Kanchi Periva Forum Newsletter - Volume 5

Newsletter of Kanchi Periva Forum Volume 5 © www.periva.proboards.com & www.periva.org

Sri Maha Periva Thiruvadigal Saranam

For private circulation only

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Kanchi Periva Forum Newsletter – Volume 5
Issue: September 2012
Table of Contents

From the Editorial desk ........................................................................... 3
Periva Upadesam .................................................................................... 4
Divine experiences with Periva - English ................................................. 6
Experience # 1 – Periva-the incarnation of righteousness ......................................................... 6
Experience # 2 – Smt Madhu’s experiences with Periva ............................................................ 6
Experience # 3 – The slippery post.............................................................................................. 6

Divine experiences with Periva - Tamil ................................................... 7
அனுபலம் # 1 – தேனம்பாக்கத்ேில் காணா஫ல் தபான பபரி஬லா .................................... 7
அனுபலம் # 2 – த஫னாலில் காணா஫ல் தபான பபரி஬லா ................................................ 7
அனுபலம் # 3 – ேிக்கு லாய் பி஭ச்சினனக்கு ேீர்வு ............................................................... 7

Stotra Ratnam ......................................................................................... 8
ஹிந்து ஫ேம் அமிந்து பகாள்தலாம் ............................................ 10

Age of the Vedas – improper inquiry – Part 3 of 3 ................................ 13
Veda Rahasya ........................................................................................ 15
Devata Darshan..................................................................................... 17
Pooja Vidhanam .................................................................................... 18
The Divine Collection at www.Periva.org .............................................. 20
Feedback / Responses ........................................................................... 21


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From the Editorial desk
Sri Maha Periva Thiruvadigal Saranam.
We are pleased to present the fifth edition of our Kanchi Periva Forum newsletter, which is dedicated to
spreading the message and teachings of Sri Maha Periva. The past month has been an eventful one,
considering the number of new members who came on board, and also keeping in view the great
treasures which we had released to the community as part of our 8 month/800 members completion
and again on reaching the 1000 member mark.
As we write this newsletter, our membership has reached 1100, and the total number of posts is in
excess of 3860. Considering that we have about 1940 topics so far, that makes for an average of at least
one reply to each new topic, which is encouraging. However, considering the huge addition of members
we have had recently, we expect this ratio to improve soon, and we invite all our new members to
participate effectively in all the discussion topics.
We also invite the attention of our new members to the following treasures, which were released during
the past month: (click the links below to view)



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

Please also take a moment to visit the parent site www.periva.org which contains many hours of
Periva’s discourses – delivered by Him in His own unique style and accent.
Our fourth eBook “Towards the path of enlightenment” was released in the last month, and was very
well received again by the community. Sri Subi Anna, the author, had cast his magic spell yet again with
his wonderful presentation, assisted by Smt Sumi who had taken care of the pagination and cover
design. The book also had a special feature – instead of using photos of Periva, we had used exclusively
the paintings of Periva done by the renowned artist Sri Narayanan Bala. We look forward to releasing
more such eBooks through the Forum, and invite other members who would like to be associated in this
activity as authors/co-authors/moderators in the Forum.
Another new feature that has been decorating our forum in the recent past is daily divine darshan &
thoughts of Periva – contributed by Sri Senthil Kumar, who is a young devotee, well qualified with an
MBA, employed in a respectable company in HR and finds time to do this seva for Periva.
We would like to convey our sincere thanks to the following members, who run the forum with their
untiring posts (forum names used in ascending order): darshini, iobprasad, kahanam, krramnik,
mahalinga sarma, palgunan, radha, and sbalasubramanian. Special thanks to our group of moderators as
well – which now includes anusham163, brindavankanchi, krsiyer, sarmasastrigal, subi24, sumi and
venkatswam.

Jaya Jaya Shankara, Hara Hara Shankara!

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Periva Upadesam
Who is God and what is His definition?
In almost every religion, God is referred to as the
Creator, the karta, responsible for the creation
and sustenance of the Universe. Since every
effect must have a cause, namely God, for this
Universe. This is brought out in the BrahmaSutra by the expression karta Saatraartha tvat.
Another definition of God is that He is the
dispenser of the fruits of our actions, be they
good or evil--- Karmaphala-daata. The question
may be asked why we should have Bhakti for the
God who is the creator and dispenser. These are
His self -chosen functions and he does them.

Why should we have devotion to one
who created, not at our request, and
who dispenses, not according to our
choice?
This question does not arise in the case of schools
of thought which deny a God altogether. Among the Vaidika systems, the Saankhya denies a creator God and the Poorva Meemamsa has no use for Him. It is a non-intelligent principle that is responsible
for the world according to the former, and the dispensation of fruits of actions is due, according to the
latter, to Adrshta, and a God is unnecessary for the purpose.

