Archive for October, 2009

Sri Kaliyan’s Shadangas – Shri.Elayavilli Sriraman Swami

October 28, 2009

Sri Nammalwar’s four Divya Prabhandas are popularly known as the quintessence of the four Vedas namely Rig, Yajur, Sama and Atharvana. Even as the four Vedas have for their elucidation the six Angas namely:

  1. Siksha (phonetics)
  2. Vyakarana (grammar)
  3. Chandas (prosody)
  4. Niruktam (etymology)
  5. Jyotisham (astrology)
  6. Kalpam (mode of performance of sacrifices)

Sri Nammalwar’s four Vedas-like Divya Prabhandas (1.Tiruvirutam, 2.Tiruvasiriyam, 3.Periya Tiruvandadi, 4.Tiruvoimozhi) have six Angas. They are to be seen in the six divine compositions of Sri Kaliyan. They are:

  • Periya Tirumozhi
  • Tirukkuruntandagam
  • Tiruvezhukutirukkai
  • Siriya tirumadal
  • Periya Tirumadal
  • Tiruneduntandagam

Let us see the state of mind of Sri Kaliyan in his six nectarine like divine poetic compositions.

1. Periya Tirumozhi

Sri Kaliyan was formerly known as Neelan. He served as a soldier in the army of Chola King. He then became a tributary king. He was given to worldly pleasures and was ever in pursuit of objects that would satisfy his five sense organs. Naturally it led him to the vicinity of Sri Kumudavalli. Forced by her, he received the Pancha Samskara from Nacchiyar Koil Emperuman and performed Tadiyaradhana to Srivaishnavas. Lord Sriman Narayana observed his pathetic plight. He thought, “This gentleman is not capable of seeing any other objects except that meets the eye. Hence I must also present myself before his eyes. If I do so, he is sure to see me just like the other objects of the world. Therefore He came down to this world with His consort Sri Mahalakshmi with all His paraphernalia, as a divine couple after marriage sitting in a palanquin. He initiated the robber, Neelan into Tirumantra. He became Tirumangai Azhwar.

The inner meaning of Tirumantra is Sriman Narayana’s Soulabhya and the Soulabhya is reigning supreme in the Archavataras. So he should him His Archa Tirumeni in all the Divyadesas. The irresistible charm of His divine personality totally occupied Sri Kaliyan’s mind and he went to the extreme extent of not living without Archavatara Anubhava. Sri PeriyaVacchan Pillai’s remark in this context is worth remembering. “The Princes cannot take their food without ghee. At every morsel of food they will add plenty of fresh ghee. Similarly Sri Kaliyan cannot go without Archavatara Anubhava at every song of his. So the entire portion of the first Prabhandam is devoted to Archavatara Anubhavam starting from Tiruppiridi.

The Lord also showed him His Paramapada, while Kaliyan was living in this world and bestowed on him the supreme knowledge, devotion and renunciation as that of Nitya Suris and thus slowly he went on enhancing his devotion to Him and finally made him ascend Paramapada. This is in short the summon substance of all the six Anga Prabhandams.

How did the Lord slowly increase his appetite for Him? Let us closely examine the other Prabhandas.

2. Tirukkuruntandagam

In this second Prabhandam the God behaves like a mother. The mother delays in giving food to the child until it gets very good appetite. So also the Lord does not appear before Sri Kaliyan, so that his hunger of devotion may enhance. But Sri Kaliyan cannot brook the delay and he is unable to sustain himself without the enjoyable company of Sriman Narayana. Just like a man with his parched palate falls into a water resort, drinks water and pours forth water over his face and body to put an end to his thirst, Sri Kaliyan also praises the lord with his mouth, bows down at His holy feet with his bent head and meditates on Him with his heart. This is the central theme of Tirukkuruntandagam.

3. Tiruvezhukutirukkai

The water drunk to quench the insatiable thirst will only aggravate the thirst. In a similar fashion the experience in Tirukkuruntandagam, instead of putting an end to Sri Kaliyan’s thirst for the sweet company of the Lord, it more and more enhanced his longing for the enjoyment of the Lord. Therefore he falls at the feet of Tirukkudandai Aravamudan by way of taking refuge in order that He may bring about an end to all his sufferings. Sri Kaliyan is highly celebrated for all his poems and is popularly known as “Nalu Kavi Perumal”. What are the four Kavis?

  1. Asu Kavi (One who readily composes a poem when ordered by anyone to do so without any hesitation.)
  2. Madhura Kavi (Composing sweet songs with suitable words, pregnant with meaning and most enjoyable by the introduction of several figures of speech.)
  3. Vistara Kavi (If a poem is composed with the use of several meters called Kalivenpa etc in Tamil, in an elaborate manner, it is known as Vistara Kavi. Periya Tirumozhi, the 2 Tandaga poems, the 2 Madals belong to this category.)
  4. Chitra Kavi (Tiruvezhukutirukkai belongs to this type of poetic composition. The Sanskrit rhetoricians have divided this Chitra Kavi in various ways: Chakra Banda, Padma Banda, Muraja Banda, Naga Banda, Ratha Banda.

This third work of Sri Kaliyan belongs to this Ratha Banda. It has some particular specifications laid down by Tamil rhetorics. Drawing the figure of a chariot into several compartments the words of the poem are to be used for filling up the apartments according to the specific rules in rhetorics. (For a detailed summary of this Chitra Kavi please refer to Divyartha Deepikai of Sri U. Ve. Mahavidwan Kanchi P. B. Annangarachariar Swami on this Prabandham).

4. Siriya Tirumadal

Sri Nammalwar in his Tiruvoimozhi said twice, that he would resort to taking Madal in order to compel the Lord to come to him. As it is other means (Upayantara) , the Lord cannot tolerate it. In this context it is better to have a clear cut idea of Madal Oordal. The estranged lovers get separated. At that time the girl wishes to have reunion with her lover. The girl clad in dirty clothes without taking bath and with her disheveled locks of hair shedding profuse tears and carrying the photograph of her lover beating her bosom with a horse shaped toy made of Palm leaf , would go round the streets crying piteously, “this man has deserted me for no fault of mine. Is there anyone who can make him see reason and effect reunion with me?” On hearing the wailings some good hearted men may come forward and bring about a reunion or the husband himself may be moved by the pathetic plight of the girl and come forward for a compromise or the king of the land may issue an order for the reunion of the separated couple. This is the net result of Madal Oordal.

Sri Kaliyan expanded the concept of Nammalwar as regards Madal in his two Madal Prabhandas. In his Siriya Tirumadal, Sri Kaliyan declares that he would represent the Lord as one without the virtues like compassion etc in his Vibhava Avataras. He does it especially in Sri Rama Avatara and Sri Krishna Avatara.

4. Periya Tirumadal

The Lord did not appear before Kaliyan even after listening to his threats in Siriya Tirumadal. Therefore Sri Kaliyan resorts to nullifying all the excellent virtues in Archa Avatara, as Archa Avatara is considered to be the boundary of Soulabhya.

4. Tiruneduntandagam

The Lord is now stricken with fear even as the ocean king became mortally afraid of Sri Rama when the latter was ready to discharge Brahmastra at him. If He does not appear before Kaliyan now and take him to His abode, Paramapada, the whole Astika world would condemn Him and may be even prepared to affix their signatures on the declaration paper pronouncing the absence of God. So the Lord rushes to him and fulfills his desire.

Thus we find the six Angas of Sri Kaliyan substantiating all precepts found in the four Divya Prabhandas of Sri Nammalwar. This is only a bird’s eye view of the six Prabhandas. A detailed study of the same at the feet of a holy Acharya alone would give a proper understanding and supreme joy.

Aazhvar Emberumaanaar Jeeyar Thiruvadikalle Saranam.

Thirumalai Ananthalwan : Selfless Service to the Lord-T.C.A.Ramanujam Swami..

October 28, 2009

Millions of devotees throng the Tirumala Hills practically round the clock throughout the year. As the rush of pilgrims increases day by day , Tirumala Tirupathi Devasthanams is hard put to finding ways and means of accommodating them and arranging darshan without long wait. As they move towards the sanctum sanctorum of Lord Venkateswara , how many will remember that there was a time , just a thousand years back, when the Hills were deserted with not much of human habitation in sight ? Ask any Srivaishnavite to name the man of the millenium . Pat will come the reply , Saint Ramanuja.Ramanuja ( 1017-1137 A.D.) had visited the Hills thrice. His maternal uncle , Peria Thirumalai Nambi gave him discourses on the Ramayana for several months at the Hills. The temple and the surroundings were in bad shape and worship was not organized regularly. Ramanuja was inspired by the Holy Hymns of the Alwars singing the glory of the Lord of the Seven Hills. He called an assembly of the Acharyas , 74 in number and posed them the question whether any one of them will take up the task of serving the Lord on the Hills on a day to day basis. Everyone was hesitating , fearing the hard life up the Hills what with tigers , malaria and the forests. There was Anantharya , a strong and silent devotee in the gathering. He rose to his feet and prayed , ” Beloved Acharya ! Bestow the blessing of serving the Lord of the Seven Hills on this humble self. With your grace , I will be happy to undertake this service.” Ramanuja was mightily pleased and embracing Anantharya, declared before the congregation , ” Anantharya , You are truly the man ( Aanpillai).” Anatharya chose to settle down on the Hills in fulfillment of the command of the Guru and went on to lay the garden of flowers , dug up the lake and named it after Ramanuja. Anantharya was so much obsessed with zealous personal service to the Lord that on one occasion , he hit with a crowbar a young man who was trying to help his wife in laying the garden. Anantharya was chasing him when the young man disappeared into the temple. The priests found blood oozing from the chin of the Lord as Anantharya entered the sanctum sanctorum. He applied camphor on the chin and prayed for forgiveness. The crowbar can even today be seen at the entrance to the temple as a memento to the dedicated devotion of Anantharya. The camphor is distributed as prasad.{Sri padarenu}Anantharya was actually born in Siruputtur near Mysore and drawn towards Ramanuja by his magnetic personality. During the second visit up the Hills , Saint Ramanuja went round the garden laid down by Ananthasuri and was delighted to find the garden thick with vakula , patala , punnaga , shenbaga and other flower bearing fragrant trees , the bunches of flowers hanging from the branches , entertaining the ears of pilgrims with strains of music poured forth by bees and all kinds of plumaged birds. Saint Ramanuja remembered , how on the first occasion , he had given the call to Ananthasuri at the time of discourse on Nammalwar’s hymns referring to the Lord as residing in flower bedecked Venkata Hills ( Sindhupoo maghizhum Thiruvengadam). He called Anantharya and declared in the august presence of Peria Thirumalai Nambigal , ” O Anantharya ! Having nursed Thee , I now reap the fruit.”Anantha Suri was some sort of a chronicler. His Venkatchala Ithihasamala represents to Tirupati what Koil Olugu is to Srirangam. The Holy triumvirate of Saint Ramanuja , Anantharya and Peria Thirumalai Nambigal at a conference at the third visit of Ramanuja set up the Pedda Jeeyangar Mutt to regulate the vaikansa agama form of worship. The Saint began his SriBashya with an invocation to the Lord as Brahmani Srinivasa. This was a free Sanskrit rendering of Nammalwar’s famous hymn addressing the Lord as “Alarmelmangai Urai Marba.”Epigraphs TT 171 , 173 and 175 on the Tirumalai Hills show Ananthalwan’s dedication to Saint Ramanuja. His word was gospel to him. Whatever was dear to Ramanuja was dearer to Ananthalwan. He prays to Ramanuja to bless him with the noble spirit to imbibe the teachings of Nammalwar. His devotion to Andal was so great that on one occasion he was seen diving deep down the Srivilliputtur temple tank to search for the remnants of holy turmeric if any used by Andal. He composed the Ramanuja Chautsloki showing how Srirangam , The Tirumalai Hills , Kanchi and Melkote were dear to Ramanuja. His Gotha Chatusloki is a work of great art , rich in lines whose depth of thought , warmth of feeling , glow of imagery and grace of phrases will ring for centuries in every land where the glory of Andal is cherished.Bhattar , the successor to Saint Ramanuja at Srirangam, once sent a disciple to Ananthalwan to ascertain who a true Vaishnava was. Ananthalwan told the Brahmin from Srirangam , ” A true Sri Vaishnavite is like a crane , like a cock , like salt. He will be like You.” Bhattar later on explained the four different ideas of Ananthalwan. The Srivaishnava ignores ordinary mortals and awaits the arrival of a true Gnani so that he may surrender to that Mahatma through devotion to service. Not for him the different parts of the Vedas which are not always of universal appeal. Like the cock picking up the good grains from the chaff , the Vaishnava will swear by the Dravida Veda of Nammalwar. Just as the salt dissolves itself in food and becomes useful thereby , the Srivaishnava effaces himself in Bhagavath, Bhaagavatha and Acharya Kainkarya. Like the Brahmin from Srirangam , he is free of ego or arrogance , always humble and devoted to the Srivaishnava clan.Ananthalwan’s final sacred gift to the pilgrims visiting the Hills was the shrine for Ramanuja. The image was presented to Ananthalwan by Saint Ramanuja Himself on request and was consecrated after the Saint shuffled off his mortal coil. Consecration may be later in time but the image itself is more ancient than those in Sriperumbudur , Srirangam and Thirunarayanapuram.Ananthalwan rebukes Nanjeeyar for taking to Sanyas. For him liberation is attained by service to the community. Indeed Ananthalwan advises his disciple Vaishnava Dasa to spend his wealth for the upliftment of the poor and the down trodden if he is to aspire for the grace of Lord Venkateswara.Ananthalwan joined eternity with the Lord on the sacred Thiru Adi Pooram day. Even today , Lord Venkateswara visits the garden and bestows honours on the Magizha Tree.

