Vol 03.006
In this Issue:
1. Editorial
2. AdhvaithA & VisishtAdhvaithA on"Tat Tvam Asi"- Part 3/3 - Sri M.S. Hari
3. The Role of Guru in Spiritual sAdhaNA - Sri Anantha RangAchAr
4. Bhisma Sthuthi - Part 2 - Sri Purisai KrishnamAchAriAr's commentary
5. What is in this week? List of festivals and events, this week
Dear BhakthAs:
We place in your hands the sixth issue of Volume 3, which houses three articles.
The first one is the third of the three part series on the vEdha MahA VAkyam, Tat Tvam asi by Sri M.S.Hari of Singapore. It is very important for us to understand clearly how Sri VaishNavite AchAryAs have shed light on the true meanings of this and other vEdha MahA VAkyams. The second article is by Dr.N.S.Anatha RangAcchAr Swamy about the indispensable role of a SadAchAryan in spiritual pursuits leading upto Moksham. The third article is the second of the series on BhIshma Sthuthi by Sri Purisai KriahNamAcchAr Swamy, the SampAdhakar of Nrusimha PriyA.
We are happy to announce the forthcoming postings by Dr.S.M.S.Chari on the Upanishadic underpinnings of SaraNAgathi doctrine. Dr.S.M.S.Chari is the disciple of one of the greatest Sri VaishNava AchAryALs of recent times, Sri Goshtipuram Swamy.
Subhamasthu,
adiyEn,
Oppiliappan Koil VaradAchAri Sadagopan, Editor
http://www.srivaishnava.org/sgati/
2. AdhvaithA & VisishtAdhvaithA on"Tat Tvam Asi" Part 3/3
M S HariArguments & Counter-arguments in this Context
Satakopa NamazhvAr, Bhagavat YAmunAchAryA, Sri Bhagavat RAmAnuja, Srimath Vedanta Maha Desikan are notable personalities who have elaborately dealt with refuting the AdhvaithA philosophy and establishing VisishtAdhvaithA philosophy. Sri RAmAnuja has objected AdhvaithA using the Veda as authority and also logic wherein he has mentioned seven objections against AdhvaithA called Sapta-Vidha- Anupapathi, pointing out mistakes in AdhvaithA. SwAmi dEsikan has dealt with refuting AdhvaithA and establishing VisishtAdhvaithA in this celebrated masterpiece called "Satha Dhushini" wherein he has raised hundred objections against AdhvaithA for which AdhvaithA scholars are not able to answer even for one objection. Further the same scholar of extraordinary intelligence and logical power has written a book called "Para Matha Bhangam" wherein he refutes AdhvaithA and many other illogical schools of thought in philosophy and establishes VisishtAdhvaithA. We will not go into the details of the above mentioned refutations but will present some basic refutations as essence from them. Now a basic question arises! - Why should we refute other philosophical schools of thoughts? The answer is simple. We do not have any intention to hurt other people's feelings by refuting their philosophical school of thought. Our intention is only to ascertain that the only purport of Veda is VisishtAdhvaithA Sri Vaishnavam and it is the only logically correct philosophy that has got universal approach that is not at all a sectarian philosophical school of thought. It is to be noted that in debates, arguments, and counter-arguments favoring something and refuting another thing is the basis to ascertain theories based on a premise.
The basic objection in the form of a question against AdhvaithA is "Why should the Brahman get obstructed/covered by AvidhyA? AdhvaithA says Brahman is pure knowledge-self reality without a second entity and without any attributes. AdhvaithA says that AvidhyA cannot be explained in words but it is of the nature opposed to knowledge-self. How can the pure knowledge-self-reality Brahman be obstructed by AvidhyA which is of opposite nature to knowledge? If AvidhyA's nature itself is to be argued that it is of obstructing Brahman and create false illusion of universe composed of living and non-living things, then a serious controversy arises. That is, Brahman according to AdhvaithA is without a second entity. Then from where did this AvidhyA come to cover Brahman and create illusion? If AvidhyA too has to be accepted as an entity, then the basis of AdhvaithA gets shaken -"Chin MAtram Brahma" "Brahman is without a second entity" is getting contradicted. If they argue that AvidhyA is not a second entity then it should be an attribute of Brahman. If so "Nirguna" "Brahman is without any attributes" is getting contradicted. Readers! You may just think over this - why should the real Brahman get itself into the cover of AvidhyA and should create a mere illusion that is unreal as Jeeva and matter? Why should then after get trapped like this, attempt for liberation from this? If liberation is needed, then the entity to get liberated in AdhvaithA is the Brahman itself! Why should the Brahman suffer in illusion of Jeeva?
