Sundarakaandam, in a nutshell
How do living beings recognize objects and fellow beings? Every object or a being has an unique shape, colour, smell, size and relationship with any other existence in this universe. Highest forms of intelligence see and recognize objects and fellow beings. The blind gain experience through touch and sound. Predators sniff their prey. Taste and emotions ought to be experienced. Concepts should be perceived. God exists but he is beyond all comprehension. Then how do we recognize God? The phrase ‘to reach God’ is an appropriate than invocation of recognizing the divinity. Reaching God has twin interpretations, resorting to divine will or retreating in the divinity itself. Irrespective of the imparted meaning, one reaches God through devotion and scriptural contemplation. Hinduism sanctifies scriptures (Shastras) ( Shastras) like like Vedas (Mantra-Samhita (Mantra-Samhita), ), Mimamsa sutras (analysis), Aranyakas Aranyakas (worship), Smrithis Smrithis (Code of ethics), Upanishads Upanishads (metaphysics), other Sutras (aphorisms like Brahma-sutra), Brahma-sutra), Ithihasas (epics) Ithihasas (epics) and Puranas (mythology). Puranas (mythology). Moral values gains universal acceptance when narrated as interesting stories. Such stories cement faith besides inducting values in life. Moral values hold the society in perfect congruence. Moral values are not just dry impracticable philosophies but form a hub on which ethical and legal proceedings revolve. Hinduism is not a religion by itself but a way of living. Roots of Hinduism could not be traced from any prophet but from God himself. According to Hindu believes God incarnates as a king, warrior, teacher or a sage to resort peace and harmony. Many people long for God to rule their society. God establishes ethical livelihood first before granting materialistic boons. A personality which is equipoise in joy and sorrow as preached in Gita (ch-2), as Stitha Pragnya is Pragnya is too difficult to believe in absence of Lord Rama. Lord tests scriptural verses on himself first and with his earnest devotees before preaching it to the world. Ramayana is derived from two Sanskrit words Rama (sweet Rama (sweet or pleasing) and Ayana and Ayana (path). (path). Lord Rama is pleasing by nature and so is his life journey. The epic Ramayana has transcended religion, race and nationality reaching both scholars and laity. Rulers of Thailand declare themselves as Rama ruling from Ayodhya from Ayodhya (Ayutthaya). (Ayutthaya). Scenes from Ramayana are engraved in temples in Indo-China. Indonesians are proud of their Ramayana traditions. Balinese have enacted and staged their own version of Ramayana. Sufi saint Kabir Das use to sing the praise of Lord Rama all throughout his life. Ram Nam was held in high esteem reverence by Sri Guru Nanak. A compressed version of Ramayana is recited by a segment of Sikh community during their evening prayers. Valmiki Ramayana: Ramayana: Many versions of Ramayana exist in this world from classic to folk. What could be the possible source? Oldest and most authentic version of Ramayana is Sri Valmiki Ramayana, a poetic epic in classical Sanskrit. Perhaps it is the oldest written epic (Kaavya (Kaavya)) in planet earth. Sanskrit is known as Devabhasha 1
as it houses rich treasure troves of religion, spirituality, Yoga, philosophy and devotion. However Sanskrit has become non-spoken language in India but for a dozen speakers in a village in Karnataka. Fruits of this rich treasure trove remain inaccessible to the commoners. Ethics and virtues gain wide acceptance when taught in a language that people respond perhaps their mother tongue. Medieval period in India witnessed onset of regional literatures. Local chieftains got translated Ramayana in their respective languages. Kambar Ramayana is very first version of Ramayana documented in regional literature. It was composed by a poet Kamabar in a period debated in-between th
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the 9 century to early 13 century. Kambar’s work proves to be a melodramatic version of sage Valmiki’s epic. Queen Kaikeyee was portrayed as a negative character puffed with arrogance (Digh Mata) in Valmiki’s work (Krithi:). On the other hand Kambar portrays her as an instrument in hastening Lord Rama’s mission to slay the demon king Ravana. In Kambar’s work M andira or Kuni points out the rift between King Janaka of Mithila and the king of Kaykeya to expel Lord Rama from Ayodhya. Valmiki did not refer this incident anywhere in his play. In a colloquial version of Ramayana, Kaykeyee was portrayed as a heroine willing to sacrifice king Dasharatha and Prince Bharatha for Lord Rama’s longevity. Poet Tulasi Das has composed Ramacharitra Manas in Hindi extolling glories of Lord Rama. Hanuman Chalisa composed by Tulasi Das is still sung by Bhajan singers in various temples and ashrams. In all versions of Ramayana, major scenes remain unaltered though each poet invoked unique documentation style in statements, nonverbal expressions and metaphoric representations. Sage Valmiki is said to have lived