Periyava-Times-Jayanthi Malar

 Periyava Jayanthi Malar 51

52 Periyava Jayanthi Malar 

 Periyava Jayanthi Malar 53 Dr. V Swaminathan Language There is a popular verse that is chanted to Vastness of offer one’s salutations to the lineage of the knowledge the gurus, teachers. of Periyava, the Sage of सदािशवसमारम्भां शङ्कराचारय् मध्यमाम् । Kanci अस्मदाचाय्रपयर्न्तां वन्देगरु ुपरम्पराम् ॥ The meaning of the verse is, “I salute the lineage of the teachers, beginning with the ever auspicious Lord Śiva, (linked by) Ādi Śankarācārya in the middle and extending up to my own teacher.” The lineage begins with Lord Śiva who is the Lord of knowledge. Everything in Śiva’s form such as the third eye, the Ganges that emerges from his matted hair, the taking of the poison which does not destroy him, all are associated with knowledge. The lineage

54 Periyava Jayanthi Malar  of teachers begins with Lord Daksị nāmūrti, a form of as a sacred inquiry3 to any topic that deserved his Lord Śiva. Śrī Śaṇkarācārya was an important link in attention. On topics connected with the Upanisạ ds, and the lineage of teachers. When he appeared in India, Bhagavad Gītā, many times it seemed that Periyavā there were many misconceptions and confusions had an insight of the working of Śrī Śaṇkarācārya’s about religion and the scriptures. He corrected these mind and as a result his explanations cast a fresh misconceptions and re-established the true vision of viewpoint on the subject matter under discussion. the scriptures. Śrī Śaṇkarācārya can rightly be called In what follows I have drawn upon two examples to the reviver of the Vedic culture and Hindu tradition. In illustrate the mīmāmṣ ā mind of Periyavā. In fact, an that sense, he is a sampradāya krt,̣ one who creates and earnest seeker needs to approach his teachings with maintains the tradition. He revealed the sampradāya an attitude of pūjita vicārah, reverential inquiry, to through his own bhāsyas on the upanisạ ds without understand and assimilate them. which one will not know the way to comprehend the śruti. He also identified with the sampradāya and Analysis of a sentence hence is a sampradāya vit, the knower of the tradition as well. For both these reasons, Śrī Śaṇkarācārya is a The first example illustrates how a sentence is pivotal link in the teaching tradition of the scriptures. analyzed by Periyavā. At the outset, a sentence, vākya, is a combination of words, padasamudāya. To In the verse above, one salutes last one’s own begin with, the combination of words must have the teacher, one who has crossed the ocean of samsāra following characteristics: and helps others to cross it. Śrī Śaṇkarācārya in his Vivekacūdạ̄ manị describes the guru as आकां�योग्यतासि�िधमत्पदसमदु ायः ākāṃksayogyatāsannidhi अहते कु दयािसन्धबु न्धरु ानमतां सताम् (ahetukadayāsindhubandhurā matpadasamudāyaḥ namatāṃ satām)1, an ocean of motiveless compassion who is a helpful friend to the seekers who seek him wherein, ākāṃksạ is the interdependency of the with sincerity. Pūjyaśrī Chandrasekharendra Sarasvatī words to convey a meaning, yogyatā is the fitness Swāmī, the 68th Śaṇkarāchārya of Kāñcī Kāmakoti of the words such that the sentence is internally free pītha (1894-1994), rightfully called the Sage of Kāñcī from contradiction, and sannidhi is the judicious and fondly referred to as Periyavā (the esteemed juxtaposition of the words in the sentence such that one) by scores of his devotees, was an āchārya fitting it is immediately intelligible. Last but not least, the the above description. I have had the blessings of words and finally the sentence must have a tātparya, his darśan and I have benefited immensely through a purport, that is the speaker’s intent, vivakṣā, to his teachings captured in the daivaththin kural (The convey. Periyavā employs these aspects in analyzing Divine Voice) volumes. His immense grace led me one of the stanzas of the famous kanakadhārāstotram to another great teacher, Pūjyaśrī Swāmī Dayānanda of Śrī Śanḳ arācārya4. The verse is5: Sarasvatī, the founder of Ārsạ vidyā gurukulam who described Periyavā as a mahātmā. One definition of संपत्करािण सकले�न्द्रयनन्दनािन the compound word mahātmā is, as Swāmī Dayānanda साम्राज्यदानिवभवािन सरोरुहा��। himself explained in describing Periyavā, one whose intellect, knowledge, is vast. Indeed, Periyavā’s त्वद्वन्दनािन दुिरताहरणोद्यतािन मामवे मातरिनशं कलयन््तु मान्ये ॥ vastness of the knowledge, as we glimpse from his discourses on various topics, is breathtaking. His samp̣ atkarāṇi sakalendriyanandanāni insightful commentaries on myriad subjects, including sāmrājyadānavibhavāni saroruhāksị | scriptural, religious, cultural, social, political, economics and so forth reveal an inquisitive and tvadvandanāni duritāharanọ dyatāni māmeva inquiring mind. He applied in a disciplined way the mātaraniśaṃ kalayantu mānye || tenets of mīmāṃsā2 śāstra which he himself described In analyzing this verse Periyavā notes that the phrase duritāharaṇodyatāni in the second line found in many versions of the kanakadhārāstotram is in fact, incorrect. He changes it to दुिरताहरणोद्यतािन, duritoddharaṇodyatāni.

