Kanchi Periva Forum Newsletter - Volume 8

Newsletter of Kanchi Periva Forum Volume 8 © www.periva.proboards.com & www.periva.org

Sri Maha Periva Thiruvadigal Saranam

For private circulation only

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Kanchi Periva Forum Newsletter – Volume 8
Issue: December 2012
Table of Contents

From the Editorial desk ........................................................................... 3
Periva Upadesam .................................................................................... 4
Divine experiences with Periva - English ................................................. 7
Experience # 1 – Compassion towards the Atheists ............................. 7
Experience # 2 – The Merciful Who Elevated His Devotees ................. 7
Experience # 3 – Partition – Periva shows the way! ............................. 7
Divine experiences with Periva - Tamil ................................................... 8
அனுத஬ம் # 1 – தகை தா஧ாட்டுவ஬ாரின் ஥த்஡ி஦ில் பதரி஦஬ா

.............. 8

அனுத஬ம் # 2 – பெஞ்சு வ஬டர்ைளும், பதரி஦஬ாளும் ............................ 8
அனுத஬ம் # 3 – பதரி஦஬ாபின் குறும்தாண ஢கைச்சுக஬ ....................... 8

Stotra Ratnam ......................................................................................... 9
ஹிந்து ஥஡ம் அநிந்து பைாள்வ஬ாம் ............................................ 10

Our ignorance of basic texts of Hinduism – Part 3 of 3 ......................... 13
Veda Rahasya ........................................................................................ 16
Devata Darshan..................................................................................... 18
The Divine Collection at www.Periva.org .............................................. 19
Feedback / Responses ........................................................................... 20


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From the Editorial desk
Sri Maha Periva Thiruvadigal Saranam.
We are pleased to present the eighth edition of our Kanchi Periva Forum newsletter, which is dedicated
to spreading the message and teachings of Sri Maha Periva.
As we write this newsletter, our membership has crossed 1600, and the total number of posts is in
excess of 5000. We are still doing well with a ratio of two posts on each topic. We have also just

completed one year from the date of hosting the website www.periva.org (21-Dec-2012)
We also invite the attention of our new members to the following treasures, which were released in the
month of August: (click the links below to view)



Divya Darshan of Periva – absolutely rare video footage
Huge collection of rare photos of Periva – 2000 photos in all

Please also take a moment to visit the parent site www.periva.org which contains many hours of
Periva’s discourses – delivered by Him in His own unique style and accent.
In the last month, our Forum was blessed with a lot more fresh posts from our wonderful moderators –
Smt Sumi, Sri Saidevo and Sri Anusham163, to name a few. You can now get to read a lot more of fresh,
new posts that are unheard of or not posted anywhere else so far. That is because these members are
taking a lot of pain to sit down and translate a lot of material between tamil and english to ensure that
the messages of Periva are reached out to everyone around the world.
We also had a wonderful response to our special edition ebook on Deepavali that was released last
month. We look forward to releasing more such eBooks through the Forum, and invite other members
who would like to be associated in this activity as authors/co-authors/moderators in the Forum.
Our regular feature of daily divine thoughts and daily posts circulation has also caught the attention of
many devotees, and lot of members have written back with their appreciation for posting these daily
messages. Though we had to stop these messages for a few days in between owing to technical
difficulties, the same would be up and operational fully in the new year again.
We are now active on Facebook as well – www.facebook.com/periva
We would like to convey our sincere thanks to the following members, who run the forum with their
untiring posts (forum names used in ascending order): iobprasad, krsiyer, radha and sbalasubramanian.
Special thanks to our group of moderators as well – which now includes anusham163, brindavankanchi,
saidevo, sarmasastrigal, subi24, sumi and venkatswam.

Jaya Jaya Shankara, Hara Hara Shankara!


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Periva Upadesam
Realising the ideals of the Puranas
The noble characters who figure in the Puranas serve as
an ideal for all of us to follow. When we read their
stories we are inspired by their example and we ask
ourselves why we cannot be like them ourselves, why
we should not share their qualities. But, even if we
wanted to emulate their lives, would we be able to live
like them without deviating at any time from the high
principles that they upheld?
Man by nature is always unstill: he cannot keep his
mind quiescent even for a moment. Bhagavan says in
the Gita : "Not for a moment can a man remain still,
without doing work". So, one must know the right path
for work. One must make one's mind pure, acquire the
highest of qualities and, finally, transcending these very
qualities, realise the Brahman.
How can we live according to the tenets of our religion? How can we wash away our sins and
cleanse our Self? And what must we do to attain everlasting happiness? Is not our present birth
a consequence of the sins we committed in our past lives? We have to free ourselves from
them and be careful not to sin afresh. We must elevate ourselves, our mind and character, so
that we are not embroiled in sin again. The purpose of religion is this, to ennoble us and turn us
away from sin. But how? How do we live according to the teachings of our religion? We do not
know how.
In our present condition, what do we claim to know? Perhaps a little bit of Ramayana, the
Bhagavata and other Puranas. We learn about the religious life lived by the characters
portrayed in these works. But neither the Puranas nor the epics deal with the rights in a
codified form, nor do they contain directions for their proper performance.
The Puranas and the epics give a dominant place to devotion. Is it possible to be engaged in
devotion all the time, or to keep singing the glory of the Lord day and night? Or, for that matter,
to be similarly engaged in a puja and meditation throughout? No. We have a family to look
after. We have to bath and eat and we have so much other work to do - all this takes time. The
remaining hours cannot be set apart for puja. It would all be tiresome and we have, besides, to
do other good works. How do we get such information? From the Dharmasastra.