during Lord Rama’s time (Treera Yuga). Only a contemporary poet could narrate a hero’s life history with least factual errors. Life is full of miseries. A suffering individual would like to end sufferings by seeking divine blessings through ritualistic chants. In Ritualistic means, Ramayana especially Sundarakaandam is recited by qualified priests with offerings such as cakes (appoopam or appams), sweetened rice and porridges (Payasams or Prathaman). Exorcising rituals inquisitive seekers may find many interesting aspects in Ramayana like management, public administration, sociology and even Yoga. Yoga Vasishta in Uttra Ramayana is read, quoted and revered for its philosophical verses. Transcending mere metaphysical interpretations, spiritual seekers find nothing but devotion, faith and means to reach God. While various versions in Ramayana in Prakrith dialects could bring a disbeliever to temple doorsteps, only Valmiki Ramayana instigates transformation. Scriptures ought to be perceived with right focal perspective for t ransformation (Sumatim Bhajamahee). It is interesting to note that compressed versions of Ramayana is also referred in Sanskrit literatures th
such as Vyasa Bhagavatham (9 canto) and Narayaneeyam. Sundarakaandam, in Valmiki Ramayana is recited with faith and devotion in many households and temples in South India. Chanting of Sundarakandam is sanctified in Smartha, Sri Vaishnava and Madhva traditions (Smapradhayas).
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Introduction to Sundarakandam: Valmiki Ramayana is segmented as Purva and Uttra Ramayana. Purva Ramayana is subdivided into cantos such as Bala Kaandam, Ayodhya Kaandam, Aranya Kaandam, Kishkintha Kaandam, Sundara Kaandam and Yudha Kaandam. Among all these cantos, only Sundarakaandam has a special reverence in South Indian culture. Priests, saints and astrologers prescribe chanting Sundarakaandam as an antidotes or remedial efforts to end crisis in Hindu houses. Compare Valmiki Ramayana with Vysa Bhaghvatham. Among all cantos in Bhaghavatham, the Canto 10 enjoys a special status. Krishna is Charismatic and so is his child’s play. Obviously child’s tricks capture the attention of every one. So devotees are attracted towards canto 10 of Bhaghavatham especially the Bala Leela. Then why should Sundarakaandam alone enjoy special status in Valmiki Ramayana? Why not Lord Rama’s Bala Leela? There are hand few Shlokas in Valmiki Ramayana glorifying Rama’s c hildhood. Life is a journey inquest of eternal bliss. It has to travel deep, wide, highly turbulent and impassable ocean of mundane sorrows to reach its soul objective. A traveler needs a boat (Shastra), ore (perspective) and skilled rower (Guru) to traverse that ocean. The skilled rower has to be paid for the service rendered. Guess What? It is Beauty in Character. Sundarakaandam extols nothing but beauty in character of two great apostles Sri Hanuman and holy mother Sitalakshmi. When a task is perfectly done, it is said to be beautiful. Ignoring the gender difference (Pul-lingam or Stri-lingam), the Sanskrit word ‘Sundara’ is translated to English as ‘Beauty’. When the suffering is likely to end soon, individual enjoys a sense of relief. Now the face is characterized with a radiating smile (Tejas). A radiating smile and shining face portrays spiritual beauty as the soul is no longer under the control of pulling forces. Mathematically change in the behavioural pattern of any curve is known as point of infliction which may be pronounced as turning point or climax in any play. Sundarakaandam is that turning point in Valmiki Ramayana. Imagine a hot summer season ending with rains. A rain in summer season is a welcome sign characterized by cloudy sky, cool breeze and drizzle. At that time, just observe nature. Isn’t beautiful? Imagine pitch darkness. One may listen to chatter of birds when pitch darkness is slowly replaced by twilight, sunrise and day break. Isn’t beautiful? Pitch darkness is portrayed as sufferings in mundane planets. Consoling words eases out sufferings and that of our fellow beings. Potent words in Sundarakaandam solaces the agitated spirit as how Trishada’s words comforted mother Sita. Kishkintha Kaandam, ends with Vaanara king Sukreeva’s assurance to Lord Rama and Lakshmana to find mother Sita. Various teams are sent in all the four directions. A crew comprising of Prince Angadha, Sri Hanuman and Jambhavaan heads south. This crew meets Sampaathi, an eagle. Eagle spots the exact location of Mother Sita in Ashokavanam. Bidding a farewell to that eagle, the team enters into a cave of Tapasvini . Tapasvini teleports this crew to the seashore with her spiritual potencies. Lanka is an island separated from the mainland by 100 Yojanas from the mainland. Prince Angadha should find a right person to cross the ocean and locate mother Sita’s message. If possible he should convey Lord Rama’s message to Ravana and citizen of Lankapuri. So he approached every Vaanara in that crew. As every member in that crew had a limited caliber, responsibility of executing lord Rama’s mission fell on Sri Hanuman’s shoulders.