 Periyava Jayanthi Malar 55 Śrī Śanḳ arācārya himself provides a solution.7 In his bhāsya of the brahma kand ikā of the purusa vidha brāhmanạ of the Brahadārany aka Upanisad, Śrī Śank arācārya defines that if there is a greater benefit (mahattara prayojanāntara) to the understanding of the purport of a word, then the primary meaning of the word can be given up and an implied meaning can be taken. Periyavā goes to the extent of extending this maxim to supply a new word altogether in place of āharana. He changes the phrase from duritāharano dyatāni to duritoddharanodyatāni. The latter breaks into durita-uddharana -udyatāni where uddharana means extricating. Then, the line means that the namaskarams that one makes to Goddess Mahalakshmi extricates completely without any trace one’s pāpas. This meaning is unambiguous and also has mahattara prayojanāntara since the word uddharana implies the removal of the pāpas accumulated over many births. Let us see why he makes this change. The phrase Periyavā examines also the power of sannidhi duritāharanọ dyatāni can be broken into durita- of the evākāra in the line māmeva mātaraniśam āharanạ -udyatāni. Durita means pāpa, unpleasant kalayantu mānye. If ‘eva’ is kept with ‘mām’ then the experience that one does not want; haraṇa means meaning would be that the namaskāra kārya should removal and āharanạ has the same meaning as well6. come to me only. Periyavā rejects the association of The verse means that the namaskarams that one makes the evākāra with ‘mām’ as it appears irreconcilable to to Goddess Mahalakshmi are engaged in removing him that Śrī Śank arācārya who lived for the benefit one’s pāpas. All in all, this explanation seems correct. of the world, lokasang raha, would even consider a However, the addition of the syllable ‘ā’ as a prefix to selfish act of saying that the namaskāra kārya should haranạ does give a completely opposite meaning of come to Him only. Since the words in a poetical bringing or causing in which case the phrase would form can be rearranged while converting it to a prose mean that the act of namaskaram will bring or cause order, Periyavā associates the evākāra with the word pāpas. That this latter meaning is a possibility is of vandanāni. He further suggests changing the last word course, not acceptable to Periyavā. ‘mānye’to ‘nānye’. Thus the prose order of the 2nd line would be, मातः दिु रतोद्धरणोद्यतािन त्वदव् ंदनािनएव अिनशं मांकलयन्तु न Although one may assume that the phrase अन्ये - mātah duritoddharano dyatāni tvadvandanānieva duritāharaṇodyatāni is perhaps a transcriptional aniśam māmk alayantu na anye. O, Mother, may the error, one cannot just change it to something else, namaskarams to you alone, which are capable of especially in the work of Śrī Śaṇkarācārya. Here, extricating the papas, reach me uninterruptedly and nothing else. The devotee seeks only the wealth of the namaskāra kārya to Goddess Mahalakshmi and none of the mundane worldly wealth, even though it may come as a secondary benefit. This meaning naturally uplifts the devotee to an elevated spiritual plane. Only a mahātmā such as Periyavā can enlighten us on such intricate meanings of a seemingly simple stotra.