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Of the fourteen branches of learning (caturdasa-vidya) Dharmasastra comes last. Puranic
characters, who represent our ideal, show us the goal. The path to attain that goal starts with
the performance of karma, works. The Dharmasastra contain practical instructions in our
duties, in the rites to be performed by us. In the Vedas these duties are mentioned here and
there. The Dharmasastra is an Upanga that deals with them in detail and in a codified form.
There is an orderly way of doing things, a proper way, with regard to household and personal
matters including even bathing and eating. The ordinances of Vedas cover all aspects of life and
to conduct ourselves according to them is to ennoble our Self. Whatever we do must be done in
the right manner - how we lie down, how we dress, how we build our house. The idea is that all
this helps our being. Life is not compartmentalised into the secular, worldly and the religious.
The Vedic dharma is such that in it even mundane affairs are inspired by the religious spirit.
Whatever work is done is done with the chanting of mantras and thus becomes a mean of
Atmic progress. Just as worldly life and religious life are integrated, harmonised, so are the
goals of individual liberation and common welfare kept together.
The devotion we imbibe from the Puranas is part of the Vedas also. But with it is associated a
good deal of karma. When devotion takes the form of rite called puja there are certain rules to
be observed. Apart from puja there are sacrifices and rites
like sraddha and tarpana as important elements of the
Vedic dharma. But these are not codified in the Vedas nor
is any procedure laid down for each of them.
"Vedo khilo dharmamulam, " says Manu (The Vedas are
the root of all dharma. ) The work that the Vedas bid us
perform for our inner well-being also serve the purpose of
bringing good to the world. What is called dharma is that
which fosters both individual and social welfare. The
Vedas are the root of this dharma, its fountainhead.
But the rites and duties are not given in an orderly form in
the Vedas, nor is the procedure for works laid down in
detail. Of the Vedas that are infinite we have obtained
only a very small part. And we do not comprehend fully
the meaning of many of the passages even of this small
part.
As we have seen the sixth Vedanga, Kalpa, contains the Dharmasutras, Grhyasutras and
Srautasutras, relating to rites based on the Vedas. But the sutras are brief and do not constitute
a detailed guide. The dharmasastras elaborate upon them without leaving any room for doubt.

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The Dharmasutras (by Apastamba, Gautama and others) are terse statements and are so
according to the very definition of the term "sutras". The dharmasastras (by Manu,
Yagnavalkya, Parasara and others) are called Smrtis and are in verse and detail in treatment.
Their basis, however, is constituted by the Vedas. The function of Dharmasastra is to analyse
and explicate the sutras of Kalpa which have to some extent systematised the Vedic rules and
injunctions. If Kalpa gives instructions about the constructions of the Vedic altar, of houses, etc,
Dharmasastra provides a code of conduct embracing all human activities.
We want to perform a ritual, but how do we go about it? We do not know where the propriety
or otherwise of performing it is mentioned in the Vedas. Nor do we know where instructions
are given about it. What are we to do then? We do not know anyone who has mastered all the
Vedas. Extracting information from them about the rite we want to perform is impossible
because they are like the expanse of a vast ocean. If the Vedas bid us "Do like this, " we do so.
But since we do not know their ordinances well enough, what are we to do? The answers to this
questions are given by Manu: "The sages who had mastered the Vedas composed the Smrtis.
Find out what they have to say. "What we call Smrtis make up Dharmasastra.
"Vedo'khilo dharmamulam / Smrtisile ca tadvidam".
"Smrti" is what is remembered. "Vismrti" is insanity.
Manu observes :"There is Smrti for the Vedas in the
form of notes. The sages who had a profound
understanding of the Vedas have brought together
the duties and rites (dharma and karma) mentioned in
them in the form of notes and they constitute the
Smrtis. They are written in a language that we can
easily understand. Read them. They tell you about
your in detail, the do's and don'ts, and how the rites
are to be performed. "
We have seen that the sixth Vedanga, Kalpa, contains
instructions about the Vedic works. The Grhyasastras,
Dharmasastras and Srautasastras of Kalpa deal with
sacrifices and other rites. The Smrtis elaborate on them and contain detailed instructions with
regard to the rite one has to perform through one's entire life. Actually, there are rituals to be
conducted from the time of conception until death. The Smrtis also lay down the daily routine
to be followed by all of us.

Jaya Jaya Shankara, Hara Hara Shankara!

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Divine experiences with Periva - English
Here are a few collections of moving experiences of devotees with Sri Maha Periva. We are only
presenting a few from the hundreds available on our Forum.