AdvaithA says the universe is unreal, as it is only an illusion. So the Brahman does not suffer. This is not acceptable because the universe is the creation of the Brahman as per the Veda and the process of creation is described by it in detail. Saying that the universe in unreal is contradictory to perception through our sense organs also. The real Brahman has no necessity to create an unreal universe and then attempt to get liberated from it. Now consider logic. If AvidhyA covers the Brahman and creates illusion as Jeeva and matter, then is a part of Brahman covered or the entire Brahman is covered? The Brahman has no parts. If it covers the Brahman then it should block the self-illuminating knowledge-self-reality Brahman. This "self- illuminating" is not considered as an attribute of Brahman as it is told by AdhvaithA that Brahman has no qualities. That means AvidhyA obstructs the knowledge-self-reality (swaroopa) itself and creates the illusion. Therefore the entity called "Brahman" itself is lost when AvidhyA covers it and cannot be established. AdhvaithA now counter-argues that the same objection is possible to be raised against VisishtAdhvaithA also. In VisishtAdhvaithA, the JeevAtman is knowledge-self-reality, finite in nature. The JeevAtman gets bound in his Karma (results of his action) in the material world and forgets who he is and thinks he is the body and suffers in the material world. AdhvaithA says during this phase, the entity "JeevAtman" itself is lost and it cannot be established. VisishtAdhvaithA refutes this by saying that the karma does not cover the knowledge-self-finite reality of JeevAtman but only makes his attribute knowledge to contract according to his karma. VisishtAdhvaithA accepts qualities possessed by Brahman, JeevAtaman and matter. Therefore the contraction in the attribute-knowledge makes the JeevAtman to forget his reality and suffer in the material world as per his karma. The AdhvaithA cannot take this refutation as "answer" for the objection raised by us because it does to recognize Brahman with qualities.
The Veda says that the Brahman is "Niranjanaha etc". Brahman is Called "Nirguna" (without attributes) for it does not possess bad qualities or qualities of material world or qualities that Jeeva has like karma. This does not mean that the Brahman is totally devoid of all qualities. It has qualities that are unique to it that are divine and infinite. If Brahman is to be taken devoid of all qualities, then numerous vEdic verses proclaiming that Brahman has divine infinite qualities become meaningless. This cannot happen. Further "Nethi Nethi" in the Veda does not negate the qualities of Brahman after saying them. Its meaning is "It is not only this much! Brahman is infinite with infinite divine qualities"
If Brahman itself becomes the Jeeva & matter by illusion, then the bad qualities of Jeeva (being bound by karma, sufferings etc) and matter (satva, rajas, tamas and changing nature) are applicable to Brahman. The Veda proclaims that Brahman is "Untouched by all impurities". This "proclaim" will be meaningless if Brahman by reality becomes Jeeva/matter. Still the Veda has declared Brahman as the material cause of the universe. Material cause is the one that undergoes change to become an effect. The Veda conveys the nature-reality of Brahman by the term "Satyam". This means "NirvikAratvam" "Unchanging" nature. If the Brahman is also declared as material cause, don't you think there is a contradiction here? In fact there is no contradiction. Before creation, subtle Chith & Achith entities as his body attributed the Brahman. The Brahman wished to create and expanded the subtle entities by giving expanded forms, names, gender, class etc. He gave the Chit, form, name etc., as per the Chit's individual karma that has no beginning. Therefore the Brahman is impartial in his creation. After creating, the Brahman entered into all the Chith and Achith entities (sentient and insentient entities) and got attributed by them as his body. Therefore the same Brahman attributed by subtle Chith-Achith entities (before creation) as his body became attributed by expanded Chith-Achith entities as his body (After Creation). This is the reason why the Brahman is declared as the material cause of the universe. Therefore creation is this which is wished and done by him as expansion of his body which is Chith & Achith entities. As he wished and created, he is also the instrumental cause of the universe. As the Veda declares that Brahman is all-powerful with transcendental divine powers, he needs no accessories in the process of creation. The Vedas says that the sentient (Chith - Jeeva) and the insentient (Achith - matter) and the Brahman (Iswara - ParamAtman) are always eternal and has no beginning or middle or end. This ascertains the subtle and expanded states of his body. It has to be carefully noted that only the Brahmans form (body) undergoes the contraction and expansion as destruction and creation of universe and not his reality (Swaroopa). Therefore