56 Periyava Jayanthi Malar  Analysis of a topic नारायणं नमस्कतृ ्य नरचं ािपनरोत्तमम् । दवे ीं सरस्वतीं व्यासं ततोजयमिु दरयते ् ॥ Mīmāmṣ ā śāstra prescribes the examination of six traits, ling̣ as, to establish the purport, tātparya nirnạ ya, nārāyana m namaskrt ya narancāpi narottamam | of a topic. These are, devīm sarasvatīm vyāsam tatojayamudīrayet || उपक्रमोपसम्हारौ अभ्यासोऽपूवतर् ा फलम् । and finds the occurrence of the word, jaya or अथ्वर ादोपपित्त च िलङ्गं तात्पय्र िनणरय् े ॥ victory. The word jaya is found in the last verse of Gītā as well: upakramopasamhārau abhyāso'pūrvatā phalam | यत्र योग�े रः कषृ ्णो यत्र पाथोर् धनधु रर् ः । arthavādopapatti ca lingam tātparya nirna ye || तत्र श्रीिवज्र यो भूितध्रव्रु ा नीतम्रितमम्र ॥ upakramopasamhārau, the synergy between yatra yogeśvarah krsno yatra pārtho dhanurdharah | beginning and end of the topic in revealing the tatra śrīrvijayo bhūtirdhruvā nītirmatirmama || purport, abhyāsa, repetition of an idea, apūrvatā, the uniqueness of the idea, phalam, the benefit, arthavāda, The word vijaya in the 2nd line includes jaya. the praise of the idea, and upapatti, establishing Having thus established that between the mūla the purport by reasoning. Periyavā applies the 1st grantha Mahābhārata and the Bhagavad Gītā there is principle, upakramopasamhārau, in showing the upakrama-upasamhāra in the occurrence of the word tātparya of the Bhagavad Gītā.8 In doing so he first jaya, Periyavā shows brilliantly that the word jaya is looks at what could possibly be the upakrama, the also in the 1st verse of the Bhagavad Gītā. beginning, of the mūla grantha Mahābhārata which contains the Bhagavad Gītā. Specifically, he examines धम्�र त॓ ्र॓ करु �ु ॓त्र॓ समवते ा ययु तु ्सवः । the invocation sloka of the Mahābhārata, मामकाः पाण्डवा�वै िकम्कवु ्तर स� ॥

 Periyava Jayanthi Malar 57 dharmaksetre kuruksetre samavetā yuyutsavah | victory स्वराड् भवित svarād bhavati, becomes a sovereign.9 māmakāh pānd avāścaiva kimakurvata sañjaya || The vastness of the knowledge of Periyavā cannot be fathomed by an ordinary intellect. One can only Periyavā looks at the word sañjaya which is usually wonder. The 2nd dhyāna sloka of the Bhagavad Gītā taken to be the name of the narrator as consisting of extols Veda Vyāsa as नमोऽस्तु ते व्यास िवशालबुद्धये namo'stu te two words san and jaya. The word sat, derived from vyāsa viśālabuddhe – O Bhagavān Vyāsa! Salutations the root अस् to be, in the masculine, nominative, be unto you, the one who has a vast mind.” This is the singular form becomes san and denotes one who is only apt description we can muster as Periyavā is धमर् good or wise man, a sage. Periyavā then gives the व्यासः dharma vyāsah. prose order of the verse as 1. Vivekacūdāmani , verse 35. �त॓ ्र॓ धम्र�त॓ ्र॓ (सित) करु ु मामकाः पाण्डवा�ैव समवेता ययु ुत्सवः िकम् अकवु रत् 2. The word is derived from the root मान् -> (भ्वा आ.प) िजझासायाम्, to seek knowledge. ksetre dharmakse tre (sati) kuru 3. Hindu Dharma, The Universal Way of Life, māmakāh pānd avāścaiva samavetā yuyutsavah kim Bharatiya Vidya Bhavan, Mumbai, India akurvata (1995), p.381. He then gives the meaning, “when the kse tra or 4. daivaththin kural, Vol. 5, ed. R. Ganapati, the body is dharma ksetra, strong and fit enough to Vanathi Publishers, Chennai, India (1989) perform dharmas, virtuous and meritorious deeds, p.264. kuru, perform those deeds. Why should you do them? Here, in the body, are gathered intent on fighting, 5. This is the 13th verse of the kanakadhārāstotram māmakāh pānd a vāścaiva. māmakāh in this context taken from Complete Works of Sri are one’s mamakāra (my-ness) and ahamk āra (egoity) Sankaracharya, Volume I, Stotras. Samata which are rājasika and tāmasika in quality. Pānd avāh Books, Chennai, India (1999). are the sātvika qualities which are pure chittavrt tis signified by white. The conflict between māmakāh and 6. आसमन्तात् हरित इित आहरण - removing (papas) all pānd a vāh makes a mess of your being (kim akurvata) around. and fouls the springs of dhārmic action. Therefore, this is the time when one should act in accordance 7. Although this is not stated in footnote #4, this with dharma as prescribed in the śāstra.”8 Periyavā is purely my surmise. As I mentioned earlier, then summarizes the 1st verse of the Gītā that if one Periyavā seemed to have had an insight of the performs one’s duties as an offering to the Lord with working of Śrī Śankarācārya’s mind and hence full commitment and have an equipoise of the mind he could take the liberty to change a phrase to accept whatever may the outcome of the action be, of Śankara as he deemed fit. However, Śrī one gains the antahk arana suddhi to become sat, noble Śank arācārya himself established a norm to and pure, and ultimately owns up to the self-existent change a word or a phrase in his bhāsy a on the reality (sat) of oneself. This is truly the victory, Brahadārany aka Upanisa d. I humbly submit it jaya in one’s life. Thus, in a brilliant exposition of as a hypothesis only. the 1st verse itself, Periyavā brings out the essence of the whole Bhagavad Gītā. Thus, gaining the 8. Acharya’s call, Madras Discourses (1957- knowledge of the Self is in fact, ātma lābha (आत्म लाभ) 1960), Part 1, Sri Kamakoti Peetam, or ātma jaya (आत्म जय) the true gain or true victory. The Kanchipuram, 2nd edition (1995) p. 143. Chāndogyopanisa d declares that the one who has this 9. Chāndogyopanisa d,7.25.2

