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Balabodha Sangraham - 2
Balabodha Sangraham - 2
BALABODHA SANGRAHAM
(Part 2)
A Non-detailed Text book for Vedic Students
Page 1 of 101
INTRODUCTION
जगत्कामकलाकारं नािभस्थानं भुवः परम् ।
पदपद्मस्य कामाक्षयाः महापीठमुपास्महे ॥
सदाििवसमारमभां िंकराचाययमध्यमाम् ।
ऄस्मदाचाययपययनतां वनदे गुरुपरमपराम् ॥
We worship the Mahapitha of Devi Kamakshi’s lotus feet, the originator of ‘Kamakala’ in the
world, the supreme navel-spot of the earth.
We worship the Guru tradition, starting from Sadasiva, having Sankaracharya in the middle and
coming down upto our present Acharya.
We published ‘Balabodha Sangraham – Part 1’ last year. We are happy at the good reception that
the book enlisted and the interest shown in gaining basic knowledge of books of our Sanatana
Dharma. This second part has therefore been prepared for boys and girls of all sections. This
contains brief history of some of the great gurus in the Brahma Vidya tradition.
We are familiar with western scholars like Milton, Shakespeare and Shelley. This book provides
basic information about the great poets of our land like Mahakavi Kalidasa, Bharavi, Dandi,
Magha, Sriharsha and Sri Nilakantha Dikshita and introduces the reader to the great epics they
wrote. It is certain that by reading this, interest will be kindled to read the epics and dramas of
these great men, which in turn will create love for our Bharatiya culture.
All students, particularly students in Veda Pathasala and students of Samskrit, should go through
those works well and develop into great scholars. Those who run educational institutions and
teachers should read them, introduce them to the students, motivate the learners in this effort and
reap good benefits. All those interested in Bharatiya culture must read these books.
Page 2 of 101
Contents
Page
1. Let us sing the praise of Sri Mahaganapathi 5
2. Period of Time of Jagat (World) 6
3. Summary of Panchanga contents 12
4. Advaita Vidyacharya Sri Govinda Dikshitar 20
5. Advaita Vidyacharya Srimad Appayya Dikshitar (1520-1593) 31
6. Advaita Vidyacharya Sri Vachaspati Misra 42
7. Paramahamsa Parivrajakacharyavarya Pujyasri Madhusudana 45
Saraswathi Swamigal
8. Paramahamsa Parivrajakacharyavarya Gowda Sri Brahmananda 53
Saraswathi Swamigal
9. Mahakavi Kalidasa 57
10. Maha Magha Kavi, Author of Sisupalavadham 72
(one of the five great epics in Samskrit)
11. Mahakavi Dandi 75
12. Mahakavi Bharavi, Author of Kiratarjuniyam 80
(one of the five great epics in Samskrit)
13. Mahakavi Sriharsha 86
14. Mahakavi Sri Nilakantha Dikshitar 92
Page 3 of 101
गोिवनददेििकमुपास्य िचराय भक्तत्या
तिस्मिनस्थते िनजमिहिि िवदेहमुक्तत्या ।
ऄद्वैतभाष्यमुपकल्प्य ददिो िविजत्य
काञ्चीपुरे िस्थितमवाप स िङ्ग्कराययः ॥
Adoring Guru Sri Govinda Bhagavatpada for long and after he attained Videhamukti through his
own power, Sri Sankaracharya wrote commentaries to establish Advaita philosophy, won over
opponents in all directions and finally rested in Kanchipuram, where his Avatara period concluded.
(From ‘Patanjali Charitram’ of Sri Ramabhadra Dikshitar)
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Lesson 1
Let us sing the praise of Sri Mahaganapathi
Poems on Mahaganapathi in Tamil by:
Sekkizhar (author of Periya Puranam, life stories of the great Saivite Nayanmars)
Tirumular (author of Tirumandiram, Saiva Siddhanta philosophy)
Viveka Chintamani
Vriddhachala Puranam
Nalvazhi – Avvaiyar (great poet-devotee-moralist)
Moodurai – Avvaiyar
Tirugnanasambandar (one of the four great Saivite Nayanmars)
Pramottara Kaandam
Tiruvilaiyadal Puranam (Account of 64 Lilas of Sundareswara Siva in Madurai)
Kaasyapar – Karyasiddhimalai
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Lesson 2
Period of Time of Jagat (World)
I. Kalpas
There are 7 kalpas (Kalpa is one day of Lord Brahma, consisting of 1000 Chaturyugas):
1. Sveta Varaha Kalpam – Started on Chaitra Sukla Prathama tithi
2. Kurma Kalpam - Started on Chaitra Sukla Panchami tithi
3. Paarthiva Kalpam - Started on Vaisakha Sukla Tritiya tithi
4. Saavitra Kalpam - Started on Karthika Krishna Prathama tithi
5. Pralaya Kalpam - Started on Margasirsha Sukla Navami tithi
6. Uttama (Ananta) Kalpam - Started on Maagha Sukla Trayodasi tithi
7. Braahma Kalpam - Started on Phalguna Krishna Tritiya tithi
We are presently in Sveta Varaha Kalpam.
II. We are called „Manushya‟ as we originated from Manu. Manu‟s period of reign is known as
„Manvantaram‟.
Sastras declare that in every kalpa, there are 14 Manus who rule successively. The names of
14 Manus in the present Sveta Varaha Kalpam are as follows:
1. Svaayambhuva Manu – Period started on Aasviyuja (Asvina) Sukla Navami
2. Svaarochisha Manu - Period started on Karthika Sukla Dvadasi
3. Uttama Manu - Period started on Chaitra Sukla Tritiya
4. Tamasa Manu - Period started on Bhadrapada Sukla Tritiya
5. Raivata Manu - Period started on Pushya Sukla Ekadasi
6. Chaakshusha Manu - Period started on Aashaadha Sukla Dasami
7. Vaivasvata Manu - Period started on Maagha Sukla Saptami
(We are presently in this Manvantaram)
8. Surya Saavarni Manu - Period started on Sravana Krishna Ashtami
9. Daksha Saavarni Manu - Period started on Karthika Pournami
10. Brahma Saavarni Manu - Period started on Phalguna Pournami
11. Rudra Saavarni Manu - Period started on Phalguna Amavasya
12. Agni Saavarni Manu - Period started on Aashaadha Pournami
13. Rouchya Manu - Period started on Chaitra Pournami
14. Pouchya Manu - Period started on jyeshtha Pournami
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A Chaturyuga consists of four yugas: 1.Krita yuga 2.Treta yuga 3.Dvapara yuga 4.Kali
yuga. There are about 70 chaturyugas in one Manvantara.
III. The period from Prathama after Amavasya to Pournami is called „Sukla Paksha‟. The period
from Prathama after Pournami to Amavasya is called „Krishna Paksha‟. Our Sukla Paksha is
daytime for Pitrus and our Krishna Paksha is night time for them. It is said:
IV. There are twelve months from Chitra to Phalguni (Panguni in Tamil). The measurement of time
in terms of month is called „Maanam‟. It is of nine types: 1.Souram 2.Saavanam
3.Nakshatramaanam 4.Chaandramaanam 5.Baarhaspatyamaanam 6.Braahmam 7.Daivam
8.Pitriyam 9. Praajaapatyam.
In practice, however, we are using only four of these „Maanams‟. They are:
1.Chaandramaanam 2.Nakshatramaanam 3.Souramaanam 4.Saavanamaanam.
1.Souramaana months
Sun halts in one „Raasi‟ for one month. The month is named after the name of the
Raasi. The twelve months are as follows:
Chitrai (Tamil name of month) - Mesha month (Raasi)
Vaikasi - Rishabha month (Raasi)
Aani - Mithuna month (Raasi)
Aadi - Karkataka month (Raasi)
Aavani - Simha month (Raasi)
Purattaasi - Kanya month (Raasi)
Aippasi - Tula month (Raasi)
Kaarthikai - Vrischika month (Raasi)
Maargazhi - Dhanur month (Raasi)
Thai - Makara month (Raasi)
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Maasi - Kumbha month (Raasi)
Panguni - Meena month (Raasi)
Smartha rituals like marriages etc. are conducted based on Souramaanam.
2. Chaandramaana months
These months derive their name from the name of star on the Pournami day, which occurs in
the middle of the month. The month starts from Prathama day after Amavasya (i.e.Sukla
Paksha) and ends in Amavasya day. A year consists of 355 days by this Chaandramaana
account.
Chitra star – Chaitra month – Madhu month
Visakha star – Vaisakha month – Madhava month
Jyeshta star – Jyeshta month – Sukra month
Purvashadha star – Ashadha month – Suchi month
Sravana star – Sraavana month – Nabho month
Proshtapada star – Bhadrapada month – Nabhasya month
Aswini star – Aasvayuja month – Isha month
Krithika star – Karthika month –Urja: month
Mrigasirsha star – Margasira month – Saha: month
Pushya star – Pushya month – Sahasya month
Magha star – Maagha month – Tapo month
Phalguni star – Phaalguna month – Tapasya month
3. Saavana months
In this system each month consists of 30 days uniformly and hence a year is of 360 days. In
Yagas this measurement is used. Knowledgeable people feel that the measurement of time of
pregnancy of women should be based on this.
4. Nakshatramaana months
The period of 27 days and 8 hours beginning with Chandra‟s contact with a star in a Raasi upto
the time Chandra returns to the same star is called „Nakshatramaana‟ month.
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5. Baarhaspatyamaana months
The period, for which Brihaspathi stays in a Rasi during his movement, is one Baarhaspatya
year. The total time spent by Brihaspati in all the 12 Rasis comes to 11 years and 10 months.
Rainfall etc. are observed in Nakshatramaana and Vratas, upavasas, Yatra, Utsavas etc. in
Chaandramaana system. Period of 60 years starting from Prabhava should be reckoned in
Baarhaspatyamaana system.
Time is also reckoned in ancient texts in the following manner.
Time taken for batting the eye is one Nimisha.
18 Nimishas = 1 Kaashta
30 Kaashtas = 1 Kala
30 Kalas = 1 Muhurtham
30 Muhurthams = 1 Day
30 Days = 1 Maasa (Sukla Paksha + Krishna Paksha)
2 Maasas = 1 Ritu
3 Ritus = 1 Ayanam (Dakshinaayana or Uttaraayana)
2 Ayanas = 1 Varsha
Manusmriti states this in the verse:
As stated in Veda „द्वादिा मासाः पञ्चतयवः’ there are five Ritus. There Hemanta and Sisira Ritus are
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ते तु शििदहोरािः पक्षस्ते दि पञ्च च ।
पक्षौ पूवायपरौ िुक्तलकृ ष्णौ मासस्तु तावुभौ ॥
द्वौ द्वौ मागायदद मासौ स्यादृतुस्तैरयनं िििभः ।
ऄयने द्वे गितरुदादिक्षणाकय स्य वत्सरः ॥
मासेन स्यादहोरािः पैिो वषेण दैवतः ।
दैवं युगसहस्रे द्वे ब्राह्मः कल्पपौ तु तौ नृणाम् ॥
मनवनतरं तु ददव्यानां युगानामेकसप्तितः ॥
महाभारते श्रवणाििधिनष्ठारायनागदैवतमापतेत् ।
रिववारयुतामायां व्यतीपातः स ईच्यते ॥
व्यतीपाताख्ययोगोऽयं िताकय रहसििभः ॥
In Mahabharata, if on a Sunday, Amavasya and one of the stars – Sravanam, Asvini, Avittam,
Tiruvadirai or Ayilyam, occurs, then it is called „Vyatipatam‟. This Vyatipata yogam is equal to a
hundred Surya grahanas in merit.
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Questions
1. How many Kalpas are there? Name them.
2. What is Manvantaram? How many are there?
3. Name Manvantaras.
4. How many yugas are there?
5. How many „Maanas‟ or time measures are there? Name the „Maanas‟ in practice.
6. Name the 12 Soura months.
7. Write the relevant Amarakosa slokas.
8. Write the Indian time measures.
9. Write the English time measures.
10. Write any seven of the Soura and Chaandra months.
11. How many Ritus are there? Name them.
12. Vyatipatam, Mahodayam, Ardhodayam – write in detail with slokas of authority.
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Lesson 3
Summary of Panchanga contents
Panchangam contains five features- Tithi, Varam, Nakshatram, Yogam and Karanam.
1. Tithis
Tithis are Prathama, Dvitiya, Tritiya, Chaturthi, Panchami, Shashti, Saptami, Ashtami, Navami,
Dasami, Ekadasi, Dvadasi, Trayodasi, Chaturdasi, Pournami or Amavasya.
Tithis are based on the increase or decrease of Surya‟s light every day. The fifteen tithis are
grouped as under:
1. Nanda – Prathama, Shashti, Ekadasi
2. Bhadra – Dvitiya, Saptami, Dvadasi
3. Jaya – Tritiya, Ashtami, Trayodasi
4. Riktaa – Chaturthi, Navami, Chaturdasi
5. Purna – Panchami, Dasami, Amavasya, pournami
Tithis extend over a time period varying from 54 Naazhigas to 67 Naazhigas, depending on
Chandra‟s movement. Jyotisha Sastra states that Tithi lasting over 60 Naazhigas (Ghatikas) is
called „Tithivriddhi‟; Tithi lasting less than 60 Naazhigas is called „Tithikshayam‟.
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Devatas of Tithis
Devatas of tithis starting from Prathama respectively are: 1.Agni 2.Brahma 3.Parvathi
4.Ganapathi 5.Sarpa 6.Subrahmanya 7.Surya 8.Siva 9.Vasus 10.Diggajas 11.Yama
12.Vishnu 13.Manmatha 14.Kali Purusha 15.Amavasya - Pitrus; Pournami – Chandra.
2. Vara
The time from Sunrise to Sunset is known as „Ahas‟.
Navagrahas are: Surya, Chandra, Angaraka (Mangala), Budha, Guru (Brihaspati), Sukra, Sani,
Rahu and Ketu.
सूययश्चनरो मङ्ग्गलश्च बुधश्चािप बृहस्पितः ।
िुक्रः िनैश्चरो राहुः के तुश्चेित रहा नव ॥
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7. पुनवयसू Punarpoosam Aditi
8. पुष्य Poosam Brihaspati
9. अश्लेषा Ayilyam Sarpas
10. मघा Magham Pitrus
11. पूवयफल्पगुनी Pooram Aryama
12. ईत्तरफल्पगुनी Uthiram Bhaga
13. हस्त Hastam Savita
14. िचिा Chitra Tvashta
15. स्वाती Swati Vayu
16. िविाखा Visakha Indraagni
17. ऄनूराधा Anusham Mitra
18. ज्येष्ठा Kettai Indra
19. मूल Moolam Nirruti
20. पूवायषाढा Pooradam Jalam
21. ईत्तराषाढा Uthiradam Visvedevas
22. श्रवणम् Tiruvonam Vishnu
23. श्रिवष्ठा Avittam Ashta Vasus
24. ितिभषक् Sadayam Varuna
25. पूवयप्रोष्ठपदा Poorattadi Aja Ekapada
26. ईत्तरप्रोष्ठपदा Uthirattadi Ahirbudhnya
27. रे वती Revathi Poosha
Another Nakshatra called Abhijit also exists after Uthiradam and before Tiruvonam. Its Devata
is Brahma.