the Brahman is material cause and also is of unchanging nature. Thus there is no contradiction. As the Brahman is the soul of the universe, he remains untouched by the qualities of the universe (chith & achith ) as it is his body. The explanation of the nature of body and soul in detail is in order here. Soul is the one that eternally and inseparably supports controls and owns the body for its purpose. Body is the one that is eternally and inseparable supported, controlled and owned by the soul and exists for the purpose of the soul. This is the definition of soul and body respectively. Generally when we say "body", the picture of it which comes to a person's mind is "that which has head, legs, hands etc.". If you take the body of asnake, it does not possess legs hands etc as it is found in human body. The body's physical form thus varies from species to species. Therefore the definition is not in terms of these physical natures but only of the definition given above holds good as far as the soul-body relationship is concerned. The Vedas talk about identity of Brahman & Universe by AbhEdha Sruthi Verses. The same Vedas talk about the categorical difference between the Brahman & Universe by BhEdha Sruthi Verses. There appears that a contradiction is present. But there is no contradiction when both these types of Veda Verses are synchronized using Gataka Sruthi that talks explicitly the body-soul relation ship between Brahman and the universe. When the Gataka Sruthi is used to synchronize, the AbhEdha sruthi verses tell that nothing other than the Brahman qualified by the universe as his body exists. In the same way when the Gataka sruthi verses are used to synchornize, the bhEdha sruthi verses tell that the Brahman who is the soul of the universe is different from the universe which is his body - as body and soul are different entities but they are inseparably related. Therefore the entire Veda is without contradiction the one that only meaning is the VisishtAdhvaithA. Thus VisishtAdhvaithA explains the verse "Tath Tvam Asi". AdhvaithA views regarding the same are refuted and rejected as they are not in accordance with entire Veda and also contradict logical reasoning.
Conclusion
To conclude this article, we would like to state that the SAstras especially the Veda that is the ultimate authority of knowledge, is a vast source. It needs to be studied with its six accessories properly and practiced and interpreted without pride and prejudice. Only then the purport of it can be ascertained. VisishtAdhvaithA Sri Vaishnavam is the only school of philosophy that has clearly ascertained the purport of the entire Veda.
3. The Role of Guru in Spiritual sAdhaNA
N.S. Anantha RangAchArIntroduction
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It is no exaggeration to say that there is nothing on earth, by paying of which, we could free ourselves from our indebtedness to an AchAryan. The benedictions bestowed by an AchAryan is so great that we have to be ever grateful to him. A number of teachers have taught us different things and have given shape to our lives. We have to be grateful to all of them.EkamEvaksharam yasthu guru: sishyam prabOdhayEth
PrthivyAm nAsthi taddravyam yaddavata cAnmi bhavEthEven for teaching of an alphabet, we can not repay adequately with anything. The Mother is the first Guru and a number of other Gurus enlighten us on many things. The dharma sAsthrAs declare that one who teaches aathmavidhyA is the most celebrated of all Gurus. "AchAryA: srEshtO gurUNAm" says the Gauthama Dharma sUthrAs. The AchAryA is one who teaches "Brahma VidhyA" or the knowledge of Brahman.
The Definition of an AchAryan
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An AchAryA is one who expounds the meanings of the sAsthrAs, who practises them himself, who establishes the disciples in those spiritual practises :AchinOthi hi sAsthrArthAn AchArE sthApayatyapi
svayam AcharathE yasmAth tasmAdh AchAryA uchyathEThe Uniqueness of an AchAryan
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The role of the AchAryan in the field of spiritual sAdhanA is unique. One can not proceed on right lines without the authentic guidance of the AchAryan. The mysteries are not possible of being known without proper initiation by the AchAryan, who happens to be the custodian of such knowledge. The mystic truths that are covered by the outward symbols are not possible of being discovered at all, if one is not initiated by a competent AchAryan. The six disciples pay their homage to the great PippalAdhA in Prasna Upanishad : "Thvam hi nah pithA yOsmAkam AvidhyAyAh pAram param tArayasi (Thou art our Father, who makes us cross the ocean of AvidhyA)."The aspirants depend entirely on the AchAryan for practising their sadhanA for spiritual perfection. The method, the content and the verification processes are all taught by the AchAryan according to the needs and the abilities of the aspirants. The AchAryan will be in a position to testify the Truths in the light of his own personal experiences.
