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If you happen to wake up at 6 in the morning and go for a jog near Llyods Road, chances are that you’d spot Dushyanth Sridhar, wearing a panchakacham and sporting a helmet, cycling, an activity the 28-year-old is passionate about.
He’s probably on his way to a Thirupaavai upanyasam. Not to attend but deliver it. This young upanyasakar has been making waves in the city thanks to his ‘modern interpretation’ of the Vedas and the Puranas.
While his audience comprises the young and the old, his reach through mass media like the TV and the Internet primarily draws the youth. “To reach out to the younger generation, you have to address them in a language they understand,” he says. The examples he quotes are contemporary — there could be references to Salman Khan, science and Harry Potter — but the content is steeped in philosophy.
He conducts atleast 200 discourses a year and about 70 of them are lined up in the Margazhi season. “The response to my Thirupaavai discourses — which are held early in the morning — has been quite heartening,” says Dushyanth, who is well-versed in the Sri Bhashyam, Gita Bhashyam, Rahasya-traya Saram and Bhagavad Vishayam.
Dushyanth’s love for philosophy began at an early age; when he was five, he memorised the Dayasathakam which his mother was learning. “When growing up, I was very interested in elocution competitions but never did I think that I’d become an upanyasakar,” he says. “We were in Bangalore and had no connection with discourses; in fact, my mother knew very little of Sanskrit and my father had never listened to a upanyasam before.”
Things changed when he went to BITS Pilani to pursue a degree in chemical engineering. “I was asked to talk about Seetha Kalyanam; I struggled to get the Tamil words right. I thought that I did a shoddy job.”
But his dean and principal didn’t think so. They called him aside and said that it was fantastic. Soon, he was asked to deliver lectures on other topics — which meant that he had to study and research on them.
Today, Dushyanth is up most of the night; he studies the scriptures and the commentaries on them by scholars. “What I study has no connection with the upanyasam I’m to deliver the next day but I try to draw a connection,” he says. In the last few years, he has thoroughly read the Ramayana (“The text and about seven commentaries on it”) and is now busy with the Mahabharatha (“I’ve been at it for a year and a half now”). He also organises heritage yatras to Vaishnava temples across the country and is currently working on a dance ballet titled ‘Aranganin Padaiyil’ that will chronicle the 48-year-old journey of the presiding deity of Srirangam, Lord Ranganathaswamy.
Dushyanth has another side to him — and that’s a full-time job at TCS where he works as an analyst. How do his colleagues at the IT major view him? “I do not carry my religion to my workplace,” he says. “At office, I’m just another employee. Of course, I think that the questioning and reasoning that I use with my philosophical research helps me during presentations and projects.”
Some of his young colleagues are ‘fans’ and frequent his discourses. A few of them hear his upanyasams on YouTube. “I make it a point to record and upload every discourse of mine,” he says. While some call him ‘Swamy’, youngsters prefer calling him by name.
“I do not mind that; it establishes an immediate rapport.” “I do not believe in being preachy, I prefer just letting people be. Sometimes there are in the audience office-goers in their work-wear who have come to listen to my discourse after a hard day and that is very heartening.”
Like most youngsters, Dushyanth too has a desire to bring about a change in the field of education. “I firmly believe that there should be an integrated approach to teaching.”
That’s for later. For now, he’s pedalling hard to his discourses and inspiring people to do the same.
“By cycling in the morning, I get my daily dose of exercise and a breath of fresh air that keeps me going through the day.”
Listen to his talk in english on Purusha Suktam in you tube https://www.youtube.com/watch?v=-JuypqX8KC8
- composed by Sri Adi Shankaracharya
The great AdiShankara of the eighth century summarized the entirety of Advaita Vedanta (non-dualistic philosophy) in six stanzas. When a young boy of eight, while wandering in the Himalayas, seeking to find his guru, he encountered a sage who asked him, "Who are you?" The boy answered with these stanzas, which are known as "Nirvana Shatakam" or "AtmaShatakam." "Nirvana" is complete equanimity, peace, tranquility, freedom and joy. "Atma" is the True Self. The sage the boy was talking to was Swami GovindapadaAcharya, who was, indeed, the teacher he was looking for.
