backside of the Man deity. When I asked the Poojari, he told me that the Lamp is called ( പിന്‍വിളക്ക്, பின் விளக்கு ) and is meant for SRUTHAKEERTHI the wife of Lord Shathrugna. The other deity is MAHA GANAPATHI and performing GANAPATHI HOMAM here is considered as very good. Other offerings are SUDARSHANA PUSHPANJALI and offering of SUDARSHANA CHAKRA which brings prosperity for the House and members of the house. The temple festival is on the month of KUMBHA which starts during the day of PUSHYA (കുംഭം, പൂയംനക്ഷത്രം மாசி பூசம் நக்ஷத்திரம்), which lasts for five days.
Friends, last but not least, I would like to tell that the temple priest told me that this temple was ruined by Tippu Sulthan and his army. The then priest took the PANCHA LOHA VIGRAHA and kept it in the temple pond which is on the western side of the temple. So far it could not be recovered. The ruined temple was rebuilt by the local people, and a Vigraha of Lord Shathrugna made out of granite is consecrated in place of the Original Vigraha made out of PANCHALOHA.
Friends, In this month of KARKKATAKA – (കര്‍ക്കടകം, ஆடி) I have completed the NAALAMBALA DARSHANAM – നാലമ്പല ദര്‍ശനം – நாலம்பல தர்சனம் with the blessings of all the readers
Regards and Namaskarams,
P.R.RADHAKRISHNAN
( To read Indian languages please convert the text to Unicode 8 )

CONTINUATION OF TEMPLES OF FOUR
BROTHERS : KOODAL MANICKAM
Friends,
After writing about the story of THRIPRAYAR TEMPLE , I am taking you to another temple of IRINJALAKUDA in THRISSUR DISTRICT of KERALA where the only temple of BHARATHA SWAMY is situated. This temple is also called as KOODAL MANICKAM TEMPLE. You might wonder why it is called KOODAL or Kootal Manickam . Here is the legend behind it. It is said that one devotee brought a gem to compare with the radiating brilliance of LORD BHARATHA which merged with the image while comparing. It is said that KOOTAL MANICKAM name was given to the Lord because of this KOOTAL or JOINING of the gem with the Lord’s shining image . Since the LORD is called SANGAMESHWARA this can also be taken as a Malayalam free translation. The image of Bharatha is also similar as of THRIPRAYARAPPAN. This lord is also called as SANGAMESHWARA since there is no idol of Lord Shiva or Devi inside the temple. Hence the lord is considered as the SANGAMAM of LORD SHIVA and DEVI. i.e the combination of Lord VISHNU, LORD SHIVA and DEVI.
LOCATION : This temple is about 150 meters away from the Municipal Bus Stand. As you see the eastern gate which is called GOPURAM is a massive structure. There are many carvings on the wall of the Gopuram. There are also Gopurams on the southern side and western side. One you enter the temple you can find the temple situated in a ten acre plot. I was told that the eastern and western side Gopram gates are so wide even twenty one elephants can be accommodated at a time to walk through the said temple gates.
SANCTUM SANCTORUM :- The sanctum Sanctrom is round shaped and copper plated. There is a 6 feet long CROWN or THAZHIKA KUUDAM at the top most part of the Sanctum sanctorum. There is a NAATYA GRUHA (கூத்தம்பலம் – കൂത്തംബലം) on the southern side for KOODIYATTAM ( a typical dance form ) - കൂടിയാട്ടം , கூடியாட்டம்.
THE TEMPLE TANK : “ It is also believed that the rishis brought in the waters of the celestial Ganga to sanctify the space. The temple tank, Kulipini theertham is named after one of the rishis. The Kulipini tank is filled with fish, but apparently has no other form of aquatic life such as frogs or Snakes “.
Historical References show that one Chera King called Sthanu Ravi varma donated vast amount of land to this temple in the year 854 AD. It means the temple existed even before 854 AD. The place he allotted was in POTTA which is near the temple. The temple was falling under the COCHIN MAHARAJA but the administration was falling under one THACHCHUDAYA KAIMALtill it is taken over by Governmrnt of KERALA as the Collector of THRISSUR as the chairman.
The KOOTHTHAMBALAM has lot of Carvings. Here many dance forms of KERALA like Kathakali, Koothu, Koodiyattom and Thullal etc were performed by eminent like AMMANNUR CHAKIAR FAMILY. UNNAYI WARRIER the famous NALA CHARITHAM POET was a great devotee of LORD SANGAMESWARA and he composed an abridged form of RAMAYANA the GREAT EPIC and dedicatec it in 50 Dasakas to LORD SANGAMESHWARA.

POOJAS & SEEVELIS : Although in Kerala most of the temples conduct FIVE POOJAS and THREE DEEVELIS daily , In Koodal Manickam Temple ONLY THREE POOJAS ARE PERFORMED. The peculiarity of this temple is that SEEVELIS are not performed except on FESTIVAL DAYS.
FESTIVALS : Sangameswara Temple of Irinjalakkuda is famous for the AARATTU which starts after a day after THRISSUR POORAM FESTIVAL in the Malyalam month of EDAVAM (VRISHABHA) which lasts for ELEVEN DAYS and ends on THRUVONAM DAY. Many devotees throng this temple on festival day to watch the CHENDA MELAM, COLOUR MUSIC AND ESPECIALLY THE FINE ARTS which cannot be seen in any other temple. Another festival called THRIPUTHARI ( തൃപുത്തരി – திருபுத்தரி ) on the THIRUVONAM STAR in the month of THULA (OCTOBER – NOVEMBER) on which day the newly harvested rice is cooked and offered to the deity and thereafter as PRASADAM to all assembled there. A special offering called MUKKUDI (മുക്കുടി – முக்குடி), an ayurvedic medicine is made to the GOD on the next day and after that it is given as a divine medicine to all assembled devotees as prasadam. Friends, it will not be an exaggeration if I say people from far and near throng the temple to receive this PRASADAM.
TIMINGS OF OPENING AND CLOSING OF THE TEMPLE DAILY : As in THRIPRAYAR, the temple opens at 3 AM and closes at 11.30 AM. Again on the same day it opens at 5 PM and remains open till 11.30 PM daily. GARLAND MADE OF LOTUS IS A GREAT OFFERING IN THIS TEMPLE.
This temple is only 20 miles away from KODUNGALLUR the famous DEVI TEMPLE of KANNAKI (ചിലപ്പതികാരം – சிலப்பதிகாரம்). KINDLY VISIT THIS TEMPLE ALSO which is called one temple of NAALAMBALAM TOUR ( നാലംബലം – நாலம்பலம் ).
Regards and Namskarams
P.R. RADHAKRISHNAN.
To be Cont’d.

PRADOSHA POOJA VIDHI


ப்ரதோஷ விரதம்
(சாம்பசிவ பூஜை)
[காலம் : ஒவ்வொரு மாதமும் சுக்லபக்ஷ, கிருஷ்ணபக்ஷ திரயோதசியில் பகலில் உபவாசம் இருந்து, அஸ்தமனத்திற்கு மூன்று நாழிகைக்கு முன் ஸ்நானம் செய்து, சந்தியாவந்தனம் முதலியவைகளைச் செய்தபின், பிரதோஷ காலத்தில் ஸாம்பசிவ பூஜையைச் செய்ய வேண்டும்.]
விக்நேச்வர பூஜை :
(மஞ்சள் பிள்ளையார் செய்துவைத்து, கையில் புஷ்பம் அக்ஷதை எடுத்துக்கொண்டு)

கணாநாம் த்வா கணபதிகும் ஹவாமஹே
கவிம் கவீநாம் உபமச்ரவஸ்தமம்|
ஜ்யேஷ்ட ராஜம் ப்ரஹ்மணாம் ப்ரஹ்மணஸ்பதே
ஆந : ச்ருண்வந்நூதிபிஸ் ஸீத ஸாதநம்||

அஸ்மிந் ஹரித்ராபிம்பே மஹாகணபதிம் த்யாயாமி
மஹா கணபதிம் ஆவாஹயாமி

மஹாகணாதிபதயே ஆஸநம் ஸமர்ப்பயாமி
" " அர்க்யம் "
" " பாத்யம் "
" " ஆசமநீயம் "
" " ஔபசாரிகஸ்நாநம் "
" " ஸ்நாநாநந்தரம் ஆசமநீயம் "
" " வஸ்த்ரார்த்தம் அக்ஷதாந் "
" " யக்ஞோபவீதார்த்தம் அக்ஷதாந் "
" " கந்தாந் தாரயாமி "
" " கந்தஸ்யோபரி அக்ஷதாந் "
" " அலங்கரணார்த்தம் அக்ஷதாந் "
" " ஹரித்ரா குங்குமம் "

புஷ்பை : பூஜயாமி (புஷ்பம், அக்ஷதையால் மஞ்சள் பிள்ளையாருக்குப் பூஜை செய்யவும்.)

