Part-II- Pushya MAsa KrishNa Paksha from Sapthamyam 7th Jan to 15th Jan, AmaavaasyaaM

January 3, 2010

Part-II- Pushya MAsa KrishNa Paksha

from Sapthamyam 7th Jan to 15th Jan, AmaavaasyaaM

Sri V I R O D H I

Naama Samvatsara,

DakshiNayine

Hemanta rutu,

Pushya Masa,

Krishna Paksha

Pushya MAsa KrishNa Paksha -

from 1st Jan to 15th Jan AmaavaasyaaM

8th January, Friday, SAPTAMYAAM

( ShraadhDha Tithi NAvamyam )

Tithi : Ashtamyaam (08.42)IST

Vaara : Bharga vaasara

Nakshatra : ChittA (21.25)IST

Yoga : Sukarma

KaraNa : Kaulava

AnyashTakA ShraadhDha

i) Shree Sathyaabhijnathirthara P.D.

(1946-1948. Ranebennur,Thungabhadra)

40th Pontiff of Shree Uttaradhi Mutt.

Dhyaana Sloka:

VenkateshaadrimaaraBhya Sethum

Thothaaari PoRvakaan|

Gathwaa Digvijaye paathu

Sathyabhijna Guruththama||

Introduction to Shri 1008 Shri Satyabhijna Teertharu :

Diksha accepted” 14-4-1945

Preceptor: Sri Satyaprajna Theertharu

Brindavana PravEsha: 2/2/1948 Sarvajit

PiTadhipati” 2 yeaars 9 Months and 18 days.

Pushya BahuLa AshTami

Brindavan at Ranebenur

River Tungabadra

Dist. Haveri

State,Karnataka

Poorvashram name: Kkatti Venkannacharya.

|| Shri Satyabhijna Teertha Gurubhyonamaha||

Introduction to Shri 1008 Shri Satyabhijna Teertharu :

|| Venkateshadrimarabhya setum totadripurvakann |

gatva digvijaye paatu satyabhijnya Guruttamaha ||

|| Shri Gurubhyonamaha ||

|| Shri Hari Om ||

Shri Satyabhijna Teertharu was next pontiff of the Shri Uttaradi Mutt during the period from 14/4/1945 to 2/2/1948 . His Purvasahrama Name was Shri Katti Venkkanacharya.Shri Satyabhijna Teertharu was ordained as monk and succeeded to the pontificate in 14/4/1945. After initiated to Vedantha Samrajya , he took up the construction of Brindavana in Atkur to his beloved guru ShriSatyaprajna Teertharu and performed Mahasamaradhana.

Shri Satyabhijna Teertharu learned Nyaya ,Vedanta from Shri SAtyaprajna Teertharu . Shri Satyabhijna Teertharu toured south India for propagation of Shri Madhwa Siddhantha ,Shri Swamiji visited Tirupati too.Swamiji cleared all loans of Shri Uttaradi Mutt.

In Ranebennoor in 1948 Shri Satybhijna Teertharu ordained Shri Guttal Guracharya and named him as SHRI SATYAPRAMODA Teertharu to the pontificate throne of Shri Uttaradi Mutt,and Swamiji entered Brindavana in Ranebennoor on 2/2/1948 Sarvajit , Pushya Krisha Astami.

|| Shri Krishnarpnamstu ||

Courtesy: Sri Uttaradhi Matha, Bangalore.

ii) Shree Gopaladasara P.D.(Uttanoor)

Born at Modalakallu in 1717. Chief disciple of Sri Vijayadasaru. Did Gayatri Japa for two years. Spent time in telling fortune. By mere Darshan of Sri Vijayadasa becomes Haridasa with the ankitha, “Gopaladasa”. Composed thousands of Keerthanas, Suladhis etc,

Donates 40 years of his life to Sri Shreenivasacharya (Sri Jagannatha dasaru) on instruction from Sri Vijayadasaru. And shows the path to the daasa dheekashe.

KarNaSthwacham Shibhirmaamsam

Jeevam Jimoothavaahanah

DhaDhaidhadhi Chirasthini

NaaSthyadheyam Mahathamanaam !

KarNa gave his Kavacha to Indra

Shibi Chakravarthy gave his flesh to the Bird in order to save it.

Jimoothavaahan gave his body to garuda,

Dhadheecha gave his body to devathas for their weapon.

So There is nothing left to Mahathmas to donate.

Their motto is “ thyaaga”

KarNa, Shibhi, Jimoothvaahana, Dhadheecha belong to the Epic age.

In the 18th century, the person who was born to do such great “Daana” was Sri Gopaladaasa.

Who is the “Kartha” for HithOpadEsha?

I have read in a book that it was Naarayana Panditha.

A pandit by name, Vishnu Varma in his Hithopadesha describes:

“Dhanaasi Jeevithamchaiva paraarThe Praajna UsthrujEth”

It means that a Jnaani, for the sake of “ paropakaara”, dedicates all his property ,

even his life for the sake of the needy.

So also, for the sake of “ Loka Kalyaana”,

Sri Gopaladaasaru dedicates his 40 years of life to a deserving Pundit (Sri Jagannatha daasa) to write Sri Harikathaamrutha saraa, a magnum opus.

He thus became an “ aparokshajnaani as well as “Mahaathma”

He was affectionately called BhagaNna and noted for “ Bhakthi Maarga”

Shri Jagannatha dasa while expressing his gratitude to this great Mahaathma , who donated his 40 yrs of life and condoning the sins committed by him, says

“Gopaaladasa raya Ninnaya Paadha Naa Pondhidheno Nischaya”

“Rathava Neridha Raghavendra,

Raaya SadguNa Saandhra,

Sathuva MaaRgadhali Samsevisuvarige

Athi Hithadhali Manorathava Koduva”

is the famous song in Mohana Raga composed by him sung by everybody on Thursdays in his or her home

Spent his last days at Uttanur Venkatesha Devalaya and leaves this world as a great “Aparokshagnani.”

Dhyaana Sloka:

Aagathaadhi dhrikaa;agniM

AagamaaRtha VishaaradhaM|

Thyaaga Bhoga Samaayuktham

BhaagaNNaaRya guruM Bhaje||

(The Mysore University Adhyana Samsthe has brought a beautiful book on him titled, Sri Gopala Daasara Krithigalu)

iii) Shree Abhinava PraNesha Vitala dasara P.D.

He has written a Suladhi titled

“Guru raghavendrara Parama managaLa Modha Charithe Barave”.

A priest by name Sri Hanumanatha rao of Lingasuguru has written this one.

He is the descendant of Sri Pranesha dasaru (disciple of Sri Jagannatha Dasaru).

Sri Hanumanatha Rao was chief priest looking after the Vrindavanam of Sri Varadendraru at Lingasusgur (Raichur Dist). It was installed by Sri Pranesha dasaru. He has written many other Padas and Suladhis and is held in high esteem by the haribhakthas around Lingasuguru

iv) Shree Lakshmi Manognathirthara P.D.(Abbur)

32nd Pontiff of Shree Vyasaraja mutt (Coondapur)

9th January,Sarurday NAVAMYAAM

( ShraadhDha Tithi Dashamyaam)

Tithi : Navamyaam (07.36)IST

Vaara : Stira Vasara

Nakshatra : Swati (21.11)IST

Yoga : DhRuti

KaraNa : GAraja

AnashTakya ShraadhDha

10th January ,Sunday DASHAMYAM+EKADASHYAM { Dashamyam only for VM)

( ShraadhDha Tithi Ekadashyam for RM,and SM)

( ShraadhDha Tithi Shoonyam for UM )

Dashami acharaNe

Tithi : Dashamyaam (6.57)IST

Ekadashyam (30.47)

Vaara : Ravi vaasara

Nakshatra : VishAkha (21.27)IST

Yoga : Shoola

KaraNa : Bhadra

For all Mutts DASHAMI ANUSHTANA

11th JANUARY, Monday, DWADASHYAM { Ekadashyam for VM)

( ShraadhDha Tithi ShrAddhabhava)

BUT EKADASHI (ShatilA) for All MUTTs

Tithi : Dwadashyam (Aho Ratri)IST

Vaara : Indu vaasara

Nakshatra : Anuradha (22.08)IST

Yoga : GanDa

KaraNa : Kaulava

Shat tila Ekadashi (Upavasa)

Upavasa s

Shatila Ekadashi (also known as Tilda Ekadashi) takes place on the eleventh day of Krishnapaksh in the month of Posh. “Til” means sesame seeds (commonly known as “Tal”). “Da” means to donate. Hence on this day, one has to donate seeds and clothes to the Brahmins and the needy.