Experience # 1 – Compassion towards the Atheists
It was the beginning of May, with the sun at its scorching best. There was a political meeting opposite to
Kacchabeswarar (Kacchabam - tortoise) temple.
Atheists. The audience was around 200. The leader swore that he would demolish all temples, build
industries in those places and provide jobs to everyone.
Read more: http://periva.proboards.com/index.cgi?board=expenglish&action=display&thread=3029

Experience # 2 – The Merciful Who Elevated His Devotees
I had not seen Kanchi Kamakoti PITham MahA PeriyavAL until that day in person; only in pictures. I
had a dream one night: MahA PeriyavAL is standing in my dream. After having darshan, I prostrate to
his holy feet and get up. He gave me a persistent, keen look of grace. I awoke in that state of ecstasy.
'Who is he? Nothing about him was known to me except that he is an AdvaitasanyAsi, Kanchi
Kamakoti PIThAdhipati.
'Perhaps he is guiding myAtma vicAram(Self Inquiry)?

Experience # 3 – Partition – Periva shows the way!
Once, a man and his wife from a well--to--do family in Kerala, had come to Kanchi, for Dharsanam of
Periava. The family property, as per him, could not be divided among him and his brother amicably.
His brother , a rude man according to him, went away and started staying separately without listening
to him. Even though he wanted to divide the property and give him his due, the brother was not
agreeable to his terms. Therefore, he wanted to file a case in the court for the partition. He had come
to seek the blessings of Periava.
" ok! Supposing you file a case, what is the value of stamp paper you have to buy?"-----asked Periava.
He mentioned an amount in thousands.
"Lawyer fees?"
Again he mentioned a large amount.


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Divine experiences with Periva - Tamil
பதரி஦஬ாளுடணாண தக்஡ர்ைபின் அனுத஬ ொை஧த்஡ினிருந்து ெின துபிைள் இங்வை உங்ைளுக்ைாை:

அனுபவம் # 1 – பகை பா஭ாட்டுவவாரின் ஫த்தி஬ில் பபரி஬வா
தகை

தா஧ாட்டித்

஡ீங்ைிக஫க்ைக்கூடி& #2991; கூட்டத்஡ிணரின்

இ஡஦த்க஡

அ஬ர்

அன்திணால்

அப்தடிவ஦ ப஬ன்ந஡ற்கு ஧த்஡ிண குஞ்ெனங்ைபாை ப௄ன்று உ஡ா஧஠ம் ைாட்டனாம்.
இ஡ற்குப் தின்ணாண்டுைபில் ஒன்று.
ைாஞ்ெி஦ில் ஸ்ரீெ஧஠ர் ஒரு ஥ாகன எங்வைா புநப்தட்டார் எங்வை என்று ப஡ரி஦ா஥வன அ஬஧து
அணுக்ைத் ப஡ாண்டர்ைளும் உடன் புநப்தட்டணர். ‘ெித்஡ன் வதாக்கு ெி஬ன் வதாக்கு’ என்த஡ற்வைற்த
இப்தடி அடிக்ைடி ஢டப்ததுண்டு...
வ஥லும்: http://periva.proboards.com/index.cgi?board=exptamil&action=display&thread=2859

அனுபவம் # 2 – பெஞ்சு வவடர்ைளும், பபரி஬வாளும்
'஦ார்க்கும் இடு஥ின், அ஬ர் இ஬ர் என்ணன்஥ின்' என்ந ஆப்஡ர் ப஥ா஫ிக஦ பதரி஦஬ாள் வ஥ற்வைாள்
ைாட்டி, உ஠஬ிடு஬஡ில் ஬ித்஡ி஦ாெம் தா஧ாட்டவ஬ கூடாது என்தார். வை஧பத்஡ில் பெருக்குன்ணம்
என்னும்

஡னத்஡ிலுள்ப

தகடத்஡

அன்ணபூ஧஠ி

திநகு, இ஧஬ில்

அவ்஬஫ிவ஦

ஆன஦த்஡ில்
பெல்லும்

வெ஬ார்த்஡ிைளுக்கு

஡ிருடர்ைளுக்ைாை

எல்னாம்

என்வந

ஒரு

அன்ணம்
஥஧த்஡ில்

வொற்று தட்கட ைட்டி க஬க்கும் த஫க்ைம் இருப்த஡ாை அ஬ர் தன உக஧ைபில் உ஬கைப௅டன்
கூநி஦ிருக்ைிநார்.
எ஡ிப஧஡ிர் ைட்ெிைபாண தாண்ட஬ தகட, பைௌ஧஬ தகட இ஧ண்டிற்குவ஥ உ஡ி஦ன் வெ஧னா஡ன்
என்ந வெ஧ ஥ன்ணன் உ஠வு அனுப்தி பதருஞ்வொற்று வெ஧னா஡ன் என்வந பத஦ர் எடுத்஡஡ாை
ெங்ை

இனக்ைி஦ங்ைபில்

ைாண்ைிநது

என்று

ப஬கு஬ாை

஧ெித்து

கூறு஬ார்.


அனுபவம் # 3 – பபரி஬வாளின் குறும்பான நகைச்சுகவ
தி஧ாம்஥஠ர்ைள் ைடல் ைடந்து வதா஬து ஆொ஧ைா஬ன஧ாண ஆொர்஦னுக்கு உைந்஡஡ல்ன என்று
அநிந்஡ ஒரு அந்஡஠ அடி஦ார், ெீக஥ பென்று ஡ிரும்தி஦ தின், அங்கும் ஡஥து ஆொ஧ங்ைகப
஬ழு஬ாது தின்தற்நி஦க஡ பதரி஦஬ாபிடம் ப஡ரி஬ித்஡ால் அக஡ அ஬ர் ஏற்று பைாள்஬ார் என்று
எண்஠ிணார்.