ஓம் ஸுமுகாய நம: ஓம் தூமகேதவே நம:
" ஏகதந்தாய நம: " கணாத்யக்ஷாய நம:
" கபிலாய நம: " பாலசந்த்ராய நம:
" கஜகர்ணகாய நம: " கஜாநநாய நம:
" லம்போதராய நம: " வக்ரதுண்டாய நம:
" விகடாய நம: " ச்சூர்ப்ப கர்னாய நம:
" விக்நராஜாய நம: " ஹேரம்பாய நம:
" கணாதிபாய நம: " ஸ்கந்த பூர்வஜாய நம:

ஓம் மஹாகணாதிபதயே நம: நாநாவித பரிமள பத்ர புஷ்பாணி ஸமர்ப்பயாமி.

தூபார்த்தம், தீபார்த்தம் அக்ஷதாந் ஸமர்ப்பயாமி.
(வெற்றிலை, பாக்கு, பழம், வெல்லம் நிவேதனம் செய்யவும்.)
நிவேதந மந்த்ரங்கள் :
ஓம் பூர்புவஸ்ஸுவ: தத்ஸவிதுர்வரேண்யம் பர்கோதேவஸ்ய தீமஹி, தியோ யோ ந: ப்ரசோதயாத் | தேவஸ்வித : ப்ரஸுவ | ஸத்யம் த்வர்த்தேந பரிஷிஞ்சாமி.
அம்ருதமஸ்து அம்ருதோபஸ்தரணமஸி ஸ்வாஹா, ஓம் ப்ராணாய ஸ்வாஹா, ஓம் அபாநாய ஸ்வாஹா, ஓம் வ்யாநாய ஸ்வாஹா, ஓம் உதாநாய ஸ்வாஹா, ஓம் ஸமாநாய ஸ்வாஹா, ஓம் ப்ரஹ்மணே ஸ்வாஹா.

ப்ரஹ்மணிம ஆத்மாம்ருதத்வாய | மஹாகணாதிபதயே
குடகண்ட, கதளீபல நிவேதநம் ஸமர்ப்பயாமி.
மத்யே மத்யே பாநீயம் ஸமர்ப்பயாமி. (உத்தராணியில் தீர்த்தம் எடுத்து விடவும்)

அம்ருதாபிதாநமஸி - உத்தராபோச்சநம் ஸமர்ப்பயாமி (உத்தரணியில் தீர்த்தம்
எடுத்து விடவும்)

தாம்பூலம் ஸமர்ப்பயாமி (உத்தரணியில் தீர்த்தம் எடுத்து தாம்பூலத்தில் விடவும்)
(கற்பூரம் ஏற்ற வேண்டும்.)
நீராஜநம் ஸமர்ப்பயாமி.
நீராஜநாநந்தரம் ஆசமநீயம் ஸமர்ப்பயாமி. (உத்தரணியில் தீர்த்தம் எடுத்து விடவும்)

பிரார்த்தனை :

வக்ரதுண்ட மஹாகாய ஸூர்யகோடி ஸமப்ரப |
அவிக்நம் குரு மே தேவ ஸர்வகார்யேஷு ஸர்வதா|| (ப்ரதக்ஷிணமும்
நமஸ்காரமும் செய்யவும்)

கணபதி ப்ரஸாதம் ச்சிரஸா க்ருஹ்ணாமி (கணபதி ப்ரஸாதத்தை சிரஸில்
தரித்துக் கொள்ள வேண்டும்)

ப்ராணாயாமம் :

ஓம்பூ: - ஓம்புவ: - ஓம்ஸுவ: - ஓம்மஹ: -
ஓம்ஜந: - ஓம்தப: - ஓம் ஸத்யம் - ஓம் தத்ஸவிதுர்
வரேண்யம் - பர்க்கோ தேவஸ்ய தீமஹி - தியோ யோந:
ப்ரசோதயாத் - ஓமாப: - ஜ்யோதீரஸ: -
அம்ருதம் ப்ரஹ்ம - பூர்ப்புவஸ்ஸுவரோம்.

ஸங்கல்பம் :

அந்தந்த ப்ரதாந பூஜைக்குரிய ஸங்கல்பத்தை அங்கங்கே குறிப்பிட்டதுபோல் செய்யவும்.

விக்நேஸ்வர உத்யாபநம் :

உத்தரணி ஜலத்தால் கையைத் துடைத்துக்கொண்டு,
"விக்நேச்வரம் யதாஸ்த்தாநம் ப்ரதிஷ்டா பயாமி; ச்சோபநர்த்தே க்ஷேமாய புநராகமநாய ச"
என்று மஞ்சள் பிள்ளையாரை வடக்குப் பக்கமாக நகர்த்த வேண்டும்.

ப்ரதாந பூஜை

பூஜா ஆரம்பம் :

சுக்லாம்பரதரம் விஷ்ணும் சசிவர்ணம் சதுர்ப்புஜம் |
ப்ரஸந்நவதநம் த்யாயேத் ஸர்வ விக்நோப ஸாந்தயே ||

ப்ராணாயாமம் :

ஓம்பூ: - ஓம்புவ: - ஓம்ஸுவ: - ஓம்மஹ: -
ஓம்ஜந: - ஓம்தப: - ஓம் ஸத்யம் - ஓம் தத்ஸவிதுர்
வரேண்யம் - பர்க்கோ தேவஸ்ய தீமஹி - தியோ யோந:
ப்ரசோதயாத் - ஓமாப: - ஜ்யோதீரஸ: -
அம்ருதம் ப்ரஹ்ம - பூர்ப்புவஸ் ஸுவரோம்.
ஸங்கல்பம் :
மமோபாத்த ஸமஸ்த துரித க்ஷய த்வாரா ஸ்ரீ பரமேச்வர ப்ரீத்யர்த்தம் சுபே சோபநே முஹூர்த்தே, ஆத்யப்ரஹ்மண: த்விதீய ப்ரார்த்தே, ச்வேத வராஹ கல்பே வைவஸ்வத மந்வந்தரே அஷ்டாவிம்சதிதமே கலியுகே, ப்ரதமே பாதே, ஜம்பூத்வீபே, பாரத வர்ஷே, பரத கண்டே, மேரோ: தக்ஷிணே பார்ச்வே, சகாப்தே, அஸ்மிந் வர்த்தமாநே வ்யாவஹாரிகே ப்ரபவாதி ஷஷ்டி ஸம்வத்ஸராணாம் மத்யே...நாமஸம்வத்ஸரே..... அயநே ருதௌ, .....மாஸே.... பக்ஷே ஏகாதச்யாம் சுபதிதௌ...வாஸர யுக்தாயாம்...நக்ஷத்ர யுக்தாயாம் ச, ஏவங்குண விசேஷண விசிஷ்டாயாம் அஸ்யாம் த்ரயோ தச்யம் சுபதி திதௌ மம இஹ ஜந்மநி ஜந்ம ஜந்மாந்தரேஷு மநோவாக்காய கர்மபி: ஸம்பாவிதாநாம் ஸர்வேஷாம் பாபநாம் ஸத்ய: அபநோ தநார்த்தம், தர்மாதி சதுர்வித பல புருஷார்த்த ஸித்யர்த்தம், மோக்ஷஸாம்ராஜ்ய ஸித்யர்த்தம், ஸாம்பசிவ ப்ரீத்யர்த்தம் ப்ரதோஷ புண்யகாலே ஸாம்பசிவ பூஜாம் கரிஷ்யே || ததங்கம் கலச பூஜாம் ச கரிஷ்யே |
விக்நேச்வர உத்யாபநம் 'யதாஸ்தாநம் ப்ரதிஷ்ட்டாபயாமி' என்று அக்ஷதை சேர்த்து மஞ்சள் பிள்ளையாரை வடக்கு பக்கமாகச் சற்று நகர்த்தவும்.

கலச பூஜை :

(சந்தனம், குங்குமம், அக்ஷதை இவைகளால் தீர்த்த பாத்திரத்தை
அலங்கரித்துக் வலது கையால் மூடிக்கொண்டு)

கலசஸ்ய முகே விஷ்ணு : கண்டே ருத்ர : ஸமாச்ரித :
மூலே தத்ர ஸ்திதோ ப்ரஹ்மா மத்யே மாத்ருகணா : ஸ்ம்ருதா: ||

குக்ஷெள து ஸாகரா : ஸர்வே ஸப்தத்வீபா வஸுந்தரா |
ருக்வேதோத யஜுர்வேத : ஸாமவேதோப்யதர்வண : ||

அங்கைச்ச ஸஹிதா : ஸர்வே கலசாம்பு ஸமாச்ரிதா : |
ஆயாந்து தேவபூஜார்த்தம் துரிதக்ஷய காரகா : ||

கங்கே யமுநே சைவ கோதாவரி ஸரஸ்வதி :
நர்மதே ஸிந்து காவேரி ஜலேஸ்மிந் ஸந்நிதிம் குரு ||

(என்று ஜபித்து, கலச தீர்த்தம் சிறிதளவு எடுத்து பூஜாத் திரவ்வியங்களையும், தன்னையும்
ப்ரோக்ஷணம் செய்து கொள்க.)

கண்டா பூஜை :

ஆகமார்த்தந்து தேவாநாம் கமநார்த்தம் து ரக்ஷஸாம் |
கண்டாரவம் கரோம்யாதௌ தேவதாஹ்வாந லாஞ்ச்சநம்; என்று சொல்லி
மணியை அடிக்கவும்.