In Krishna Yajurveda, 2nd Kanda, 3rd Prasna, the 14 Nakshatras from Krittika to Anusham are
called as Deva Nakshatras and 13 Nakshatras from Kettai to Bharani are called as Yama
Nakshatras. The names of Nakshatras and respective Devatas are given in 3 rd Ashtakam, 1st
Prasnam. Veda commences with Krittika star – „ऄिि नयः पातु कृ ित्तकाः’. The effects of these
4. Yogas 27
The 27 Yogas are given in the following verse:
िविकु मभः प्रीितरायुष्मानसौभाग्यः िोभनस्तथा ।
ऄितकण्ठस्सुकमाय च धृितः िूलस्तथैव च ॥
गण्डो वृििधुयवश्चैव व्याघातो हषयणस्तथा ।
वज्रिसििव्ययतीपात वरीयानपररघः ििवः ॥
िसिस्साध्यः िुभः िुभ्रो भ्रामयो माहेनरश्च वैधृितः ॥
5. Karanas
A half of Tithi is called Karanam. Tithi Sphutam is called Karana Sphutam. Jyotisha books state:
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करणस्त्वधयितिथस्यात् |
ितशथ िद्वधा करोतीित ितत्यधं करणं स्मृतम् ।
There are seven Chara Karanas called Vyashti from the latter part of Sukla Paksha Prathama
tithi till the first part of Krishna Paksha Chaturdasi tithi. They are: 1.Bhavam 2.Bhaalavam
3.Koulavam 4.Taitulam 5.Garajah 6.Vanijah 7.Bhadra or Vyashti. These occur eight times in
a month.
There are four Sthira Karanas from the latter part of Krishna Paksha Chaturdasi till the first part
of Sukla Paksha Prathama tithi. They are: 8.Sakunam 9.Kimstughnam 10.Chatushpaadam
11.Naagavam. These occur once a month. These four Karanas and the Karana, Vyashti
(Bhadra) are to be avoided for auspicious rituals.
In a month there are totally Chala Karanas, 7 * 8 = 56; Sthira Karanas, 4 * 1 = 4, thus totalling
to 60 Karanas, as per Jyotisha Sastra.
6. Other Aspects
Tithidvayam
Two tithis occurring on the same day is called „Tithidvayam‟. When the Tithi is not suitable for
Sraadham on a particular day, „Tithidvayam‟ occurs on the previous day.
Atimasam – Kshayamasam
If in one Soura month, two Amavasya tithis occur, or there is no Soura month commencement
in between two Amavasya tithis, that month is known as Atimasam. (This is known as
Malamasam or Adhikmaas also). Atimasam occurs once in 32 months, 16 days, 4 Nazhigais
(ghatikas). Atimasam does not occur after Bhadrapada month or before Chaitra month as
calculated in Jyotisha. When Atimasam occurs, what comes first is called Atimasam and the
following month is known as „Nijamasam‟. Auspicious activities are not performed in Atimasam.
The Chaandramaana month in which two Sankramanas occur is known as „Kshayamasam‟.
This occurs in Karthika, Maargasiras, or Pushya months. Auspicious activities are not
undertaken in Kshayamasam also.
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Avama or Dinakshayam
If in one Soura day, three tithis occur, it is called „Avama‟. When tithi duration is less than 60
Naazhigais, Avama can occur. This is regarded as auspicious period. There can be about six
„Avamas‟ in one year.
Tridina Spruk
If a tithi extends over a full Soura day of 60 Naazhigais and short periods on the previous and
following days, it is known as „Tridina Spruk‟.
Aa.Kaa.Maa.Vai
In the months of Aashaadha, Kaarthika, Maagha and Vaisakha, on days when Pournami tithi
extends in Sunrise hours, it is very meritorious to bathe in rivers before Sunrise. It is also
recommended to give danam on these days.
Kutapa Kalam
A day is divided into five parts: Praatah Kalam, Sangava Kalam, Madhyaahna Kalam,
Aparaahna Kalam and Saayankalam. In a day of 15 Muhurtas, i.e. 30 Naazhigais, the 8 th
Muhurta time is Kutapa kalam.
ऄह्नो मुहूताय िवख्याता दि पञ्च च सवयदा ।
तिाष्टमो मुहूतो यः स कालः कु तपः स्मृतः ॥
The period of 2 Naazhigais in midday (11.36 a.m. to 12.24 p.m. if Sunrise is at 6 a.m.) is Kutapa
kalam. It is recommended to perform Sraadham during this time.
Agni Nakshatram
In Chitra month, the time when Surya is conjoined with the Agni Nakshatra of Krittika and the
last two paadas of the previous star Bharani and the first two paadas of the next star Rohini is
known as Agni Nakshatra Kalam. Agni Nakshatram occurs after 20 days, 33 Naazhigais and 3
Vinaadis from the time Surya enters Mesha Rasi. This will happen approximately by the 21 st of
Chitrai month. The period of Agni Nakshatra influence will be 26 days. Griha Pravesam is
avoided during this period.
We have known that Panchangam contains the five aspects of Tithi, Vara, Nakshatra, Yoga and
Karana. One should learn to read Panchangam every day. Two types of Panchangams are in
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vogue: Vakya Panchangam and Triganita Panchangam. Triganita Panchangam is followed in
Srimatham. One should go through them in full and learn.
For benefit of comfortable and high living of mankind, Maharishis have, out of compassion,
taught innumerable aspects of dharma under six heads: 1.Aahnika Kaandam 2.Aasoucha
Kaandam 3.Sraadha Kaandam 4.Varnasrama Dharma Kaandam 5.Tithi Nirnaya Kaandam
and 6.Praayaschitta Kaandam. They have been compiled in a book titled „Smriti Mukta Phalam‟,
also known as „Vaidyanatha Dikshitiyam‟ after its distinguished author Vaidyanatha Dikshitar.
This book has been published in six volumes by Veda Dharma Sastra Paripalana Sabha of
Srimatham; it has Samskrit slokas in Devanagari and Grantha scripts and Tamil meaning.
Sage Vyasa says in „Tithi Nirnaya Kaandam‟ that one, who follows the rules of Tithi, Nakshatra,
Vara and Desa for performance of mandated karmas and avoidance of prohibited karmas, will
attain to Swarga and that one, who, out of delusion, fails to follow the rules, will attain to
despicable realms.
यित्तथौ यि नक्षिे वारे यि च यद्यथा ।
िविहतं वा िनिषिं वा पालयंििददवं व्रजेत् ॥
ऄपालयन् पुनमोहादपिविं पदं व्रजेत् ॥
Maharishi Gaargya states that Tithi, Nakshatra, Vara etc. are means of earning Punya and
Papa (merit and sin).
Questions
1. What is Panchangam?
2. How many Tithis are there? Name them.
3. Write the verses naming the Nakshatras.
4. How many are the Yogas? Name them.
5. How many are the Karanas? Name them.
6. What is Atimasam?
7. What is Aa.Kaa.Maa.Vai?
8. Write a short note on Agni Nakshatram.
9. Write down the benefits of reading Panchangam.
10. Write down the names of the Kaandams teaching dharmas.
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Lesson 4
Advaita Vidyacharya Sri Govinda Dikshitar
Sri Nagamamba sametha Advaita Vidyacharya Maharaja Saheb Sri Govinda Dikshitar (1515-1635
A.D.) continues to bless us even today in the kshetra of Pattiswaram near Kumbakonam in Sri
Dhenupuriswara temple in the Sannidhi of Sri Gnanambika. He was the ancestor of Sri Sri Sri
Chandrasekharendra Saraswathi Sri Sankaracharya Swamigal, „Sri Maha Periyaval‟, the 68 th
Peethadhipathi of Sri Kanchi Kamakoti Peetham in his Purvasramam.
The three Thanjavur Nayak kings, Chevvappa Nayak and his son Achyutappa Nayak, followed by
his own son Raghunatha Nayak ruled from 1542 to 1634 A.D. the areas of Thanjavur and Tiruchi
districts in Chola Desa, Tiruvannamalai, South arcot, North Arcot, Chingleput etc., where rivers
Kaveri, Tenpennai and Palar flowed. These Nayak kings‟rule formed part of Vijayanagar empire.
Bhagavan Sri Govinda Dikshitar was a minister of great repute to these kings. He helped them to
rule without transgression of Dharma and established many rare centres of Vidya and dharmas.
His father was Dasaratharama Dikshitar.
Sri Advaita Vidyacharya Sri Govinda Dikshitar was born in Mysore area in Karnataka state in a
very religious Karnataka Hoysala brahmana family in the tradition of Rig Veda, Asvalayana Sutra
and given to performing Sroutha karmas. Sri Govinda Dikshitar‟s dharmapatni (wife, who
participates in dharmas of husband), or Yagnapatni (wife, who participates in yagnas performed
by husband) was Sri Nagamamba Amma.
Sri Govinda Dikshitar was a Nityagnihotri (brahmana who performed Agnihotram daily), who
performed all Sroutha karmas as laid down in Vedas. He was a great Karmayogi. He performed all
yagas and shone as a great tapasvi. During the reign of Raghunatha Nayak, Sri Dikshitar
performed a wonderful yaga, „Sarvatomukham‟ with Garuda Ganam. The king Raghunatha Nayak
gave half the throne to Sri Dikshitar, seating him by his side and ruled over his country.
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यूपा येन िनखािनताः प्रितददिं युक्तं िचराविस्थते ।
ऄस्य श्रीरघुनाथभूबलररपोरध्यािसताधायसनो ।
गोप्ता िनत्यगवीरसौ िवजयते गोिवनदयज्वारणीः ॥
Like Raghunatha Nayak, his father Achyutappa Nayak had also seated Sri Govinda Dikshitar
beside him on the throne and conducted affairs of the state. A poet who saw this sang this verse
with pun.
ििनामाद्यनतनामानौ महीिक्षिीिक्षतावुभौ ।
ििे िािे च कु िलौ अहवेषु हवेषु च ॥
“One who has the first of the three names, Achyuta, Anantha and Govinda, viz. Achyuta is a
master in use of weapons and warfare. The other, Dikshitar, who has the third of the three names,
viz. Govinda, is a master in sastras and yagnas.”
During Sri Dikshitar‟s time, Thanjavur city was the jewel of Chola Desa. Poets, composers,
scholars of sastras all glorified the royal assembly unmindful of language differences. “Karnataka,
Andhra Prantha Nirmana Vidya Nipunaih kaichchat, Vaggeyakara pramukhaih anekaih vichitra
Gitadi kala pravinaih‟‟ – so goes the description of the great poets who decorated the royal
assembly in the books, „Sahitya Ratnakaram‟ and „Raghunathabhyudayam‟. „Sangita Sudha‟ also
gives a similar description.
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For teaching Vedas Sri Dikshitar established the Raja Veda Kavya Pathasala in Kumbakonam,
the place where he had performed yagas; he also made grants of lands in the villages of Kavara-
mangalam and Ragakudi for this purpose. This Pathasala is running very well even today. That
street where Sri Dikshitar performed yaga is known as „Yagasala Street‟.
The Nayak kings had deep devotion to Mannargudi Rajagopala Swamy. The grants they gave Sri
Dikshitar there are depicted in the sculptures in the Swami Sannidhi in the temple. Sri Dikshitar
served the people by constructing ghats on both sides of the Kaveri river and Pushya Mandapas
all along the river route from Tiruvaiyaru to Mayavaram. Even today Pushyotsavas, Tirthavari etc.
are being held there grandly.
Sri Mahaswamigal‟s mother belonged to the lineage of Sri Govinda Dikshitar‟s daughter‟s side.
They belonged to the village of Eachangudi, which is on the Kumbakonam-Tiruvaiyaru route. The
villages of Eachangudi, Varahur and Kandamangalam had been raised by Sri Govinda Dikshitar.
Eachangudi is known as „Ekadasi Agraharam‟. Sri Dikshitar has done renovation works including
construction of Pushkarinis (tanks) etc. in many kshetras like Vriddhachalam, Tiruvannamalai,
Chidambaram and Rameswaram. The temples in Pattiswaram and Tiruppalatturai near
Kumbakonam were renovated through his efforts. Tiruppalattuarai is on the Kumbakonam-
Papanasam road. Thanjavur is famously known as rice bowl, isn‟t it? Sri Dikshitar constructed a
beautiful paddy godown in Sri Palaivananathar temple in Tiruppalatturai for preserving paddy for a
number of years. Agricultural scientists wonder at this marvel. This Mantapam for storing paddy is
built scientifically and is maintained well even to this date.
Sri Govinda Dikshitar has constructed the Mahamagha Kulam in Kumbakonam in the shape of
„Agnihotra Vedi‟. Mahamagham is a great festival celebrated once in every 12 years. Lakhs of
people congregate here from all over the world for taking bath on the auspicious day of Maasi
Magham. Main deities from all temples in Kumbakonam come on Rishabha vehicle traditionally
along with other deities and offer tirtham. This festival is celebrated like the „Kumbhamela‟ in north
and is indeed known as „Kumbhamela of Tamil Nadu‟. In addition the Maasi Magha festival is also
celebrated in all Saivite and Vaishnavite temples every year.
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The credit for constructing the Thanjavur fort as „Garuda Vyuha‟ goes to Sri Dikshitar. As he gave
„Mahashodasa danas‟ to brahmanas in Mayavaram and Tiruvidaimarudur (Madhyarjunam), those
streets are gloriously known as „Mahadana Street‟.
Thanjavur Nayaks were Vira Vaishnavas. Sri Govinda Dikshitar persuaded them to adopt a liberal
outlook and made them construct Saiva and Vaishnava temples and renovate old places of
worship. Sri Dikshitar, who had consideration for other religions, arranged to construct a beautiful
mosque near the bus stand in Thanjavur and towers on the four sides of the dargah at Nagur; he
allotted separate spaces for Buddhists in Ilandurai near Kumbakonam; he permitted Christians to
do trading in Tarangambadi; he advised the rulers to adopt measures which were appreciated by
people of all communities.
Sri Dikshitar renovated the Murugan temple at Swamimalai and raised a statue for Chevvappa
Nayak. To solve the drinking water problem in Thanjavur, he constructed a large lake called
„Chevvappa Nayak lake‟ for storage of water and laid pipes to the town. The lake is now known as
„Cheppaneri‟.
It is not an exaggeration to say that the Thanjavur Nayak kingdom attained great glory because of
Sri Govinda Dikshitar. His culture, mastery and sense of equality shone brilliantly in all
governmental affairs. It was due to his power that minor disturbances and dangers of war that
affected the Vijayanagara kingdom now and then disappeared. In Tanikkotta battle fight, when
there was a great danger to Vijayanagar empire, Sri Dikshitar was a right hand to them, enthusing
the Thanjavur Nayaks to join the battle and gain victory. He also saw a big victory in the Kollidam
bank battle. Other chieftains betrayed the empire.
Sri Govinda Dikshitar‟s period in Thanjavur Nayaks‟ reign was indeed a golden era.
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ऄद्वैतिवद्यािवभवावलमबान् गोिवनदयज्वेनरगुरूनुपासे ।
िनमयथ्य षड्दियननीरधीन् ये िधयैव सारान् ददते बुधेभयः ॥
He joined his father in all the yagas performed by him; he also performed yagas on his own. Sri
Govinda Dikshitar‟s sons were all Nityagnihotris; they performed all yagas. His third son Sri
Venkatamakhi was very famous in classical music. He wrote a book „Vaartikaabharanam‟ and
commentary „Duptika‟ for Mimamsa philosophy. The famous Mahakavi Sri Nilakantha Dikshitar
proudly calls himself a disciple of Sri Venkatamakhi.
वार्वतकाभरणरनथिनमायण-व्यक्तकौिलः ।
श्रीवेङ्ग्किेिरमखी ििष्ये मययनुकमपते ॥
Sri Venkatamakhi regulated Sangita Sastra and identified 72 Melakarta Ragas. These Ragas are
being followed even today in the field of classical music. His book „Chaturdandi Prakasika‟ is a
defining text on classical music. He praises his father in that book as incarnation of Sri Sankara; in
the song „Tati tam dimi dimi gita‟, he refers to him as „Sankaramunimatha Pratishtapanakovida‟. At
the close of every chapter he says: „Thus ends chapter of Chaturdandi Prakasika written by
Venkatamakhi, the third son of Sri Nagamamba sametha Sri Govinda Dikshitar‟.
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music enunciated by Sri Govinda Dikshitar in his book Sangita Sudhanidhi may be found here.”
Sri Appayya Dikshitar, in his book „Siddhantalesa Sangraham‟, praises Sri Govinda Dikshitar
with devotion in quite a few places, referring to him as Advaita Vidyacharya.
3. Sri Govinda Dikshitar wrote „Tiruvaiyaru Puranam‟ in Tamil in 1605 A.D. A poet praises Sri
Dikshitar with admiration in his Tamil poem.
