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Sri Muthuswamy Dikshitar's Guruguha Vibhakti Krithis
The period from 1750 to 1850 A.D was the golden era in the
development of South Indian Carnati !usi. It was during this periodthe Sangeetha Trimurtis" S#ama Sastri" Th#agara$a and !uthuswam#
Di%shitar who were ontemporaries" lived and omposed their immortal
%rithis.
Sri Di%shitar omposed his first set of 8 ompositions after reeiving thegrae of Sri Su&raman#a. These ompositions are named Sri 'uruguha
(i&ha%ti )rithis
This presentation on Guruguha Vibhakti Krithis includes:
1. *arl# +ife of Sri !uthuswam# Di%shitar" and his initiation intoSri (id#a ,pasana - lessing +ord Su&raman#a at Tiruttani/
This mar%ed the eginning of his life as Composer" andDevotional singing of his first set of ompositions.
. a2 Sri Su&raman#a as 'uru and +ord of wisdom" and 34ranava
Swarupa.&2 Spiritual e6planation of 34ranava !antra A,!
. a2 *6planation of (i&ha%ti Struture used in 'uruguha (i&ha%ti
)rithis" and list of )rithis
&2 +ist of Sri 'uruguha (i&ha%ti )rithis omposed Sri
Di%shitar.
9. Speial :eatures of his first omposition 3Sri ;athadi 'uruguhoand use of !udra 'uruguha to e6press his sinere devotion to
his 3Ista Daivam and Adi 'uru" 'uha or Sri Su&raman#a
5. Temple of Thirutani Sthala 4urana of the Shrine and onte6t in
whih Sri Di%shitar omposed the 'uruguha (i&ha%ti %rithis.
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Sri Dikshitars Guruguha Vibhakti Krithis &
Sri Syama Sastri Life & Compositions
2 rief e6planation of rare ragas used in the ompositions.
7. Conlusion/ ?eferenes to Sri Cha%ra and worship of the Divine!other Sri +alitha Tripura Sundari" in the 'uruguha (i&ha%ti
)rithis. *6planation of Sadakya Kala +unar 4hase2 as indu in
the Sri Cha%ra and Astrologial importane of +unar phases" in
the life and spiritual evolution of man%ind.
1. Early Life, Initiation into Sri Vidya Upasana, !lessing by LordSubra"anya at Tiruttani
*arl# +ife/ Sri !uthusvam# Di%shitar the #oungest of the Trinit# was
&orn in Thiruvarur in Than$avore Distrit" on 9th!arh" 1775. @isparents were Sri ?amaswam# Di%shitar and Su&&ammal and in
response to their ardent pra#ers" the presiding 'oddess" alam&al"
appeared in ?amaswam# Di%shitars dream where she presented
him with a pearl ne%lae. Soon after that" +ord
!uthu%umaraswami of (aithisvaran )oil &lessed them with a son.
The hild was named !uthuswam#.
!uthuswam# Di%shitar>s father was a distinguished sholar" musiian
and omposer and his mother was also an eduated and ultured lad#.
@e learnt from his mother" )av#a" ;ata%a and Alan%ara. *ven from aver# #oung age" !uthuswam# &eame ver# profiient and well versed in
Sans%rit and !usi. Bver the #ears" he also had formal eduation in(edas" Agama and Alan%ara Sastras" (#a%arna" #othish#a" (aid#a and
other important su&$ets. These are storehouses of %nowledge on allsu&$ets and Di%shitar>s master# over these su&$ets is refleted in a large
num&er of his ompositions in later life.
Initiation into Sri (id#a ,pasana/ ?amaswam# Di%shitar was living in
!anali with his famil#. At that time" Chidam&aranatha ogi of
)ashi visited !anali and sta#ed as a guest with Di%shitar>s famil#.
Chidam&aranatha ogi was ver# muh impressed the sholarl# genius
and intelligene of !uthuswam#" and too% him to )ashi.
During his 5 #ears sta# in )ashi" 'uru Chidam&aranatha ogi initiatedSri Di%shitar into 3Sri (id#a ,pasana" (edanta and #oga. At the
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Sri Dikshitars Guruguha Vibhakti Krithis &
Sri Syama Sastri Life & Compositions
ompletion of 'uru%ulam with the ogi"he went for a bath in theGanges and a Veena came oating into his hands with
"Rama" inscribed on it and with an upturned Yali.
lessing +ord Su&raman#a at Tiruttani/
Shortl# &efore Chidam&aranatha ogi entered into Samadhi" he direted!uthuswam# to proeed to Tiruttani and worship +ord Su&raman#a for
95 da#s. :ollowing the diretions of his 'uru" !uthuswami sta#ed atTiruttani and worshipped the +ord. This was a turning point in his life.
Sri. Su&raman#a appeared &efore him in the guise of an old man" andgave a piee of sugar and# and &lessed him. :rom the moment
!uthuswam# too% the and# all his latent genius and talents &lossomedinto musial ompositions of inompara&le &eaut# and the flow of his
divine ompositions started.
*6tempore" he immediatel# sang his first omposition 3Sri ;athadi
'uruguho a#athi a#athi in !a#amalawa 'owlai and then3!anasa 'uruguha in Ananda&hairavi in praise of +ord
Su&raman#a.
Di%shitar was a&out 5 #ears old at this time" and ne6t 5 #ears were a
&oon to the world of South Indian Carnati !usi. Through him" man#
small temples ame to lightE man# serets of philosoph# were unlo%ed.
@e thus &eame 'uruguha himself.
Ultimate purpose of every Human Life is to realize God, under
the Divine Guidance of a True Guru or a Self-Realized
Mahathma !hen Lord Su"ramanya #$di Guru% Himself
appeared in Sri Di&sitar's vision to "less him, it is the Greatest
Gift of Divine Grace Life of Sri Di&shitar has thus "ecome a
Divine (fferin) to the *orld in the form of Music
2(a#$ Sri Subra"anya as Guru and Lord of %isdo", and &'rana(aS%arupa)
In this onte6t" it is important to understand the Divine ;ature of Sri
S%anda as 'uru - 4ranava Swarupa.
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Sri Dikshitars Guruguha Vibhakti Krithis &
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+ord Siva &owed to +ord S%anda and o&tained 4ranava ,padesham. A
+egend in S%anda 4urana e6plains how S%anda Sri Su&raman#a2&eame 3S%anda 'urunada" and +ord of Fisdom as 34ranava
Swarupa.
Bne rahma went to )ailasa to pa# homage to +ord Siva" when
S%anda was a small &o#. rahma out of his pride of &eing the reatorpaid no attention to S%anda. S%anda deided to teah a lesson to rahma.
S%anda" Guestioned rahma/ HFhat is #our wor%H
HCreation"H replied rahma.
H@ow do #ou do the wor% of reationH
HFith the help of the (edas.H
HDo #ou %now the (edasH
Hes.H
HIf so" repeat"H said the +ord.
rahma started repeating the ?ig=(eda" &eginning with HB!.H
HStop"H said the +ord" Hdo #ou %now the meaning of B!H
rahma ould not e6plain Aum. S%anda" thereupon" ordered rahma to
&e imprisoned and too% over the $o& of reation upon @imself. Sivaame to S%anda" and upon his reGuest rahma was released.