 The satari at the main sanctum sanctorum is known as Sadagopa in remembrance of Nammalwar. The one in the Ramanuja shrine is known as Ananthalwan.The Vaishnava community always held religious beliefs as filling too vital a function in sustaining individual morality and morale and social order and control. Ananthalwan belonged to a different clime and a different age , but it was not blind faith but faith married to reason.

Ananthazhvar and Bhoothatthazhvar

October 28, 2009

Selected from a discourse by Sri P.B. Annangaracharyar Swami.

In his Tiruvandaadi, Sri Bhoothatthazhvaar describes an event occuring in the hills of Tirumalai as follows.

perugu mathavEzham maappidikku munninRu
irukaNiLamoongil vaangi arugiruntha
thEn kalanthu neettum thiruvEngadam kaNdeer
vaan kalantha vaNNan varai

The description of nature in this paasuram is, in the Tirumalai hills, a male elephant in musth, pulls off a bamboo shoot, dips it in a honeycomb nearby and extends it to its female elephant.

Tirumalai Ananthaazhvaar enjoyed this paasuram as follows.

On one occasion when Sri Ramanuja visisted Tiruvengadam, the devotees there requested that he give a discourse on the meaning of Dvayam. Sri Ramanuja agreed and did so; however, he also included the meanings of Tirumantram and Carama SlOkam in the discourse and as such the discourse became lengthy.

Upon seeing this, Ananthazhvar stated that on that day he understood the true meaning of Bhoothatthazhvar’s paasuram, as follows.

The male elephant in mast is a description of Sri Ramanujar – the mast is the tears in his eyes as he enjoys the divine words of Swami Nammazhvar (“paNdaru maaRan pasunthamizh aanantham paaymathamaay viNdida engaL raamaanusamuni vEzham”).

The female elephant represents the devotees in the gathering.

Moongil represents a delicious substance. Here it stands for dvayam. Amongst Tirumantram, Dvayam, and Carama SlOkam, Dvayam is the most delicious to Sriman Narayana’s devotees. Also, since Azhvar said a moongil with two eyes (knots), it represents dvayam with its two parts.

The honey in the comb nearby refers to Tirumantram and Carama SlOkam near Dvayam.

The word neettum (extend) refers to the fact that the discourse was extended because Sri Ramanuja added the meanings of Tirumantram and Carama SlOkam to the meaning of Dvayam.

Thus the description of TiruvEngadam was that of Sri Ramanujar extending a lengthy discourse to His devotees on the meanings of Dvayam, Tirumantram and Carama SlOkam-

பெருகு மத வேழம் மாப் பிடிக்கு முன் நின்று
இரு கண் இள மூங்கில் வாங்கி அருகு இருந்த
தேன் கலந்து நீட்டும் திருவேங்கடம் கண்டீர்
வான் கலந்த வண்ணன் வரை

திரு அனந்த ஆழ்வான்-ஸ்வாமி த்வயார்த்தம் -திருமந்த்ரார்த்தம் சரம ஸ்லோகார்த்தம் கலந்து அருளி சாதிக்கும் பொழுது
பண்டரு மாறன் பசும் தமிழ் ஆனந்தம் பாய் மதமாய் விண்டிட எங்கள் இராமானுச முனி வேழம் –
இரு கண் மூங்கில் –த்வயம்
நீட்டும் -திருமந்த்ரார்த்தம் சரம ஸ்லோகார்த்தம் சேர்த்து சாதித்து அருளினார் -இவையே தேன் என்றவாறு –
பேத அபேத ஸ்துதிகள் -கலந்து கடக ஸ்துதிகள் -அர்த்த வியாக்யானம் என்றுமாம் –


ஸ்ரீ கோயில் கந்தாடை அப்பன் திருவடிகளே சரணம்
ஸ்ரீ உ . வே . M A V ஸ்வாமிகள் திருவடிகளே சரணம்
ஸ்ரீ பூதத்தாழ்வார் திருவடிகளே சரணம்
பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்

ஸ்ரீ சதுஸ்ஸ்லோகி -ஸ்ரீ உ .வே. கார்ப்பங்காடு வரதாச்சார்யர் ஸ்வாமிகள்

October 27, 2009
  அவதாரிகை –
மாத்ரு தேவோ பவ-பெரிய பிராட்டியாரை மாதாவாகவும் -எம்பெருமானை பிதாவாகவும் பஞ்ச சம்ஸ்காரம் பண்ணின ஆச்சர்யரையும்-ஸ்ரீ வைஷ்ணவர்களையும் -பாகவத உத்தமர்களையும் – அதிதியாகவும் –ஆத்ம க்ஷேமம் அடைய நால்வரும் உபகாரங்கள் செய்து அருளுகிறார்கள் அன்றோ –

ஸ்ரீ நாயனார் ஆச்சான் பிள்ளை -ஸ்ரீ -பெரியவாச்சான் பிள்ளை என்றும் சொல்வர் -ஸ்ரீ தேசிகன் அருளிச் செய்த இரண்டு வியாக்கியானங்கள் உண்டு
சாஸ்வதம் –நிலை நின்ற புருஷார்த்தம் –பரம பதத்தில் சென்று சேர்ந்து இருப்பது மட்டும் புருஷார்த்தம் இல்லை –
அடியார் குழாங்களை உடன் கூடி அவர்கள் முக விலாசம் பண்ணும் படி கைங்கர்யம் செய்வதே புருஷார்த்தம்
அடியவர்களுக்கும்- பாகவத சேஷத்வமே -சரம பர்வ நிலை -உடன் கூடுவது என்று கொலோ என்று பாரிப்பதே முக்கியம் –
பாகவத சம்பந்தம் ஆச்சார்யராலே –ஆச்சார்ய சம்பந்தம் எம்பெருமானாலே -அவனை பெறுவது பிராட்டியாலே -ஆகையால் நால்வரையும் சொல்லிற்று
ஸ்ரீ சதுஸ் ஸ்லோகியும் ஸ்ரீ ஸ்தோத்ர ரத்னமும் -மூல ஸ்தோத்திரங்கள் -.பரமாச்சார்யரான ஸ்ரீ ஆளவந்தார் காட்டி அருளிய படியே பின்பு வந்த ஸ்தோத்திரங்கள் -ஸ்ரீ ஸ்தோத்ர ரத்னத்தில்–ஆச்சார்யர் -பிராட்டி -எம்பெருமான் -பாகவத உத்தமர்கள் நால்வரையும் ஸ்தோத்தம் பண்ணி
ஸ்ரீ சதஸ் ஸ்லோகியில் தனியாக பிராட்டி பற்றி நாம் அறிய அருளிச் செய்கிறார் -அனைவரும் கிரஹிக்கும் படி
ஸ்ரீ -போன்று சுருங்கியும் இல்லாமல் ஸ்ரீ ராமாயணம் போன்று விரிவாகவும் இல்லாமல் நான்கு ஸ்லோகங்களால் அருளிச் செய்கிறார் –

-தான் மஹநீய விஷயம் -தன் இடம் ப்ரீதி பக்தி செய்ய வேண்டும் -எல்லாம் தன் சொத்து -தான் ஸ்வாமி -ஆத்மாத்மீயங்கள் எல்லாம் அவனது அன்றோ –
தன்னை ஒழிந்த அனைத்துக்கும் தானே ஸ்வாமி -அசையும் பொருள்களும் அசையாத பொருள்களும் எல்லாம் அவன் இட்ட வழக்கு
-பிராட்டியின் பெருமையை சொல்லி –
-நித்ய சூரிகள் -திரு அநந்த ஆழ்வான் -பெரிய திருவடி
இவர்கள் அனைவரும் மிதுனத்துக்கு சேஷம் .

திரு நாமம்
ஸ்ரீ யதே –அனைவராலும் ஆஸ்ரயிக்க படுபவள் -அவளும் அவனை ஆஸ்ரயித்து இருப்பவள் -பத்னி என்ற முறையால் -அனைவரும் அனைத்தும் சொத்து இவளுக்கு பத்னி என்பதால் -உபய விபூதிகளுக்கும் ஸ்வாமிநி-அவன் ஸ்வாமி –
புருஷோத்தமன் நாயகன் என்பதால் -உபய விபூதியும் இவள் சொத்து என்றபடி

அனைவருக்கும் அவனுக்கு சொத்து -விவசாயி போலே ஸமஸ்த பதார்த்தங்களையும் உண்டாக்கி -அளித்து -அழிக்கிறான்-
எல்லாம் அவன் விருப்பத்துக்கு விநியோகம் -எல்லை அற்ற பெருமை -விரோதிகள் ஒன்றும் இல்லை -அதே போலே பிராட்டிக்கும்
பக்தி பிரபத்தி போது -பல பிராப்தி இருவரும் அருளுகிறார்கள் -இதில் சாம்யம் –
தென் ஆச்சார்ய சம்பிரதாயத்தில் ஆதிக்யமும் -சாம்யமும் -சேஷமும் உண்டு –
அவள் கிருபை போல் அவன் இடம் இல்லை என்பதால் ஆதிக்யமும் -ஏற்றமும் –கிருபை கடலாக அவன் இருந்தாலும் கிளப்பி தருபவள் இவள் அன்றோ
கிட்டி கைங்கர்யம் செய்யும் பொழுது உகக்கிறார்கள் இருவரும் -இதில் சாம்யம் –
ஜகத் காரணம் போன்றவை அவனுக்கே தான் -இதில் அடுத்த படி தானே அவள்