Page 8 of 21


Stotra Ratnam
In this edition, we shall understand the meaning of the beautiful “Anjaneya Stothra”, a slokam
addressed to Lord Hanuman, whose Jayanti celebrations come up in a few days. The translation
presented below is by Sri P.R.Ramachander, who has kindly consented to using his content for public
benefit.
Hanuman , the monkey devotee of Rama, though never mentioned anywhere in puranas or other holy
books as God, is worshipped as though he is God himself. He is the son of Keasri and Anjana. But he is
more known as the son of Vayu-the wind god.There are also references that say that he is the son of
Lord Shiva himself. People throughout the length and breadth of India worship him with great devotion.
Here is a small collection of stotras about him.
Anjaneya Stotram–Lyrics

Anjaneya Stotram – Meaning

Anjana nandanam Veeram
janaki soka nasanam,
Kapeesa Maksha hantharam,
Vande lanka bhayangaram

Salutations to the terror of Lanka,
Who is the heroic son of Anjana,
Who brought to an end , all sorrows of Sitha,
Who is the king of monkeys ,
Who killed Aksha the son of Ravana

Mano javam , maruda thulya vegam,
Jithendriyam buddhi matham varishtam,
Vatha atmajam vanara yudha mukhyam,
Sree rama dootham sirasa namami

I bow my head and salute the emissary of Rama,
Who has won over his mind,
Who has similar speed as wind,
Who has mastery over his organs,
Who is the greatest among knowledgeable,
Who is the son of God of wind,
And who is the chief in the army of monkeys

Anjaneya madhi patalananam,
Kanchanadri kamaneeya vigraham,
Parijatha tharu moola vasinam,
Bhavayami bhava mana nandanam

I bow before the darling son of the god of wind,
Who is the son of Anjana,
Who is great among killers of ogres,
Who is like a golden mountain,
Who is handsome to look at,
And who lives near the roots of Parijatha tree

Yatra yatra Raghu nada keerthanam,
Thathra thathra krudha masthakanjalim,
Bhashpa vari pari poorna lochanam,
Maruthim namatha Rakshasanthakam

I pray and salute the son of wind god,
Who brought to end the rakshasas,
Who is always present with eye full of tears,
With head bowed in veneration,
Wherever the praise of Lord Rama is sung

Phalasruti:
Budhir balam yaso dhairyam
nirbhayathwam arokadha,
Ajadyam vak paduthwancha
hanumath smaranath bhaveth


He who meditates on Lord Hanuman,
Would be blessed with knowledge, strength,
Fame, courage, fearlessness, health,
Tirelessness and mastery over words

Page 9 of 21


ஹிந்து ஫தம் அமிந்து பைாள்வவாம்
ஹிந்து ஫தமும், அன்மாட வாழ்க்கை஬ில் ைவனமும்
ஆக்ைம்:”அடிவ஦னுக்ைடிவ஦ன்” (஡ிரு ஧஥ா஥஠ி தானாஜி அ஬ர்ைள்)

஢ம்஥ில் பதரும்தானாவணார், ஢ம் உடகனப௅ம் உ஦ிக஧ப௅ம் தாதுைாப்த஡ிவனவ஦ ஢ம்஬ாழ்க்கைக஦க் ை஫ித்து ஬ிடுைிவநாம். இ஦ந்஡ி஧த்஡ண஥ாண

஬ாழ்க்கை஦ின் ஢டுவ஬, வ஢஧ம்ஒதுக்ைி இகந஬கண ஬஫ிதடு஬து ஒரு
பெ஦ற்கை஦ாண பெ஦னாைக் ைகடப்திடிக்ைிவநாம்.

"ைடவண என்று இகந஬஫ிதாடு பெய்஬து, ஆன்஥ீ ை ஬பர்ச்ெி஦ாைாது".

ைடவுள் ஢ம்திக்கைப௅ம்,இகந ஬஫ிதாடும், ஢ம் ஥ணத்க஡ப் தக்கு஬ப்தடுத்஡
உ஡வும்;஢ம்க஥ ஢ல்஬஫ிப்தடுத்஡ ஏது஬ாைஇருக்கும்.அ஡ணால்,
எப்பதாழுதும் எச்பெ஦னிலும், இகநப௅஠ர்வு இருக்கு஥ாறுத஫க்ைப்தடுத்஡ிக்
பைாண்டால்஡ான், ஢ாம் ஢ல்ன ஹிந்து ஆவ஬ாம்; ஢ல்ன ஥ணி஡஧ாவ஬ாம்.

஢ல்ன ஥ணி஡஧ா஬஬஡ற்கு, ைண்ப௄டித்஡ண஥ாண தக்஡ி ஥ட்டும் வதா஡ாது. ைண்
ப௄டித்஡ண஥ாணதக்஡ி஦ால், ெினர் ஡஬றுைகப பெய்து பைாண்வட
இருப்தார்ைள். அ஡னுடன் கூடவ஬, ைடவுள்஬஫ிதாடும் பெய்஬ார்ைள்.