Siva held S%anda on @is lap" enGuired whether S%anda %new themeaning of Aum and if so" to reveal it to @im. Siva" then assumed the
attitude of a disiple and &owed to S%anda with the !antra" +atha.umara amaha+ S%anda seretl# whispered 4ranava ,padesam to
Siva. Siva admiringl# said" JSu&rahman#om and JSadasivom" we arethe meaning of 4ranava. Those who %now its meaning thus" &eome
eGual to !e" and attain !e. Thus S%anda &eame 3Adi 'uru 3S%anda'urunada. S%anda is onsidered to &e 3same as Shiva" or Avatara of
him.
Shiva instruted S%anda to give 4ranava ,padesam to Agast#a who
&eame the foremost Disiple of S%anda to ontinue the 3'uru4arampara.
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Sri Dikshitars Guruguha Vibhakti Krithis &
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*+b#$ Spiritual eplanation of &'rana(a -antra . /U-)
The word 'uha means a ave and in philosoph# onnotes the mind"whih is dar% in ignorane awaiting the realiKation to illumine it. This
realiKation annot ome on its own e6ept in the ase of highl# evolvedsouls. The proess reGuires a 'uru or preeptor" who shows the right
path. The m#sti s#lla&le Bm holds the essene to understandingrahman. Sri Su&rahman#a is the em&odiment of Truth" the 4ranava or
Bm%ara. 4ranava is 3Sha&da rahmam" Cosmi sound that e6isted&efore the reation and" said to ontinue after 4rala#am in the ,niverse.
This is 3;ada ?upam or Supreme +ord in the form of Sound.
The 4ranava has five parts. The# areA%ara",%ara" !a%ara" indhu"
;adam A,!
HAH represents the wa%ing state in the individual alled (isva" and
osmiall# it is the 4h#sial ,niverse alled (irat.
H,H represents the dream state in the individual alled Tai$asa" and
osmiall# it is the Su&tle ,niverse alled @iran#agar&ha.
H!H represents the deep sleep state in the individual alled 4ra$na and
osmiall# it is the Causal ,niverse alled Ishvara.
Through proess of Self ?ealiKation and spiritual praties one an
attain the @ighest level of Awareness or &e esta&lished in the state ofDivine Consiousness 3Turi#a. The entire !aro=Cosmos merges in
A,!" and e6ists within the Self ?ealiKed !ahatma in !iroosmi
state. Thus eevatman individual2 merges in 4aramathman" and
&eomes one with *ntire Creation.
3(a). Explanation of Vibhakti Structure used in Guruguha VibhaktiKrithis
In Sans%rit language" the relationship &etween noun and ver& is indiated a case-endingadded to the noun. This is alled (i&ha%ti.
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*Guivalents in *nglish are/
4rathama/ ;ominative Address = Bh 'uru2 'uruguho a#ati
Dwithi#a/ Ausative The 'uru2 'uruguha ?upamTrithi#a/ Instrumental # 'uru2 Sri 'uruna 4alitosmi
Chaturthi/ Dative = To L :or 'uru2 'uruguha#a = ;amaste
4anhami/ A&lative = ;one Bther Than 'uru2 'uruguhMd = An#am
Sashti/ ive elonging to 'uru2 Sri 'uruguhas#a DasohamSapthami +oative Bn 'uru2 'uruguha SwaminiSam&hodana Address Sri 'uruguha !urte
Another )rithi in Sam&hodana (i&ha%thi is Sri 'uruguha
Tara#asumaam.
(i&ha%ti is ver# e6tensivel# used in Sans%rit.
In this presentation" name Sri 'uruguha is the ;oun" and (er& is Sri
Di%shitar>s feelings and ations assoiated with worship of his 'uru.
Sri Di%shitar also omposed other Samuda#a or group %rithis using the
(i&ha%ti struture.
In 'uruguha (i&ha%ti %rithis" Sri Di%shitar e6presses his feelings as a
sinere Devotee to his 'uru +ord 'uruguha. @e refers to Sri 'uruguhain the :irst )rithi Sri ;atadi 'uruguho as 3Cidanandanatha and 4ranava
Swarupa.
Guru protects devotee in response to devotional prayer from the
Devotee Devotee looks up to Guru for loving spiritual guidance
and contemplates on the Divine Guru is a role model for the
Devotee
In 4rathama (i&ha%ti Sri ;atadi 'uruguho Sri Di%shitar
ontemplates on Sri 'uruguha and ma%es a diret appeal for his
'rae and to grant him" his Divine 4resene" and protet him. Itis desription of 'uruguha>s Divine attri&utes with ad$etives"
and his devotion to the lord. Sri Di%shitar states to himself 3!a#m# 'uru less me.
Devotee abides by Guru!s instructions so that he can be close to
him" and be loved by him #he Devotee may also instruct others
to respect Guru and follow his rules
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Sri Dikshitars Guruguha Vibhakti Krithis &
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In Dwithi#a (i&ha%ti !anasa 'uruguha = Sri Di%shitar
instruts his mind to alwa#s ontemplate on Sri 'uruguha" and
also instruts that purpose of human &irth is for the mind toontemplate on the Divine.
Devotee is always certain that Guru will love and protect him$her
in all situations
In Trithi#a (i&ha%ti Sri 'uruna 4alitosmi Sri Di%shitar has
omplete faith on Sri 'uruguha>s protetion and delares 3 I am
proteted Sri 'uru>. Sri 'uru is Avatara of Sadashiva.
Devotee respects Guru as someone who cares for him$her
unconditionally" and %ffers Salutations to the Guru
In Chathurthi (i&ha%ti 'uruguha#a Sri Di%shitar diretl#
addresses 'uruguha and offers his salutation to him" for his
Divine 'rae 3)umara#a ;amo ;amasthe.
Devotee declares & do not know anyone who can measure up to
my Guru #here is none-other like my Guru(
In 4anhami (i&ha%ti 'uruguhad=an#am ;a$aneham Sri
Di%shitar states 3There is none other li%e Sri 'uruguha.
Devotee serves Guru out of sincere gratitude
In Shashti (i&ha%ti Sri 'uruguhas#a Dasoham = Sri Di%shitar
surrenders to Sri 'uruguha with devotion as 3Dasa>.
Devotee surrenders to his Guru in complete devotion and faith
In Saptami (i&ha%ti 'uruguha Swamini ha%tim )aromi Sri
Di%shitar prolaims his devotion for 'uruguha to others
3ha%tim )aromi.
)ttainment of %neness( with Guru brings Glory to the Devotee
In Sam&odana (i&ha%ti Sri 'uruguha !urte is a !angala
)rithi = Sri Di%sitar direl# appeals to 'uruguha and offers hissalutation for his lessings.
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0+b#$ List of Krithis: Sri Guruguha Vibhakti kritis are as follo%s$
Sri ;athadi 'uruguho !a#amalava 'owlai" Adi2 in prathamavibhakti. This is also Dh#ana )rithi
!anasa 'uruguha Ananda&hairavi" ?upa%am2 in dvitiya
vibhakti. Sri 'uruna 4alitosmi 4aadi" ?oopa%am2 in tritiya vibhakti.
'uruguha#a Sama" Adi2 cathurthi vibhakti.
'uruguha Dhan#am alahamsa" hampa2 panchami vibhakti.
