Friday, March 28, 2014

மிஸ்டிக் செல்வம் சித்தர் இருப்பிடம் 2








பஸ் ஸ்டாப் :
வகைக்குளம் (அ) முடிவைத்தானேந்தல்
தூத்துக்குடி பனழய பேருந்து நிலையத்திலிருந்து
தூத்துக்குடி - திருநெல்வேலி மார்க்கம்
150, 87, 87A, ராஜா
ஸ்ரீவைகுண்டம் (நேர்வழி பஸ் : 245,215,146)
அடைக்கலாபுரம்   :   பஸ் எண் - 2
செபத்தையாபுரம்   :   பஸ் எண் - 52 A
முடிவைத்தானேந்தல் : (V.S.T டிரான்ஸ்போர்ட்),
வாகைகுளத்திலிருந்து எப்போதும் ஆட்டோ வசதி உள்ளது.






தொடர்புகள்

ஸ்ரீம் ராமையா ராஜா சுவாமிகள்
ஸ்ரீலஸ்ரீம் மிஸ்டிக் செல்வம்
மஹா சித்தர் தவ பீடம்
ஓம் சிவசிவ ஓம் ஆதீனம்
கிழக்கு தெரு, முடிவைத்தானேந்தல் போஸ்ட்,
தூத்துக்குடி மாவட்டம் - 628102
செல் : 9865891862, 9789212377

Thank: http://www.mysticselvam.com/construction.htm

Thursday, March 27, 2014

What is Puja? Why Do Puja At Home? Benefit of Worship…

Puja or its alternative Pooja is a Sanskrit word, which literally means “reverence”, “honour”, “adoration” or “worship”. In colloquial Tamil, it is called “Poosai” with the same meaning. 
The word has also been defined variously by other archaryas and pundits: one Tamil interpretation is, “puja” has two letters—“pa” and “ja”—“Pa” connotes “paaraayana” or ceremonial repetition of sacred texts; and “ja” stands for “japa” or recitation of His Names. In this sense, “puja” is continuous parayana and japa.
There is yet another explanation, “Pu” represents “pushpam” (=flower) and “ja” means “jaal” (=water). Hence, in “puja”, we use flowers and water in paying our respect to the Lord.
It has also been said that “puja” derives from “pu-chey”, which literally means “flower-action”, or “action performed with flowers”. This definition quite accurately describes what happens in the ceremonial act of showing reverence to God through invocation, prater, bhajan and ritual.

Sivacharyar Muthukumara Gurukkal says that the Tamil letter “Pu” in “puja” signifies “the pleasures, auspiciousness and good fortunes of Bhu loka”. The letter “jai” denotes an “instrument that easily brings something to us”. Hence, “puja” is an effective but spiritual tool that brings all that we rightly deserve for living in this world. (pg. 11, Home Puja).
Why Should One Perform Puja?
His Holiness Swami Sivananda of Rishikeshexplains in his celebrated book “All About Hinduism” (pg. 108): “Puja is the common term for ritual worship, of which there are numerous synonyms such as Archana, Vandana, Bhajana, etc., though some of these stress certain aspects of it.
“The object of worship is the Ishta Devata or guiding Deity or the particular form of the Deity whom the devotee worships-Narayana or Vishnu as such, or His forms as Rama and Krishna in the case of Vaishnavas, Siva in His eight forms in the case of Saivas and Devi in the case of Saktas. The devotee selects sometimes his Kuladeva or Kuladevi, family Deva or Devi, for his worship. Sometimes, the Devata is chosen for him by his Guru or spiritual preceptor. Sometimes, he himself chooses that Devata which most appeals to him. This form is his Ishta Devata. An object is used in the outer Puja such as an image (Pratima), a picture, or an emblem such as Saligrama in the case of Vishnu worship or Linga in the case of worship of Siva.
“Whilst all things may be the objects of worship, choice is naturally made of those objects which, by reason of their effect on the mind, are more fitted for it. An image or one of the useful emblems is likely to raise in the mind of the worshipper the thought of a Devata.”
Is There a Need For an Image, Murthi, Vigraha When We Perform Puja?
“Puja”, some erudite Hindu scholars opine, is a post-Vedic Hindu practice. In Vedic times, it has been said, “Homa” or the offering of grains and sanctified liquids into sacrificial fire, was what that been in vogue.

As the texture of Man’s mind changed, archaryas had introduced a form of worship, which we today call “puja”: it differs from the Vedic sacrifice primarily in the fact, unlike the Homa, that image, vigraha (=murthi) or a representation of God is used in the worship. Such a ritualistic worship is highly symbolical with deep philosophical, esoteric and spiritual import.
Some Hindu pundits have said “vigraha” (a Sanskrit word) etymologically can be divided into “vi” (=removes) and “graham(m)” (planets): that which removes the ill effects of the “grahas” or planets.
Swami Sivananda explains further the reason for the use of vigraha (pg. 109, All About Hinduism): “Saligrama stone induces easily concentration of mind. Everybody has got predilection for a symbol, emblem or image. Idol or Murti (Vigraha), sun, fire, water, Ganga, Saligrama and Linga are all symbols or Pratikas of God which help the aspirants to attain one-pointedness of mind and purity of heart.
“These are all personal inclinations in the worshipper due to his belief in their special efficacy for him. Psychologically, all this means that a particular mind finds that it works best in the direction desired by means of particular instruments or emblems or images. The vast bulk of humanity are either of impure or of weak mind. Therefore, the object of worship must be pure for these people. The objects that are capable of exciting lust and dislike must be avoided. But, a higher, advanced Sadhaka who has a pure mind and who sees the divine presence everywhere and in everything, can worship any kind of object.”
Home Puja
“Puja” can be done in the home, temple, during ceremonies and at festivals. Every Hindu home must have a personal shrine at an appropriate place in the house. It is a imperative that every Hindu should do daily puja at home. A daily puja usually consists of a simple worship of offerings, such as an offering of light, water and incense, and/or fruit, followed by an aarti.