த்யாயேத் சைதந்ய மாத்மாநம் ஸர்வஜ்ஞம் ஸர்வ காரணம் |
வ்யாக்ர சர்மாம்பரதரம் நீலக்ரீவம் த்ரிலோசநம் ||
அஸ்மிந் பிம்பே ஸாம்பசிவம் த்யாயாமி

ஆவாஹயேத் உமாகாந்தம் ஸத்யோஜாதாதி மந்த்ரகை : |
முக்தா ப்ரவாள ஸஹிதே ஜாம்பூநத பரிஷ்க்ருதே ||

உபவிஷ்ட முமாகாந்தம் ஸ்பாடிகே வ்ருஷவாஹநே |
கங்காதரம் சந்த்ர மௌளிம் வ்யாள யஜ்ஞோப வீதிநம் ||
அஸ்மிந் பிம்பே ஸாம்பசிவம் ஆவாஹயாமி

ஷோடசோபசார பூஜை :

அநேகரத்ந ஸம்யுக்தம் முக்தாமணி விபூஷிதம் |
த்யாத்வா தேநைவ ரூபேண ஆஸநே பரிகல்பயே ||
ஆஸநம் ஸமர்ப்பயாமி.

பாத்யம் ததாமி பகவந் பக்த்யா துப்யம் மஹாப்ரபோ |
த்ராஹி மாம் ஸர்வலோகேச மம பாபம் ச நாசய ||
பாத்யம் ஸமர்ப்பயாமி.

பஞ்ச வக்த்ராய தேவாய பஞ்சாக்ஷர ஸ்வரூபிணே ||
நாநா பரிமளைர் யுக்தம் துப்யமர்க்யம் ததாம்யஹம் ||
அர்க்யம் ஸமர்ப்பயாமி.

கர்ப்பூர சந்தநைர் யுக்தம் நிர்மலம் து குசோதகம் |
சந்த்ரமௌளே மயா தத்தம் க்ருஹாணாசமநீயகம் ||
ஆசமநீயம் ஸமர்ப்பயாமி.

சூலிநே ச நமஸ்துப்யம் சங்கராய நமோஸ்து தே |
மத்வாஜ்ய ததிஸம்யுக்தம் மதுபர்க்கஞ்ச க்ருஹ்யதாம் ||
மதுபர்க்கம் ஸமர்ப்பயாமி.

மத்வாஜ்ய சர்க்கராயுக்தம் பலக்ஷீர ஸமந்விதம் |
பஞ்சாம்ருதம் ப்ரதாஸ்யாமி ஸ்நாநம் ஸ்வீகுரு சங்கர ||
பஞ்சாம்ருதம் ஸமர்ப்பயாமி.

பாலேந்து சேகரேஸாந ஸோமஸூர்யாக்நி லோசந |
கந்தோதகம் மயாநீதம் ஸநாநார்த்தம் ப்ரதிக்ருஹ்யதாம் ||
கந்தோதகஸ்நாநம் ஸமர்ப்பயாமி.

நம : கைலாஸவாஸாய நம : காலாந்தகாய ச |
தோயம் சுத்தம் மயா தத்தம் ஸ்நாநார்த்தம் ப்ரதிக்ருஹ்யதாம் ||
சுத்தோதகஸ்நாநம் ஸமர்ப்பயாமி.
ஆசமநீயம் ஸமர்ப்பயாமி.

திகம்பராய தேவாய நமஸ்தே க்ருத்திவாஸஸே |
வஸ்த்ரத்வயம் துகூலம் ச ஸமாச்சாதய சங்கர ||
வஸ்த்ரம் ஸமர்ப்பயாமி.


ப்ரஹ்மஸூத்ரமிதம் ப்ரஹ்மந் த்ரிகுணம் த்ரிகுணாத்மகம் |
வாஞ்ச்சிதார்த்த ப்ரஸித்யர்த்தம் உபவீதஞ்ச க்ருஹ்யதாம் ||
உபவீதம் ஸமர்ப்பயாமி.

கிரீடம் கடகம் சைவ வலயம் ஹாரகுண்டலம் |
க்ருஹாணாபரணம் சம்போ சரணாகதவத்ஸச ||
ஆபரணாநி ஸமர்ப்பயாமி.

ஸ்ரீகந்தம் குங்குமோபேதம் கர்ப்பூரேண ஸமந்விதம் |
க்ருஹாண ஸர்வதேவேச ஸத்யோஜாத நமோ நம: ||
கந்தாந் தாரயாமி.

கிரிதந்வந் கிரிபதே கிரிஜா பதயே நம : |
புத்ர பௌத்ராபி வ்ருத்த்யர்த்தம் அக்ஷதாம்ச்ச க்ருஹாணபோ: ||
அக்ஷதாந் ஸமர்ப்பயாமி.

நாநாவிதாநி புஷ்பாணி சம்பகாதீநி ஸுவ்ரத |
மயா தத்தாநி ஸங்க்ருஹ்ய புத்ரபௌத்ராந் ப்ரவர்த்தய ||
புஷ்பாணி ஸமர்ப்பயாமி.

|| அங்க பூஜா ||

சிவாய நம :, சிவாயை நம: பாதௌ பூஜயாமி
சர்வாய நம :, சர்வாண்யை நம: குல்ப்பௌ "
ஈச்வராய நம :, ஈச்வர்யை நம: ஜங்கே "
ருத்ராய நம :, ருத்ராண்யை நம: ஜாநுநீ "
பரமாத்மநே நம;, பரமேச்வர்யை நம ஊரூ "
வ்யாக்ரசர்ம தராய நம:,
பீதாம்பர தாரிண்யை நம: கடிம் "
கௌரீபதயே நம:, கௌர்யை நம: ஜகநம் "
சங்கராய நம:, சங்கர்யை நம: நாபிம் "
ஜகதீச்வராய நம:, ஜதீச்வர்யை நம: உதரம் "
மஹேச்வராய நம: மஹேச்வர்யை நம: ஹ்ருதயம் "
பவாய நம:, பவாந்யை நம: வக்ஷ "
மஹாதேவாய நம:, மஹாதேவ்யை நம: ஸ்தநௌ "
த்ர்யம்பகாய நம: த்ர்யம்ப்காயை நம: ஸ்கந்தௌ "
த்ரிபுராரயே நம: த்ரிபுரஸுந்தர்யை நம: பாஹூந் "
சூலபாணயே நம: சூலபாணிந்யை நம: ஹஸ்தாந் "
காலகண்டாய நம:, கம்புகண்ட்யை நம: கண்டம் "
பகவதே நம:, பகவத்யை நம: சுபுகம் "
பஞ்சவக்த்ராய நம:, ஸுவக்த்ராயை நம: முகம் "
த்ரிநேத்ராய நம:, இந்தீவராக்ஷயை நம: நேத்ராணி "
ஸர்ப்பகுண்டல தராய நம:,
ரத்நதாடங்க தாரிண்யை நம: கர்ணௌ "
சம்பக நாஸாய நம:, கஸ்தூரீ திலகாயை நம: லலாடம் "
ஜடாதராய நம:, சூர்ணகுந்தள தராயை நம: சிர "
சந்த்ரசேகராய நம: சந்த்ரசேகர்யை நம: ஜடாகலாபம் "
ஸர்வேச்வராய நம:, ஸர்வேச்வர்யை நம: ஸர்வாங்கம் "

(பிறகு அஷ்டோத்திரத்தால் அர்ச்சனை செய்யவும்)