தேசிகன் -நான்கு அத்தியாயத்தில் உள்ளது போலே சாம்யம் அனைத்திலும் என்பார் -எல்லா வேதாந்த வாக்கியங்களும் ப்ரஹ்மம் இடம் சேரும் என்பது நுதல் அத்தியாயத்தில் -ப்ரஹ்மமே பலம் என்று சொல்லும் நான்காவது அத்யாயம்
அபிமதமாயும் அநு ரூபமாயும் இருப்பவள் பெரிய பிராட்டி -பரிமளத்தால் புஷ்பத்துக்கு பெருமை போல இவளால் அவனுக்கு பெருமை -உபய விபூதியும் சொத்து என்பதை முதல் ஸ்லோகத்தால் அருளுகிறார்-தாய் முறையால் அனைவராலும் ஆஸ்ரயிக்கப் பட்டும் –பத்னி என்பதால் தானே அவனை ஆஸ்ரயித்தும் இருக்கிறாள் -என்பதால் -ஸ்ரீ சப்தம் முதலில் -சரிர மீமாம்சையில் ஸ்ரீ வேத வியாசர் முதல் அத்தியாயத்தில் அனைத்தும் அவனது சேஷ பொருள்கள் -அவன் விநியோகத்துக்குத் தான் –
ஸ்ரீ காந்தஸ்தே புருஷோத்தம –பணி பதே-சய்யா –ஆசனம் –வாஹனம் –வேதாத்மா -விஹஹேஸ்வரோ –மாயா -ஜெகன் மோஹிநீ-
ப்ரஹ்மே ஸாதி ஸூ ராவ் ரஜஸ்-சத யிதஸ் த்வத் தாஸ தாஸீ கண-ஸ்ரீரித் யேவ ச நாம தே பகவதி-ப்ரூம கதம் த்வாம் வயம்

ஸ்ரீ இராமாயண தனி ஸ்லோகம் -சுமத்ரா தேவி வாக்கியம் -இளைய பெருமாள் இடம் பெருமாள் கூட —தசரதன் ராமம் வித்தி –
தே காந்த புருஷோத்தம -என்றும் -காந்தஸ்தே புருஷோத்தம -என்றும் இரண்டு நிர்வாகங்கள் –
எங்கும் பெருமாள் இடம் தான் அன்பு உனக்கு -சக்கரவர்த்தி இடம் அன்பு அவர்களுக்கு இல்லை -ப்ரீதி பிதா இடம் எங்கு இல்லை -பெருமாள் தான் சர்வம் –
காட்டுக்குப் போகும் போது சக்கரவர்த்தியை நினைக்கா விடிலும் -உனக்காக சக்கரவர்த்தி இடம் பிரியம் இல்லா விடிலும் –
பெருமாள் விரும்பும் சக்கரவர்த்தியை விரும்பு -என்று ஒரு கருத்து -பிறந்த இடமான திரு அயோத்தியை -தாய் -தந்தை -மூவகை விருப்பம்
காட்டில் போகும் பொழுது ஜென்ம பூமியை பற்றியோ -தாய் தந்தையை பற்றியோ நினைத்து வருத்தம் ஏற்பாடாகி கூடும் -அவனே எல்லாம் என்று கருத்து
ராமோ தசரதன் வித்தி -என்று ஸ்லோக க்ரமம் படி அர்த்தம் கொண்டு பெருமாளே சக்கரவர்த்தி என்று கொள் என்றுமாம் –

பெருமாளை காட்டுக்கு போக சொல்லும் போது இளைய பெருமாள் கோபம் கொண்டார் -சுமந்திரன் தந்தைக்கு என்ன செய்து என்று கேட்டதும் -மம ராகவ-சகல வித பந்து -எனக்கு ஜென்ம பூமி தாய் தந்தை -அனைத்தும் பெருமாளே –
இருக்கும் போதே தகப்பனாக நினைக்காதவன் -இப்போது சொல்வதில் வியப்பு இல்லையே
திராட்ச்சை தேனில் ஊறினது போலே ஸ்ரீ பெரிய வாச்சான் பிள்ளை ஸ்ரீ ராமாயணத்தில் ஆழ்ந்து வியாக்யானம் செய்து அருளுகிறார்
அதே போலே இங்கும் -புருஷோத்தம தே காந்த –
புருஷோத்தம வித்யை அறிந்தோம் ஆனால் புனர் ஜென்மம் பக்தி யோகனுக்கும் இல்லை என்கிறான் ஸ்ரீ கீதையில்
அக்ஷரம் –முக்தர் –ஷரம்–இவற்றோடு வேறுபட்டு
பிரவேசித்து -தரித்து -கைங்கர்யம் கொண்டு உகந்து
வேறுபட்டு -சிறந்த புருஷார்த்தம் -ப்ரீதி காரித கைங்கர்யம் தானே
புருஷன் –உத் புருஷன் –உத்தர புருஷன் -உத்தம புருஷன்
அறிவுடையவன் -அசித்தை விட வாஸி புருஷன்
உத் புருஷன் -சரிர சம்பந்தம் விட்ட முக்தர்
உத்தர புருஷன் -சரிர சம்பந்தம் இல்லாத நித்யர்
இவர்கள் அனைவரிலும் வேறுபட்ட ஸ்ரேஷ்டன் புருஷோத்தமன் –
..அவன் தே காந்த : உனக்கு அன்பனான பதி என்கிறார் -ரூட் அர்த்தமாக -புரு -தர்ம அர்த்த காமம் மோட்ஷம் -அனைத்தையும் வாரி வழங்குபவன்
மண்டோதரி வார்த்தை -பல பிரதானம் பண்ணி அருளும் புருஷோத்தமன் -பெருமாள் என்கிறாள்
ரிஷிகளை ரக்ஷணம் பண்ணி தர்மம் / ஸ்ரீ விபீஷணன் -சுக்ரீவ மஹாராஜர் இருவருக்கும் அரசு அருளி -அர்த்தம் /வாலி ஜடாயு -மோட்ஷம் அருளி / கைவல்யம் தன்னை தானே அனுபவிக்கும் படி எனக்கு அருளினார் என்கிறாள் மண்டோதரி

அந்த புருஷோத்தமன் உனக்கு காந்தன் -ஸ்ரீ பட்டர் யதுகிரி நாச்சியார் பிரசாதத்துடன் வேதாந்தி யாய் இருந்த நஞ்சீயரை ஸம்ப்ராயத்துக்கு கொண்டு வந்தார் –
திரு முகத்தில் பிராட்டிக்கு லஜ்ஜையாம் -அனைத்தும் கொடுத்து இன்னும் கொடுக்க ஒன்றும் இல்லையே என்று
ஐஸ்வர்யம் அஞ்சலி பரம் அஸ்மின் லஜ்ஜியதி -ஸ்லோகம் -தினம் சொல்லி தீர்த்தம் பிரசாதம் வாங்கிக் கொள்கிறோம்
…தே காந்த புருஷோத்தமன் -உனக்கு அன்பனான பதி என்பதால் தான் புருஷோத்தமன் ஆனான் என்று அர்த்தம் ..மாரிசன் -இராவணன் சம்வாதம் ..தேஜஸ் அனுபவித்தவன் மாரிசன் ..ப்ரஹ்மச்சாரி ராமனை முன்பு பார்த்தவன் ..சீதா பதி இப்போது ..அப்ரமேயம் -அளவுக்கு அப்பாற்பட்டது ..பிராட்டி சம்பந்தத்தால் ..லட்சுமி சம்பந்தத்தால் தேவன் ..வரனுக்கு வது சம்பந்தம் ..தேஜஸ் பார்க்கலாம் இப்போ கூட ..அரை ஒன்றாகும் கல்யாணத்துக்கு பின்பு ..அழகிய மணவாள பெருமாள் நாயனார் என்ற திரு நாமமும் இவருக்கு ..ஸ்தோத்திரங்கள் பல சேர்த்து தொடுத்து வ்யாக்யானம் .. புருஷோத்தமன் கஹா போன்ற ஸ்தோத்ர ரத்ன ஸ்லோகத்தையும் எடுத்து காட்டுகிறார் .பட்டர் உயர்ந்த தத்வம் கண்டு பிடிக்க சிரமம் பட்டாலும் முடியவில்லை .. திரு மார்பில் பட்டு -லட்சுமி பத சம்பந்தத்தால் இவனே புருஷோத்தமன் என்று அறிந்ததாம் .

பணி பதே-சய்யா –ஆசனம் –வாஹனம் –வேதாத்மா -விஹஹேஸ்வரோ –ஆசனம் இருவருக்கும் சேர்த்து –விருப்பத்திற்கு ஏற்ப சேஷ பூதர் நித்யர்கள்
மிதுனத்துக்கே சேஷம் வாஹனம் -அவனுக்கு போலவே இவளுக்கும் –
பகவன் நாராயண அபிமத அநு ரூப -கத்யத்திலும் -பட்ட மஹிஷி -திரு அநந்த ஆழ்வானும் மிதுனத்தில் பாதுகை .-பகவத்  சம்பந்தம்  சொல்லி  ஜீவாத்ம  சம்பந்தம்  சொல்லுவார் .. வேறு  சில  இடத்தில்  ஜீவாத்ம  சம்பந்தம்  சொல்லி  அவன்  சம்பந்தம் .. பங்கய  கண்ணன்  என்கோ  பவள  செவ்வாயன்  என்கோ ..கண்ணை  பதி  சொல்லி  அதரம்    சொல்லுகிறார் . .ஈட்டில்  நம்  பிள்ளை -சம்சாரிகளை  போல  இருக்கும் என்னை -ருசியை  மாத்தி  தன்  இடம்  ருசியை  மாத்த-விஷய  ப்ராவண்யம்  விட்டு  விட்டு  தன்  மேல்  பெறுக  கடாஷித்தான்  முதலில் ..அதிகாரியாக  ஆக்கினான் .. அந்த  வலையில்  சிக்கி  கொள்ள  வில்லை ..ஆலோசித்து  மந்த ஸ்மிதம்   பண்ணி  வலை  படுத்துகிறான் ..திரு  மங்கை  மன்னனும் -போக  பிச்சை  விரும்பி கை  வண்ணம்  தாமரை . கைகளை  காட்டி  வேண்டி   கொண்ட  போது  வச  படாதவள் போல இருந்தார் .. மந்த  ஸ்மிதம்  பண்ணினான் -வாய் திறந்து  பூர்ணமாக  சொல்லாமல்  வாய்  கமலம்  போலும் .. அந்த  வலையிலும்  சிக்கி  கொள்ளவில்லை .. கண்  இணையும்  அரவிந்தம் -சிக்கி  கொண்டேன் ..அங்கு  கண்களை  சொல்லி  வாயை  சொல்ல / இவர்  உதடு  துடிக்க  வாய்  சொல்லி  கடாக்ஷித்து  வச  பட்டேன்-.  அடியும்     அஃதே   அடையாளம்    என்கிறார் .