Shatila Ekadashi Vrat Katha (Story) II

A long time ago in the ages of satya yug there lived a Brahmin female. She was pure and very religious spending most of her time in devotion of God. She made donations and contributed huge amounts of clothes, jewellery and various other items to the poor. But she had never donated food and grains at all. Once the Lord took a form of a rishi and came to her house to receive alms. On that occasion the Brahmin female must have been in one of her angry moods and gave a rolled ball of clay in the bowl of the Lord. The Lord accepted it, blessed her and departed back to His divine abode. As time went by, due to constant devotion to God, she had achieved a blessed gift of high spirituality and could go into deep trance (Samadhi) and visit the heavenly abodes at her own will. Once she went into Samadhi and entered the heavenly abode of Swarg. She saw a very beautiful fully furnished house already prepared for her. But inside there was not a single food grain. She wondered why this was and approached God for a reason. “O Lord of the universe, I have performed constant devotion, japa, tapa, daana but what could be the reason, for You Almighty, not providing me with food grains?”. The Lord replied, “O devi, you have pleased me with your great devotion but there is a little bit left in your contribution to the society and that is food. You have not endowed any kind of food grains and that is the reason for this. I will help you find an easy solution to come out of this. I am the Almighty and I always help My devotees reach My divine abode. Go back to your house on earth. You will be visited by the many wives of the devtas. When they knock on your door, do not let them in and instead ask them to explain the vrat of Shatila Ekadashi. You can let them in once they have explained the vrat. Perform this vrat on Shatila Ekadashi and your wish will be granted”. As the month of Posh came by the Brahmin devotee was visited by the wives of the devtas and she followed the instructions given. Upon listening and learning the vrat of this Ekadashi, she received blessings from the devis and on the day of Ekadashi, performed the full vrat and as per the Lord’s wish, was rewarded duly in return. On this day of Ekadashi, one must donate “Tal” seeds to God and the needy. One should go through the day by observing fast and constant devotion to God. In return, one will achieve good health and everlasting happiness in this life and the next.

12th January Tuesday , DWADASHYAM

[ ShraadhDha Tithi Dwadashi+Troyo for RM,RM & VM ]

[ ShraadhDha Tithi EKA+ Dwadashi+Troyo for UM ]

SAdhana Dwdashai as per Rayar Mutt.

PaaraNe

Bhauma PradOsha

Tithi : Dwadashyaam (7.08)IST

Vaara : Bhauma vaasara

Nakshatra : JEshTA (23.24)IST

Yoga : Vruddhi

KaraNa : Kaulava

13th January, Wednesday , TRAYODASHYAM

(ShraadhDha TithiChatudarshyam)

Tithi : Trayodashyaam(8.01)IST

Vaara : Saumya vaasara

Nakshatra : Moola(1.03)IST

Yoga : Dhruva

KaraNa : VaNija

i) Masa Shivaratri

ii) Dhanur Masa SamApti

iii) BHOGI - Bhogi Habba

On Bhogi day, Nevaidya to be done to God offering all vegetables.

May for this reason only in Tamil Nadu, for the Lunch, the Aviyal or KooTu that is prepared contains 13 types of Vegetables (including all fiber- root vegetables [called by them Kalazngu]).

Whereas in Karnataka, they prepare KooTu with “ See KumbaLakaayi” + “ Akki RoTTi”. Of course Huggi (Ven Pongal) with Gojju would be there.

Bhogi in Karnataka and Tamil Nadu.

The first day of Pongal is celebrated as the BHOGI (Huggi -Ven PONGAL) and is usually meant for domestic activities and of being together with thefamily members.

This first day is celebrated in honour of Lord Indra, the supreme ruler of clouds that give rains. Homage is paid to Lord Indra for the abundance of harvest, thereby bringing plenty and prosperity to the land.

An interesting story is told that Indra, being worshipped by all on this day, became proud and arrogant Lord Krishna to teach him a lesson asked his shepherd friends to worship Mount Govardhan instead of Indra on Bhogi Pongal day. Terribly enraged, Indra sent forth the seven clouds to bring forth thunder, lightning and heavy rains to cause deluge to destroy the shepherds.

But Lord Krishna lifted up the Govardhan mountain under which the shepherds and their cattle got full shelter. Then Indra begged Krishna's forgiveness and once more Lord Krishna allowed Bhogi celebrations to continue in honour of Indra.

There is a beautiful carving at Mahabalipuram, Near Chennai (40 kms) showing Krishna lifting Govardhan.

We could also see at Bangalore next to Basavanagudi Big Ganesha Temple, the idol of Sri Krishna lifting the Govardhan Mountain, using the Huge stone by shaping to desired design and forming to a cave with

Sri Krishna lifting the rock with his little finger - installed by Sri Puttige Mutt. Hundreds of devotees throng to have the darshan of Lord Krishna

It is hoped that the LORD did not get his little finger hurt in lifting the mountain.

In this connection it reminds me of a story.

A composition by Sri Puranadara Dasaru asking Lord Keshava whether he hurt his finger in lifting the Govardhan giri.

(Pages 204-204 Karnataka Bhakta Vijaya by Belur Keshava Dasa. 1932)

Sri Puranadara Dasara while staying at Belur happens to meet Sri Belur VaikunTa Dasar. When Sri Puranadara Dasar went Keshava was playing on the lap of Sri VaikunTa Dasar. He was so absorbed grossly he did not observe the arrival of Sri Puaranadara Dasar. At that time Keshava , as if seeing a stranger had come,. started crying loudly.

At that incidence, Sri Puranadara Dasar instantly composed this beautiful Keertana.

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aLuvadyaadako raMgaa! atta raMjisuva gummA !! pallavi

puTTidELu divasadali!duShTa pootaneeya koMde!

muTTi moleya haaluMDa kaaraNa! dRuShTi taakitE ninage kaMdayyaa !! 1 !!

bAlakatanadalli gO! paalaroDagooDi!

kALiMga maDuvanu kalakida kAraNa! kaalu uLakitE ninage raMgayyaa !! 2 !!

turuva kaayalu pOgi! bharadiMda maLegareye!

beraLali beTTavanettida kaaraNa! beraLu uLukitE ninage kaMdayyaa !! 3 !!

vasudEva sutanaagi! asurara mardiside!

basurali bommana paDeda kAraNa! kisaru taakite ninage raMgayyaa !! 4 !!

sharaNu vElaapurada ! doreye chennigaraaya!

sharaNara salahuva karuNAnidhiyE! varada puraMdara viThala rAya !! 5 !!

Thus so singing he pacified the Child Keshava. We could see the concern of Sri Puranadara Dasaru on Lord Krishna about lifting the Govardhan Mountain

Tamil NaDu:

Especially in Tamil Nadu, on this day ,before sunrise a huge bon-fire is lit in front of the houses and all the useless household things are thrown into the fire. Even they burn old vehicle tyres making the atmosphere polluted with thick smoke

The burning of all that is old is symbolic of the ushering of a fresh new year. The bonfire is kept burning throughout the night while boys beat little drums known by the name "Bhogi Kottus” or “ TamaTe” in Kannada made from the hides of buffaloes.

In villages in Tamil Nadu yellow pumpkin flowers are set out in cow-dung balls in the middle of the designs, where as we do on Bali Padyami day fixing Shaamanti Flower , keeping on the sides of the threshold. The harvest of rice, turmeric and sugarcane is brought in and kept ready for the next day's festivities.

Karnataka:

In Karnataka and AP, Homes are cleaned till they literally shine and are adorned with "Rangoli or Kolam" designs drawn with white paste of newly harvested rice and outlines of the Kolam designs with red mud.

Johri in Punjab:

In Northern region of India especially in Punjab and Haryana, Lohri, Festival of Spring, signifies the harvesting of Rabi crops.Lohri falls on 13th of January, a day before Sankrant.

The essence of celebration of Lohri festival is to light a bonfire and worship fire.

Women before Lohri stock quantities of til, dry fruits, moongphali, gur, and other crunchy snacks. In the morning of this day, children come asking for donation both in kind and money, which is used in the village celebration.

Women celebrate Lohri in their own courtyard. A holy bonfire is lit and women perform dance knows as Gidda.

In Punjab bon-fire is lit in the village square. Men gather around the fire, colorfully dresses, and do Bhangra. The fire is offered dry fruits, til and other things which are gathered by the children by each individual.Fire is worshipped before the dancing starts. Songs are sung in praise of one of the hero of Punjab, Dhula Bhatti who was a dacoit but on the lines of Robin Hood.

Young women put mehndi on their hands and feet. They purchase colourful bangles and bindis. Heavy dresses are stitched with lots of mirror work and embroideries. It is a grand occasion for a new bride. The mother-in-law presents heavy clothes and jewelry to the newly wed daughter-in-law.

The first Lohri of a newborn baby is also very important. Many celebrate this occasion in a big way where all the close relatives are invited to participate on this occasion.

Food served during Lohri is non-vegetarian but hard drinks are mostly avoided. Lohri is a fun festival keep everyone warm, hale and hearty.

Kicheri in Uttar Pradesh:

In Uttar Pradesh, Sankranti is called "Kicheri".

Having bath on this day is regarded as most important. A mass of humanity can be seen bathing in the Sangam at Prayagraj where the rivers Ganga, Jamuna and Saraswathi flow together.

At the confluence of these holy rivers every year Kumbh Mela is held for full one month.