Home puja includes several agamic upacaras (=observances). The following is an example of what constitutes a Home puja done by aspirants in the Smartha or perhaps even in Saivite tradition:
  1. Dyana/ Avahana (“invocation”): The deity is invited to the ceremony.
  2. Asana: The deity is offered a seat.
  3. Paathyam: The deity’s feet are washed.
  4. Arghya: Water is offered so the deity may wash His face and hands.
  5. Acamanıya: Water is offered to Him.
  6. Madhuparka: The deity is offered water, honey, milk, etc.
  7. Snana or abhisekha: Water is offered for bathing.
  8. Acamaniya.
  9. Vastra: Offering clothes to the Deity
  10. Upaneeyam: Adorning the deity with turmeric, etc.
  11. Aaparanam: Adorning Him with jewels.
  12. Kantham: Adorning Him with perfumes.
  13. Atchathai: Offering Tumeric-flavoured rice.
  14. Puspa: Flowers are offered to the Lord.
  15. Archana: Recitation of Mantras
  16. Dhupa: Incense is burned for the Deity.
  17. Dıpa: A burning lamp is waved in front of the image.
  18. Naivedya or prasada: Foods for the deity.
  19. Paaneeyam: Oblation.
  20. Acamanıya.
  21. Thaampulam: Offering Vettrilai to the Deity.
  22. Aarati
  23. Mantra Pushpam: Offering flowers to the Deity.
  24. Thothiram.
  25. Paarayana
  26. Japa
  27. Dyana
  28. Namaskara: The worshiper and family prostrate to the Deity.
  29. Prarthana
  30. Shanthi mantra
  31. Aarathi
  32. Mangalam
  33. Prayachittam: Mitigatory prayers
  34. Samarpanam
  35. Yathasth-thaanam: conclusion
  36. Acamaniya
The following article is from Swami Sivananda’s “All About Hinduism”
CHAPTER 7: HINDU WORSHIP

