mahAganapatim vandE in Todi – The Syamantaka Gem
My view to the world of Indian mythology, puranas and ancient history during my childhood was through the famous book series Amar Chitra Katha. Every book left a deep and indelible mark on my memory. And sometime last week I chanced to re-read a couple of them namely the titles “Ganesha”, “Tripura” & “Syamantaka Gem”. And in the same breath I also happened to read Dr V Raghavan’s article in Tamil (“Dikshitarum Vrathangalum Anushtanangalum Poojaikalum” part of his compendium of essays titled “Isaikatturaigal”. Needless to add the common thread was Lord Ganesha, especially with the upcoming Chathurthi- this year’s edition of the elephant God’s day of worship- ‘Vinayaka Chathurthi’ in September. It took me just a minute to connect these stories/dots and relate it to the lyrics of Muthusvami Dikshitar’s rarely rendered composition ‘mahAganapatim vandE’ in rupaka tAla and set in rAga tODi, with the carana lyric of the composition running as ‘tripuravadArttham shivEna tryambakEnArccitam“ being the trigger to connect the song and the Amar Citra Katha narration.
My complete introduction to this song was when I was working as part of the Guruguha.Org project to translate Tiruppamburam Natarajasundaram Pillai’s ‘Dikshitar Keertanai Prakashikai’(DKP) sometime earlier.
And so here goes this short blog on this composition which also covers how Dikshitar encapsulates some of the puranic lore associated with Lord Ganesha therein and some points to ponder on the provenance/antecedents of this composition especially given that it does not figure in Subbarama Dikshitar’s magnum opus ‘Sangita Sampradaya Pradarshini’.
THE COMPOSITION -ITS PROVENANCE:
Subbarama Dikshitar’s Sangita Sampradaya Pradarshini, (SSP) published in AD 1906 in Telugu can be considered the first authentic compendia of Muthusvami Dikshitar compositions, coming especially from him as he was the scion of the Dikshitar family, being Muthusvami Dikshitar’s brother’s grandson & adopted son. With his formidable knowledge of the musical sastras and his tutelage under his great father Balasvami Dikshitar, Subbarama Dikshitar firmly enthroned the SSP as the Holy Bible and the last,first and complete reference point for Dikshitar kritis in its pristine form. And its legacy and reputation endures till date, more than a century later. While the SSP was a product from a direct lineage of Muthusvami Dikshitar, the year AD 1936 saw the creation of yet another luminaire, the aforesaid DKP, which can arguably be anointed as the possible first authentic edition of Dikshitar’s kritis in Tamil, from another line, of disciples this time. One of Muthusvami Dikshitar prime disciples was Tiruvarur Tambiappan Pillai for whose stomach colic, Dikshitar is said to have composed the vAra kriti on Guru Brhaspati set in the raga Athana. See foot note 1.
Tambiappan Pillai stayed on in Tiruvarur even as his venerable Guru Muthusvami Dikshitar relocated to Ettayapuram. Sathanur Pancanada Iyer became in turn one of the prime disciples of Tambiappan Pillai. Records from the second half of the 19th century tell us that Pancanada Iyer was one of the foremost exponents of Dikshitar compositions. Two later day musicians who survived into the first half of the 20th century we know, who learnt from him Dikshitar compositions in its pristine form, were Nagasvara vidvan Tiruppamburam Natarajasundaram Pillai (TNS) and the legendary Veena Vidushi Dhanammal. Natarajasundaram Pillai learnt more than 200 compositions of Muthusvami Dikshitar from Pancanada Iyer and in the year 1936, actively encouraged by Justice T L Venkatarama Iyer, a Sangita Kalanidhi in his own right and Dr V Raghavan, published the first set of 50 composition in Tamil along with notation titling it “Dikshitar Keertanai Prakashikai’. See foot note 2.
For those who may want to look at the original Tamil text and its English translation, here are the links.
Though not well known like the SSP even in music circles, in its own right DKP can be rightfully acknowledged as yet another authentic source of Dikshitar kritis. As mentioned in the context of an earlier blog, the notation of the songs in the DKP can be seen to be exactly/very closely matching to those found in the SSP, providing solid external reference as to the authenticity of the notation therein. It is our misfortune that while only 50 kritis made it to the first volume in 1936.The balance of 150 kritis, from out of the corpus of 200 kritis that Natarajasundaram Pillai learnt, never made it to publication, due to his death shortly thereafter. Sadly nothing is also known about the whereabouts of the notation / copies of the original manuscripts of Natarajasundaram Pillai, which he had in his possession wherein Sathanur Pancanada Iyer himself had written and corrected the text/notation in his own hand. Had they survived and today if we were to access the same, it would be a veritable goldmine offering us yet another perfect source of Dikshitar’s composition in its original form, rivalling the SSP in full measure. Sadly that is not the case.