The Upanishadic references to AchAryan
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The Upanishads contain number of references to the AchAryan and his significance. VidhyA gained through the AchAryan alone would lead one to the greatest good -- "AchAryAdhaiva vidhyA vidhithA sAdhishtam prApath" -- says sathyakAma Jaabla to his guru GauthamA (ChAndhOgya Upanishad). Though UpakOsalA was initiated into the truths by the sacred fires, they asked him to gain that knowledge of archirAdhi gathi and others from the AchAryA -- "AchAryAsthu tE gathim vakthA" -- (ChAndhOgya Upanishad). UddhAlakA teaches his son SvEthakEthu that knowledge of the highest reality can be got only through AchAryOpadEsA. The illustration of GandhArapurusha, blind folded and hands bound, left by robbers in the midst of a terrible forest, lamenting loudly for being unaware of the direction in which he has to proceed, is given here. A compassionate person unties his bonds and instructs him about the proper direction in which he can proceed to reach his home. Similarly, the AchAryA guides the aspirant after spiritual perfection and helps him to get rid of the cover of ignorance (ChAndhOgya Upanishad). The worldly man suffering under the stress and strain of Aj~nAnam and ViparItha Jn~Anam is very much like the GandhAra Purushan, who was overpowered by the robbers.The AchAryan shows the path to knowledge, fills one with faith by his own example, initiates the procedure, plans for his progress, gives him the necessary technique, corrects him whenever he goes wrong, and leads him to the ultimate goal surely and safely.
The Mundaka upanidhad says that one who has developed dispassion on seeing te hollowness of the earthly gains should go to such an AchAryan alone, who is a strOthriyA (one versed in scriptures) and BrahmanishtA (One who has realized Brahman)for gaining the knowledge of that Supreme Reality. Swamy Desikan describes the AchAryA lakshaNam in the very first verse of Sri NyAsa Vimsathi:
siddham sathsampradhAyE sthiradhiyamangam srOthriyam Brahmanishtam
Satthvastham sathyavAcham samayaniyathayA saadhuvruthyA samEtham
DhambhAsUyAdhimuktham jithavishayigaNam dhIrgabhandhum dhayALum
skhAlithyE saasitAram svaparahithaparam Desikam bhUshNurIpsEthSwami Desikan says: "The SadAchAryan sought should be endowed with the following qualities: He must have gained realization; he must be of a firm understanding, sinless, well versed in the scriptures, established in Brahman, sAthvic in nature, truthful, endowed with virtuous behavior, free from jealousy, vanity and other vices, endowed with conquest over his sense organs, forgiving, compassionate, corrective whenever there is a lapse and mindful of his and others' welfare".
SvEtasvatArOpanishad declares that the mystic truths reveal themselves to only one who has supreme devotion towards God and intense devotion towards the Guru in the same way:
Yasya dEvE parAbhakthi yathA dEvE tathA gurau
tasyaite kathithA hyArthA: prakAsantE mahAthmana:Swami Desikan exhorts the aspirants that they should worship the AchAryA even as one worships BhagavAn in the second slOkam of Sri NyAsa Vimsathi :
ajn~AnadhvAntha rOdhAth agha pariharaNAth
athma saamyAvahathvAth, janma pradhvamsi
janma pradha garimathayA dhivya dhrushti prabhAvAth,
nishprathyUhAnrusamsyAth niyatharasathayA
nithya sEshithva yOgAth AchAryA: sadhbhiraprathyupakaraNa
dhiyA dEvavath syAthupAsya:The AchAryA is the dispeller of the dismal darkness of ignorance. He removes all of our sins. He makes us equal to himself. He gives us VidyA jn~Ana that would put an end to the cycles of births and deaths. He will endow us with a divine vision. He will have infinite compassion, which will never be stultified. Being of the nature of AnandA, he would ever communicate the same. On account of all these factors, the AchAryA is to be worshipped as one worships God. One should never harbour the feeling that he is doing a good turn in return to the Guru. The Taittiriya says "AchAryA dEvO Bhava". Treat the AchAryAs as God and ApasthambhA voices the same feeling when he says "Devamiva AchAryAm upAsitha". One must therefore worship his AchAryA as God.