4. Sri Dikshitar wrote the Jyotisha book „Tandava Malai‟.
5. He also wrote a commentary on Sundara Kandam of Srimad Ramayanam.
Kavi‟; he has written „Mahisha Satakam‟, „Asirvada Satakam‟, „Dardi Satakam‟ – the three books
known as „Satakatrayam‟.
It is not an exaggeration to say that Eachangudi Agraharam actually was the abode of the
members of Sri Dikshitar‟s daughter‟s lineage. Sri Tirumalaimahi and Iyavarmahi of Tiruvisanallur
were Sri Dikshitar‟s daughter‟s sons. Sri Lakshmipathi was the son of Sri Iyavarmahi.
The 64th Peethadhipati of Sri Kanchi Kamakoti Peetham, Sri Chandrasekharendra Saraswathi Sri
Sankaracharya Swamigal, who was Peethadhipati from 1814 to 1850, was a descendant of Sri
Govinda Dikshitar. He was a master in Mantra sastra. He had performed Tatanka Pratishtha to Sri
Akhilandeswari in Jambukeswaram (Tiruvanaikkaval). He had also performed Kumbhabhishekam
of Sri Kamakshi Devi temple in Kanchipuram. His name in Purvasrama was Sri Venkata
Subramania Dikshitar. He was the grandson of the grandson of Sri Venkatamakhi, the third son of
Si Govinda Dikshitar. He attained Siddhi in Kumbakonam amd his adhishthanam is in Srimatham
there. The Adhishthanam is known as „Vadakodi Brindavanam‟. Annual Aradhana is celebrated
grandly. The house in which he was born is to the south of Srimatham there.
The 67th Peethadhipati of Sri Kanchi Kamakoti Peetham, Sri Mahadevendra Saraswathi Sri
Sankaracharya Swamigal, who was Peethadhipati from 1814 to 1850, was related to Sri Kanchi
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Maha Periyaval; he was the son of his mother‟s elder sister in Purvasrama. His Purvasrama name
was Sri Lakshmikanthan or Sri Lakshmi Narasimhan. The 68th Peethadhipati of Sri Kanchi
Kamakoti Peetham, Sri Sri Sri Chandrasekharendra Saraswathi Sri Sankaracharya Swamigal,
known respectfully as Sri Maha periyaval, „Walking God‟ and „Kanchi‟s Great Saint‟, had his
Purvasrama name as Sri Swaminathan. Both these great saints were descendents of the lineage
of Sri Govinda Dikshitar‟s daughter.
Sri Govinda Dikshitar‟s lineage has produced many great savants, saints, scholars and
Nityagnihotris, and adherents of the path of Vedic rituals.
In Pattiswaram there are many weavers of silk yarns. Sri Govinda Dikshitar functioned like a
walking court of justice and was justly famous. He would hear the disputes among people and
deliver justice on the spot. His judgements were accepted by people as God‟s own decisions.
Once he resolved a marital dispute arising among the weavers of silk yarn. As a mark of respect
people of their community place the marriage invitation along with coconut, fruits, betelnut etc. in
front of Sri Dikshitar‟s Sannidhi in the temple and offer worship even today. They distribute the
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invitation only after such worship. On the bank of Tirumalai river, in the south gopura sannidhi of
Sri Dhenupuriswarar temple, there are indications of the palace in which Sri Dikshitar had lived.
Earlier we came to know of the conversation between Yama Dharmaraja, Samban and Sri
Govinda Dikshitar. Let us now look at another incident in a similar vein. Samban told Sri Dikshitar
that in the assembly of Yama Dharmaraja, it was mentioned that Sri Govinda Dikshitar occupied
the first place among those who perform Vedic karmas and are immersed in devotion to
Bhagavan. He has performed all dharmas. The credit for performing Ishta Purtha dharmas
stipulated in Vedas to full extent goes to Sri Dikshitar alone. Atri Samhita says:
Sri Dikshitar dedicated an entire village for flower garden for Sri Mahalinga Swamy of
Tiruvidaimarudur. Today that village is known as Govindapuram after his name. It is famous for
divinity and continuous bhajans. It has got the significant name of „Sri Ramanama Siddhanta
Gramam‟. That Sri Bhagavannama Bodhendral, the 59th Peethadhipathi of Sri Kanchi Kamakoti
Peetham selected this village for tapas in his last days speaks volumes for the greatness of this
place.
Sri Govinda Dikshitar was known with many honorifics:
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Sri Nrisimha Yajva, the disciple of Sri Govinda Dikshitar, worships Sri Dikshitar as Bhagavan in his
book „Drashtrulochanam‟ – “भगवान् गोिवनदयज्वा”.
गोिवनदाध्वररणं वनदे िविदाद्वैतवाददनम् ।
कु तकायरिसकश्रेणीमानमदयनमीिरम् ॥
यत्पादश्रवणेनैव िनवासो भेदवाददनाम् ।
सद्यो भवित तं वनदे गोिवनदाध्वररणं गुरुम् ॥
Sri Dikshitar is adored as Easwara and Guru.
Contemporary Panditas
1.Sri Ratnakheta Dikshita 2.Sri Saarvabhoumakavi 3.Sri Tatachariar 4.Sri Samarapungava
Dikshita 5.Sri Nrisimha Swami 6.Doddayacharya 7.Sri Vijayendra Tirtha Swamigal (whose
Brindavanam is situated in Soliappa Street in Kumbakonam) 8.Sri Vyasa Bhatta 9.Sri Parasara
Bhatta 10.Sri Bhattoji Dikshita 11.Sri Nilakantha Dikshita 12.Sri Gururama Kavi 13.Sri Raja-
chudamani Dikshita 14.Sri Girvana Yogindra 15.Sri Balakavi.
Topping this list is Advaita Vidyacharya, Sarvatantra Swatantra Sri Appayya Dikshita.
In accordance with one‟s horoscope, it takes a man 120 years to go through all Dasas.
Chandogya Upanishad says it is 116 years: ‘प्रह षोडिं वषं ितं जीवित य एवं वेद’. Sri Govinda
Dikshita epitomised these statements, lived for 120 years and, at the end while being engaged in
austerities, he merged with the Lord in the Sannidhi of Sri Adi Kumbheswara and Sri Mantra
Pitheswari Sri Mangalambika in Kumbakonam along with his consort Sri Nagamamba. We can
see the idols of Sri Govinda Dikshita Mahalinga Murthi and Sri Nagamamba right opposite Sri
Mangalambika even today in the temple. They are worshipped by all, whose prayers they grant.
Sri Nagamamba sametha Advaita Vidyacharya Maharaja Saheb Sri Govinda Dikshitar is an
unparalleled savant, who strictly followed the royal path of Advaita Siddhanta throughout his life,
the Siddhanta blessed by Sri Adi Sankara Bhagavatpada as per the instructions of Sri Veda Mata.
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purification of mind, followed by knowledge of Bhagavan and lead to the state of freedom from
birth.
Questions
1. Write the names of the Nayak kings of Thanjavur. Who was their prime minister?
2. What are the Gotra and Sutra of Sri Govinda Dikshita?
3. Write with meaning the sloka referring to him and Achyutappa Nayak together.
4. Write a brief note on the dharmas performed by him.
5. What is „Seppaneri‟?
6. Write the names of the sons of Sri Govinda Dikshita.
7. What is the title of the book on music written by Sri Venkatamakhi?
8. What are the books written by Sri Govinda Dikshita?
9. Who was the 64th Peethadhipati of Sri Kanchi Kamakoti Peetham?
10. „One cannot change destiny‟- write the sloka.
11. Write the sloka giving the characteristics of „Ishta Poortha‟.
12. Where did the Govinda Dikshita couple merge?
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Lesson 5
Advaita Vidyacharya Srimad Appayya Dikshitar (1520-1593)
In Sivarahasyam, chapter 72, mention has been made of Srimad Appayya Dikshitar‟s advent after
referring to the incarnation of Sri Adi Sankaracharya and Sri Haradattacharya.
It says that Sri Dikshitar would incarnate and revive Saivism (and other sastras), which were
losing their sheen. Let us now look at the sacred story of Adayapalam Sri Vinayaka Subramanian,
known as Srimad Appayya Dikshitar, who incarnated as per the above prediction.
Sri Kanchi Paramacharya says: “Adayapalam is the holy place to visit for reaping good fruit.”
There is a small beautiful village known as Adayapalam in North Arcot district near Arani. Sri
Dikshitar‟s ancestors were of Bharadwaja Gotram and masters in Sama Veda. Apart from Sama
Veda, which was their own Vedic branch (Saakha), they were experts in the other Vedic branches
of Rik, Yajur and Atharva, and also Itihasas and Puranas. They were blessed with the special
grace of Saraswati Devi.
Their family deity (kuladeivam) was Sri Maragathavalli sametha Sri Margasahayeswara in
Virinchipuram on the banks of river Palar. Their guides in life were Srutis and Smritis. They were
the repositories of high virtues. They attained wide fame as masters in all Sastras. They
considered virtues like „sama‟ (control of mind) and „dama‟ (control of sense organs) as wealth.
In this sacred lineage a great personality, Sri Acharya Dikshita, also known as Sri
Vakshasthalacharya Dikshita lived in Adayapalam in 15th-16th century. He was a Grihastha, who
performed all yagas with no desire for fruit. He occupied an esteemed position in the assembly of
the emperor Sri Krishna Devaraya of Vijayanagar. His son through his second wife was Sri
Rangarajaadhwari.
Sri Rangarajaadhwari‟s elder son was Sri Vinayaka Subramanian, who came to be called by the
famous name of Appayya Dikshita, as everybody started calling him „Appa‟ and „Appayya‟. His
second son was Sri Aachan Dikshita, whose pet name was Aacha. His original name was
Nrisimha Dikshita.
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Sri Aachan Dikshita‟s son was Sri Narayana Dikshita, whose son was the famous Madurai
Mahakavi Sri Nilakantha Dikshita. (Lesson on him is included in the topic of Mahakavis).
Sri Appayya Dikshita praises his father Sri Rangaraja Dikshita in his book „Parimalam‟:
वैकुण्ठाचाययवंिामबुिध-िहमकर श्रीमद्-ऄद्वैतिवद्याचायय ।
श्रीरङ्ग्गराजाह्वय-िवसृतयिो-िवििजद्यािजसूनोः ॥
He says: “Sri Rangaraja rose up like the moon in the ocean in the famous lineage of
Vaikunthacharya; he was the universal Guru of Advaita Vidya; he performed Visvajit yagna; his
fame was widespread in all directions. I am his son.”
Sri Rangaraja Dikshita had performed Visvajit yaga, which had been performed by the emperor
Raghu as mentioned by Mahakavi Kalidasa in his „Raghu Vamsam‟ in the fifth chapter. In this
yaga, the yajamana (yaga performer) should give away all his possessions as dakshina. He gets
Srimad Appayya Dikshitar pays obeisance to his father and recounts his qualities:
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What grace of Saraswathi, what grace of Lakshmi on this lineage of Vidvans! Is it not a wonder? It
is plain truth that even if we think of them, we and our family will attain all good.
Srimad Appayya Dikshitar writes in his book „Nyaya Rakshamani‟ at the beginning in praise of his
grandfather Sri Acharya Dikshita:
“His fame is such that his name attracts recognition from Sethu to Himalayas. His inner mind is
immersed in the ocean of bliss of Advaita. He is the Acharya of the entire world.”
Srimad Appayya Dikshitar was born in 1520 in such an illustrious family of scholars and adherents
of Sastras. As his father passed away when he was still in his 9 th year, he studied all Sastras from
his grandfather Sri Acharya Dikshita. He became an unparalleled scholar and performed daily
Agnihotra and also many yagas.
King of Vellore Chinnabomma Nayak heard of the greatness of Srimad Appayya Dikshitar and
performed Kanakabhishekam in his honour. Sri Samarapungava Dikshita writes on 22.08.1551 in
his book „Champu‟ that he had witnessed this event in person. He also describes beautifully how
Srimad Appayya Dikshitar taught lessons to his students, how his movements in chariot were
heralded by men appointed for this purpose and about all aspects of his greatness.
ऄितगमभीरमनािवलमक्षोभयमदृष्टपारमिवलङ्ग््यम् ।
ऄिवरलतरङ्ग्गसङ्ग्कु लमैिक्षिष िवज्ञानसागरं महताम् ॥
“His knowledge is a majestic ocean, whose depth cannot be fathomed, which cannot be disturbed
by a storm, whose banks are unknown, which cannot be crossed over, whose tides never halt. I
have seen that ocean.”
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Srikanthacharya, a great savant, has written a commentary for Brahma Sutram of Sri
Vyasacharya, focussing on Siva tatva. Sri Appayya Dikshita has written a detailed explanatory text
for the same, entitled „Sivarkamani Dipika‟; it is the foundation for books of Saiva Sastra. Pleased
with this work, Vellore Chinnabomman performed Kanakabhishekam for him. Utilising the gold
from that Kanakabhishekam, Sri Dikshita constructed in Adayapalam a beautiful temple for Sri
Kalakantheswara. We come to know of these details from the stone inscriptions of 1582 A.D. in
that temple. Further Chinnabomman encouraged 500 scholars to study and propagate
Sivarkamani Dipika. We learn from the stone inscription that he requested Sri Appayya Dikshita to
teach them and made all arrangements for their study. Sri Nilakantha also praises Sri Appayya
Dikshita for authoring the glorious Sivarkamani Dipika:
श्रीकण्ठचरणासक्तः श्रीमान्पययदीिक्षतः ।
श्रीमती िनर्वमता येन ििवाकय मिणदीिपका ॥
Sri Vachaspati Misra has written an explanatory text called „Bhamati‟ for the commentary by Sri
Adi Sankara Bhagavatpada on the Brahma sutras of Sri Vyasacharya. Sri Amalananda has written
a book titled „Kalpataru‟ to explain „Bhamati‟ further. Sri Dikshita was explaining these texts to his
disciples. A great savant Sri Nrisimha Asrami, who witnessed this said (some say it was
Mullandrambal Kavi):
Sri Dikshita condemned those who hated Siva, but he had no distinction between Siva and
Vishnu. He was a very great Advaita Vidyacharya. As he wrote a treatise on the commentary of
For establishing Advaitam, he condemned those aspects of Visishtadvaita, Dvaita and Saiva
philosophies, which derided Advaita and wrote an excellent book चतुमयतसारः. He established that
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all philosophies, specially these four, are but stepping stones to reach Advaita. Further through his
book रत्नियपरीक्षा he explained the non-difference between Siva, Ambika and Vishnu.
Sri Dikshita has written a total of 104 books. He became famous as चतुरिधकितरनथ (प्रबनध) कताय.
In his book नयायमुक्तावली on Madhva philosophy he writes:
अदावाननदतीथीयां-ऄनुसृत्य मतिस्थितम् ।
नयायमुक्तावली रमया िविदाथाय िवरच्यते ॥
He says that he writes the book „Nyaya Muktavali‟ following the philosophy of Anandatirtha
Here again he follows the heart of Sri Lakshmanarya (Ramanuja). In his book नयमिणमाला on
सोपानपिङ्ग्त्तकल्पपा सोमाभरणपदमारुरुक्षूणाम् ।
दक्रयते नयमिणमाला श्रीकण्ठाचाययदष्ट
ृ मागेण ॥
He shows his devotion to the Acharya by saying that for gaining Atmagnana, he is explaining the
commentary of Sri Adi Sankaracharya on the Brahma Sutras of Sri Vyasacharya. He says that in
the commentary of Sri Acharya, it is the all-pervasive form of bliss that shines and asks us to
Now let us look at the titles of some of the works of Srimad Appayya Dikshita.