இ஧ண்கடப௅ம் ப஡ாடர்஬ண்டி஦ின் இரு ஡ண்ட஬ாபங்ைள் வதான்று,ப஡ாடர்தின்நி ஒன்நாை ஢டத்஡ிக்பைாண்வட இருப்தார்ைள். ைடவுள் அ஬ர்ைள்

பெய்ப௅ம் ஬஫ிதாட்டில் ஥ைிழ்ச்ெி அகடந்து அ஬ர்ைள் 'ப஡ரிந்வ஡ பெய்ப௅ம்'
஡஬றுைகப஥ன்ணித்஡ருள்஬ாப஧ன்ந ஡஬நாண எண்஠த்஡ில் உனை
஬ாழ்஬ில் ஡ிருந்஡ா஥வனஇருப்தார்ைள். இது வதான்ந ஬ாழ்க்கை஦ால் ஒரு
த஦னு஥ில்கன.
஢ம்஥ில் பதரும்தானாவணார் தனகண எ஡ிர்தார்க்ைா஥ல் பெய்த஬ர்ைபல்ன.
அ஡ணால், ஢ாம்பெய்ப௅ம் ஢ல்ன பெ஦ல்ைளுக்கும், ஡ீ஦ பெ஦ல்ைளுக்கும்,
஢ல்ன அல்னது ஡ீ஦ தனன்ைகபஅனுத஬ித்வ஡ ஆைவ஬ண்டும். இ஡ினிருந்து
எ஬ரும் ஡ப்திக்ைவ஬ ப௃டி஦ாது. சுைத்க஡ப௅ம்அனுத஬ித்வ஡஦ாைவ஬ண்டும்.
ைஷ்டத்க஡ப௅ம் அனுத஬ித்வ஡஦ாைவ஬ண்டும். "ைர்஥ தனன்"என்தது இந்து

஥஡த்஡ின் அடிப்தகட. ஢ாம் சுைத்க஡ அனுத஬ிக்ை வ஬ண்டாப஥ன்று஢ிகணப்
த஡ில்கன. ஆணால், ைஷ்டத்க஡ அனுத஬ிக்ை வ஬ண்டாப஥ன்று ஢ிகணக்ைிFor private circulation only

Page 10 of 21


வநாம். இகந஬கண வ஬ண்டி,஢ாம் ப஡ரிந்வ஡ பெய்ப௅ம்' ஡ீ஦ ஬ிகணைபின் ஬ி
கப஬ாணைஷ்டங்ைபினிருந்து ஡ப்திக்ைனாப஥ன்று ஢ாம் ஢ிகணக்ைிவநாம்.

இப்தடி ஢ிகணப்தது,இகந஬கண ஏ஥ாற்ந ப௃டி஦ப஥ன்ந ஢ம் அநி஦ாக஥வ஦.
அப்தடி எண்ணு஬து, ஢ாம்஬஠ங்கும் இகந஬கண அநி஬ற்ந஬ப஧ன்று
஢ிகணப்தக஡வ஦ குநிக்கும்.

தனகணவ஦ எ஡ிர்தார்க்ைா஥ல் உ஦ர்ந்஡ ஢ிகனக஦ அகட஦ இ஦னா஬ிடினும்,
குகநந்஡தட்ெம்இை ஬ாழ்஬ினா஬து உ஦ர்஬கட஦,஢ாம் ஡ீ஬ி஧ ப௃஦ற்ெி
பெய்஦ வ஬ண்டும். இந்஡ உ஦ர்க஬,஢ம் ஢ல்஬ிகணைகப அ஡ிைரித்துக்

பைாள்஬஡ிணாவனா, அல்னது ஢ம் ஡ீ஦ ஬ிகணைகபக்குகநத்துக் பைாள்஬஡ிணாவனா அகட஦னாம். ஢ல்஬ிகணைகப அ஡ிைரித்துக்பைாள்஬஡ற்கு,
ப௃஡னில் ஢ம் ஡ீ஦஬ிகணைகபக் குகநத்துக் பைாள்பவ஬ண்டும். ஢ல்பனண்஠ங்ைள் ஬ப஧,ப௃஡னில் ஡ீ஦ எண்஠ங்ைகபக் குகநத்துக்பைாள்ப வ஬ண்டு
-஥ல்ன஬ா?
஡ீ஦ ஬ிகணைகப எப்தடிக் குகநத்துக் பைாள்஬ப஡ன்று தார்ப்வதாம். ஢ாம்

஡ிணப௃ம் அன்நாட஬ாழ்஬ில், ஢ம்க஥ அநி஦ா஥வனவ஦, ெிறு ெிறு ஡஬றுைள்

பெய்துபைாண்வட இருக்ைிவநாம். "ெிறு துபி பதரு ப஬ள்பம்". ஢ாம் பெய்ப௅ம்
ெிறு ெிறு ஡ிக஠஦பவு ஡஬றுைள், வெர்ந்து஥கன஦ப஬ாைி஬ிடுைின்நண.
஢ாம் பெய்ப௅ம் ஡஬றுைள், உண்க஥஦ில், ஢ாம் அநி஦ா஥ல்பெய்ப௅ம் ஡஬றுைள்
அல்ன. ஢ாம் ஥ணக்ைட்டுப்தாடின்நி பெய்ப௅ம் ஡஬றுைவப.