Worship Or Upasana
Worship is the expression of devotion, reverence and love to the Lord, of keen yearning to be united with Him and of spiritual thirsting to hold conscious communion with Him. The devotee prays to the Lord for granting him intense devotion and removing the veil of ignorance. He pines for His benign grace. He constantly remembers His Name. He repeats His Mantra. He sings His praise. He does Kirtana. He hears and recites His Lilas. He lives in His Dhama in the company of His devotees. He meditates on His form, His nature, His attributes and His Lilas. He visualises the form of the Lord with closed eyes and enjoys supreme peace and bliss.
Worship is the effort on the part of the Upasaka, i.e., he who does Upasana or worship, to reach the proximity or presence of God or the Supreme Self. Upasana literally means sitting near God. Upasana is approaching the chosen ideal or object of worship by meditating on it in accordance with the teachings of the Sastras and the Guru and dwelling steadily in the current of that one thought, like a thread of oil poured from one vessel to another (Tailadharavat). It consists of all those observances and practices, physical and mental, by which the aspirant or Jijnasu makes a steady progress in the realm of spirituality and eventually realises in himself—in his own heart—the presence of Godhead.
Benefits Of Worship
Worship of the Lord purifies the heart, generates harmonious vibrations, steadies the mind, purifies and ennobles the emotions, harmonises the five sheaths, and eventually leads to communion, fellowship or God-realisation.
Upasana helps the devotee to sit near the Lord or to commune with Him. It fills the mind with Suddha Bhava and Prema or pure love for the Lord. It gradually transmutes man into a divine being.
Upasana changes the mental substance, destroys Rajas and Tamas and fills the mind with Sattva or purity. Upasana destroys Vasanas, Trishnas, egoism, lust, hatred, anger, etc. Upasana turns the mind inward and induces Antarmukha Vritti. It eventually brings the devotee face to face with the Lord, frees the devotee from the wheel of births and deaths, and confers on him immortality and freedom.
The mind becomes that on which it meditates in accordance with the analogy of the wasp and the caterpillar (Bhramara-Kitaka Nyaya). Just as you think, so you become. This is the immutable psychological law. There is a mysterious or inscrutable power (Achintya Sakti) in Upasana which makes the meditator and the meditated identical.
You will find in the Bhagavad-Gita: “But by devotion to Me alone, I may thus be perceived, O Arjuna; and known and seen in essence and entered, O Parantapa” (Ch. XI, 54).
Patanjali Maharshi emphasises in various places in his Raja Yoga Sutras, on the importance of Upasana. For even a Raja Yogi, Upasana is necessary. He has his own Ishta Devata or guiding Deity—Yogesvara Krishna or Lord Siva. Self-surrender to God is an Anga (limb) of Raja Yoga and Kriya Yoga. Patanjali says: “One can enter into Samadhi through Upasana.”
Of all those things which are conducive to spiritual advancement, Adhyatmic uplift and the acquisition of Dharma, Upasana is one which is not only indispensably requisite, but eminently beneficial to all classes and grades of people. It is easy too.
Eating, drinking, sleeping, fear, copulation, etc., are common in brutes and human beings, but that which makes one a real man or a God-man is the religious consciousness. He who leads a mere outward sensual life without doing any Upasana is an animal only, though he wears outwardly the form of a human being.
Saguna-Upasana And Nirguna-Upasana
Upasana is of two kinds, viz., Pratika-Upasana and Ahamgraha-Upasana. Pratika means a symbol. Pratika-Upasana is Saguna-Upasana. Ahamgraha-Upasana is Nirguna-Upasana or meditation on the formless and attributeless Akshara or transcendental Brahman. Meditation on idols, Saligrama, pictures of Lord Rama, Lord Krishna, Lord Siva, Gayatri Devi, etc., is Pratika-Upasana. The blue expansive sky, all-pervading ether, all-pervading light of the sun, etc., are also Pratikas for abstract meditation. Saguna-Upasana is concrete meditation. Nirguna-Upasana is abstract meditation.
Hearing of the Lilas of the Lord, Kirtana or singing His Names, constant remembrance of the Lord (Smarana), service of His feet, offering flowers, prostration, prayer, chanting of Mantra, self-surrender, service of Bhagavatas, service of humanity and country with Narayana-Bhava, etc., constitute Saguna-Upasana.
Chanting of Om with Atma-Bhava, service of humanity and country with Atma-Bhava, mental Japa of Om with Atma or Brahma Bhava, meditation on Soham or Sivoham or on the Mahavakyas such as Aham Brahma Asmi or Tat Tvam Asi after sublating the illusory vehicles through ‘Neti, Neti’ doctrine, constitute Ahamgraha-Upasana or Nirguna-Upasana.
Saguna-Upasana is Bhakti Yoga or the Yoga of Devotion. Nirguna-Upasana is Jnana Yoga or the Yoga of Knowledge. Worshippers of Saguna (the qualified) Brahman and of Nirguna (the unqualified) Brahman reach the same goal. But, the latter path is very hard, because the aspirant has to give up attachment to the body (Dehabhimana) from the very beginning of his spiritual practice. The Akshara or the Imperishable is very hard to reach for those who are attached to their bodies. Further, it is extremely difficult to fix the mind on the formless and attributeless Brahman. Contemplation on the Akshara or Nirguna Brahman demands a very sharp, one-pointed and subtle intellect.
The Bhavas In Bhakti Yoga
The Yoga of Bhakti or Devotion is much easier than Jnana Yoga or philosophical meditations. In Bhakti Yoga, the devotee establishes a near and dear relationship with the Lord. He cultivates slowly any one of the six Bhavas according to his temperament, taste and capacity.
Santa Bhava, Dasya Bhava, Sakhya Bhava, Vatsalya Bhava, Kanta Bhava and Madhurya Bhava are the six kinds of attributes of devotees or Bhavas towards God. The Bhavas differ in type and intensity of feeling. The different Bhavas are arranged in order of their intensity. Dhruva and Prahlada had the feeling of a child to its parents. This is Santa Bhava. In Dasya Bhava, the devotee behaves like a servant. His Lord is his master. Hanuman is an ideal servant of God. In Sakhya Bhava, there is a sense of equality. Arjuna and Kuchela had this Bhava. In Vatsalya Bhava, the devotee looks upon the Lord as his own child. Yasoda had this Bhava for Sri Krishna. Kausalya had this Bhava for Sri Rama. Kanta Bhava is the love of the wife towards the husband. Sita and Rukmini had this Bhava. The culmination is reached in Madhurya Bhava. The lover and the Beloved become one through the intensity of love. Radha and Mira had this type of love.
The last Bhava is the highest culmination of Bhakti. It is merging or absorption in the Lord. The devotee adores the Lord. He constantly remembers Him. He sings His Name (Kirtana). He speaks of His glories. He repeats His Name. He chants His Mantra. He prays and prostrates. He hears His Lilas. He does total, ungrudging, unconditional surrender, obtains His grace, holds communion with Him and gets absorbed in Him eventually.
In Madhurya Bhava, there is the closest relationship between the devotee and the Lord. There is no sensuality in Kanta and Madhurya Bhavas. There is no tinge of carnality in them. Passionate people cannot understand these two Bhavas as their minds are saturated with passion and lower sexual appetite. Sufistic saints also have the Bhava of lover and the Beloved, Madhurya Bhava. The Gita Govinda written by Jaya Deva is full of Madhurya Rasa. The language of love which the mystic uses cannot be comprehended by worldly persons. Only Gopis, Radha, Mira, Tukaram, Narada, Hafiz and similar other great devotees of the Lord can understand this language.
Puja And Ishta-Devata
Puja is the common term for ritual worship, of which there are numerous synonyms such as Archana, Vandana, Bhajana, etc., though some of these stress certain aspects of it. The object of worship is the Ishta Devata or guiding Deity or the particular form of the Deity whom the devotee worships—Narayana or Vishnu as such, or His forms as Rama and Krishna in the case of Vaishnavas, Siva in His eight forms in the case of Saivas and Devi in the case of Saktas.
The devotee selects sometimes his Kuladeva or Kuladevi, family Deva or Devi, for his worship. Sometimes, the Devata is chosen for him by his Guru or spiritual preceptor. Sometimes, he himself chooses that Devata which most appeals to him. This form is his Ishta Devata.
An object is used in the outer Puja such as an image (Pratima), a picture, or an emblem such as Saligrama in the case of Vishnu worship or Linga in the case of worship of Siva.
Whilst all things may be the objects of worship, choice is naturally made of those objects which, by reason of their effect on the mind, are more fitted for it. An image or one of the useful emblems, is likely to raise in the mind of the worshipper the thought of a Devata. Saligrama stone induces easily concentration of mind. Everybody has got predilection for a symbol, emblem or image. Idol or Murti (Vigraha), sun, fire, water, Ganga, Saligrama and Linga are all symbols or Pratikas of God which help the aspirants to attain one-pointedness of mind and purity of heart. These are all personal inclinations in the worshipper due to his belief in their special efficacy for him. Psychologically, all this means that a particular mind finds that it works best in the direction desired by means of particular instruments or emblems or images.
The vast bulk of humanity are either of impure or of weak mind. Therefore, the object of worship must be pure for these people. The objects that are capable of exciting lust and dislike must be avoided. But, a higher, advanced Sadhaka who has a pure mind and who sees the divine presence everywhere and in everything, can worship any kind of object.
In Puja, an image or picture representing some divine form is used as the object of worship. The image is adored. All image, a Sila or Vigraha or Murti, represents the particular Lord who is invoked in it. A Linga represents Siva. It represents the secondless, formless Brahman. The Sruti says: “Ekamevadvitiyam Brahma—The Brahman is one alone, without a second.” There is no duality here. A Linga is shining and attractive to the eyes. It helps concentration. Ravana propitiated Siva and obtained boons by worshipping the Linga.
A Saligrama is an idol of Vishnu. Saligrama is the symbol of Vishnu. There are images of Sri Rama, Sri Krishna, Karttikeya, Ganesa, Hanuman, Dattatreya, Sita, Lakshmi, Parvati, Durga, Kali, Sarasvati, etc., according to the taste of the particular devotee.
The images of Vishnu and of His Avataras, and the images of Sakti and Siva, are the popular idols that are worshipped both in temples and in the houses. The idols in the temples of Tirupati, Pandarpur, Palani, Katirgama, etc., are powerful Deities. They are Pratyaksha Devatas. They grant boons to the devotees, cure their ailments and give Darsana. Wonderful Lilas are associated with these Deities. There is no polytheism in Hinduism. Siva, Vishnu, Brahma and Sakti are different aspects of one Lord.
God reveals Himself to His devotees in a variety of ways. He assumes the very form which the devotee has chosen for his worship. If you worship Him as Lord Hari with four hands, He will come to you as Hari. If you adore Him as Siva, He will give you Darsana as Siva. If you worship Him as Mother Durga or Kali, He will come to you as Durga or Kali. If you worship Him as Lord Rama, Lord Krishna or Lord Dattatreya, He will come to you as Rama, Krishna or Dattatreya. If you worship Him as Christ or Allah, He will come to you as Christ or Allah.
You may worship Lord Siva or Lord Hari, Lord Ganesa or Lord Subrahmanya or Lord Dattatreya, or anyone of the Avataras, Lord Rama or Lord Krishna, Sarasvati or Lakshmi, Gayatri or Kali, Durga or Chandi. All are aspects of one Isvara or Lord. Under whatever name and form, it is Isvara who is adored. Worship goes to the Indweller, the Lord in the form. It is ignorance to think that one form is superior to another. All forms are one and the same. Siva, Vishnu, Gayatri, Rama, Krishna, Devi and Brahman are one. All are adoring the same Isvara. The differences are only differences of names due to differences in the worshippers, but not in the object of adoration. It is only out of ignorance that different religionists and different sects fight and quarrel amongst themselves.

Monday, March 24, 2014

'Sure Ways for Success in Life and God-realisation' -Swami Sivananda

Republishing ..
My periyappa Swami Gangandapuri from Uttarkasi - Himalayas  given very old book to my mom , i taken from madurai  "வாழ்விலும் ஆத்மானுபூதியிலும் வெற்றிக்கு நிச்சயமான வழிகள்"  [ Translation - Sure Ways for Success in Life and God-realisation ] . This Book change my life.. like wise for you too...

Swami Sivananda Saraswati (September 8, 1887—July 14, 1963) was a Hindu spiritual teacher and a well known proponent of Sivananda Yoga and Vedanta. Sivananda was born Kuppuswami in Pattamadai, in the Tirunelveli district of Tamil Nadu. He studied medicine and served in Malaya as a physician for several years before taking up monasticism. He lived most of the later part of his life near Muni Ki Reti, Rishikesh.