Mela In Bengal

In Bengal every year a Mela is held at Ganga Sagar (Sagardweep) where the river Ganga is believed to have dived into the nether region and vivified the ashes of the sixty thousand ancestors of King Bhagirath. This mela is attended by a large number of pilgrims from East India. Pilgrims gather to take a holy dip to purge them from sins and offer til (seasame) and water to the sun god as a thanksgiving for good harvest. Women clean the houses and

make delicious sweet dishes.

In Bundelkhand and Madhya Pradesh

In Bundelkhand and Madhya Pradesh this festival of Sankrant is known by the name "Sukarat" or"Sakarat" and is celebrated with great pomp merriment accompanied by lot of sweets.

[Courtesy: Samachar religions/Festivals.-A virtual path to Divinity)

14th January, Thursday , CHATUDARSHYAAM

( ShraadhDha Tithi AmavaasyaaM ]

Tithi : ChaturdarshyaM (09.22)IST

Vaara : Guru vaasara

Nakshatra : PoorvashADa (3.12)IST

Yoga : VyAghAta

KaraNa : Shakuni

Darsha

i) Shree Vidhyadheeshathirthara P.D.(Ekachakra Nagara )

16th Pontiff of Shree Uttaradhi mutt.

(1619-1631-Ekachakra Nagaraon, Yamuna)

Traveled Asethu Himachala PaRyantha and has won in the debate against opponents. At Malakheda, in the immediate presence of Shree Teekacharyaryu, he has taught Sudha to the great scholars, viz. Aadhya, Vaayu, Galagali,Paandurangi and has done MangaLa.

At Gaya he made the Pepal tree which had dried to bloom and become ever green. At ShooRpaali, in deference to the wishes of his mother, on Sadhana Dwadashi day, he fed one lakh

Brahmins.

He was responsible for the renovation of the Uttaradhi mutt at Pandarapur wherein Sriman Madhwar had lived for sometime.

Dhyaana Sloka:

Srimath Sudha Adhbhuthaambhodhi

Vikrieedana VichakshNaan|

VyakyaaRtha ChandRikaakaaram

Vidhyadheesha Guroon Bhaje||

|| Shri Vidyadhisha Teertha Gurubhyonamaha ||

Introduction to Shri 1008 Shri Vidyadhisha Teertharu :

Birth place: Punatambe ,Maharastra

Diksha accepted: 1619 Sidharti

Preceptor: Sri Vedavyasa Theertharu

Brindavan PravEsha: 1631 Prajotpatti

PiTadhipati: 12 years 9 months, 26 days.

Aradhana Pushya BahuLa Chatudarshi

Brindavan at: Ekachakranagar

River: Yamuna:

Poorvashram Name: Narasimhacharya

Father;s name: Anand Bhattarkar

Mother;s name: Ganaga Bai.

|| Shri Gurubhyonamaha ||

|| Shri Hari Om ||

|| Shrimat Sudhadbhutambhodhivikridanavichakshanaan |

Vaakyaarthachandrikaa kaaran Vidyadhishagurun Bhaje ||

On the bank of river Godavari there is a small town called Punatambe. It is in Ahmednagar district of Maharashtra. In this town the ancestor of the Pandurangi family i.e., Pandurangi Ananda Bhattaraka was not a learned man initially though he belonged to a learned family.

He propitiated Goddess Mahalakshmi at Kolhapur for twelve years. Goddess Mahalakshmi appeared in his dream and told him that she would appear before him in the form of a serpent next morning and he should hold her. Accordingly she appeared before him when he was meditating upon the Goddess standing before her.

The serpent moved round the image of Goddess Mahalakshmi thrice.

Anandabhattaraka remembered the dream and tried to take the serpent by hand as it was entering into a nearby hole. He could touch tip of the serpent once by his ten fingers and once again by one. Thus he secured learning, wealth, and noble progeny for eleven generations with the blessings of Goddess Mahalakshmi. He then proceeded to Varanasi to study shaastra-s. He became a great scholar and returned to his native place Punyastambhapura.

NARASIMHACHARYA'S EARLY CAREER

Narasimhacharya studied the shaastra-s under his father. He became a great scholar in Nyaya, Mimamsa, Vyakarana and Vedanta when he was just sixteen years old.

He started teaching these shastras at Trivikrama temple in Punyastambhapura. He defeated Sivapandita and Visvapandita in a debate in Vyakarana Shastra. Similarly he defeated Golinga pandita in Nyaya and Tanabhatta in Srautasutras.

Around 1600 A.D. there was a Muslim invasion of Punyastambhapura. Narasimhacharya had to leave that town with his family and disciples. He went to Nasika Tryambaka and lived there for two years. Later Dattapandita the son of Naganatha invited him to Sangamner and Paithan.

This Naganatha Dattapandita was a subedar at Paithan under Shahaji the father of Shivaji.

He later became the subedar of Bangalore. From Paithan Narasimhacharya went to Pandharpur. There was an old Matha at Pandharpur established by Shri Padmanabha Teertharu. Shri Madhvacharya had visited this Matha. Narasimhacharya renovated this Matha.

Here one Narasapandita was defeated in a debate by Narasimhacharya. This Narasapandita went to Bijapur and was

given shelter by one Lingojipandita. This Lingojipandita was a member of the team that went to meet the Moghal Emperor on behalf of Adilshah of Bijapur.

Narasimhacharya was also invited to Bijapur by one Lakshmanapandita. Here Narasapandita once again debated with Narasimhacharya and was defeated.

NARASIMHACHARYA WAS GIVEN SANYASA AND NAMED AS VIDYAADHIISHA Teertharu

At this time, Shri Vedavyasa Teertharu of Uttaradi Matha was camping at Mannur on the bank of the river Bhima. He asked Narasimhacharya to meet him.

He gave him sanyaasa, made him his successor for the piiTha, and named him Shri Vidyaadhiisha Teertharu. With the blessings of his Guru, Shri Vidyadhiisha Teertharu undertook a tour. He went to Sangli on the bank of the river Krishna for his first chAturmAsya. Then he went to Karavirapura or Kolhapur. He toured Karhad area consisting of the present Satara and Sangli districts in Maharashtra. He returned to Penugonda to meet his guru Shri Vedavyasa Teertharu.

Then he was invited by Shri Chamarajendra of Shrirangapattana. This ruler was suffering from food allergy. Shri Vidyaadhiisha Teertharu cured his allergy by sprinkling Teertharu (sanctified water) over his food. Pleased at this, Chamaraja donated three villages to him. Shri Vidyadhiisha established Mukhyaprana image in a village called Chandaguru and also Shriranga- pattana in the premises of Uttaradi Matha. He toured the whole of South India.

After visiting Rameshwaram he went to Udupi. From Udupi he went to Ikkeri and defeated Rangojibhatta in a philosophical debate. The event of this debate is recorded by Kondabhatta in his work Vaiyakaranabhushanasara in the closing verses. There is a small manuscript named Rangojibhattaparajaya giving details of this debate. Then he returned to Penugonda. At this time Shri Vedavyasa Teertharu entered his vrndaavana. Shri Vidyaadhiisha

performed his guru's aradhana in a fitting manner.

He distributed five thousand gold coins as dakshina to the pandits assembled on the occasion.

Shri VIDYAADHIISHA'S TOUR OF SOUTH INDIA AND GODAVARI PRADAKSHINA Shri Vidyaadhiisha Teertharu once again visited Udupi and performed his chAturmAsya. During this stay he composed a commentary, viz., Vakyarthachandrika on the first five adhikaraNa-s of Nyaaya-sudha. Then, he proceeded to conduct a pradakshina of the river Godavari.

He started the pradakshina from Nasikatrayambaka where the river originates. From this place he proceeded along the bank of the river with hundred pandits, visited Bhadrachala, Konasima, and Antarvedi. From there he took the round of the seven streams of Godavari and started his return journey. He went to Dharmapuri on the way and finally returned to Nasikatrayambaka.

Then he proceeded to Chola country again. On his way he visited Tirumala and offered his services to Lord Venkateswara. He visited Kalahasti and reachedShrirangam. He performed his Guru's ArAdhana at Shrirangam in a grand manner. Tirumala Nayak, the chieftain of Trichanapally came and paid his respects to Shri Vidyaadhiisha Teertharu and provided all the supplies for the ArAdhana. Then he went to Tanjavur and was honoured by RaghunathaNayaka. Further, he went to Kumbhakonam. He met Shri Sudhindra Teertharu who was camping at Kumbhakonam. The two honoured each other. Then he proceeded to Madurai and finally reached Rameswaram.

>From Rameswaram he returned to Dharmapuri on the bank of river Godavari. This was an important center of Uttaradhimatha in those days. Shri Vasudevayati Purnabodhacharya, etc.,prominent disciples of that town, welcomed him. He performed his chAturmAsya at Dharmapuri. Shri Yadavarya, his purvasram younger brother Keshavacharya Gururaja), Shrimushnam Anandacharya, Rotti Venkatabhatta, Dharmasuri and several other distinguished scholars used to sit at the feet of Shri VidyadhiishaTeertharu and study Shri Nyayasudha. During his stay at Dharmapuri two Advaita Scholars, Ramabhadrashramin and Kamadevawere engaged

in philosophical debate and were defeated.