Books on Vedanta
1.Siddhantalesa Sangraha 2.Nyaya Rakshamani 3.Kalpataru Vyakhya Parimalam
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Books condemning other Philosophies
1.Madhvatantra Mukha Mardanam 2.Madhvamatha Vidhvamsanam 3.Ramanuja Sringabhaga
Sri Dikshita has established that the true intent of Sri Vyasacharya‟s Brahma sutras is explained in
the commentary of Sri Adi Sankaracharya. Sri Madhvacharya, Sri Ramanujacharya and Sri
Srikanthacharya have written commentaries to worship Easwara who possesses form and
qualities and to be blessed by those Murthies with qualities as a result of that worship. One can
attain Vaikuntham as a result of worship of Vishnu, Kailasa in case of Siva worship and Manidvipa
through the grace of Devi. Various commentaries show these ways. All great rivers end in the
ocean only. All fruits of worship of individual deities are but a small fraction of the infinite bliss; it is
not complete. Complete bliss, undivided Brahmananda can be attained only by following the
Advaita commentary. Sri Dikshita refers to various commentaries as only stepping stones to attain
this. Get the following verse by heart and worship Sri Sankaracharya.
Works on Sivadvaita
1.Sikharinimala 2.Sivatatva Vivekam 3.Sivadhyana Paddhati Savyakhya 4.Sivapujavidhi
5.Sivarchana Chandrika Savyakhya 6.Sivakarnamritam 7.Sri Sivarkamani Dipika 8.Sivadvaita
Nirnayam 9.Anandalahari Chandrika 10.Bhasmavadavali 11.Sivamahimakalika Stuti
12.Atmarpana Stuti 13.Ratnatraya Pariksha 14.Maanasollasam 15.Pancharatna Stuti.
Works on Mimamsa
1.Vidhirasayanam 2.Sugopayojini 3.Mimamsa Vada Nakshatramala 4.Upakrama Parakrama
5.Chitrapata 6.Maludavali 7.Vyakarana Sastram 8.Paniniya Tantra Vada Nakshatramala.
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Kavya Vyakhyanam
1.Yadavabhyudaya Vyakhyanam
Alankara Sastram
1.Kuvalayananda 2.Chitra Mimamsa 3.Vritti Vartikam 4.Abida Lakshana Vyanjana.
Stotras
1.Sikharini Mala 2.Brahmatarkastava 3.Sivamahimakalika Stuti 4.Varadarajastava
5.Apitakuchamba Stava 6.Maanasollasa 7.Nigrahashtakam 8.Harihara Stuti 9.Durga
Chandrakala Stuti 10.Aditya Stotra Ratnam 11.Sri Margabandhu Stotram 12.Sri Marga Sahaya
Linga Stuti 13.Gangadharashtakam 14.Srimad Ramayana Tatparya Sangraham 15.Bharata
Tatparya Sangraham 16.Anugrahashtakam.
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author of grammar book, „Siddhanta Koumudi‟ 9.Sri Jagannatha Panditha 10.Vijayanagara
Rajaguru Sri Thathachariar.
Sri Bhattoji Dikshita, himself a great „Lion of Grammar‟, came to Adayapalam in order to study
from Srimad Appayya Dikshita, Vedanta and Mimamsa Sastras and enquired about Sri Appayya
Dikshitar‟s house. Sri Dikshita was sitting in a simple attire of dhoti at the entrance. Sri Bhattoji
had thought that Sri Appayya Dikshita, with his fame as author spread till Kashi, would appear
pompous, surrounded by a large circle of followers. When Sri Bhattoji enquired him of the
whereabouts of Sri Appayya Dikshita, he said he had that name. Sri Bhattoji Dikshita replied
truculently: „Many may have that name. But I wish to meet that great man who wrote „Parimalam‟.‟
Sri Appayya Dikshita replied in a verse:
ऄक्षरािण परीक्षयनतां-ऄमबारडमबैरलम् ।
िमभुर्-ऄमबरहीनोऽिप सवयज्ञः कक न कथ्यते ॥
“Do not go by outer appearance; examine through Sastras. Lord Siva, though unclothed, is known
as omniscient, is he not?” Sri Bhattoji Dikshita apologised and asked to be accepted as disciple.
Later he went to Kashi and taught Sri Appayya Dikshita‟s works to hundreds of students.
There will be none in the entire Bharatadesa, who would not have read Sri Appayya Dikshita‟s
books. In Vidvat Sadas (scholarly debates), scholars in Advaita, Visishtadvaita, Maadhva and
Saiva philosophies debate extensively Sri Dikshitar‟s works.
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is worried.” Sastha did not take away his index finger on hearing this verse. Now the king prayed
to Sri Appayya Dikshita, who said:
Atmaarpanam (Self-surrender)
Once Sri Appayya Dikshita called his sons, grandsons and disciples and informed them that he
would consume Doordoora Patram (which would make one dizzy). He wished to check what he
would mutter while in the state of spell, which would reflect the truth. He asked them individually to
note all that he said. After the specified time is over, they were to administer him the antidote.
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Fifty verses like this emerged from him while he was in the state of spell. We should also learn this
Stotra and dedicate it to Parameswara every day (this applies to all gods). It is certain that we and
our lineage will receive the blessings of Guru Sri Appayya Dikshita and grace of Parameswara.
He had darshan of Sri Nataraja‟s feet. Immersed in bliss and with tears of joy in his eyes, he said:
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Srimad Appayya Dikshita, who incarnated as „amsa‟ of Parameswara Sri Nataraja, merged in Sri
Nataraja after completing his activities undertaken in his incarnation. However he continues to
bless us all through his books of Sastras.
Even today people take pride on introducing themselves as descendants of Sri Appayya Dikshita
and spread his eternal fame.
ऄ्पययदीिक्षतेनरानिेष-िवद्यागुरूनहं नौिम ।
यत्कृ ित-बोधाबोधौ िवद्वदिवद्विद्वभाजकोपाधी ॥
Chinna Appayya Dikshita, the adopted son of Visvajit Appayya Dikshita, younger brother of Sri
Nilakantha Dikshita praises as above his grandfather‟s brother Srimad Appayya Dikshita. He says:
“One who has studied Sri Appayya Dikshita‟s books will be considered a scholar; one who has
not, will be reckoned to be devoid of scholarship, however much he might have studied other
works.”
Sri Maha Periyava, the sage of Kanchi, had great devotion to Guru Sri Appayya Dikshita. He
established “Srimad Appayya Dikshita Granthavali Prakasana Samithi” in order to publish his
works. This Samithi, functioning in Hyderabad now, has published many books in fulfilment of Sri
Acharya‟s wishes. About ten publications of „Granthavali Series‟ have come out.
Questions
1. Write a short note on Adayapalam village.
2. What is the original name of Sri Appayya Dikshita?
3. What is the name of Sri Appayya Dikshita‟s father? Write his Dhyanasloka with meaning.
4. Who was known as „Sarvavedas‟?
5. Write down what Sri Nilakantha Dikshita wrote in praise of Sri Appayya Dikshita.
6. „Parimalam‟- write a short note.
7. Write down the titles of any ten of the books written by Sri Appayya Dikshita.
8. Write down the names of his great scholar contemporaries.
9. Why did „Dharma Sastha‟ take away his finger from his nose and bless?
10. Where did Sri Appayya Dikshita merge finally? Write down the verse he said about Sri
Nataraja and Sri Govindaraja together.
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Lesson 6
Advaita Vidyacharya Sri Vachaspati Misra
In the beginning of the ninth century, a great personality in Mithila town, named Sri Vachaspati
Misra researched in Advaita works and the six Darshanas and wrote many texts. His wife‟s name
was Bhamati; not much information is available in regard to his life history.
In the beginning of the „Bhamati‟ explanatory text, Sri Misra pays obeisance to Veda Matha and
Sri Bhagavatpada. He praises the Brahma sutra commentary of the Acharya as „Prasanna
Gambhiram‟.
He completed his task of writing many books on Vedas, Vedanta and the six Darshanas; then he
remembered the worldly life and asked his wife. This incident shows that his last text was on the
Brahma Sutra commentary.
He was moved by the services rendered by Bhamati and said to her: “Bhamati, what do you
require; you have served your husband for so many years, carrying the family burden singly such
that my literary work proceeded unhindered. Though I feel sad, I also feel happy at your penance.
Your life is a glowing example of service to husband.” Bhamati felt embarrassed, prostrated and
expressed her sadness at not having a son.
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Sri Vachaspati Misra understood her feelings and said: “Bhamati, do not worry. Do not feel sad
that we have not been blessed with a son.I have completed my explanatory text for the Sankara
commentary on Brahma Sutra. I shall set your name Bhamati as the title for this book.”
In his book Bhamati Sri Misra writes:
षिड्भरङ्ग्गैरूपेताय िविवधैरव्ययैरिप ।
िािताय नमस्कु मयः वेदाय च भवाय च ॥
“We worship the eternal Veda, with six parts and bestowing various lasting fruits on us, and
Parameswara, known as Bhava.”
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4. Sri Akhandananda wrote „Bhamati Vyakhya‟ or „Rujuprakasika‟.
5. Bhamati Tilaka.
6. Bhamati Vilasa.
After Sri Vachaspati Misra wrote „Bhamati‟, Sri Sutra Bhashyam of Sri Adi Sankara became known
as „Bhamati Prasthanam‟. These are based on „Avachcheda Vada‟.
After Sri Padmapadacharya wrote the explanatory text „Panchapadika‟, Sri Prakasatman wrote a
gloss called „Panchapadika Vivaranam‟. Sri Akhandananda wrote a further gloss titled „Tatva
Deepanam‟. These books are known as „Vivarana Prasthanam‟. These are based on the „Bimba
Pratibimba Vada‟.
Questions
1. What is the name of Bhamati‟s husband?
2. What is the title of the explanatory text he wrote for Sutra Bhashyam?
3. What is the reason for him to give that title?
4. List the books authored by Sri Vachaspati Misra.
5. Write down the names of the glosses for Bhamati.
6. Write down the names of the explanatory texts of Bhamati Prasthanam and their authors.
7. Write down the names of the explanatory texts of Vivarana Prasthanam and their authors.
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Lesson 7
Paramahamsa Parivrajakacharyavarya Pujyasri Madhusudana Saraswathi Swamigal
वंिीिवभूिषतकरािवनीरदाभात् पीतामबरादरुणिबमबफलाधरोष्ठात् ।
पूणेनदुसुनदरमुखादरिवनदनेिात् कृ ष्णात्परम् दकमिप तत्वमहं न जाने ॥
The above is a prayer to Krishna Paramatma, written by Sri Madhusudana Saraswathi Swamigal,
the Brahma Gnani immersed in Sri Krishna bhakti, towards the close of his commentary
गूढाथयदीिपका „Gudarthadipika‟ for Srimad Bhagavad Gita. He says: “I know not of any principle
other than Krishna, who has hands decorated by the flute, is of the colour of rain-bearing clouds,
wears yellow garment and has lips like the bimba fruit, beautiful face like full moon and eyes like
lotus.”
There are many Acharyas worshipped in the Advaita Vidyacharya Guru Parampara (tradition).
One of them is Paramahamsa Parivrajakacharyavarya Pujyasri Madhusudana Saraswathi
Swamigal. A venerated Guru in the tradition, he had deep devotion to Bhagavan Krishna.
In the 16th century in a place called Chandradvipa in East Bengal, Sri Swamigal was born as the
son of Sri Pramoda Purandara Misra in the lineage of Sri Ramachandra Bhattacharya, the great
Vedic scholar. His parents fondly named him „Kamalanayana‟. He studied Veda and Vedanta
under his father in a young age. He thought of approaching the famous Gouranga Deva
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(Chaitanya Mahaprabhu) in Navadvipa and dedicating himself to Krishna bhakti. Those were the
times when people in Bengal, specially in Navadvipa area, were immersed in Krishna bhakti. As
Sri Gouranga Deva had gone to Puri Jagannatha kshetra, Kamalanayana came in touch with his
disciples and was attracted to Krishna. His devotion to Krishna and advancement in the path of
bhakti increased. He started to enjoy Srimad Bhagavatham very much.
In those days there were many Sanyasis and scholars in Veda and Vedanta in Kashi kshetra.
Many were masters in the six Darshanas, viz. Vaiseshika, Nyaya, Sankhya, Yoga, Purva
Mimamsa and Vedanta. These are sastras required for one‟s spiritual progress; they have been
handed down by Maharishis Kanaada, Goutama, Kapila, Patanjali, Jaimini and Badarayana (Veda
Vyasa). Kamalanayana heard about the greatness of Kashi kshetra and the exalted status of the
scholars there and went there. Sri Ramatirtha, Sri Narayana Bhatta, Sri Madhava Saraswati
Swamigal and Sri Visveswara Saraswati Swamigal were some of the great scholars in Kashi at
that time. Kamalanayana had darshan of Sri Ramatirtha, became his disciple and learnt Sri
Sankara Bhashyas (commentaries) on Prasthanatrayi (Upanishads, Brahma Sutras and
Bhagavad Gita are known by this name and are the three basic foundation texts for Vedanta). He
became very happy. Guru Sri Ramatirtha praised the sharp intellect of his disciple Kamalanayana
and blessed him greatly.
He taught: “One cannot engage in devotion unless he knows completely about himself. Before
surrendering oneself, he must feel the Self. Then he must immerse himself in bhakti. One must
listen to Atma tatva from the Guru intellectually as per tradition and perform karmas ordained in
Sastras in the spirit of Karmayoga with full dedication to Easwara. If he then immerses himself in
devotion to Saguna Brahmam, then that Saguna Brahmam Himself will bestow on him real
Brahma Gnana, devoid of all doubts, pull him ashore from the ocean of samsara and bless him
with Moksha, the state of freedom from rebirth.”
Bhagavan Sri Krishna teaches us with Arjuna as our representative: “Whatever you do, eat, offer
as oblation, perform in the form of tapas, you dedicate all of it to Me. If you lead your life in this
manner with dedication to Bhagavan, being the indweller, I will guide you and bless you with
Buddhiyoga.”
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जनस्य कृ ष्णािद्वमुखस्य दैवा-दधमयिीलस्य सुदःु िखतस्य ।
ऄनुरहायेह चरिनत नूनं भूतािन भव्यािन जनादयनस्य ॥ (Srimad Bhagavatham 3.5.3)
“Great men move about teaching devotion to the Lord only out of grace towards people immersed
in sorrow without any devotion to Bhagavan and engaged in Adharma.”
Sri Sankara Bhagavatpada also echoes this in Viveka Chudamani:
Sri Ramatirtha, very pleased with Kamalanayana‟s devotion, humility and complete knowledge of
Sastras, said to him: “Kamalanayana, books have started appearing in condemnation of our
Advaita Sastra. You write books to repudiate them with logic and on Sastra basis and bring out
the greatness of Advaita Vedanta Sastra.” He also permitted him to take up the extremely pure
fourth Asrama (Sanyasasrama).
Kamalanayana wrote the commentary „Gudhartha Dipika‟ for Srimad Bhagavad Gita. Parahamsa
Parivrajakacharyavarya Pujyasri Visveswara Saraswati Swamigal read it and praised his deep
Advaita Gnana. In fulfilment of Kamalanayana‟s request, he blessed him with Sanyasasrama and
bestowed on him the Diksha name of Sri Madhusudana Saraswathi Swamigal.
Along with his guru, Sri Madhusudana Saraswathi Swamigal had darshan of sacred places
including Sri Krishna‟s birthplace of Madura, his lilasthalas, banks of Yamuna, Brindavana,
Govardhanagiri, Gokulam etc. He had darshan of Sri Krishna Bhagavan in the river Yamuna and
was immersed in भावसमािध. He started writing books to show that devotion to Krishna will also
1. Wonderful commentary titled „Siddhanta Bindu‟ „िसिानतशबदु‟ for „Dasasloki‟, the Prakarana
Grantha by Sri Adi Sankara Bhagavatpada.
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2. Commentary titled „Gudartha Dipika‟ „गूढाथयदीिपका‟ for Srimad Bhagavad Gita.