He is the founder of The Divine Life Society (1936), Yoga-Vedanta Forest Academy (1948) and author of over 200 books on yoga, vedanta and a variety of other subjects. He established Sivananda Ashram, the location of the headquarters of The Divine Life Society (DLS), on the bank of the Ganges at Shivanandanagar, at a distance of 3 kilometres from Rishikesh.

Sivananda Yoga, the yoga form propagated by him, are now spread in many parts of the world through Sivananda Yoga Vedanta Centres, but these centres are not affiliated with Swami Sivananda's original ashrams which are run by the Divine Life Society.(less)

Swami Sivananda wrote over 300 books. That number alone would leave even the most avid reader gasping for breath! We have therefore looked through the books of his that are now in print and available from the Sivananda Publication League, and chosen six books that would serve as an inspiring introduction to his teachings.

"Sure Ways for Success in Life and God-realisation" A practical and very helpful first book that gives an overview of Swami Sivananda's teachings. It includes sections on cultivation of the will and memory, eradication of negative qualities, character building, Raja Yoga, cultivation of virtues, and other very practical advice.
Download pdf : Link 1 @ www.swami-sivananda.org 
                         Link 2 @ www.mediafire.com/

 I happened to look up and there I saw 'Sure Ways for Success in Life and God-realisation'. Almost mechanically I pulled out that book, opened a page and there was 'Never Despair'. I saw this and suddenly I remembered that I had received this book two years ago from you and had callously thrown it into the waste paper basket. But my servant who cleaned my room had emptied the basket and thought I might have accidentally dropped that book into the basket, so he took it out, dusted it and put it on the shelf without my knowledge. So I am thankful to him and I am thankful to you. That book saved my life. Then he pinked up the threads of what was left and made a success of his life.Sri Swami Venkatesananda  .. 


http://www.swami-sivananda.org/
http://sivanandaonline.org

சித்தர் பற்றி மாகவி பாரதி


எனக்கு முன்னே சித்தர் பலர் இருந்தா ரப்பா யானும் வந்தேன் ஒரு சித்தன் இந்த நாட்டில் -பாரதியார்

பாரதியாரின் ஞான குரு குள்ளசாமி சித்தர் ( மாங்கொட்டை சித்தர் )

குள்ளச்சாமி
                            பாரதியார் புதுச்சேரியில் வாழ்ந்தபோது அவருக்கு ஞானகுருவாக விளங்கியவர் குள்ளச்சாமி.  வண்ணான் தொழில் என்ற தலைப்பில் பாரதியார் அவரைப் பற்றி எழுதியிருக்கிறார்.  அவருக்கு நூறு வயதாகிவிட்டது என்றும் பார்ப்பதற்கு நாற்பது வயதானவராகவே காணப்படுகிறார் என்றும் மக்கள் கூறுவர்.  கறுப்பு நிறமும் உருண்டை முகமும் கொண்ட அவர், நாலரை அடி உயரமே உள்ளவராக இருந்தார். வயிரம் ஏறிய உடல்.  திக்தித் திக்கி தொடர்பின்றிப் பேசுவார்; தெருவிலே படுத்திருப்பார்; மண்ணிலே புரள்வார்; நாய்களுடன் சண்டை செய்வார்; கள் குடிப்பார்; கஞ்சா தின்பார்; பசித்தபோது சில வீடுகளுக்குச் சென்று பிச்சையெடுத்து உண்பார். பெண்களுக்கு அவர் மேல் இரக்கம் உண்டு. திடீரென்று ஒரு வீட்டினுள் நுழைந்து, அந்த வீட்டிலிருக்கும் குழந்தைகளின் நெற்றியில் திருநீறு பூசிவிட்டு ஓடி விடுவார்.  யாராவது அவரைத் திட்டினாலும் அடித்தாலும் பொறுத்துக்கொண்டு அவ்விடத்தை விட்டு அகலுவார்.  அவரிடமிருந்து திருநீறு வாங்கிப் பூசிக்கொண்டால் நோய் அணுகாது என்பது பலருடைய நம்பிக்கை. ஒரு நாள் குள்ளச்சாமியார் கிழிந்த அழுக்குத்துணிகளை மூட்டையாகக் கட்டி, அதை முதுகின்மேல் சுமந்துகொண்டு வந்தார்.  பாரதியார் அதைக் கண்டவுடன் வழக்கம்போல் வணங்கினார்.  ஆனால் சாமியார் குறும்புச் சிரிப்பு சிரித்தார். பாரதியார், சாமி, கந்தைகளைக் கட்டி முதுகின்மேல் வைத்து சுமப்பதேன்? என்று வினவினார். சாமியார், நீ நெஞ்சுக்குள்ளே சுமக்கிறாய்.  நான் முதுகின் மேலே சுமக்கிறேன் என்று விடையளித்துவிட்டு, விரைவில் மறைந்தார். 


குள்ளச்சாமியார் கூறியதன் பொருளை பாரதியார் பின்வருமாறு கூறுகிறார்:

அஞ்ஞானப் பழங் குப்பைகளையும், பழங்கவலைகளையும், பழந்துன்பங்களையும், பழம் சிறுமைகளையும் மனதில் வைத்து வீணாய்ச் சுமந்து திரியும் மனிதனுடைய அறிவீனத்தை விளக்கும் பொருட்டே குள்ளச்சாமி இவ்வாறு கூறினார். ஒருநாள் பாரதியார் குள்ளச் சாமியாரைப் பார்த்து விளையாட்டாக, சாமி.  இப்படி பிச்சை வாங்கி உண்ணுகிறீர்கள்.  ஏதேனும் தொழில் செய்து பிழைக்கலாகாதா? என்றார். சாமியார், தம்பி, நான் வண்ணான் தொழில் செய்கிறேன். ஐம்புலன்களாகிய கழுதைகளை மேய்ப்பதும் அந்தக்கரணம் ஆன துணி மூட்டைகளை வெளுப்பதும் என் தொழில்கள் என்றார்.  பாரதியார், சாமியாரே, ஞானநெறியில் செல்வோன் எத்தொழிலை முதலில் செய்யவேண்டும்? என்று கேட்டார். சாமியார், முதலில் நாக்கை வெளுக்கவேண்டும். பொய், குறளை, கடுஞ்சொல், இன்னாச்சொல், தற்புகழ்ச்சி ஆகியவை கூடாது. உண்மையே பேசவேண்டும்.  அச்சத்தை நீக்குவதே அந்தக்கரணத்தை வெளுத்தலாகும் என்றார்.  சும்மா என்ற கட்டுரையில் பாரதியார் குள்ளச்சாமியைப் பற்றி எழுதுவதாவது : இவர் கலியுக ஜடா பரதர். மகாஞானி. எல்லா உயிர்கள் மீதும் இரக்கம் கொண்டவர்.  பெண்கள் இவரைத் தெருவில் கண்டவுடன் வணங்குவார்கள். குழந்தைகள் இவரைக் கண்டால் விருப்பத்துடன் ஓடி வருவார்கள். 