..பிராட்டி  ஜீவாத்மவை  பரமாத்மவிடம்  சேர்த்து  வைக்கிற  -கடகத்தவம் ..இரண்டு   இடத்திலும் சம்பந்தம் .. ஈஸ்வரன்  சம்பந்தம்  சொல்லி  சேதன  சம்பந்தம்   சொல்லுவார்  சில  இடத்தில் ..இரண்டில்  பிரதானம்  பரமாத்ம  சம்பந்தம் -காந்தஸ்தே  புருஷோத்தம :-என்பதில்  தெரிகிறது ..ஹிதம் -தகப்பனின் நோக்கு  .. பிரியம் -தாய்  போல ..வத்சலையான  மாதா  பிள்ளையை  பேஹணியாமல் மண்ணை  திண்ண  விட்டு  பின்பு   ஒளஷதம்  இடுவாள்  தாய் ..அவனின்  நிக்ரஹம்க   மாத்தி  அனுக்கிரஹம்  செய்பவள்  அவள் ..தோஷம்  இல்லாதவன்  யார்  என்பாள்  தாயார் ..தயை /வத்சல்யம் /க்ஷமை  குணங்களுக்கு  பிரயோஜனம்  வேணுமே -..உபய  விபூதியும்  பிராட்டிக்கும்  சேஷம் -தேசிகன் ..திரு  மாலே  நானும்  உனக்கு  பழ   அடியேன் –திரு -பெரிய  பிராட்டிக்கும்  என்றும்   சொல்வதால்

..ஜீவாத்மா   பலர்  இருக்க /நித்யரும்  பலரும்  இருக்க  திரு  அநந்த ஆழ்வானை   முதலில்   அருளியது  14 காரணம்  காட்டுகிறார்  ஆச்சான் பிள்ளை  .நித்யரில்  தலைவர் .. அனுபவிக்கிறார் ..ப்ரீதி  தருகிறார் ..ஸ்வரூப /ரூப /குண / விபூதி /சேஷ்டிதங்கள் – அனுபவிக்கும்  போது  தித்திக்கிறது  அந்த  அனுபவம் ..வாய் ஓர்  ஈர்  ஐநூறு ..அவையும்  போராது  அனுபவங்களின்  புகழை  சொல்ல ..அதனால் -பணிபதி முதலில்  ..சரீரம்  உண்டா  ? நித்யர்களுக்கு ..வியாசர்  ஹேய  சரீரம்  இல்லை சுத்த  சத்வமய  சரீரம்  உண்டு  என்கிறார் ..பல  சரீரங்கள்  கொண்டு  பல  வித  கைங்கர்யம்  செய்கிறார்கள் .பாரிப்பு  மிக  உண்டு ..அஹம்  சர்வம்  கரிஷ்யாமி  என்கிறார்  லக்ஷ்மணன் ..ஸ்ரீ குலசேகர பெருமாள்  அனுபவம் -மன்னு  புகழ்   திரு மொழி -சுற்றம்  எல்லாம்  பின்  தொடர  தொல்  கானம்  அடைந்தவனே -என்கிறார் ..பொய்  இல்லாத  பாடல் -அனைவரின்  கைங்கர்யமும்  பண்ணினதால் -சுற்றம்  எல்லாம்   இவன்  தான்  ..அது  போல  சென்றால்  குடையாம்  -பல  ரூபத்தால்  கைங்கர்யம்  என்பதால்  முதலில் ..கௌசல்யை -தாய் /தமக்கை பாரியை  மட்டும்  இல்லை ..தசரதன்  வருத்த  பட  நம்  பிள்ளை  இந்த  சுலோகத்துக்கு  அர்த்தம் -ஆலத்தி எடுப்பாளாம்   உடன்  பிறந்தவள்- போல  -போன  இடத்தில்  ஒரு  பெண்ணை  கல்யாணம்  பண்ணி  கொண்டு  வந்தால்  கூட  என்பார் ..அவள்  இடம்  ப்ரீதி  காட்டாமல்  கைகேசி  இடம்  ப்ரீதி  செய்தான்   என்கிறார் ..ஞானம்  /பலம்  ப்ரீதி  வுடன்  திரு அநந்த ஆழ்வான்  கைங்கர்யம்  செய்பவர் ..பணிபதி  செய்யாஸ்  ஆசனம் -அதனால்  முதலில்  .தாய் -குழந்தை  போல  பசு -கன்று  போல  நாமும்  அவன்  இடம்  ப்ரீதி  காட்டணும்  என்கிறார் ..பொங்கும்  பரிவால்  பட்டர்  பிரான்  பெற்றார்  பெரிய ஆழ்வார் ..சுத்தமான  பரிவு -தாய்  ஸ்தானத்தில் இருந்து ..அங்கு  ஆரவாரம்  அது  கேட்டு  அழல்   உமிழும்  -திரு  மழிசை  ஆழ்வார் ..சாம  கானம்  கேட்டு -அயோத்தியை -ஸ்ரீ  வைகுண்டம் -சற்றுக்கள்  பிரவேசிக்க  முடியாத இடத்திலும் .பரம  பத  நாதனுக்கு  சாம   ஞானம்  ஆரவாரம்  என்று  நினைந்து அழல்  உமிழ்கிறார் -இவ்வளவு பரிவு -அதி சங்கை பண்ணி

..விட்டு பிரியாத தர்மம் மிக முக்கியம் பிராட்டிக்கு ..இத்தாலே அவனை தெரிந்து கொள்ள கூடிய ஸ்வரூப நிரூபக தர்மம் -ஸ்ரீ யபத்வம் –
இவனுக்கே அசாதாரணம் -திரு இல்லா தேவர் -ஸ்ரீ பாஷ்யம் மங்கள ஸ்லோகத்திலும் ஸ்ரீ நிவாஸே தீப்தே –
திருவரங்கம் என்றாலே மயலே பெருகும் ஸ்ரீ ராமானுஜர் -..அகலகில்லேன் இறையும் என்று அலர் மேல் மங்கை உறை மார்பன்
திருவனந்த ஆழ்வான்-சம்பந்தமும் ஸ்வரூப நிரூபிதா சம்பந்தம் -பாதுகை ஆசனம் -இத்யாதி -உடையவன் எம்பெருமானே
அதனால் சேர்த்து அருளுகிறார் -ஸ்ரீ யப்பதி சம்பந்தத்தையும் பணிபதி சம்பந்தத்தையும்-கடகத்வம் இருவருக்கும் உண்டே -நாகணை மீசை எம்பிரான் சரணே சரண் -என்பதால் இளைய பெருமாளை முன்னிட்டு சரணாகதி அடைந்தது போலே –
சேர்த்தி சொல்லி -சேர்த்தியில் பண்ணும் கைங்கர்யத்தையும் அருளிச் செய்கிறார் இத்தாலே -த்வயம் போலே


திரு அனந்த ஆழ்வானுக்கும் பெரிய திருவடிக்கும் பத்னிமார்களும் உண்டே -சேர்ந்தே மிதுனத்துக்கு கைங்கர்யம் செய்கிறார்கள் –
ஞானம் அனுஷ்டானம் இரண்டுமே வேண்டுமே -பெருமாளும் சீதா பிராட்டியும் சேர்ந்தே பெரிய பெருமாள் திருவாராதனம் செய்து அருளினால் போலே
பிராட்டியின் அந்தபுரத்துக்குள் போக இவர்களின் பத்னிமார்களுக்கு தான் அதிகாரம்
பூமி நீளா தேவமார்களுக்கும் -இவர்கள் கூட சேந்து சேர்த்தியில் கைங்கர்யம் -லலிதை சரித்திரம் -முன் ஜென்மத்தில் பெண் எலி பூனை சப்தத்தால் த்ரீ நொந்தப் பட்டு பிரகாசித்ததாம்
புஷ் பம சந்தனம் போலே -தனக்கேயாக எனைக் கொள்ளும் ஈதே-கைங்கர்யத்தில் களை அறுகை
அனந்தன் பாலும் கருடன் பாலும் –சேர்ந்து இங்கும் அருளுகிறார் -.. யவனிகா மாயா ஜெகன் மோஹினி ..மூன்று வஹை மோகம் -மாய -பிரக்ருதிக்கு ..தன்னை பற்றியும் / சித் பற்றியும் / ஈஸ்வரனையும் பற்றிய மோகம் ..அறிய ஒட்டாமல் மறைத்து விடும் -அஞ்ஞானம் பல கைகள் உண்டு -ஞானம் உதயமே இல்லாமல் -சம்சய விபரீத -முத்து சிப்பியை வெள்ளி என்பது போலே -அந்யதா ஞானம் -….அதனால் ஜெகன் மோஹினி என்று பிரக்ருத்யை சொல்கிறார் -அகில ஹேய ப்ரத்ய நீக்கம்
-தன் சம்பந்தத்தால் அனைவரின் ஹேயங்களை அழிக்கிறவன் ..உண்மையாக தெரிந்து கொள்வது தான் ஆத்மாவுக்கு க்ஷேமம் –ஸ்ரீ யபதித்தவம்–அகில ஹேய ப்ரத்ய நீகம் -கல்யாண குணை ஏக -நாராயண பரமாத்மா நிச்சயமாக நான்கையும் தெரிந்து கொள்ள வேண்டுமே ..யாதவ பிரகாச மதம் நிரசிக்கிறார் – ஸ்ரீ பாஷ்யத்தில் ..மூல பிரக்ருதியால் வந்தவை மூன்று தத்துவங்கள் என்பார் இவர் மதம் ..அத்வைதி -பரமாத்ம ஒன்றே உண்டு –திருமேனி குணங்கள் இல்லை என்பர் -இவை போன்ற மோஹங்கள் பல

..மாய  வஸ்யம் -ஜீவாத்ம ..பகவானை  சொல்லும்  போது மாயை  சக -அடக்கி  ஆளுபவன்  என்பார் -அத்வைதத்தில் ..  ப்ரஹ்மதுக்கும்  மாய  வஸ்யம்  என்று  சொல்லுவார் ..ஸ்ரீ  ராம  நவமி  உத்சவம் ஸ்வாமி ..காலஷேபம்   ஆனபின்பு -சங்கர  ஜெயந்தி ..மாயை  ப்ரஹ்மத்தை  சூழ்ந்து   கொண்டது  என்பார் ..மாயைக்கு  ஸ்வாமினி நியாமினி  -பிராட்டி ..சிறைச்சாலையில்  குற்றம்   செய்தவரும்  /ராஜாவும்  இருந்தாலும்  துக்கம்  யாருக்கு .. அது  போல  மாயையில்  அகப்பட்டவன்   ஆவான் ..சரீரம் -சிறை  சாலை .. இருவரும்  இருக்கிறோம் . அவனுக்கு  உகப்பு  ஜீவனுக்கு  துக்கம்  கர்மத்தால் ..பிராட்டிக்கும்   கர்ம சம்பந்தம்  இல்லை ..பத்தினி  என்பதால்  அனைவரும்  அவளுக்கு  சொத்து ..

..ப்ரஹமாதி   -தேவர்  கூட்டம்  அவர்களின்  பத்னிமார்களும்  தாச /தாசி கணா- .திரை  பிரம்மா  போன்றோரையும்  மறைத்ததாம் ..மாய  வத்சர்  அனைவரும் ..பிரகிருதி   மோகம்  இவர்களையும் விடாதாம் ..வ்யாஸர்  அருளிய  ஸ்ரீ  பாகவதம் ..சுகர்  .பிரணய  கலகம்-ருக்மிணி -கண்ணன்  அழகாக   வெளி ஏற்று கிறார்  ..பிரம்மா  சரஸ்வதியை  சிருஷ்டித்தார் —தான் ஸ்ருஷ்டித்த பெண்ணை திருமணம் பல இடங்களில் சிவன் ப்ரஹ்மாதிகள் மோகம் உண்டே பாகவதத்தில் -யாருக்கும் யார்க்கும் வசப்படாதவர் விஷ்ணு ஒருவருமே —-மாயை யால் ப்ரஹ்மாதிகளே மோகம் அடைய நம்மைப் பற்றி கேட்க வேண்டாமே

..ஆகாசம் -பஞ்ச  பூதங்களில் ஓன்று ..ஆகாசம் -பரமாத்மாவையும்  சொல்லுமா  ?..அனைத்துக்கும்  காரணம்  என்ற  ப்ரமாணங்களால் ஆகாசம் =ப்ரஹ்மம் ..அர்த்தம்  பிரசித்தம்  .. பிரசித்த  அர்த்தம் ..லோக  அனுபவத்தை  வைத்து  கொண்ட  அர்த்தம்  பொருத்தம்  இல்லாத  போது .. ப்ரஹ்ம  சூத்திரத்தில்  விஸ்தாரம்  ..எங்கும்  பிரகாசிக்கும்  பொருள் என்ற  விற்பதியை   சொல்லி பரமாத்மவை  சொல்லுகிறார் ..அது  போல  ஹிரண்ய  கர்ப /ஜம்பு /ருத்ர  போன்ற  வை   ஜகத்  காரணம்  என்று  சொல்வதால்   அலகு  எம்பெருமானையே குறிக்கும் ..ப்ரம்மனையும் சிவனையும்  குறிக்காது ..இதை  பட்டர்  விஷ்ணு  ஸஹஸ்ரநாம வியாக்யானத் தில்  அருளி  செயகிறார் ..