Be that as it may, the kritis in the DKP and SSP and their compare reveals us one key point of discordance. Out of the 50 kritis in the DKP, 49 are found in the SSP. A solitary kriti which is notated in the DKP is not found in the SSP. In fact, this one kriti is never found in any prior publication and therefore the DKP becomes the first truly authentic publication for the notation of this composition. And this composition is none other than ‘mahAganapatiM vandE’. There are those who believe that the kritis found notated in the SSP are the only authentic creations of Dikshitar, given that a substantial number of compositions not found in the SSP came to published in the 1940’s or thereafter, chiefly by vidvans who trained under Ambi Dikshitar, son of Subbarama Dikshitar. Without in any way diluting the evaluation criteria/standard to determine the authenticity of a composition as being Dikshitar’s, just on the strength of pedigree and the fact of its publication to the world at large by Natarajasundaram Pillai, ‘mahAganapatiM vandE’ can without doubt be accepted prima facie as an authentic kriti of Muthusvami Dikshitar. We do have a few other kritis which by the sheer quality of lyrics, musical setting and stylistic similarity, can be anointed as authentic creations of Dikshitar, despite not being found in the SSP. Suffice to say that ‘mahAganapatiM vandE’ is unique and is a singular instance of its class in comparison to the others such as ‘ekAmranAthaM’ – Gamakakriya, ‘vadAnyEsvaraM’ in Devagandhari, ‘srI sundararAjaM’ in Ramakriya and ‘siddhi vinAyakaM’ in Camaram. In fact from an oral tradition standpoint too, the repertoire of Dikshitar kritis of the Dhanammal family sourced from her tutelage under Sathanur Pancanada Iyer had only kritis found in the SSP and the Todi composition ‘mahAganapatiM vandE’ was the sole exception.
MUSICAL SETTING OF ‘MAHAGANAPATIM VANDE’:
In the context of appraising the authenticity of the kriti and also evaluate the melodic setting, I invite the attention at this point to the views of the expert Dr N Ramanathan in his seminal monograph ‘Problems in the editing of the compositions of Muddusvami Dikshitar’. The following are some of the salient points that he brings to our attention in the context of this composition:
1. Acccording to him he had learnt this composition from Mahadeva Bhagavathar, from the Ambi Dikshitar side. He avers that the musical setting/notation he learnt is almost the same as found in the DKP providing a useful corroborative evidence that the kriti and its notation are authentic as it is the same in two independent lineages, despite not being found in the SSP.
2. The melodic setting of the entire anupallavi line is very peculiar to Todi and is entirely native to this composition and is in fact the same in both the Ambi Dikshitar version as well as the DKP version, providing yet another validation as to the kriti being an authentic one of Muthusvami Dikshitar.
As we will hear in the discography section, the prAsa concordance, svarakshara, the languorous rupaka tala and the marked cadences of Todi reaching up to tAra madhyama in its contours all mark out this beautiful creation of Dikshitar. As pointed out though this kriti did not make it to the SSP, subsequent publishers of Dikshitar’s compositions particularly those who were disciples of Subbarama Dikshitar’s son Ambi Dikshitar such as Calcutta Ananthakrishna Ayyar & Sundaram Ayyar on their authority published ‘mahAganapatim vandE’ with notation. One such publication is by Ananthakrishna Ayyar dateable to April 1956 wherein this composition is presented as the Invocatory song for the collection of the so called “Abhayambha Navavarana” kritis. Leaving aside the fact that the said collection cannot be ordained as a navAvarana, the notation of the song closely aligns to the one found in DKP, as pointed by Dr N Ramanathan.
Having taken a view of the composition’s origins , we next move on to its lyrics.