In our country, the tradition of paying homage to the GuruparamparA is a unique feature. This affords an opportunity to pay our gratitude to the illustrious line of teachers that have guarded these truths and handed the essence of that supreme teaching. In the Upanishads, the Guru-Sishya paramparais that treasured such vidhyAs are often mentioned. While referring to madhu vidhyA, the ChAndhOgya Upanishad says: "This was taught to PrajApathi by BrahmA. PrajApathi taught it to Manu; latter taught it to people like IshvAku and others. The father of UddhAlakA taught this to him, the eldest son - the name of the great sage ShAndilyA is mentioned as the teacher of that celebrated vidhyA. Even the GitA, the Lord says that this knowledge was handed over from generation to generation through this Guru-Sishya paramparA. It has been ordained that one should meditate upon the illustrious line of his teachers with reverence and gratitude.
An aspirant is advised to seek an AchAryA and gain authentic instructor from him to become able to practise spiritual sadhanA. The sinner Kashathrabandhu and the virtuous PunDarikA became liberated on account of their AchAryAs:
paapishtah Kshathrabandhusccha
PunDarikasccha puNyakruth
AchAryAvattyA muktou
tasmath AchAyavAn bhavEthThe sin of Kshathrabandhu was not an obstacle to Moksham. The puNyam of PuNdarikA could not take him to Moksham. It was only the knowledge taught by the AchAryan that led them to liberation.
It is said that the compassionate Lord Himself assumes the role of the Guru to save erring humanity. Though He exhorted humanity in His incarnations to develop devotion towards Him, He was not successful. He had to admit:AvajAnanti mAm mUDhAh
mAnushim tanumAsthitamSo he thought of a device and came in the role of the Guru and taught the truth. The Guru succeeded where the Lord failed.
Varieties of Gurus
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There are different types of Gurus. Some are capable of dispelling delusion even by their compassionate looks. They are the "DrushtimAtra" Gurus. This is described as "AchAryA drushtyA mushitha nikhila mohah mukdhaarsana mAtrENa kampathE pAtakam dhruvam". There are"SparsamAthra Gurus", AalinganamAthra Gurus and kathanamAthra Gurus. The Guru is compared to a water-bearing cloud that showers rain profusely. The Guru merely gives his teaching, which may be imbibed by any one in need of it to the extent that is required. He is compared to a boatman, who moves from place to place on the high seas with his boat of knowledge for rescuing the ship-wrecked. He is compared to a gardner that knows the requirements of different kinds of plants and so channelises water according to their needs. This is said to be the exceptional function of the Guru.The great masters point out that "One should be ever grateful to the Guru and one should bring to light openly the glories of one's Guru. The manthrA should be guarded and should not be made known to all (Gurum PrakAsayEth dhImAn, manthram yathnEna gOpAyEth)".
May Our AchAryan be pleased with us and bless us with their graces!
4. Bhishma Sthuthi - Part 2
Sri Purisai KrishnamAchAriAr's commentary - translated by V.SadagopanSlokam 3:
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sapadhi sakhivachO nismya madhyE
naijaparayOr bhalayO ratham nivEsya
sthithavathi parasainikAyurakshNA
hruthavathi PArthasakhE rathir maamAsthu(meaning): On entering the battle field, Sri ParthasArathi listened to His friend ArjunA's command to position the chariot between the two armies. Our Lord accepted ArjunA as His master and obeyed His command (YathOkthakAri). With His glances directed at the opposing army from the middle of the battle field, He stole the "Ayus" (lives) of the KauravA warriors and chieftains. May that Lord, who is the real cause for the destruction of the KauravA army stay firmly in my mind!
(Comments): ArjunA's tone when he ordered the Lord to position his chariot in the middle of the battle field was haughty (sEnayOr ubhayO madhyE ratham sthApaya mE Achyutha) Draw up my chariot, O AchyuthA, between the two armies). Our Lord did not take offense at His friend and did as directed as ArjunA's charioteer (Sri PArthasArathi).