Shri VIDYAADHIISHA'S NORTH INDIAN TOUR

Then he decided to tour North India and visit Badarikshetra. He entrusted the worship of Shri Mula Rama to his disciple and successor Shri Vedanidhi Teertharu and proceeded towards Prayaga. After taking a bath at the Triveni confluence and worshipping Veni Madhava he went to Varanasi. He discoursedon Dvaita philosophy at Varanasi in the assembly of great scholars.

The well-known Advaita scholar Brahmendra Saraswathi who was then residing in Varanasi was disturbed by this programme. However, a confrontation was avoided and Shri Vidyaadhiisha Teertharu proceeded to Gaya. The `gayAvADa-s demanded high fees for piNDadAna from the disciples of Uttaradi Matha. They were Tantrikas and were proud of their position. Shri Vidyadhiisha showed his miraculous power to them by making the ancient Vatavriksha, which had gone dry for some time, grow anew by TeertharuprokshaNa.

They were wonderstruck and received Maadhvadiiksha from Shri Vidyadhiisha. They follow Dwaita faith even now. He got a building for Uttaradi Matha built in the premises of Vishnupada temple. He established a Mukhyaprana image at the Uttaradi Matha. Uttaradi Matha here has the privilege of offering puuja & naivedya to Vishnupada everyday even today. From Gaya he proceeded to Ayodhya, Mathura, Vrindavana, Kurukshetra and finally reached Badarikshetra. He worshipped Lord Narayana with great devotion. Returning from Badari he reached Ekachakranagara (Capital of Virataaraja during Dvapara yuga) situated in the valley between Yamuna and Ganga.

He informed his disciples that he proposed to enter Vrindavana. A Vrindavana was prepared on the banks of river Ganga and he entered the same with Yogic power in the presence of his disciples.

His disciples brought the images of the deities worshipped by him to Dharmapuri and handed them over to his successor Shri Vedaninidhi Teertharu. Shri VedaninidhiTeertharu

worshipped the deities keeping them by the side of Shri Mula Ramadeva Pratima that was already given to him. Thus, Shri Vidyaadhiisha Teertharu added a great chapter to the history of Shri Uttaradi Matha and Dvaita sampradaya. An image of Shri Vidyaadhiisha Teertharu was prepared when he was at Prayaga at the request of one Narasappa, a great devotee of Shri Vidyaadhiisha.

This Narasappa later took sanyasa from Shri Vidyaadhiisha and became Narasimhayati. He brought this image to Dharmapuri. It was there for about a century. This Narasimhayati has written Khandhartha-s for the Upanishads. Later Pandurangi Balayyacharya brought the image to Masuru in Dharwad District which was then the head-quarters of Pandurangi family.

After another century Pandurangi Huchchacharya of Tumminakatti brought it to Ranibennur. A Matha was established there and ArAdhana is being performed every year. Thus, now Ranibennur is the head-quarters of Pandurangi family though three are only two or three families left over now.

Work by Shri Vidyadhisha Teertharuru :

Vyakyartha Chandrika :

A commentary on Shriman Nyayasudha for first five adhikarana-s.

Vishnutattvanirnayatippani :

A commentary on Shrimad Achaarya's VTVN (not available) .

Pramanalakshanatippani :

A commentary on Shrimad Achaarya's Pramnaa-lakshana (not available) .

Kathalakshanatippani :

A commentary on Shrimad Achaarya's KathAlakshaNa (not available) .

Talavakopanishidkhandartham

commentary on TaLavakAropanishhad (not available)

Ekadashinirnaya

An independent work on how to determine ekadashi

Janmashhtami nirnaya

An independent work on how to determine kR^ishhNa

jayanti (janmAshhTami)

Vishnupajnchakanirnaya

An independent work on how to determine days for vishNupanchaka vrata

Tithitrayanirnaya

An independent work on how to determine tithi

Omkaravada

An exposition on the word OM

Courtesy: Sri Uttaradhi Matha, Bangalore.

Makara SankramaNa

Uttarayana PuNya Kala

i) evening from 5-27pm till Sooryasta. For Rayar Mutt

ii) evening from 5-49 pm for Uttaradi Mutt

iii) evening from 5-17 pm for Sripadaraja Mutt

2) Mugur Sri Tripurasundari Ratha.

a) UttraayaNa PuNya kaala

]

The sun enters the Makara Rashi in UttarashADa Star at 05.27pm . Hence After Snaadi, Shat tila Karma(Six) to be performed.

Shat Tila Karma means,

1) Tila snana,

2) Lighting Deepam from Til Oil ( Called Udvarti means Arati Batti)

3) Tila Homa,

4) Tila TarpaNa,

5) Tila BhakShaNa and

6) Tila Dana.

Makara Sankaranthi

This festival coincides with the beginning of the sun's northward journey, and falls on January 14 according to the solar calendar. According to legend, Bhishma, a great hero of the Mahabharata, though wounded mortally, waited for this auspicious time to give up his life.

In many States, the celebration has a special offering of rice and pulses cooked together with or without jaggery and clarified butter.

Sankraanthi Habba

“Banditu Banditu Samkraanti Tamdithu Tamdithu SuKh Shaanti is the “Kavi VaaNi”

What is Sankraanthi?

Sankranti is the ushering of the harvest season, often termed as “Suggiya Kaala” .

The trees, the plants, herbs and the nature are subjected to the rough rainy season, the autumn , biting chill, and the freezing cool atmosphere that normally exists in the DakshiNaayana.

The UttharaayaNa welcomes the spring season. The temperate weather, the balanced season, the harvest, the good health that man enjoys, the granary that is being filled with so many yields after hard work etc are all the characteristics of the UththaraayaNa. That is why it is named as “PuNyakaala”.(from Suryodayadi till Suryaasta)

Bhagawaan Soorya is known from the Vedic times. He is worshipped by all.He is Karma Sakshi. Every day we offer prayer to him. Perform Soorya Namaskaara.

Hiranmayena Patrena

Satyasyapihitam Mukham

Tat Twam Pusam apavarnu Satya

Dharmaya Drstaye !!

Like a lid to a vessel, O Sun, your Golden orb covers the entrance to Truth Kindly open they entrance to lead me to truth,

In our Hindu society among the six traditional religion, worshipping Soorya Bhagawan is one of the Pooja Vidhana.The way He is worshipped, is a novel one in this world. Every tribe,community,generation have accepted this worship.Just like people worship air and water, they take interest to worship, offer meditation, perform soorya namaskara

(Bramhana MukhagaLu Athava Hindu DevrugaLu,(Facets of Brahman or the Hindu gods original written by Sri P Ganapathy,Navabharati Prakashana Saraswathipuram, Mysore-570 009, Rs 50/-,2002 Edn)

Especially on SankramaNa, eclipse days, Ratha Sapthami,our ancestors have said in their vaidhika mantra ”Sham NO Bhavathu Aryamaa”. Meaning that Soorya Deva may protect us. The “Krupa or blessings” of Soorya Bhagaawaan is always on us. That is why, as a sort of offering gratitude and gesture, Sankraanthi is observed.

It is the harvest festival when agriculturist worship the sun as well as their cattle by way of thanks giving for the bumper harvest.(The rationale of Hindu Festivals)

Prayer:

Tham Sooryam Jagath Karthaaram

Mahaateja Pradeepanam

MahapaapaharamDevam

thamSooryam PraNamaamyaham!!

It is also the day on which Soorya enters Makara Raashi leaving the Dhanur Rashi which is called Sankraamthi. It is nothing but worshipping Soorya Bhagawaan. “Soorya Athma Jagathaha ChakShushascha”.

Soorya Deva is nothing but Athma of the universe. As well as Eyes of the Universe. It is on account of this only,the rain we observe,the harvest we see,the world gets happiness. Not only Hindus,the Muslims also knew the power of Soorya Bhagawan. Badshah Akbar ordered that everybody should offer prayer to Soorya Bhagawan four times a day.

Makara SankramaNa

According to Soorya Soddhanta Makara sankraMaNam ,TatphalaM:

14.1.2009 Swasti Shree shaalivaahana ShakhE 1930 SARVADHARI naama samvatsare

Paushya Maase KrishNa pakshEh Chaturthyam tithau Saumya vaassare Soorya

MaMDalOdayamaarabhya[(09 GhaTi 55 PhaLa (Morning 11.15 am)] RavEh niayana Makara SamkramaNa satwaat

ChaturthyamyaM praathah panchanaaDyah parvakaalah:

SukhaM bahutaraM Shoodraa yaaMti Dhyaanaadi karShNah !

PeeDaa tadwyatiriktaanaaM Ghoraakhyah saMkramO yadaa !!

DakShiNE gamanaM, Uttare AgamanaM,IshaanYe DruShTih,pooraavbhi mukhaM!

AgagamEcha BhaveT SaukhyaM gamanE dukhahdaayakaM !

DarshanE cha bhavEd haanih samkraaMti PhalamaadishEt !

Yaani Yaanicha vastooni samkraaMtih Sweekaroti cha !

Tattanya harshaM naShTaM vaa krayavikrayabheetidaM !