Sri Sankara Bhagavatpada combated both these positions and established that a
Jada vastu cannot come from another Jadavastu, an intelligent God alone must
be the cause of the Universe. He also showed that a Chaitanya (power) is necessary to dispense
fruits of Karma according to the merit. In fact, Sri Sankara directed his criticism mainly against the views
of the Saankhyaas and Meemamsakaas respectively and only incidentally against the Buddhists, though
he is depicted as having Banished Buddhism from the country by the force of dialectics.
As a matter of fact, it was left to two near-contemporaries of Sri Sankara, Kumarila Bhatta, the
Meemamsaka, and Udayanacharya, the Taarkika, to undermine the foundations of Buddhism. Kumarila
disproved the no-Karma plank, and Udayana the no-Isvara plank of Buddhism.

Having established that there is a Creator, who is Srshtikarta and the Phaladaata, the question remains why should we show Bhakti to Him? The Yoga sutras of
Patanjali provide the answer. After defining Yoga as a the control of mind's activity, the question of the

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way to control that activity comes up for consideration and it is answered that this can be brought about
by worship of God, who free from any imperfection or blemish, who remains unmoved and unmovable,
who is the Staanu (stable one), amidst the imperfect and instable things of the world. Being

the allknowing Intelligence, God is not affected by anything which could distract the
mind and prevent its control. It is such an ideal that we should have before us, to train
ourselves in mind-control, so that the mind may be almost absolutely steady like a flame in a place
where there is no breeze.
Since concentrated meditation on a thing transforms one into the likeness of the thing meditated upon,
meditating on God, who being Omniscient is still unmoved and unaffected by want or desire, makes one
like God Himself. As one holds fast to steady pillar to prevent from being tossed about, so too should
one bind oneself through Bhakti to God, to steady one's mind.

The purpose of prayer is not petition for benefits.

Such petitioning implies either that

God does not know what we want, which will militate against His Omniscience, or that He waits to be
asked and delights in praise, which will degrade Him to the level of ordinary man. Why then do we pray?
Though Omniscient God is imminent in every creature and knows what is in the heart of every person,
yet, if what we wish to say in prayer remains unsaid, it afflicts our heart and so prayer heals that

By prayer, we do not seek to change what God ordains; in fact, we
cannot do so. We go to Him to remove our impurities. As Tiruvalluvar said, we attach ourselves to
affliction.

Him who has no attachments to rid ourselves of our attachments. A devout consciousness that God
exists will itself do the miracle of alchemising us into purity of nature. We obtain a spiritual charge into
our frame by being in His presence.

Guru is Isvara in human form, but who is, however, free from the triple
functions of creation, preservation and destruction, which pertain only to
Isvara. If we have absolute faith in him, the Guru will shower us with all for which we go to God. In
fact, God is needed only when we cannot find a guru. Guru-Bhakti is even higher
and more efficacious than Deiva-bhakti.
Sri Vedanta Desika has declared that he does not consider God higher than Guru. According to a verse,
when God is angry, the guru protects you; when the guru himself is angry, there is no protector in the
world. If we surrender ourselves absolutely without any reservation to the guru, he will save us from all
sorrow and show us the way to salvation. It is due to lack of guru-bhakti that Isvara-bhakti

itself is waning in the hearts of men.

Jaya Jaya Shankara, Hara Hara Shankara!


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

Experience # 1 – Periva-the incarnation of righteousness
It was in the days when Sri Matha functioned with Kumbhakonam as its headquarters. There was a large
cattle-shed behind the Matha. One day, a cow that did now belong to Sri Matha was found in the shed
feeding on the hay and drinking at the water-trough.
It was not known whose cow it was. The news was passed around in the neighborliness, but no one
came to claim it. Four or five days passed. The Manger asked Periyaval, "Shall we drive away the cow?"
Read more: http://periva.proboards.com/index.cgi?board=expenglish&action=display&thread=1851

Experience # 2 – Smt Madhu’s experiences with Periva
My name is Madhu and my grand mother’s Athai’s daughter is Pollachi Paatti.
Once Pollachi Paati told Him that I am suffering and fighting for life due to the disease called
Hemangioma which is an abnormal buildup of blood vessels in the skin or internal organs. The
symptoms of which are a red to reddish-purple, raised sore (lesion) on the skin. The doctor had also
given up and said I cannot survive.
Then Mahaswamigal told my Paati, “Naan irrukken.. Naan andha kuzhandhaiyai paathukkaren… I am
there, I will take care of that child!”