'uruguhas#a Dasoham 4urvi" !isra Chapu2 sashti vibhakti.
'uruguha Svamini hanumati" )handa Triputa2 saptamivibhakti.
Sri 'uruguha !urte ,da#aravihandri%a" ?upa%am2
sambodhana vibhakti.
Sri 'uruguha Tara#asumam Shudda Saveri ?upa%am2
)nother Krithi in Sambodhana Vibhakti
1$ Special 2eatures of his first co"position &Sri 3atadi Guruguho)
In a deep !editative state Sri Di%shitar sang his first omposition in Sri
Su&raman#a Temple at Thiruthani. Sri ;athadi 'uruguho a#ati a#ati)rithi is omposed in !a#amalava 'owlai" the first ragam in whih the
A&h#asa 'anam is taught. The 4rathamaasa is indiated in the firstline of the omposition. Aarohanam and Avarohanam of !a#amalva
'owlai is sung in all speeds" within the one Sangathi.
*st kalam +nd Kalam ,rd Kalam
S""" "" """ G""" M" $ ." D" /" S $ "" /D . MG S
Sri /a tha di $ Guru Gu ho $ "" 0ayati 0ayati Sri
:irst sangathi &egins with plain notes and 'ama%am is added inadditional Sangathis.
Sri ;athadi 'uruguho was followed seond %rithi !anasa 'uruguha.
This mar%ed the &eginning of his life as a 'reat Trinit# Composer of
Carnati !usi. @e omposed all his )rithis with +a%sh#a" +a%shana"
Sangeeta" Sahit#a and great devotion. In honor of his Adi 'uru" Sri
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Su&raman#a" Sri Di%shitar hose the Divine name of the +ord
3'uruguha as !udra in all his ompositions. Thus the first set of
)rithis is alled 'uruguha (i&ha%ti )rithis.
4$ Te"ple of Tiruttani +2irst Te"ple %here Sri 5ikshitar started hisco"positions#. Sthala purana
After omposing his first set of )rithis on Sri 'uruguha at Tiruttani
Temple" Sri Di%shitar ontinued visiting sared plaes and temples
during his lifetime. @e omposed and sang the glor# of deities at almost
all of the hol# shrines he visited. :rom his krithis" it is evident that hevisited plaes of worship from ?ameshwaram in South India to the far
;orth.
Sri Su&raman#a>s Temples or A&odes of worship are alled1 )aru
.addaiveedu( 2Si3 #emples4
Tirupparam%undram !ount of eaut#
Tiruhendur A&ode of :ulfillment
4alani !ount of !editation
Swamimalai A&ode of the 'uru
Tiruttani A&ode of 4eae
4aKhamuthirsolai 'rove of 'rae
Tiruttani is prominent as the rown $ewel of +ord Su&raman#a"
%nown as a&ode of 4eae. The hill at Tiruttani is %nown asTanigaimalai meaning 34eaeful @ill. The name refers to the legend
of Sri Su&raman#a hoosing this plae for peae of mind and
rela6ation" after defeating Surapadman and !arr#ing Deva#anai.
Fhen we propitiate Sri S%anda in this hol# shrine" @e &lesses us withmental peae and happiness. @is righteous anger towards the asuras
for their ruelt# is said to have &een ooled at this plae. Therefore"Tiruttani is %nown as ShantipuriA&ode of 4eae2.
Fhen Sri S%anda ame to this hill after wedding Goddess Valliat
(allimalai" She implored @im to *nlighten @er on the importane and
greatness of this hill. In repl#" +ord Su&raman#a said that if one
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Sri Dikshitars Guruguha Vibhakti Krithis &
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worshipped @im with heart and soul for five onseutive da#s in this
hill temple" that person would &e &lessed with all that is &est in this
life and hereafter.
Sri ama" after %illing ?avana in Treta ugam" worshipped +ord
Siva at ?ameswaram. ?ama ame to Tiruttani and found perfetpeae of mind worshipping Sri Su&rahman#a here. In Dwapara
uga" Ar$una got the &lessings of +ord S%anda here offeringpra#ers to @im on his wa# to the South for Teertha atra.
5ord 6rahmapropitiated +ord Su&raman#a at the hol# spring%nown as rahmasunai after his imprisonment S%anda for his
ina&ilit# to e6plain the!rana"aBm mantra2 and got &a% hisreative funtion of whih he was deprived.
5ord &ndraplanted in the pool %nown as Indrasunai ad$oining this
hill temple the rare plant %nown as )arun%uvalai. This gave three
flowers a da#" and Indra worshipped S%anda thrie dail# with these
flowers and" thus" got &a% the preious wealth of Deva +o%a suh as
Sanghaneeti# !a$maneeti# Chintamani" seiKed asura.
/anda Deviworshipped +ord S%anda here on the &an% of the ;andi
?iver and got @is initiation to realiKe the uniGue relationship &etween
the soul ee"atma2 and 'od !aramatma%
Bn worshipping +ord Su&raman#a at Thani%ai" the %ing of sna%esVasukigot his &odil# wounds healed" whih had &een aused during
the hurning proess in the !il%# Bean to seure the Amrita netarof immortalit#2 the devas and asuras when the !antotra !ountain
was used as the hurning &ase and the sna%e %ing (asu%i as the rope.
Sage )gasthya worshipped +ord Su&raman#a at Tani%ai when he
was &lessed with the rare divine gift of the ever=sweet peerless Tamil
language.
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Sri Dikshitars Guruguha Vibhakti Krithis &
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S'E6I/L /S'E6TS 72 K8IT9IS
Sri 'uruguha (i&ha%thi are the first set of )rithis omposed SriDi%shitar." &ut sine is omposed with Divine 'rae and (ision of Sri
'uruguha @imself" the ompositions are e6eptional in terms of/
Depth of )nowledge regarding various su&$ets/ Sri (id#a"
(edanta" Ashtanga oga" Astrolog# and !usi.
*6eptional usage of ?agas &ased on Asampurna !ela 4adadi"
ver# intriate use of the 'uruguha and ?aga !udra. ,se of ?areragas
Each composition Glories the Guru, starting with
Guru ri ubraman!a. i#shitar selected themudra 3Guruguhato honor his i$ine Guru.
%ompositions e&alt the importance of a Guru and
'ineage of Gurus( as pertaining to the )atha
tradition *+his is e&plained in each related section.
,se of (i&ha%ti Struture shows the relationship &etween the
'uru Sri Su&raman#a2 and Devotee Sri Di%shitar2. ,se of
(i&ha%ti struture also indiates the Spiritual 4rogression of the
Devotee" in the 4roess of Self ?ealiKation.