..அஞ்ஞானம்   5 வகை   ப்ரஹ்மா  சிருஷ்டித்தார் ..ஜனகன்  ஜனகாதிகளை  உதவிக்கு  கூப்பிட  வரவில்லை ..கோபம் . அடைந்தான்  ப்ரஹ்மா  … அப்பொழுது  தான்  ருத்ர  ஸ்ருஷ்டி  பண்ணுகிறான் ..ஆனந்த  கண்  களால் அனுபவிக்க  பண்ணும்  விஷ்ணு -ருத்திரன்  ..தன்  கல்யாண  குணங்களால்   ஈடு  பட்டதால் ..ருத்ர  அர்த்தம்  இப்படி  பட்டர்  பண்ணுகிறார் .. ஹிரண்ய -ஸ்வர்ணம் /தங்கம்  சுந்தரமான  பரம  பாதத்தை  சொல்லி  தன்  கர்பத்தில்  அவனை  தங்குவதால்  விஷ்ணுவே   ஹிரண்ய  கர்ப  என்கிறார் ..ப்ரஹ்மா  ஆதி -சப்தத்தால் …சிவன்  இந்திரன்  போன்றாரையும்  சொல்லி ..இவர்களின்  பத்னிமார்களிலும்    அடிமை  செய்பவர்கள் ..பார்யை புத்ரன் /தாசன் ..தனம்  தேடி  கொடுப்பவர்கள் ..கைங்கர்யம்  பெற்று  கொள்பவர்கள்  சேர்த்தியில் ..மாதவ ..மாத /பிதாவாக  இருக்கும்  பெரிய  பிராட்டியாரும்  எம்பெருமானும் ..பித்ருத்வம் -ஜகத் காரணத்வம்..சேர்த்தியில்  பதி /பத்தினி  சேர்ந்து  கைங்கர்யம்  பண்ண  வேணும் .. ஜகத்  காரணத்வம்  பிராட்டிக்கு  எல்லை -தென்  கலை சம்ப்ரதாயம்  . இருவருக்கும்  உண்டு -தேசிகர்  ஸம்ப்ர தாயம் ..மாத்ருத்வம்  பெரிய  பிராட்டிக்கு -தென்  கலை ..ஸ்ரீ  ஸ்தவத்தில்  ஆழ்வான்  -பட்டரும்   ஸ்ரீ  குண  ரத்ன  கோசத்தில் ..பிராட்டிக்கு  ஜகத்  காரணத்வம்  எல்லை  என்று  ஸ்பஷ்டமாக  அருளி  செய்து  இருக்கிறார்கள் -..


ஸ்ரீ கோயில் கந்தாடை அப்பன் திருவடிகளே சரணம் –
ஸ்ரீ உ .வே. கார்ப்பங்காடு வரதாச்சார்யர் திருவடிகளே சரணம்
ஸ்ரீ பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம் –


Geetha Saram -recap 0f 8-12 athyayams..

October 27, 2009

..recap of 8th athyayam-We have reached Prabhasa Kshetram in Gujarat. It is also called Ban ka Theertham. Prabhasam means well illuminating or very bright or well exposed. What was exposed? Some of the auspicious qualities of the Lord are brightly exposed here..pancha sakthikalaal aana thiru meni..sutha sadvamayamanathu..In Srimad Bhagavatam, Sukhacharya tells that at the end of Avatar, Sri Krishna went to Vaikuntam, with His body as such..than thirumeniyudan sentra edam..vaikunda dama gamanam.. We have come to that place, from where He left for Vaikuntam..Here we can see the Lord sculpted. He is sitting on a branch of a tree. One leg is on the branch and the other is on the knee of the other leg. One could see the sole of His Divine foot. He is decorated with flowers and tulsi. He is holding conch and discus in His upper two hands.-nangu thirukaikallaiyum sevikalaam.. He is relaxing merrily! Nearby, we can see a hunter, kneeling before the Lord and his eyes reflect fear and sorrow. Hunter might have done something wrong and so is requesting for pardon. Jara is the name of the hunter. He shot an arrow to hit the toe of the Lord. After completing His mission in Sri Krishna Avatar, the Lord decided to destroy Yadu group of people [Yadavas], and leave for Vaikuntam  ..Once, Yadavas misbehaved with sages, after taking liquor. They tried to tease the sages by asking what child would be born to Samba, a lad in the guise of a pregnant woman! Sages understood the mischief and cursed that a pounder [pestle உலக்கை] would be born and that would annihilate Yadavas. Yadavas found a pounder and gave it to the King. Thinking that by crushing the pounder to powder, they could avoid the curse of sages, they powdered the pounder and sprinkled the powder in the ocean. A small piece of iron was thrown into the ocean. The wooden powder all grew into wild grass on the shore and the iron piece was swallowed by a fish! The fish was caught by a fisherman and he found the piece of iron in the fish. This was taken by hunter Jara. He sharpened the iron piece and fixed it to his arrow! All Yadavas once assembled in this place, near which ocean is there. Famous Somnath temple is also here. Yadavas started fighting among themselves using the wild grass and all of them died! Only Sri Krishna was alive! He came to this place in His chariot driven by Dharuka. While He was relaxing on the tree as told above, the hunter mistook the sole of the Lord as the face of deer and shot the arrow. ..jara yenkira vedan..Using that as an excuse, the Lord departed for Vaikuntam. Unlike Sri Rama, Who was accompanied by the entire population of Ayodhya, to Vaikuntam, Sri Krishna went alone! He consoled the hunter, as he was merely a tool in His drama. The Lord told Dharuka to inform all in Dwaraka, that it would be shortly submerged by ocean as Dwapara yug was ending and that all should move to Prabhasa Kshetram for safety. Saying so, He left for Vaikuntam. His chariot First went up and He followed! All Devas and Brahma witnessed the scene from the sky! Here His auspicious quality of blessing His devotees like Dharuka and Jara was exhibited. Not only that, He left along with His body in tact! gunangal olli vidum edam..pravasam theertham ..This place is called Ban ka theertham, because the arrow caused all these incidents.
summary of Chapter 8:

ai´svary¯aks.aray¯ath¯atmya bhagavaccaranarthin¯am |
vedyop¯adeyabh¯av¯an¯am as.t.ame bheda ucyate ||

eisvaryam/kaivalya/bagavath anubavam panna vendiyathaiyum vida vendiyathaiyum arulukiraan..In sloka 8.6, the Lord says that everyone dies and if a devotee desired to reach Him, then at the last moments, he should have Sri Krishna smaranam or think of the Lord. Because, whatever is in the thoughts at the last moments, the person is reborn in that way. We have heard of Jata Bharata story, where he was thinking of a deer in his last moments and he was born as deer in his next birth.avanaiyey eppothum ninanthu kondu erukkanum.. So, in 8.7. He says that one should always be thinking of Him. By worshiping the Lord here we can practice that.

..recap of 9th adyayam-

..raman 14000 varusham erunthaar ..konja kaalam thaan kashdam..kannan.. nadbai thodarnthaar raman..gyhan/sukreevan/vibeeshanan pattaabisheham varai koottindu vanthaar.. vaikundam pohum pothu pur paa mudalaay nar paalukku vuythanan..hanumaan varavillai yentru ..puthi raman edam mattum yentru erunthaar..madurai orey eravil vittaar..gokulam 5 varusham nandagramam 5 varusham.. Akroor varavum madurai ponaar..sheshditham pala seythaalum nadbai vittaar..antha vaziyaiyum entrum sevikalaam..nedumaalaay anaithum kaattinaar Devahikku..paal kudithathaiyum kooda..vaithiha bakthi..vujeyanikku ponaar.. pirabasa shedrathil yaar kooda ellaamal vaikundam pohiraar..thaniyaha..pirakkum pothum sirai chaalaiyil..soham thaan..

svam¯ah¯atmyam.manus.yatve mah¯atman¯am |
vi´ses.o navame yogo bhaktir¯upah.prak¯ırtitah.

..bakthi yoham solluhiraan.. than mahaathmyam..perumai solli..manisaraha  piranthaalum periyavan.. baktharkal siranthavar..anaithilum nirainthu erukiraan..paarvai/kellvi/suvai/ muharchi anaithum naan..andar atma aahavum erukiraan..manisar udal yeduthathaal therinthu kolla villai..athrishdam-kannukku appar pattavan..avamariyaathai pannuhiraarkall..uruthi vulla baktharkall avan puhazai paadi/vannangi manam seluthi..yethaiyum ethir parkaatha kaathal kondavarkall.. konjam koduthaalum niraivaha kolhiraan..seyvathum/saappiduvathum/ yaga dabam seyvathum avanukku arbanamaha seyyanum..bakthi eppadi pannanum..yen edathil manam seluthi anbu seythu vanangi eruppavar kadaisiyaha avanai adaihiraan..saanthi thavazum thiru  muha sevai.. thiru vadi mel thookki nammai pattra vaikiraan..

In sloka 9.11, He says that all illtreated Him, thinking He was a man. Arjuna wanted to know how His devotees treated Him. In 9.14, He says that those who had faith in Him, never considered any problem in life as problem; they considered them as His blessings. They are always worshiping Him, always praising Him and determined to reach Him. In 9.26, He says that they never expected any reward for their Bhakti; from such persons the Lord happily accepted even a drop of water, as a very great present. Because, the Lord is never in want of anything! None can ever present Him, matching His status! Finally, in 9.27, for which Swami Vedanta Desika has given wonderful interpretation in his Tatparya Chandrika, such persons, whatever they did, or ate or yagna was performed or Tapas practiced, dedicated everything to the Lord. That is what we should do. What is Bhakti yoga? The Lord answers in one sloka at the end in 9.34. That mind should be in Him, heart should be loving Him, all organs doing Karmas dedicated to Him and entire body worshiping Him alone. That is Bhakti yoga and such a person certainly reaches the Lord.

..10th adyaaya surukku..