஥ணக்ைட்டுப்தாடின்நி எப்தடி ெிறு ெிறு ஡஬றுைள் பெய்஦ ப௃டிப௅ப஥ன்று
஢ிகணக்ைனாம். ஢ம்அன்நாட ஬ாழ்஬ினிருந்வ஡ இ஡ற்கு ஒரு உ஡ா஧஠ம்
தார்க்ைனாம். இந்஡ி஦ா஬ில் ஢ீரி஬ி஫ிவுவ஢ாய் த஧஬னாைக் ைா஠ப்தடு஬க஡
஢ாம் ஥ருத்து஬ இ஡ழ்ைள் ப௄ன஥ாை அநிைிவநாம். இந்஡஢ீரி஫ிவு வ஢ாய்
஬ரு஬஡ற்கு ப௃க்ைி஦ ைா஧஠ம், ஥ணக்ைட்டுப்தாடின்நி ஡ின்தண்டங்ைைகப,
ப஢ாறுக்குத் ஡ீணிைகப உண்தவ஡. அது வதால் ஡ான், ஢ாம் ஡ிணப௃ம், ெிறு ெிறு
தா஬ங்ைகபச்பெய்ைிவநாம்.
எப்தடி ஢ாக்கைக் ைட்டுப்தடுத்து஬஡ால், ஢ீரி஫ிவு வ஢ாக஦ ைட்டுப்தடுத்஡ இ஦லுவ஥ா , அவ஡வதான்று, ைண்ணுங்ைருத்து஥ாய் ஢ாம் ஡ிணப௃ம் பெய்ப௅ம் பெ஦
ல்ைபால், ஡ீ஦ ஬ிகணைள்வெர்஬க஡ப௅ம் குகநக்ைனாம்.

Page 11 of 21


ெிறு ெிறு ஡ீ஦ ஬ிகணைள் எண்஠ற்நக஬. அ஬ற்நில் ெின: ெை ஥ணி஡ர்ைபின்
உட லுக்குத்஡ீக஥ ஬ிகப஬ிப்தது, ஥ண஡ிற்குத் ஡ீக஥ ஬ிகப஬ிப்தது இவ்஬ி஧ண்டுவ஥ ஡ீ஦ ஬ிகணைவப. உ஦ிர்ைளுக்குத் ஡ீங்கு ஬ிகப஬ிப்ததும் ஡ீ஦
஬ிகணைவப. இ஦ன்ந஬க஧ புழு பூச்ெி ஬஧ா஥ல்,உ஠வுப் பதாருட்ைகப

சுத்஡஥ாை க஬த்துக்பைாள்஬து, புழு பூச்ெிைகப பைால்னா஥னிருக்ைஉ஡஬ி
பெய்ப௅ம்.

஢ாம் எப்பதாழுதும் ஥ணத்஡ால், ெிநி஡பவும் ஡ீங்கு பெய்஦ா஥னிருக்கும் ஥ணப்
தக்கு஬த்க஡஬பர்த்துக்பைாள்ப வ஬ண்டும். ஢ம் ஒவ்ப஬ாரு பெ஦கனப௅ம்,
஢ம் ஥ணக்ைண்஠ால்஬ி஥ர்ெித்துக் பைாண்வட இருக்ைவ஬ண்டும். இது ஢ம்

அன்நாட ஬ாழ்஬ில், ப௃டிவ஬஦ில்னா஡ஒரு "ப஡ாடர் ைக஡"஦ாை இருக்ை வ஬
ண்டும். "஢ல்ன எண்஠ங்ைள் ப஡ாடரும்" என்தது஥ட்டுவ஥ ஢஥து எண்஠஥ாை
இருக்ைவ஬ண்டும். "எண்஠ங்ைவப ஥ணம்"

பஜ஦ பஜ஦ ெங்ை஧! ஹ஧ ஹ஧ ெங்ை஧!


Page 12 of 21


Our ignorance of basic texts of Hinduism – Part 3 of 3
(Excerpts from our Periva’s discourses, continued from the previous edition)

Today we have come to such a pass that
people ask whether knowledge of religion is
of help in their upkeep. This is a matter of
shame.
The sastras admonish: "Do not ask whether
Vedic education will provide you food. We
eat and live but to learn the Vedas. " Your
approach must be based on this principle.
A child born in a faith which has such high
ideals is cut off from all opportunities of
religious instruction at his very birth.
Our concern is imparting him worldly
knowledge from very start. Our children must be brought up properly and faith in
God inculcated in them early in life.
We spend so much on our youngsters- but what do we spend on their religious
instruction? A father spends thousands on his son's upanayana. But if he were to
spend one tenth of the sum towards achieving what constitutes the very purpose
of the upanayana ceremony - making the child a good brahmacarin - faith in our
religion would be kept alive. To repeat, far better would it be to spend money on
achieving the goal of upanayana than on the upanayana ceremony itself.
The child must be given religious instruction by a private tutor and taught the
duties of the brahmacarin. Why should teachers conversant with such matters be
denied an income? If religion is taught in childhood itself, people will be free from
doubts as they grow up and the teacher too will be benefited. Today the situation
is so lamentable that most of us do not know even the name of the text that
forms the foundation and authority of our religion.
The fact that our people are not taught religion at an early age is one reason why
there are so many differences among them. One man is a theist and another an