Experience # 3 – The slippery post
A Rg Veda Ghanapati came with his five pupils. He told the boys to chant a portion of the lesson they
had learnt, in Periva’s presence. The tone was almost unmusical. That apart, the boys had a very poor
knowledge of Sanskrit, as was evident from their recitation. The Ghanapati said, “It is very difficult to
teach Veda to these children. It is better to send them to an English school”.
Periva told the teacher to sit down.


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Divine experiences with Periva - Tamil
பபரி஬லால௃டனான பக்ேர்கரின் அனுபல சாக஭த்ேியிருந்து சிய துரிகள் இங்தக உங்கல௃க்காக:

அனுபலம் # 1 – தேனம்பாக்கத்ேில் காணா஫ல் தபான பபரி஬லா
அலர் ஆஸ்ோனம் பகாண்டிருந்ே தேனம்பாக்கம் சிலாஸ்ோனத்ேில் அன்று இரங்கானய ஒத஭
ப஭ப஭ப்பு, பனேபனேப்பு என்தம பசால்யயாம். உடனிருந்தோர் உமக்கம் கனயந்து பார்க்கும்தபாது
பபரி஬லானர

காதணாம்.

சிலா

ஸ்ோன

ஆய஬

சூறயில்

முழுதும்

தேடி

பார்த்தும்

காண

முடி஬லில்னய. ப஭ப஭ப்பும் பனேபனேப்பும் ஏற்படாேிருக்கு஫ா?
அடி஬ார்கள் சுற்று புமம், அனே கடந்தும், சல்யனட தபாட்டு தேடிக்பகாண்தட தபானார்கள்,
முடிலாக, அங்கு ஓடி஬ சிற்மாற்மின் கன஭஬ில்....
த஫லும்: http://periva.proboards.com/index.cgi?board=exptamil&action=display&thread=1930

அனுபலம் # 2 – த஫னாலில் காணா஫ல் தபான பபரி஬லா
ஒருச஫஬ம்

குத்ோயத்ேியிருந்து

பகாண்டிருந்ேது.

இ஭வு

பந்ேநல்லூர்

பேிதனாரு

஫ணி.

லறி஬ாக

ஆனாலும்

பபரி஬லால௃னட஬

பக்ேர்கள்

லறிபநடுக

த஫னா

லந்து


ேர்சனம் பண்ண நின்றுபகாண்டிருந்ேனர்.
த஫னாலின்

கேவு

தலண்டி஬ோல்

மூடி஬ிருந்ேது.

த஫னானல

அேிக

அரலில்

நிறுத்ேினார்கள்.

பக்ேர்கள்

பபரி஬லாதர


கேனலத்

ேரிசிக்க

ேிமப்பார்

என்று

காத்ேிருந்ேனர். ம்ஹூம் ! ேிமப்போக இல்னய!

அனுபலம் # 3 – ேிக்கு லாய் பி஭ச்சினனக்கு ேீர்வு
ப்ரும்஫ஸ்ரீ ஭ா஫மூர்த்ேி சாஸ்த்ரிகள் ஫காோனபு஭ம் பாடசானய஬ில் அத்஬஬னம் பண்ணி஬லர்.
பாலம்

ேிக்குலாய்.

தபசும்தபாதுோன்

ேிக்கும்.

தலேம்

பசால்ய

ஆ஭ம்பித்ோல்,

ேங்கு

ேனட஬ின்மி ப்஭லாஹ஫ாக லரும். பினறப்புக்கு ஏோலது பண்ணி஬ாகணுத஫!
ஆனாலும் இலன஭ ஬ாருத஫ எேற்குத஫ அனறப்பேில்னய. தலேத்ேின் தகாலியாக உள்ர ஒரு
ஜீலனன பகலான் லிடுலானா?


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Stotra Ratnam
In this edition, we shall understand the meaning of the “Runa Vimochana Nrusimha Storam”, an eight
para slokam addressed to Sri Nrusimhar, for getting rid of debts and become eligible to earn more
money (in the dharmic way).
Debts here can be taken as a real-life debt or metaphorically may be used to refer to the debt of Karma,
which must be cleansed to attain Mukthi. The sloka is itself very simple and easy to memorize, but is
very effective if recited with faith.
The translation presented below is by Sri P.R.Ramachander, who has kindly consented to using his
content for public benefit.
Runa Vimochana Nrusimha Storam–Lyrics

Runa Vimochana Nrusimha Storam – Meaning

Deva karya sidhyartham,
sabha sthambha samudbhavam,
Sri nrusimham mahaveeram
namami runa mukthaye

For the purpose of completion of the need of the devas,
You appeared from a pillar in a palace,
Oh Narasimha who is a great warrior,
I salute you to get rid of my debts.