5yrics and Meaningof important lines is given eah %rithis. *ah ofthe special aspectswill &e disussed in detail in the following setions
as it pertains to eah )rithi" and Spiritual significanceis e6plained.
agam1 Mayamalavagaula $ #alam1 )di
./sri nathadi guruguho 7ayati 7ayati shri $cidananda nathoham tisantatam hrdini bha7a
)1 nanaprapahnca vicitrakaro namarupa panca bhutakaro agnyana
dvanta prachanda bhaskaro gnyana pradayako maheshvaro
dinavano dyukta divyataro divyaughadi sakala deha dharo
manasanandakara caturataro mad guruvaro mangalam karotu
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Sri Dikshitars Guruguha Vibhakti Krithis &
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81 mayamaya vishvadhisthano matmaka kadi matanusthano malini
mandalanta vidhano mantradya7apa hamsa dhyano mayakarya
kalana hino mamaka sahasra kamalasino madhurya ganamrta panomadhavadyabhaya varapradano mayashabalita brahma rupo
marakoti sundara svarupo matimatam hrdaya gopuradipo
mattashuradi 7ayapratapo mayamalavagauladi desha mahipati
pu7ita pada pradesha madhavadyamara brnda prakasha
maheshasya maharthopadesha
Meaning1
sri nathadi guruguho 7ayati 7ayati= (itor# to +ord 'uruguha" who isadored all 'ods" inluding (ishnu.
cidananda nathohamiti santatam hrdini bha7a1 Bh !ind" onstantl#
ontemplate on the fat that #ou are the Cidanandanatha.
Sri Guruguha!s Divine )ttributes1 @e is the originator of the
diversified world. @e manifests as five elements" the named and formed
ones. @e is the might# sun" destro#ing the dar%ness of ignorane. @e
&estows of spiritual %nowledge" and is the !aheshvara. @e is the divine)alpa%a (ri%sha for the afflited ones" he who is adept at granting
happiness to the heart of @is devotees. !a# m# 'uru &less me.
@e is the su&stratum of this illusor# world. @e is invo%ed through the
mantra &eginning with )a and ending with !a. @e resides in the enter
of the !alini Cha%ra. @e is an e6pert at o&literating !a#a the illusion2of worldl# e6istene. @e resides in the thousand=petal +otus of the
Sahasrara Cha%ra with his Divine presene. @e who en$o#s the netar of
mellifluous musi" he provides shelter and &oons to !adhava and others.@e is one who>s Divine form 3rahmasvarupa is veiled !a#a" he
whose &eaut# e6eeds that of rores of Cupids. @e shines as the light inheart of devotees. @e is the one who vanGuished the proud Shurapadman
and Asuras. @e who shines surrounded (ishnu and other 'ods. Sri
'uruguha is the one who gave 34ranava ,padesham to @is father!ahesha.
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Special )spects/Sri /atadi Guruguho is the 9irst composition of Dikshitar
6y the formation of the Krithihe e6plains 3aasa gana 3" ,sing!a#amala#a 'owla raga. :ormation of the 4allavi is in the Arohana L
Avarohana )ramam. :irst line is sung in speeds. @e has shown use ofplain notes" anttai notes and 'ama%am" whih &rings out the &eaut# and
struture of the ?agam. In Anupallavi and Charanam" all lines end withdifferent swara" whih helps to get perfetion in eah Swara Sthanam of
the ?agam.
:urther eah of the following ompositions" are sung in the rare ragas"
with Speial features of the )sampurna Melam .addadi
,se of 'uruguha !udra is indiated in the first line of the )rithi/Sri /atha-adi Guruguho( ?eferene is also made to /atha
#radition lineage Gurus
ote Lineage of Gurus ' (efers to Guru Sri Subramanya#Agasthya# Sri Dattatreya# Sri !arasurama# follo)e$ by other gurus.
*Subramanya is consi$ere$ same as Shi"a# as he the +mbo$iment of!rana"a# an$ has attaine$ the kno)le$ge of !rana"a%
Spiritual Significance1
@e refers to Sri 'uruguha as 8idanandanatha( and .ranava Swarupa
cidananda nathohamiti santatam hrdini bha7a(
At the first stage of Spiritual 4rogression = Di%shitar suggests that themind should ontemplate and &eome aware of Divinit# within" that
4aramathman and eevathman are one. The purpose of life is to &eesta&lished in the Divine state of Consiousness Sat Truth2 Chit eing2
Anandaam liss2.
,sing (i&ha%thi struture" the +evel of spiritual progression is indiated
delaration of the 'reatness of the 'uru and Aeptane the
Devotee.
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&n .rathama Vibhakti Sri Di%shitar ontemplates on Sri 'uruguha
and ma%es a diret appeal for his 'rae and to grant him" his Divine
4resene" and protet him. The )rithi is a desription of 'uruguha>sDivine attri&utes with ad$etives" and his devotion to the lord. Sri
Di%shitar states to himself 3!a# m# 'uru less me.
mayamaya vishvadhisthano
mamaka sahasra kamalasino
madhavadyamara brnda prakasha maheshasya
maharthopadesha
Sri Guru)uha is the Source and Su"stratum of the illusionary *orld
He is also one *ho removes the /eil of Maya "y divine )race He
d*ells in my heart, )ivin) happiness Havin) )iven 0ranava
Upadesham to Shiva, Sri Guru)uha is 1m"odiment of 0ranava and
the ultimate )oal to "e attained in life
agam1 )nandabhairavi L #alam1 upakam.1 manasa guruguharupam bha7are re mayamayahrit tapam
tya7are)1 manava 7anmani samprapte satipara matmani
niratishayasukham vra7are
Meaning1
manasa guruguharupam bha7are re mayamayahrit tapam tya7are1
Bh mind" meditate on the form of 'uruguha" and overome sorrows
reated delusion. @aving reeived this human &irth" see% to o&taineternal &liss in 4aramatma and avoid worldl# pleasures.
@e is Sadashiva" em&odiment Satvaguna. 'uruguha is said to &e Avataraof Shiva2. All living &eings are &orn out of @im" as the result of past
)armas or Avid#a. The universe with its Tamasi Gualities is a
manifestation of @is greatness. @e is Tara%eshvara and Ananda hairava.
4rostrate at @is feet" meditate on @is name" overome the veil of illusion
and thin% of @im as #our sole refuge.
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Special )spects1
Ananda hairavi ?agam is lassified as the an#a ragam of the main
ragam ;ariritigaula in Sri Di%shitar>s Asampurna !ela sheme" andmain ragam ;ata hairavi in the Sampura !ela Sheme.
It is lassified as (a%ra Shadava Sampurna ?aga. Ananda hairavi
widel# used and ompliated raga with respet to ?aga +a%shana.It is a hashanga ?aga having An#a Swaras" whih gives &eautiful
sanharams for this ?aga and generates great emotional impat.
Spiritual Significance1Sri Di%shitar delares that" having attained @uman &irth" mind should
see% to o&tain *ternal liss and 'rae of the 'uru. All spiritual pratieshelp to develop" Sattva 'una" and Divine Gualities present in the 'uru
ma# manifest in the Devotee" thus removing !a#a of worldl# e6istene.
Thus using Dwithi#a (i&ha%ti indiates that one should &e +i%e LAs
the 'uru" a&iding guru>s instrutions on Spiritual 4raties" and thus
attaining the 'rae of the 'od.
agam .aadi $ #alam1 upakam
Shri guruna palitosmi saccidananda nathena
Meaning1
Shri guruna palitosmi saccidanandanathena1
I am proteted &lessed 'uru" who is lord of &eing" onsiousness and
&liss. Sat=Chit=Ananda2.
Fho is impelled the Agamas. Fho is worshipped the whole
universe. Fho appeared as +ord T#agara$a" Fho has gone &e#ond the
afflitions of worldl# e6istene.