58 Periyava Jayanthi Malar 

 Periyava Jayanthi Malar 59 IN ADORATION OF OUR JAGADGURU by HIS HIGHNESS DR RAMA VARMA PARIKSIT The Maharaja of the former Princely State of Cochin ||�ीः|| तं व‌‌दं े यितितलकं स�ततिशविच�तनो�सकु �वा�तम् | य�पदप�नम�या िनिखलाघ�ािलनी ग�ा || tam vande yathithilakam santhathashivachintanothsukhasvAntham | yathpadhapadmanamasyA nikhilAgakshAlini Ganga || “I offer my reverential salutations to our Preceptor - the peerless sage of our age, who obviously a guest in HIS frail body, was experiencing all throughout HIS life in the Imperial throne of HIS heart, the transcendental majesty of the unconditioned bliss, the self - pure and simple. The very prostration at HIS adorable feet, would, like the perennial stream of the pellucid waters of the holy ganga, ever purify us.”

60 Periyava Jayanthi Malar  Bhagavad Gita Dr. Chandru Raman Maha Periyava A guiding light in our day-to-day lives Our scriptures show us the path to attain the Speech, which does not cause agitation, which is ultimate goal of realization that, we are not true, pleasing and beneficial, studying the scriptures different from Ishvara or the Parabrahma Svarupam. – are collectively the discipline of speech. (Again, let This knowledge can be brought to our day-to-day us note that studying the scriptures is mentioned as a lives only if we live a certain “displined life”. It is discipline of speech). impossible to completely describe the “disciplined life”. It can only be lived (as per the shruti vakyam manah-prasādah saumyatvam maunam ātma-vinigrahah dharmam chara. Many a times, even great scholars bhāva-sanśhuddhir ity etat tapo mānasam uchyate find themselves in testing situations where right actions are not clear. Lives of great mahans serve as Mental cheerfulness, pleasing expression, silence, examples for us to follow many such situations. As mastery over the mind, clean intent – these together Bhagavan says in the Gita, are discipline of the mind.(Note that mounam – an absence of inner urge to keep talking, is considered yad yad ācharati śhreshthas tat tad evetaro janah discipline of the mind). sa yat pramānam kurute lokas tad anuvartate śhraddhayā parayā taptam tapas tat tri-vidham naraih aphalākānkshibhir yuktaih sāttvikam parichakshate Sri MahaPeriyava was a Shreshta purushah whose life was full of examples for us to learn how to live These three-fold tapas, observed with total Shraddha a life leading to the Ultimate goal. In the Bhagavad by people who have no expectation of results (other Gita, Bhagavan describes a few disciplines for the than purifying one’s own mind), is called sattvika. body, speech and mind. Just by observing Sri MahaPeriyava’s life, one can deva-dwija-guru-prājña- pūjanam śhaucham ārjavam learn these disciplines from HIS life. brahmacharyam ahinsā cha śhārīram tapa 1.He was unmatched in HIS sharira tapas. He put uchyate HIS physical body through rigorous austerities, which is already very stringent for sannyasis. He had very Worshipping God, reverence for brahmanas, high reverence for veda panditas. He respected all teachers and wise people; external cleanliness, scholars in every field. straightforwardness, self discipline, not physically hurting other beings – these collectively discipline for 2. HIS speech is now being revered as “Deivathin the physical body. Kural”. HIS speech fits the verse in every sense. (Let us pause and note worshipping God and 3. HIS mouna vratam was HIS greatest strength. reverence for veda brahmanas and teachers are People felt an inner serenity by just looking at him. considered a discipline for the physical body). And He did all this, not for Himself. We cannot call anudvega-karam vākyam satyam priya-hitam cha yat HIM sattvika, because He was gunatita. He did it all for the world. As Bhagavan says in the Gita, He did svādhyāyābhyasanam chaiva vām-mayam tapa uchyate

