Saatyaki S/o Seshendra Sharma
Shodasi : Secrets of Ramayana
Shodasi :A tantric commentary on Valmiki Ramayana: Shodasi
A tantric commentary on Valmiki Ramayana
The book “Shodasi” written by my friend Sri Guntruru Seshendra Sharma is literally his experiments in the study of of Valmiki Ramayana. Sri Seshendra Sharma is a devout and erudite scholar in the Tantra Sastra. The present book is an attempt on his part, among other things, to explain part of Valmiki Ramayana in terms of Kundalini Yoga.
According to the learned author, the exposition of the story of Ramayana by Valmiki is not a mere narration in good and excellent poetic style. Underlying this is an attempt to infuse in it the directives of the esoteric theories of Kundalini Yoga. Of all Kandas (Cantos) of Valmiki Ramayana, the author has given and rightly so, great importance only to the Sundara Kanda which, as is well known, represents the quintessence of the Valmiki Ramayana’s thought. The first verse of the Sundara Kanda “ Tato Ravana Nithayah” etc., has been interpreted by the author as representing an attempt by Hanuman to traverse the path of the Sushumna , which is the mystic path situated between Ida and Pingala, thereby reaching the final goal of oneness with the Kundalini Sakti. The word “Charana Charite patthi” has been interpreted by the author as the path of Kundalini by deriving the world Charana as the Tadditanta derivative of the Word Charana. In a similar manner several other verses have been interpreted in an extremely interesting and original light. According to the author, this underlying principle of interpreting Valmiki in the light of Kundalini Yoga is not merely a novelty that can be seen here and there, but represents a continuous under-current of thought which Valmiki keeps at the back of his mind while writing his immortal epic. In this respect, the author is of the view that Valmiki and his composition are not mere poetical and emotional out pours but represent a deliberate and well thought out attempt to reach the doctrines of Manthra , Yoga and Vedantha.
The author has also shown a lot of interest and original work with regard to internal evidence of the Ramayana and Mahabharata and has sought to bring out the antiquity of the Ramayana and its closeness to the Vedic thought. In particular, in the chapter on Indra Paratva as opposed to Vishnu Paratva, the author has sought to bring out an original thesis that the Ramayana closely follows the predominant position of Indra in the pantheon of gods, which is the Vedic pattern as against the Supremacy of Vishnu which is the Puranic Pattern. In other words, the author contends that the Ramayana is sought to be established as being more in consonance with the Vedic pattern than with the Puranic pattern of Vishnu.
The author also has done extensive research into the Maha Bharata and proves conclusively that Vyasa has , in his Maha Bharata closely followed Valmiki in several aspects of epic writing including description of hills , description of rivers etc. The description of Damayanthi as “ Malina Vastrangi” in the harem of a king in the guise of a Sairandhri is compared with the description of Sita in the Ashokavana of Valmiki. Similarly the flight of Garutman insearch of nector from the heaven is sought to be equated with the descripton of the flight of Hanuman over the seas. Many othe chaste Sanskrit expressions like “krodhamurchitaha” “ Satya Parkaramaha” etc., with which were first made familiar by Valmiki are found embedded into the Maha Bharata. Several other verses have also been similarly repeated in Vyasa’s Maha Bharata.
The author’s erudite scholarship and keen sense of research are evident throughout the book. The book is an original attempt at a re-interpretation of Valmiki in a new light ad all Devi Upasakas would gladly and gratefully welcome this. The book is so thought-provoking and so well written that It deserves to be translated into English and several other Indian Languages so that the new ideas propounded by the author can be made accessible and studied by several scholars of the several regions of our country.
I wish the author all success in this new attempt.
1967 (Sd)/-
N.Ramesan, I.A.S
Secretary to Government (Education) A.P
Seshendra : Visionary poet of the millennium
-----
A Resplendent Icon of all Arts
This is an exemplary book which elevated the status of Indian Literary Criticism to the peaks of the world literature. Shodasi is a name associated with a great hymn. The title suggests that it’s a book on spiritual discourse. A reading of this book suggests that the spirit of scientific temper is critical to comprehend Valmiki’s Srimad Ramayana. Besides this, command on Vedic or Scriptural knowledge is essential. What does a layman has to say when a towering personality like Viswanatha Satyanarayana himself extolled the critical acumen and serious scholarship of Seshendra Sharma.
