Chapter -6 Bhakti-Sufi Traditions Integration Of

Total Page:16

File Type:pdf, Size:1020Kb

Chapter -6 Bhakti-Sufi Traditions Integration Of CHAPTER -6 BHAKTI-SUFI TRADITIONS INTEGRATION OF CULTS In the medieval period different cult/sects integrated with each other. There were two processes by which the values of these cults mixed/integrated with. >One was the process of disseminating Brahmanical ideas. This was done by the composition, compilation and preservation of Puranic text in simple Sanskrit verse. By this these text/verse be acceessable to women and sudras. >Second process was to accept the beliefs and practices of lower/other social categories. One of the striking example is ‘Puri’at Orissa, where principal deity was identified with Jagannatha, a form of Vishnu. >Local deities was also identified with the Vishnu and a form of Vishnu. >Integration was also evident in goddesses. Local deities was put within the puranic fold and identified as the wife of principal male deities. Sometimes they equated with Lakshmi and Parvati. ALVARS AND NAYANARS 1.BHAKTI MOVEMENTS Some of the earliest bhakti movements were led by the Alvars and Nayanars. ALVARS- Devotees of lord Vishnu is called Alvars. NAYANARS-Devotees of lord Shiva is called Nayanars. >Alvars and Nayanars travelled from place to place singing hymns in tamil in praise of their God. >Temples were built at the places that was choosen as abode for their deities by alvars and nayanars. >Later these places were developed as the centre of pilgrimage. >worship of alvar and nayanar saint , singing of poem of these saint became part of temple rituals. 2.ATTITUDE OF ALVAR AND NAYANARS TOWARDS THE CASTE-SYSTEM >Alvars and nayanars rejected the caste system and the dominance of the Brahamans. >The followers of the alvars and nayanars came from different social background e.g. Brahmans, Artisans, cultivators and even from untouchables etc. >alvar and nayanar saints composed many text in which we found the tradition of alvars and nayanars. >one of the major composition of alvars is ‘Nalyira-Divyaprabandham’ which is regarded as the Tamil Veda. 3.WOMEN DEVOTEES >Most striking feature of the alvars and nayanars was the presence of womens. >’Andal’ (alvar) was the devotee of Vishnu. Her compositions were sung widely. The ‘Karaikkal Ammaiyar’ was the devotee lord shiva. She adopted the path of extreme asceticism to achieve the goal. She also composed poems in praise of Shiva. >These women rejected the social obligations which is imposed by the society on women. >They posed a challenge to patriarchal norms. 4.RELATION OF BHAKTI MOVEMENT (ALVAR AND NAYANAR) WITH THE STATE >Rulers of south India patronize the bhakti movement. Chola rulers were the main who patronize the bhakti movement. >Chola rulers supported the brahmnical and bhakti traditions. Chola rulers made land grants to the bhakti saint and construct temples for Vishnu and Shiva. >Some of the magnificent Shiva temples at Chidambaram, Thanjavur and Gangaikondacholapuram were constructed under the patronage of Chola ruler. >Bronze sculpture of Shiva also produced. >Alvars and nayanars were revered by the vellala peasants. By patronizing the alvars and nayanars rulers tried to win the support of the common man. >Chola rulers attempted to claim divine support and proclaim their own power and status by building splendid temples. >These kings also introduced the singing of shaiva hymns in the temples. Chola ruler also installed metal images of saint Appar, Sambandar and Sundarar in Shiva temple. VIRASHAIVA TRADITION >Virashaiva tradition was started by the Basavanna in Karnataka. >His followers were known as Lingayats or Virashaivas. >They worship lord Shiva and bear Linga on the left shoulder. >Lingayat believe that on death the devotee will be united with Shiva and will not return to this world. So they do not practice funerary rites such as cremation. >They rejected the caste system and the theory of pollution attributed to certain groups. They also rejected the theory of rebirth. >They supported widow remarriage. NEW STRANDS IN THE FABRIC- ISLAMIC TRADITION FAITH OF RULERS AND SUBJECTS >In 711 AD an arab general Muhammad Qasim conquered Sind. In 13th century Turks established the Delhi-sultanate. Islam was an acknowledged religion of the rulers. >Islam was also followed by the Mughals who established their empire in the 