Lakshmyalingitha vamangam,
bhakthanaam vara dayakam,

Goddess Lakshmi embraces your left side,
And you give boons to your devotees,

Aantramaladaram ,
sankha charabjayudha darinam,

God who wears the inner part of your enemy as garland,
God who holds conch wheel, lotus and other weapons,

Smaranath sarva papagnam,
khadruja visha nasanam,

God whose very thought kills all sins,
God who destroys poison of all snakes,

Simhanadenaahath,
digdanthi bhayanasanam,

God of a terrible lion like roar,
Who removes fear of elephants,which guard all directions,


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Prahlada varadam, srresam,
daithyeswara vidharinam,

God who was kind to Prahlada, The lord of Lakshmi,
He who ripped apart the king of demons,
I salute you to get rid of my debts

Krooragrahai peedithanam,
bhakthanam abhaya pradham,

God who gives freedom from fear to devotes,
Who are being troubled by cruel planets,

Veda vedantha yagnesam ,
brahma rudradhi vandhitham,

God who is the lord of Vedas, Vedanta and sacrifices,
Who is worshipped by Brahma, Rudra and others,

Phalasruti:
Ya idam padathe nithyam ,
runa mochana samgnakam,
Anruni jayathe sathyo ,
danam seegramavapnuyath

He who reads daily this prayer for getting rid of debts,
Would surely become debtless and would soon earn lot of
money.

A simple recitation of this stotram can be witnessed in the below link:
http://www.youtube.com/watch?v=m5_VCQFuIN4


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ஹிந்து ஫ேம் அமிந்து பகாள்தலாம்
ஹிந்து ஫ே அடிப்பனட
ஆக்கம்:”அடித஬னுக்கடித஬ன்” (ேிரு ஭஫ா஫ணி பாயாஜி அலர்கள்)

நம்

லாழ்க்னக஬ில்

பி஭ச்னனகள்

லந்துபகாண்தட

இருக்கின்மனதல...

ஏ..ஏ.. ஏ.! என்ன கா஭ணம் என்று நம்஫ில் பபரும்பாயாதனார் ேினமும்
நினனப்பதுண்டு.

நாம் முற்பிமலி஬ில் பசய்ே நன்ன஫ ேீன஫கள் ோன் இப்பிமலி஬ில்
கர்஫

பயனாக

லருகிமது. இந்ே

அடிப்பனட஬ில்

சரி஬ாக

புரிேல்

இல்யாேோல் ோன் நம் ஫னது கலனய஬ில் உறலுகிமது. நாம் நம் கர்஫
பயனன

ஒத்துக்பகாள்ர

஫றுப்போல்

லாட்டுகிமது.

அப்படிப஬ன்மால், இனமலனன
இல்னய஬ா
நாம்

என்று

அனுபலிக்க

ோங்கு஫ரவு

சியர்

லணங்குலோல், ஒரு

தகட்கயாம். இனமலனனப்

தலண்டி஬
பகிர்ந்து

ோன், துன்பம்

ேண்டனனன஬, சிமிது
பகாடுப்பார்.

நம்ன஫

பி஭த஬ாசனமும்
பி஭ார்த்ேித்ோல்

நூறு

சிமிோக, நாம்

ரூபாய்

சில்யனமன஬ச் சு஫ப்பனேலிட,ஒரு நூறு ரூபாய் தநாட்னடச் சு஫ப்பது
எரிேல்யலா! இனேத஬ இனமலன் அருள் என்கிதமாம்.

நல்ய கர்஫ பயனின் லினரவு நன்ன஫. ேீ஬ கர்஫ பயனின் லினரவு

ேீன஫. நன்ன஫த஬ா,ேீன஫த஬ா, எந்ே கர்஫ பயனும் ந஫க்குப் "பிமலா
ல஭ம்" ே஭ப் தபாலேில்னய. இது ஒரு பும஫ிருக்க, ேீன஫ன஬ப் பற்மித஬
பபரும்பாயாதனார்

கலனயப்படுலோல், இந்ே

பயன்கனரப் பற்மி ஫ட்டுத஫ லிலாேிக்கிமது.
நாம்

பசய்ே

ேீ஬

கூடாோ? இனமலனால்
இனமலனா?, என்று

சியர்

இருக்கும்தபாது, அப்படி
கினடத்ோல், நாம்


கட்டுன஭, ேீ஬

கர்஫ங்கனர இனமலன்
஫ன்னிக்க
தகட்கயாம்.

஫ன்னிக்கக்

முடி஬ாோ? ஫ன்னிக்காேலர்
நாம்

அந்ே

இனமலனிட஫ிருந்து

஫கிழ்ச்சி஬னடதலாம்.