Then the Lord said to His friend, PArthan : O ArjunA ! Behold these assembled KauravAs ( uvAcha PArtha pasyaithAm samavEdhAnkurunithi). AchArya RaamAnujA's commentary here is moving as he describes the Supreme One, who permits Himself to be directed by a haughty one like ArjunA : "Sri Sri KrishnA, the Supreme Lord --who is overcome by parental love for those, who take shelter in Him, who is the treasure-house of knowledge, Power, Lordship, Energy, Potency and Splendour, whose sportive delight brings about the origin, sustentation and dissolution of the entire cosmos at His will, who is the Lord of the senses, who controls in all ways our inner and outter senses, Superior and Inferior--did immediately waht ArjunA directed Him to do (to place the chariot in the middle of the battle field). AchAryA RAmAnujA gives us a clear understanding of who is the Master and who is the servant. BhIshmA hints in this slOkam that by mere glance, Lord Sri KrishnA struck at the lives of all the enemies of the PAndavA including him (BhIshmA). Their deaths came later like in a drama, where actors took on roles.
Slokam 4
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vyavahithaorutanAmukham nirIkshya
sva jana vadhAth vimukasya dhOsha buddhyA
kumathimaharAthmavidhyayA ya:
CharaNarathi Paramasya tasya mE asthu(Meaning): May my mind hold steadily the Holy feet of the Supreme One, who removed the aj~nAnam of ArjunA (deluded about his dhArmic duties) through the performance of His upadesam on Athma Tattvam and Kshathriya dharmam. May my mind stay always at those feet of the ParamaathmA, who removed the delusion of ArjunA, whose mind was wrought with pain over the prospect of killing his opposing relatives and teachers in the war to ensue and thereby accumulate sins from those actions.
(comments): Sri ParthasArathi performed GithOpadEsam for the confused ArjunA and instructed him that the killing of relatives in a moral war will not generate sins. He also advised ArjunA: "You are grieving for those, who do not deserve to be grieved.. These warriors on the opposite side over whom you grieve have already been killed by me. You are just an instrument for their destruction.Hence sins will not come your way". BhIshmA prays to that GeethAchAryan for the blessings of unflinching devotion at His holy feet.
SlOkam 5&6
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svanigamamapahAya mathprathignyAm-
rithamadhikarthumavapluthO rathastha:
dhrutha ratha charaNObhyayAth chalathguhu
Haririva hanthumibham gathOttharIya:sithavisikkhahathO viseerNadhamsa:
kshathajapariluptha aathathAyinO mE
prasabhamabhisasAra madhvadhArtham
sa bhavathu mE BhagavAn gathirmukundha:(Meaning): What an anubhavam it is to witness the Lord jumping down from His charioteer's seat forgetting HIS vow equal to the sacred VedAs to make true MY VOW (that I will make the Lord take His weapon inspite of His earlier vow not to use weapons in the war to ensue) and rushing at me like a lion intent on killing an elephant! As He jumped down, the earth shook under His weight, his upper garment slipped to the ground without His knowing it and He rushed towards me with Sudarsanam in His hand. His armour has been punctured by my sharp arrows and He was bleeding from those wounds and He rushed at me to kill me, who was armed. That great Bhaktha-vathsalan, who gave PrANa DhAnam to one Bhakthan (Arjunan) and fulfilled the vow of another Bhakthan (Myself) scored twice with His bhaktha DhAkshiNyam. May that Mukundhan be my eternal refuge and succor!
May 19 - Sri Bhattar thiru nakshatthiram, Sri perum puthur Sri
Adi kEsavan jyEshtAbishEkam
May 20 - thiru aranga perumAL Araiyar thiru nakshatthiram
May 20 - Sri Ahobila muth 35th jeer, Sri Ranganatha yAtheendra
mAhA dEsikan thiru nakshatthiram
May 22 - Kanchi Sri Ratha uthsavam
May 24 - srvaNa vrtham, kAnchi theertha vAri
May 25 - Sri Ahobila muth 27th jeer Sri VeerarAgava yatheendra
maha dEsikan thiru nakshatthiram
May 29 - ekAdasi vratham
May 31 - Sri Ahobila muth 39th jeer Sri parAngusa yatheendra
maha dEsikan thiru nakshatthiram, agni nakshatthira
nivruthi