Krti: ‘mahAganapatiM vandE’ Raga: tODi / Tala: rUpakam
Pallavi: mahAgaNapatim vandE mAdhavAdyamara-bRndam ||
Anupallavi: ahantAdirahitam shaktivihitam Anandadantamekadantam ||
Carana: tripuravadArttham shivEna tryambakEnArccitam |
upaniSadpratipAditam umAmahEshvarasutam |
kapilavasiSThAdinatam kaHnjajAdibhirIDitam |
kapilam kRSNapUjitam karivadanena shObhitam |
suparNavAha-sevitam sura-guruguha-bhAvitam |
The analysis of the text of the composition reveals that as always Dikshitar has embedded his standard colophon in the final carana segment ‘sura-guruguhabhAvitam’. The raga name Todi is not found in the composition, though it may be speculated that ‘ahantAdi’ is a sUcita reference. While Dikshitar explicitly refers to the iconic type of Lord Ganesa as Mahaganapathi, right at the outset, he also refers to ekadantam (the one with a single tusk) and one who feasts on kapittha (wood apple) , amra ( mango), panasa ( jackfruit) jambu (rose apple) and kadaliphala ( plantain) in the composition. In this composition Dikshitar alludes to Lord Vishnu thrice through the words ‘mAdhavAdyamara’, ‘krishnapUjitam’ and ‘suparnavAha-sEvitam’. The words ‘ahantAdi-rahitam’ reminds one of the contrasting usage of the word as in ‘ahantA-svarUpini’ occurring in the Andhali kriti ‘Brhannayaki varadayaki’. While in this kriti, it signifies ego, the word is played upon by Dikshitar as he says that She, the Mother Goddess manifests as the alphabets starting with A and ending with HA, in Sanskrit, in the Andhali composition which was covered in an earlier blogpost.
In sum, Dikshitar pays obeisance to the one-tusked harbinger of happiness, the Great Ganapati, extolled by Madhava and other celestials, the one free from ego, ordained by Shakti, the one worshipped by Lord Shiva for the destruction of Tripura, the One extolled by the Upanishads and the Son of Uma and Mahasvara, the One worshipped by Kapila,Vasishta, Vishnu, Brahma, Devas, Kartikeya and the One who feasts on the fruits -wood apple, mango, jackfruit, rose apple and plantain. The kriti is replete with svaraksharas right from the opening syllable.
While the pallavi and anupallavi employ standard epithets to extol Lord Ganesha, Dikshitar in the carana clearly alludes to two specific puranic lore/stories.
The first one is the reference to Lord Shiva propitiating Lord Ganesha before embarking on his mission to destroy Tripura , the mythical City created by his own devotee Maya the Asura, referred in the lyrics ‘tripuravadArttham shivEna tryambakEnArccitam’.
The second is the reference as ‘kapilam kRSNapUjitam’. At the outset, it may sound as a generic/ordinary reference of Krishna worshipping Lord Ganesha. In a while we will see that from a puranic perspective Dikshitar is referring to a not much popular story/episode from the Bhagavatham wherein Lord Krishna had to propitiate Lord Ganesha and seek his divine blessings to absolve himself of the sin of having to shoulder the accusation of killing his own kinsman Prasena.
Both these puranic episodes are interesting in themselves and one should revisit them in brief even as we immerse ourselves in the lyrical beauty of Dikshitar.
THE DESTRUCTION OF TRIPURA:
त्र्यम्बकाय त्रिपुरान्तकाय त्रिकालाग्निकालाय
कालाग्निरुद्राय नीलकण्ठाय मृत्युञ्जयाय
सर्वेश्वराय सदाशिवाय श्रीमन् महादेवाय नमः
So goes the passage from the Sri Rudram wherein Shiva is extolled as ‘tryambakAya tripurAntakAya’ amongst other epithets. While a deeper philosophical meaning for those terms can be enjoined, from a puranic perspective the reference is tagged to the destruction of the three worlds constructed by the Asuras by Lord Shiva. This puranic episode has come to feature the form of Shiva called ‘tripurAnthakA’.