|| சிவாஷ்டோத்தர சத நாமாவளி : ||

ஓம் சிவாய நம: ஓம் மஹேச்வராய நம:
" சம்பவே நம: " பிநாகிநே நம:
" சசிசேகராய நம: " வாமதேவாய நம:
" விரூபாக்ஷாய நம: " கபர்திநே நம:
" நீலலோஹிதாய நம: " சங்கராய நம்: (10)
" சூலபாணயே நம: " கட்வாங்கிநே நம:
" விஷ்ணுவல்லபாய நம: " சிபிவிஷ்டாய நம:
" அம்பிகாநாதாய நம: " ஸ்ரீ கண்ட்டாய நம:
" பக்தவத்ஸலாய நம: " பவாய நம:
" சர்வாய நம: " த்ரிலோகேசாய நம: (20)
" சிதிகண்ட்டாய நம: " சிவப்ரியாய நம:
" உக்ராய நம: " கபர்திநே நம:
" காமாரயே நம: " அந்தகாஸுரஸூதநாய நம:
" கங்காதராய நம: " லலாடாக்ஷாய நம:
" காலகாலாய நம: " க்ருபாநிதிதயே நம : (30)
" பீமாய நம: " பரசுஹஸ்தாய நம:
" ம்ருக பாணயே நம: " ஜடாதராய நம:
" கைலாஸ வாஸிநே நம: " கவசிநே நம:
" கடோராய நம: " த்ரிபுராந்தகாய நம:
" வ்ருஷாங்காய நம: " வ்ருஷபாரூடாய நம்: (40)
" பஸ்மோத்தூளித
விக்ரஹாய நம: " ஸாமப்ரியாய நம:
" ஸ்வரமயாய நம: " த்ரயீமூர்த்தயே நம:
" அநீச்வராய நம: " ஸர்வஜ்ஞாய நம:
" பரமாத்மநே நம: " ஸோமஸூர்யாக்நி லோசநாய நம:
" ஹவிஷே நம: " யஜ்ஞமயாய நம: (50)
" ஸோமாய நம: " பஞ்சவக்த்ராய நம:
" ஸதாசிவாய நம: " விச்வேச்வராய நம:
" வீரபத்ராய நம: " கணநாதாய நம:
" ப்ரஜாபதயே நம: " ஹிரண்யரேதஸே நம:
" துர்தர்ஷாய நம: " கிரீசாய நம: (60)
" கிரிசாய நம: " அநகாய நம:
" புஜங்கபூஷ்ணாய நம: " பர்காய நம:
" கிரிதந்வநே நம: " கிரிப்ரியாய நம:
" க்ருத்திவாஸஸே நம: " புராராதயே நம:
" பகவதே நம: " ப்ரமதாதிபாய நம: (70)
" ம்ருத்யுஞ்ஜயாய நம: " ஸூக்ஷமதநவே நம:
" ஜகத்வ்யாபிநே நம: " ஜதக்குரவே நம:
" வ்யோமகேசாய நம: " மஹாஸேநஜநகாய நம:
" சாருவிக்ரமாய நம: " ருத்ராய நம:
" பூதபதயே நம: " ஸ்த்தாணவே நம: (80)
" அஹிர்புத்ந்யாய நம: " திகம்பராய நம:
" அஷ்டமூர்தயே நம: " அநேகாத்மநே நம:
" ஸாத்விகாய நம: " சுத்தவிக்ரஹாய நம:
" சாச்வதாய நம: " கண்டபரசவே நம:
" அஜாய நம: " பாசவிமோசகாய நம: (90)
" ம்ருடாய நம: " பசுபதயே நம:
" தேவாய நம: " மஹாதேவாய நம:
" அவ்யயாய நம: " ஹரயே நம:
" பூஷதந்தபிதே நம: " அவ்யக்ராய நம:
" தக்ஷாத்வரஹராய நம: " ஹராய நம: (100)
" பகநேத்ரபிதே நம: " அவ்யக்தாய நம:
" ஸஹஸ்ராக்ஷாய நம: " ஸஹஸ்ரபதே நம:
" அபவர்கப்ரதாய நம: " அநந்தாய நம:
" தாரகாய நம: " பரமேச்வராய நம: (108)

ஸ்ரீ ஸாம்ப சிவாய நம :, நாநாவித பரிமள பத்ர புஷ்பாணி ஸமர்ப்பயாமி ||

தசாங்கம் ச படீரம் ச ஏலாகுக்குலு ஸம்யுதம் |
தூபம் க்ருஹாண தேவேச விரூபாக்ஷ நமோஸ்து தே ||
தூபம் ஆக்ராபயாமி.

இந்த்ரார்க்க வஹ்நி நேத்ராய புரத்ரயமதே நம: |
க்ருதவர்த்தி ஸுஸம்யுக்தம் தீபோய மவலோக்யதாம் ||
தீபம் தர்சயாமி.

சுத்தாந்நம் பாயஸாதீநி நாநாசாக யுதாநி ச் |
ஷட்ரஸாதீநி தேவேச புக்த்வா சம் குரு மே ஸதா ||

ஸாம்பசிவாய நம: சால்யந்நம், க்ருதகுள பாயஸம், மாஷாபூபம், குளாபூபம்,
லட்டுகம், நாரிகேள கண்டம், கதளீ பலம், மஹா நைவேத்யம் நிவேதயாமி--மத்யே மத்யே
பாநீயம் ஸமர்ப்பயாமி--நிவேதநாநந்தரம் ஆசமநீயம் ஸமர்ப்பயாமி.

அம்ருதாபிதாநமஸி--உத்தராபோசநம் ஸமர்ப்பயாமி.

நமஸ்தே சாந்தமநஸே ஸோமநாதாய சம்பவே |
ஏலா லவங்க கர்ப்பூர தாம்பூலம் ப்ரதிக்ருஹ்யதாம் ||
கர்ப்பூர தாம்பூலம் ஸமர்ப்பயாமி.

சந்த்ராதித்யௌ ச தரணி: வித்யுதக்நிஸ் த்வமேவ ச |
த்வமேவ ஸர்வஜ்யோதீம்ஷி பஜ நீராஜநம் சிவ ||
கர்ப்பூர நீராஜநம் தர்சயாமி.

யோ வேதாதௌ ஸ்வர: ப்ரோக்த: வேதாந்தே ச ப்ரதிஷ்ட்டித: |
தஸ்ய ப்ரக்ருதி லீநஸ்ய ய: பரள் ஸ மஹேச்வர: ||
மந்த்ரபுஷ்பம் ஸமர்ப்பயாமி.

நாநாரத்ந ஸமாயுக்தம் வஜ்ர நாள ஸமந்விதம் |
முக்தாகேஸர ஸம்யுக்தம் ஸ்வர்ணபுஷ்பம் ததாம்யஹம் ||
ஸ்வர்ணபுஷ்பம் ஸமர்ப்பயாமி.

சந்த்ரசேகர பூதேச த்ரிலோசந வ்ருஷத்வஜ |
ப்ரதக்ஷிணம் கரிஷ்யாமி ப்ரக்ருஷ்ட பலஸித்தயே ||
ப்ரதக்ஷிணம் ஸமர்ப்பயாமி.

நமஸ்தே தேவதேவேச ஸ்ருஷ்டிஸ்த்தித்யந்த ஹேதவே |
ஸோமஸூர்யாக்நி நேத்ராய நமஸ் ஸோமார்த்த மௌளயே ||
நமஸ்காராந் ஸமர்ப்பயாமி.

ருணபாதக தௌர்பாக்ய தாரித்ர்ய விநிவ்ருத்தயே |
அசேஷா விநாசாய ப்ரஸீத மம சங்கர ||

து:க்கசோகாக்நி ஸந்தப்தம் ஸம்ஸார பயபீடிதம் |
மஹாபாபக்ருதம் தீந்ம் பாஹி மாம் வ்ருஷ வஹந ||

ப்ரஸீத மே மஹாதேவ ஸம்ஸாரார்த்தி விநாசக |
ஸர்வபாபக்ஷயம் க்ருத்வா ரக்ஷ மாம் பரமேச்வர ||
(ப்ரார்த்தனை செய்யவும்)

அர்க்யம் :

சுக்லாம்பரதரம் விஷ்ணும் சசிவர்ணம் சதுர்ப்புஜம் |
ப்ரஸந்நவதநம் த்யாயேத் ஸர்வவிக்நோப சாந்தயே ||

அத்ய பூர்வோக்த ஏவங்குண விசேஷண வசிஷ்டாயாம் அஸ்யாம் த்ரயோதச்யாம் சுப
திதௌ ஸ்ரீபரமேச்வர ப்ரீத் யர்த்தம், மயாசரித ப்ரதோஷவ்ரதஸ்ய ஸாங்கபல ஸித்த்யர்த்தம்
ஸாம்பசிவ பூஜாந்தே அர்க்ய ப்ரதாநம், உபாயந தாநம்ச கரிஷ்யே||

குபேர மித்ர தேவேச பூதேச த்ரிபுராந்தக |
பார்வதீஹ்ருதயாநந்த ப்ரதமார்க்யம் க்ருஹாண போ : ||
சிவாயநம:, இதமர்க்யம், இதமர்க்யம், இதமர்க்யம்.

உமாகாந்த நமஸ்துப்யம் ஜடாமகுட மண்டித |
சந்த்ரமௌளே த்ரிணேத்ர த்வம் க்ருஹாணார்க்யம் த்விதீயகம் ||
சிவாயநம:, இதமர்க்யம், இதமர்க்யம், இதமர்க்யம்.

கைலாஸ வாஸிந் தேவேச புவநத்ரயபாலக |
பஞ்சப்ரஹ்ம ஸ்வரூபஸ் த்வம் க்ருஹாணார்க்யம் த்ருதீயகம் ||
சிவாயநம:, இதமர்க்யம், இதமர்க்யம், இதமர்க்யம்.

ஸமுத்ர மதநோத்பூத சண்ட ஹாலாஹலாசந ||
துரீயார்க்யம் க்ருஹாணைதத் மயா தத்தம் தயாநிதே |
சிவாயநம:, இதமர்க்யம், இதமர்க்யம், இதமர்க்யம்.

அம்பிகாயை நமஸ் துப்யம் நமஸ் தே தேவி பார்வதி |
க்ருஹாணார்க்யம் மயா தத்தம் ஸர்வஸித்திப்ரதா பவ||
பார்வத்யை நம:, இதமர்க்யம், இதமர்க்யம், இதமர்க்யம்.

ஸுப்ரஹ்மண்ய மஹாபாக கார்த்திகேய ஸுரேச்வர |
இதமர்க்யம் ப்ரதாஸ்யாமி ஸுப்ரீதோ பவ ஸர்வதா ||
ஸுப்ரஹ்மண்யாய நம:, இதமர்க்யம், இதமர்க்யம், இதமர்க்யம்.