Tilasnaayi TilOdvartih TilahOmi TilOdaki!Tilabhuk Tiladaata cha SHATtiLAh paapanaashanaah !!

( Courtesy: Nitya Sudha )

In Karnataka the Bon-fire takes place on Sankranti Night.

In this connection we remember the Keerthana “ Soorya Murthe” in Saurashtra raga composed by the great Sri Muththuswamy Dikshithar. This keerthan depicts the glory of Soorya Bhagawaan.

DakshNaayana is called PitrugaLa kaala and UttaraayaNa as DevathegaLa kaala.

That is why Bheeshma chaarya was waiting eagerly for UttarayaNa to come and was lying on the Shara Shayya waiting for the birth of UttarayaaNa toleave this world.

In other words, it means that for not only for living, but also to die one would wait for UttaraayaNa.

Ganaga, Thunga, KrishNa, Kaveri : Bhakthas perform Theertha Snaana in these rivers at the Punya Kaala time. It is famous as Makara SamkramaNa at Prayaaga. The Maagha MeLa starts from that day. The Swaragadha Baagilu are opened on this day. Daana Dharma done on this day would fetch two fold Phala.That is why all auspicious like Yajna,yagaadhi, samastha Devathaa Karya’s are done during UththaraayaNa.

“Geographical importance”

“Ayana” means Movement. Path. The sun who was leaning towards dakshiNa will start changing his path leaning towards UthThara. He rises up and up making the day more and night less. So as per PuraaNa, Devathas enjoy day ( Hagalu) and Rakshasas will have the night (Rathri, So also people enjoy the heat. That seems to be the reaon for taking oil bath in Thil Oil (Seasame oil),wearing new clothes, eating well and celebrate the day.

“ Shanke illadhashtu daana maadu” is the saying in Kannada. youngsters offer

“ ELLu Bella” to elders and after performing “ Namaskraam” seek blessings from them.

” ELLu bella thimdhu, OLLe maathaaadu” is the proverb. Distributing sugar cane, Jagerry, ELLU mixture with sugar candy is the sampradaya in Karnataka.

“Shastraas point of view of Sankraanthi”:

About this festival NiRNaya Sindhu says like this:

Thasyaam krishNa Thilai Snaanam

Kaaryam chodvarthanam ShuBhai

Thilaa Deyaashcha VipreBhyO

Sarva DevOththaraayaNe

Thila ThailEna Deepaashcha

Deyaa Devagrihe ShuBhaah.!

Skaanda puraaNa says:

DhEnu tilamayaam raajan

DadwaadyashchottaraayaNe

ServaakanaamaanavaapnOti

VidaMte paramam sukhaM!!

VishNu Dharma says:

UttarEtyayanE vipraa

VasradaanaM mahaaphalaM

Tila poorNa manaDwaahaM

DattwaarOgyaH pramuchyatE!!

(DevategaLu mattu HabbagaLu, by Sri M.Sridhara Murthy)

On Sankranthi day one should take bath with black sesame seed (Ellu), Ellu should be given as Danam. At temples one should lit Deepam with Sesame oil.

Dharma Simdhu says like this:

Sankraanthau yaani daththaani

Havya KavyaaniDhaathriBhi

Thaani Nithyam DhadhaathyaaRkaha

Punar Janmani Janmani

Thilaa DeyaaShcha Hothavyaa

BhakShayaashcheVOththaraayaNe !!

If one performs Daana- Dharma on the UththaraayaNa puNyakaala day, the saying is that Soorya Bhagawaan would protect always us for many Janmaas.

On this day significance is attached to Thila dhaana, thila Homa, Thila BhakShaNa.

[Hindu HabbagaLa Amtharanga, Bahiramga by Vidwan VN Bhat ( pages49-53)]

On the Ugadi day we have Bevu bella. Similarly on this day we have ElLLu bella, (ELLu Bella tindu oLLe MatADu” -forgetting all bitter Bhaavanaas(ill feelings) filling in its place sweet memories( Sihi Bhaavaana) getting united together as one, living in harmony and peace, for a bright future.

We do not have show of any fire works etc like DeepavaLi or Ganesh Chathrurthi for this festival. But the message it leaves is superb.

Tilasnaayi TilOdwarti, Tila hOmi, TilOdaki !Tilabhuk TiladAta cha ShaT tiLah PapanAshakaaH!

1) Yellu- Thil should be ground into a paste and applied to the body and bath taken.

2) One should lit Yellu deepa. While doing vaishya Deva,

3) Homa should be done with yellu also.

4) All Pitrus should be given Yellu TaRpaNa,

5) Yellu and Jagerry should be mixed and offered as daanam,

6) given to relatives and consumed.

By so doing in these 6 methods, one is rid of all sins in UttarayaNe

7. Prepare laddus or other sweets of Til & Gur and offer to GOD first ( except on Ekadashi Day) and then them to your friends & relatives. See to it that your ‘Well-being Prayer for all’ gets manifested in action & deeds.

8. Have the lunch with Sakre Pongal . This stands for inculcating simplicity in your life & habits.

9. Give some Daana on this day to someone who truly deserves.

10. Visit ( Ellu Beeruvudu a packet containing, ellu-belle mixed with copra, sugar,Groundnut and Hurlgadale, with a piece of Sugarcane, a Sakkare achhu, a copra, to your daughter or a relative or friend at their place and give presents to them . If it is not possible to visit, then organize to send presents or” Ellu Bella” to them to express your love & affection to them. Work to properly cultivate the generation, which has to carry forward all the best you cherish & value

The “ AcharaNe” part of it ,is in the same form with different names in different parts of Bhaaratha.

Kodavas(Coorg) perform “Huththari Habba”offering prayer to “Igguthappa”, the god who gives abundant paddy to them.

Andhra Pradesh:

In Andhra Pradesh, it is celebrated as a three-day harvest festival Pongal. It is a big event for the people of Andhra Pradesh. The whole event lasts for four days, the first day Bhogi, the second day Sankranti, the third day Kanuma and the fourth day, Mukkanuma

The Telugus like to call it 'Pedda Panduga' meaning big festival.They keep the Gowri Vigraha Worship after three days they take it to a lake or tankand perform Visarjana. They consume the vegetables tied to the mantapa, preparing” Palya” or Kootu” or Saambaar or HuLi”. It is called “Gobbi Koora’ and consuming such vegetables is stated to be good for health. They keep Dolls like Navarathri.

Tamil Nadu:

Pongal In Tamil Nadu, Mahara Sankaranthi is celebrated as Pongal, a three-day harvest festival. On Bhogi Pongal, the house is cleaned and the discards are burnt, while children sing and dance around the bonfire.

Sweet Pongal is prepared and the Sun God is worshipped for a good yearly harvest. The last day of Pongal, Mattu Pongal, is celebrated to pay respects to the cows, the animal that is used in cultivation.

Sankrant is known by the name of ‘Pongal’, which takes its name from the surging of rice boiled in a pot of milk, and this festival has more significance than even Diwali.

It is very popular particularly amongst farmers. Rice and pulses cooked together in ghee and milk is offered to the family deity after the ritual worship. In essence in the South this Sankrant is a ‘Puja’ (worship) for the Sun God.

In South Sankrant is known by the name of "PONGAL", which takes its name from the surging of rice boiled in a pot of milk, and this festival has more significance than even Diwali. It is very popular particularly amongst farmers. Rice and pulses cooked together in ghee and milk is offered to the family deity after the ritual worship. In essence in the South this Sankrant is a "Puja" (worship) for the Sun God.

Utharan in Rajasthan:

Mahara Sankaranthi, known as Utharan, bears a festive occasion for the people of Rajasthan. Kite Festivals are organized on Mahara Sankaranthi as it marks the period of winds. Kite flyers from all over the world participate in the festival. The sky gets dotted with kites of all shapes and sizes as kite fliers try to keep their kites aloft.

In Maharashtra:

In Maharashtra on the Sankranti day people exchange multi-coloured tilguds made from til (sesame seeds) and sugar and til-laddus made from til and jaggery. # Til-polis are offered for lunch and these are specialities of Maharashtra.

Maharashtrian women are proud of their excellence in preparing these delicacies. While exchanging tilguls as tokens of goodwill people greet each other saying - "til-gul ghya, god god bola" meaning "accept these tilguls and speak sweet words". The under-lying thought in the exchange of tilguls is to forget the past ill-feelings and hostilities and resolve to speak sweetly and remain friends. This is a special day for the women in when married women are invited for a get-together called "Haldi-Kumkoo" and given gifts of any utensil, which the woman of the house purchases on that day.

TIL POLIS

These are specially prepared for the Sankrant festival because a mixture of til (sesame) and jaggery contribute to the health if eaten during coseason.

Ingredients:

2 cups cleaned white sesame

2 cups grated jaggery

1/4 teaspoon ginger powder

1 1/2 teaspoon powder of cardamoms

1/4 teaspoon nutmeg powder

1 1/2 cups maida (refined flour)

oil as required.

Method :

Rub in 1 1/2 tablespoons oil and a pinch of salt to the flour and knead into a soft dough.

Cover it with a wet cloth.