Shortly after Lord Kartikeya the Commander in Chief of the Devas vanquished Tarakasura & drove the Asuras out of their domains, predictably his three sons plotted revenge to get back their abodes. Invoking Lord Brahma through austerity and penance they made him give a boon, enabling them to build three almost eternal and impregnable floating fortresses which would be their abodes. Lord Brahma’s only covenant /rider given that no boon can be granted for permanence, was that the cities would perish if one were to take aim and shoot them down when the three floating cities would be in a perfect straight line/occultation with each other, once every 1000 years when the star Pushya is in conjunction with the Moon. Maya the architect of the Asuras built the three cities called as Tripura from where Tarakasura’s sons unleashed their reign of terror and destruction. And as doomsday came – the day when the star Pushya conjected with the Moon, the Devas headed by the Trimurtis launched their final assault on Tripura. As the Cities transited into a straight line, Lord Shiva shot the fatal arrow which destroyed the three great Cities of Tripura, with which he earned himself the sobriquet of ‘tripurAntakA’, the annihilator of the three worlds and destroyer of Tripura. Incidentally Lord Ganesha is the ruling deity of the star Pushya. Lord Ganesha’s role in this story comes in when Lord Shiva fails to pay the customary obeisance to Lord Ganesha or Vigneshvara- the One who removes all obstacles, before he departs in his chariot to shoot that fatal arrow/pAshupatAstra which destroyed the three occulting cities. Legend has it that the axle of his chariot broke down as soon as he started. In a jiffy Lord Shiva realized his folly of not having worshipped Lord Vignesvara. To atone, he prayed forthwith to Lord Ganesha the remover of all obstacles, paid his obeisance before proceeding forward. Popular literature too highlights this episode. For instance Arunagirinathar in his well known Thiruppugazh eulogizes Lord Ganesha thus:
கைத் தலநிறை கனி
முப்புரம்எரிசெய்த அச்சிவன் உறைரதம்
அச்சது பொடிசெய்த அதிதீரா
The legend has a number of variations in the kshetra puranas for quite a few Shiva temples in Tamil Nadu including those at Thiruvirkolam, Thiruvadhigai and Accharapakkam particularly which in fact boasts of a shrine for Lord Ganesha wherein he is enshrined as ‘Acchumuri Vinayaka’. See footnote 3 below. Be that as it may, Dikshitar by referring to Tripura dahanam by Lord Shiva, highlights the role of Lord Ganesha as the vanquisher of all obstacles and reinforces the puranic injunct that He be worshipped before one embarks on any endeavour.
THE STORY OF THE SYAMANTAKA GEM:
In this section we shall look at ‘krishnapUjitam’ in ‘mahAganapatim vandE’ & the cross reference it has to ‘rouhinEya anujArcitaM’ found in ‘siddhi vinAyakaM’ in raga cAmara, again another kriti of Muthusvami Dikshitar on Lord Ganesa.
As we embark on this let us go over to what Dr Raghavan has to say on the same context but in a different kriti of Dikshitar namely ‘siddhi vinAyakam anisaM’ in the raga cAmara. Dr V Raghavan in his essay in Tamil narrates how the 68th Acharya of the Kanci Kamakoti Peeta, Sri Chandrashekarendra Sarasvati clarified to him & others, the meaning of the lyric ‘rauhinEyAnujArcitham’ found in the cAmara kriti ‘siddhi vinAyakam anisham’.
Sometime during the 1950’s during September the Paramacharya was camping at the Madras Sanskrit College in Mylapore along with his entourage. On the Vinayaka Chaturthi day that fell during his stay, the Acharya bade his personal attendants to mould a figurine of Lord Ganesha from the clay soil in the premises and he personally performed puja to it with all spiritual splendour. Amongst the many apart from Dr V Raghavan who attended the puja and had darshan that day, was the legendary vocalist Sangita Kalanidhi Semmangudi Srinivasa Iyer who after completion of the puja and ahead of the arati to Lord Ganesha by the Paramacarya, proceeded to sing the Dikshitar composition ‘ siddhi vinayakam anisham’ in Camara as his offering.
Here is the clipping of Sangita Kalanidhi Semmangudi Srinivasa Iyer rendering the Dikshitar composition ‘ siddhi vinAyakam anisham’ as he must had done that September evening at the Sanskrit College, Mylapore premises decades ago, in the august presence of the Paramacharya.
After the veteran concluded his rendering, the Acharya nodding approvingly with his benign smile & affection queried those around him if they /anyone assembled knew the real import/meaning of the words ‘rouhinEyAnujArcitham’ which occurred in the carana of the composition. Seeing that none including Dr Raghavan had an answer, the Paramacharya went on to narrate when –‘rouhinEya anuja’ or the younger brother of Balarama, i.e Krishna had to worship Lord Ganesha. The instance occurs in the story of the Syamantaka gem which comes in the Bhagavatham. Prasena, a Yadava kinsman of Krishna owned the Syamanataka gem, a legendary gem of great attraction/value and many were reportedly rumoured to have been so enamoured of the gem that they were willing to take any risk to purloin it. Prasena in vanity always wanted to flaunt it and so used to wear it as a regular neck ornament. One day wearing it he went to the forest accompanied by Krishna, for hunting. As fate would have it he was attacked by a lion which killed him , dragged him away along with the jewel in his neck. Jambavan the bear dweller of the forest latter killed the lion, took the jewel and gifted it to his daughter Jambavati. In the mean while Krishna returned to Dvaraka without Prasena, and he conveyed to the Yadava elders the news of Prasena succumbing to the attack of a lion. However in the absence of proof – witness or body and with the gem too missing & unaccounted for, quite a few members of the citizenry suspected that something sinister was afoot. Dvaraka was soon agog with rumours that Krishna himself had liquidated Prasena so that he could appropriate the famed Syamantaka gem all for himself. Without Prasena’s body or any other evidence to prove that the accident had happened, Krishna was left with no choice but to go back to the forest to recover the body and the gem so as to establish the truth, redeem his name and erase the blemish that had been caused to himself.