கர்஫

ஆனால்

குற்மலாரி஬ாக

அந்ே

஫ன்னிப்பு

குற்மலாரி

Page 10 of 22


ந஫க்தகா, நம்

உமலினருக்தகா

குற்ம஫ினறத்ேிருந்ோல், இனமலன்

அக்குற்மலாரின஬ ஫ன்னித்ேருரினால், நாம் ஫கிழ்ச்சி஬னடதலா஫ா?
எல்யாம்

நாம்

பார்க்கும்

இருக்கிமது. பா஭பட்ச஫ின்மி

கண்தணாட்டத்ேில்

பார்த்ோல்,நாம்

ஆட்சின஬யும், ேிருலினர஬ாடனயயும்
ஆட்சி஬ில்
இனமலன்
என்பேில்

என்றுத஫

ஆழ்ந்ே

இனமனலனின்

஭சிக்கயாம்.

இனமலன்

ேலறு இருந்ேேில்னய; இருக்கவும்

ஆட்சி஬ில்,ேலறு

பசய்ேலர்

நம்பிக்னக

஬ாரும்

இல்யாேோல்

ோன்

ேப்பிக்க

இருக்காது.
முடி஬ாது

ோன்,ேற்காயத்ேில்

ேீ஬லர்கள், ஏ஫ாற்றுபலர்கள் நன்மாக உயகயா஬ லாழ்லில் லாழ்லனேக்
கண்டு அலநம்பிக்னக பகாள்கிதமாம்.
இவ்வுயக

லாழ்க்னக஬ில், நம்

உடல்

இமந்ோல், அனே

நாம்

பார்க்க

முடி஬ாபேன்போல்,இக்கட்டுன஭க்காக, நம் உமலினப஭ாருலர் இமந்ேோக
னலத்துக்பகாள்தலாம்.
஫னேில்

ல஭யாம்.

உடலுக்தக,இமந்ேலரின்

பி஭ேிபயித்துக்பகாண்தட

நம்

உமலினர்

இமந்ோல், உடதன

ஆனால், பலகு

ஜீலாத்஫ாவுக்கில்னய

இருக்க

துக்கம்

சீக்கி஭த஫, ஫஭ணம்

என்று

தலண்டும்.஫஭ணம்

஫னேில்

உடலுக்தக

, ஜீலாத்஫ாவுக்கில்னய என்ம இன்பனாரு அடிப்பனட நம்பிக்னகன஬க்
ஏற்றுக் பகாள்ராேோல் ோன் நம்஫ில் பயருக்கு துக்கம் லருகிமது.
நம்

இந்து

஫ேத்ேினர்

பயர்,

இந்ே

அடிப்பனட

நம்பிக்னக஬ில் குறப்ப஫னடந்ேலர்கராக உள்ரார்கள். இது நம் இந்து
஫ேத்ேினரின் முக்கி஬ குனம.

ஒருலர் இமந்ோல் அழுலேற்கு முக்கி஬ கா஭ணம், "இமந்ேலர், அலரின்
ஸ்தூய சரீ஭த஫" என்ம ேலமான நம்பிக்னகத஬.
இமந்ேலர்

ஒருலருக்கு, அலர்

சாஸ்தோத்ேி஭

சடங்குகள்

இமந்து

பத்து

பசய்லேற்கு

நாட்கல௃க்குப்
முக்கி஬

பிமகு

கா஭ணம்,

"இமந்ேலர், சூக்ஷ்஫ சரீ஭஫ாக உள்ரார்" என்ம சரி஬ான நம்பிக்னகத஬.
இமந்ேலர், அலரின்

ஸ்தூய

சரீ஭ப஫ன்று

நம்புபலர்கள், சாஸ்தோத்ேி஭

சடங்குகள் பசய்லது அலர்கரின் நம்பிக்னகக்கு எேி஭ானது.

Page 11 of 22


இமந்ேலர், அலரின்
இமந்ேவுடன்,

ஸ்தூய

சரீ஭஫ில்னயப஬ன்று

நம்புபலர்கள், அலர்

உடலுக்தக, ஜீலாத்஫ாவுக்கில்னய"

"஫஭ணம்

என்று

பி஭ேிபயிக்கத் ேலம ஫ாட்டார்கள்.
"நாம்

நம்

ஆத்஫ாதல, உடயல்ய"

இல்யாேோல்

பசய்கிமார்கள்

ோன், த஫ற்

஫க்கள்.