3. Advaita Tatva Rakshanam.
4. Vedanta Kalpalata.
5. Sankshepa Saariraka Vyakhya Sara Sangraham.
6. Srimad Bhagavatha Tika.
7. Advaita Siddhi.
8. Commentary leaning on Sri Krishna for „Siva Mahimna Stotram‟ of Pushpadanta.
9. Srimad Bhagavad Bhakti Rasayanam.
10. Tika (commentary) for „Harilila‟ by Vopadeva.
11. Ananda Mandakini.
12. Atmabodha Vyakhya.
13. Saandilya Bhakti Sutra Vyakhya.
14. Sastra Siddhanta Lesa Tika.
15. Ashta Vikruti Vivaranam.
16. Krishna Kutuhala Natakam.
17. Easwara Pratipattiprakasa:
Sri Madhusudana Saraswathi Swamigal‟s fame spread all over the country. Great men like
Balabhadra Bhatta, Sri Purushottama Saraswathi Swamigal and Sri Jiva Goswami became his
disciples. Emperor Akbar and Todarmal had great love and devotion to him. Tulasidasa, who
wrote Srimad Ramayanam in Hindi, became his very dear friend.
When Sri Swamigal was in Kashi, more than a hundred disciples studied under him. One of them,
Sri Seshagovindan has written a commentary for „Sarva Vedanta Siddhanta Rahasyam‟ by Sri
Bhagavatpada. He says there:
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He praises his Guru as the very incarnation of Saraswathi. From time immemorial our Guru
tradition has been in continuous existence with no break.
It is noteworthy that in the book „Nyaya Ratnavali‟ it is stated that Vedanta Darsanam celebrated
by Acharyas like Sri Vyasa, Sri Sankara and Sri Sureswara is the highest Darsanam (Sri Gowda
Brahmananda Swamigal)
1. Path of enquiring into and determining the import of Vedanta statements. Brahma Sutras,
commentary and explanatory texts on them follow this path. This is called
„Adhikaranaprasthanam‟. ऄिधकरणप्रस्थानम्.
2. Establishing the principles of Vedanta Sastra by logical approach and refuting the
3. Analysing „Pramana‟ and „Prameya‟ (authority and the principal subject being proved) in the
principles of Vedanta and explaining the conclusions. This is called ‘Prakaranaprasthanam’
प्रकरणप्रस्थानम्.
Sri Vyasaraja Tirtha, in his book „Nyayamritam‟, had refuted and condemned the principles of
Advaita Vedanta. Sri Madhusudana Saraswathi Swamigal thought that refuting the arguments
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advanced in that book would amount to refuting all the arguments of all such opponents. He
therefore wrote the book „Advaita Siddhi‟ containing his refutations to all the arguments in the four
chapters of „Nyayamritam‟.
Paramapujya Sri Gowda Brahmananda Swamigal has written two glosses „Laghu Chandrika‟ and
„Guru Chandrika‟ for „Advaita Siddhi‟. The glosses are also known as „Gowda Brahmaanandiyam‟.
Darsanam is reckoned from the Karika on Mandukya Upanishad by Sri Gowdapadacharya till
Laghu/ Guru Chandrika of Sri Gowda Brahmananda Swamigal.
Sri Madhusudana Saraswathi Swamigal had unlimited love and devotion to his Gurus of Brahma
Vidya. In Gudartha Dipika, he says:
Sri Swamigal, who belonged to Gowda Saraswatha Brahmana group, lived for 107 years, it
appears. It is no exaggeration to say that Sri Swamigal, a jewel in the traditional lineage of Gurus
of Brahma Vidya, blesses us to this day through his works.
Very much like Sri Madhusudana Saraswathi Swamigal was Nerur Sri Sadasiva Brahmendra
Saraswathi Swamigal, disciple of Tiruvengadu Sri Paramasivendra Saraswathi Swamigal, the 57th
Kanchi Kamakoti Peethadhipathi. Though immersed in Atmanishtha always, he composed in
dedicated devotional fervour certain bhakti songs like Sivamanasa Pooja and songs on Sri Rama
and Krishna.
Sri Bodhendra Saraswathi Swamigal, the 59th Peethadhipathi was ever immersed in Sri Rama
bhakti and composed many books on the philosophy of Bhagavannama: 1.Namamrita
Rasodayam, 2.Namamrita Rasayanam, 3.Namamrita Rasarnavam, 4.Namamrita Suryodayam,
5.Namamrita Tarangam, 6.Murtha Brahma Vivekam, 7.Harihara Bheda Dhikkaram and
8.Hariharaadvaita Bhushanam.
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Sri Chandrasekharendra Saraswathi Swamigal, the 62 nd Peethadhipathi of Kanchi Kamakoti
Peetham, whose Brindavanam is located in Kumbakonam, composed the beautiful work,
„Sivaashtapadi‟ (Sivagitimala). Sri Narayana Tirtha Swamigal wrote Sri Krishna Lila Tarangini; Sri
Polagam Sri Vijaya Gopala Yatigal authored traditional bhajan songs. Even today many are
composing devotional songs and dedicating them to the Lord.
Sri Kanchi Kamakoti Peethadhipatis, who are Jivanmuktas, are performing even today Sri
Tripurasundari Sametha Sri Chandramouliswara Pooja with great devotion for the good of the
world and for blessing us. To top all this, Sri Sankara Bhagavatpadacharya, the founder of Advaita
Vidya, established six devotional schools: Ganapatyam (worship of Sri Ganapathi), Koumaram
(Sri Subrahmania), Saivam (Sri Parameswara), Saaktam (Sri Ambal), Vaishnavam (Sri Vishnu)
and Souram (Sri Surya). He composed hundreds of stotras in praise of these divinities. Following
the tradition of Sri Acharya, many great men have lighted the path of devotion. Hence for attaining
complete Advaita Gnana, it is important to engage in Saguna Brahman worship, bhakti and
performance of Swadharma with no desire for fruit.
Questions
1. Whose name was Kamalanayana?
2. Write the names of the Gurus of Sri Madhusudana Saraswathi Swamigal.
3. Which are the books written by Sri Swamigal?
4. Write a note on „Advaita Siddhi‟.
5. Write the names of great men who propagated bhakti like Sri Swamigal did.
6. Write the names of three Prasthanas in Vedanta darsanam.
7. Who wrote the commentary for „Advaita Siddhi‟? What is the name of that work?
8. Which is known as high darsanam? In which book is it stated?
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Lesson 8
Paramahamsa Parivrajakacharyavarya Gowda Sri Brahmananda Saraswathi Swamigal
Ratnavali‟ for that commentary was written by Sri Brahmananda Saraswathi Swamigal. Therein he
cites the lineage of his Gurus. He cites similarly in his book „Laghu Chandrika‟ „ लघुचिनरका’ also.
तप्तपरिुरहण (grasping red hot iron axe) practice. Sri Swamigal was of the Gowda Saraswatha
brahmana community. He has rendered yeoman service in the cause of Advaita Vedanta
Darsanam through his books.
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Sri Adisankara Bhagavatpadacharya blessed us with „Dasa Sloki‟, a poem of ten verses bringing
out the secret of Advaita. He teaches us about our reality through these ten verses starting with:
ऄद्वैतिसिेष्टीकायास्तदीयाश्च संरहात् ।
िविचिरचना कािचद् ब्रह्माननदेन रच्यते ॥
िङ्ग्करोिक्तसुधामभोधेर्-गुरूणां-ईपदेितः ।
ईदधृतां प्रकिीकु वे नयायरत्नावलीिमह ॥
Refering to the statement in Vayu Purana that Sri Sankara Bhagavatpada was going to incarnate
on earth along with four disciples
While explaining the term „Vedanta Sastra‟ occurring in the benedictory verse in „Siddhanta
Bindu‟, Sri Swamigal says:
वेदानतिािेित । िारीरक-मीमांसारूप-चतुरध्यायी
तद्भाष्य-तदीयिीका-वाचस्पत्य-तदीयिीका-कल्पपतरु
तदीयिीका पररमलरूप-रनथ-पञ्चके त्यथयः ॥
“Vedanta Sastram refers to the five works: Brahma Sutras (of Veda Vyasa), called Saariraka
Mimamsa, of four chapters; Sri Sankara Bhagavatpada‟s commentary thereon; Sri Vachaspati
Misra‟s „Bhamathi‟, the explanatory text; Sri Amalananda Swamigal‟s „Kalpatru‟, with further
explanations; Sri Appayya Dikshitar‟s „Parimalam‟, the gloss.” These texts are also known as
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„Bhamathi Prasthanam‟. It may be noted that the authors of these five works are alternately
Grihastha and Sanyasi. Sri Brahmananda Swamigal‟s devotion to the traditional Acharyas is
easily discernible here.
Mimamsa Chandrika
In this book Sri Swamigal explains the Sutras of Purva Mimamsa, thus showing his high mastery
in Purva Mimamsa principles. This is a book applauded by all followers of Purva Mimamsa
Darsanam.
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गौडादद गौडानतं वेदानतदियनम् – scholars hail Vedanta Darsanam in this manner.
As already mentioned, Sri Gowdapadacharya wrote the Karika for Mandukya Upanishad. Sri
Gowda Brahmananda Saraswathi Swamigal wrote books of logical argument, hailed as „Gowda
Brahmanandiyam‟ and put Advaita Siddhanta on firm, unshakable foundation in a manner evoking
wonder in everyone and dismay in opponents. This credit goes to Sri Swamigal.
Sri Vitthalesa, Guru of Sri Krishnam Bhatta, who wrote explanatory texts like „Jaagatisri‟,
„Gatatasri‟ etc. prays to Sri Panduranga for gaining the ability to understand Sri Brahmananda
Sarawathi‟s books.
Questions
1. Write down the meditatory verses of Sri Brahmananda Saraswathi Swamigal.
2. Write the names of Gurus of Sri Swamigal with relevant slokas.
3. Write down the titles of the books written by Sri Swamigal.
4. Where is it stated “Vedanta Darsanam is high Darsanam”. Give the citation of Sri
Swamigal.
5. Brahmanandiyam- write a note.
6. Who wrote „Siddhanta Bindu‟?
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Lesson 9
MAHAKAVI KALIDASA
These are the words of Sri Mallinatha, who wrote commentaries in Samskrit on Sri Kalidasa‟s
works.
Paramahamsa Parivrajakacharyavarya Sri Purnendra Saraswathi Swamigal, who wrote a
commentary on Kalidasa‟s „Meghadootam‟ says:
Our Bharatiya culture has started to wane under the influence of western cultural dominance. We
know well dramatists and poets like Milton, Shelley and Shakespeare. But we while away our time
without knowing anything about the scholars, poets and epics of poem of our country. What is
surprising is that famous dramatists and poets of the west study our culture, poets and their works
and translate those works in English. It is no exaggeration to say that it is our Bharatiya culture
and Samskrit literature and epics and regional language epics that are the very foundation of
everything. By reading only the English translations of our poets‟ epics and dramas, we lose the
opportunity of knowing the beauty, depth, shades of meaning and other subtleties in the original
works. The uniqueness of Samskrit lies in its divine nature.
epic). „श्रीमद् रामायणे अददकाव्ये’- „Srimad Ramayane Adikavye‟- these words can be seen at the
close of each Sarga (chapter) in Srimad Ramayanam. Kavyam is the work of a Kavi. Sri Valmiki
Maharishi is known as „Adikavi‟. A Kavyam, which can be enjoyed by listening and reading, is
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called „Sraavya kavyam‟. Srimad Ramayanam, Raghu Vamsam, Kumara Sambhavam etc. are
examples of this.
A Kavyam, which is enjoyed by acting as drama, is called „Drisya Kavyam‟. Saakuntalam, Uttara
Rama Charitam etc. are examples of this.
Poet Dandi has divided Kavyam into three categories: गद्यम्, prose; पद्यम्, poetry; चमपू, mix of
prose and poetry, गद्यपद्यमयीचमपू. Kavyam is also classified as Maha (large) Kavyam and Laghu
(small) Kavyam. Poet Dandi puts down the characteristics of Maha Kavya in his book
‘Kavyadarsam’:
Kavya are called „सगायः’ Sargas. The hero of the Kavya will be a Deva or a kshatriya of good, high
and valorous lineage. Like in Raghu Vamsam, many persons of the same lineage can be heroes
also. The primary Rasa (sentiment) shall be one of the three: Sringara (eroticism), Vira (valour),
Santha (peace). The other Rasas should be supportive. The story may be from an Itihasa or may
relate to a person of high character. The kavya should condemn the lowly nature of the vile and
praise the lofty characteristics of the virtuous. It should contain descriptions of town, sea,
mountain, seasons, sunrise and moonrise, water sport, pastime in garden, drinking, separation
and union of the lover and his beloved, marriage, birth of son etc. It should be suffused with Rasa,
Bhava (emotion) and many types of figures of speech and be set to pleasing vrittas (metres) and
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enchant the mind. The Mahakavya should have not less than eight sargas and not more than 32
sargas. The sargas should not be very lengthy and should end with verses of a different metre. It
should clearly bring out the means of attaining the four Purusharthas: Dharma (righteous duty),
Artha (wealth), Kama (desire), Moksha (Liberation). The benefits of a Kavya, in general, are listed
as: wealth, fame, worldly knowledge, attaining the good leaving the bad aside, infusing the
knowledge of dharma indirectly like a beloved telling her lover etc.
A Mahakavya having Rasadhvani among the three Dhvanis (style of implied meaning), viz.
Rasadhvani, Alankaradhvani and Vastudhvani, is considered to be ideal. While enjoying this, the
mind of the reader, whose taste agrees with that of the poet, attains boundless joy, on the lines of
Brahmananda.
After analysing the epics of Sri Valmiki Maharishi, Kalidasa et al, the analysts have compiled the
characteristics of Mahakavya.
Great men have stated that the two fruits, which are like nectar (amrita), on the poisonous tree of
samsara are tasting the nectar of Kavya and company of and dialogue with virtuous persons.
Malwa king Vikramaditya started the Vikramaditya era. Historians put that date at 56 B.C. King
Pushpamitra established the Sunga dynasty in the first century. His son Agnimitra ruled from
िवददिा Vidisha as his capital. Kalidasa was the poet of the royal court at that time. This has
been mentioned in his drama मालिवकािििमिम् Malavikagnimitram. Sir William Jones has
used all this as the basis for his concluding Kalidasa‟s period as the first century. This has
been accepted by many.
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2. Prof.A.B.Keith and Vincent Smith estimate Kalidasa‟s period as the fourth century.
3. Prof.Max Meuller puts it at sixth century.
4. Dr.Fergusson and Dr.Fleet arrive at different conclusions on this issue.
5. There are many views as regards Kalidadsa‟s place of residence. These vary from Ujjain to
Kalingadesa and Himalayas.
6. Dr.M.R.Kale in his preface to the English translation of Kumara Sambhavam and Sri Sarada
Ranjan Roy in his preface to the English translation of Abhignana Saakuntalam accept the
research of Sir William Jones and conclude the period as first century. They say that the basis
is the similarity in the styles of writing of Kalidasa and Asvaghosha, who lived in the first
century.
Westerners are attracted to the works of Kalidasa to such an extent that they have conducted
research on his period etc. Does not the very fact that Kalidasa‟s greatness has led to worldwide
appreciation establish the importance of our Bharatiya culture?
It is noteworthy that all of Kalidasa‟s works have been translated into English, French, German
and Russian.
Sri Chandrasekharendra Saraswathi Swamigal, the 68th Peethadhipathi of the Moolamnaya
Kanchi Kamakoti Peetham, venerably called Kanchi Maha Swamigal has advised that when a
clearcut conclusion cannot be reached, it is not correct to dismiss deep rooted beliefs of long
standing across the country as mere humbug; they should be honoured and accepted.
Kalidasa’s Childhood
Like Sri Kanchi Maha swamigal said, Kalidasa‟s childhood is known only through traditional
hearsay.
Saradananda was the ruler of Ujjain. He had a daughter, Vidyottama by name, who was very bad
by nature, but had good scholarship. The king was looking for a bridegroom suited to her level of
knowledge. Hundreds of scholars could not answer her questions and had to return in disgrace.
The defeated ministers and scholars joined together and decided to tame Vidyottama‟s arrogance
of knowledge and went to villages, looking for a fool, whom they wished to exhibit as a great
scholar and get him married to her. They found a very foolish, unlettered villager, who was sitting
on the outer end of a tree branch and cutting at its root. They told him that they would get him
married to the princess and took him to the royal assembly. They told the king and Vidyottama
that the person with them was a great scholar, who was on a vow of silence that day; he would
answer all the questions of the princess through gesture.