16th century as well as in many of the regional states that emerged in the 18th century. >Muslim rulers were to be guided by the ulama who were expected to ensure that they rule according to the sharia. >The situation in the sub-continent was complicated. Majority of the subjects in india were hindu. In this context concept of zimmi was adopted which means protected. They had to pay a tax called ‘Jizya’ and gained the right to be protected by muslims. >Despite this, rulers adopted a fairly flexible policy towards their subjects. Several rulers gave land grants and and tex exemptions to hindu, jaina, Christians and jewish. They expressed respect and devotion towards Non-muslim religious leaders. POPULAR PRACTICE OF ISLAM ( TEACHINGS OF ISLAM) Islam in India were not only confined to ruling class but it was practiced by different social strata. Who adopted islam they accepted five pillers of faith- >There is one god that is ‘Allah’. >Prophet Muhammad is the messenger of god. >Offering prayer five times a day(namaz/salat) >Giving Alms(zakat). >Fasting during the month of Ramzan. >Performing pilgrimage to mecca(hajj). THE GROWTH OF SUFISM Sufism was the mystical ideology of the Islam. Sufism was emerged in protest against the growing materialism of caliphate. >Sufis were critical of the dogmatic definitions of Quran and methods of interpreting Quran. >They believe in intense devotion and love for god, and by that salvation could be attained. >Interpretation of Quran should be done on the basis of personal experience. >By the eleventh century Sufism evolved into a well developed movement in the Indian subcontinent. >Sufis began to organize as a community around the hospice or khanqah (place where Sufi saint lived) controlled by a master. >Sufi Silsilas were began to establish in different part of the world. The word Silsila – literally means a chain or a group , signifying a continous link between master and disciple. >Special rituals were developed when a disciple took entry in the Silsila. He took oath of allegiance , wore a patched garment and shaved their hair. >After death of sheikh his tomb-shrine became centre of pilgrimage, particularly on his death anniversary. This evolved the cult of the sheikh revered as well. Chisttis were the most influential sufis who migrated to India in 12th century. Khwaja Muinuddin Chisti was settled in Ajmer in 13th century. Ajmer became the main centre of sufis in India. The khanqah was the centre of social life of sufis. Shaikh Nizamuddin’s hospice was set-up in Delhi. It comprised several small rooms and a big hall, where the disciples lived and prayed. There was an open kitchen run on futuh (charity). Peoples from all walks of life came for the blessing of the Sufi- saint. Sufis adopted so many local traditions like- bowing before the sheikh, offering water to visitors, shaving heads of disciples, yogic exercise etc. Pilgrimage, called Ziyarat to tombs of sufis saint is prevalent all over the Muslims- world. It is the most important feature of sufis. The most revered (respected) Sufi-saint was the khawaja muinuddin, popularly known as “garib nawaj” people of all caste and creed expressed their devotion at the dargah of the sufi-saints. Many rulars visited the shrine in ajmer Muhammad bin tughlaq was the first sultan to visit the shrine. Akbar visited the Ajmer shrine fourteen times .These rulers provide grants to the shrine. LANGUAGES AND COMMUNICATION Sufis played an important role in developing the music and language. ‘Sama’ played important role in music. Sufis perform mystical music in khanqahs and during pilgrimage. Sufis played important role in developing local languages. ’Baba Farid’ composed verses in the local languages which is found in guru-granth Sahib . Long poems or masnavis was composed to express ideas of divine love. Padmavat was composed by malik- Muhammad jayasi. Sufi-poetry was also composed in bijapur, Karnataka. These were written in Dakhani language. Lurinama and Shadinama were other composition of sufis. Sufis of the south were inspired by the Bhakti-traditions of kannad, vachanas of the lingayats and the Marathi Abhangs. SUFIS AND THE STATE A major feature of the chisti tradition was austerity including maintaining a distance from wordly power,but there was not a situation of absolute isolation from political power . Sufis accepted grants and donation from the