..merkku samuthra karai-gomathi sangamamkadalil..vasishtar-brahma pillai.. avar penn gomathi..mana maha thedi pala edam poha..mun poha thaan pin varuveyn yentraall..thirumbi paarka koodaathu.. salangai oliyaal pin thodarnthu varuvathu therinthu kollalaam yentraal.. gujarath vanthathum kadalil nadanthu poha -salangai oli nirkka thirumbi parkka .thanneer vuruvathil aaraaha oduhiraal mothamey 5 mile neezam thaan..dwarahadeesan aruhil..gomathi samuthram..neenda goburam. pancha kundam ..rishikall yaagam panniya edam..rusi veveraha erukkum..mana nilai velli padutha..dwaram kaattum edam dwaraha-vaikunda vaasal.Dwaraka means dwaram + kayati. Dwaram means entrance [here, to Vaikuntam], and kayati means shows.jarasandan muttruhai eduvathaal 120 mile thoorathukku kadalai mann aakkinaar..kusasdali..thiru vikrama perumaal..anaithu makkallaiyum vada maduraiyil vanthaarkalaam..This place was earlier known as Kuchasthali. Long back, a King performed yagnas on a island here, using darbha [type of grass]. Kucha means darbha and so this place got the name. The King invited the Lord Sri Trivikrama, to destroy Asuras in Patala lok. Thus we can worship Lord Sri Trivikrama also. In one night, the Lord brought all people from Mathura here and rehabillated them. On Sharat Poornima day about 300,000 peopel come here. That was the day when the Lord played Rasa Kreeta! Thus we can know His eminence and greatness, His wealth and glory, here.

svakalyana gunanantya krtsna svadinatamatih |
bhaktyutpatti vivirddhyartha vistirna dasamodita ||

..bakthi pirakka/vallara than eisvaryam solluhiraan.. chakaravarthyyaha..ontru vidaamal yella kalyana gunangall/ anaithum avan sothu yenbathai 10th adyayathil arulluhiraan..srunu-kel yentru marupadiyum arulla.. kedkka villai. solla aarambikkum pothu thadukkaamal erunthaal pothum..ajan/anaathi yentru pirappu ellavathan yentru therinthu ..aathi/nadu/eruthi anaithukkum..divya charithram kettu/ninainthu therinthu konndu.. manasu layithu/ pirinthaal thaanga mudiyaamal/ soli paadi aadi seru yen sennikku yentru  kulesekarar aruliyathu pola..avanukku para bakthi/para gjanam koduthu avanai adaiya pannuhiraan. sothu pattiyal kettaan.. ellaathathu ontrum ellai..yethanai tharam kettaalum thirupthi ellai group aaha solli..vasuhi/skandan/raman/markazi pola..In 10.3, He says that he, who understood the Lord as never-born and without end, as Loka Maheswara, is most intelligent. In 10.8, He says that He was Origin, Middle and End of all. Everything originated from Him. Everything finally ended in Him. He, who realized His greatness and actions in Mathura, Brindavan and Dwaraka, speaks about them with others [10.9].He mentions group after group and says that for each group He was the Leader [10.21 and other slokas]. He was Vishnu among Adityas. Amsuman among Jyotish. He was Marut among Marichees. Like that He lists many

..11th athya surukku..

..56 padikattukall..52 gajam neela kodi.. 56 kodi yadavarkaludan vaaznthaan..athanaal 56 padi..naangu nilai/ 7 nilai gopuram..27 /12rasi/9 nava graham/ 4 thisai-52.. 5 thadavai kodi maattruhirarkall daily.. bala raman sanithi. thiru vikraman.. kalappai aaytham. madava perumaal/ pradymnan/ anirudran/ durvasar muniyaiyum sevikkalaam..rukmini 3 km thoorathil thani sannithi. pirivu aattraamai thangaamal than vigraham thanthaan.. devaki maatha mun.. garudan ellai. ezantha anubavam sevikka neraha..vajranabam -peran vishva karmavaal kattiya thiru..thamarai/sangu/chakarathudan sevai.. pala  harathy.. mangala harathy kaalaiyil visva rooba/ bala boham/svarooba sevai thanaha sevai.. 9-15 srungara harathu 11-30 raja boham..4-30 uthaaban ezunthu sevai harathy sayana harathy eravil..dwarahaa deesan..yoha mayai thangai sevikalaam. radshithu kondu erukiraall..

..than eyarkkai thanmai neraha darsikka..kankall

the gist of Chapter 11:

ek¯ada´se sva y¯ath¯atmya s¯aks.¯atk¯ar¯avalokanam |
dattamuktam.vidipr¯aptyoh.bhaktyekop¯ayat¯a tath¯aai

koduthu..divyamana kannkallai ariya/adaiya bakthi ontrey..yennum thiru naamam thinnum naranamey..viboothi mun arulli/paarkka aasai pattaan.sanjayanum paarkka kaattinaan than neenda nediya vuruvathai..pala aaytham/vana maalai/ chandra / brahma/ rudran/ thaayaar/ aathi/antham/ nadu theriyaamal..ugra roobam paarthu mahizchiyum bayamum vara ..kaala devathai naan.. boomi paaram kuraika vantheyn..paarkathathiyum mudivaiyum parkka solluhiraan..pithaa/maatha/deivam nee..anbilaalum siru pillai thanathaalum.. aayiram thollkal vudaiyavaney pazaiya vuruvathudan vaa yentraan..The Lord replies in 11.32, He was Kaala [time]. He determined what should happen at what time. He came to relieve Earth of her burden. Arjuna was a mere tool [11.33]. He directs Arjuna to fight the war and get whatever fame due. He allows Arjuna to see whatever he had seen, in the past, on His body. He could also see the result of the Mahabharata war. Arjuna says in 11.45, that the Lord was Father, Mother, the God to him. There was none equal or superior to Him. He felt ashamed that he was thinking of Sri Krishna as his mere cousin! In 11.41, he repented for having called the Lord by names, out of ignorance and immaturity! In 11.46, he requests that the Lord with thousands of arms and eyes, should return to His old Self as Sr Krishna! The Lord agreed and became Sri Dwarakadeesha.

..12th adyayam surukku..

..bakthi markkam pazakkam ellaiyey..eziya markkam solli tharuhiraan..kalyana gunangal anubavithu/ yaar edathilum karunaiyudan/virotham entri/thushdarkal edam vilahi/athma gjanathudan eruppavarudan thodarbu konndu/sadru/mithru sama puthiyudan.. puhazvom/pazi erandaiyum yettru kondu..samuthrathil erunthu..anaithum avan thirumeni..theevil-bed dwarahai..eppo erandaha pirinthu erukku..rama-guha padahu sambandam pola.. padahil 20 nimisham..kuselarudan nadantha kathai anghu.. ahaz aaraaychi unndu ethai pattri..

Chapter 12. Swami Alavandar says this as:

bhakte´s´srais.t.hyam.up¯ayoktih.a´saktasy¯atmanis.t.hat¯a |
tatprak¯ar¯astvatipr¯ıtih.bhakte dv¯ada´sa ucyate ||(

In 12.13, He says that they should never show any hatred to any living being. They must be friendly with all. They should show compassion.Slokas 12.13 and 12.18 are important..In 12.13, He says that we should be without ahankara and view happiness and sorrow equally. Though this might look formidable, by devoting more and more on the Lord, we can achieve success. This the Lord says in 12.8. We can realize this in practice. As we travel to many such Kshetrams, our outlook and short temper will change for good. Sri Krishna gets to a lower step and asks Arjuna to do service. That is doing one’s own Karma. Doing one’s own Karma continuously, would enlighten one’s knowledge about atman. Thus, again thinking of atman can be started. That would result in knowing the true nature of atman and devoting oneself to the Lord. That will result in Bhakti and eventually, reaching Him. First the Lord wanted Arjuna to do Bhakti. When he expressed difficulty, He suggested thinking of Lord’s auspicious qualities. When this was also found difficult, He suggested meditating on atman. Finally, when that step also was difficult, He suggested to do one’s own Karma, continuously.

..mama karam thuranthu ahangaram vittavanaay erukiraan bakthan..deha vuravu  athmavukku yentra thappu yennam..devai ellatha thodarbu/poruppu..raha  dvesham tholaiyanum..viruppu-veruppu..regularaha maarum..piravi thorum maarum sambandam..thukkamum suhamum sama maaha ninanthu.. perumaal edam puthi/ manam layathu ethai kittalaam..avar edam methuvaha ezuthu konndu pohanum..vuoora vuoora periya vishayangallum vudal pattriya yennam varum..vun athma chinthanamavathu mudalil pannanum.. vunmai svaroobam therinthu athu avanukku adimai yentra yennam varum.. athuvum mudiyaathu yentru kainkaryam pannu.. karma anushdanam seythu..athai meley thoonndum..padikall pala kaattuhiraan..

Loha Divakaran – Shri T.A.Srinithi Swami..

October 26, 2009

..vaikundan yennum thoni peraathu uzalhintreyn..peru thappaathu yentru thuninthu erukkaiyum perukku thuvarikkaiyum venum..sareeram koduthu arulli/kaikallaal sevithu/ kaalkallaal avan edam nadanthu/saasthram pirathanamum /villakkai koduthaan..nallathu-theeyathu viveha gjanam thanthu.. kinnatril vizuntha kuzanthaiyai kaakkum thaay pola avatharithaan..othaarum mikaarum ellaatha maa maayan..nammai periyavana aakka..than udan serkka aasai konndaan..thozinai melum. thiru adi varaikkum amarum baagyam thiru thuzaay aazvaarukku thaan..Battar-samvaatham yentru kattiyathil arulliyathu pola..

..Azvaarkallukkum nammai avan edam serbathiley nokku.. acharyar nadakira deivam..beetha vaadai piraanaar ..avaney acharyaraha vanthaan..

..sarngam amsa roobamaha kaliyan..aaythangallum aabaranangallum baktharkallukkaaha vaithu erukiraan..raman-sadrugnan edam thaan athiha anbu kondavanaam..baradan/lakshmanan vida.. baradanai paarkkaamal eruntha perumaiyum ramanai paarkkaatha perumaiyum evanukku..

..pattruthal vittu erukkanum ulahathu vishayangallil..rishikall guhaiyil erunthathu etharkku thaan..azvaarkall thiruvadiyai aasrayamaay kondavarkall..pakaalan/ paraangusar pira mada yanaikallai adakka angusam avanaiyey aad paduthum angusam Num azvaar.. para kaalar-pira mada yamanai pola sambraayathathai kaathavar..achuthanai nenjil kondavar..miruhendram-simham pola..

..sarngam amsam ..emberumaaney.nangu yuhangallil naangu varnnam kaliyilnum azvaaraha.. pirapanna amrtham-kaliyanum mudalil brahmanan karthama prajabathi /tretha ubari saravasthu -shadriya/dvabara changa balan-vaisiha kula thalaivan /kaliyil para kaalan..avan edam aadpattu/avan adiyaarkal edam aad pattu erunthaar ..artha panchaha gjanam..ellai nilam seema boomi-aaya-avanukkey sesham..dathiya seshadvam-thiru nariyoor nambi edam samasranyamum thiru kanna purathaan edam artha visesham..alli kamala kannan-adiyaarkku adiyaar yentrathum ali kamala kannanaha erunthaan yentru kaattinaaraam..

..archai-guna poorthy..para svaroobathuku ellai nilam.. vubayathukku ellai nilam krubai.. palanukku ellai nilam bagavanin muha vilaasam..avan vuhappey kurikoll..virothi ellai nilam ahangaara/mahankaaram..loha divakaran ethai yellaam yeduthu solla avatharithaar.. kali kolakalam adakkiyavar..sandya vandanam mukkyam..gatatri mandram ucharithu arkkyam  pannuvathu-mel nokki paaynthu keez vida vendum..sareerathudan vaaza suham entha sooriyan.. aziyaatha atma suham tharubavan kaliyan aahiya loha divakaran..agjanam kaar erulukku samanam..antha kaliyanai vananganum..

..visdaramaha arulinaarkall kaliyanum num azvaarum..sama veda saaram thiruvaay mozi..kirumi kanda cholan-pillai sonnaan sri ramayanamum thiru vaay moziyum madilkall pola..vedam thamil seytha maaran..naangu veda saaram..

..vedangal theydum yemberumaanai. purappaadilum sevikiromey..aksharangallai ucharikka kramam vunndu..aaru angam.. jothis/chandas/kalbam ..kaliyanin divya pirabandankall..surukka pesinathai vibarithum/vivarithu pesinathai surukkiyum arulli erukiraar..