 Periyava Jayanthi Malar 61 it all for lokasangraha, for the sake of benefit of the people. Rather than looking up to Him in awe as a miracle saint, let us all take a few good lessons out of HIS life and HIS teachings, and resolve to live a more disciplined life. Let us seek the grace of this great Guru who walked this earth to show how one should conduct oneself. Yasya padhanakhjyothih ajnanAdhvAnthanAshanam | Tasmai Shrigurudevaya nathirasthu aathmabhandhave ||

62 Periyava Jayanthi Malar 

 Periyava Jayanthi Malar 63 Humour Sri Navedaham Umachi Thathavin Kurumbu “«ñÖ˜ ñ£ñ£! «ñÖ˜ ñ£ñ£! æ®õ£ƒ«è£! Y‚Aó‹ æ®õ£ƒ«è£! ï‹ñ °ö‰¬îèÀ‚ªè™ô£‹ õ£ò¬ì„² «ð£„²!”, a screaming voice came in from none other than Sri MahaPeriyava Himself. Sri Melur Mama all panicky, hurried to the spot on hearing Periyava’s such words, which was never heard in the history! Mama saw what’s happening and became speechless!!! He saw that every Sevaka with their eyes bulging out and totally disabled to speak. Yes! Everyone’s mouth were ‘ܬì„C «ð£„²’! Mama Looked at Sri MahaPeriyava and didn’t know what to do! “Why Periyava is doing all these?”, was the lingering question in mama’s mind. Sri Melur Ramachandra Iyer aka Sri Melur Mama had a secret name: ‘Pooja-kattu-bootham’! Sri Melur Mama had lost all his wealth and finally was prepared to give up his life in Ganga.At that time, Periyava was also set to reach Ganga, during the ‘Kasi-Yatra’. Sri Mama had darshan of Periyava in Nagpur. “…ªêˆ¶ «ð£ù£ ñ£FK (next ‘Janma’?)… ñ숶«ô«ò Þ¼‰¶´’¡Â†ì£!”, says Sri Kannan Mama. One day after pooja, Periyava seemed to have

64 Periyava Jayanthi Malar  gone for ‘Vishranthi’. On that day, there were lot of “õ£ò¬ì„² «ð£„²!” but more of ‘õ¬ì- ܬ섲- ‘Vadai’ & other patchanams remaining. So everyone «ð£„²!” were awaiting to have them, once Periyava leaves for ‘Vishranthi’. Won’t Periyava know? Periyava left the Sri MahaPeriyava smiled and left the place by the place… time ‘Sevakas’ could gulp the ‘vadai-s’. But guess what? Periyava came back silently! Food for thought: Having heard so many incidents on Sri Maha Periyava, we could literally visualize, what a scene it would Even today Sri MahaPeriyava is smiling at us. have been! õ£ò¬ì„² G‚è«ø£‹! Our hands and mouth are full…with all kinds of ‘vadai’ called, “ªô÷Wè‹” “̬ù ñ£FK F¼‹H õ‰¶†ì£!”, a Patti remembers (“mundane matters!”) Couldn’t get fully into it nor go the story she heard. Periyava came and quickly stood away from Periyava. in the entrance of the room that did not have any other way out. Everyone there were having ‘vadai’ in their Sri MahaPeriyava is standing at the entrance mouth and hand and enjoying it assuming Periyava (not allowing us to ‘escape’ into the mundane) wouldn’t come back… and wondering that “ï‹ñ °ö‰¬îèÀ‚ªè™ô£‹ õ£ò¬ì„² «ð£„²!” Well, they all got caught red headed. Periyava was Neither could swallow nor spit them all… screaming, “«ñÖ˜ ñ£ñ£! «ñÖ˜ ñ£ñ£! æ®õ£ƒ«è£! Y‚Aó‹ æ®õ£ƒ«è£! ï‹ñ °ö‰¬îèÀ‚ªè™ô£‹ What do we do, Periyava? õ£ò¬ì„² «ð£„²!” What else we do, Periyava? Sri Melur Mama came rushing to see that it is not Source: PeriyavaPuranam.org | Daily Nectar