Sharma has made it crystal clear that unless one has an apparent understanding of the plot’s context, psyche of the characters, and the milieu of the bygone days supplemented by extraordinary scholarship, sound knowledge of phonetics and awareness on contemporary issues; one cannot easily comprehend the poetic diction of Valmiki. The debate on the phrase “Netraturaha” is a fitting example. The uniqueness of the title, Sundara kanda, Kundalini Yoga, Gayatri Mantra secretly hidden in Trijata’s dream sequence, considering The Bharatha as an image of The Ramayana.... this book is a repository of many such critical discourses. It is replete with inconceivable and unfathomable issues. This magnum opus is an invaluable gift to the Telugu literature.
- VIPULA, Viswa Katha Vedika: May 2014
(An exclusive Telugu Monthly Magazine for stories)
* * *
Valmiki Ramayana – Greatest Medicine for Mankind
The story of Ramayana is prescribed as textbook for students. Sita and Rama are worshiped as prime couple. No need to mention about reciting it. Whether Valmiki was satisfied with simple narration of the story? Seshendra Sharma denies it.
He analyzed it mentioning that to understand the inner meanings of Valmiki Ramayana, the scientific knowledge is essential.
The underlying secret of the sage’s mind will be known through the knowledge of science.
It is the firm opinion of Seshendra that the argument that “the sciences are for scholars only” is a conspiracy hatched by Selfish scholars and lazy uneducated persons.
Seshendra who has democratic ideology and conviction on science and literature informs the public about the secrets of Ramayana expounded by Valmiki. He explains that Valmiki dedicated ambrosia (The Greatest Medicine) named “Kundalini Yoga” to the mankind. The poetry in the metre of Anushtup Sloka is the honey coating to the medicine. It was explained with great introspection and exemplary scholarship. He concludes that the Ramayana is older than the Maha Bharatha and it is another form of Veda. Valmiki introduced the system of meditation in Ramayana. The Introspection and research bent of mind of Seshendra are spread over in the book in two streams. The exuberant fragrance of scholarship is experienced throughout the book.
The present generation can understand the scholarship of Seshendra in Vedas and Mantra Sastra. Seshendra is a poet who has composed unique Ruthu Ghosha (Cry of the Seasons: Metrical Poetry) and revolutionary free verse –Mande Suryudu (The Burning Sun).
- Andhra Prabha (Telugu Daily), 24th August 2014.
* * *
Two Great Peaks in the world literary criticism and research
Shodasi: Secrets of The Ramayana and Swarnahamsa Harshanaishada from the mighty pen of the great Telugu poet, Gunturu Seshendra Sharma are considered to be the two great peaks in the world literary criticism and research. This is a truth most contemporary Telugu writers and readers aren’t aware of. The way Seshendra could discover Kundalini Yoga, Gayathri Mantra in Shodasi, he could discern the treasure trove of mantra yoga, Sri Mahatripurasundari, Chintamani mantra in Swarnahamsa.
At a time when our universities which are mere Degrees production Units, churn out “solid waste” in the name of research; Seshendra even while attending to his job as a Municipal Commissioner created research oriented critical volumes like a sage.
Though Shodasi was published in 1967 and Swarnahamsa in 1968; Swarnahamsa was created by him much before Shodasi was conceived. The concepts that Srinatha, Nannayya and Mallanatha, the Telugu Classical poets couldn’t decipher,
Seshendra could. He humbly submits that he is most fortunate that the triumvirate had left behind some pertinent concepts only to be discovered by him at a later stage.