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Ocean is too difficult to cross by the Vaanaras with their strategies like jumping and leaping. Sri Hanuman was initially skeptical with his core competency. He was wor ried with consequences reaped by King Sukreeva and Lord Rama, when his mission fails. Just comp are Sri Anjeneya’s lack in self confidence with trauma experienced by Prince Arjuna in Kurukshetra battle field as described in Bhagavath Gita, Ch1. Jambhavaan reminds Sri Hanuman’s strength at the right time. Sri Hanuman had the potency to catch the Sun with his hands. He was blessed by Brahma and Ashtadig Balakas. He forgot his strengths due to a Rishi’ s curse during his childhood. From that day onwards, Sri Hanuman indentified himself with an ordinary monkey. Sri Hanuaman alone would be capable perfectly doing the assigned task. These words from transformed a monkey fearing its limitations into Sri Hanuman by activating his latent potencies. So, Angada rightly chose Sri Hanuman for t his Lord Rama’s mission.
What is Transformation? A raw hand gains experience with training. An ignorant gets self illuminated with progress in education. Mere watching is refined as observation and hearing is sharpened to listening through formal education. Transformation is a process of identifying latent potencies, activating the potencies and harnessing them for social welfare. In other words, transformation is not the end result but equipping one’s self fit to achieve the purpose of life. Sri Hanuman transforms from a monkey conscious of one’s limitation into a Vishwaroopi . Progress in Yoga is reflected in achieving many supernatural powers. Patajali Yoga Sutra mentions few simple powers gained by a Raja Yogi . With further advancement of Yoga, a Yogi is capable of mastering 8 different Siddhis such as compressing the body, expanding the body, making the body light, capturing attentions and so on. Out of the eight Siddhis, compressing the body ( Anima) and expanding the body (Mahima) are invoked by Sri Hanuman to succeed in his mission. Sri Hanuman encounters different individual in his mission and devices best tackling treatment suited for e ach person. AS how a river flows touching both banks, the journey of life proceeds touching both the extremities. On one end people should be submissive to get favours sanctioned and on the other end that same person has to raise one’s ego to commanding position for better task completion. Certain tasks assigned to a person could prove to be impossible. There is no point in lamenting on fate or pre-destiny on such occurrence or non-happening in life. Heroic deed is not committed by all though a hero is just a being as other existence in this universe. It takes courage, presence of mind, self confidence and sense of discretion to commit a heroic deed. An individual could be ordained by God with a mission. External circumstances could be favourable or pulling down. Chosen people never cast blame on God for premature failures in life. They inculcate aforementioned virtues to stage a best performance along with the binding limitations. Jambhavaan’s words had activated Sri Hanuman to raise beyond his limitations.
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So, we praise Sri Hanuman as “ Asadhya Sadakam Swamin Asadhya Tapakimvara, Sri Ram Dootha Kripa Sindhum Math Karyam Sadhya Prabho”.