..yen nenjathull erum thamil nool-thiru vaay mozi..kaliyan ahobilam-erum thamil nool pulavan yentru solli kondaar..naarayana naama vaibavam yen..van kazal naranan thin patham yentrum kannan kazalinai.. naaranamey  yentru surukki sonnathai vibarithaar kaliyan.. thothu viduvathil eruvarum.. madal eruvarum.. 27 nayahi num azvaar—thaay 9 thalaivi 18 kaliyanum..

..archaiyil yeedupaadu..asana badmathil azuthina thiru vadikalley nilaiyey thancham..battar-gunangallil yeedu paadu ellai/ avatharangallil yeedu paadu ellai..anaivar grahathukkum vanthu sulabanaha erukkum nilaiyil vulla ezimai yengum ellai..avan kovil erupathu yetharkku yentra ninaivu venum.. desathai agramippathu-mudalil yellai thaandi vanthu vuoorukkul  puhunthu kai kollhiraar.. nenju thaan avan kurikoll..pakkam varuhiraan-than kovil yentra peyaril. nammai avan pakkam ezukka. azvarkallai konndu namai ezukiraan..pirantha pirayojanam-ezamaiyil anubavithavai muthumaiyil mudiyumaa..paiya nadamin yenbar..vazi kaatti anuppuvaar.. po po yentru thurathuvathaiyum aanantha paduvaanaam.. athu mun thiru naraiyoor nadamin yenkiraar..ubasdanathil soorya mandala athithyanai piraarthikirom..yethaiyum ethir parkirathu ellai azvaarum.. thiru kuraiyaloor yethilum kurai ellaatha divya desam..-thiru aali naadu.. aalinganam panni konda shedram maha lakshmiyai..30 paasuram arullinaar..vanthu manam puhunthaay..inthanaikku eniyaay..avarathu yemberumaanukku thiru naamam..ninaithaaley enikkum perumaal.. appozuthaikku appozuthu aaraa amuthan..naayaha vanthu manam puhunthaay.. vithuran veettukku ezuthi vanthathu pola..gopikal kaiyaal vundaay/yasodai kaiyaal vundaay/ naan amuthu seyuum ethaiyum kanndu arulla venum yenkirom..yethiri veetil saappida kodaathu/ annamum eda koodaathu yentraan duryodan edam.. bakthar ethirikall than yethiri yentraan..azvaanum pirakaladanai thunba padithiyathum kobam kondaan nara simhan yenkiraar..kanchanai azvaarkall vaivathum ethanaal-bagavaanukku yethiri yenbathaal..yezai yedalan kez mahan yennaathu eranguvaan..oru neeraha kalappaan adiyavarkall edam..paza tholai thanthaan vithuran bakthi mohathaal..yenna maa thavam seythathu yen siru kudil yentraan vithuran..parama parisuthamana annam parama bogyamaha vundaanaam..vanthu manam puhunthaan.. kooppida vendaam thaanaha vanthaan..thurathaamal erunthaal pothum..yella edathai vida adiyaar eruthayathil erukka aasai..madavan yenbavanai deivathai naatti  arvam yennum poo edavenum..pul yentru ozinthana kol-kallum kanai kadalum vaihuntha maa naadum..

..hruthayam suthamaha vaithu erukkanum avanukku..soora dasar-gathi ellathavanukku gathi avan..edai penn nenjil kondu-vitru vara paanai eduthu kondu pohum pothu mor vangalaiyo ney vanga villaiyo.. damodaranai vangalaiyo kannanai vangalaiyo yentraall.. thannai namakkey thanthu..duryodanan yaaraiyum ezunthu erukka koodaathu yentru kattallai ettaalum thaaney ezunthaan..sowndaryamum dejasum ezunthu erukka panninathaam..thiruvey yen aar vieirey..aalin divya desathil yennai aad kolla vanthaay..thiru malaiyil anaithu pushbangallum avanukkey..

..ganda maa malar ettum ettu-ahimsa pradama pushbam/endriya nigraham/dayai/shama/gjanam/dyanam/sadyam pontravai preethy tharum pushbangall..vittu piriyaamal erunthaal pothum. sukreevanukku panniya yellaam panna vendaam..sukreevan edam erukkum nilai kanndu lakshmanan azuthaanaam..than manaivi ezanthavan sukreevan..aanaalum nadbu kondaan ..thannai aad pattavanukaaha thaaney paridchai ezuthuhiraan.. ontru ellai.. eranthu pona thunthuhaiyin sareeram yerinthu..ezu  sala maragallaiyum orey ambaal yeriya..oru vil valavaavo..orey sol/orey vil/..muniyey naan muhaney mukkann appa.. yen manam vaadaamal erukka  piriyaay maa munivaa yenkiraar kaliyan..koodinaal aanantham..enithu-thanner bothth azvaar.. enithu kaamam.. aasaikallai yemberumaan edam vittaal shemam yenkiraar..pirivintri aayiram kaalam pallaandu-edai vidaamal sambandam..

..neruppil vasikkum pola thiru naamam sollatha pothu..kalvan kol yaan ariyen kariyaan oru kaallai vanthu..naam thaam avan athmavai namathaha ninaippathaal kalvan peyar porunthum..kai pidithu ani aali puhuvar kolo yenkiraal thaayaar santhehathudan.. vunnum soru pathihathil thinnam yen ela maan puhum vuoor thiru kolloorey..thaniyaha  ponathaal thinnam angey..sernthu ponathaal engey santheham. Aallavanthaar koshtiyil nirvaaham..elakku nirnayam panni kondu parangusa nayahi thinnamaha vaitha maa nithi edam pohiraall.. engey thaanaha kariyaanaay/kaallaiyaay/kalvanaay evan vanthu kooppittu pohiraan..para kala nayahiyum avanum tham tham mel mohithu-thiru vaali puhuvar kolo ? yenkiraall..

..kannan/kaliyan othumai PBA swami..sloham arulli seyhiraar. soryan pola eruvarum/devahi vayitril krishnan sooryan purapattan..munamey solla pattathu eruvarin avathaaramum..asareer vaakku ettavathu kuzanthai..poliha poliha poliha ..kaliyum kedum kanndu konmin therivikka pattathu soojitham.. thiru mangai/ udaiyavar polvaar avatharippaar..kalvan yentru eruvarum pirasitham venney kallavu kainkaryathukku kallavu evar..thiru mangai mannan thiru suttru..edai kulathai mel eduthu vida varaha gobalarai pola keez kulam pukkinaar..gjanam ellaa pasukkal naam go..kattunndu kidanthaan kannan..athai ninaithaal namathu samsara kattu avizum. arasanaal kattu pattaar.. sasthram thanthaar neri yellaam yeduthu thanthaar..para kalan panuvalkallum thathva darsini vasanam..geethai avan periya thiru mozi.. paneeraayiram thozarkal avanukku.. evarukkum chadura thunaivarkall. lakshmi pathi avan..kumudavalliyaal  sri vaishnavar aanaar.. purusha kaaram panni.. karuppu eruvarum..neelan yentra peyar..sramam koduthu aanantham koduthavan pola erunthaalum neethi margam nazuvaathavarkall..kadaisi avathaaram eruvarukkum.. theeyavarkallai adakkinavar eruvarum..pira mada para kaalan.. 12 vishaya othumai kannaney kaliyan..divya desangal yentra perumaiyai koduthavar.. 87 divya desam arullinavar..prathi vubaharamaha divya desam kainkaryangallil yeedu pada venum..manasaal sevai/ sareerathaal kainkaryam/ pannamaahavum /vaayaalum pallaanndu seythu palan pera venum..

Thirumangai Aazvaar Thiruvadikalley Sarannam.

Aazvaar, Emberumaanar, Jeeyar Thiruvadikalley Sarannam.

Valmiki Ramayanam–Dr. Saroja Ramanujam..

October 25, 2009


Valmiki lists the qualities of the man he is seeking as

gunavan, virtuous, viryavan, powerful, dharmajna, knower of dharma, krthajna, knows how to show gratitude, satyavaakyah, truthful in word, dhrdavrathah, firm in resolve, chaarithrena yukthah, righteous, sarvabhootheshu hithah, benefactor of all beings, vidvan, learned, samarthah, skilful in applying his reasoning, aathmavan, selfcontrolled, jithkrodhah, conquered anger, dhyuthiman, lustrous, anasooyakah, one who never finds fault with others and finally who is the most formidable as a foe whom even devas will fear ‘kasya bhibhyathi devascha jaathroshasya samyuge.’ Narada replied relating him the story of Rama in short. The words of Narada here is known as samkshepa Ramayana reciting which, is supposed to give the same result as in reciting the whole Ramayana Valmiki, when he was going to the Thamasa river, saw two


krouncha birds happily chirping together and his heart was filled with joy on seeing them At that instant an arrow came and struck the male bird which fell down dead. 

Maa nishaadha prathishtaam thvam aganmah ssaasvatheessamaah yathkrounchmithunaadhekam avadheeh kaamamohitham
This means, ‘Oh hunter, you will not get peace or rest forever since you have killed one of the two krouncha birds who were in love.’ 


To Valmiki in meditation later, appeared Brahma and told him that the whole thing was the leela of the Lord. From his shoka of seeing the bird killed has sprung a sloka.



This sloka has been interpreted by the learned acharyas to be the



mangalasloka of Ramayana itself. Maa nishaadha means the resort of Lakshmi, that is the Lord Vishnu. ‘Maa,’ the negative particle being removed and taken in the sense of Lakshmi as she is called ‘maa’, the words ‘maa prathishtaam thvam agamah ‘ becomes ‘prathishtaam thvam agamah, you will be established in the hearts of all for saasvatheessamaah long time to come.‘Yath krouncha mithunaadhekam avadheeh kaamamohitham’ the gives the meaning, “As you have killed the lustful one of the couple, Ravana and Mandodhari.’ The word krouncha also means Rakshasa. Thus the curse itself being the leela of the Lord, became a benediction. Such is the richness of the sanskrit language.










One of the most beautiful and oft quoted verse of Kamban about Kosala is,





thandalai mayilgal aada, thaamarai vilakkam thaanga,kondalgal muzavin Enga, kuvlai kan viziththu nOkka,
thenthirai ezini kaatta, thembizi makarayaazin
vandugal inidhu paada, marudham veetrirukkum maadhaO.


After just one sloka about Kosala Valmiki starts to describe the city of Ayodhya by three slokas. It was constructed by Manu, the father of Ikshvaku. The city covered the area of twelve yojanas long and three yojanas wide.( A yojana is approximately nine miles.) The streets of Ayodhya were highways, flanked by trees, strewn with flowers and the city was always cool with enough rains and watered otherwise. The city as described by Valmiki proves that in ancient India .city civilization was of a high standard. 



The description of the prosperity of the citizens of Ayodhya by Kamban is interesting. He says,



’kalvaar ilaamaipporul kaavalum illai; yaadhum
kolvaar ilaamaikkoduppaaargalum illai madho.
ellaarum ellaapperunchelvamum eidhalaale

illaarum illai ;udayaargalum illai maadho


..Here let us see how Kamban describes the Lord when He appeared before the devas.


karumugil thaamaraikkaadu pootthu, needu irusudar irupuratthu Endhi,Endhu alartthiruvOdumpoliyaOr sembonkunrinmel varuvapola, kaluzanmel vandhu thonrinaan. 

Kamaban here describes the decision of the Lord to appear fourfold as

”vaLaiyodu thigiriyum vadavaitheedharaviLai tharu kaduvudai virikoL paayalum ilaiyargal ena adi parava Egi naam vaLai madhil ayoddhi varudhum enranan.’ The lrd said that He will appear on earth as the son of Dasaratha with sankha, chakra, and sesha as His younger brothers ..