Fho is the real essene of (edanta. Fho is the ph#siian for fault#
disrimination. At whose radiant feet final ;ada Aum%aram2 issounded" who is the +ord of ;avagrahas" the primordial.
Fho as Sada%#a %ala" governs the nature of the material world. Fho isthe inarnation of Sadashiva. Fho is pleased Aum%ara ;adam
4ranavam2. Fho is the &asis of the nine Cha%ras Sri Cha%ra2.
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Special )spects1
4aadi is a rare raga an#a ?agam of !a#amalavagowla. It is
lassified as Audava (a%ra Shadava ragam.
Selected important terms are e3plained further in this section1
Vedantartha vedyena vikalp aroga vaidyena
nadamrutha supadyena navanathenadyena
sadakyakala karena sadashivavatarena
nadantaviharena navacakradharena
Vedantarthavedyena1
Sri Guruguha is the essence of the Ve$anta,
/avanathenadyena/ Another interpretation gi"en forava athaby
-K Go"in$a (ao refers to Sri Guruguha as Lor$ of a"agrahas or.
!lanets *atha also refers to Lineage of Gurus as in$icate$ in the earlier
section of Sri ata$i Guruguho%,
Sri Dikshitar refers to Sri Subramanya as A$i atha as he the same as
Shi"a, /e is embo$iment of !rana"a *Aumkara a$am% or Soun$,Creation starts )ith Aumkara a$am an$ merges in Aum%,
sadakyakalakarena sadashivavatarena /
#K Govinda ao and anga amanu7a ¥gar refer to /adakyaKala instead of Sadakya Kala1;ada%a#a )ala is onsidered the same
as 4ranava.
)lternate e3planation1
Sadakyakalakarena1Sada&ya .alarefers to 01th phase of the LunarCycle, -he Sun rules our soul an$ the Moon rules our min$, -hese t)o
planets cause the lunar phase,
02 Sho$asaitya De"is are Deities of the Sri Chakra -rikonam ' Sar"a
Si$$hi !ra$ha Chakra,
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3or each $ay 0 itya De"i goes to the moon from the Sun $uring
*4a5ing Cycle% or lea"es the moon an$ goes to the Sun, *$uring the
4aning Cycle%, -his creates Shuklapaksha an$ Krishna !aksha !erio$,
-hus Sri Lalitha Maha -ripurasun$ari represents 01th$ay *!oornima
$ay% as 6in$u of the Sri Chakra,
-he 01th$ay is kno)n as Sa$akya Kala ' )hich represents Sri Lalitha or
6in$u# the Supreme Deity /erself, 7n Ama"asya as all Deities mo"efrom Moon to the Sun# an$ the moon is not "isible,
6ase$ on certain calculations# the full circle of the ityas also represents
the 80#199 breaths a human being takes in a full $ay an$ night,-hus this controls the life cycle,
.lease see .icture of Deities of Sri 8hakra in the 6ack 8over Sheet
/avacakradharena1 efers to the Sri 8hakra1
#he interpretations given above suggest that according to Sri
Dikshitar" Sri 5alitha Maha #ripura Sundari and Sri Guruguha are
%ne( God is %ne( Difference is only in his 6hakthi 6havam that
Sri Dikshitar worships Sri Guruguha as :is Guru(" and Sri 5alitha
Maha #ripura Sundari as his Mother(
#his interpretation is consistent with Sri )di Shankara!s )dvaita
.hilosophy1 #hat all forms of Divinity" 8reator and the 8reation
2;niverse4 are %ne( ;ltimately everything merges in .ranava
Spiritual Significance1
Sri Di%shitar uses Trithi#a (i&ha%ti/ # 'uru2 to indiate that he has
omplete faith on Sri 'uruguha>s protetion 3I am proteted Sri'uru>.
-he krithi has $eep spiritual significance, Sri Guruguha is the (ealssence of the Ve$anta# Lor$ of the physical an$ Subtle :ni"erse *as
represente$ by the Sri Chakra%,
agam1 Sama $ #alam1 )di
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.1 guruguhaya bhaktanugrahaya kumaraya namo namaste
Meaning1
!# man# salutations to Sri 'uruguha" @e who &estows Divine 'rae on
his devotees" and who is ever #outhful.
'uruguha is the preeptor" and showers &lessings upon @is devotees. @e
transends the three 'unas and is the un=manifested one. @e manifests as
Shiva" (ishnu and rahma. @e shines as Sat=Cit and Ananda and is the
auspiious one.
@e is the essene of all Agamas and !antras. Fell esta&lished in the
righteous path" @e onfers freedom from the #le of &irth and death. @e
is the immuta&le one" with supreme wisdom. @is hol# feet are worshiped
Shu%a and (amadeva. @e has &estowed salvation on them.
Special )spects1
The main ?agam for Sama is Shan%ara&aranam. This is the onl# )rithiwhere Sri Di%shitar uses 'uruguha !udra twie.
Spiritual Significance1
The %rithi is omposed in Chaturthi/ To L :or 'uru2 'uruguha#a
;amo ;amaste. At this stage of Spiritual evolution" the devotee starts to
develop deep faith in the 'uru that" the 'uru ares for him
unonditionall#" and offers his devotion and salutations.
Sri Di%shitar states that Sri 'uruguha is one who is the em&odiment of
Sat=Chit=Ananda and auspiious one. @e is well esta&lished on therighteous path. Devotion to him results in freedom from #le of &irth
and Death. @e &estows grae of salvation.
agam1 6alahamsa $ #alam1 0ampa
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./guruguhadtman)ithin the bo$y# as one )ith !aramatman,
Special )spects1
Sri Di%shitar has used a rare raga for this omposition. In the Asampurna
!ela 4adadi" main ragam for alahamsa is @ari%edaragaula. In the
Sampurna !ela sheme the main ragam is @ari )am&o$i. Sri Di%shitar
has omposed more ompositions in alahamsa.
Spiritual Significance1 The 4anhami (i&ha%thi used in this )rithi is
;one other than 'uru2.
Sri Dikshitar declares1 Guruguhad
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/ote1 )bout Sahasrara1
Sahasrara# meaning thousan$# is the ?Lotus )ith -housan$ !etals?locate$ four finger@brea$ths abo"e the cro)n of the hea$, Also
calle$ 6rahma@ran$hra# it is the meeting place of Kun$alini Shakti
an$ Shi"a, mmortality is achie"e$ )ithin Sahasrara Chakra,
6efore attaining to this chakra the yogi is unable to reach the
unconscious conscious state calle$ Asama@praBnata@sama$hi,
n this state there is no acti"ity of the min$ an$ no kno)er# nokno)le$ge# nothing to be kno)n kno)le$ge# kno)er# an$ kno)n all
become unifie$ an$ liberate$,
4hen the Kun$alini is raise$ up to Sahasrara chakra# the illusion ofin$i"i$ual self is $issol"e$, -he yogi becomes reali=e$# one )ith the
cosmic principles that go"ern the entire uni"erse )ithin the bo$y,Sama$hi is the pure bliss of total inacti"ity, :p to the si5th chakra the
yogi may enter a trance in )hich acti"ity or form still remains )ithin theconsciousness,
n Sahasrara Chakra the prana mo"es up)ar$ an$ reaches the
highest point, -he min$ establishes itself in the pure "oi$ of
Shunya Man$ala# the space bet)een the hemispheres,
At this time all feelings# emotions an$ $esires# )hich are the acti"ities of
the min$# are $issol"e$ into their primary cause, -he union is achie"e$,-he yogi is sat@chit@anan$a# truth@being@bliss,
/e is his o)n real self# an$ as long as he stays in his physical bo$y he
retains non@$ual consciousness# enBoying the play of Di"ine leela )ithout
becoming trouble$ by pleasure an$ pain# honors an$ humiliations,
agam1 .urvi $ #alam/Misra 8hapu
.1 shri guruguhasya dasoham noceth cidguruguha evaham
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Meaning1
I am the hum&le servant of 'uruguha" or else I m#self am of the form of
'uruguha himself.