Heat sesame on low fire, stirring continuously so that they do not splutter and fall out of the pan. When cooled, pound them. Add the greated jaggery and pound once more to make the mixture even and smooth.

Mix powders of Cardamoms, Sonth and nutmeg.

Shape small balls from the ready dough.

Place one ball in the left hand palm and make an indentation in the middle.

Put in this hollow a lump from the mixture.

Pull up the sides, gather at the top and press down. Smear a wooden board with oil, place the stuffed ball on it and roll out into as thin a round as possible. using enough oil fry it on griddle to deep golden colour till it is crisp.

Thus make all the Til Polis. These can last for quite a number of days and are very tasty.

In Gujarat:

In Gujarat Sankrant is observed more or less in the same manner as in Maharashtra but with a difference that in Gujarat there is a custom of giving gifts to relatives. The elders in the family give gifts to the younger members of the family. The Gujarati Pundits on this auspicious day grant scholarships to students for higher studies in astrology and philosophy. This festival thus help the maintenance of social relationships within the family, caste and community.

Kite flying has been associated with this festival in a big way. It has become an internationally well-known event.

Tribals:

The tribals in our country start their New Year from the day of Sankrant by lighting bonfires, dancing and eating their particular dishes sitting together. The Bhuya tribals of Orissa have their Maghyatra in which small home-made articles are put for sale.

Shabari Malai:

There is also a fair in the Western Ghats at a place called Shabari Mala, where the temple of the Community Goddess is decorated with dazzling lights.

The Goddess is worshipped by touchables and un-touchables both and the "bhog" to the Goddess is cooked in the touchables and un-touchables both.

These tribals participate in the Mela and enjoy all together as if they belong to one single family. May be therefore, the experts pine that this festival of Makar Sankrant comes to us from those olden times when the caste system did not exist in India as it emphasises or communal harmony.

Thus we see that this festival occupies a significant place in the cultural history of our country and symbolizes the victory of ORDER over CHAOS and of Love over Hate.

Uttar Pradesh:

In Uttar Pradesh, Sankrant is called ‘Khichiri’. Taking a dip in the holy rivers on this day is regarded as most auspicious. A big one-month long‘Magha-Mela’ fair begins at Prayag (Allahabad) on this occasion. Apart from Triveni, ritual bathing also takes place at many places like Haridvar and Garh Mukteshwar in Uttar Pradesh, and Patna in Bihar.

Bengal:

In Bengal every year a very big Mela is held at Ganga Sagar where the river Ganga is believed to have dived into the nether region and vivified the ashes of the sixty thousand ancestors of King Bhagirath. This mela is by a large number of pilgrims from all over the country.

Punjab:

In Punjab where December and January are the coldest months of the year, huge bonfires are lit on the eve of Sankrant and which is celebrated as "LOHARI". Sweets, sugarcane and rice are thrown in the bonfires, around which friends and relatives gather together. The following day, which isSankrant, is celebrated as MAGHI. The Punjabi's dance their famous Bhangra dance till they get exhausted. Then they sit down and eat the sumptuous food that is specially prepared for the occasion.

Kerala:

The 40 days anushthana by the devotees of Ayyappa ends on this day in Sabarimala with a big festival.

Bundelkhand:

In Bundelkhand and Madhya Pradesh this festival of Sankrant is known by the name ‘Sakarat’ and is celebrated with great pomp & merriment accompanied by lot of sweets.

Tribals of Orissa:

Many tribals in our country start their New Year from the day of Sankrant by lighting bonfires, dancing and eating their particular dishes sitting together. The Bhuya tribals of Orissa have their Maghyatra in which small home-made articles are put for sale.

Assam:

In Assam, the festival is celebrated as Bhogali Bihu.

Coastal Region:

In the coastal regions, it is a harvest festival dedicated to Indra.

In north, they call it “ Kanoo Habba” the day on which Lord Krishna lifted the Govardhana Giri mountain protecting the yaadavaas, Gopis, cowherds and the cattle.

15th January Friday , AMAVASYAAM

( ShraadhDha Tithi Pratipatyaam ]

Tithi : Amavasyam (11.07)IST

Vaara : Bharga vaasara

Nakshatra : UttarashADA (5.38)IST

Yoga : Harsha

KaraNa : Nagawaan

1) VishNu panacahaka Upavaasa.

Mahodaya Parva kAla

2) Solar Eclipse.

Rayar Mutt:

Veda starts from 11-23 pm on previous day viz 14th Jan Thursday night

Senior citizens, Pregnamt women, children sick people are permitted to have food till 07.00 am

Sparsha 11.21 am

Madhya 13.25 pm

Moksha 15.11pm

At KumbhakONam Solar eclipse in Circular form could be observed between 13-23 to 13-27 hrs

After GrahaNa Bath, Devara Pooja, Nevedya, shraddha if any, Bhojana.

Shubha Phala Vrishika Simha Meena Mesha

Mishra Phala Vrishabha Karka Kanya Dhanu

Ashubha Phala Makara Kumbha Mithuna Tula

UTTARADI Mutt:

Veda starts from 9-30pm on previous day viz 14th Jan Thursday night

Senior citizens, Pregnamt women, children sick people are permitted to have food before sun rise itself

For others cannot take food on 15th Jan till GrahaNa is over.

Sparsha 11.19 am

Madhya 1.14 pm

Moksha 3.10pm

After GrahaNa Bath, Devara Pooja, Nevedya, shraddha if any, Bhojana.

Sri Puranadara Dasara aradhana only after GrahaNa. For Yatis no Hastodaka.

Person born in Makara Rashi, UttarAshADa Nakshatra are required to perform shanti, Japa, ParayaNa during eclipse time and give Danam as per usual practice done during GrahaNas.

Shubha Phala Vrishika Simha Meena Mesha

Mishra Phala Vrishabha Karka Kanya Dhanu

Ashubha Phala Makara Kumbha Mithuna Tula

UttarashADa Nakshatra ( Makara Rashi) people should recite the following GrahaNa mantra. Perform Japa , ParayaNa, if you could. And give Rice,Phala- Tamboola- DakshiNa to a Brahmin Next day

Vichaara: During eclipse, The time at the commencement of the eclipse

is the BEST one for Deva and Pitrus.

For Human beings,Madhya Kala and

for DEMONs, the Antya Kala.

Hence that Kala which is dear o DEVA-PITRUS, perform Pooje, DAANA,

Shraadhdhaadi One would get samastha BhooDaana Phala. While doing Shraadhdha instead of doing with Rice, perform in Rice Floor or better in GOLD . Give Yatheschya DakshiNe and perform Danam as per one’s capacity

(Shaktyaanusaara)

Sankalpa during GrahaNa Kala

( This is only a sample format, Each one will follow his Mutt sampradaya for Sankalapa).

Achamya, PraNaanaayamya , Sri Govinda Govinda, EvaM GuNa VishEShaNa

VishiShTaayaaM PuNya tithau Sri Padmanaabha teertha, Sri Sriapadaraja

teerta, Sri Vyaasa teerta, Sri raaghavendra Guruvantargata Bhaarati ramaNa

Mukhya PraaNaantargata Sri ViShNu PreraNayaa Sri ViShNu prethyarthaM Soorya (Chandra) graha PeeDaa Paraihaaraatham SnaanamahaM KariShyE Perform Snaanam

and Give Argya

Later:

Naagapaasha dharOdevO varuNO Makara vaahanah !

Sajalaadhipatih Soorya (Chandra) Graha PeeDam Vyapohatuh!!

Give Argya to satiosfy VaruNa Deva The VaruNa having satisfied with the

Argya would wipe out the GrahaNa Dosha for the Rashi for which this is

done.

TarpaNa sankalpaM

Adya Poorvodccharita EvaM GuNa VishEShaNa VishiShTaayaaM Shubhau PuNya

tithau smastha Pitramrtayaami Sri Madhwavallabha Sri Janaardhana Vaasudeva

Preethyatrtam Chandra, Sooryaparaaga kale Tila rtarpaNaM Kareeshyena aneena

Tila TarpaNena Samastha Pitrantaryaami sri madhwa vallabha Janaaradhana

Vaasudeva PriyataaM !

Shanti Vichara: Those belonging to UTTARASHADA Nakshatra, Makara Raashi should write the following sloka on a paper, keep it with her/him till the GrahaNa is over( if possible recite , that would be great) and do Danam next day with Tamboolam+DakshiNa.

Sloka for writing on a piece of Paper and recite at the time of GrahaNa:

yO sau vajradharO dEvaH AdityaanaaM prabhurmataH!

chaMdragrahOparaagOttha grahapeeDaaM vyapOhatu !!1!!

yO sau daMDadharO dEvaH yamO mahiShavaahanaH !

chaMdragrahOparaagOttha grahapeeDaaM vyapOhatu !!2!!

yO sau shooladharO dEvah pinaaki vruShavaahanaM!

chaMdragrahOparaagOttha grahapeeDaaM vyapOhatu !!3!!

2) Avaraatree Amaavaasya.

This Night is called Avaratri Amavaasya. In Shishira Maasa, the Night is for 13 hours.

Probably people were fed up with this long nights.