rulers. Rulers set-up charitable trust for khanqahs. Rulers granted tax-free land to sufis. Chistis accepted donation in cash and kind. They used it for immediate requirements such as food, cloth. It enhanced the moral authority of the sufis. Kings did not simply need to demonstrate their association with sufis : they also required legitimation from them. Another example of relation of state and sufis was that the kings wanted their tombs to be in the vicinity of Sufi- shrines. There were also instances of conflicts between ruler and the state e.g. Suhrawardi KABIR >He was born in a hindu family but was raised by a poor muslim family belonging to the community of weavers or julahas, who were recently converted in Islam. >Perhaps ‘Ramananda’ was the guru of Kabir. >Kabir’s teaching is found in ‘Bijak’, kabir granthavali and guru-granth sahib. >Kabir criticized both Hindu and Muslim traditions. >Kabir believed in Nirguna-Bhakti. >He described ultimate reality as Allah, khuda and pir. He also used term for god like Alakh unseen), nirankar(formless), Brahman and atman etc. >Diverse and sometimes conflicting ideas given in the poems. Some poems draw on Islamic ideas and used monotheism to attack polytheism and idol worship.
Recommended publications
  • Lesson. 8 Devotional Paths to the Divine
    Grade VII Lesson. 8 Devotional paths to the Divine History I Multiple choice questions 1. Religious biographies are called: a. Autobiography b. Photography c. Hierography d. Hagiography 2. Sufis were __________ mystics: a. Hindu b. Muslim c. Buddha d. None of these 3. Mirabai became the disciple of: a. Tulsidas b. Ravidas c. Narsi Mehta d. Surdas 4. Surdas was an ardent devotee of: a. Vishnu b. Krishna c. Shiva d. Durga 5. Baba Guru Nanak born at: a. Varanasi b. Talwandi c. Ajmer d. Agra 6. Whose songs become popular in Rajasthan and Gujarat? a. Surdas b. Tulsidas c. Guru Nanak d. Mira Bai 7. Vitthala is a form of: a. Shiva b. Vishnu c. Krishna d. Ganesha 8. Script introduced by Guru Nanak: a. Gurudwara b. Langar c. Gurmukhi d. None of these 9. The Islam scholar developed a holy law called: a. Shariat b. Jannat c. Haj d. Qayamat 10. As per the Islamic tradition the day of judgement is known as: a. Haj b. Mecca c. Jannat d. Qayamat 11. House of rest for travellers kept by a religious order is: a. Fable b. Sama c. Hospice d. Raqas 12. Tulsidas’s composition Ramcharitmanas is written in: a. Hindi b. Awadhi c. Sanskrit d. None of these 1 Created by Pinkz 13. The disciples in Sufi system were called: a. Shishya b. Nayanars c. Alvars d. Murids 14. Who rewrote the Gita in Marathi? a. Saint Janeshwara b. Chaitanya c. Virashaiva d. Basavanna 1. (d) 2. (b) 3. (b) 4. (b) 5. (b) 6. (d) 7.
    [Show full text]
  • Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars
    Guide to 275 SIVA STHALAMS Glorified by Thevaram Hymns (Pathigams) of Nayanmars -****- by Tamarapu Sampath Kumaran About the Author: Mr T Sampath Kumaran is a freelance writer. He regularly contributes articles on Management, Business, Ancient Temples and Temple Architecture to many leading Dailies and Magazines. His articles for the young is very popular in “The Young World section” of THE HINDU. He was associated in the production of two Documentary films on Nava Tirupathi Temples, and Tirukkurungudi Temple in Tamilnadu. His book on “The Path of Ramanuja”, and “The Guide to 108 Divya Desams” in book form on the CD, has been well received in the religious circle. Preface: Tirth Yatras or pilgrimages have been an integral part of Hinduism. Pilgrimages are considered quite important by the ritualistic followers of Sanathana dharma. There are a few centers of sacredness, which are held at high esteem by the ardent devotees who dream to travel and worship God in these holy places. All these holy sites have some mythological significance attached to them. When people go to a temple, they say they go for Darsan – of the image of the presiding deity. The pinnacle act of Hindu worship is to stand in the presence of the deity and to look upon the image so as to see and be seen by the deity and to gain the blessings. There are thousands of Siva sthalams- pilgrimage sites - renowned for their divine images. And it is for the Darsan of these divine images as well the pilgrimage places themselves - which are believed to be the natural places where Gods have dwelled - the pilgrimage is made.