bhoga moksatmaka caranasya bhupuradi navavaranasya
yogibrndanta karanasya yoga pithadi karanasya
@e whose feet &estow prosperit# and salvation. ?eferene is made again
to Sri Cha%ra2" Sri 'uruguha dwells in the nine Avaranas of Sri Cha%raEsuh as hupura" he resides in the heart of ogis" and is the su&stratum
as ogapitha.
sanakadi purvika munigana sannutananda vigrahasya
vana7abhavadi sakalasumano vanchitarthanugrahasya 7anana layadi
rupa prapanca Gnyanakarya nigrahasya manana dhyana Samadhi
nistha mahanubhava hrud grahasya dinakarakoti vibhasvarasya
te7omaya 7agadeeshvarasya 7anaran7ana karasya varasya sarvasmat
parasyaharasya
@e who is worshiped anient sages suh as Sana%a" who is of the
form of &liss and &estows &oons desired rahma and other elestials.
@e resides in the hearts of ogis who pratie !anana" Dh#ana" Samadhi
and ;ishtha. This refers to stages in Ashtanga oga2. @e whose&rilliane eGuals a rores of suns" who is all effulgent +ord of the
universe" who &estows &oons that delight ever#one" he is a&oveever#thing" and o&literates sins.
Special )spects1
4urvi is an#a raga of !a#amalava 'owlai. Aording Asampurna !ela
4adadi" 4urvi is a Sampurna ?aga. It is a ver# popular raga in
@industhani !usi.
Spiritual Significance1
shri guruguhasya dasoham noceth cidguruguha yevaham
4urvi )rithi is in Sashti (i&ha%ti elonging to the 'uru2/ Sri Di%shitar
surrenders to Sri 'uruguha as Dasa.At this level of Spiritual *volution" +ife of the Devotee ompletel#
hanges and follows the Spiritual 'uidane given the 'uru" with the
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Attitude of omplete aeptane and Surrender" devotee serves the 'uru.
Through #ogi praties the Devotee strives to gain awareness of the
Divine effulgent presene of Sri 'uruguha within one>s heart.
agam1 6hanumati $ #alam1 Kanda #riputa
.1 guruguha svamini bhaktim karomi nirupamasve mahimni
paramdhamni
Meaning1
I &ow in devotion to 'uruguhasvami" he who possesses the unparalleledself=glor# and is eternal.
)1 karunakara cidananda nathatmani karacarana dyavayava
parinamatmani tarunollasadipu7ita svatmani dharanyadyakhila
tatvatitatmani
@e is ompassionate" and the em&odiment of eternal &liss. @e who is the
ause for the transformation of the lim&s" and other organs" he is the
personifiation of happiness. @e transends all realities suh as earth.
81 ni7arupa7itapavakendu bhanumati niratishayanande hamso
viramati a7ashiksana raksana vicaksana sumati harihayadi
devatagana pranamati ya7anadi karma nirata bhusurahite
yamaniyamadyastahngayoga vihite vi7ayavalli devasenasahite viradi
sannute vikalparahite
@e is Bne whose effulgene e6eeds the &rilliane of the :ire" !oon"Sun. @e revels in eternal happiness. @e punished rahma" and then
proteted him. @e is wise" worshiped Indra and other Devas. @e helpsthe husuras who perform agas. @e is meditated through Ashtanga
#ogas suh as ama and ;i#ama. @e is aompanied Divine Consorts(i$a#avalli and Devasena. @e is worshiped men of valor and is devoid
of (i%alpa.
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Special )spects1
hanumati is the 9thragam in the Asampurna !ela sheme" same as
(anaspathi in the Sampurna !ela Sheme. This is the (ivadi !ela ?aga.
Spiritual Significance
This )rithi is written in Saptami (i&ha%ti/ Bn 'uru2 Devotee surrenders
to his 'uru in omplete devotion and faith" and prolaims his Devotionto others/ guruguha svamini bhaktim karomi
In his hnumati %riti he desri&es the 'uru as hamso viramati" ever
residing in the Bne Truth of whih ever#thing else is &ut a manifestation.To Di%shitar" he" his disiples or an# entit# was a manifestation of the
rahman. This is refleted in his sish#as who ame from diverse
&a%grounds and astes" whom he taught with love and affetion.
!uttuswami Di%shitar led a life of piet#.
aga1 udayaravicandrika L #ala1 rupakam
.1shri guruguha murte cicchakti sphurte shisya7anavanakirte
sumuhurte 7aya
)1yoginihrdaya prakasha citta vrtte yugapadbhoga yogapradana
nipunashakte )gama rahasya tatvanusandhana yukte
anandanurakte ativirakte 7aya 7aya
81atmeshvara 7ivabhedavarana nivrtte ashrita shisyanugraha
karanapravrtte atmatatvadi shodhana sadhanasampattearakta shveta mishra carana pravrtte atmakoti bhakte anadi
mayotpatte atmanubhavasara samtrpte nirmukte atmodaya
ravicandrika sandipte paramatma shri cidanandanatha
namaste 7aya 7aya
Meaning1
!a# Sri 'uruguha &e vitorious. @e is the manifestation of pureonsiousness. @e is renowned for imparting %nowledge to @is disiples
at the auspiious time.
@e is the mental vi&ration illuminating the heart of ogis" who has the
power and s%ill to grant materialisti prosperit# and spiritualit#
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simultaneousl#. @e is one who is to &e onstantl# ontemplated upon" in
order to understand the seret of sared sriptures. @e is perepti&le as
&liss and also renuniation.
@e is Atman Soul2" and one who removes the ma#a whih produes the
sense of individualit#. @e &estows &lessings on the disiples who ta%erefuge in @im. @e is the treasure of spiritual disipline anal#King the
truth of the self Atmatatva. @e has rores of devoted souls" reates ma#ain the universe. @e is em&odiment of the essene of self=realiKation and
is totall# free. @e stimulates @is devotees for the realiKation of the Self
as the sun and the moon. @e is 4aramatma. Salutations and vitor# toCidanandanatha.
Special )spects1
In the Asampurna !ela 4adadi" ,da#a ?avihandri%a is the an#a ?agaof the Nth!ela ?aga of Dhuni&hinnasad$am. This ta%es )a%ali
;ishadam. *Guivalent main ?agam in Sampurna !ela Sheme isDhenu%a.
Bther omposers onsider ,da#a ?avihandri%a and Shudda Dan#asi to
&e two different names of the same ragam with )aisi%i ;ishadam.