Hence they termed Ava (Ra) probably meant as Bad, or not conducive or even thought it was the Amavaasya before Shivaraatri and called with the term “ Ava”. The tithi or AcharaNe part of this has no special significance. Just for information given.

( Bharateeya HabbagaLa AharaNe by Pundit Che a Kavali, Dharawada Nov 1957).

3) Shree Puranadara dasara P.D. (Hampi) (1480-1564)

In “Haridasa Vaagmaya”, by reciting 100 padas (keerthanas)

the Phala you would get would be equivalent to recitation of one “SoLaadi” (SuLuvaada haadi ).

By reciting 100 SuLadis, you would get the same phala by singing only one “ UGABHOGA”

Though Sri Narahari tirtha did not compose any SuLaadi( Sangeeta

Saaraamrutoddhara by TuLajendra Maharaaja p -60) ,

it was Sripadarajar who started composing SuLadis and Ugabhogas (Udgraaha-AbhOga- as per Musician late V V ShaDagOpan, Tamil Nadu- Page 80, Sri Puranadara dasaru by KoraTi Srinivasa Rao 2nd Edn 2003.)

Achalananda ( 25 nos) ,Yogendra ViTtala,Sri Ramakrishna Vittala,Sri Sogabu vittala,Muddu vittala,Swami Vittala, Lakshmipati Vittala,Lokaiaka Vittala,Ruckmini Vittala,VaikunTa Vittala, Pandu ranga ViTtala, Nara KanTeerava Vittala, Daasa Vittalla, have composed SuLadis and Ugabhogas.

They are considered to belong to I stage of Haridasa of formative years

Born at Purandhara ghada to a Rich man. Got Vairaghya based on an incident at his 35th year age. Becomes Haridasa after obtaining Ankitha from the great Sri Vyasarayaru. While paying profound respect to his Swaroopaadhdhaaraka Guru, Sri Dhasarau composed this Suladhi on this occasion:

“Vyasaraayara CharaNa Kamala Dharushanavenag, Esu Janmadha SukRutha Phala Dhorakitho, Enna saasira kula koti paavanna vaayithu, Shreeshanna Bhajisuvudhakadhikaari naanaadhe.”

Later he says “Guru Vyaasarayara CharaNavenage gathi Purandharavitalana Arithe Ivarindha” and thus he expresses his Guru Bhakthi.

There is no exaggeration in his telling “ Guruvina gulamanaaguva thanaka DoreyadhaNna Mukuthi”

The following small composition is self explanatory.

Tumbidha maneya mele tulasi dhaLavanittu,

Hari samaRpakavendhu Horage Bandhu,

Traasa thoogidha kaige, ThaaLa, thamboorigaLa MeLavannu Alavadisi Modhadhindha,Vyaasaraayara Mantropadesha padedhu

Lalitha Kannada NuDiya Lakshopa Laksha, Padha, SuLaadhi, ugaBhogagaLa Nidhiya rachisi,

SaraLa,Sumadhura, Sangeetha, SaraNiyindha,

SulaBhavaagi Hari Bhakthi Sudheya nuNisi,

Daasa DhaRma Dhivyopadhesha Gaidhu,

Sura Muneendraamsha Sambhootha Sujana vinutha

Shree PURANDHARADAASA SadhguruvareNya.||

Called Karnataka Sangeetha Pitha Maha.

Composed 4,75,000 keerthanas, pada ,suladi.

Sri Vyasarayaru called them Purandaropanishat.

He showed to thepeople as “Esa Beku Iddhu jaisabeku,” in practice and action.

Shree Daasaru left this world one year before the fall of Vijayanagar Empire

“Sri Puranadara Dasaru as Spiritual Guide and Social Reformer”

Sri Puranadara Dasa originally known as Sreenivasa Nayak, was a trader in gold. Being an atheist, he was a godless billionaire in the prime of youth and the height of prosperity and his enormous wealth was equalled only by his miserliness. But the Lord Panduranaga was moved with compassion for his wife’s devotion to her husband.

He so shaped the circumstances that Sreenivasa Nayak realized the futility of material wealth. Once an old Brahmin asked him for some money to conduct his son’s thread ceremony. After evading him for nearly six months, Sreenivasa Nayak finally offered to give him one worthless worn coin.

To make amends, his wife secretly gave away her nose stud to the old Brahmin. Disguised as a trader, the old Brahmin traded the nose stud for money. When Sreenivasa Nayak asked his wife to show her nose stud to him, his wife decided to kill herself by taking poison.

But miraculously, the nose stud appeared in front of her. Carrying his wife’s nose stud back to his shop, Sreenivasa Nayak was shocked to find the nose stud missing from the locked and sealed safety vault. Realizing the divine involvement, the nose-stud incident thus served as a prelude for themiraculous change in him.

Following this incident, he then distributed his wealth among the deserving poor, and left for Vijayanagar with his family to seek spiritual enlightenment from Sri Vyasarayaswamy, the royal preceptor of Sri Krishnadevaraya.

>From then onwards he came to be known as Purandara Dasa. Sri Puranadara Dasa himself has acknowledged his indebtedness to hiswife for bringing about this miraculous change in one of his melodious songs:

“ Adaddela Olithe Ayithu.” And prays that her tribe should increase by thousands.

He describes in his verses the mode of his past and present life which is a beautiful contrast between his past preoccupation with earning money and the present dedication to the service of Sri Hari.

If there is any man who can justly be called a Haridasa, it is this Puranadara dasa who knows the laws of morality, the true nature of Brahman as revealed by Vedas and conceived by Shree Madhwacharya.

He worshipped the Lord by his devotional music and graceful dance and possessed a soulsanctified by such worship. Sri Vyasaraya himself has expressed appreciation of this illustrious disciple in his composition, “Dasarendare Puranadara dasaraiah”

Then, with the gracious permission of saint Sri Vyasaraya, he toured throughout the country with his family, teaching the people the nature of Brahman, the methods of securing his grace and the material and spiritual benefits they would desire from his grace, through numerous Keerthanas, Sulaadhees and Ugabhoghas.

In his discourse, G R Raghunatha Rao narrated the anecdotes relating to Sri Puranadara Dasa, at the “Upanyasam” at Sri Ragigudda Sri Prasanna Anjeneya Temple, Jayanagar 9th block, Bangalore 69.

He further said that a number of stories have grown around Puranadara Dasa’s personality and his disciples have played an important role in spreading them. However, it is difficult to separate fact from fiction in these stories and hence it is imperative to understand Puranadara Dasa’s personality from his compositions.

The originality and verity seen in his compositions is unmatched by any other saint of his creed. On the basis of a verse in his name, it is said that he composed 4,75,000 songs. Whatever the number of his songs, one can see his greatness from the verses available now.

People who do not know Sanskrit find it hard to understand the Vedas and Upanishads. But Sri Purandaradasa has explained the whole essence of these scriptures in simple Kannada and presents the way that one should live. Sri Vyasaraya, his teacher himself called these verses “Purandaropanishad”.

Some of his Keerthanas make an appeal to the mind to give up thoughts of sensuous pleasure and contemplate over the glory of the Lord. Some others make an appeal to the masses to work for Universal happiness, without any desire for extraneous rewards and with only the aim of pleasing the Lord.

Some Keerthans are expressions of compassion towards the weak who are tyrannised by the strong.

Sri Puranadara Dasa has realized the fact that devotion to one’s owns preceptor is absolutely necessary for his Mukthi

Dhyaana sloka:

Manmaobhishta varadham

SaRvaarishta PhalapRadham|

Purandhara Gurum Vandhe

Daasa ShReshta Dhayaanidhi|

shrI kR^iShNARpaNamastu

(40,239)

New Windows 7: Simplify what you do everyday. Find the right PC for you.

January 3, 2010

On Sun, Jan 3, 2010 at 2:17 AM, G.R.Raghunatha Rao <grrrao wrote:

>>>Shree Daasaru left this world one year before the fall of Vijayanagar Empire

>>> “Sri Puranadara Dasaru as Spiritual Guide and Social Reformer”

>>>Sri Puranadara Dasa originally known as Sreenivasa Nayak, was a trader in gold. Being an atheist, he was a godless billionaire in the prime of youth and the >>>height of prosperity and his enormous wealth was equalled only by his miserliness. But the Lord Panduranaga was moved with compassion for his wife’s devotion >>>to her husband.

||shrI hari vAyu gurubhyO namaH||

It is incorrect to say Srinivasa Nayak was an atheist or godless billionaire. Al Qeada or Hitler cannot & never act or be like Gandhiji anytime or overnight. Likewise, a great aparoxa jnAni like Sri Purandara dAsaru as Srinivasa Nayak cannot be an atheist or godless billionaire anytime in his life.

Svabhava never changes anytime from anAdhi kAla. Sri Srinivasa Nayak cannot be atheist or godless billionaire & then become a Saint Purandara dAsaru overnight.