What were the obstacles faced by Sri Hanuman? Hanuman decided to travel through air from Mahendra Giri to Lanka. He was keen in his mission in reaching Lankapuri and finding mother Sita, like a shot arrow heading towards its target without any intermediate transits (Lakshyam Tat Eatat Aksharam Saumya Vidhi:). When he started, the earth itself started shaking. Compare it with launching rockets in modern days. His travel was in full rigger. Birds, aquatic creatures, celestials and demons never dared to come too near to him. All at a sudden, a hillock with the name ‘Mainaka Parvatha’ came out from ocean depth blocking Sri Hanuman’s journey. Mainaka parvatha is said to have separated earth from the Pathala Loka (crest). It requested Sri Hanuman to rest for a while on that hillock out of gratitude to Ishvahu clan. Sri Hanuman could not comply to the request of Mainaka but understood his true intention. He declined to Mainaka’s request in a pleasing tone, however sipped the nectar offered by the hillock. With a heavy heart Sri Hanuman bid a farewell to Mainaka. Lankan Sea was inhabited by many sea serpents and Rakshasi during Trera Yuga. These creatures were known to swallow travelers alive. Sri Hanuman proceeded for a while when a serpent queen Simhika obstructed his journey to Lankapuri. Any creature passing this way should pass through her mouth. Sri Hanuman explained his mission but the serpent queen was firm in her strands. Sri Hanuman tried to expand himself. The serpent expanded twice as much as Sri Hanuman could. Sri Hanuman was left with no option but to get into serpent’s mouth. He quickly compressed himself, got into the serpent’s mouth and quickly came out even before that serpent could guess. After regaining its senses, the serpent queen was deeply impressed with Sri Hanuman’s presence of mind. She wished all success for Hanuman’s mission. Sri Hanuman advanced further, when a female sea demon Surasaa (Rakshasi ) stopped him by grabbing his shadow. Though Sri Hanuman explained his purpose, this female sea demon was keen in swallowing him alive. Sri Hanuman was left with no other option but to get into her mouth. Sri Hanuman freed himself by breaking her skull. Sri Hanuman reached the shores of Lankapuri , won Lanka Devatha and hastened his mission seeking mother Sita Devi. Spiritual aspirants take several vows. They adhere to those vows earnestly to realize the purpose of life, foster seriousness and progress towards their goal. This is not a New Year resolution which could easily be forgotten or diluted with the passage of time. Celibacy (Brahmacharya) is a popular vow adhered by the Vedic students (Upakurvana Brahmachari ) and spiritual seekers (Naishtika Brahmachari ). Such vows are mere self disciplining techniques to gain control over the senses. There is no universally accepted code of ethics best suited to each and every situation in life. Truth and non-violence are similar resolutions meant for spiritual seekers. Vows and resolutions invoke deadly sins when misrepresented. Recall the popular story of a Sanyaasi who spoke nothing but truth in his life. One day that Sanyaasi noticed a cow that escaped from a butcher’s hold. When butcher asked the Sanyaasi , he showed the 5
exact direction of the cow. He stuck to his resolution without bothering about the cow’s fate. The cow was captured and slaughtered. With the passage of time, the Sanyaasi died out of age. Just guess the verdict pronounced to the Sanyaasi on the day of his last judgment. The Sanyaasi was sentenced to serve hell for not using the sense of discretion. An aspirant may reconsider one’s discipline when it fails to do good for his mission. Breaking vows are permitted to restore virtues under exceptional situations. Any act committed out of excessive self interest invites sin or virtue. When any act is committed to appease the divinity, then a devotee does his job well with full faith leaving rest to God. Sri Hanuman is a Naishtika Brahmachari, celibate vaanara for lifetime. He was left with no other option but to step into certain chambers where Aryans do not set their foot. Though internal conflicts bothered Sri Anjeneya for a while, he quickly diffused all conflicting thoughts and hastened his mission. Sri Hanuman took a quick glimpse. He was happy as he could not find the holy mother in such places. Sri Hanuman quickly meditated for a while. Mother Sita Devi is an incarnation of Goddess Lakshmi Devi. The holy mother would stay only in sacred places. No force in this universe could mar her sanity. So Sri Anjeneya took a huge sigh of relief and quickly moved out of such places. Two types of Devotees: Sundarakaandam mentions two distinct types of devotees a genuine devotee and pseudo devotee. While the holy mother Sita Devi represents a genuine devotee, Ravana is a pseudo devotee. Sri Vibhishna and Trishada are mere extension of good qualities exhibited by the holy mother in the demonic clan. Ravana is said to perform daily