Page 13 of 21


atheist. One performs religious rites without devotion while another is devoted
but does not perform any rites. The differences and disputes are many. As for the
doubts harboured by people about our religion there is no end. If our religion
were taught in childhood itself there would be unanimity of views and freedom
from doubts.
We know it for a fact that there are not so many doubting people among
followers of other religions as there are among ours: the reason is that, unlike us,
they are better informed about the concepts of their respective religions.
What is the book of our religion? A definite answer even to this question seems to
be a difficult task for people these days. However, if we follow the truths of that
book which is the basic work of our religion there will be universal uplift.
Followers of most religions point to a
single book as their sacred text even if
the matters mentioned in it are dealt
with in other works of theirs also. A man
may write one book today, tomorrow a
second man will come up to write
another.
There may be good as well as bad points
about them and it would be difficult to
determine the value of each. So is it not
to our advantage if a single book is
accepted for all time as our basic
religious text? That is why every religion
treats such a single book as its prime
scripture.
What are the works that tell us all about our religion? The libraries are chock-full
of books on Hinduism; indeed there are hundreds of thousands of them. The
subjects that come under our religion are also numerous.


Page 14 of 21


It all seems to cause confusion. But we must remember that there are a few texts
that constitute a common basis for all the other numerous works.
By practising the tenets of our religion many have had the beatific experience and
remained in tranquil samadhi, without knowing death and oblivious of the outside
world. We see such men even today.
There are books from which we learn about Sadasiva Brahmendra, Pattinattar,
and similar realised souls. Other religious systems have not produced as many
realised souls as has our own faith.
Is it possible that a religion that has been a source of inspiration for such a large
number of great men should have no authoritative texts?


Page 15 of 21


Veda Rahasya
Let us continue our journey in to the rich secrets of science embedded in our Vedas and Upanishads. In
this edition, we will learn the meaning of the Kshurika Upanishad. As earlier, we shall draw on the
resources offered by www.VedaRahasya.net.

Kshurika Upanishad
Introduction:
The Kshurika Upanishad explains how to cut our attachments using the knife of wisdom to attain
liberation. It tells us how to practice meditation by concentrating the mind on various parts of the body
and release the energy hidden in various centers starting with the one at the base of the spine and
moving gradually upward to the neck region where the three main nerves, Ida, Pingala and Sushumna
are said to be located. The Upanishad also prescribes breathing techniques, detachment and meditation
on Om and renunciation for attaining immortality.
Shanti Paata:
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with
great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not
hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in
the forces that act on me !
Om Shanti ! Shanti ! Shanti !
The Upanishad:
1.I am relating to you the Kshurikopanishad. Using which we can attain awakening through Yoga and
reach the birthless state.
(Slokas 2-9 are not available.)
10.Using the mind with very sharp wisdom as knife, you have to meditate on the secret place called
“prabhada” which is above the feet and cut it and go above.
11.Using the path of a sharp mind you have to practice yoga relentlessly and have to reach out the
secret place called “Indra Vajram” which is in a place above the knees and separate it out using
meditation and Yoga.
12.Then you have to release the life power which is in between the union of thighs. Practicing skilful
yoga you should separate it out and go upward.


Page 16 of 21

13-14.Then you have to attain the group of nadis (nerves) near the neck and realize the 101 Nadis there
and identify the best three Nadis. You have to identify the Ida Nadi which is the protector on the left
side, the pingala Nadi on the right side and understand the proper position of Sushumna Nadi. The one
who identifies this is the only one who understand the secrets of Vedas.
15.Sushumna Nadi is the one which makes you merge with the ultimate reality (Brahman) and is one
without any deficiencies and is of the form of Brahmam. In each of the 72000 Nadis, there is a material
which is like oil. This is taken out of it by meditation. Only in case of Sushumna Nadi, it is not possible to
separate this oily material out of it.
16.Similar to the fact that oil gets the fragrance of jasmine flower when it joins with it, this Nadi gets the
smell of the good or bad deed done by a person. So you have to meditate on this Nadi.
17-21.Then this person who has won over his mental senses should sit in a place without any sound and
become detached, realize the philosophy of yoga, become one with no desires and should withdraw
within himself like the lamps getting off one by one when they are lit together.
22.The one who realizes yoga through intense practice of pranayama and meditation on Om cuts off the
bonds of family life using the very sharp mind which has been sharpened using an efficient sharpener of
renunciation and gets freedom from all bondage.
23.The one who gets freedom from desires reaches the deathless state. The one who gets freedom from
all desires by cutting off all desires and affection becomes devoid of all bonds.
Shanti Paata:
Om ! May He protect us both together; may He nourish us both together; May we work conjointly with
great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not
hate any). Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in
the forces that act on me !

Om Shanti! Shanti! Shanti!