    [Show full text]
  • Bhoga-Bhaagya-Yogyata Lakshmi
    BHOGA-BHAAGYA-YOGYATA LAKSHMI ( FULFILLMENT AS ONE DESERVES) Edited, compiled, and translated by VDN Rao, Retd. General Manager, India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi, currently at Chennai 1 Other Scripts by the same Author: Essence of Puranas:-Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras Essence of Sankhya Parijnaana- Also Essence of Knowledge of Numbers Essence of Narada Charitra; Essence Neeti Chandrika-Essence of Hindu Festivals and Austerities- Essence of Manu Smriti*- Quintessence of Manu Smriti* - *Essence of Pratyaksha Bhaskara- Essence of Maha Narayanopanishad*-Essence of Vidya-Vigjnaana-Vaak Devi* Note: All the above Scriptures already released on www.
    [Show full text]
  • 'Mysticism' of the Alvars
    Theological Studies Faculty Works Theological Studies 2010 Engendering the ‘Mysticism’ of the Alvars Tracy Tiemeier Loyola Marymount University, [email protected] Follow this and additional works at: https://digitalcommons.lmu.edu/theo_fac Part of the Religion Commons Recommended Citation Tracy Sayuki Tiemeier, Engendering the ‘Mysticism’ of the Ālvārs, The Journal of Hindu Studies, Volume 3, Issue 3, October 2010, Pages 337–353, doi: 10.1093/jhs/hiq027 This Book Review is brought to you for free and open access by the Theological Studies at Digital Commons @ Loyola Marymount University and Loyola Law School. It has been accepted for inclusion in Theological Studies Faculty Works by an authorized administrator of Digital Commons@Loyola Marymount University and Loyola Law School. For more information, please contact [email protected]. The Journal of Hindu Studies 2010;3:337–353 Doi: 10.1093/jhs/hiq027 Advance Access Publication 13 September 2010 Engendering the ‘Mysticism’ of the Ālvārs Tracy Sayuki Tiemeier Abstract: This essay explores the relationship between gender, power, and mysticism through an examination of the Tamil Vaiṣṇava Ālvārs and how two scholars, Friedhelm Hardy and S.M. Srinivasa Chari, interrelate Ālvār mysticism, female voice, and the one female Ālvār, Āṇṭāḷ. Although both Hardy and Chari define Ālvār mysticism through female voice and uphold Āṇṭāḷ as mystic par excellence, they miss important nuances of Āṇṭāḷ’s poetry that radicalise female voice and frustrate gendered expectations. Āṇṭāḷ’s mysticism proves to be socially and theologically subversive, laying claim to authority even over the divine. In her gendered genealogy of Christian mysticism, Grace Jantzen shows how the definition and delimitation of mysticism is inexorably connected with power and gender.