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The simpleton showed his fingers in reply to Vidyottama‟s questions; this was interpreted by the
Pandits. Vidyottama became happy and agreed to marry the man. The marriage took place. When
the princes and the simpleton were conversing, she sensed the truth. She felt sorry at having
been cheated; she prayed along with him to Kali in the Ujjain temple. She left him there in the
Sannidhi of Kali that night. Ambal, who was pleased with Vidyottama‟s devotion, wrote the
bijakshara mantra of Saraswathi on the tongue of her husband and vanished. The simpleton,
blessed by Kali, came to the entrance of Vidyottama‟s palace the next morning and said: „ ऄनावृत्तं
कपािं द्वारं देिह’- „Open the door‟. Devi Vidyottama spoke from inside: „ऄिस्त किश्चद्वािग्विेषः’ –
‘There is something special in the speech’. Using the first word ऄिस्त of these words, Kalidasa
commenced Kumara Sambhavam Kavya with „ऄस्त्युत्तरस्यां ददिि देवतात्मा’. Using the word किश्चद्
he started Meghadutam with ‘किश्चद् कानतािवरहगुरुणा’. Using the word वाक् he started Raghu
Vamsam with ‘वागथायिववसंपृक्तौ’. These first slokas of the Kavyas are known as Mangala slokas.
कु मारसमभवश्चैव in Srimad Valmiki Ramayanam, Bala Kandam, Sargas 37-38, Kalidasa called his
Kumarasambhavam has 8 sargas. Though sargas numbered 9 to 17 are found, scholars do not
consider sargas beyond 8 as Kalidasa‟s work in view of difference in the style of composition.
They accord importance only to the first 8 sargas and cite them in their works. Kalidasa has
considered the following as the source material for his Kumara Sambhavam.
Srimad Ramayanam, Mahabharatham, Sivapuranam, Skanda Mahapuranam, Matsya Puranam,
Padma Puranam, Linga Puranam etc. He has considered Kumara Utpatti (birth), Siva Parvathi
Vivaham, Taraka Vadham etc. in these works for reference.
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Raghu Vamsam
This tells us the history of the kings of the Solar race. In Kalidasa‟s time, Bharata desa was
advanced in wealth, literature, arts etc. and in civilisation as well. Kalidasa sounds a stern warning
in his poems about the danger of a life of empty luxury leading to destruction like an avalanche
going down the mountain.
This wonderful Kavya has 19 sargas. Kavi Kalidasa, who begins to describe the great qualities of
the kings of Solar race in the very first sarga, mentions truth as the first virtue and says that it
should come right from birth. Being attached to Veda dharmas, he stresses yagas etc. and daily
observances of karmas. He narrates the history of 29 kings from Dilipa to Agnivarna with special
reference to the four Purusharthas: Dharma, Artha, Kama, Moksha. He covers the story of kings
Dilipa, Raghu and Aja in the first 8 sargas; essence of Ramayana in the form of stories of
Dasaratha, Rama and Lakshmana in the 7 sargas from 9 th to 15th; Lava and Kusa in the 16th
sarga; Rama‟s grandson Aditi in the 17th sarga; stories of 21 kings in brief in the 18 th sarga;
Agnivarna in the 19th sarga.
Kalidasa gave the title of Raghu Vamsam to his Kavya on the basis of ऄहं च रघुवंिः (Yuddha
Kandam 1-11) and रघुवंिस्य चररतम् (Bala Kandam 4-9) in Srimad Valmiki Ramayanam.
Dramas of Kalidasa
1. Malavikagni Mitram 2. Abhignana Saakuntalam 3. Vikramorvasiyam.
Malavikagni Mitram
This is a drama of five chapters. This is about the love, tiff, marriage etc. between Agnimitra, the
king of Vidisha and Malavika, the sister of the king of Vidarbha. Beautifully told.
Vikramorvasiyam
This is also a drama of five chapters. The story revolves around the love, marriage etc. between
Puru, the king of Lunar Race and Urvasi. The story is from Rigveda (10-95) and Sathapatha
Brahmanam (11-5-1).
Abhignana Saakuntalam
This drama has been translated into several languages of the world. Dramatists and poets of the
west have praised this highly. In this drama of seven chapters, the love, marriage, dialogues etc.
between king Dushyanta of Lunar Race and Sakuntala, daughter of sage Visvamitra, description
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of sage Kanva‟s hermitage etc. are covered. The story of Bharata, the son of Sakuntala, is also
told. It is said that our sacred Bharata desa is named after this king Bharata. The story is in
Mahabharata. The preachings of sage Kanva to Sakuntala are poignant. They are very significant
and are relevant even today. The Germans have praised this drama much. In 1791 the German
scholar Arge Foster translated this into German.
The following are verses in praise of the drama.
Rabindranath Tagore translated „Saakuntalam‟ into Bengali. The British scholar Lawrence Banyon
translated it into English. Tagore says:
„The two peculiar principles of India are the beneficient bond of home life on the one hand, and
liberty of the soul, abstracted from the world, on the other. In the world India is variously
connected with many races and many creeds. She cannot reject any of them. But on the altar of
devotion (Tapasya) India sits alone. Kalidasa has shown both in Saakuntala and Kumara
Sambhava that there is a harmony between these two principles.‟
The saying „काव्येषु नािकं रमयं तिािप च िाकु नतला‟ tells us about the greatness of Saakuntalam,
does it not?
Ritusamharam and Meghadootam (or Meghasandesam) are the two Laghu (short) kavyas written
by Kalidasa.
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Ritusamharam
This book appears to have been written by Kalidasa first. There are six sargas with 144 slokas. It
commences with describing the Grishma ritu (summer season) and ends with Vasantha ritu
(spring season). Many western scholars have translated this into English. Kalidasa has written this
book based on the descriptions of seasons in Sundara Kandam of Srimad Valmiki Ramayanam.
This „गीितकाव्यम्’ Gitikavyam has two sections titled „Purvamegham‟ and „Uttaramegham.‟ There
are 67 slokas in the first section and 55 in the second, making a total of 122. This kavya tells us
the story of a Yaksha sending the cloud (megha) as a messenger to his beloved.
Greatness of Kalidasa
The following is an extract of the „Aihole‟ inscription of king Pulikesi in 634 A.D.
two or three poets in the whole world, who have handled ध्विन „dhvani‟ and beautified their poems;
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While discussing authorities to be followed in practice, Manu says that one can also consider as
authority what appears decisively to his mind as correct- अत्मनस्तुिष्टरे व च. Kumarila Bhatta in his
writing in Saakuntalam:
कृ तात्ययेऽनुियवानदृष्टस्मृितभया यथेतमनेवं च ।
This means: Jiva comes down from Swarga on exhaustion of the Karma, which bestowed on him
the fortune of stay in Swarga. Possessed of the vasanas of the rest of the Karmas, he returns in
the same way he ascended to Swarga or, in some cases, in a different manner. Srutis and Smritis
state this. Sri Vachaspati Misracharya has written भामती „Bhamati‟, the explanatory text on the
commentary of Sri Adi Sankaracharya on this Brahma Sutram. Sri Amalananda Saraswathi
Swamigal has authored a wonderful gloss titled कल्पपतरु „Kalpataru‟ for this text. There he interprets
Mahakavi Kalidasa has shown a mirror in his epics to the culture of Bharata Desa, the lofty goals
of the people, dharmas, basic conduct etc. The great scholar Dr.S.Radhakrishnan, who was
president of India, praises Kalidasa in these terms: Kalidasa is the greatest representative of
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India‟s spirit, grace and genius. The Indian national consciousness is the base from which his
works grow. Kalidasa has observed India‟s cultural heritage, made it his own, enriched it, given it
universal scope and significance.
As Kalidasa has employed the example of „दीपििखा‟ the flame of a lamp in many places in his
Kavyas, emperor Vikramaditya, who was enchanted with his works, honoured him with the title
„Ratna Dipajyoti‟.
„Aasethoh Aaharidvaram vidvatgoshtishu visruta; Kalidasa Kavindrasya Dipasikhedhiya.‟ The light
from a jewel lamp never goes off; it is not dependent on oil or wick. A hurricane cannot also
extinguish it. It shines eternally. Kalidasa too shines in the same way as eternal lamp.
Kalidasa has established in his Kavyas the Advaitic principle that all Saguna Murthis are one and
the same. He prays to Parameswara towards the close of the drama Saakuntalam for Moksha
with no rebirth.
“May the king work for the welfare of people. May Saraswathi enhance the greatness of the
learned. May the all-pervasive, self-born Parameswara remove my rebirth and grant me
Liberation.”
Kalidasa‟s desire for Liberation is also seen in Raghu Vamsam, when he says that Maharaja
Raghu entrusted the kingdom to his son Aja and took to the path of Yoga.
“He was engaged in burning off his past deeds, which would cause rebirth, with the fire of
Atmagnana”. Here Kalidasa reminds us of Sri Gitacharya‟s assertion:
Such statements of Kalidasa reveal that he prayed to Parameswara for the Advaitic state of
freedom from rebirth.
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Let us now look at some of Kalidasa‟s similes.
Raghu Vamsam
3. िभिरुिचर्वह लोकः ।
The world is of various tastes, is it not?
5. मनो िह जनमानतरसङ्ग्गितज्ञम् ।
The mind recognises the relationship of the previous births (through vasana).
9. वयोरूपिवभूितनामेकैकं मदकारणम् ।
Youth, beauty, wealth- any one of these causes conceit. (If all three are present together, what to
say then).
Kumara Sambhavam
Megha Sandesam
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Vikramorvasiyam
Malavikagnimitram
4. ऄनुरागोऽनुरागेण परीिक्षतव्यः ।
Love should be tested by love alone.
Abhignana Saakuntalam
In Raghu Vamsam
Readers of this lesson should study the Kavyas of Kalidasa as well as the five great Kavyas,
which follow and live their lives in accordance with the guidelines shown therein with no blemish.
Further, as pointed out by Sri Purnendra Saraswathi Swamigal, cited at the beginning of this
lesson, there is no doubt that our sins will be washed off and we will attain the grace of the Lord
by going through the histories of kings, descriptions of holy rivers, regions, forests etc. and morals
and golden sayings, which occur in these Kavyas.
॥ पुण्यतीथयदव
े ायतनादद संकीतयनेन दुररतक्षयः ॥
Questions
1. Who is known as Adikavi?
2. Kavyam – write a brief note.
3. Who compiled the characteristics of Mahakavyas? Summarise them.
4. Whom do we call Mahakavi? Who are the western scholars who researched on his life
history?
5. Write down the traditional hearsay story concerning Kalidasa‟s young age.
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6. Name the Kavyas written by Kalidasa.
7. Raghu Vamsam- write a short note.
8. By whom was Abhignana Saakuntalam written? Write a short note on that kavya.
9. What is written in „Kalpataru‟ about Kalidasa‟s greatness?
10. Name the commentaries on Brahma Sutram. Who wrote them?
11. What is the final prayer of Kalidasa to the Lord? Where is it found?
12. Which is the verse mentioning Kalidasa‟s simile?
13. Write any five of Kalidasa‟s golden sayings.
14. Write the similes in Raghu Vamsam.
15. What is the title of the book on Alankaras? Write the characteristic of Upama from that
book.
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Lesson 10
MAHA MAGHA KAVI, AUTHOR OF SISUPALAVADHAM (one of the five great epics in
Samskrit)
Greatness of Magha Kavi
Magha Kavi‟s father was Dattaka Sarvacharya; grandfather Suprabhadeva Sarvacharya. Magha
Kavi worked as a prime minister in the kingdom of Srivarmalakhya, the ruler of a province in
Gujarat. Reference to Magha Kavi‟s works is found in the book „Nagananda‟ of Harshavardhana of
the seventh century and the book of poet Anandavardhana of the ninth century. Different views
exist about the period of Magha Kavi, ranging from the latter part of the sixth century to the 7 th and
even 11th century.
During the childhood of Magha Kavi, expert astrologers made their predictions based on the state
of planets in his horoscope. The findings included: he would be very poor in his old age; he would
be known for philanthropy in his time like Maharaja Karna; he would write very wonderful Kavya;
his fame as Kavi would last till Surya and Chandra exist. Worried about the prediction of poverty of
the child Magha, his father Sri Dattaka made ample provision of wealth, foodgrains, lands etc. in
his own lifetime to ensure troublefree living of Magha. But Sri Magha was keen on philanthropy.
Hence hundreds of poor people and poets received gifts from him every day. The enormous
wealth carefully provided by his father vanished in due course, thus driving Magha Kavi to
destitution and starvation.
In those days भोजन् Bhoja Raja of धारा Dhara city was an inseparable friend of Magha Kavi. He
took pity on Magha Kavi and honoured him by gifting him large quantities of gold, foodgrains and
wealth. However how long would all this last for the king of philanthropy that Magha Kavi was? He
was soon reduced to penury. One day when a poor man begged him, he had nothing to give.
Hence Magha Kavi was overcome by sorrow and ended his life; his wife joined him in the funeral
pyre; Bhoja Raja himself performed his last rites. We come to know of these details from
„Kavivamsa Varnana‟, where Magha Kavi‟s life story is described. The great quality of philanthropy
of Magha Kavi is known through this.
Thousands of poets are spreading the message of Magha Kavi‟s greatness to this day through his
wonderful Kavya „Sisupala Vadham‟.
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Sisupala Vadham of Magha Kavi
Sisupala Vadham is considered to be one of the five great Kavyas in Samskrit. There are 21
Sargas in it. The primary Rasa (sentiment) is Virarasa; there are various verses containing
descriptions of battlefield, Sringara Rasa, descriptions of nature, appropriate similes, majestic
style and pun. Magha Kavi has employed 41 different metres in this Kavya.
This Kavya is based primarily on the story described in Mahabharata in Sabha Parva in chapters
33 to 45. Great scholars have hailed this Kavya as having all the characteristics of a Mahakavya.
The basic story is the killing of Sisupala, the demon king of Chedi, by Bhagavan Krishna. The
Kavya starts with the prayer of Narada Maharishi to Bhagavan Krishna to kill the demon king
Sisupala. Sisupala opposes the honour of „Agrasanam‟ to Bhagavan Krishna extended by
Chakravarti Yudhishthira in the Rajasuya yagna held in his capital city of Indraprastha. Sisupala
abuses Krishna. This is followed by a battle in which Sisupala is killed and attains the feet of
Bhagavan. The Kavya narrates this story and is beautifully suffused with Vira rasa and Sringara
rasa.
accordance with the ancient saying ‘नवसगयगते माघे नविब्दो न िवद्यते ’, if a student studies the first
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nine Sargas of Sisupala Vadham properly, he will not encounter a new word in the later Sargas;
so say great scholars.
Mallinatha, the commentator in Samskrit of this Kavya, says proudly: माघे मेघे गतं वयः , „Age has
Questions
1. Write down the names of Magha kavi‟s father and grandfather.
2. What did astrologers say about his childhood?
3. Write abouit the great quality of philanthropy of Magha kavi.
4. Who wrote Sisupala Vadham? How many Sargas are there in it?
5. Write about the greatness of Magha Kavi.
6. Who is the commentator of Sisupala Vadham? What does he say about the poet?
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Lesson 11
MAHAKAVI DANDI
दण्डी Dandi was the great grandson of Mahakavi Bharavi. Bharavi‟s son was Manoratha, whose
son was Viradatta. Dandi was Viradatta‟s son. He belonged to the seventh century. It appears he
lived in Kanchipuram. Researchers have concluded that बाण Bana Kavi, famous for बाणोिच्छष्टम्
जगत्सवयम,् who wrote Kadambasri, describing everything in this world, and सुबनधु Subandhu, the
As mentioned in ियो दिण्डप्रबनधाश्च ििषु लोके षु िवश्रुताः , Mahakavi Dandi has authored three
books: 1.Avantisundari Katha 2.Dasakumara Charitam 3.Kavyaadarsam. It appears he has also
written another book „Chandovichitti‟; this book is not available.