நந்திகேச மஹாபாக சிவத்யாந பராயண |
இதமர்க்யம் ப்ரதாஸ்யாமி ஸுப்ரீதோ பவ ஸர்வதா ||
நந்திகேச்வராய நம:, இதமர்க்யம், இதமர்க்யம், இதமர்க்யம்.

நீலகண்ட பதாம்போஜ பரிஸ்ப்புரித மாநஸ |
சம்போ: ஸேவாபலம் தேஹி சண்டேச்வர நமோஸ்து தே ||
சண்டிகேச்வராய நம:, இதமர்க்யம், இதமர்க்யம், இதமர்க்யம்.

அநேந அர்க்யப்ரதாநேந பகவாந் ஸர்வாத்மக:
ஸர்வம் ஸாம்பசிவ: ப்ரீயதாம் |

உபாயநதாநம் :

ஸாம்பசிவ ஸ்வரூபஸ்ய ப்ராஹ்மணஸ்ய இதமாஸநம், கந்தாதி
ஸகலாராதநை : ஸ்வர்ச்சிதம் |

ஹிரண்யகர்ப்ப கர்ப்பஸ்த்தம் ஹேம பீஜம் விபாவஸோ : |
அநந்த புண்ய பலதம் அத: சாந்திம் ப்ரயச்ச மே ||

இதம் பலம் ஸதக்ஷிணாகம் ஸதாம்பூலம் ஸாம்பசிவ பூஜாபல
ஸாத்குண்யம் காமயமாந : துப்யமஹம் ஸம்ப்ரததே ந மம ||

| ஓம் தத்ஸத் ப்ரஹ்மார்ப்பணமஸ்து |

ப்ரதோஷ பூஜை முற்றிற்று

PRADOSHA POOJA VIDHI IN TAMIL

NORTH INDIAN METHOD OF CHECKING COMPATIBILITY
Note : Please convert to UNICDE 8 to read the text given in Sanskrit


Sri. P.S. Krishnan had written a long description of checking Compatibility for marriages between girls and boys in south Indian method. While in south India we check Dina KUTA, GANA KUTA, MAHENDRA KUTA, STHREE DEERGHA, YONI, RASI, GRAHA MAITHRI, VASHYA, RAJJU VEDA, IN NORTH INDIA they CALL IT ASHTAKOOT MATCHING Viz.:1.. Varna 2. Vashya 3. Tara 4. Yoni 5. Graha Maitri 6. Gana 7. Bhakoot ( RASI KOOTA)8. Nadi . and 2 DOSHAS are RAJJU AND VEDHA.

The Varna system is followed in North India. Is from RASIS ONLY. But South Indians check VARNA from RAASIS and if it is not found conducive then check as per NAKSHATHRAS and if found agreeable the astrologers say that VARNA KUTA is compatible. Since this is not dealt by Sri. P.S. KRISHNAN, I shall explain both systems

VARNA SYSTEN FOLLOWED BY BOTH SOUTH INDIANS AND NORTH INDIANS:.

As per RASIS in which the Moon is placed in the Horoscopes :

The castes (VARNA0 is divided as per the RAASI in which the moon is situated as BRAHMANA, KSHATHRIYA, VAISYA and SHUDRA. They are as follows :-

According to the following verses :

मीनाळी कर् ‍क्कॊ विप्रः
क्षत्री मॆषो हरिर्‍ धनुः
शुभाः युग्मं तुला कुम्भं. वैस्याः
कन्या व्रुषॊ म्रुगः.
Meaning : If the Raasi in which the Moon situates is one among Meena, Vrischika or Karkkataka then the Varna is BRAHMANA., If the Rasi ( House ) in which the MOON situates is one among MESHA, SIMHA or DHANUS the Varna is Kshathriya; if the Moon situates in Vrishabha, Kannya or Makara the Varna is Vaisya and if the Moon situates in Mithuna, Thula orin Kumbha the Varna is Shudra.

AS PER NAKSHATHRAS IN WHICH THE GIRL AND BOY ARE BORN ( This method is recognized and can be adopted if there is no compatibility as per the first one. )

“ क्रमात् द्विज क्षत्रिय वैश्य शूद्राः
वर्णानुलॊम प्रतिलॊमजौ च
ऋक्षाणि दस्र प्रभृतीनि षट् षट्
भाद्रात्रयं विप्र नरॆन्द्र वैश्याः – माधवीयं.
संयॊगो वर यॊषितॊरति श्यमः स्यादॆक जातीयतॊः
श्रॆष्टश्चॊत्तम जातिझॊ यदि पुमान् स्त्री हीनजात्युत्भवॊ
कष्तम् तद्विपरीतता यदि भवॆन्मद्ध्यॊ अनुलॊमॊत्भवैः
स्त्रीपुंसैः प्रतिलॊमजैश्च न शुभॊ वर्णॊत्भवानां क्वचित् l

According to this method the stars starting from Aswini. Bharani. Krthika and Rohini are to be treated as Brahman, leaving Mrigasia as Anulomaand and Ardra as Prathiloma respectively ( ie.
The same way other stars are also to be counted.

Then comes BHADRA THRYAM” which are Poovabhadra, Utharabhadra and Revathi They are to be treated as Brahmana , Kshathriya, and Vaisya respectively.

For those who are learners I shall tell this : BRAHMAN NAKSHATHRAS are Aswini, Panarvasu, Hastha, Moola and Poorvabhadra..

Kshathriya Stars are Bharani, Pushya, Chithra, Poorvaashaada and Utharabhadra,

Vaisya Nakshathras are Krithika, Aslesha, Swathi, Uthra and Revathi,

Shudra Nakshathras are Rohini , Makha, VishAkha and Shravana

Anuloma Nakshathras are Mrugasir, Puva Phalguni, Anuradha and Dhanishta

Prathiloma Stars are Ardra, Uthra phalguni, Jyeshta and Shatha Bhishak.

Friends I think I have given the explanation to the best of my knowledge and ability. .

According to BRUHASPATHI :

“ऎकजातिषु संयॊगः शुभः स्यादुत्तमॊत्तमः
अनुलॊमॆन संयॊगॊ भिन्न जातिषु मध्यमः
प्रतिलॊम्यॆधमॊ यॊगॊ.जाति यॊग उदाहृताः”

As per this , the compatibility of the horoscopes of a boy and a girl born in the same VARNA ( CASTE ), is highly compatible. If the boy is born in a higher caste (VARNA) then it can be considered as Madhyama. However there is no match between Prathiloma boy and girl. .

There are cancellation for this COMPATIBILITY. :

If there is Rasyadhipa compatibility in the, Horoscopes it is an antidote for Varna Koota i.e. it cancels the evil due to this compatibility..

If there is no Varna compatibility , give DANA to a Brahmin, a cow or gold, or meals, or cloth. This will ward off the evil effects. .

2. VASYA : This is checked as we check as per MUHURTHA SAMGRAHA

3. THARA KUTA : This is nothing but DINA KUTA CHECK as per our South Indian Compatibility Check.

4. GANA KUTA : This is also as we check.

5. YONI : There is no difference in this check

6. GRAHA MAITHRI : There is no difference

7.. BHAKOOT :This is also same as we check RASI KOOTA

8. NAADI KOOT : This is the same we check as RAJJU DOSHA. In this system the nakshathras are grouped in 5 types; namely KATI RAJJU, PAADA RAJJU, KANTHA RAJJU, NABHI RAJJU or Udara Rajju and SHIRO RAJJU.

While KATI RAJJU contains BHARANI, PUSHYA, PURVA PHALGUNI, ANURADA, PURVASHADA and UTHARABHADRA , PAADA RAJJU contains ASWINI, ASLESHA, MAKHA, JYESHTA, MOOLA and REVATHY. KANTA RAJJU contains ROHINI,ARDRA, HASTHA, SWATHY, SHRAVANA and SHATHABHISHAK.
UDARA RAJJU contains KRITHIKA, PUNARVASU, UTHARA, VISAKHA, UTHARAASHAADA and POORVABHADRA. And SHIRI RAJJU contains DHANISHTA, CHITHRA and MRUGASHIRA.

Generally we ignore this Koota but NORTH INDIANS give importance to this Koota.
We check only Madhyama Rajju Dosha.

This is called ASHTAKOOT CHECK avoiding MADHYAMA RAJJU and VEDHA are important for both South and North Indians.

Having said this I shall now deal with ASTROLOGICAL METHOD OF TREATING GOTHRA , although many have written for and against this check.