    [Show full text]
  • I Year Dkh11 : History of Tamilnadu Upto 1967 A.D
    M.A. HISTORY - I YEAR DKH11 : HISTORY OF TAMILNADU UPTO 1967 A.D. SYLLABUS Unit - I Introduction : Influence of Geography and Topography on the History of Tamil Nadu - Sources of Tamil Nadu History - Races and Tribes - Pre-history of Tamil Nadu. SangamPeriod : Chronology of the Sangam - Early Pandyas – Administration, Economy, Trade and Commerce - Society - Religion - Art and Architecture. Unit - II The Kalabhras - The Early Pallavas, Origin - First Pandyan Empire - Later PallavasMahendravarma and Narasimhavarman, Pallava’s Administration, Society, Religion, Literature, Art and Architecture. The CholaEmpire : The Imperial Cholas and the Chalukya Cholas, Administration, Society, Education and Literature. Second PandyanEmpire : Political History, Administration, Social Life, Art and Architecture. Unit - III Madurai Sultanate - Tamil Nadu under Vijayanagar Ruler : Administration and Society, Economy, Trade and Commerce, Religion, Art and Architecture - Battle of Talikota 1565 - Kumarakampana’s expedition to Tamil Nadu. Nayakas of Madurai - ViswanathaNayak, MuthuVirappaNayak, TirumalaNayak, Mangammal, Meenakshi. Nayakas of Tanjore :SevappaNayak, RaghunathaNayak, VijayaRaghavaNayak. Nayak of Jingi : VaiyappaTubakiKrishnappa, Krishnappa I, Krishnappa II, Nayak Administration, Life of the people - Culture, Art and Architecture. The Setupatis of Ramanathapuram - Marathas of Tanjore - Ekoji, Serfoji, Tukoji, Serfoji II, Sivaji III - The Europeans in Tamil Nadu. Unit - IV Tamil Nadu under the Nawabs of Arcot - The Carnatic Wars, Administration under the Nawabs - The Mysoreans in Tamil Nadu - The Poligari System - The South Indian Rebellion - The Vellore Mutini- The Land Revenue Administration and Famine Policy - Education under the Company - Growth of Language and Literature in 19th and 20th centuries - Organization of Judiciary - Self Respect Movement. Unit - V Tamil Nadu in Freedom Struggle - Tamil Nadu under Rajaji and Kamaraj - Growth of Education - Anti Hindi & Agitation.
    [Show full text]
  • Why I Became a Hindu
    Why I became a Hindu Parama Karuna Devi published by Jagannatha Vallabha Vedic Research Center Copyright © 2018 Parama Karuna Devi All rights reserved Title ID: 8916295 ISBN-13: 978-1724611147 ISBN-10: 1724611143 published by: Jagannatha Vallabha Vedic Research Center Website: www.jagannathavallabha.com Anyone wishing to submit questions, observations, objections or further information, useful in improving the contents of this book, is welcome to contact the author: E-mail: [email protected] phone: +91 (India) 94373 00906 Please note: direct contact data such as email and phone numbers may change due to events of force majeure, so please keep an eye on the updated information on the website. Table of contents Preface 7 My work 9 My experience 12 Why Hinduism is better 18 Fundamental teachings of Hinduism 21 A definition of Hinduism 29 The problem of castes 31 The importance of Bhakti 34 The need for a Guru 39 Can someone become a Hindu? 43 Historical examples 45 Hinduism in the world 52 Conversions in modern times 56 Individuals who embraced Hindu beliefs 61 Hindu revival 68 Dayananda Saraswati and Arya Samaj 73 Shraddhananda Swami 75 Sarla Bedi 75 Pandurang Shastri Athavale 75 Chattampi Swamikal 76 Narayana Guru 77 Navajyothi Sree Karunakara Guru 78 Swami Bhoomananda Tirtha 79 Ramakrishna Paramahamsa 79 Sarada Devi 80 Golap Ma 81 Rama Tirtha Swami 81 Niranjanananda Swami 81 Vireshwarananda Swami 82 Rudrananda Swami 82 Swahananda Swami 82 Narayanananda Swami 83 Vivekananda Swami and Ramakrishna Math 83 Sister Nivedita