We saw already: दिण्डनः पदलािलत्यम् - Dandi for felicity of words. Many Mahakavis bestowed on
him this honour on the basis of his style in Dasakumara Charitam. This book is based on the story
in his own „Avantisundari Katha‟. This is a large Kavya, where the poet has written very beautifully
in simple natural style about kings and princes, women of many types, sorcerers and scholars,
people of different categories including thieves and their activities, together with many morals. As
the term „Danda‟ occurs in the initial prayer Mangalasloka, it appears that the author got the name
of „Dandi‟. The original name of the author is under research.
Dasakumara Charitam was translated into English in 1927 for the first time with the title „Hindu
Tales: The Adventures of Ten Princes‟ and it attained world wide fame. It is divided into three
main chapters: Purva Pithika, the Prime Story, Uttara Pithika. It is to the credit of Mahakavi Dandi
that for the first time in prose he wrote of the love, tiff and marriage of the hero and heroine with
many Alankaras in beautiful style.
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2. Avantisundari Katha ऄविनतसुनदरी कथा
The author has written of the beauty of Avanti in beautiful prose in the style of „Brihatkatha‟. It
appears that Dasakumara Charitam was written on the basis of this book. There are many
similarities in these two stories. Descriptions of regions and many morals have found a notable
place in this work.
3. Kavyaadarsam काव्यादियः
Three great poets have written down their ideas of beauty in poetry in the form of books. They are
Bamaha, Dandi and Vamana. The book „Kavyaadarsam‟ by Mahakavi Dandi is the most famous
of them all. Alankara sastram is about decorating (the kavya) with ornaments.
There are three styles: Vaidarbhi, Gowdi and Panchali. In „Kavyaadarsam‟ the author has
explained the concepts of style, Kavya structure, Gunas, Arthalankara, Sabdalankara and
Ghoshas through many examples from excellent epics and his own. It is no exaggeration to say
that the credit for introducing the Lakshanas (characteristics) of Mahakavya goes to Dandi alone.
It is seen in Kavyaadarsam that Srimad Ramayanam of Adikavi Sri Valmiki Maharishi and the
kavyas of Mahakavi Kalidasa are a fund of Lakshanas. We can at this point recall the Mahakavya
characteristics that we have learnt in the lesson on Mahakavi Kalidasa. Let us now look at the
other Lakshanas from „Kavyaadarsam‟.
चतुमुयखमुखामभोजवनहंसवधूमयम ।
मानसे रमतां िनत्यं सवयिुक्तला सरस्वती ॥
If Sabdas are used inappropriately, they reveal the foolishness of the user.
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दुष्प्रयुक्ता पुनगोत्वं प्रयोक्तु स्सैव िंसित ।
The author therefore does not agree to accept or ignore any defect, however small, in a kavya. He
proudly hails Kavyas as „Kanta Samhita‟ (text as loving as a beloved). He divides Kavya
Lakshanas into three basic groups of application: गद्यम् , पद्यम्, गद्यपद्यमयी चमपुः (prose, poetry
Of Praakrita languages, Maharashtram belongs to high category. Souraseni, Gowdi, Laadi etc. are
some regional Praakrita languages.
The author stresses that Vaidarbhi style should have ten qualities.
A Kavi (poet) is born; he is not made. The author believes strongly that accumulated merit is
required for being born a kavi. However, he admits that one can acquire the power of poetry
through deep study and ceaseless effort.
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ध्रुवं करोत्येव कम्यनुरहम् ॥
1. हंसीव धवलश्चनरः Chandra is white like a female Hamsa (swan). Here Linga (gender) is not
uniform.
2. सरांसीवामलं नभः Sky is pure like tanks. Here Vachana (number) is not uniform.
3. भतृयभक्तो भिः िेव The servant is loyal to his master like a dog. Here a man (high object) is
compared with an animal (lowly object).
4. खद्योतो भाित भानुवत् The fire-fly shines like the Sun. Here a lowly insect is compared with
Sun, a high object.
The author indicates that as these are erroneous usages, one should exercise care and avoid
them.
In the third Paricheda (Section) of Kavyaadarsam, the author describes Sabdalankaras. He refers
to Yamakas (like Yadukai and Monai in Tamil).
Being the great grandson of Bharavi, Mahakavi Dandi has composed a sloka using one word
„Kalakala‟, like Bharavi‟s sloka using a single letter (which will be seen in the next lesson).
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Mahakavi Dandi is of strong opinion that there should be no defect in a Kavya, just as even a
small white patch on a beautiful body is intolerable.
Questions
1. Who is the great grandfather of Mahakavi Dandi?
2. Write down the titles of three books authored by Mahakavi Dandi.
3. Dasakumara Charitam – write a short note.
4. Which is the language of Devas? Write the sloka in support.
5. Sabdam िब्दम् – write a short note.
6. Write down the ten qualities of Vaidarbhi style.
7. How can one get the power to write poetry?
8. Write down the sloka employing the word कालकाल with meaning.
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Lesson 12
MAHAKAVI BHARAVI, AUTHOR OF KIRATARJUNIYAM, one of the five great epics
The original name of Mahakavi Bharavi was Damodara. He was of Kousika Gotram. His father
was Sridharakavi; mother, Susila. He married Rasika, the daughter of Chandrakirthi of the region
of Brik Kacha, now known as भडौच Badoch. His father Sridharakavi was a great scholar in
Vedas, Vedangas and Sastras like Mimamsa, Tarkam, Vyakaranam and Sahityam. He
participated in prestigious Vidvat Sabhas (assemblies of scholars) in all states and had attained
great fame. He was known as „Akshaya Kirthiman‟.
Is it necessary to train the young one of a fish to swim? Bharavi learnt all Sastras from his father
and became very conceited. He made fun of other scholars and was the cause of their grief and
target of curse. Youth and scholarship drove him to the very pinnacle of arrogance. His father
Sridharakavi became sad at this and warned him with love and rigour. He taught: “The misery and
curse of other scholars will diminish our merit. Humility is the hallmark of scholarship.”
Sridharakavi felt strongly that we should be slaves to Sastra; it is an insult to think of making
Sastra our slave. He was at the pinnacle of modesty. Everyone saw in him the ideal िवद्या
िवनयसमपिः.
Sridharakavi at last found a way of putting down his son‟s arrogance. He started to participate
himself in all Vidvat Sadas in which Bharavi took part and defeated Bharavi in debate and
humiliated him publicly. Bharavi was heart broken. He decided that he should get rid of his father
and retrieve his reputation. He sat in the ceiling of the bedroom of his father with a large stone in
his hand with plan to drop it on his father while he would be asleep. He was waiting.
At that time he heard his parents talking with each other. Mother Susila talked of the humiliation
suffered by their son at the hands of his father and wept saying: “Don‟t do like this. Bharavi has
not eaten or slept properly for the last two-three days. He is always brooding. It appears you are
jealous of his mastery. Why should you disgrace him.” Sridharakavi, who was proud of his wife‟s
love for their son, said: “I adopted this method in order to bring our son to the right path.
Scholarship should bestow humility and one should enjoy it. On the other hand, if we enslave
scholarship and humiliate others, it will spoil our high status. This should be made clear to him. He
should experience the grief and hatred that his detractors go through at his hands. Is there anyone
who possesses the great mastery that he has? Though I am happy with this, I sought out this
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approach only in order to show him the path of moral progress. He will be reformed soon. He will
enjoy the fruit of his scholarship.” Saying so, he shed tears.
Bharavi, who overheard this, felt very sorry and fell at the feet of his parents and sought
forgiveness. He scoffed at his own arrogance of knowledge and asked his father to suggest
suitable expiation for his sin (Prayaschitta). Sridharakavi appreciated his son‟s change of heart
and asked him to do service to cows for six months in his father-in-law‟s home. Bharavi whole
heartedly agreed and served cows along with his wife in his father-in-law‟s home. It was at that
time that he completed writing the wonderful Kavya „Kiratarjuniyam‟.
Once his wife Susila brought to his attention the condition of poverty in the home and asked him to
arrange foodgrains and money. He wrote on a palm leaf:
Her husband returned home after some time; in order to surprise his wife he had not informed her
of his arrival plan. He found a young man in bed along with his wife. He was furious, took out a
knife and went near the bed. He then happened to read the palm leaf hanging on the wall. He felt
sorry for his foolish haste. By that time his wife and son got up from bed, saw him and fell at his
feet. His wife apprised him of their son‟s birth after he had gone out of station. She expressed her
sadness that her husband had been away for such a long time that their son had grown into a
young man. They felt very happy at his return. Vardhamana felt sorry for his haste and said that
they had been saved because of the palm leaf. He then sent for Bharavi and asked him to
complete the second line of the verse. He handed him a lot of gold and money. Bharavi completed
the sloka with the following line:
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These are all stories on Mahakavi Bharavi that have come down to this day through oral tradition.
As advised by Sri Kanchi Mahaswamigal, it is but proper to accept all such stories.
Bharavi‟s life stories are seen to some extent in the book „Avantisundari Katha‟ written by Dandi,
the great grandson of Mahakavi Bharavi and in the book ‟Avantisundarikathasaram‟.
महाकिवमायघः महाकिवभायरिवदायमोदरश्च ।
It is seen that Bharavi‟s original name was Damodara and he got the name Bharavi through his
power of poetry. It appears that Bharavi‟s forefathers lived in a place called Achalapuram near
Nashik in Maharashtra.
Bharavi was friends with Vishnuvardhana of Chalukya dynasty, Raja Durvinita and the Pallava
king Vishnuvardhana. Bharavi had three sons. The middle son Manoratha had four sons.
Manoratha‟s last son Viradatta was married to a girl called Gowrisri. Their son was the famous
Mahakavi Dandi. Thus Dandi was the great grandson of Bharavi.
One Jayaditya Vamana has written a Vritti (commentary) titled „Kasikavritti‟ for Maharishi Panini‟s
Prof.Max Meuller, who researched this, says that the period of Kasikavritti being 660 A.D.,
Bharavi‟s period might have been the 6th century. In Karnataka state, in a village called Aihole in
Bijapur district, there is a stone inscription in the Jain Mandir there, made by the Jain poet
Ravikirthi during the time of Pulikesi II. The period of that inscription is mentioned as 634 B.C.
Western scholars Jacob, McDonald, Kith and Prof.Max Meuller and Indian scholars Acharya
Baladev Upadhyaya and Chandrasekhara Pandeya have researched Bharavi‟s period and
estimate it at around 600 A.D.
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Kiratarjuniyam दकराताजुयनीयम्
The story is from Mahabharata, Vana Parva. Sri Parameswara blesses Arjuna and grants him
पािुपतािम् Pasupatastra. Bharavi has composed the Kavya Kiratarjuniyam very beautifully in 18
Sargas, suffused with Virarasa and employing majestic style, deep meaning, appropriate
Alankaras, pun etc. and has attained eternal fame. This Kavya has earned Bharavi the honour of
भारवेरथयगौरवम्.
In Acharya Viswanatha‟s Sahitya Darpanam, it is stated that the title of a Kavya can be the name
As Sri Parameswara, the hero of this Kavya came in the garb of Kirata (hunter), he was known as
Kiratamurthy. Taking Arjuna‟s name also,
Mallinatha Suri has written a beautiful Samskrit commentary for this book. There he praises the
Kavya:
Bharavi has largely employed ऄथायनिनयास in the Kavya. It is said that ऄथयगौरवम् means that in a
small word the meaning is profound. It is like small pills ridding one of a big disease.
Bharavi himself says that the grace of Saraswathi for writing Kavya descends on those who
possess religious merit.
In this Kavya, Bharavi has introduced a new rare िैली style. Every Kavi has a style of his own.
Here the story part is not large; beautiful descriptions please the mind and bestow happiness. It
attracts the minds of even opponents. The author follows the pattern of Adikavis. As said in सतां
िवकािसीयुजयगतीिमागयणाः ।
िवकािमीयुजयगतीिमागयणाः ।
िवकािसीयुजयगतीिमागयणाः ।
िवकािमीयुजयगतीिमागयणाः ।
The way Bharavi has composed a sloka (15/14) using just one letter is not only worthy of
appreciation, but also generates wonder. The world of poets is all praise for Bharavi introducing
this new pattern.
See how Bharavi has composed a sloka with just one letter न, but conveying so many meanings.
Bharavi enjoys high appellations like Desakavi and Aatapatra Kavi. As he has employed the term
„Lakshmi‟ in the last sloka of every Sarga, this Kavya, Kiratarjuniyam is called „Lakshmiyangam‟.
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Golden Words in Bharavi’s Kavya
Questions
1. What is the original name of Bharavi? Write about his parents.
2. How did Bharavi undergo change of heart? Write briefly.
3. Write down the sloka which Bharavi composed and sent through his wife.
4. What is the second line of that sloka?
5. Which is Bharavi‟s period?
6. What is the basis of the title „Kiratarjuniyam‟? Where is that story found?
7. Write down what Mallinatha said about Kiratarjuniyam‟s essence.
8. Which is the single letter used by Bharavi for composing an entire sloka? Write the sloka.
9. Write any five of Bharavi‟s golden sayings.
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Lesson 13
MAHAKAVI SRIHARSHA
The Jain scholar Rajasekhara has written in about 1426 A.D. the book „Prabandha Kosam‟, where
he has presented detailed research on Sriharsha.
Sriharsha‟s father was Sri Hira Panditha; mother, Mamalla Devi. This is mentioned proudly by
Sriharsha himself in Naishadhiya Mahakavyam at the end of every Sarga.
Though Sriharsha has authored many books, Naishadham, the Mahakavya and the Vedanta text,
Khandanakhandakhadyam are the most famous of them all. It appears that Naishadham might
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have been written in 1163-1174 A.D. There are 22 Sargas and 2830 slokas in it. Scholars hail it as
„Sastra Kavyam‟. The reason is that the master of all Sastras, Sriharsha Kavi has presented all
Sastras clearly in it. Naishadham is famous as the medicine for scholars – नैषधं िवद्वदौषधम्.
In this lofty Kavya we can find details of Vedic yagas mentioned in Purva Mimamsa Sastra.
Sriharsha refers to details of Putra Kameshti yaga, Kariri Ishti, Darsa Pournamasa Ishtis,
Agnishtomam, Somayagam, Soutramani, Sarvamedhas, Mahavratas etc. He also teaches
Vedangas like Chandas, Jyotisham, Niruktam and Vyakaranam, Uttara Mimamsa details like
Sravanam, Mananam and Nididhyasanam, Brahma Vicharam, means of attaining Brahmam etc.
We can also find Artha Sastra, Sangita Vidya, Dhanurveda etc.
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Sriharsha. The English poet Milton refers to this Kavya in his works. The grandson of Sriharsha,
Kamalakar Gupta has written a commentary for Naishadham. The famous commentator
Mahamahopadhyaya Mallinatha has written a wonderful commentary titled जीवातु Jivatu for this
Kavya. His commentary brings out to some extent the deep inner thoughts of Sriharsha. If we
study Naishadham in the traditional manner, it is certain that we will get knowledge of our
Bharatiya culture and Sastras.
Naishadham and Khandanakhandakhadyam are only available as of now. The rest are under
research.
Condemnation of Nyaya Sastra and propounding Advaita Siddhanta are the main features of this
book. Great men are of the view that this book is extremely tough.
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should continue to study their life stories for the peace to continue. The very thought of Punya
slokas will motivate us to progress on the path of dharma. Listening to their life stories will bestow
abundant good fruit.
There are five important philosophies in our Bharata Desa. They are Sankhya, Patanjala Yoga,
Pancharatra, Veda and Pasupatha. Sankhya is now not in practice.Yoga has spread everywhere.
Pancharatram is Vaishnavam. Veda is the name used for Advaita Siddhanta of Sri Sankara
Bhagavatpada. Pasupata is Saiva. Pushpadanta, a great Siva bhakta, in his Siva Mahimna
Stotram says:
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Sriharsha also stresses Guru bhakti practised as per Sastra tradition.