என்ம

பசான்னலாறு

ஆழ்ந்ே

எேிர்஫னம஬ான

சுருக்க஫ாக

நம்பிக்னக
பச஬ல்கள்

பசான்னால்,என்ன

நம்புகிமார்கபயன்று அலர்கல௃க்தக பேரி஬ாது. ேலமான நம்பிக்னகன஬
லிட, எனே

நாம்

நம்புகிதமாப஫ன்று

பேரிலாக

இல்யாேதே

஫ிக

ஆபத்ோனது. "ஏதனா ோதனா" என்று கடவுள் நம்பிக்னக உள்ரலர்கள்,
கடவுள்

இல்னய

என்று

பரிோபத்துக்குரி஬லர்கள்.
“கர்஫

பயனும், நாம்

பசால்லும்

ஆத்஫ாதல”

என்ம

நாத்ேிகர்கனர

லிட

இவ்லி஭ண்டும்

இந்து

஫ேத்ேின் முக்கி஬ அடிப்பனட. இலற்னம நாம் ஫னத்ோல் ேினமும்
பி஭ேிபயித்துக்பகாண்தட
஫ட்டும்

இருக்க

தபாோது. புரிந்து பகாண்டால்

தபாோது. உணர்ந்துபகாள்ர தலண்டும்.


தலண்டும்.பேரிந்து பகாண்டால்
஫ட்டும்

Page 12 of 22


Age of the Vedas – improper inquiry – Part 3 of 3
(Excerpts from our Periva’s discourses – continued from the previous edition)

The linguistic research conducted by these indologists will not yield true results
because they ignore the basic differences that I have pointed out between the
sound of the Vedas and that of other works. The slight changes perceived today in
certain Vedic sounds, despite all the care taken to preserve them in the original
form, could not have come about in 200 years but over some thousands of years.

If you realise that the "wear and tear" we speak of cannot apply to
the Vedas but may be to other works or to spoken languages, you will
agree that to fix the date of the Vedas, as modern indologists have
tried to do, is not right.
Hindi is only some centuries old. However, since it is spoken in a large area and
contains Sanskrit, Arabic and Persian words, it has changed in a comparatively
short period.
Tamil, though spoken in a smaller region, has not changed so much. Even so you
will not understand Kamban's Ramayana to the same extent as you will the songs
of Tayumanavar. As for Gnanasambandhar's Tevaram itself you will not
understand it as easily as Kamban's Ramayana. And then there is the
Thirumurugarrupadai which is more difficult than the Tevaram.
So Tamil has also not remained the same all these centuries. Though Sanskrit was
known all over India it was not a spoken language like Hindi or Tamil. It was a
literary language and has not changed even to the extent Tamil has.

As for the Vedas, they have been preserved with greater care than the
poetical works and it is rarely that you see changes in them. So,
according to linguistic experts, if it takes 1000 years for certain changes to occur
in other languages, it should take 100, 000 years for the same in the Vedas.

Page 13 of 22


The Vedas have been preserved with the utmost care in the firm
belief that the mantras will be efficacious only if each syllable is
chanted with precision so far as its sound and textual correctness are
concerned.
It was for this purpose that a separate caste was assigned with the mission of
caring for them. Research conducted without realising this truth will not serve any
purpose.

Modern investigations have not succeeded in establishing that the
Vedas are not eternal. Faith in the belief that they are anaadi will be
strengthened if you appreciate the care with which they have been preserved
during all these ages and also consider the different ways in which their sound has
been kept alive.


Page 14 of 22


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

Vajra Soochika Upanishad (continued)

Upanishad
If we try concluding that someone is a Brahmanan because of his knowledge that again is undependable.
This is because there are umpteen examples of people born in the Kshatriya clan who have had a vision
of the Supreme Divine and have gained the (spiritual) knowledge thereby. Thus, it will not be an
acceptable decision.

If we try to conclude that someone is a Brahmanan because of the duties he is supposed to be
performing, that again is invalid. This is because all the beings are guided and forced to do certain acts
and duties based on their previous births and based upon their actions therein. Hence, one cannot be
called as a Brahmanan even by the duties.

If we try concluding that one becomes a Brahmanan just by making certain gifts etc, that is unacceptable
since we know of and have heard of a number of Kshatriya and other community people who have
flooded the needy with a lot of gifts. Hence, it is not proper to identify one as a Brahmanan by this
measure as well.

So, if there is a question as to “Who is a Brahmanan?”, it is that one who possesses the following
qualities:









The one who has identified himself with the Supreme Being and has become inseparable with it,
The one who has no differentiation of sect, clan, duty or nature,
The one who is out of the six stages of birth and death,
The one who has crossed all the blemishes and curses,
The one who has the aspects of truth, knowledge, happiness, joy and completeness in him,
The one who is without a blemish and forms the basis of all imaginations,
The one who resides within all living beings and controls them,
The one who is all-pervading but undivided and joyous like the sky,


Page 15 of 22







The one who is not reachable to the mind and understandable only by practice and experience,
The one who is of the aspect of Atma itself and who is unaffected by love and hate,
The one who has destroyed the humanly diseases like desire, jealousy, greed etc,
The one who is untouched by pride,
The one who has the muktha lakshanam or who has satisfied the requirements of one awaiting
liberation
-

Such is the one who can be called and identified as a Brahmanan.