    [Show full text]
  • Chapter 8 Tirumurai 12 Sekkizhar Periya Puranam
    Language in India 18:11 November 2018 CHAPTER 8 TIRUMURAI 12 SEKKIZHAR (PERIA PURANAM) Dr Adi Sankara Singing with Saivite Saints Language in India 18:11 November 2018 Sekkizhar Dr Adi Sankara Singing with Saivite Saints Language in India 18:11 November 2018 100 Singing with Saivite Saints THE TWELFTH TIRUMURAI thThe twelfth Tirumurai is the Periya Puranam. Authored by Sekkizhar, it is also known as the Tiru Thondar Puranam. This Tirumurai is based on the Tiru Thondat Thogai of Sundaramurti Nayanar and Tiru Thondar Tiruvandhati of Nambiandar Nambi. It is to be noted that another work of the 13 century, Tiru Thondar Purana Saram of Saint Umapathi Sivacharya is also based on the Tiru Thondar Tiruvandhati of Nambiandar Nambi. Nambiandar Nambi is said to have discovered and compiled the Tirumurai. The life history of Nambi has been dealt in the eleventh Tirumurai. Periya Puranam, the hagiology of 63 Saivite Saints is a precious work by Sekkizhar. The Periya Puranam is the most important of all the works relating to the lives of the 63 Nayanars. The twelfth Tirumurai contains more than 18,000 stanzas, and is the outpourings of sixty-three Nayanmars, who sang in praise of Lord Siva. Saint Sekkizhar Nayanar Sekkizhar was born at Kunrathur in the Thondai Chola Nadu. This region was part of Tamil Nadu and Andhra Pradesh and was ruled by the Pallava Kings. It corresponds to the present environs of Chennai with Chengalput district and its surrounding area in Kanchipuram district. At that time, Thondai Nadu was famous for its intellectuals. Sekkizhar was born as Arulmozhi Thevar and his younger brother was Palaravayar.
    [Show full text]
  • Ch-8-Devotional-Paths-To-The-Divine-Part-1/ 1/9 3/16/2021 Ch -8 Devotional Paths to the Divine (Part 1) – Priya's Learning Centre
    3/16/2021 Ch -8 Devotional Paths To The Divine (Part 1) – Priya's Learning Centre Priya's Learning Centre Ch -8 Devotional Paths To The Divine (Part 1) https://priyaslearningcentre.com/2021/01/23/ch-8-devotional-paths-to-the-divine-part-1/ 1/9 3/16/2021 Ch -8 Devotional Paths To The Divine (Part 1) – Priya's Learning Centre The intense devotion or love of God that we witness today, has its roots in the various kinds of Bhakti & Su movements that evolved since the eighth century. The Idea Of A Supreme God Earlier, different groups of people used to worship their own gods and goddesses. New ideas of religion emerged with the emergence of large kingdoms and empires. https://priyaslearningcentre.com/2021/01/23/ch-8-devotional-paths-to-the-divine-part-1/ 2/9 3/16/2021 Ch -8 Devotional Paths To The Divine (Part 1) – Priya's Learning Centre The new belief that social status and privileges came from birth in “noble” family, gained popularity. Many people were unhappy with such ideas and turned to Buddhism and Jainism. Others were attracted to the idea of Supreme God who could deliver humans from bondage of life and death, if approached with devotion. Eventually, Lord Shiva, Lord Vishnu and Goddess Durga were identied as supreme gods and goddess. The local myths and legends became a part of Puranic stories and later Puranas laid down that people of all castes can receive the grade of God. Nayanars & Alvars New religious movements by Nayanars (saints devoted to Lord Shiva) and Alvars (saints devoted to Lord Vishnu) emerged during the seventh to ninth centuries.