Astrologically the GOTHRAS are divided into 7 (SEVEN) groups. It is said that both the boy and girl should not come in the same GOTHRA as prescribed herein :

RISHI NAKSHATHRAS BELONGING TO THE RISHI

1, MAREECHI : ASWINI, PUSHYA, SWATHY, ABHIJITH

2. VASISHTA BHARANI, ASLESHA, VISHAKHA, SHRAVANA

3, AAMGEERASA KRITHIKA, MAGHA, ANURADHA, DHANISHTA

4. ATHRI ROHINI, PURVAPHALGUNI,JYESHTA,
SHATHABHISHAK

5. PULASTHYA MRUGASHIRA,UTHARA, MOOLA,
PURVABHADRA
6. PULAHA ARDRA,HASTHA, POORVAASHAADA,
UTHARABHADRA
7. KRATHU PUNARVASU,CHITHRA, UTHARASHADA
REVATHI

The above division shows how much holloe is of our method of division of GOTHRA (SAGOTHRA)

To prove my contention I am giving the Sanskrit version below on this subject :

“ दस्रादिकानाम् ऋषयॊ मरीचि
श्रॆष्टॊवसिष्टॊ मुनिरंगिराश्च
अत्रिःपुलस्त्यः पुलः क्रितुश्च
क्रमॆणभाना मभिजिद्युतानां l”

Again :
ऎकर्षि गॊतॊत्भवयॊर् विपत्तिं
करॊति कन्यानरर् विवाहः
विभिन्न गॊत्रॊद्भवयॊः त्रियाच
भजन्म गॊत्रैक्यमपीह मद्ध्यं l/
Note : भजन्म means the nakshathra in which the Lagna Sphuta comes.

Friends, I am very clear in my statement that I DO NOT BELIEVE IN THE SAGOTHRA CONCEPT OF BRAHMINS. I am of the opinion that, in this regards , we must get the boy and girl checked by a competent expert.

There are many more compatibility checks which are not much checked, of which some of them are given below :

MANA PORUTHTHAM (b) CHOLANUMOOLA PORUTHTHAM (c) PAANDYANUKOOLA PORUTHTHAM (d) REKHA PORUTHTHAM (e) ISHWARA KRUPAA PORUTHTHAM (f) VIDYAA VINAYA PORUTHTHAM (g) STHANAABHIJAATHYA PORUTHTHAM (h) SHRUTHI PORUTHTHAM (i) VAYA PPORUTHTHAM (j) AAYU PPORUTHTHAM (k) RUNA PPORUTHTHAM (l) NIRA PORUTHTHAM , (m RATHNA PORUTHTHM ETC.

__________________________

MANEESHA PANCHAKAM OF ADIE SHANKARA - MALAYALAM TRANSLITERATION WITH MEANING:

{MALAYALAM TRANSLITERATION AND MEANING IN ENGLISH BY

P.R.RADHAKRISHNAN)

ആദി ശങ്കരകൃതം മനീഷാപന്‍ചകം

FIVE VERSES OF CONVICTIONS

Written by HH. Adi Shankara

This is written as a dialogue between Adi Shankara and a Low Caste (PARAYA) who CAME with FOUR DOGS from the opposite direction of the way by which Adi Shankara and his disciples were going to perform Pooja to Lord Viswantha of Banares.The low caste person was none other than Lord Shiva and the four dogs accompanying him were the FOUR VEDAS.

അന്നമയാദന്നമയാമഥവാ ചൈതന്യമേവ ചൈതന്യാത്‍ഃ

യതിവര ദൂരീകര്‍ത്തും വാഞ്ചസി കിം ബ്രൂഹി ഗച്ഛഗച്ഛേതി

Meaning : Oh. Greatest among the Greatest of ascetics , Please tell me what do you want to move away by saying “GO GO “ . Did you mean that the body of mine made of food to move away to another body made of food or consciousness to move away from consciousness.

പ്രത്യഗ് വസ്ഥുനി നിസ്തരംഗസഹജാനന്ദാവബോധാംബുധൗ

* വിപ്രോSയം ശ്വപചോSയമിത്യാപി മഹാന്‍ കൊSയം- വിഭേധഭ്രമഃ

കിം ഗംഗാംബുനി ബിംബിതേ. അംബരമണൌ ചണ്ഡാളാവീതീ പയഃ

പൂരെ വാS.ന്തരമസ്തി കാഞ്ചനഘടീംമൃത്കുംഭയോര്‍വാംബരേ.

Meaning : Oh! brAhmaNA Is there any difference between the reflection of the SUN in the waters of Ganges and the water pool of an outcaste’s residence ? or water in a gold pot and a mud pot ?

What difference it makes in the ripple free ocean of bliss and

Note :- *In some versions I have seen yathivara instead of VIPRO

the soul of a brahmana and an outcaste? { Friends, Adi Shankara immediately came to know that the person who came opposite was none other than Lord SHIVA and the dogs which were accompanying Him were the four VEDAS. Adi Shankara immediately prostrated before the out-caste and begged apology.}

and then says :

1, ജാഗ്രത് സ്വപ്നസുഷുപ്തിഷു സ്ഫുടതരാ യാ സംവിദുത്ഝൃംഭതെ

യാ ബ്രഹ്മാദിപിപീലികാന്ത തനുഷു പ്രൊതാ ജഗത്സാക്ഷിണീ

സൈവാഹം ന ച ദൃശ്യ വസ്ത്വിതി ദൃഢപ്രജ്ഞാപി യസ്യാസ്തി ചെ

ചണ്ഡാളോSസ്തു സ തു ദ്വിജോSസ്തു ഗുരുര്‍ ഇത്യേഷാ മനീഷാ മമ.

Meaning : If one is fully convinced that, the soul which is clear and obvious itself in all the three conditions of lives i.e. in dream, sound sleep and also in awakened conditions and in all objects from BRAHMA (THE CREATOR) to a very small object ant which is also the vibrant, but invisible and witness to all our deeds, and as per my conclusion which is very clear is the great teacher or preceptor irrespective of whether he is a ** DWIJA or an outcaste.

NOTE 2.**Dvija (sanskrit) means one who is twice born. The term refers to one of the members of the first three varnas in Hindu Dharma. Brahmins, Kshatriyas and Vaishyas are included in Dvija, although in many Shastras, Dvija usually refers to Brahmin

2. ബ്രഹ്മൈവാഹമിദം ജഗച്ച സകലം ചിന്‍മാത്രവിസ്താരിതം

സര്‍വ്വം ചൈതദവിദ്യയാ തൃഗുണയാ അശേഷം മയാ ക്ലിപ്തം

ഇത്ഥം യസ്യ ദൃഡാ മതിഃ സുഖതരേ നിത്യേ പരേ നിര്‍മ്മലേ

ചണ്ഡാളോ അസ്തു സ തു ദ്വിജോ അസ്തു ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING : I now, have the conviction that irrespective of whether one is a Brahmin by birth or born as an out caste, that he is the very BRAHMAN which is pure and infinite spread on every thing which although looks like consisting of many different things due to our ignorance and the three attributes which are (1) Sattva (purity, light, harmony), (2) Rajas (passion, activity, motion), and (3) Tamas ( inertia, darkness, inertness, inactivity).

3. ശശ്വന്നശ്വരമേവ വിശ്വമഖിലം നിശ്ചിത്യ വാചാ ഗുരോര്‍

നിത്യം ബ്രഹ്മ നിരന്തരം വിമൃശതാ നിര്‍വ്യാജ ശാന്താത്മനാ

ഭുതം ഭാതി ച ദുഷ്കൃതം പ്രദഹതാ സംവിന്‍മയേ പാവകെ

പ്രാരബ്ധായ സമര്‍പ്പിതം സ്വവപുരിത്യേഷാ മനീഷാ മമ.

MEANING : I am convinced beyond doubts by the GURU’S

Words (GURU = Teacher, preceptor ) that the whole universe is a moving illusion and hence the human body is given to constantly worship the supreme and infinite being with a clear and unquestioning mind and burn in that sacred fire of meditation all the sins with which a human being is born.

4. യാ തിര്യജ്ഞാനരദേവതാഭിരഹമിത്യാന്തഃ സ്ഫുടാഗൃഹ്യതേ

യദ്ഭാസാ ഹൃദയാക്ഷദേഹവിഷയാ ഭാന്തി സ്വതോ അചേതനാഃ

താം ഭാസ്സ്യിഃ പിഹിതാര്‍ക്കമണ്ഡലനിഭാം സ്പൂര്‍ത്തിം സദാ ഭാവയഃ

ന്യോഗീ നിര്‍വൃതമാനസോ ഹി ഗുരുരിത്യേഷാ മനീഷാ മമ.

MEANING :

A yogi is great only when he understands “I” which appears as sentient generally, but which is pure, This self consciousness by which the yogi understands the insentient quality of mind , senses and body makes him pure. The sentient qualities which are found in ordinary people, are just like sun getting concealed by clouds. This is my well considered opinion.

5. യത്സൌഖ്യാംബുധിലേശലേശത ഇമേ ശക്രാദയൊ നിര്‍വൃതായച്ചിത്തേ നിതരാം

പ്രശാന്തകലനെ ലഭ്യാ മുനിര്‍നിര്‍വൃതഃ

യസ്മിന്നിത്യസുഖാംബുധൌ ഗലിതധീര്‍ബ്രഹ്മൈവ ന ബ്രഹ്മവിദ്

യഃ കസ്ചിത്സ സുരേന്ദ്ര വന്ദിതപദോ നൂനം മനീഷാ മമ.