Sriharsha has written „Khandanakhandakhadyam‟ in order to establish that there is no true Rasa
other than Advaita. Truth can only be one. If there are two, they will not be real. Sriharsha has
lined up all arguments against Advaita advanced through false logic, erroneous approach or
otherwise and forcefully condemns all of them.
िब्दाथयिनवयचनखण्डनया नयनतः
सवयि िनवयचनभावमखवयगवायन् ।
धीरा यथोक्तमिप कीरवदेतदुक्तत्वा
लोके षु ददिग्वजयकौतुकमातनुध्वम् ॥
He preaches: “Intelligent people can win over all opponents everywhere just by repeating
whatever I have written, even like a parrot.” This Khandanakhandakhadyam occupies a very
important place in Advaita Sastra works. Apart from Sri Chitsukhacharya‟s commentary, there are
11 other commentaries on this work.
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whether auspicious or otherwise, everything will happen according to the writing on one‟s
forehead; nobody can change it.
„Policy also follows one‟s destiny‟ - भाग्यैररव नीितः. Many such nuggets of wisdom can be enjoyed
in Naishadham.
Sriharsha had great faith and devotion to Bharata Mata and Samskrit, the Bharatiya Vani. Bharat
is greater than even Swarga. Swarga is the place for enjoyment. There are no dharmas to earn
merit there. In Bharat one can attain the state of no rebirth. He praises Samskrit as दैवीवाक्
(10/56). One should not feel disinterested in dharma; dharma alone should be held to be prime.
Sriharsha entered happily into Turiyasrama (Sanyasa) on the banks of Ganga, immersed himself
in Atma Vichara, attained the state of Jivanmukti and merged with Bhagavan. However he lives
even today through his wonderful writings. It is no exaggeration to say that he is showing the right
path to us through his works!
Questions
1. Write down the names of Sriharsha‟s parents.
2. Write the sloka bringing out the greatness of Sriharsha.
3. What did Sri Hira Kavi tell Sriharsha before his death? Which is the mantra taught by him?
4. Who wrote Naishadha Kavya? How many slokas and Sargas are there in it?
5. Where is the original story of Naishadha Kavya to be found?
6. Which are the subjects, whose knowledge is necessary for interpreting Naishadha
Mahakavya?
7. Write the titles of any five of the books written by Sriharsha.
8. Punya slokas- write a short note.
9. Write the sloka saying „Advaita Satyatara‟.
10. What is Sriharsha‟s teaching?
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Lesson 14
MAHAKAVI SRI NILAKANTHA DIKSHITAR
We have studied in the lineage of Brahmavidya Gurus a brief life history of Srimad Appayya
Dikshitar (1520-1593 A.D.), hailed as Advaita Vidyacharya, Srikanthamatha Pratishthapaka,
Chaturadhikasatha Prabandhakarta, Sarvakratuyaji, Aptavajapeyayaji, Nityagnihotri,
The brother‟s son of that great personage was Brahmasri Narayanadhvarasri; his consort
(yagnapatni, dharmapatni) was the austere Sowbhagyavathi Bhumidevi. The second son of these
high-souled husband and wife was Sri Nilakantha Dikshitar. He had four siblings. There is a
beautiful village called Adayapalam near Arani in Tiruvannamalai district in Tamil Nadu. More than
a hundred Nityagnihotris and masters of Sastras were there in that village, engaged in austerities.
The peaceful village had Siva and Vishnu temples of Sri Nilakantheswara, Sri Kalakantheswara
and Sri Varadaraja. It is in this nice village that the avatara of Srimad Appayya Dikshitar and Sri
Nilakantha Dikshitar took place. The scholarly lineage of Adayapalam Dikshitas is strikingly long.
Even to this day there are hundreds belonging to this sacred lineage. Sri Kanchi Maha Periyava
used to say that the sacred place to which one should go for reaping good fruit is Adayapalam.
Sri Nilakantha Dikshitar mentions his parentage in his book „Gangavataranam‟ (1.49,50):
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Appayya Dikshitar wished to spend his last days at Chidambaram and took the young lad
Nilakantha with him.
One day after having darshan of Sri Nataraja, Sri Sivakamasundari and Sri Govindaraja in
Chidambaram, he called Nilakantha and said to him: “O child, you have my whole-hearted
blessings. I am now giving you a rare article, difficult to obtain even at the cost of all wealth in the
world. You should continue to do Pooja with faith to these Pancha Lingas, whom I have
worshipped for long. I am also handing over to you these two bundles of palm leaves containing
my manuscripts. Take these.” Saying so, he handed over the Pancha Lingas and the palm leaves
of two books, Devi Mahatmyam and Raghu Vamsam and blessed Nilakantha. With tears of joy in
his eyes, Nilakantha prostrated and received the rare gift. Sri Appayya Dikshita said: “I have given
these palm leaves in order that you become Upasaka of Ambal. You should also become a world
famous Mahakavi like Kalidasa.” This scene of transfer of the gift has been recreated by Sri
Periyava in a painting in Srimatham at Rameswaram.
In those days, kshetras on the banks of river Kaveri like Thanjavur, Tiruvaiyaru, Kumbakonam,
Tiruchi and Srirangam were all „Vidya kendras‟, centres of learning. Hundreds of masters in
Sastras taught Vedas and Vedanta, while practising traditional Nityakarma rituals. That was the
time when it looked as if Saraswathi and Brahma were living there. Kings were then patrons of
scholarship, while they themselves were masters. They had created charitable trusts of lands etc.
for encouraging learning. When will we get back such a golden era?
After Srimad Appayya Dikshitar, his grandfather‟s brother, merged at the radiant feet of Sri
Sivakamasundari sametha Sri Nataraja at Chidambaram, Nilakantha visited the kshetras on the
banks of Kaveri. At that time Thanjavur was under the rule of Achyutappa Nayak, assisted by his
son Raghunatha Nayak. Their royal Guru right from the time of Achyutappa Nayak‟s father,
Sevappa Nayak, was the great Advaita Vidyacharya, Aptavajapeyayaji, Mahagnichit,
Sarvatantrasvatantra, Padavakyapramana Paravara, Maharaja Saheb Sri Govinda Dikshitar. His
yagna patni was Sri Nagamambal. In his daughter‟s lineage came Sri Chandrasekharendra
Saraswathi Sri Sankaracharya Swamigal, the 68th Peethadhipathi of Sri Kanchi Kamakoti
Peetham. (The life story of Sri Nagamamba sametha Sri Govinda Dikshitar has been covered in
an earlier lesson). Their third son was Sri Venkatamakhi, who organised for the first time the 72
Melakartha ragas in Carnatic music. His rare discovery is being followed to this day by all
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musicians. He wrote many books like „Vaartikabharanam‟, „Chaturdandi Prakasika‟, a commentary
called „Duptika‟ for Mimamsa Sastra etc. „Chaturdandi Prakasika‟ is very famous in the world of
music. Sri Govinda Dikshitar‟s knowledge of music is evident from his book „Sangita Sudha‟.
Sri Appayya Dikshitar had talked to Nilakantha many times about Sri Govinda Dikshita and his
remarkable lineage. Nilakantha therefore came to Sri Venkatamakhi for his further studies.
Keeping in mind the keen intellect of his valuable disciple and the greatness of Sri Appayya
Dikshitar, Sri Venkatamakhi accepted Nilakantha as student and taught him music and all Sastras.
Sri Nilakantha proudly refers to his discipleship under Sri Venkatamakhi in his book
„Gangavatharanam‟ (1.51).
वार्वतकाभरणरनथ-िनमायण-व्यक्तनैपुणः ।
श्रीवेङ्ग्किेिरमखी ििष्ये मययनुकमपते ॥
Nilakantha‟s knowledge of Sastras and poetic ability started to grow. No information is available
on his householder life. There is no doubt that like his grandfather and Guru, he must have
performed all yagas.
A great soul named Sri Girvana Yogindra initiated Sri Nilakantha into Srividya. Sri Niakantha
refers to this in his book „Sivalilarnavam‟ (1.5):
He has also written a book titled „Gururajastavam‟ in praise of his Srividya Guru, Sri Girvana
Yogindra.
Sri Nilakantha was very devoted to Meenakshi Amman of Madurai. He went to Madurai and
started giving discourse on „Devi Mahatmyam‟ every day on the banks of the Golden Lotus Tank.
His daily routine revolved round darshan of Sri Minakshi Sundareswara, discoursing and
observance of Nityakarma rituals. To this day the house in which Sri Nilakantha lived can be seen
in the Sannidhi of Minakshi Amman. Thousands benefited by attending his discourses. His fame
reached the palace of the Madurai king Tirumali Nayak. The king, very pleased, approached Sri
Nilakantha, prostrated and requested him to accept the position of Asthana Guru of his kingdom
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and help him. In due course as the king conducted his affairs in accordance with Sri Nilakantha‟s
advice, Madurai‟s fame spread far and wide. The king and his minister were very friendly and their
rule was dharmic and beneficial to people. The country was prosperous and people lived happily
with no grievance. It was during that period that the famous Tirumalai Nayak Mahal was
constructed. They renovated the Minakshi Amman temple and the Golden Lotus Tank and
conducted many grand festivals, which became world famous.
Kalividambanam
This is a kavya, entirely of humour. The poet assesses the nature and conduct of people in
Kaliyuga and talks humorously of the state of various types of persons. The truth of these
statements can be verified even now. There are a hundred verses in Anushtup vritta.
He worships Kali Purusha thus:
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The astrologer is ever victorious by telling the pregnant mother that she would beget a daughter
and the father that he would beget a son (and telling both to keep it a secret).
Here Sri Nilakantha describes beautifully and subtly the greatness of education, poet‟s power, the
significance of valour, destiny‟s play, greatness of patience, importance of dharma etc. There are
a hundred verses in Anushtup metre here also. Let us look at some.
कक दातुरिखलैदोषैः कक लुब्धस्यािखलैगुयणैः ।
न लोभादिधको दोषो न दानादिधको गुणः ॥
What if the philanthropist has many defects, what if the miser has many virtues. There is no defect
higher than miserliness; there is no virtue higher than generosity.
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Santhi Vilasam िािनत िवलासः
Here the poet stresses the necessity of dispassion. In 51 verses in „Mandakrantha‟ metre, he
expresses beautiful ideas of deep import and taking our faults as his own, he advises us on
securing mental peace.
The picture he paints of the state of man in old age applies to all naturally.
Sri Nilakantha Mahakavi, who stresses the necessity of dispassion in Santhi Vilasam, teaches in
this Vairagya Satakam in a hundred verses set to Arya, Upagiti and other metres, the
characteristics of detachment and its greatness.
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कीदृक्तकृ तानतपुरिमित कोऽिप न िजज्ञासते लोकः ॥
People enquire as to how Vangadesa is, how Angadesa is and about other regions fruitlessly.
Noone in this world has the curiosity to know how the land of Yama is.
Anandasagarastavam अननदसागरस्तवम्
Sri Nilakantha, being Srividya Upasaka, dedicates the book „Anadasagarastavam‟ of a hundred
verses to Minakshi. There he prays: “Our grandfather has stated already that our entire lineage is
your slave. Hence how can you not protect us? We have taken refuge in you. Please save us.” He
describes Minakshi using slokas with deep import and avers that with her blessings we can easily
attain Gnana and prays with tears in his eyes. If we too take refuge in Anandasagara (ocean of
bliss) in Ambal, we can attain the high state in this birth itself.
त्वययर्वपतं प्रथमम्पयययज्वनैव
स्वात्मापयणं िवदधता स्वकु लं समस्तम् ।
कात्वं महेिि कु लदासमुपेिक्षतुं मां
को वाऽनुपािसतुमहं कु लदेवतां त्वाम् ॥
Having taken refuge in Ambal, Sri Nilakantha appeals to her, expressing his mental misery.
का संसृितः दकमपचारिनबनधनेयं
कीदृिग्वधस्य तव कक क्षतमेतयेित ।
प्रश्ने तु नािस्म कु िलः प्रितवक्तु मेव
खेदस्तु मे जनिन कोऽ्ययमेवमास्ते ॥
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„What is samsara? Which sin landed you in this bondage? What kind of harm has this wrought on
you?‟ I do no have the ability to find answers to these questions. But, Mother! Some unspeakable
mental anguish tortures me.
When the poet is struggling in this manner, there is a sudden flash of light. He feels that he should
take refuge in Mother and that he would get answers to all his questions. He then sings of
surrender:
The author has written „Sivalilarnavam‟, a Mahakavya of 22 Sargas and approximately 200
slokas set to 27 different metres. This wonderful kavya, brimmimg with peace and harmony, is
based on „Halasya Mahatmyam‟ in Skanda Mahapuranam and describes beautifully the 64 lilas of
Sundareswara of Madurai.
There is no doubt that if one studies all the works of Sri Nilakantha Mahakavi properly, he will
attain boundless bliss.
In his book „Nala Charitram’ Sri Nilakantha says at the beginning (sloka 11) in the words of the
Sutradhara (stage-manager):
The author has written Nilakantha Vijaya Champu, नीलकण्ठिवजयचमपू which has 279 slokas in
five Aasvasas (chapters) and is based on „Amrita Mathanam‟ story. The Dhyana sloka there is:
This is called the dhvani (implied meaning) of „vakrokti‟. This is the special seal of Sri Nilakantha
Kavi. Great men opine that the author indirectly teaches us this way about Brahma Svarupa.
Sri Nilakantha Dikshita, who was immersed in royal duties, felt a high level of detachment one
day. This he conveys through Santi Vilasam (sloka 8):
अकौमारादगुरुचरणिुश्रूषया ब्रह्मिवद्या-
स्वास्थायास्थामहह महतीमार्वजतं कौिलं यत् ।
िनराहेतोर्वनिििनिि कथाः िृण्वतां पार्वथवानां
कालक्षेपौपियकिमद्याः कथं पययणंसीत् ॥
Whatever knowledge in lofty Brahmavidya I gathered by serving the Acharya‟s feet in youth, I
expended it in telling stories to kings during nights for them to get sleep. O what a detestable way
of spending time.
Sri Nilakantha Dikshita immediately quit his royal engagements and retired to a beautiful peaceful
village called „Palamadai‟ on the banks of river Tamraparani near Tirunelveli. He entered into
Turiyasrama (sanyasa) and attained Videhamukti there.
The Adhishthanam of Sri Nilakantha Dikshitar can be seen even today in Palamadai. A nice
temple with the idols of Sri Kashi Viswanatha and Sri Visalakshi has been built in the
Adhishthanam. Daily poojas, annual Aradhana etc. are being observed grandly by devotees.
Palamadai has acquired famously the name of „Nilakantha Samudram‟. The villagers are mostly of
the lineage of Sri Nilakantha Dikshitar.
He teaches that true Grihastasrama (householder‟s stage) is marked by karma with no desire for
fruit and with dedication to Easwara. It can lead us to Moksha.
न िनत्यनैिमित्तककमयिीलता
कदािप नैष्कमययिवरोधमहयित ।
पतेददमां प्रत्युत सनत्यििित
स्मरिनत ििष्टाः स्वयमाचरिनत ॥
Our forefathers have emphasised that this constitutes our Sanatana Dharma. Let us take to the
same beaten track and attain Easwara‟s blessings.
Questions
1. Adayapalam – write a short note.
2. Which is the period of Srimad Appayya Dikshitar?
3. Who are Sri Nilakantha Dikshitar‟s parents?
4. What is the special blessing Sri Appayya Dikshitar bestowed on Sri Nilakantha?
5. Write the greatness of the Sri Nilakantha Dikshitar‟s Guru tradition.
6. Who was the king of Madurai in his time?
7. Write down the titles of Sri Nilakantha Dikshitar‟s books.
8. Who wrote „Kalividambanam‟? Write two slokas from it with meaning.
9. Write any two slokas from the other books of Sri Nilakantha Dikshitar with meaning.
10. How did Sri Nilakantha develop detachment? Write the relevant sloka from „Santhi
Vilasam‟.
11. Where is Sri Nilakantha‟s Adhishthanam situated?
OM TAT SAT