    [Show full text]
  • Alvars and Their Celestial Songs
    ĀĻVĀR SAINTS AND THEIR CELESTIAL SONGS. N.Rajagopalan I.R.A.S. (Rtd.) Ex-Financial Advisor, (I.R.). Published by N. Rajagopalan Apt.2-A, ‘SRINIDHI’, T.37 A & B, 16 th Cross Street, Besantnagar, Chennai – 600090. i Front Cover Image: Sri Ranganātha and Sri Ranga Nāchiār at Srirangam Temple. Back Cover Image: Sri NammāĮvār at ĀĮvār Tirunagari. Front Inside Cover Image: All twelve ĀĮvārs and Kumudha-Valli Nāchiār. Back Inside Cover Image: ‘ĀĮvārs’ Sannidhi at Richmond Hindu Temple, Toronto, Canada. ISBN 81-9012873-6. First Edition – 2015. Printed & Processed by: Vibhgyar Graphix Price: For Sales enquiries: Tele. 91 44 24915326. Email: [email protected]. ii Dedicated to the memory of my parents Sri T.R. Narasimhachariar And Smt. N. Jayalakshmi iii Abbreviations used in the Book Jitante Stotram J.S. Tiruvāimoļi T.V.M. Stotra Ratnam S.R. MudhalTiruvandādhi M.T. IrandāmTiruvandādhi I.T. NārāyanaUpanişad N.Up. MunrāmTiruvandādhi Mu.T. MahānārāyanaUpanişad Ma.Na.Up. Tiruneduntāndakam T.N.T. PuruşaSūktham P.S. PeriaTirumoļi P.T.M. VishnuSūktham V.S. Nānmukan Tiruvandādhi N.M.T./N.T. BrihadāranyaUpanişad Br.Up. Tirucchandaviruttam T.V.C. ĀchāryaHrudayam A.H. Tiruviruttam T.V. SriVachanaBhushanam S.V.B. PeriaTiruvandādhi P.T. SriVaradarājastavam S.V,Sta. PerumālTirumoļi PML.T.M. Harivamsam Ha.Vam. PeriāļvārTirumoļi P.A.T.M. SriRangarājastavan Pur.Sat. S.R.S.P.S./Pu.S. UpadesaRattinamālai U.R.M. SrimadVālmiki RāmānusaNūtrandādhi R.N. Rāmāyanam S.V.R/S.R. NācchiārTirumoļi N.T.M. Mahābhāratham Mah.Ba. TirumālaiTiruppalliyezhuchi T.M.T.P. Mukundamālai M.M. UpadesaRattinamālai U.R.M. SiriaTirumadal S.T.M. VishnuPurānam V.P.
    [Show full text]
  • HYMNS of the ALVARS HYMNS of the ALVARS in PRAISE of in PRAISE of LORD SRINIVASA LORD SRINIVASA - R.Ramanujachari
    HYMNS OF THE ALVARS HYMNS OF THE ALVARS IN PRAISE OF IN PRAISE OF LORD SRINIVASA LORD SRINIVASA - R.Ramanujachari Edited with translation R.Ramanujachari Published by Executive Officer Tirumala Tirupati Devasthanams Tirumala Tirupati Devasthanams, Tirupati. Tirupati 2012 FOREWORD HYMNS OF THE ALVARS IN PRAISE OF LORD The Riks in Vedas are called Hymns. They are holy stotras, SRINIVASA discriptions and prayers done by great Rishis. In devotional lit- erature, in general, the entreaties intended to Divine entities are treated as hymns. Hence hymn is a sacred lyric that can be chanted and sung in adoration, ardour and honour. Edited with translation and notes by In this context, the blissful expressions and experiences of Alvars in poetic form are entitled as Hymns. The Alvars are great ardent R. RAMANUJACHARI devotees and scholars and are responsible for spread of the Vaishnava cult. As a matter of fact the origin of chanting of Vaishnava Divya prabandham in temples was owned by the Alvars. The Alvars are T.T.D. Religious Publications Series No: twelve in number. The poems writen by them are called ‘pasuras’ in Tamil language in praise of Vishnu, Vaishnava temples and associated ©All Rights Reserved sacred Tirthas. There are 4000 pasuras produced by the Alvars and they constitute Vaishnava literature, otherwise called ‘Nalayira Divya Prabandham’ and popularly respected as ‘Dravida Vedam’. The Alvars belonged to different castes and most of them visited First Edition: 2012 famous Vaishnava temples in South India including Venkatachalam. The selected hymns in this book are all in praise of Lord Srinivasa Copies: shining in Vengadam known as Seshadri, the holy spot where one is to render service to the Lord.