These two great kavyas were serialised under the editorship of late Neelamraju Venkata Seshaiah in Andhra Prabha Daily, Sunday Literary Supplements from 1963 to 1967 and Seshendra’s poems and non-fiction were published in the book forms (6) only after they appeared in serial form in Andhra Prabha.
e Book :
A tantric commentary on Valmiki Ramayana
The book “Shodasi” written by my friend Sri Guntruru Seshendra Sharma is literally his experiments in the study of of Valmiki Ramayana. Sri Seshendra Sharma is a devout and erudite scholar in the Tantra Sastra. The present book is an attempt on his part, among other things, to explain part of Valmiki Ramayana in terms of Kundalini Yoga.
According to the learned author, the exposition of the story of Ramayana by Valmiki is not a mere narration in good and excellent poetic style. Underlying this is an attempt to infuse in it the directives of the esoteric theories of Kundalini Yoga. Of all Kandas (Cantos) of Valmiki Ramayana, the author has given and rightly so, great importance only to the Sundara Kanda which, as is well known, represents the quintessence of the Valmiki Ramayana’s thought. The first verse of the Sundara Kanda “ Tato Ravana Nithayah” etc., has been interpreted by the author as representing an attempt by Hanuman to traverse the path of the Sushumna , which is the mystic path situated between Ida and Pingala, thereby reaching the final goal of oneness with the Kundalini Sakti. The word “Charana Charite patthi” has been interpreted by the author as the path of Kundalini by deriving the world Charana as the Tadditanta derivative of the Word Charana. In a similar manner several other verses have been interpreted in an extremely interesting and original light. According to the author, this underlying principle of interpreting Valmiki in the light of Kundalini Yoga is not merely a novelty that can be seen here and there, but represents a continuous under-current of thought which Valmiki keeps at the back of his mind while writing his immortal epic. In this respect, the author is of the view that Valmiki and his composition are not mere poetical and emotional out pours but represent a deliberate and well thought out attempt to reach the doctrines of Manthra , Yoga and Vedantha.
The author has also shown a lot of interest and original work with regard to internal evidence of the Ramayana and Mahabharata and has sought to bring out the antiquity of the Ramayana and its closeness to the Vedic thought. In particular, in the chapter on Indra Paratva as opposed to Vishnu Paratva, the author has sought to bring out an original thesis that the Ramayana closely follows the predominant position of Indra in the pantheon of gods, which is the Vedic pattern as against the Supremacy of Vishnu which is the Puranic Pattern. In other words, the author contends that the Ramayana is sought to be established as being more in consonance with the Vedic pattern than with the Puranic pattern of Vishnu.
The author also has done extensive research into the Maha Bharata and proves conclusively that Vyasa has , in his Maha Bharata closely followed Valmiki in several aspects of epic writing including description of hills , description of rivers etc. The description of Damayanthi as “ Malina Vastrangi” in the harem of a king in the guise of a Sairandhri is compared with the description of Sita in the Ashokavana of Valmiki. Similarly the flight of Garutman insearch of nector from the heaven is sought to be equated with the descripton of the flight of Hanuman over the seas. Many othe chaste Sanskrit expressions like “krodhamurchitaha” “ Satya Parkaramaha” etc., with which were first made familiar by Valmiki are found embedded into the Maha Bharata. Several other verses have also been similarly repeated in Vyasa’s Maha Bharata.
The author’s erudite scholarship and keen sense of research are evident throughout the book. The book is an original attempt at a re-interpretation of Valmiki in a new light ad all Devi Upasakas would gladly and gratefully welcome this. The book is so thought-provoking and so well written that It deserves to be translated into English and several other Indian Languages so that the new ideas propounded by the author can be made accessible and studied by several scholars of the several regions of our country.
I wish the author all success in this new attempt.
1967 (Sd)/-
N.Ramesan, I.A.S
Secretary to Government (Education) A.P
Seshendra : Visionary poet of the millennium
-----
A Resplendent Icon of all Arts
This is an exemplary book which elevated the status of Indian Literary Criticism to the peaks of the world literature. Shodasi is a name associated with a great hymn. The title suggests that it’s a book on spiritual discourse. A reading of this book suggests that the spirit of scientific temper is critical to comprehend Valmiki’s Srimad Ramayana. Besides this, command on Vedic or Scriptural knowledge is essential. What does a layman has to say when a towering personality like Viswanatha Satyanarayana himself extolled the critical acumen and serious scholarship of Seshendra Sharma.