Puja in an orthodox manner. Then he would sing in praise of God. He gained supernatural powers by pleasing God through sacrifice, bloodshed and showy means. After prayers his mind is directed towards enjoyment. His reign is marked with cruelty, bloodshed, black-arts, slaughter and abduction. His private chambers are decorated with golden roofing and silver staircases. Flooring in every house in Lanka would be tiled by expensive crystals (Spatika Mani ) with Pearl, coral and precious gem mosaic mural decorations. His menu includes human flesh (Nara Mamsam) garnishes with spicy sauces. Does it portray a modern five star hotel serving red meat? Sri Krishna mentions different types of food chosen according to individual attributes (Triguna) and different modes of worship adhered by each attribute (Bhagavath Gita, Chapter 16 and 17). Saatvic form of worship is enjoined by God and accepted by Vedic scriptures. Only a Saatvic diet fosters spiritual growth. Bishma experienced a tremendous spiritual growth after his diet was attended by Pandavas during his last days (arrow cart). Ravana like characters resorting to powerful penance, seeking boons and polluting the society would never succeed in life. (Ezhlaat Kaalum Pazhipiloom Nangazhl Erakathar Vaazh Elangai). Holy Mother Sita Devi is a personification of beauty, charisma, all kindness and forgiveness. Her stay in Ashokavanam was marked by simple dress in absence of luxurious ornaments with a firm mind fixed on Lord Rama. Every day, every wink of an eye was a punishment to her, by missing beloved Lord Rama. 6
Ravana use to threaten her daily and left her guarded by ghosts and evil manes. When Mother Sita was firm in her faith, even in course of time in a hostile environment the furious Ravana came out with an ultimatum. The guards used to threaten the holy mother quoting various forms of tortures pronounced on rebels in Ravana’s regime. The mother now lost faith in herself and decided to end her life rather than falling a victim to Ravana’s evil intentions. At that time Trishada, daughter of the most righteous demonic prince Vibhisna wipes out the holy mother Sita’s tears by narrating her consoling dreams. All sufferings of the holy mother is likely to end as she had seen Ravana heading south with a tonsured head on a chariot driven by donkeys. He is likely to fall into a bottomless pit. The dream potrays defeat and death of Ravana and fall of Lankan demons. Trishada’s words gave new hope to mother Sitatus cementing the mother’s faith on her lord. As how sweet musical chipping distinguishes a Koel from a crow, faith segregates a devotee from a disbeliever. The holy mother is identified as Sri Lakshmi Devi owing to her unshaken faith on Lord Rama. We praise the holy mother with the verses in Sri Suktam as ‘ Vishnu Mano Anukule’ , ‘Vande Mukunda Priyaam’ and ‘Vishno Priya Sakheem Devim’ . Lord Anjeneya reaches Ashokavanam. He spots the grief stuck mother Sita Devi in a corner of that garden. He quietly watches the verbatim between the holy mother and Ravana. Sri Hanuman sings praise of Lord Rama in Ashokavanam to make Sita devi believe in his words. Sri Hanuman ji hands over Lord Rama’s ring ( Anguleeyakam) confirming his mission. The mother now believes Sri Hanuman. Sri Hanuman now requests the mother to accompany him back to Kishkintha. Mother politely refuses to Sri Anjeneya’s request. The holy mother used to resort to ethical means in freeing herself even from infernal tortures. Consoling words from Trishadha and meeting with Sri Anjeneya wiped all tears which rolled from the mother Sita’s eyes. She regained her lost glories. The mother gave her ring to Sri Hanuman and asked him to inform Lord Rama that she would wait for one more month for Lord Rama to come and rescue her. Failing which she would end her life in Ashokavanam. Veera Hanuman: Sri Anjeneya decides to convey Lord Rama’s message to Ravana. Meeting Ravana is not as easy as stepping in Lankapuri with a tiny form. Only way to meet Ravana is to capture the attention of the demonic forces. Now he expands his body and uproots trees in Ravana’s garden. The demons try to capture Sri Hanuman but were of no match to his might. The news reaches Prince Akshaya Kumara who takes a vow to capture the new intruder. Akshaya Kumara died fighting. Prince Meganatha, the eldest son of Ravana was ferocious and takes a vow to capture Sri Hanuman and bring him before Ravana as a revenge for his brother’s death. He captures Sri Hanuman using brahmaastra. Sri Hanuman was brought in front of Ravana. Sri Hanuman conveys Lord Rama’s message to Ravana. Ravana becomes deaf out of his own arrogance. A similar attitude was also exhibited by Dhuryodhana in Lord Krishna’s negotiation before Kurukshetra battle. Tail is used by animals for balancing in a chase or in jumping. Any monkey is proud of its tail. Amputating a monkey’s tail is as good a amputation of human limbs. Ravana decides to punish Sri Hanuman by torching the tail.