    [Show full text]
  • Vaishnavism, Antievolutionism, And
    VAISHNAVISM, ANTIEVOLUTIONISM AND AMBIGUITIES: REVISITING ISKCON’S DARWIN- SKEPTICISM by Oliver Zambon and Thomas Aechtner Oliver Zambon is a PhD Candidate at the University of Queensland, School of Historical and Philosophical Inquiry, Faculty of Humanities and Social Sciences, St. Lucia, Australia; email: [email protected]. Thomas Aechtner is Lecturer in Religion and Science, University of Queensland, School of Historical and Philosophical Inquiry, Faculty of Humanities and Social Sciences, St. Lucia, Australia; email: [email protected]. The International Society of Krishna Consciousness, commonly known as the Hare Krishna Movement or ISKCON, was founded in 1966 by the religious leader A. C. Bhaktivedanta Swami Prabhupada. After gathering a counterculture following in the United States, the Hare Krishnas spread from New York City to the rest of the country, before mustering an international community of adherents. This, in part, because the movement attracted several high-profile celebrities such as Allen Ginsberg and members of The Beatles. Celebrating its fiftieth year anniversary in 2016, the Hare Krishnas now claim to have “five hundred major centers, temples and rural communities, nearly one hundred affiliated vegetarian restaurants, thousands of namahattas or local meeting groups, a wide variety of community projects, and millions of congregational members worldwide” (iskcon.org 2014a). Intriguingly, ISKCON has not only represented an emergent form of Western Hinduism, but Bhaktivedanta and his Hare Krishna followers have also frequently been associated with vocal objections towards modern science. This is the author manuscript accepted for publication and has undergone full peer review but has not been through the copyediting, typesetting, pagination and proofreading process, which may lead to differences between this version and the Version of Record.
    [Show full text]
  • Jagadguru Sri Jayendra Saraswathi Swamiji an Offering
    JAGADGURU SRI JAYENDRA SARASWATHI SWAMIJI AN OFFERING ॎश्रीगु셁भ्योनमः P.R.KANNAN,M.Tech. Navi Mumbai Released during the SAHASRADINA SATHABHISHEKAMCELEBRATIONS of Jagadguru Sri JAYENDRA SARASWATHI SWAMIJI Sankaracharya of Moolamnaya Kanchi Kamakoti Peetham Kanchipuram August 2016 Page 2 of 152 भक्तिर्ज्ञानंक्तिनीक्ततःशमदमसक्तितंमञनसंतुक्तियुिं प्रर्ज्ञक्तिेक्ततसिंशुभगुणक्तिभिञऐक्तिकञमुक्तममकञश्च। प्रञप्ञःश्रीकञमकोटीमठ-क्तिमलगुरोयास्यपञदञर्ानञन्मे तस्यश्रीपञदपेभितुकृक्ततररयंपुमपमञलञसमञनञ॥ May this garland of flowers adorn the lotus feet of the ever-pure Guru of Sri Kamakoti Matham, whose worship has bestowed on me devotion, supreme experience, humility, control of sense organs and thought, contented mind, awareness, knowledge and all glorious and auspicious qualities for life here and hereafter. Acknowledgements: This compilation derives information from many sources including, chiefly „Kanchi Kosh‟ published on 31st March 2004 by Kanchi Kamakoti Jagadguru Sri Jayendra Saraswati Swamiji Peetarohana Swarna Jayanti Mahotsav Trust, „Sri Jayendra Vijayam‟ (in Tamil) – parts 1 and 2 by Sri M.Jaya Senthilnathan, published by Sri Kanchi Kamakoti Peetham, and „Jayendra Vani‟ – Vol. I and II published in 2003 by Kanchi Kamakoti Jagadguru Sri Jayendra Saraswati Swamiji Peetarohana Swarna Jayanti Mahotsav Trust. The author expresses his gratitude for all the assistance obtained in putting together this compilation. Author: P.R. Kannan, M.Tech., Navi Mumbai. Mob: 9860750020; email: [email protected] Page 3 of 152 P.R.Kannan of Navi Mumbai, our Srimatham‟s very dear disciple, has been rendering valuable service by translating many books from Itihasas, Puranas and Smritis into Tamil and English as instructed by Sri Acharya Swamiji and publishing them in Internet and many spiritual magazines.
    [Show full text]