 Periyava Jayanthi Malar 65

66 Periyava Jayanthi Malar  FROM THE EDITORIAL TEAM Dear Readers, It has been a fascinating 2 years. What started as volunteering for Sri MahaPeriyava Manimandapam NJ USA, divested itself into ‘We should get more involved in Periyava kainkariyam’. Some have been fortunate enough to see and interact with Sri MahaPeriyava while some have had His darshan through dreams and through His teachings from Deivathin Kural. None of the team members have had the bhaagyam of interacting with Sri MahaPeriyava and even though we are thousands of miles away from home, the manimandapam satsangam took us closer to our roots and put a thought in our heads – ‘What next? What about the next generation? How would they relate to Him and His teachings?’: this thought slowly manifested itself into “we should do more and try to get this bliss of learning about Periyava to everyone” and thus Periyava Times took shape. The new age wisdom is that, it is a digital world and paper material would get lost. However, all the members in this team grew up reading and seeing our parents read newspaper with a filter coffee in hand. In an age inundated with forwarded messages through whatsapp and facebook, our goal has always been to provide the readers original and verified content about Sri MahaPeriyava and His teachings. We also did not want to be ‘yet another online newsletter/ newspaper’. We started this journey back in 2016 Jayanthi and currently distribute Periyava Times to 30 plus states in USA along with places in India, NZ, Middle East and UK. The goal of Periyava Times is to provide an opportunity for all age groups, especially the future generation to know about Him and relate to His teachings. This year marks the 125th Jayanthi for Sri MahaPeriyava and this is our samarpanam for this grand occasion. This special edition has a variety of articles spanning various topics from science to board games – all tying its roots to Sri MahaPeriyava/ ‘Deivathin Kural’. The authors for this edition range from 7yrs to 72 yrs old. Anything and everything associated with Periyava Times has only been possible with His Grace and Karunai. We are very thankful to Sri Suriyanarayanan and Smt Aarthi Suriyanarayanan (trustees of Sri MahaPeriyava Manimandapam) for being our pillars of support and providing us the motivation to sail through even at times when we have questioned ourselves ‘if we can sustain this responsibility’. The team is also highly indebted to Sri Sivaraman.G (Siva Saagaram trust / Periyava Puranam) and Sri Ganesa Sarma for guiding us and providing their valuable time and knowledge to shape up each article of Periyava Times. We would like to take this opportunity to thank all the various sponsors who have helped us and the authors who have worked tirelessly in addition to their full time jobs to provide our readers meaningful and original content. Finally, we would like to thank you – our readers for writing to us and providing valuable feedback. Our team is always expanding and we welcome new authors, graphic designing wizards and creativity experts – Come Join us and be a part of this Kainkaryam. Our very 1st article in 2016 was titled “ What is Anugraham ?”. This effort, this samarpanam, our kainkariyam is His Anugraham. We pray to Sri MahaPeriyava to continue to shower HIS karunai and blessings and help us improve. Üõ¡ ܼ÷£«ô Üõ¡  õíƒA (We bow to Him by His grace) Editorial Team Periyava Times Volunteers and Sponsors willing to support this intiative contact: Siva Saagaram Trust Sanatana Dharma Foundation Inc. SF 1, E Block, Sri Jayendra Colony, (A non-profit tax exempt organization Tax ID #20-4404415) OM, Kandanchavadi, Chennai – 600096, Tamil Nadu 12,Old Warson Ct, Skillman, NJ- 08558 Ph: 9600015230, Email: [email protected] 609-456-5096 | [email protected] To contribute articles to Periyava Times, contact: [email protected] Disclaimer: The views expressed in this magazine are objectively created baed on facts by the authors and are intended for other purposed

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