Page 17 of 21


Devata Darshan
In this edition, we will get some insight into the very popular Marundeeswarar temple, located in
Tiruvanmiyur, Chennai.
This temple is located at about 15 Kms from
Chennai Central railway station and about 1 Km
from Tiruvanmiyur Bus Terminus.
The presiding male deity is Lord Shiva known as
Marundeeswarar (Lord of Medicines) manifests
himself in the form of Swayambu Lingam. His
divine consort is known as Thiripurasundari.
According to legend, Lord Shiva is said to have
given relief from health problems to the great
sage Agasthiyar, the Sun God and the Moon God.
It was Sage Agasthiyar who named the deity as
Marundeeswarar. Unlike in other Shiva temples, there is no separate shrine for Navagrahas here
becaue of the Sun and Moon who are in the prayer mood here.
There are shrines for Lord Vinayakar and Lord Subramanya and also to Sage Valmiki. It is said that God
Shiva gave Darshan to Sage Valmiki in a dancing pose beneath the temple tree located on the northwest corner of the outer corridor of the temple. Saints Tirunavukkarasar and Thirugnanasambandar,
who lived in the 7th century, have composed numerous hymns on their visits to this temple. It is one
of the oldest shrines in Chennai city dating back to Chola and Pallava period.
There are 2 five-tier Gopurams at the western and eastern entrances to the temple. The shrine of Lord
Marudeeswarar is facing west and the shrine of female deity Tiripurasundari is facing south. There are
many carved stone sculptures around the shrine. The west tower entrance directly leads to the shrine
of Marundeeswarar. There is also an entrance to the sanctum of Marundeeswarar from the outer
southern corridor. The shrine of Lord Thyagarajar can be seen just before this entrance on the left side
and the Lord is facing east. The female deity's shrine is located on the north-east corner of the outer
corridor and is facing south.
The inner corridor surrounding the sanctum of Marudeeswarar houses the idols of Lord Natarajar, 108
Sivlingams, Kalabairavar. On the eastern inner corridor, the sivlingams of Kedareeswarar,
Ramanatheswarar, Sundareswarar, Arunachaleswarar and Jambhkeswarar can be seen, all facing
west. On the southern inner corridor, the idols of 63 Nayanmars are kept. The idol of Mahavishnu
found on the eastern wall of the sanctum deserve special mention.
How to reach:
This temple is located at Tiruvanmiyur, a southern suburb of Chennai City, about 15 Kms from Chennai
Central Railway Station. This temple is well connected by town buses from every part of Chennai city.
The temple is situated within ½ Km from Tiruvanmiyur Bus Terminus.

Source: http://shivatemples.com/tnaadu/tn24.php

Page 18 of 21


The Divine Collection at www.Periva.org

For the benefit of our members, we are showcasing below a quick
view of the divine treasure contained in our parent site - at
www.Periva.org, which serves as a great single-point collection of
articles, photos, videos, blogs and audios of Sri Maha Periva.
Please pass on/share this website to as many of your
friends/groups/networks as possible, and spread the blessings of His
Holiness.

Click to watch our
exclusive video of Periva
An organized collection
of videos about Periva

Largest online audio library
of Periva Upadesams

Blog on Periva
with daily updates

Collection of videos on
Periva on Youtube


Link to the Kanchi
Periva Forum

Videos shot at Periva
Aradhana – 2011

Periva Photos –
Album view

Click to read a random
post from the Periva Blog

Page 19 of 21


Feedback / Responses
On the special video “Sri Kanchi Periva Darshan”
This is my fortune. I have viewed this.Thanks Jaya Jaya Sankara Hara Hara Sankara- Sri
Gopalsamy Kabeerdas
Vedic dharshan of maha periava, we are blessed thanks – Sri S Gopalan
Awesome video and namaskaram to the one who uploaded this. periyava charanam – Sri Bala
Manian
Excellent may be some punyam jaya jaya Sankara hara hara sankara – Smt Kala Subramanyam
An unforgettable experience! Thanks to the 'power of infinity' for having uploaded this! wonderful
lyrics and an unparelleled music! – Sri Balaji Krishnamurthi
ைாஞ்ெி ஥ைான்
எபிக஥, இணிக஥, உ஦ிர்க஥,
ஞாணம் , ைல்஬ி, ஡஬ம், ஡ாணம்
ைருக஠, ஬ாத்ெல்஦ம் , அன்பு , அருள் .......
. . . . . . . ஥ாணிடத்஡ின் உன்ண஡த்க஡ உ஠ர்த்தும்
இதுவதான்ந எண்஠ற்ந ஬ார்த்க஡ைபின் பெநிந்஡ பதாருபாை
஢ம்஥ிகடவ஦ , ஢ம்வ஥ாடு ஢ா஥ாை ஥ணி஡ உரு஬ில் அருள் தானித்஡ார்
என்த஡ற்கு

ஒரு

஢ிரூத஠஥ாை, இந்஡

ைாட்ெிைபின்

ப஡ாகுப்பு

஢ம்க஥

ப஥ய்

ெினிர்க்ை க஬க்ைிநது – Member anuays

On the audio section available at “www.periva.org”
dear sirs, you have done a wonderful service by making available all upanyasams at one place.Sri Sadagopan Iyengar


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