பாரதி அறுபத்தாறு எனும் பகுதியில் பாரதியார் பாடியிருப்பதன் கருத்து :

குள்ளச்சாமி புகழ் : 

 குருவின் திருவருளால் பிறப்பு மாறி அமர நிலை அடைந்துவிட்டேன். பராசக்தியின் திறம், சித்தின் இயல்பு, வானத்தைத் தீண்டும் வகை ஆகியவற்றை அவர் உணர்த்திக் காத்தார். அமைதி நிலை அளித்து குப்பாய ஞானத்தால் சாவு எனும் அச்சத்தைப் போக்கினார். தெளிந்த ஞானியான இக்குள்ளச்சாமி பாசத்தையும் அச்சத்தையும் நீக்கியவர்; அவர் பெருமை எவ்வளவு எழுதினும் அடங்காது. காயகற்பம் சாப்பிட்டவராகையால், அவருடைய வயதைக் கணக்கிட்டுச் சொல்ல யாராலும் இயலாது. 1930ஆம் ஆண்டில், பாரதி பாடல்களுக்குத் தகுந்த ஓவியங்கள் மித்திரனில் தொடர்ச்சியாக வெளிவந்தன. கே.ஆர். சர்மா என்ற ஓவியர் வரைந்த படமொன்றில், பாரதியார் தலைப்பாகையைக் கழற்றி வைத்துவிட்டு, தரையில் அமர்ந்து, தம் முன்னுள்ள மேசைப் பெட்டிமேல் உள்ள ஏட்டினில் எழுதிக் கொண்டிருப்பதையும், அருகில் குள்ளச்சாமி நின்று கொண்டிருப்பதையும் காண்கிறோம்.

ஸ்ரீ குள்ள சாமி யின் புகழை பாடும் பாரதியார்      

பாரதி -- அறுபத்தாறு ( link...)
குரு தர்சனம்
அன்றொருநாட் புதுவைநகர் தனிலே கீர்த்தி
அடைக் கலஞ்சேன் ஈசுவரன் தர்மராஜா
என்றபெயர் வீதியிலோர் சிறிய வீட்டில்,
இராஜாரா மையனென்ற நாகைப் பார்ப்பான்
முன்றனது பிதா தமிழில் உபநிடதத்தை
மொழிபெயர்த்து வைத்தனைத் திருத்தச் சொல்லி
என்றனை வேண்டிக்கொள்ள யான்சென் றாங்கண்
இருக்கையிலே அங்கு வந்தான் குள்ளச்சாமி.
23

அப்போது நான்குள்ளச் சாமி கையை
அன்புடனே பற்றியிது பேச லுற்றேன்;
“அப்பனே, தேசிகனே, ஞானி என்பார்
அவனியிலே சிலர்நின்னைப் பித்தன் என்பார்;
செப்புறுநல் லஷ்டாங்க யோக சித்தி
சேர்ந்தவனென் றுனைப்புகழ்வார் சிலரென் முன்னே;
ஒப்பனைகள் காட்டாமல் உண்மை சொல்வாய்.
உத்தமனே, எனக்குநினை உணர்த்து வாயே. 
24

“யாவன் நீ? நினக்குள்ள திறமை யென்னே?
யாதுணர்வாய்? கந்தைசுற்றித் திரிவ தென்னே?
தேவனைப்போல் விழிப்பதென்னே? சிறியா ரோடும்
தெருவிலே நாய்களொடும் விளையாட் டென்னே?
பாவனையிற் பித்தரைப்போல் அலைவ தென்னே?
பரமசிவன் போலுருவம் படைத்த தென்னே?
ஆவலற்று நின்றதென்னே? அறிந்த தெல்லாம்,
ஆரியனே, எனக்குணர்த்த வேண்டும்” என்றேன்.
25

பற்றியகை திருகியந்தக் குள்ளச் சாமி
பரிந்தோடப் பார்த்தான்; யான் விடவே யில்லை.
சுற்றுமுற்றும் பார்த்துப்பின் முறுவல் பூத்தான்;
தூயதிருக் கமலபதத் துணையைப் பார்த்தேன்!
குற்றமற்ற தேசிகனும் திமிறிக் கொண்டு
குதித்தோடி அவ்வீட்டுக் கொல்லை சேர்ந்தான்;
மற்றவன்பின் யானோடி விரைந்து சென்று
வானவனைக் கொல்லையிலே மறித்துக் கொண்டேன்.
26

உபதேசம்
பக்கத்து வீடிடிந்து சுவர்கள் வீழ்ந்த
பாழ்மனையொன் றிருந்த தங்கே; பரமயோகி
ஒக்கத்தன் அருள்விழியால் என்னை நோக்கி
ஒருகுட்டிச் சுவர்காட்டிப் பரிதி காட்டி
அக்கணமே கிணற்றுளதன் விம்பங் காட்டி
“அறிதிகொலோ?” எனக் கேட்டான் “அறிந்தேன்” என்றேன்.
மிக்கமகிழ் கொண்டவனும் சென்றான்; யானும்
வேதாந்த மரத்திலொரு வேரைக் கண்டேன்.
27

தேசிகன்கை காட்டியெனக் குரைத்த செய்தி
செந்தமிழில் உலகத்தார்க் குணர்த்து கின்றேன்:
“வாசியைநீ கும்பகத்தால் வலியக் கட்டி,
மண்போலே சுவர்போலே, வாழ்தல் வேண்டும்;
தேசுடைய பரிதியுருக் கிணற்றி னுள்ளே
தெரிவதுபோல் உனக்குள்ளே சிவனைக் காண்பாய்;
பேசுவதில் பயனில்லை, அனுப வத்தால்
பேரின்பம் எய்துவதே ஞானம்” என்றான். 
28

கையிலொரு நூலிருந்தால் விரிக்கச் சொல்வேன்,
கருத்தையதில் காட்டுவேன்; வானைக் காட்டி,
மையிலகு விழியாளின் காத லொன்றே
வையகத்தில் வாழுநெறி யென்று காட்டி,
ஐயனெனக் குணர்த்தியன பலவாம் ஞானம்,
அதற்கவன்காட் டியகுறிப்போ அநந்த மாகும்,
பொய்யறியா ஞானகுரு சிதம்ப ரேசன்
பூமிவிநா யகன்குள்ளச் சாமி யங்கே.
29

மற்றொருநாள் பழங்கந்தை யழுக்கு மூட்டை
வளமுறவே கட்டியவன் முதுகின் மீது
கற்றவர்கள் பணிந்தேத்தும் கமல பாதக்
கருணைமுனி சுமந்துகொண்டென் னெதிரே வந்தான்;
சற்றுநகை புரிந்தவன்பால் கேட்க லானேன்:
“தம்பிரானே இந்தத் தகைமை என்னே?
முற்றுமிது பித்தருடைச் செய்கை யன்றோ?
மூட்டைசுமந் திடுவதென்னே? மொழிவாய்” என்றேன்.
30