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Sri Hanuman burns every house in Lankapuri. The holy mother watches burning of Lankapuri at some safe distance in Ashokavanam. These incidents beings a sigh of relief as the mother perceives it as an auspicious sign. How can burning of Lankapuri be perceived as a healthy sign, by the holy mother a personification of all compassion? Citizens of Lankapuri are negative or pulling forces. Demons are not human or any living beings. They are blood thirsty manes hunting the happiness of this universe. Such creatures should be vanquished for universal congruence. An incident stretching of a bow signals for beginning of war. It proves the strength of heroic warriors and intimidates the weak soldiers. Poet saint Arunagiri Nathar describes stretching of Lord Muruga’s bow as an auspicious sing ( Amuthamaai Devarukku) for the good and inauspicious sing for the demons ( Allamaai Avunarukku). Also Devi Mahaatmeeyam states “Daithyaanaam Deha Nashaaya, Bhakthaanaam Abhyam Eva Cha”. Sickness is caused by microbial action on human body. An aligning patient consumes antibiotics for speedy recovery after consulting a physician. Human body recovers by experiencing few healthy symptoms while the microbial infection is destroyed by a drug. Lord Anjeneya is a physician to this universe. He never killed anyone but tried cle an this universe from the polluting forces. Sri Anjeneya flys back to Kishintha, meets Lord Rama and utters “Drishtavaan Sitam”, meaning ‘Met Sita’. This phrase was precise giving no room for suspense, indifference and skeptical attitude. Sri Hanuman conveys mother Sita’s message to Lord Rama. Lord Rama remarks that when the holy mother Sita Devi could live for one month in his absence, let her live for eternity. This statement has to be perceived with a right focal perspective. The fact is Lord Rama could not live a single moment in absence of Mother Sita. Lord Rama’s statement has to be investigated further. Let us transcend the materialistic dimension for a while. God is the absolute. He is unaffected by pleasure or pain. So his is known Purusha. The absolute being is infallible (Nirvihaari ). All other beings change their strands with time and are considered as a manifestation of Moola Prakrithi or illusory energy. Lord Rama is a metaphoric representation of Lord Narayana, God the absolute and Mother Sita is a Philosophical manifestation of his earnest devotees. As how a devotee is eager to end one’s own cycle of birth and death to reach God, God anxiously waits for their arrival. Statements to support this argument are found in Yuddha Kaandam and Uttra Ramayana. In Yuddha Kaandam, Vibhisna seeks refuge in Lord Rama before commencing the battle between the good and evil. Lord Rama eagerly enquires whether Ravana and Kumbhakarna had accompanied Vibhishna for self surrender. God is willing to forgive all trespasses and only the sense of ego distances man from God. In Uttra Ramayana, on the day of fulfillment of Lord Rama’s avatar mission, Lord takes all citizens of Ayodhya to Vaikunda (at least to lower Vaikunta where the conditioned souls are enlightened and fully equipped for salvation). Oh lord, existence in all materialistic planets is like a stay in prison complex. Lust, greed and anger are shackles limiting out free will. We yield to our bad qualities and dilute our spiritual aspiration. Excessive self interest blinds that vision discriminating good from evil. God please have mercy on us. Send us a
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proper Guru like Sri Hanuman ji to open our eyes. Please assure that our crisis would end soon and we may enjoy nothing but eternal bliss. The author had never read Sundarkaandam in his life. His intuitions compelled him to comment on this scripture to restore tradition values in modern society. Kindly pardon him for misrepresenting scriptural values in his work. We seek nothing but thy grace to reach thy holy feet.
Om Sri Rama Jayam
References: 1.
Ramayana by Rajagopalachari in English and Chakravathi Thirumaghan Rajagopalachari in Tamil
2.
Sri Jayaram Sharma’s talks on Narayaneeyam
3.
Swami KannaBhattacharya’s talks
4.
Bhakthi Thiruvizha in Vijay TV
5.
Velukudi Krishnan’s talks.
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