:or Di%shitar the# are different ?agams. Shudda Dan#asi uses )aisi%i
;ishadam" and ,da#a ?avihandri%a uses )a%ali ;ishadam.
Sri Di%shitar lassifies Sudda Dan#asi as an#a ?agam of Sri ?agam.whih is onsidered a main ?agam in Di%shitar>s Asampurna !ela
Sheme.2
Spiritual Significance1
)rithi is omposed in Sam&hodana (i&ha%thi.
)ttainment of %neness( with Guru brings Glory to the Devotee
In Sam&odana (i&ha%ti address2 Sri 'uruguha !urte is a !angala
)rithi = Sri Di%sitar diretl# appeals to 'uruguha and offers his
salutation for his lessings.
@aving gone through Spiritual Disipline through ogi 4raties and
austerities" a sinere Devotee progress to high state of Spiritual
?ealiKation 'rae of Sri 'uruguha" who then removes the (eil of
!a#a and grants +i&eration.
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shri guruguha murte cicchakti sphurte shisya7anavanakirte
sumuhurte 7aya
As indiated first line of the )rithi" ontemplation and devotion to the'uru Sri 'uruguha" elevates the Devotee and &rings eternal 'lor# to the
Devotee.
agam1 Devakriya $ #alam1 upakam
.1 shri guruguha tarayashu mam sharavanabhava
surapati shripati ratipati vakpati ksitipati pashupati sevita
81 ragadi rahita hrdaya vibhavita suramuni pu7ita tyagadhira7a
kumara tapatraya hara kumara
6hogira7a vinuta pada bhudeva kriyamoda yogi ra7ayoga bheda
yukta manollaya vinoda
Meaning1
Bh +ord 'uruguha" &orn in the la%e Sharavana" ome Gui%l# and guide
me. ou are attended on (ishnu" Cupid" rahma" %ings" and Shiva.
ou are ontemplated those no&le at heart" and worshipped the
elestials and the sages. The son of the great T#agara$a" oh )umara" #oudispel afflitions. our divine feet are e6tolled the serpent %ing" and
#ou ta%e delight in the religious rituals performed the righteous ones.ou" the great ogi" ta%e delight in the minds of sages who perform oga
and ?a$a#oga.
Special )spects1
The ?agam is Deva )ri#a in the Asampurna !ela and in Sampurna!elam is %nown as SuddhaSaveri and the main ?agam is
Shan%ara&haranam.
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Sri Syama Sastri Life & Compositions
Spiritual Significance
This )rithi does not &elong to the set of 'uruguha (i&ha%thi
ompositions" &ut sine it starts addressing Sri 'uruguha" it isonsidered to &e another Sam&odana )rithi on +ord Su&raman#a.
8onclusion1 Sri Guruguha Vibhakti Krithis
Kamalamba /av=varanams Vs Sri Guruguha Vibhakti Kritis
Sri Di%shitar reveals the essene of Sri (id#a in &oth )amalam&a and Sri'uruguha (i&ha%ti )ritis. In Kamalamba /av=varanamsthe worship
of Sri Cha%ra and presiding deities ta%es the devotee through variousstages of spiritual path to attain Divine union with Devi Sri +alitha
Tripura Sundari" residing in the indu.
In Guruguha Vibhakti Kritisalso various stages of worship of Sri
'ururuguha is e6plained inluding Dh#anam and pratie of
AshtangaL)undalini oga. This results in ultimate attainment of self=
realiKation and union with Sri 'uruguha" through 3para &ha%ti and
3Sa#u$#a oneness L egoless state. Sri 'uruguha is Deit# of theSaharara Cha%ra and also *m&odiment of Aum 34ranava Swarupam.
In 4aadi )rithi Sri Di%shitar refers to Sadakya Kala 2*>th5unar
.hase4"whih represents the indu or Sri +alitha in the Sri Cha%ra.
In hanumathi )rithi also referenes are made to Sri (id#a and ;ineAavaranas of the Sri Cha%ra. Therefore" it is implied that in the ,ltimate
state of Self ?ealiKation" Sri 'uruguha and Sri +alitha Tripura Sundariare 3%ne( Fhen the individual soul merges in 4ranava and Sri
'uruguha in the Sahasrara Cha%ra" the soul ivatman2 &eomes
esta&lished in Divine Consiousness 4aramatman2" and &eomes 3Bne
with entire Creation.
&t is also important to note that singing Sri Dikshitar!s auspicious
Kamalamba and Guruguha Krithis with devotion" is one of the
easiest ways to attain Divine Mother!s $ or Sri Guruguha!s Grace
and 5iberation
&n Kali ?uga" concentration and spiritual results obtained from
many years of austerities is achieved through devotional singing(
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Sri Dikshitars Guruguha Vibhakti Krithis &
Sri Syama Sastri Life & Compositions
efering to .ranava @ )umkara /adam" )mma states1
Sound or .ure Music is as big as Space &t is God&t is the Secret of )llowing the Sound of the ;niverse to flow
#hrough ?ou Devotional Singing is Spontaneous Music of the Soul(
Her Holiness2 Sri Mata $mritanandamayi Devi 3 $MM$
In the )amalam&a ;avOvaranams" Di%shitar uses simpler words"
&lending with profound meanings. In the 'uruguha %rithis"we find length# and winding words" onve#ing the in=depth
spiritual signifiane" whih shows Di%sitars remar%a&lemaster# of Sans%rit language.
In )amalam&a ;avavaranams Sri Di%shitar uses ?agams whih are
ommonl# used. In Sri 'uruguha (i&ha%thi )rithis he uses ver# rare
?agas" and from the ver# &eginning of his first ompostions" Sri
Di%shitar had visualiKed the need for the Asampurna !ela 4addadi" to
support the struture of his Divine Compositions.
Mantrahinam Kriy=hinam 6haktihinam Maheshvari
?adpu7itam May= Devi .aripurnam #adastute
B !otherP In this worship of #ou I ma# have made man# mista%es and
omissions. I ma# have forgotten to hant man# mantras. I ma# haveforgotten to perform man# rituals. I ma# have done it without proper
devotion or attention. )indl# forgive m# omissions and ma%e m#worship omplete #our Divine 'rae.
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5ife and 8ompositions of Syama Sastri
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S%araatis, Varna"s, Geetha"s
It is &elieved that S#ama Sastri omposed a&out 00 songs" ofwhih onl# 71 are availa&le to us toda#. @e was the onl# one
among the Trinit# to ompose swara$atis" varnams and geetams.
@is rare originalit# was in swara sahit#a ompositions and the use
of swara%shara. @e omposed magnifiient Swara$athis in
6haira"i" a$hukula kamboBiand -ho$ithat are replete with raga
&hava and originalit# of musial form. @e is said to &e the arhitet
of the 3Swara$ati musial form and his swara$atis are referred to
as(atna -rayam.