புன்னகைபூத் தாரியனும் புகலுகின்றான்:
“புறத்தேநான் சுமக்கின்றேன்; அகத்தி னுள்ளே,
இன்னதொரு பழங்குப்பை சுமக்கி றாய்நீ”
என்றுரைத்து விரைந்தவனும் ஏகி விட்டான்.
மன்னவன்சொற் பொருளினையான் கண்டுகொண்டேன்;
மனத்தினுள்ளே பழம்பொய்கள் வளர்ப்ப தாலே
இன்னலுற்று மாந்தரெல்லாம் மடிவார் வீணே,
இருதயத்தில் விடுதலையை இசைத்தல் வேண்டும்.
31

சென்றதினி மீளாது; மூடரே நீர்
எப்போதும் சென்றைதையே சிந்தை செய்து
கொன்றழிக்கும் கவலையெனும் குழியில் வீழ்ந்து
குமையாதீர்; சென்றதனைக் குறித்தல் வேண்டா;
இன்று புதிதாய்ப் பிறந்தோம் என்று நெஞ்சில்
எண்ணமதைத் திண்ணமுற இசைத்துக் கொண்டு
தின்றுவிளை யாடியின்புற் றிருந்து வாழ்வீர்;
அஃதின்றிச் சென்றதையே மீட்டும் மீட்டும்
32

மேன்மேலும் நினைந்தழுதல் வேண்டா, அந்தோ!
மேதையில்லா மானுடரே, மேலும் மேலும்
மேன்மேலும் புதியகாற் றெம்முள் வந்து
மேன்மேலும் புதியவுயிர் விளைத்தல் கண்டீர்,
ஆன்மாவென் றேகருமத் தொடர்பை யெண்ணி
அறிவுமயக் கங்கொண்டு கெடுகின் றீரே!
மான்மானும் விழியுடையாள் சக்தி தேவி
வசப்பட்டுத் தனைமறந்து வாழ்தல் வேண்டும்.
33

சென்றவினைப் பயன்களெனைத் தீண்ட மாட்டா;
“ஸ்ரீதரன்யான் சிவகுமா ரன்யா னன்றோ?
நன்றிந்தக் கணம்புதிதாய்ப் பிறந்து விட்டேன்,
நான்புதியன், நான்கடவுள், நலிவி லாதோன்”
என்றிந்த வுலகின்மிசை வானோர் போலே
இயன்றிடுவார் சித்தரென்பார்; பரம தர்மக்
குன்றின்மிசை யொருபாய்ச்ச லாகப் பாய்ந்து,
குறிப்பற்றார் கேடற்றார் குலைத லற்றார். 
34

குறியனந்த முடையோராய்க் கோடி செய்தும்
குவலயத்தில் வினைக்கடிமைப் படாதா ராகி்
வெறியுடையோன் உமையாளை இடத்தி லேற்றோன்
வேதகுரு பரமசிவன் வித்தைபெற்றுச்
செறிவுடைய பழவினையாம் இருளைச் செற்றுத்
தீயினைப்போல் மண்மீது திரிவார் மேலோர்,
அறிவுடைய சீடா, நீ குறிப்பை நீக்கி
அநந்தமாம் தொழில் செய்தால் அமர னாவாய்.
35

கேளப்பா, மேற்சொன்ன உண்மை யெல்லாம்
கேடற்ற மதியுடையான் குள்ளச் சாமி
நாளும்பல் காட்டாலும் குறிப்பி னாலும்
நலமுடைய மொழியாலும் விளக்கித் தந்தான்;
தோளைப்பார்த் துக்களித்தல் போலே யன்னான்
துணையடிகள் பார்த்துமனம் களிப்பேன் யானே.
வாளைப்பார்த் தின்பமுறு மன்னர் போற்றும்
மலர்த்தாளான் மாங்கொட்டைச் சாமி வாழ்க!
36

கோவிந்த சுவாமி புகழ்
மாங்கொட்டைச் சாமிபுகழ் சிறிது சொன்னோம்;
வண்மைதிகழ் கோவிந்த ஞானி, பார்மேல்
யாங்கற்ற கல்வியெலாம் பலிக்கச் செய்தான்,
எம்பெருமான் பெருமையையிங் கிசைக்கக் கேளீர்!
தீங்கற்ற குணமுடையான், புதுவை யூரார்
செய்தபெருந் தவத்தாலே உதித்த தேவன்,
பாங்குற்ற மாங்கொட்டைச் சாமி போலே
பயிலுமதி வர்ணாசிர மத்தே நிற்போன்.
37

அன்பினால் முக்தியென்றான் புத்தன் அந்நாள்;
அதனையிந்நாட் கோவிந்த சாமி செய்தான்;
துன்பமுறும் உயிர்க்கெல்லாம் தாயைப் போலே
சுரக்குமரு ளுடையபிரான் துணிந்த யோகி;
அன்பினுக்குக் கடலையுந்தான் விழுங்க வல்லான்,
அன்பினையே தெய்வமென்பான் அன்பே யாவான்;
மன்பதைகள் யாவுமிங்கே தெய்வம் என்ற
மதியுடையான், கவலையெனும் மயக்கம் தீர்ந்தான்; 
38

பொன்னடியால் என்மனையைப் புனித மாக்கப்
போந்தானிம் முனியொருநாள்; இறந்த எந்தை
தன்னுருவங் காட்டினான்; பின்னர் என்னைத்
தரணிமிசைப் பெற்றவளின் வடிவ முற்றான்:
அன்னவன்மா யோகியென்றும் பரம ஞானத்
தனுபூதி யுடையனென்றும் அறிந்து கொண்டேன்;
மன்னவனைக் குருவெனநான் சரண டைந்தேன்;
மரணபயம் நீங்கினேன்; வலிமை பெற்றேன்.
39

யாழ்ப்பாணத்து சுவாமியின் புகழ்
கோவிந்த சாமிபுகழ் சிறிது சொன்னேன்;
குவலயத்தின் விழிபோன்ற யாழ்ப்பா ணத்தான்,
தேவிபதம் மறவாத தீர ஞானி,
சிதம்பரத்து நடராஜ மூர்த்தி யாவான்,
பாவியரைக் கரையேற்றும் ஞானத் தோணி
பரமபத வாயிலெனும் பார்வை யாளன்;
காவிவளர் தடங்களிலே மீன்கள் பாயும்
கழனிகள் சூழ் புதுவையிலே அவனைக் கண்டேன்
40