Due to his prArabdha karma, Srinivasa Nayak had " Tirodhana " which means temporary loss of jnAna. The word " Tirodhana " does not apply to ordinary jeevas like us but it applies only to devathas starting from Garuda, Shesha, Rudra devaru. It happens to amshavatara to devatas not to their mUla rUpa. Ordinary jeevas do not have any amshavatara hence Tirodhana does not apply to ordinary jeevas like us. What the jeevas have is ordinary ignorance.

haraye namaH,

Shobha Srinivasan

>>>G R Raghunatha Rao

On Sun, Jan 3, 2010 at 2:17 AM, G.R.Raghunatha Rao <grrrao wrote:

Part-II- Pushya MAsa KrishNa Paksha

from Sapthamyam 7th Jan to 15th Jan, AmaavaasyaaM

Sri V I R O D H I

Naama Samvatsara,

DakshiNayine

Hemanta rutu,

Pushya Masa,

Krishna Paksha

Pushya MAsa KrishNa Paksha -

from 1st Jan to 15th Jan AmaavaasyaaM

[Message clipped]

-------

parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva GYAnapUrvakaH

svAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya pratibaddo nirantara premapravAhaH ------------- a verse from Nyaya Sudha

Devotion to the Lord is that continuously surging flood of deep love & attachment to the Lord of the Universe, which is impregnable by any amount of obstacles encountered in its march. It should be of such a quality & texture as would transcend all other forms of love which one may bear towards one's own self, or to his nearest & dearest ones in life, or to his most cherished possessions. It should be founded on an unshakable intellectual & emotional conviction in the Majesty of the Lord- as the embodiment of all spiritual excellences.

January 3, 2010

What term do you use for jeevas with ordinary ignorance in Sanskrit ?

In service of Hari, Vayu and Guru Rayaru

Rajaram--- On Sun, 1/3/10, Shobha Srinivasan <gvss.srinivasan wrote:

Shobha Srinivasan <gvss.srinivasanRe: Part-II- Pushya MAsa KrishNa Paksha from Sapthamyam 7th Jan to 15th Jan, AmaavaasyaaM"G.R.Raghunatha Rao" <grrraoCc: "SVBM" <svbm >, "* Madhwa Yuva Parishat" <madhwayuvaparishat >, "* Vishwa Madhwa Sangha" , "jignAsa" <jignaasa >, "Sumadhwaseva" <sumadhwasevaSunday, January 3, 2010, 11:14 AM

On Sun, Jan 3, 2010 at 2:17 AM, G.R.Raghunatha Rao <grrrao wrote:

>>>Shree Daasaru left this world one year before the fall of Vijayanagar Empire

>>> â€œSri Puranadara Dasaru as Spiritual Guide and Social Reformerâ€

>>>Sri Puranadara Dasa originally known as Sreenivasa Nayak, was a trader in gold. Being an atheist, he was a godless billionaire in the prime of youth and the >>>height of prosperity and his enormous wealth was equalled only by his miserliness. But the Lord Panduranaga was moved with compassion for his wifeâ€™s devotion >>>to her husband.

||shrI hari vAyu gurubhyO namaH||

It is incorrect to say Srinivasa Nayak was an atheist or godless billionaire. Al Qeada or Hitler cannot & never act or be like Gandhiji anytime or overnight. Likewise, a great aparoxa jnAni like Sri Purandara dAsaru as Srinivasa Nayak cannot be an atheist or godless billionaire anytime in his life.

Svabhava never changes anytime from anAdhi kAla. Sri Srinivasa Nayak cannot be atheist or godless billionaire & then become a Saint Purandara dAsaru overnight.

Due to his prArabdha karma, Srinivasa Nayak had "Tirodhana" which means temporary loss of jnAna. The word "Tirodhana" does not apply to ordinary jeevas like us but it applies only to devathas starting from Garuda, Shesha, Rudra devaru. It happens to amshavatara to devatas not to their mUla rUpa. Ordinary jeevas do not have any amshavatara hence Tirodhana does not apply to ordinary jeevas like us. What the jeevas have is ordinary ignorance.

haraye namaH,

Shobha Srinivasan

>>>G R Raghunatha Rao

On Sun, Jan 3, 2010 at 2:17 AM, G.R.Raghunatha Rao <grrrao wrote:

Part-II- Pushya MAsa KrishNa Paksha

from Sapthamyam 7th Jan to 15th Jan, AmaavaasyaaM

Sri V I R O D H I

Naama Samvatsara,

DakshiNayine

Hemanta rutu,

Pushya Masa,

Krishna Paksha

Pushya MAsa KrishNa Paksha -

from 1st Jan to 15th Jan AmaavaasyaaM

[Message clipped]

-------

parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva GYAnapUrvakaHsvAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya pratibaddo nirantara premapravAhaH ------------- a verse from Nyaya Sudha

Devotion to the Lord is that continuously surging flood of deep love & attachment to the Lord of the Universe, which is impregnable by any amount of obstacles encountered in its march. It should be of such a quality & texture as would transcend all other forms of love which one may bear towards one's own self, or to his nearest & dearest ones in life, or to his most cherished possessions. It should be founded on an unshakable intellectual & emotional conviction in the Majesty of the Lord- as the embodiment of all spiritual excellences.

January 3, 2010

On Sun, Jan 3, 2010 at 11:52 AM, Rajaraman Nagarajan <guru_rayar wrote:

What term do you use for jeevas with ordinary ignorance in Sanskrit ?

Sanskrit word for plain ignorance is " AjnAna " . Ordinary jeevas have ajnana whereas devatas are aparoxa jnAnis. Hence, sometimes due to prArabhdha karma, they have sometimes (very rarely) " Tirodhana " which is temporary loss of jnAna.

Another example of Tirodhana is mental state of Arjuna who is the Indra amshavatara had Tirodhana before Geethopadesha.

haraye namaH,

Shobha Srinivasan

In service of Hari, Vayu and Guru Rayaru

Rajaram--- On Sun, 1/3/10, Shobha Srinivasan <gvss.srinivasan wrote:

Shobha Srinivasan <gvss.srinivasan

Re: Part-II- Pushya MAsa KrishNa Paksha from Sapthamyam 7th Jan to 15th Jan, AmaavaasyaaM " G.R.Raghunatha Rao " <grrrao

Cc: " SVBM " <svbm >, " * Madhwa Yuva Parishat " <madhwayuvaparishat >, " * Vishwa Madhwa Sangha " , " jignAsa " <jignaasa >, " Sumadhwaseva " <sumadhwaseva

Sunday, January 3, 2010, 11:14 AM

On Sun, Jan 3, 2010 at 2:17 AM, G.R.Raghunatha Rao <grrrao wrote:

>>>Shree Daasaru left this world one year before the fall of Vijayanagar Empire

>>> “Sri Puranadara Dasaru as Spiritual Guide and Social Reformer”

>>>Sri Puranadara Dasa originally known as Sreenivasa Nayak, was a trader in gold. Being an atheist, he was a godless billionaire in the prime of youth and the >>>height of prosperity and his enormous wealth was equalled only by his miserliness. But the Lord Panduranaga was moved with compassion for his wife’s devotion >>>to her husband.

||shrI hari vAyu gurubhyO namaH|| It is incorrect to say Srinivasa Nayak was an atheist or godless billionaire. Al Qeada or Hitler cannot & never act or be like Gandhiji anytime or overnight. Likewise, a great aparoxa jnAni like Sri Purandara dAsaru as Srinivasa Nayak cannot be an atheist or godless billionaire anytime in his life. Svabhava never changes anytime from anAdhi kAla. Sri Srinivasa Nayak cannot be atheist or godless billionaire & then become a Saint Purandara dAsaru overnight.

Due to his prArabdha karma, Srinivasa Nayak had " Tirodhana " which means temporary loss of jnAna. The word " Tirodhana " does not apply to ordinary jeevas like us but it applies only to devathas starting from Garuda, Shesha, Rudra devaru. It happens to amshavatara to devatas not to their mUla rUpa. Ordinary jeevas do not have any amshavatara hence Tirodhana does not apply to ordinary jeevas like us. What the jeevas have is ordinary ignorance. haraye namaH, Shobha Srinivasan >>>G R Raghunatha Rao

-------

parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva GYAnapUrvakaHsvAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya pratibaddo nirantara premapravAhaH ------------- a verse from Nyaya Sudha

Devotion to the Lord is that continuously surging flood of deep love & attachment to the Lord of the Universe, which is impregnable by any amount of obstacles encountered in its march. It should be of such a quality & texture as would transcend all other forms of love which one may bear towards one's own self, or to his nearest & dearest ones in life, or to his most cherished possessions. It should be founded on an unshakable intellectual & emotional conviction in the Majesty of the Lord- as the embodiment of all spiritual excellences.

-- parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva GYAnapUrvakaHsvAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya pratibaddo nirantara premapravAhaH ------------- a verse from Nyaya Sudha

Devotion to the Lord is that continuously surging flood of deep love & attachment to the Lord of the Universe, which is impregnable by any amount of obstacles encountered in its march. It should be of such a quality & texture as would transcend all other forms of love which one may bear towards one's own self, or to his nearest & dearest ones in life, or to his most cherished possessions. It should be founded on an unshakable intellectual & emotional conviction in the Majesty of the Lord- as the embodiment of all spiritual excellences.