S#ama Sastri used Tisra" )handa and !isra gathis to ompose
songs in rare talams. :or instane" the hairavi geetham 34arvati
anani is set to theKhan$a Matya talamand the )al#ani varnam
3;eeve 'athi#ani is set to the -isra Matya -halam. Another
speial feature of this )al#ani varnam is the presene of an
anu&andham sahit#am for the haranam. This #ear>s speialpresentation for the S#ama Sastri festival features the hairavi and
!adh#amavati geethams" )al#ani varnam" the swara$atis and the
song 3Devi rova in the rare ragam Chintamani.2
Tala"
Among all the talams" S#ama Sastri speialiKed in the use ofMisra
Chapu. @e not onl# used the onventional Q92 pattern" &ut alsothe reverse 9Q2 pattern" alled the Viloma Chapu. 3;annu rova
+alita inLalitaragam is set to Viloma Chaputalam" while
3!arivere 'ati inAnan$abhaira"i is in onventional Chapu
talam. @e also omposed songs that ould &e omforta&l# sung in
two different talas. 3;innu (ina in(eethigo)lais suh a 3dvi=
tala %rithi" whih has an inherent rh#thm of(upakatalam and a
suggestive rh#thm ofA$i talam in -isra na$ai.
@e demonstrated his prowess in +a#a and Tala in a ontest with
o&&ili )eshava##a" who hallenged him to sing a pallavi in
Simhanan$anatalam the longest talam with 18 a%sharas per
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#le2. S#ama Sastri not onl# sang the pallavi" &ut also
spontaneousl# omposed a new one in Sarabhanan$anatalam 7N
&eats per #le2. These speialties earned him the epithet 3-ala!rashthara Syama Sastri.
Krithis in 8are 8agas
S#ama Sastri omposed in man# well=%nown ragas suh as
)al#ani" Thodi" San%ara&haranam" Saveri" 4unnagavarali"
hairavi" egada et. Bf these" his favorite ragam seems to have
&een Ananda&hairavi" in whih he omposed man# soul=stirringsongs and gave a ma$esti stature to this anient ragam.
@e omposed ver# few songs in lesser %nown ragas. The onl# rare
ragas in whih he omposed were )algada" Chintamani" !aan$i
and )arnata%a )api.
S#ama Sastri>s 3Devi rova Sama#amide is the onl# %nown
omposition in the Chintamaniraga. It is said that he was in an
an6ious state of mind the night &efore his ontest with o&&ili
)eshava##a. The Kig=Kag phrases in this %rithi represent the
an6iet# in his mind. Chintamaniis an u&ha#a va%ra shadava $an#a
ragam derived from the 5
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Kalga$ais a morning ragam and shines more when sung &efore
sunrise. It evo%es &ha%ti rasa and emplo#s tristha#i sanharas.
3rovavamma Misra Chapu2 is a %rithi omposed S#ama
Sastri in the rare ragamMaanBi. Fhile there are no %nown
ompositions of Saint T#gara$a in this ragam" Di%shitar has
omposed two %rithis/ Sri Saraswathi hithe Adi2 and
?amahandram ?upa%a2. !aan$i is a rare $an#a raga with
sampoorna arohanam and avarohanam. It is a $an#am of the 0th
mela ;ata&hairavi" and ta%es the an#a swarm ChatusruthiDhaivatam in the phrase Rpdns. oth Dhaivathams our in the
phrase Rpdndp. *ven though it resem&les hairavi in struture" the
two ragams have signifiant differenes in gama%a pra#ogas.
!aan$i shines well in vilam&ita %alam" and evo%es &ha%ti and
%aruna rasa. 4urandara Dasa has omposed in a raga alled
!an$usha hairavi whih losel# resem&les !aan$i
Kshetra Krithis of Sya"a Sastri
There is a popular pereption that S#ama Sastri did not travel
muh and most of his ompositions are on 'oddess )ama%shi.
@owever" his ompositions indiate that he might have visited
Thiruvanai%%a" Tiruvai#aaru" 4udu%%ottai" !adurai" )anhipuram"
;agapattinam and (aitheeswaran %oil.
It is &elieved that the &eautiful idol of angaru )ama%shi wasoriginall# prepared rahma himself" whih was installed and
onserated Sage Durvasa in the )anhipuram )ama%shi
temple. Adi San%ara appointed S#ama Sastri>s anestors to ondut
dail# pu$a of the Devi. During the invasion !uslim rulers" the
famil# moved from plae to plae with the idol for several
generations and eventuall# settled down in Tan$ore where the idol
was enshrined in the angaru )ama%shi Temple on Fest !ainStreet. S#ama Sastri has omposed 5 %rithis on 'oddess
)ama%shi 1< e6pliitl# on.anchi .ama&shiand 5 e6pliitl# on
4an)aru .ama&shi.
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S#ama Satri>s hometown Tan$ore is adorned the magnifiient
rihadeeswara Temple" also %nown as the 4eri#a )oil or ig
Temple. S#ama Sastri omposed 3Da#a$ooda inaganmohini and3rihanna#a%i ;annu inMa$hyama"ati" addressing Go$$ess
6rihanayaki" the onsort of +ord rihadeswara.
In Tiruvanai&&a" near Tiruhirapalli stands the am&u%eshwara
temple" dediated to am&u%eshwara +ord Shiva2 and his onsort
Goddess$&hilandesh*ari. It is said that +ord Shiva manifested
himself under a am&u tree near this temple and is worshipped asone of the 5 primordial elements Fater. Bf the five 4anhalinga
)rithis omposed Sri Di%shitar" 3am&upathe !am 4aahi in
amuna Kalyaniis dediated to +ord am&u%eshwara. S#ama
Sastri" on the other hand" pa#s his tri&utes to 'oddess
A%hilandeshwari with a set of 5 %rithis/ 3San%ari San%uru in
Sa"eri" 3A%hilandeshwari 3inKarnataka Kapi" 3*nneramum ,n
;amam in!ur"ikalyani" 3*nneramum ,n 4ada )amala in!unnaga"araliand 3;annu rova ?ada in Gaulipantu. Bne an
ma%e several o&servations a&out these %tithis. Bne" 3San%ari
San%uru is a $"i@tala krithithat an &e sung in ?upa%a talam or
Adi talam Tisra gati. Two" this set inludes two of his five TamiKh
ompositions. And" he has emplo#ed a rare ragam )arnata%a )api
in A%hilandeswari. This set of five %rithis ould &e referred to as
the$&hilandesh*ari 0ancharatna &rithisof Syama Sastri"
analogous to T#agara$a>s +algudi 4anharatna %rithis.
S#ama Sastri has omposed 3)arunanidhi Ilalo in -ho$i .-isra
A$iin praise of 'oddess4rihadam"a of0udu&ottai. @e addresses
her as 'o%arneshwaruni ?ani" as she is the onsort of
'o%arneshwara in this temple. It is said that upon the reGuest of an
old man" he proeeded from 4udu%ottai toMadurai" where he
omposed N &eautiful %rithis" %nown asavaratnamali&a on
Goddess Meena&shi/ 3Devi !eenanetri in Sankarabharanam"
3;annu&rova +alita inLalita" 3?ave 4arvatara$a )umari in
Kalyani" 3!arivere 'ati inAnan$abhaira"i" 3Saro$adala ;etri in
Sankarabharanam" 3!inalohana rova inDhanyasi" 3Devi ;idu
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4ada=saarasamule inKamboBi" 3!a#amma inAhiriand
3!a#amma in 3;atta%urun$i.
Tiruvaiyaarugot its name due to the five rivers that flowed
through the town. The main temple in this town is dediated to
+ord Shiva who is worshipped as 4anhanadeeshwara with his
onsortDharmsamvardhini. This Shivasthalam is one of the