MEANING : My conviction is that the SELF which is Brahman and which dwells upon the Supreme one who is even worshipped by INDRA and other Gods . The sage experiencesby worshipping this SELF with calm mind and perfection, fulfillment and thus is not only the knower of BRAHMAN but BRAHMAN it self.

ദാസസ്തേ അഹം ദേഹദൃഷ്ട്യാ അസ്മി ശംഭോ

ജാതസ്തേം അശോ ജീവാദൃഷ്ട്യാ ത്രിദൃഷ്ടേ

സര്‍വസ്യാത്മന്നാത്മദൃഷ്ട്യാ ത്വമേവേ -

ത്യേവം മേ ധീര്‍നിശ്ചിതാ സര്‍വശാസ്ത്രൈഃ

MEANING : Oh Lord, when my soul is in my body, the body is your servant but you remain my soul. I have come to a conclusion after going through the various and through scriptures and my intellect that you are with in me and all others in the form of soul.

ഇതി ശ്രീമദ് ശങ്കരഭഗവതഃ കൃതൌ മനീഷാപന്‍ചകം സംപൂര്‍ണം

MEANING : Thus ends MANIISHAA PANCHAKAM

COMPOSED BY SRIMAD SHANKARA

BHAGAVATAH

____________(RK)____________

(This PANCHAKAM IS THE GIST OF HH. ADI SHANKARA'S ADWAIDA THEORY)

NOTE: - If you are unable to read what is written in Indian Languages kindly convert this into Unicode 8 and read it.

A SHORT BIOGRAPHY OF ADI SHANKARA

“श्रुति स्मृति पुराणानामालयं करुणालयं|
नमामि भगवत्पादशंकरं लॊकशंकरं ||”

I first salute “the compassionate abode of the Vedas, Smritis and Puranas known as Shankara Bhagavatpada, who makes the world auspicious “.

Adi Shankara was born to Kaippilli Shivaguru Namboothirippad and his wife Aryaamba Antharjanam who were childless for many years and after praing to Lord ர்VrishabhAchalEswara ( known in Malayalam as വടക്കുന്നാഥന്‍ and in Tamil as தென் கைலாசநாத.ர் It is said that Adi Sankara was born on the same birth star ARDRA ( திருவாதிரை , തിരുവാതിര ) of Lord Shiva . What ever it may be, His year of birth itself is disputed as some say that he was born in the year 44 BC., and some others opine the birth year as 509 BC and the Sringeri Mutt which said first as 44BC changed later as 788 AD.

I feel the seat of Shankara is hereditary and hence the confusion. There are many Shankaracaryrs and probably Adi Shankara might not be the same as we refer in here and hence the confusion. However I leave the year of birth of Adi Shankara to more competent people to decide.

Let us follow the majority who opine that Kaippilly Shiva Guru’s son Shankara whom we consider as Adi Shankara was born in the year 788 AD, in KALADY, and lived only for 32 years i.e upto 820 AD..

.

There is an interesting Book called SHANKARA VIJAYAM , I do not know much as what is written in it since I have not read that book, although I have heard about it. .

It is widely said that Shankara’s upanayanam was conducted when he was about five years as his father died then, and he learnt all the Vedas at a very young age of about 8 years. As his father died at an early age , he was brought up by his mother Aryamba Antharjanam . She used to take him for bath in the river POORNA known in Malayalam as PERIYAR, which is about 3 Kms away from their ILLAM ( HOUSE OF NAMBOOTHIRIS) . Once it so happened that when Sankara entered the waters of Periyar ( RIVER POORNA ) a crocodile caught his feet and started dragging him.. It is said that the crocodile was none other than Lord Shiva, who wanted Sankara to take Sanyasa. He shouted to his mother saying ” help me mother by allowing me to take sanyasa, then this crocodile will leave me” for which his mother put a condition that he should go back to the illam when she falls sick and in death bed, Although this is against the rules of SanyAsa, Sankara agreed to this condition and he was allowed by his mother to take SANYASA...If we go to Kaladi, we can see this bank of the POORNA river which is called as MUTHALA KADAVU in Malayalam meaning THE CROCODILE BANK.

This condition which ARYAMBA put, became an issue and all the Namboothiris boycotted Sankara during his mother’s death saying that a Sanyasi is

Prohibited from performing the last rights of his mother since once a person takes sanyasa, he is said to have renounced every thing which are earthly including his house , parents , brothers, sisters, wives etc. . However, Sankara had promised his mother that he would reach her bedside before she was to die. He had to keep up his promise and hence reached her bed side while she was dying.. Friends, It is said that Adi Sankara, made a touching sthothra containing five verses called “MATHRU PANCHAKAM”.. I request all of you to go through it which is transliterated by Sri. P.R.Ramachander,who has also given the meaning of the verses which is praise worthy.

Herein I like to add that, Aryamba Devi expressed a wish before her death ,that she wanted to see the VISWA ROOPA to which Adi shankara told her to touch him and by touching Adi Shankara she saw the VISWA RUPA OF LORD VISHNU. This is another incident to prove that Lord VISHNU AND LORD SHIVA ARE ONE AND THE SAME, as Adi Shankara is said to be Lord Shiva’s incarnation. .

Adi Sankara, in short consolidated the doctrine of ADVAITHA VEDANTA” based on the unity of the soul and Brahman, in which Brahman is viewed as without attributes.” “ऎकॊ दॆवः सर्वभूतॆषुगूदः सर्वव्यापी सर्वभूतान्तरात्म , कर्माध्यक्ष सर्व भूतॆषुवासा साक्षी चॆतॊ कॆवलॊ निर्गुणस्च्छः “

After getting permission from his mother, Adi Shankara without wasting time went to NORTH INDIA in search of a GURU and when he was at Narmada River Bank he met Govinda Bhagavathpada a great disciple of Gaudapaada.. Govindabhagavathpaada asked Sankara to prove his identity. While revealing his identity Shankara described Advaitha Vedantha in one clear verse. Impressed by hearing the verse without any hesitation Gininda Bhagavatpada took Adi Shankara as his disciple. He taught Adi Sankara all in Advaitha and asked Sankara to wrie commentaries on Brhma Suthras and spread the theory of ADVAITHA . Adi Sankara went to KASHMIR where he met Sanandana who became his first disciple. Incidently he was from CHOLA DESA of the present TAMIL NADU.

While going to KASI VISWANATHA TEMPLE Adi Sankara was accosted by a Shudra. ( a person from a lower caste ) who was coming from the opposite direction with four dogs. When Shankara’s disciple asked the sudra to move away from the path so that Adi Sankara without touching him and his dogs , could pass to the other side , the Shudra asked Adi Sankara whether they were asking to move the non dying ATMAN or the body in which the Atma resided now and which was perishable , Adi Sankara realised then , that He was none other than Lord Shiva and the four dogs accompanying Him were the Four VEDAS. Adi Sankara, after prostrating before Lord Shiva disgiised as Shudra , immediately made the famous poem MANISHA PANCHAKAM , which is the essence of his ADVAITHA THEORY, . I am afraid that this short biography might become a bigger one and hence refrain from giving MANISHA PANCHAKAM herein. This happened during his tour to propagate his Advaitha Siddantha which is a Bhashya of Brahma Suthra.

Adi Shankara wrote the PRAKARANA GRANTHA(S) which are the commentaries called BHASHYAS OF of Badarayana and Brahma Sutras, varous upanishads and Bhagavat Githa, mostly from Badarinath as instructed by his GURU GOVINDA BHAGAVATPADA, in order to propagate ADVAITHA SIDDANTHA..

In the days of Adi Shankara there used to be verbal debates (NYAAYA VAADA ) in which if one fails, he and his followers will join the winner and his thoughts. Adi Shankara , although was very young in age defeated many of his rivals in debates and they all became his followers.

The debate which he had on philosophy with Mandana Mishra a great MeemAMsa philosopher , is worth mentioning. Mandana Mishra was the disciple the famous Kumarilabhatta, In fact, Adi Shankara sought a debate with Kumarilabhatta who was at PRAYAG, but instead of having a debate with Adi Sankara , since he was repenting for the sin he committed by going to a GURU to learn BUDHISM under pretext as a buddist, directed Shankara to go to MAHISMATHI which is now known as MAHISHI BANGAON in BIHAR. and have the debate with his disciple MANDANA MISHRA. , Adi Shankara had about two weeks debate without sleep with Mandana Mishra who lastly accepted defeat.

I do not know whether what I say hereinafter is a story only or a fact. However, it is said, that, the wife of Mandana Mishra, UBHAYABHARATHI, who was also highly learned, called Shankara and said that he should have a debate with her too and win her too, if he was to be declared as triumphant. Adi Shankara accepted the challenge. It is said that she asked Adi Shankara questions on KAMASUTRA. Since , Shankara had taken SANYASA from childhood, he never knew any thing about it.. Adi Shankara asked for time which she granted. It so happened that the king of that place died and Shankara took this opportunity for “PARA KAAYA PRAVESHA “ an art to send the soul to another body by keeping body of the self as dead temporarily. He instructed his disciples to keep the body in tact , and keep a watch over it. till his soul returns to his orginal body, and thereafeter entered the body of the King. who had just died. and thus Sankara learnt the art of love making from the wife of the King.. After learning the ART OF LOVE MAKING, ( KAMA SUTHRA ) Adi Shankara debated with UBHAYA BHARATHI and defeated her.