Sharma has made it crystal clear that unless one has an apparent understanding of the plot’s context, psyche of the characters, and the milieu of the bygone days supplemented by extraordinary scholarship, sound knowledge of phonetics and awareness on contemporary issues; one cannot easily comprehend the poetic diction of Valmiki. The debate on the phrase “Netraturaha” is a fitting example. The uniqueness of the title, Sundara kanda, Kundalini Yoga, Gayatri Mantra secretly hidden in Trijata’s dream sequence, considering The Bharatha as an image of The Ramayana.... this book is a repository of many such critical discourses. It is replete with inconceivable and unfathomable issues. This magnum opus is an invaluable gift to the Telugu literature.
- VIPULA, Viswa Katha Vedika: May 2014
(An exclusive Telugu Monthly Magazine for stories)
* * *
Valmiki Ramayana – Greatest Medicine for Mankind
The story of Ramayana is prescribed as textbook for students. Sita and Rama are worshiped as prime couple. No need to mention about reciting it. Whether Valmiki was satisfied with simple narration of the story? Seshendra Sharma denies it.
He analyzed it mentioning that to understand the inner meanings of Valmiki Ramayana, the scientific knowledge is essential.
The underlying secret of the sage’s mind will be known through the knowledge of science.
It is the firm opinion of Seshendra that the argument that “the sciences are for scholars only” is a conspiracy hatched by Selfish scholars and lazy uneducated persons.
Seshendra who has democratic ideology and conviction on science and literature informs the public about the secrets of Ramayana expounded by Valmiki. He explains that Valmiki dedicated ambrosia (The Greatest Medicine) named “Kundalini Yoga” to the mankind. The poetry in the metre of Anushtup Sloka is the honey coating to the medicine. It was explained with great introspection and exemplary scholarship. He concludes that the Ramayana is older than the Maha Bharatha and it is another form of Veda. Valmiki introduced the system of meditation in Ramayana. The Introspection and research bent of mind of Seshendra are spread over in the book in two streams. The exuberant fragrance of scholarship is experienced throughout the book.
The present generation can understand the scholarship of Seshendra in Vedas and Mantra Sastra. Seshendra is a poet who has composed unique Ruthu Ghosha (Cry of the Seasons: Metrical Poetry) and revolutionary free verse –Mande Suryudu (The Burning Sun).
- Andhra Prabha (Telugu Daily), 24th August 2014.
* * *
Two Great Peaks in the world literary criticism and research
Shodasi: Secrets of The Ramayana and Swarnahamsa Harshanaishada from the mighty pen of the great Telugu poet, Gunturu Seshendra Sharma are considered to be the two great peaks in the world literary criticism and research. This is a truth most contemporary Telugu writers and readers aren’t aware of. The way Seshendra could discover Kundalini Yoga, Gayathri Mantra in Shodasi, he could discern the treasure trove of mantra yoga, Sri Mahatripurasundari, Chintamani mantra in Swarnahamsa.
At a time when our universities which are mere Degrees production Units, churn out “solid waste” in the name of research; Seshendra even while attending to his job as a Municipal Commissioner created research oriented critical volumes like a sage.
Though Shodasi was published in 1967 and Swarnahamsa in 1968; Swarnahamsa was created by him much before Shodasi was conceived. The concepts that Srinatha, Nannayya and Mallanatha, the Telugu Classical poets couldn’t decipher,
Seshendra could. He humbly submits that he is most fortunate that the triumvirate had left behind some pertinent concepts only to be discovered by him at a later stage.
These two great kavyas were serialised under the editorship of late Neelamraju Venkata Seshaiah in Andhra Prabha Daily, Sunday Literary Supplements from 1963 to 1967 and Seshendra’s poems and non-fiction were published in the book forms (6) only after they appeared in serial form in Andhra Prabha.
e Book :
Date & Place:
Not specified or unknown.