These few verses can be of tremendous value to progress in contemplation practices that lead to Self-Realization.
निर्वाणषटकम्
Nirvana Shatakam
Shivoham Shivoham
मनोबुद्ध्यहङ्कार चित्तानि नाहं
न च श्रोत्रजिह्वे न च घ्राणनेत्रे ।
न च व्योम भूमिर्न तेजो न वायुः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥१॥
Mano-Buddhy-Ahangkaara Cittaani Naaham
Na Ca Shrotra-Jihve Na Ca Ghraanna-Netre |
Na Ca Vyoma Bhuumir-Na Tejo Na Vaayuh
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||1||
Meaning:
1.1: Neither am I the Mind, nor the Intelligence or Ego,
1.2: Neither am I the organs of Hearing (Ears), nor that of Tasting (Tongue), Smelling (Nose) or Seeing (Eyes),
1.3: Neither am I the Sky, nor the Earth, Neither the Fire nor the Air,
1.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.
flowers
Shivoham
न च प्राणसंज्ञो न वै पञ्चवायुः
न वा सप्तधातुः न वा पञ्चकोशः ।
न वाक्पाणिपादं न चोपस्थपायु
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥२॥
Na Ca Praanna-Samjnyo Na Vai Pan.ca-Vaayuh
Na Vaa Sapta-Dhaatuh Na Vaa Pan.ca-Koshah |
Na Vaak-Paanni-Paadam Na Copastha-Paayu
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||2||
Meaning:
2.1: Neither am I the Vital Breath, nor the Five Vital Airs,
2.2: Neither am I the Seven Ingredients (of the Body), nor the Five Sheaths (of the Body),
2.3: Neither am I the organ of Speech, nor the organs for Holding ( Hand ), Movement ( Feet ) or Excretion,
2.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.
flowers
Shivoham
न मे द्वेषरागौ न मे लोभमोहौ
मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्षः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥३॥
Na Me Dvessa-Raagau Na Me Lobha-Mohau
Mado Naiva Me Naiva Maatsarya-Bhaavah |
Na Dharmo Na Ca-Artho Na Kaamo Na Mokssah
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||3||
Meaning:
3.1: Neither do I have Hatred, nor Attachment, Neither Greed nor Infatuation,
3.2: Neither do I have Pride, nor Feelings of Envy and Jealousy,
3.3 I am Not within the bounds of Dharma (Righteousness), Artha (Wealth), Kama (Desire) and Moksha (Liberation) (the four Purusarthas of life),
3.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.
flowers
Shivoham
न पुण्यं न पापं न सौख्यं न दुःखं
न मन्त्रो न तीर्थं न वेदा न यज्ञाः ।
अहं भोजनं नैव भोज्यं न भोक्ता
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥४॥
Na Punnyam Na Paapam Na Saukhyam Na Duhkham
Na Mantro Na Tiirtham Na Vedaa Na Yajnyaah |
Aham Bhojanam Naiva Bhojyam Na Bhoktaa
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||4||
Meaning:
4.1: Neither am I bound by Merits nor Sins, neither by Worldly Joys nor by Sorrows,
4.2: Neither am I bound by Sacred Hymns nor by Sacred Places, neither by Sacred Scriptures nor by Sacrifies,
4.3: I am Neither Enjoyment (Experience), nor an object to be Enjoyed (Experienced), nor the Enjoyer (Experiencer),
4.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.
flowers
Shivoham
न मृत्युर्न शङ्का न मे जातिभेदः
पिता नैव मे नैव माता न जन्मः ।
न बन्धुर्न मित्रं गुरुर्नैव शिष्यं
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥५॥
Na Mrtyur-Na Shangkaa Na Me Jaati-Bhedah
Pitaa Naiva Me Naiva Maataa Na Janmah |
Na Bandhurna Mitram Gurur-Na-Iva Shissyam
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||5||
Meaning:
5.1: Neither am I bound by Death and its Fear, nor by the rules of Caste and its Distinctions,
5.2: Neither do I have Father and Mother, nor do I have Birth,
5.3: Neither do I have Relations nor Friends, neither Spiritual Teacher nor Disciple,
5.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.