And so, Krishna went to the forest, fought Jambavan, won the battle with him, got back the gem and came back to Dvaraka. And immediately on his return he restored the gem to the deceased Prasena’s brother Shatrujith, as its rightful owner. Even then the travails of the gem and its owner did not end with that. Boding ill-luck to Krishna even thereafter, the gem put him in an extreme quandary as events continued to unfold much to his chagrin, lending ever greater credence to the original rumour that Krishna wanted to somehow own the gem. Krishna was thus left worrying in Dvaraka about all this.
And at this point in time Sage Narada came to visit him. Krishna confided to him his predicament and he sought the great sage’s guidance as to how to absolve himself of this liability once and for all. The Sage in his infinite wisdom told Krishna of the malefic effect of watching the Moon on Caturthi day and the pain that it brings to the incumbent, as the root cause of this apavAdA. He advised Krishna to worship Lord Ganesha and offering modaka and fruits on Caturthi day as atonement and that would cleanse him off this self-inflicted dOsha. And thus did Krishna redeem his lost honour and name, at the end by doing the Caturthi pooja to Lord Ganesha.
Dr Raghavan concludes his narrative by saying that this mythological story related by the Acharya is also found documented in the ‘Skandapurana’ under ‘Syamantaka AkhyAnam’ and in texts such as ‘vrata cUdAmani’.
And just as Dikshitar highlights the virtue and cleansing of the malefic effect caused by Moon from an astrological perspective in the cAmara kriti, he makes a direct reference to this puranic episode as ‘krishnapUjitam’ in this Todi kriti, embedding the entire story/episode pithily as is his wont.
From amongst the popular vocalists of the previous century we do notice that Sangita Kalanidhi G N Balasubramanian has sung ‘mahAganapatim vandE’ which is available in the public domain. There are no renderings of this composition by members of the Dhanammal family much to our disappointment. Instead for this blog post I seek to present the rendering of the composition by Sangita Kalanidhi Smt M S Subbalakshmi from a concert of unknown provenance. She must have presumably learnt it from the scion of the Dhanammal family Smt T Brinda perhaps. Smt MSS is known for her fidelity of rendering true to the source from which she learns and it is on that basis that this version is specially sought to be presented.
Part 1 : pallavi & anupallavi
Part 2: caranam
The version she sings is mostly aligned to the notation found in the DKP except for a few melodic extensions or flourishes, which one can and should anticipate. Attention is invited to the anupallavi rendering which Dr N Ramanathan talks about as also some of the melodic variations she weaves around some of the carana lines. There is one point to highlight especially in the context of the pallavi. The line ‘mAdhavAdyamara brindam’ spans 3 rupaka tAla cycles or totally 9 beats as per the DKP notation whereas all performers complete the said sahitya snippet in 2 avartas itself ( total of 6 beats).
Presented next is the rendering of the kriti by ‘Dikshitarini’ Sangita Kala Acharya Smt Kalpakam Svaminathan. It is in all probability learnt either from Justice T L Venkatarama Iyer or Ananthakrishna Iyer, under whom she was a pupil, both of them belonging to the Ambi Dikshitar lineage.
Apart from the version of Sangita Kalanidhi G N Balasubramanian one other version which can be profitably listened to is the one by Sangita Kalanidhi R K Srikantan.
From amongst the renderings, in my opinion, Smt Subbulakshmi’s rendering is closest to the notation in the DKP with the correct gait/pace of rendering. One other distinctive aspect of this kriti and rendering by Smt Subbulakshmi is the dominance of pancama varjya phrases, in the kriti body together with emphasis more on madhyama. Its always been a practice to render Todi skipping frequently the pancama note for it has a beauty on it own.