தங்கத்தாற் பதுமைசெய்தும் இரத லிங்கம்
சமைத்துமவற் றினிலீசன் தாளைப் போற்றும்
துங்கமுறு பக்தர்பலர் புவிமீ துள்ளார்;
தோழரே, எந்நாளும் எனக்குப் பார்மேல்
மங்களஞ்சேர் திருவிழியால் அருளைப் பெய்யும்
வானவர்கோன், யாழ்ப்பாணத் தீசன் தன்னைச்
சங்கரனென் றெப்போதும் முன்னே கொண்டு
சரணடைந்தால் அதுகண்டீர் சர்வ சித்தி.
41

குவளைக் கண்ணன் புகழ்

யாழ்ப்பாணத் தையனையென் னிடங் கொணர்ந்தான்,
இணையடியை நந்திபிரான் முதுகில் வைத்துக்
காழ்ப்பான கயிலைமிசை வாழ்வான், பார்மேல்
கனத்தபுகழ்க் குவளையூர்க் கண்ணன் என்பான்;
பார்ப்பாரக் குலத்தினிலே பிறந்தான் கண்ணன்;
பறையரையும் மறவரையும் நிகராக் கொண்டான்;
தீர்ப்பான சுருதிவழி தன்னிற் சேர்ந்தான்.
சிவனடியார் இவன்மீது கருணை கொண்டார்.
42

மகத்தான முனிவரெலாம் கண்ணன் தோழர்;
வானவ ரெல்லாங்கண்ணன் அடியா ராவார்;
மிகத்தானு முயர்ந்ததுணி வுடைய நெஞ்சின்
வீரர்பிரான் குவளையூர்க் கண்ணன் என்பான்.
ஜகத்தினிலோர் உவமையிலா யாழ்ப்பா ணத்துச்
சாமிதனை யிவனென்றன் மனைக்கொ ணர்ந்தான்.
அகத்தினிலே அவன்பாத மலரைப் பூண்டேன்;
“அன்றேயப் போதேவீ டதுவே வீடு.”
43

பாங்கான குருக்களைநாம் போற்றிக் கொண்டோம்;
பாரினிலே பயந்தெளிந்தோம்; பாச மற்றோம்;
நீங்காத சிவசக்தி யருளைப் பெற்றோம்:
நிலத்தின்மிசை அமரநிலை யுற்றோம் அப்பா.
தாங்காமல் வையகத்தை அழிக்கும் வேந்தர்,
தாரணியில் பலருள்ளார், தருக்கி வீழ்வார்;
ஏங்காமல் அஞ்சாமல் இடர்செய் யாமல்
என்றுமருள் ஞானியரே எமக்கு வேந்தர்.
44

Thank: http://copiedpost.blogspot.in/
http://www.ourjaffna.com/யாழ்ப்பாணத்து சுவாமி
http://jnanabhoomi.blogspot.in/

Friday, March 21, 2014

Bhrama shree Gopal ayya by RK...




Brahma shree Gopal ayya belongs to a small village in Palagad (kerala). He belonged to a good family in Kerala with sisters and an elder brother. As a regular behavior in gnanis he also use to be a student who didn¡¦t believe in reciting the text. One day he told his brother that he wanted to quit going to school and did so. Given these details and his age this should have been around the early 1930's.

Then came a twist in his life. A person from Chennai holding a high rank in government came to Palagad. During a discussion with Ayya's brother the Chennai person expressed his desire to recruit a boy to look after a shop that is due to open. The elder decided to send the younger with this person for a good start. Ayya was packed for a new beginning to run a shop in Chennai when he was 14 years old. On landing to Chennai in a few days the government official lost his job. So the plan to create
 a shop got dropped. (Ayya while saying this use to laugh and then say There should be a reason created for a person to start for his destiny. "However the destiny is the one that matters and not the reason¨)

After which he got a job of care taker, to take care of an old paralytic lady. He use to take care of the lady and was treated like her son in the house. He uses to go through Dinamani - a Tamil daily to understand Tamil. (His mastery of language during my interaction with him this year has been mind blowing ¡K. especially on siddhar songs. Somehow I mull that people from Kerala have a better mastery in Tamil, since both Karana gurus who initiated me were from there
and displayed tremendous wisdom of the language.)

Rightly remembering a Thirumoolar song here..

"Iraivan ennai nanraga seidhanan thannai nanraga tamil seiyum mare¨

When he was 18 years, I guess it must be in the late of 1930s his initiation in vaasi yogam happened by a siddha physician and a kalari/fight expert who was Sivananda Parmahamsar¡¦s disciple. The physician was in Chennai otteri a part of North Madras that created lot of siddha physicians. (Sivanandar here refers to the one who created Siddha Samajam in Vadakara and not the one in Rishikesh).

After this initiation he used to attend meetings of Sivanandar and follow him along with rest of the disciples to hear his speeches on Gnanam. The physician also trained ayya on certain key siddha medicines on vaadham and skin related troubles.
Ayya after this served different people (most of them like a care taker) for many years together. He practiced the art of siddha medicine and vaasi for years now and mastered them well. At some point in time he decided to walk away from this crowded Chennai. He reached a mountain close to Vandavasi and stayed on the mountain for 7 years. People around the mountain helped him on food and others for this period.

During this time another Vidhyarthi named (Bramashree Madhavan) had come to meet him. Thiru Madhavan had come to meet a person in Thiru-annamalai to look at his Naadi. (Naadi is a palm leaf carrying predictions about individuals). Both of them travelled from Vandavasi to Thiru-annamalai and met a Wahab (A Muslim brother who studies naadi inThiruvannamalai). Thiru Madhavan who was 50 at that time was destined to marry per Naadi and he didnt believe it. (However eventually he married and had kids before taking his Samadhi in perungalathur).

After this Wahab took a leaf for Ayya and said that he was destined to go to a place called Pakkam that has lot of Samadhi, which is near to Chennai.

The sentence is as follows from the naadi....

"Gnanigal Samadhi seer seiyum nilaigal undu pakkathjl..idhu poorva
janamathil gnanigalal vagukakapattadhu¨

This means "you are destined to take care of samathis of gnanis near a place called pakkam. It is designed previously as your destination by Gnanis¨

He came twice from Vandavasi to chennai and couldn't find the place.Interestingly he came to the correct place also once. There was a sivalingam (on top of sadhanandar Samadhi) and he mistook this to be the ruins of a temple and went back. He had to go to Wahab again since he couldn't find the place. This time the Wahab said one more clues stating that the place is surrounded by anthills and lots of snakes. With all that information he could find this place finally (which is the current Sadhananda Ashram)

So in 1960 Gopalswami came from Vandavasi mountain to sadhanandar ashramam (perungalathur, near Chennai). The places of full of snakes and ant hills during that period. Ayya and Thulasi ( Narayanasami son of sadhanandar's disciple) built the ruins on the existing temple and converted to a place that is reachable today.