flowers
Shivoham
अहं निर्विकल्पो निराकाररूपो
विभुत्वाच्च सर्वत्र सर्वेन्द्रियाणाम् ।
न चासङ्गतं नैव मुक्तिर्न मेयः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥६॥
Aham Nirvikalpo Niraakaara-Ruupo
Vibhu-Tvaacca Sarvatra Sarve[a-I]ndriyaannaam |
Na Caa-Sanggatam Naiva Muktirna Meyah
Cid-aananda-ruupah Shivo[a-A]ham Shivo[a-A]ham ||6||
Meaning:
6.1: I am Without any Variation, and Without any Form,
6.2: I am Present Everywhere as the underlying Substratum of everything, and behind all Sense Organs,
6.3: Neither do I get Attached to anything, nor get Freed from anything,
6.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.
http://www.youtube.com/watch?v=ilGtaaqv1Ik&feature=related http://www.youtube.com/watch?v=ilGtaaqv1Ik&feature=related
Listen to the enchanting Nirvana Shatakam in you tube.
By B.M.N.Murhty
The life of Acharya Shankara in its merely bodily appearance may be told briefly since it had a short span of only 32 years. But the quality and quantity of achievements that he packed into this short life have earned him a place among the world’s immortal people. Most historians have agreed that if a count were ever taken of twelve greatest men who ever lived in any country in any age, Shankara would easily be one of them. Today our minds are staggered at the thought that so much could be the achievement of a single individual within so short a time. A single person, whose only companion was his glowing spiritual and unbounded intellect and who, wandering the whole country as a Parivrajaka [wandering mendicant], conquered its mind and heart, is something unique in world history.
After establishing the Sree Sharada Peetham at Sringeri, Acharya Shankara started on a tour of Digvijaya all over the country with a view to spreading the message of Advaita Vedanta. The various places of his visit are narrated in different orders in the different Shankara Vijayas. Though the order of visit varies, they, more or less, agree on the places visited by him. In most of the places which he visited, Shankara either performed a spiritual miracle or initiated a great philosophical debate and won.
One of the places covered by the Acharya Kashmir was Kashmir. For ages, Kashmir has been the centre of worship of goddess Saraswathi [Sharada Devi]. This has been well authenticated by the famous Kashmiri poet Kalhana in his magnum opus ‘Rajatarangini’ which is a chronicle of the history of Kashmir and its rulers in Sanskrit in the form of verses. According to Kalhana, goddess Saraswathi was here seen in the form of swan in a lake near the peak of the Bheda Mountain hollowed by the river Ganga. It is said that the goddess appeared in this form of a swan to bless sage Sandilya thousands of years ago. According to history, there existed a temple for Saraswathi in the vicinity of this mountain on the banks of the river Madhumathi, a tributary to river Ganga. This temple attracted pilgrims far beyond Kashmir but in course of time it fell into disuse. In its heydays, this temple was the haunt of many sages and scholars who went there for intellectual and philosophical debates. A special seat was reserved for a scholar in this temple who would be designated as ‘Sarvajna’ and who would establish a claim for his versatility as a polyhistor. This special seat was therefore popular as a ‘Sarvajna Peetham’ which means ‘The throne of the all-wise’.
According to history, many scholars all over the country competed for the rare honour of adorning the Sarvajna Peetham but it was Acharya Shankara alone who could achieve it. The temple, as it stands today, is known as the Shankaracharya Temple and is now located in Srinagar. The temple has 64 steps, symbolizing the 64 Vidyas, known as ‘Chatusshasthi Kala’ in Sanskrit and one who has perfected all these 64 Arts of learning alone could climb up all the 64 steps and ascend to the ‘Sarvajna Peetham’. The temple is built on a high octagonal plinth which could be approached by a long row of steps. Neither the temple nor the place is called by the ancient name associated with goddess Saraswathi. Neither an idol of Goddess Saraswathi exists today.