HERE, I WOULD LIKE TO STATE THAT ATHMA OR SOUL IS PART OF PARAMATHMA AND HENCE NIRGUNA.

This is the right time to tell that although GAUTHAMA BUDDA spread BUDDISM everywhere in India , Lanka, Burma, China, Tibet and almost throughout Asia, THERE WAS NOTHING NEW IN THAT , OTHER THAN WHAT IS SAID IN HINDU PHILOSOPHY.. Shankarachrya was born to revive Hinduism of which its survival was in peril due to the spread of BUDDISM. In fact, ADI SHANKARA SAVED HINDUISM FROM PERISHING , BY SPREADING HIS ADVAITHA SIDDANTHA. MANY KINGS BECAME FOLLOWERS AND HELPED H.H. ADI SHANKARA IN HIS MISSION..

Adi Shankara had many disciples . Prominent among them were HASTHAMALAKA, THROTAKA, PADMAPADA and SURESWARA.. Adi. Shankara went to all the four corners of BHARATHA VARSHA and established TEACHING MATHS of DASAMI ORDER.

WHAT IS DASHANAMI ORDER

DASA in Sanskrit means TEN. Names in EKA DANDI TRADITION i.e SMARTHA MONASTIC TRADITION OF CARRYING ONE STICK OF KNOWLEDGE

i.e. wandering renunciates carrying a single staff or stick of knowledge. This is associated with SMARTHA TRADITION. VAISHNAVATE SANYASIS CARRY THREE DANDAS and are called THRIDANDTIS. I do not like to go further deep in this matter,

In EKA DANDA TRADITION the SANYASIS adopt any one of the following 10 names only :-

(1 Saraswati (2) Tirtha (3) Aranya (4) Bharati (5)Ashrama

(6)Giri: The Kriya Yoga tradition comes under the Giri order.

(7) Parvata (8) Sagara (9)Vana and (10) Puri

As I told earlier Adi Shankara after creating the FOUR MUTTS called his highly qualified four disciples and asked PADMAPAADA and sent him to PURI to head the Mutt established there by Adi Shankara, He directed THROTAKA to head the Mutt estblished by him at BADARINATH and HASTHAMALAKA was sent to head DWARKA PEETH and sent SURESHWARA to head SHRIGERI MUTT. While GOVARDHAN MUTT at PURI is assigned with RIG VEDA, SHARADA MUTT at SRIGERI is assigned with YAJUR VEDA, KALIKA MUTT of DWARKA is assigned with SAMA VEDA and JYOTHIR MUTT at BADARINATH is assigned with ATHARVA VEDA

For easy remembrance LFrom WIKIPEDIA)

Śishya	Maṭha	Mahāvākya	Veda	Sampradaya
Hastāmalakācārya	Govardhana Pīṭhaṃ	Prajñānam brahma (Brahman is Knowledge)	Rig Veda	Bhogavala
Sureśvarācārya	Śārada Pīṭhaṃ	Aham brahmāsmi (I am Brahman)	Yajur Veda	Bhūrivala
Padmapādācārya	Dvāraka Pīṭhaṃ	Tattvamasi (That thou art)	Sama Veda	Kitavala
Toṭakācārya	Jyotirmaṭha Pīṭhaṃ	Ayamātmā brahma (This Atman is Brahman)	Atharva Veda	Nandavala

While Saraswathy, Bharathi and Puri are used as suffixes with the names of MathAdhipathis of Sringeri Sharda Peetham, Dwaraka Pithadhipathis use Thirtha and Asrama as suffixes , Giri, Parvatha and Sagara are suffixed to the names of Mathadhipas of Jyothir Math, and Vana and Aranya are suffixed by the Mathadhipas of Puri Govardhana Mutt. .

Adi Shankara gave each of them a SPATIKA LINGA ( LINGA MADE OF CRYSTAL) and gave one SPATIKA LINGA to Rameswaram Temple where it is taken out every day in the morning, even today , ones only, for pooja. Those who are going to RAMESWARAM kindly see this LINGA in the morning. When I visited Rameswaram I had the opportunity of seeing it.

It will not be inappropriate if I say as per VEDANTHA temporal life is a part of religious life so to say POLITICS IS subsidiary to RELIGION. This is the main difference between most of the western style of Secularism or democracy which we practice now in India, and Hindu Vedantha theory.

ADI SHANKARA’S WORKS :

It is not possible to give the names of all the works of Adi Shankara. However few important works are given under :-

(1)PRASTHANA THRAYI COMMENTARIES (2) BHAGAVAT GITHA BHASHYA (3) BRAMHA SUTHRA BHASHYA (4) BRUHAT AAARANYAKOPANISHAD BHASHYA (4) BHASHYA of Chandagyopanshad,Ishopanishad, Kathopanishad, Kenopanishad , Orashnopanishad, Mandikyopanishad, Mundakopanishad, Thaithiriyopanishad,Adhyathmapathala , Vishnu Sahasranama etc.(5) Prapancha Saara (6) Sarva Vedantha Siddantha Sara Samgraha(7) Upadesha Sahasr (8) Viveka Chudamani (9) Atma Bodha (10) Maneesha Panchakam , (11) Advaitha Panchakam (12 Maya Panchakam (13) Athma Bodha (14) TathvOpadesha Etc. STHOTHRAS ON DIFFERENT DEITIES Etc.

SWAN – THE SYMBOL OF ADVAITHA

“The Hamsa (Sanskrit: "swan") is an important motif in Advaita Vedanta. Its symbolic meanings are as follows: firstly, upon verbally repeating hamsa, it becomes soham (Sanskrit, "I am That"). Secondly, even as a hamsa lives in water its feathers are not sullied by it, a liberated Advaitin lives in this world full of Maya but is untouched by its illusion. Thirdly, a monk of the Dashanami order is called a Paramahamsa ("supreme hamsa")”

CLIMBING OF SARVAJNA PEETHA

“Adi Shankara visited Sarvajñapīṭha (Sharada Peeth) in Kashmir (now in Pakistan-occupied Kashmir).^[22] The Madhaviya Shankaravijayam states this temple had four doors for scholars from the four cardinal directions. The southern door (representing South India) had never been opened, indicating that no scholar from South India had entered the Sarvajna Pitha. Adi Shankara opened the southern door by defeating in debate all the scholars there in all the various scholastic disciplines such as Mimamsa, Vedanta and other branches of Hindu philosophy; he ascended the throne of Transcendent wisdom of that temple.”

Note :-The abovve given 2 paragraphs are from WIKIPEDIA.

ADI SHANKARA’S LAST DAYS

After handing over the four PEETHAS to his distinguished disciples with necessary instructions, Adi Sankara had completed his mission of taking birth in this world. I When Adi Shankara was just 32 years old, he started from from his JYOTHIR MUTT at Badarinath towards KEDARNATH, Although his four disciples also wanted to go along with him, Adi Shankara told that he had given them some task which they should fulfil first and went alone towards Badarinath and sat at Badarinath in SAMADHI. I have all regards to KAMAKOTI MUTT AT KANCHIPURAM, However I differ from those who are considering this as a PEETHOM CREATED BY ADI SHANKARA.. I also say that KAMAKOTI MUTT is doing great service to HINDUISM.

This biography will not be complete if I do not write that the credit of finding out the village of Birth goes to the 19^th centuary successor of Adi Shankara at Sringeri Sharada-peetha , Swami Sachchidanda Shivaabhinava Narasimha Bharathi and for the renovation of the Samadhi at Kedarnath goes to Swami Abhinava Sachchidananda Theertha of Dwaraka Peeth, the 20^th Successor of Adi Shankara.

Friends,

Writing the biography of a great person like Adi Sankara in six pages, who was a Maha Purusha, is an impossible task. I request you all to pardon me for my short comings and consider this as my token of respect towards such a Mahapurusha whom we consider as the AVATHAR OF LORD SHIVA..

Regards to one and all,

P.R.RADHAKRISHNAN.

From the Web.

Shankaracharya Samadhi Kedarnath, India

On a missionary tour debating various scholars across India, the renowned Advaita philosopher Adi Shankaracharya traveled to the Himalayas and reached the Badrinath-Kedarnath region where he also wrote the famous Bhashyas ("commentaries") and Prakarana granthas ("philosophical treatises"). Kedarnath had fallen into ruins till Adiguru Shankaracharya revived it and initiated systematic worship and maintenance here. He allotted the responsibility to several of his disciples who had accompanied him. To this day, Kedarnath temple has a Nambudiripad Brahmin from Kerala as its chief priest/Rawal. At a young age of 32, Shankaracharya then took mahasamadhi at a beautiful spot behind this temple on the banks of the Mandakini. The site of the Samadhi has a temple with his statue and the Shivalinga worshipped by him. With the mighty peaks in the backdrop, a refreshing patch of lush green between the two temples unites the space in a serene and calm aura. A marble wall with the symbolic presence of Shankara's hand holding the Sanyasi's staff divides the temples. The Mandakini River flows in quiet reverence beside the temple making for deep introspective environs