About the Book
1. The book provides the samhita, Pada, and Ghana patha with full Sandhi (junction of words or padas) in Devanari and Phonetic English script as is recited in any Ghana parayana.
2. This will an eye opener and guide to those people who wish to recite Ghana without going into details on Pada, Lakshna (Grammar), rules of Sandhi, etc which they may would know later and also suggested.
3. This book has been prepared after the author learned the given text, from the beginning to the end, written by himself and reading in the presence his Guru (teacher) and correcting the same wherever necessary.
4. It is fully phonetic in nature.
5. All line of Ghanaare serially numbered for all anuvakas to help the readers to locate/access easily.
6. To add further, additional letters by way of conjunct or consonants have been added/inserted in appropriate places to utter/pronounce Dvitva.
7. Maximum Visargas in Sandhi, occurring in the Ghana patha, while reciting, have been replaced with suitable alphabets.
8. The words are arranged with gaps to represent dvitva, start from Anudatha, end in Svarita or Udafta or during extra matra to help the beginners of Ghana patha so that, they can breath, stop or begin the next word while learning.
9. For Kampha or additional dvitva, a dash “-” with or without number for extra matra are also provided to help the readers.
10. The book will be very helpful for readers to understand how Svara and letter changes due to sandhi.
11. The book adopts the style, which pundits follow in Tamil Nadu, India.
12.For the purpose of correct pronuonciation of letters/words, a table showing corresponding/equivalent letters from different language are given
13. Finally, readers will be able to understand the concept of Ghana patha with the help of this book, and more so, may find easy to recite Ghana with the help of their Guru/teacher to begin with.
About the Author
He is a native of Varahoor Village in Tanjore District, Tamil Nadu, India. Born during 1966 as the 2nd Son for Late Sri. P Krishnamoorthy Iyer and Smt. K Meenakshi Ammal, and had his schooling in Sir. P S Sivaswamy Iyer Hr Secondary School. Tirukattupalli. He had his B.Com degree from Vivekananda College, Mylapore with 1st Class and got University 3rd Rank from University of Madras for his Post Gradution in Commerce (M.Com) through A.M Jain College, Meenambakkam, Chennai. He is an All India Rank Holder in CA, CW A and CS from Indias’ Premier Institutes like Chartered, Cost & Works, and Company Seceretaries of India. He also received Post Graduate Diploma in Foreign Trade Management (PGDFTM) from Indian Institute of Export Management, Calcutta. In addition to this, he also had Diploma in Hindu Astrology (DHA) from Kadalangudi Institute of Astrology, Chennai.
Interest in Vedas:
A) Rig Vedam: Learning under Shri. B V Surya Narayana Bhat Ghanapatigal, Mylapore and Sri. Govind Prakash Bhat Ghanapatigal, Bangalore.
B) Krishna Yajur Vedam: Learning under Shri. V G Subramanya Ghanapatigal, Mylapore, Chennai.
C) Sukla Yajur Vedam: Learning under Shri. Parasurama Ghanapatigal, Ambattur, Chennai.
Chamakam Namakam chaiva purusha sooktam tathaiva cha Nityam trayam prayunjano Brahmaloke maheeyate
He, who ever recites Namakam and Chamakam along with Purusa Sooktam daily, will be honoured in Brahmaloka.
Sri Rudra, also called Sata Rudreeyam, is considered an Upanishad, one of 108 Upanishads. It is made up of two hymns, called Namakaa and Chamakaa. In the namakaa hymn, every verse begins with “namo” or “salutation”. In the chamaka hymn, every verse contains the phrases “chame” , meaning ‘and me’.
The recitation of Rudra hymn introduces new energies into our body and the body has to be stabilised to hold these energies. Further, Yajamana appears in himself in the movement of truth. The God literally attend to, on the Yajamana. It also deals with perfection of the life force (like prana, apana etc) in us.
Chamakam is in the fourth Kaanda and Seventh Prapaataka (Prasna) of the Krishna Yajur Veda. These excellent prayer is intended for’ the bulk of the people and every thing to be cherished in the world is included in this ascend to the state of Gynani to attain Moksha i.e. eternal happiness.
Chamakam furnishes completely the ideal of human happiness and defines in the highest degree the desires and do not delimit to be asked or to be granted. Chamakam roots are firmly implanted in the worldly desires ultimately leading to the divine fulfillment. It is prayed that the Divine is immortal, infinite and is the cause of earth and heaven, space and time, reborn after the end of every thing and is the presiding deity.
Chamakam assures granting of what all you ask in a full-throated manner unabashed. The creator makes no distinction between the things of the world and the other world. Both belong to him and desire born out of Virtue is really manifestation of divinity and Dharma.
Consider how much talent the Lord has given to man. With that endowment, seek the four Purusharthas, (Dharma, Artha, Kama, and Moksha) and move forward on the path towards the Lord, adhering strictly to the demands of Sathya. That is the use to which the talent has to be put in; that is the purpose of the gift. It is only those gifted with eyesight (Satya or Truth) that can see things: the blind (Asatya) have not that luck. So, only those gifted with Sathya, longing for Purusharthas and adherence to Dharma can see the Lord; all others are blind. The Lord has also given man, the instruments for developing his intellect and discrimination. If he uses them well and tries to realise himself, the Lord will add into him, a fresh talent and new sources of power, for He is full of Grace towards the struggling. When man seeks to follow Dharma, the Truth too willreveal itself to him.
If you are careless about the discipline of Sathya, every duty laid on you by Dharma and every Karma prompted by Dharma will hang on heavy, as a burden. Search for the reality behind all these phenomena and that search will make all Dharma-karmas bright and pleasant. The Lord has so shaped the man that he is inclined towards God and delighted at the expansion of his vision and happy when he is moral and virtuous. So man must serve his best interests by adhering to his basic nature, by concentration on Brahma, by the cultivation of Sathya and the practice of Dharma: “Sathyenaavrtha”. Sathya has to be sought and tested by all the canons of reasoning.
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