Abul Fazl, the chronicler in the court of Akbar, notices this shrine as one dedicated to Goddess Durga, where were witnessed many miracles. In course of time, the Afridis and other tribals desecrated the temple and pulled down the structure. Substitute Sharada shrines were established in the Kashmir valley. After the establishment of the Dogra rule in Kashmir, Maharaja Gulab Singh from the Dogra dynasty who ruled Kashmir State renovated the temple and arranged for proper worship. The temple is now near the ceasefire line and is all but lost to us.
According to tradition, when the Saraswathi temple was in existence, it had a Mantap at the top with an approach by four gates from the four different directions namely, North, East. South and West. As per the Sthala Purana, these gates would open only when approached by a scholar of extraordinary merit [Sarvajna] from a region facing that particular gate. It is said that the Southern gate got opened only when Acharya Shankara on his Digvijaya Yatra approached it. Shankara got the gate opened and ascended the Sarvajna Peetham [Throne of Omniscience] after inviting Vedic scholars from all parts of India representing 72 different schools and defeating all of them in an intellectual exercise. He thus established his claim to the Sarvajna Peetham, established the supremacy of Advaita Vedanta and became a Jagadguru or World Teacher.
It is said that while ascending the 64 steps, one of the questioners [ called Prucchaka in Sanskrit] asked Shankara whether he knew the Art of Cobbling [ stitching a chappal] and gave him an awl [ stitching needle] and a piece of leather to demonstrate.
Shankara just took the awl and rubbed it against the bridge of his nose in the hot sun before putting the stitch. It may be noted that this is a typical characteristic of a cobbler who resort to this action in order to grease a blunt needle which is the only source of lubricant available in the form of sweat on the bridge of the nose. By this act of Shankara, the questioner was convinced that Shankara knew the art of cobbling.
“And still they gazed; and still the wonder grew,
That one small head could carry all he knew”
--Oliver Goldsmith in ‘Deserted Village’
B.M.N. Murthy
View The Images By Enlarging Them
Sanjay, at the end of the war went to the spot where the greatest war took place; Kurukshetra.
He looked around and wondered if the war really happened, if the ground beneath him had soaked all that blood, if the great Pandavas and Krishna stood where he stood.
“You will never know the truth about that!” said an aging soft voice.
Sanjay turned around to find an Old man in saffron robes appearing out of a column of dust.
“I know you are here to find out about the Kurukshetra war, but you cannot know about that war till you know what the real war is about.” the Old man said enigmatically.
“What do you mean?”
The Mahabharata is an Epic, a ballad, perhaps a reality, but definitely a philosophy.
The Old man smiled luring Sanjay into more questions.
“Can you tell me what the philosophy is then?” Sanjay requested.
Sure, began the Old man.
The Pandavas are nothing but your five senses,
Sight,
Smell,
Taste,
Touch and
Sound.
"And do you know what the Kauravas are?" he asked narrowing his eyes.
The Kauravas are the hundred vices that attack your senses everyday but you can fight them... and do you know how?
Sanjay shook his head again.
“When Krishna rides your chariot!”
The Old man smiled brighter and Sanjay gasped at that gem of insight.
Krishna is your inner voice, your soul, your guiding light and if you let your life in his hands you have nothing to worry.
Sanjay was stupefied but came around quickly with another question.
“Then, Why are Dronacharya and Bhishma fighting for the Kauravas, if they are vices?”
The Old man nodded, sadder for the question.
It just means that as you grow up, your perception of your elders change. The elders who you thought were perfect in your growing up years are not all that perfect. They have faults. And one day you will have to decide if they are for your good or your bad. Then you may also realize that you may have to fight them for the good. It is the hardest part of growing up and that is why the Geeta is important.
Sanjay slumped down on the ground, not because he was tired but because he could understand and was struck by the enormity of it all.
What about Karna? he whispered.
“Ah!” said the Old man. “You have saved the best for last. Karna is the brother to your senses, he is desire, he is a part of you but stands with the vices. He feels wronged and makes excuses for being with the vices as your desire does all the time.
Does your desire not give you excuses to embrace vices?”