This is the final understanding and verdict of all Vedas and Smrutis, the Puranas and the Ithihaasas.
There is no Brahmanism even if it goes against just one of these principles.
One should understand the Atma as the truly joyous, non-dualistic Brahman.
That truly joyous Brahman should be understood as the Atma.
Such is the verdict of the Upanishad.

Om Shanti! Shanti! Shanti


Page 16 of 22


Devata Darshan
In this edition, we will get some insight into the Perur Patteeswarar temple at Coimbatore.
The historic Patteeswarar temple at Perur is one
of the best known Shivastalams near
Coimbatore. Although it is not classified as a
Tevara Paadal Petra Stalam, the Patteeswarar
temple is rich in legend, history and tradition.
Perur, located on the banks of the river Noyyal,
seven miles to the west of Coimbatore, is a
hoary temple which has been mentioned by the
Tevaram hymns of the nayanmars although a
canto of 10 hymns saluting this shrine has not
been discovered yet.
Perur enshrines Patteeswarar and Maragathaambikai; and is one of the temples associated closely
with the legend of the cosmic dance of Shiva and hence it bears an impressive Kanakasabha or the
golden hall of dance in an ornate hall decked with exquisite sculpture.
Architecture:
Spare its entry tower, the bulk of the temple is hidden by the multitude of small commercial
establishments that surround its presence. The tower painted with modern paint stands out
proclaiming the existence of the temple, the very appearance of the tower conceals the antiquity of
this temple dating back to the Sangam period of Tamill history.
For its historical and religious significance, the temple is relatively moderate in size, especially when
compared to the Saivite temples of the Chola region.
The five tiered gopuram mentioned above marks the entrance to the temple. The mandapam
encountered as soon as one enters the temple, bears murals representing the life of the Saivite saints
on its ceiling. The Nataraja shrine itself is a work of art. In front of the shrine is a mandapam
constructed by the royal patron Alagadri Nayakar of Madurai, with several pillars with life sized images
depicting the various manifestations of Shiva. Also painted on the ceiling of this mandapam are images
depicting scenes from Saivite mythology.
Worship:
Five worship services are carried out each day and this temple resonates with the singing of the
Tevaram hymns. Of particular significance is the Arudra Darisanam festival in the month of Maargazhi
where thousands of people congregate to celebrate. The annual festival is celebrated in the Tamil
month of Pankuni. Mondays in the tamil month of Kaartikai are considered special and are marked by
Shankhabhishekam in the morning and by annabhishekam in the evening. The Perur Natyanjali dance
festival is celebrated in the month of September where dance programs by leading artistes are hosted
within the precincts of the temple.
Source: http://www.templenet.com/Tamilnadu/Perur/perur.html

Page 17 of 22


Pooja Vidhanam
In our earlier newsletters, we have seen the detailed process of performing a Pooja. We also took a look
at a brief method of doing a Pooja in the last edition.
Performing pooja everyday at least for a few minutes leads one to develop inner purity and peace. One
can perform this pooja in a short way or in an elaborate way. This is called "Anmaartha Pooja" in the
Vedas. One method is to get religious order [dheeksha] from a learned Guru to perform pooja for
Sivalinga or Salagrama elaborately according to Sasthras. Another simpler method is to perform pooja
for a Moorthy as a picture or to a Deepa as lamp. Both the above methods are of equal value.
In this last article of the series, we will understand the importance of doing Pooja with complete
devotion and purity, and wrap up the series with a very short form of Pooja, that can be done by
anyone.
The Antharyaagam – pooja from the inner self, with purity and devotion
Here is a story from the Mahabhaarata, that explains the concept of performing Pooja with purity, and
with utmost devotion.
Arjuna was performing regularly pooja for Athma lingam, but his brother were not doing the same. He
felt very proud of his devotional worship to God. As Sri Krishna wanted to control his ego, took him to
Mount Kailash, the abode of Shiva.
There, Arjuna saw large number of baskets of flowers being carried by the Boothaganas. When Arjuna
asked Sri Krishna about it, He asked Arjuna to check himself with those carrying the flowers. He stopped
one of them and enquired.
He got the reply that one of the Pancha Pandavas named Bheema who has been offering these flowers
in a pure heart to the lord which they are carrying. Arjuna asked Sri Krishna that if the pure heart flowers
of Bheema who does not ever sit down to worship is this much, how much will it be for his own
Athmalinga pooja which is performed every day.
Sri Krishna asked the Bhoothagana to show Arjuna his portion of the flowers offered. They showed a
small mound of flowers lying in one corner. Arjuna asked Sri Krishna to explain this disparity. Sri Krishna
explained that, Bheema is thinking of God at all times and whenever he sees a flower garden, he
mentally offers all the flowers to Siva as his offering and so it reaches Siva the very next moment.
Thus, Sri Krishna explained the Inner self pooja called antharyagam.
Should we do only elaborate Poojas?
It is not necessary to learn all the rules and sasthras of an eloborate pooja before performing one.