Some modern musical texts refer to Todi bereft totally of pancama as Suddha Todi. This Todi bereft of pancama is a beauty in its own right. In fact Patnam Subramanya Iyer the prolific composer created the ubiquitous varna ‘erA nApai’ in adi tAla with the pancama being rare/alpA. Many might not know that Patnam has also created one more varna (sAmi ninnE kOriunnAnurA – Adi tAlA) with the following sahitya totally eschewing the pancama ( Suddha Todi).
sAmi ninnE kOriyunnAnurA cAla namminAnurA (sAmi)
nA manavi vinarA shrI vEnkatEsa cennApuri nivAsA
cAla vE tOda mElukOra
Presented next is the doyenne Sangita Kalanidhi Smt M L Vasanthakumari beginning one of her many concerts with this rare varna. Mark the complete absence of the pancama note in the body of the varna.
And she follows up by rendering a dainty set of imaginative kalpana svaras again without the pancama.
The varna is apparently composed on Lord Venkatesa of Chennapuri, as is obvious from the sahitya. Given that Patnam Subramanya Iyer was a denizen of North Chennai/George Town area one wonders if the Temple/diety in question was what is known as the Bairagi Temple at Muthialpet. Historian S Muthiah in his tome “Madras, Chennai: A 400 year record of the First City of Modern India- Vol 1” notes that this old temple dedicated to Sri Venkatesvara was mentioned as Lorraine’s Pagoda in olden records. Apparently it was built by Ketti Narayana, son of Beri Thimmanna, a 17th century Dubash. A detailed note on the temple appears in Joan Punzo Waghorne’s book “Diaspora of the Gods” published by OUP.
And in conclusion, for me the story and the lyric is a throwback to the days I read the Amar Citra Katha stories including ‘The Syamantaka Gem’ alluded in this blog post, abridged/adapted/published by the Late Anant Pai. What a great way to know these in a simple way! If the Amar Citra Katha is a visual pen picture of these legends & stories then Dikshitar’s classic ‘mahAganapatim vandE’ is an immortal musical pen picture, a modern day Syamantaka gem which he has bequeathed to us. In contrast to the puranic gem which brought ill luck, one can be sure that if this modern gem were to be sung it is sure to bestow us prosperity and the boundless Grace of Lord Ganesha, this Chathurthi.
- Dikshita Keertanai Prakashikai -Tamil ( 1936) – Vidvan Thiruppamburam Svaminatha Pillai
- Problems in the editing of the Kirtanas of Muddusvami Dikshitar(1991) – Dr N Ramanathan- Paper presented in the 65th Annual Conference of the Music Academy Madras on 19-Dec-1991 and published in JMA Madras, 1998 Vol LXIX,pp 59-98.
- Isai Katturaigal – Tamil (2006)- Dr V Raghavan- Published by the Dr V Raghavan Center for Performing Arts, Adayar, Chennai – pp 68-70
Legend has it that Dikshitar examined the astro chart of his devoted disciple and sensed that that the recurring colic pain was due to the malefic impact of Jupiter ( graha dosha). Given that Tambiappan Pillai would not be able to recite shlokas to propitiate Guru and seek divine relief to ameliorate his suffering, because of his caste, Dikshitar proceeded to create the composition ‘Brhaspate’ in Atana condensing the very essence of Guru worship, bade his disciple to sing it. Needless to add he did so and recovered completely. The story finds mention in many of the Muthusvami Dikshitar biographies including those written by Subbarama Dikshitar, Dr V Raghavan and Justice T L Venkatarama Iyer.
Readers are requested to read the Introductory sections of the English translation of the DKP given in the link above, for a detailed biography of Sri Sathanur Pancanada Iyer who was also called Sathanur Panju Iyer, the guru of Veena Dhanammal and Tiruppamburam Natarajasundaram Pillai. Additionally readers may also read this article, published in Guruguha.Org sometime back.
Given that we have a few Siva ksetras which feature Lord Ganesa having connection with the Tripura samhara episode as above, surprisingly we do not find modern day editors of Muthusvami Dikshitar kritis, arbitrarily assign ‘mahAganapatim vandE’ in Todi to the Ganesa enshrined in those temples.
Disclaimer: The clippings used in this blog post have been purely used for educational/research purposes and no attribution is made or copyright claimed, which is exclusively the property of the producers/artistes concerned. The photos has been sourced from the web & belong exclusively to the trademark owners of ‘Amar Citra Katha’