Sanjay nodded silently. He looked at the ground, consumed with a million thoughts, trying to put everything together and then when he looked up the Old man was gone... disappeared in the column of dust...... leaving behind the great philosophy of Life!
Found it quite inspirational...
Nallinakkeswarar Temple
By S Venkataraman
While holidaying at Chennai, I came across a historic book about a Lord Siva temple at Ezhuchur, about 30km from Chennai on the Tambaram-Kanchipuram highway. I visited the temple on November 18, 2016. This temple is several thousand years old. Up until a few years ago, it remained locked, surrounded by thick bushes and dense trees. A Muslim Auto Rickshaw driver, who came with a passenger to Ezhuchur, saw the condition of the temple. He learnt that the dire situation of the temple was because of a lack of unity among villagers. He came again with his Hindu friends and RSS workers, brokered peace among villagers and united them to renovate the temple. What a wonder! The Lord played a Muslim youth to fulfill His will.
Odisi Maharishi along with his two disciples Dadhisi and Kasyapa Munivars attended Lord Siva’s wedding with Parvati/Dakshayani. The Earth was in a state of imbalance since the North, the place of Lord Siva’s wedding, was crowded by devotees and worshipers. The Lord asked Sage Agasthiyar to go South to keep the Earth in balance. Later, Agasthiyar was blessed by the Lord and his consort. While visiting various temples, Agasthiyar became immersed into the Lord at the Nallinakkeswarar temple.
Odishi Maharishi told his disciple, Kasyapa Munivar, that it was his turn to get married to the remaining 13 daughters of Daksha. King Daksha objected to this, but all 13 of his daughters decided to marry Kasyapa Munivar. The Munivar had several children through his 13 wives, including many Devas, Asuras, Garuda, Napas and Yakshas. Seeing the children fight among themselves, Kasyapa Munivar prayed to Lord Siva to bring peace. Lord Siva told Kasyapa Munivar to go to Ezhuchur and recite “Om Nama Sivaya” in quest of a solution. Kasyapa Munivar followed the Lord’s orders and brought peace among his children, who came to Ezchuru seeking darshan of the Lord. He is therefore called Nallinakkeswarar (Lord of Harmony). A happy
Kasyapa Munivar took the form of a tree, near the temple, and is believed to live in incognito even today.
There are several such Sidhha Purushas, blessed by this Lord, living in incognito within the temple trees. The 54th Peetathipathi Kanchi Sankarachariyar Sri Maha Devendra Saraswathi Swamigal was a great devotee of this Lord. He used to desert the Kanchi Matt and stay in the temple, chanting the Lord’s name. The swamigal attained Samadhi behind the temple, which is now a place of worship.
Over time, many Chola, Pandya and Pallava kings donated to this temple. Paranthaka Chola Raja decorated this temple’s tower with gold. Subsequent Muslim Bhamini Kings went on to loot the gold tower. The temple’s jewels were relocated to a safe place but the Muslim rulers beheaded the temple’s priests when they refused to divulge the whereabouts of the jewels.
On the Maha Kumbabishekam day in 2012, the temple priest and Bakthas came to the temple in the morning. When the priest opened the temple doors, everyone was taken aback to see the lingam floating in water and droplets of water still dripping on the lingam. The hypothesis that the roof was leaking was untrue. Two live cobras lay surrounding the Lingam with their hoods on. The visitors were afraid. A renowned Astrologist saw prasnam and found that mother Ganga was pouring on the Lord and two Siddha Purushas visited the Lord in the form of serpents. Slowly, the water stopped flowing, the snakes disappeared and the rituals were completed.
The most interesting mystery in the temple is two king cobras which come twice every day, drenched in water from the temple tank, to pray to the Lord. They pass over the legs of worshippers without harming them. They sit on a plate of viboothi provided by the priests. The color of the viboothi changes once the cobras sit on it. The snakes then go around the Lingam and disappear. In spite of villagers’ best efforts to track the snakes, there is no answer to where the snakes come from or go to. The viboothi encircled by the snakes is known to have a curing effect on many diseases.
A great Kaliyuga miracle is happening in this temple. Om Nama Sivaya!!