Page 18 of 22

As an example, an illiterate hunter, Sri Kannappa Nayanar saw the Divine after three days of prayer. A
young boy Nambiyandar Nambi, while his priest father had gone out of town performed pooja in his
place at the Temple and had the Darsan of God on the same day.
By understanding these puranas, we should always allot few minutes of time to perform pooja without
any fear that God may punish us if we do the pooja improperly. However, it is always good to learn
proper methods to perform the pooja, even a simple and short one, just like any science or art.
Our ancestors have given us the rules of prayers at home as essential for the welfare of the individuals
and their family. The basic and essential principle behind the prayer is the total surrender to God who
fills the universe by His glory and is present everywhere and that without His command even an atom
will not move.
A simple method to perform the Pooja
The simplest way to perform a Pooja is to cover the following activities - Dhyanam, Avahanam, Archana,
Doopam, Deepam and Prarthana.
To Perform the simple Pooja for any deity, we would need - picture of the deity, Flowers or Akshada (dry
rice with turmeric), Prasadams (like fruits, Sweets or Milk), Camphor, Agarbathi, Panchapathram (cup of
water), Uttharani (spoon), Argyapathram (a small vessel or plate). Follow these steps:
1. Dhyanam: [Meditation] to pray that the deity who resides in our heart is invited to come into the
picture that we are going to do the Pooja.
2. Avaahanam: to pray that the Divine powers should remain in that site until we complete our Pooja.
3. Archana: to recite the great names of the Deity several times and offer flowers or akshada as we
perform the Pooja.
4. Doopam: To pray through the perfumed incense smoke and light.
5. Deepam: To use a Ghee lamp light and pray to God in the form of the Flame.
6. Nivedhanam: [Prasadam] to offer food items like fruits, sweet or milk.
7. Utthara-neeranjanam: Deepa offerings with lighted Camphor.
8. Prarthana: to sing or say the praise of the Lord and pray.
9. Then we pray thanking the Lord and receive Him back into our heart.
By performing this simple pooja every day, we would eventually find our mind getting pure and we will
naturally start finding ways and means to do an elaborate pooja, which is well explained in the previous
newsletters.

Jaya Jaya Sankara, Hara Hara Sankara!

Page 19 of 22


The Divine Collection at www.Periva.org

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

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

Largest online audio library
of Periva Upadesams

Blog on Periva
with daily updates

Collection of videos on
Periva on Youtube


Link to the Kanchi
Periva Forum

Videos shot at Periva
Aradhana – 2011

Periva Photos –
Album view

Click to read a random
post from the Periva Blog

Page 20 of 22


Feedback / Responses
On the topic “Celebrating the 1000 mark”
Words cannot explain this masters actions, iam spell bound and iam tears of joy... love you
periyava.I feel that i havent got an opportunity to see swami when he is alive–Sri Skandasairam.

On the topic “Ebook4 – Towards the Path of Enlightenment”

It is WONDERFUL and I am thankful to you for sending this link to me. I feel
MahaPeriava is with me Blessing always. – Sri N R Venkatesan

On the topic “Newsletter – Volume 4”
We are blessed to receive this fantastic newsletter of your forum. Forum deserve all praise and
appreciation for this great effort. Mahaperiyavaal was the only true saint of the last century.we
enjoy knowing more and more about him. I went thro' certain parts of this newsletter and find
them quite interesting. – Sri T V Viswanathan

On the topic “A very special gift from the Kanchi Periva Forum”
GOD BLESS YOU ! GOD BLESS YOU !! MOST BEHOLDEN TO YOU FOR THIS PRESENTATION. IT IS
LIKE HAVING A DIVINE DARSHANAM – Sri Visveswaran

On Kanchi Periva Forum and its activities
Iust thinking about Periyava itself is enough to get the body and the blood purified. You are
doing a great job. Me and my family send our Pranams to you – Sri S R Sankaran

On the topic of “Onam Festival – Significance & Rituals”
Thank you so much for this blessing greetings . The greetings depicts all the importance of this
Onam festival - Sri Balasubramanian Subramaniam


Page 21 of 22



Page 22 of 22

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