After this he created a small building suitable for vidhyarthis to come and practice yogam whenever they wanted to. (More on sadhanandar has been already published in a separate message). He consolidated knowledge of Siddha vedam, Siddhar songs, Avvai kural and 6th thirumarai of Vallalar

Sadhanandar swamigal  and Ayya
Once in ayya¡¦s dream Sadhanandar swamigal appeared and asked for a kumbabiskem on his tower. These big souls always funnily ask their beloved to do these kinds of things. Ayya is not a believer of temple, mantra and etc as siddha vedam only preaches internal worship. He was left with no option since Sadhanandar swamigal  has asked Ayya (Sivanandhar¡¦s disciple). His only source was creating Siddha medicine and selling it to collect money. He started collecting money during this period for that. During this time 2 commoners came to him once for medicine.

One of them said ¡§Can Malayala swami ( swami who has come from Kerala) cure this disease in my leg. Ayya looked at the leg which was black and suffering skin disease. Ayya said I can cure . if you pay me money however simultaneously he was thinking how can the person know if I ¡¥m from kerala. The person who came for treatment asked why does Sami (sanyasi) need Money. Ayya said it is needed for a kumbabhiskem. The man smiled and said they why don't YOU FINISH MY KUMBABHISEKAM soon. It took Ayya time to understand that it was Sadhanandar swamigal  who came asking for the medicine. He says that incident was more or less like a state of dream and sleep. He has narrated this couple of times to me

Vallalar Perumaan and Ayya
During giving deekshai to others he used to add pranavam in a different manner. This doesn¡¦t belong to Sivanandar. I use to nag him on certain things amongst which, this is also one. He once laughed and told Vallalar gave this pranavam to me in soochmam. Hence I add this with my deekshai to others. Ayya always claimed that vallal peruman was very well built and tall, much better than posters seen at sanmargam. He also clarified that there was no bhaspam outside (on his forehead) for vallalar. He had a strange dream with perumaan once. A house key was given to ayya by Vallal. Ayya wanted perumaan to accompany to house instead of getting the key. He always regretted when we talk about Ramalinga swamigal and will say "Radhakrishna I should have got that key from Ramalingam¨.

Personally I"ve been to sanmargam of vallalar and it is hard to see a real follower of vallalar principles. Ayya was a very ardent fan of vallal perumaan since they were no different from the concepts of siddhavedam (By Sivanandar). He was concerned that the practice of Vallalar is not done instead only annadhanam and song happens at sanmarga sangam.


Ayya and Bhairava Gathi
Once Ayya and other vidhyarthis (mostly his disciples who got viddhai/initiation from him) went to a place, which is a place for Mayamma¦s Samadhi. Ayya thought of having Sathini ( a traditional method of consuming food that was in practice by yogis and ashram in last yugas). However the host was not happy about the idea. Ayya said not having Sathini and having food on individual leaves is a habit of dog. The host got further offended since Mayamma¡¦s favorite was dog and the host were literally worshipping dogs. The food was served and while going back ayya came to know that host was sincere follower of Mayamma and dogs. He called the host now and did the "BHAIRAVA GATHI¨ and said the one inside the Samadhi is my sister. Seeing the gathi (Pranayama) the host went running to shop and bought 2 garlands. He place one garland on ayya and other on Mayamma"s Samadhi.

Ayya and my meeting
In one of my reading I was suppose to get in touch with Arunachala swami Samadhi and get his blessing. After that there was a message for me to do 3 continous full moon visits to Saturagiri. These trips happened with my cousin brother and another senior also. I came in touch with Krishnan sir (agnilingam) who helped me big time in and around Saturagiri. Again I believe this whole thing happened after my enthralling visit of North Poigai nallur ( the seeva odukkam) of korakkar. I will stop here about Sathuragiri and its abodes since it will take more than a book to explain the power center of siddhars

After all these visits I knew something was happening to me. Me my cousin brother and Nag sir once met in Tambaram and they took me to Gopal Ayya. He was simple as usual with looks of smug. The conversation started and I started saying about my old guru and practices etc in brief. He asked me his usual question can you tell me about Siva, Vishnu and Bramha. I saidHead , neck to hip, hip and down. He said you are there but not exactly. Then we discussed on few things and it was all heated up to know more on truth. After that guess he recognized something and said RadhaKrishna will come to you house. I understood where he was heading to..now. Immediately I told him that I will not ask you. He said I will not give you this if you don't ask for and thats a rule of Sivanandar One fine day I picked him from Sadhananda ashramam to my place. He stayed with me and my family for lunch. He gave me (rather engineered with perfection) on what next for me. It was interesting because he could figure out the issues I had on these.

Other friends
After that I use to spend most of my week-ends with him. Sudharshan (Ireland) and Vivek (US) who met and stayed with him. During one of the visits he asked me to close his nostrils. His mouth and nose can be closed together for minutes and yet he will be so comfortable doing his practice. His knowledge on siddhar songs are an amazing fact which I can forget till now


His characteristics
He loves good food, hates beating up children; hates attitude of humans who don¡¦t take time to think about themselves, he is an extremely good cook (has been providing annadhana for 40 years-like sai baba where he himself is a chef), extremely un assuming, Passionate about alchemy and with a mind of a baby and full- fledged vaasi-yogi

Trip to Vadakkara
This was his last trip before samathi and I¡¦m sure this made me understand his binding and love with Sivanandar. The trip was excellent and he was sick when we started this trip. Inbetween this trip I had to carry him physically to hospitals in the night when he developed a pain. I guess he was going thro' a transformation to take Samadhi. I can see him go thro' a change which is unexplainable. Despite his health, we use to meditate from early morning s like 3.30 after which he will ask me to go thro' songs of agathiar. Wherever explanation was required for songs he gave me those details He took a vaasi method that raised sound which is like a wood banging to metal. The method was so strong I had no option than to just watch him.

His Relationship with great souls
His relationship was good with Sathanandar, Vallalar and other gnanis who have taken seeva oddukam there in Ashramam. The doors of ashrama will get knocked by them if you don't get up and practice on time :-) His deekshai involved methods and techniques of Sivanandar and Vallalar,which he gave to people without any fuss.


Jeeva karunya ozlukkam

Jeevan = life force energy/life/energy in us
Karunya = preserve with care/ extreme care/karunai+unyam
Ozlukaam = practice/discipline/kriya

One who can't understand and preserve his life with love, can never
love others

Anbe sivam = Thirumoola nathar

Ullam perum kovil oon udambu aalyam
Vallal piranuku vaai gopura vassal
Thela thelintavanuku ***(seevan sivalingam)***
Kalla pulan aindum kala manivillaku

Ayya's samathi
Sadhanandar swamigal keep his disciple next to him on 14-10-2008 at Perungalathur Sadhanandar Ashram...,


Brahmashree Gopal Ayya's Ashram 
Brahmashree Gopal Ayya's Ashram  in a place called Pulikutti vanam village near Chingelpet. This is a place where Gopal ayya had created a small ashram and gave vidhai to people in the near by village. It is surrounded by small mountains abutting the forest area.


Thank: http://18siddhar.blogspot.in/2009/10/bhrama-shree-gopal-ayya.html