How the paayasam was divided among the three queens ,Kousalya, Kaikeyi and Sumitra is described in detail by Valmiki. Dasaratha gave half of what was in the vessel to Kousalya, she being the pattamahishi.crowned queen, and gave half of what was remaning to Sumitra,as per seniority. Then he gave half of what remained, that is 1/8th to Kaikeyi and the remaining 1/8th was given to Sumitra again. So Kousalya had 1/2 of the contents, Sumitra had 1/4+1/8 and Kaikeyi1/8.

According to this it would appear as though Rama was half Vishnu while Lakshmana1/4th and Bharatha and Satrugna 1/8 each. But Rajaji in his book on Ramayana says that such calculations are meaningless because it is impossible to measure the infinite arithmetically. Sruti tells us that even a fraction of the SupremeBeing is whole and complete by itself.’

Om poornamadhfpoornamidham poornaath poornam udachyathe poornasya poornam aadhaaya poornameva avasishyathe.‘ That is whole;.this is whole;what has come out of the whole is also whole. When the whole is taken out of the whole, the whole still remains whole. 

Dasratha performed the rituals of namakarana, naming ceremony after giving gifts to all.

‘jyeshtam raamam mahaathmaanam bharatham kaikayeesutham soumithrim lakshmanam ithi sathrugnam aparam thatha’. The names are explained by Sri Govindaraja swami as follows:‘ramanthe gunairasmin ithi raamah,’ all love him,ramanthe, who is endowed with his innumerable lovable qualities,,mahaathmaanam.Therefore he is named Raama…Bharatathawas named so as he was going to bear the burden of the kingdom, ‘bharatha ithi raajyasya bharanaath’ Lakshmana was lakshmisampannah possessor of the wealth of service , kaimkarayalakshmi and hence named so. Sathrugna means destroyer of enemies, lnternal and external.. Vasishta who had the knowledge of past, present and future named the princes thus.



Dwaraha Silas..

October 25, 2009

A very short article on SrI dwArakA SilA mUrti, which is worshipped with SrI SAlagrAma mUrti as per SAstras.


According to brahma purANam, the presence of SrI SAlagrAma mUrti and dwArakA-SilA leads a person certainly to attaining mumukshutvam – interest in attaining mOksham.  The skAnda purANam also talks about richness which becomes ever-increasing when SrI SAlagrAma mUrti and dwArakA-SilA are worshipped together.


The Varaha PurANam, Garuda PurANam and also the SrI dvAraka Mahatmyam declare the greatness of SrI dwAraka SilA and its worship with SrI SAligrAma mUrti. The dwAraka SilA is also considered as SrI dEvi (SrI mahA lakhsmI) mUrti when accompanied with SrI SAligrAma mUrti – SrIman nArAyaNa mUrti. Many SishTas place SrI dwAraka SilA on the right side of SrI sAlagrAma mUrti very closely. Our SrI VaishNava pUrvAchArya Aahnika grantams mentions lot of these pramANams and advocates SrI dwArakA SilA mUrti AarAdhanam along with with SrI SAlagrAma mUrti as per SAstras.


The SrI dwAraka SilA can be obtained from SrI dwAraka divya dESam-kshEtram, its vicinity sea-shore. It will be generally white or very light-yellow in color with charka insignia of unparalleled and unsurpassed supreme-self parabrahma-bhUtan purushOtaman Lord SrIman nArAyaNan. Like the SrI SAlagrAma mUrti, the Lord’s sAnidhyam is by virtue naturally in SrI dwArka SilA also. Therefore, similar to SrI SAlagrAma mUrti, the dwArakA SilA also requires no consecration-pratishTA/AavAhanam. It can be worshipped as such by all who have undergone pancha-samskAram & according to one’s own dharma-prescriptions by SAstras.


The tirumanjanam etc in milk as I told for SrI SAlagrAma mUrti can be followed for  dwArakA SilA. The AarAdhanam to SrI dwArakA SilA is done along with SrI SAlagrAma mUrti in the same manner as we do for SrI SAlagrAma mUrti. Similar to mUrti-lakshaNams in SrI SAlagrAma mUrti, there are lakshaNams and names specified for SrI dwArakA SilA also. Accoring to the Prahlada Samhita, the count of charkas determine the name of the dwArakA SilA mUrti.



It is as follows:
The SrI dwArakA SilA is called as SrI sudArSanan when it has  1 chakram.
The SrI dwArakA SilA is called as SrI lakshmI nArAyaNan when it has  2 chakrams.
The SrI dwArakA SilA is called as SrI trivikraman when it has  3 chakrams.
The SrI dwArakA SilA is called as SrI janArdanan when it has  4 chakrams.
The SrI dwArakA SilA is called as SrI vAsudEvan when it has  5 chakrams.
The SrI dwArakA SilA is called as SrI pradyumnan when it has  6 chakrams.
The SrI dwArakA SilA is called as SrI balabhadran/baladEvan when it has  7 chakrams.
The SrI dwArakA SilA is called as SrI purushOttaman when it has  8 chakrams.
The SrI dwArakA SilA is called as SrI navavyUha  when it has  9 chakrams.
The SrI dwArakA SilA is called as SrI daSamUrti  when it has  10 chakrams.
The SrI dwArakA SilA is called as SrI anirudhdan when it has  11chakrams.
The SrI dwArakA SilA is called as SrI dwAdaSAtmakan when it has  12 chakrams.
The SrI dwArakA SilA is called as SrI anantan when it has  more than 12 chakrams.



The above mentioned dwAraka SilAs must be white. The lakshaNams for SAlagrAma mUrti are different from the above mentioned lakhsaNams for dwAraka SilAs. By Lord SrIman nArAyaNan’s anugraham, various benefits can be obtained through the worship of the above mentioned SrI dwAraka SilAs as declared by SAstras.  For prapannas, this AarAdhanam is also ananya-prayOjana bhagavath kainkaryam.  But certain dwAraka SilAs which are black, smoke-colored, multi-coloured, blue, with hole, broken, red, uneven chakrams, triangular in shape, half-crescent-moon shaped are not considered for AarAdhanam as per the SAstras.
The sale and purchase of SrI dwAraka SilA is also not seen among SrI VaishNavas. It is also obtained through SAstra-prescribed dAnam similar to SrI SAlagrAma mUrti

Num Azvaar/Madurakavi Azvaar..

October 25, 2009

(1)”Inbhatthil”: Swamy NammAzhAr(SN)said : “AppothaikkappOzhuthu
Yenn AaaravamudhamE” ; Madhura Kavi(MK) revealed :” Thenn
KuruhUr Nampi yenRakkAl aNNikkum amudhURum yenn naavukkE”.
If the bliss principle for SN was the Lord , for MK , it
was SN.He confided that his tongue will experience the sweet
nectarine taste , the moment he described the KalyAna
guNams of KuruhUr ParipoorNan (Nampi).

(2) “iRainjuthalil”: SN declared: ” ThiruvEnkatatthAnE
puhal onRillAvadiyEn unnadikkeezh amarnthu puhunthEnE”;
MK revealed: ” mEvinEnavan Ponnadi meymayE, ThEvu
maRRaRiyEn”. If SN sung about the Lord of ThiruvEnakatam
as the object of his SaraNAgathi, MK identified the golden
feet of SN as the object of his prapatthi.MK swore that
his statement about SaraNAgathi at the feet of SN is not an
UpachAra Vaarthai , but it is sathya Vaak.

(3) “Isayum pERu” : SN’s upadEsam is “Ozhivil KaalamellAm
udanAi manni vazhuvilA adimai seyya vENDum naamm”; MK celebrated
his blessings as ” KuruhUr Nampikku AaL-uriyanAi adiyEn peRRa
nanmayE”. SN chose and recommended Bhagavath Daasyam and MK
elected AchArya Daasyam as his Parama PurushArtham.MK declared
here that wearing of the birudhu as the Daasan of SN was
the treasured gift from the most generous KuruhUr Nampi.

(4)”IhazhAtha PalluRavu”: SN stated: ” ThAyum TanthayumAi
ivvulahinil vaayumeesan MaNivaNNan yenthayE”. MK declared
about SN with all his heart : ” AnnayAi AtthanAi Yennai
AaNDidum TanmayAn”.If the Lord is sarva vidha Bhandhu
for SN , That One for MK is SN.

(5)” irAgam MaaRuthalil”: SN piously described his fight
and transformation this way: ” Innamudhena thOnRi Oraivar
yaavarayum mayakka nee vaittha munna maayam ellAm muzhu vEr
arinthu”. MK described his tansformation as entirely due to
SN: ” nambinEn piRar poruL tannayum–madavArayum munnellAm
semponn maadat thirukkuruhUr nampikkanbhanAi”.Here , MK
declares that he abandoned Kaamams and engaged in efforts
towards Moksham through the purifying power of SN .

(6)”Tann paRRil”: For SN, the paRRu/puhazh was ” yennai
tannAkki yennAl tannai inn-Tamizh paadiya Isanai”; for MK,
it was ” Tann puhazhEttha aruLinAn”. For MK , the blessing of SN
was to eulogize him (SN);for SN, the Lord was the One, who
blessed him to sing His glory.MK says that SN gave
him the Jn~Anam to sing about his (SN’s) keerthi.

(7)”Vinai Vilakkil”: For SN, BhagavAn and Piratti were
the medicine to remove the vinaikaL( “sediyAr vinaikaL
theer marunthE”, ” vEri maaRAtha poo mEliruppAL vinai
theerkkumE”). MK announced that his medicine (marunthu)
for destroying his VinaikaL was SN ( Kaari Maarap PirAn
PaNDai Valvinai paaRRi aruLinAn). MK declared with certainity
that SN accepted his (MK’s)daasyam and through his krupai
chased away all of his (MK’s) ancient and powerful paapams
once and for all.

(8) “Tahava Okkatthil”: SN acknowledged that he knows
nothing except the dayai of the Lord ( aruL thaan ini
yAnaRiyEN, avvaruL allan aruLaum alla).That aruL of
the Lord was his Sarvasvam. For MK however, the aruL of
SN was every thing that mattered and he celebrated that
krupai : “Aayiramin Tamizh paadinAn aruL kaNDeer
ivvulahinil mikkathE”.

(9)”Tatthuvatthai uNartthatalil”: At the very beginning of
ThiruvAimozhi, SN acknowledged as to who it was that blessed
him with superior jn~Anam to comprehend His tatthvams:
“MayarvaRa Mathi nalam aruLinan yavanavn”. MK acknowledeged
that “MayarvaRa Mathi Nalam aruLiyavan” for him was none
other than SN ( Vedatthin uttporuL niRkkap paadi nenjuL

(10)” Tanmai aakuthal”: SN described the way in which
Bhagavaan intervened to engage him (SN) in His kaimkaryam
this way: ” ThEvum Tannayum paadiyAdat-THIRUTTHI ,
yennaikkoNDu yenn paavam tannayum pARakkaitthum
yemarEzhazhu piRappum mEvum TANMAI AAKKINAAN”.
Tanmai aakuthal for SN is the granting of the boon
of Saayujyam by BhagavAn. MK in his turn declared
with utter visvAsam what was the blessing (tanmai aakuthal)
that he received from the MahOpakaari , his AchAryan:
” Payan anRu aahilum , paangu alar aahilum ,
seyal nanRu aaha THIRUTTHI paNi koLvAN “.
MK says here that SN accepted his adimai
(Daasya SveekAram) , whether such daasyam had any
fruit for him or not and whether he(MJ) was
a qualified adhikAri or not to receive such
a magnanimous blessing .MK says that SN corrected
the defects in him and others out of his parama
KaaruNika SvabhAvam as anAchAryan and made him and us
fit for nall Vazhi .MK says that SN as ” anbhan , tannai
adainthavarkkellAm anbhan ” corrected his gross deficiencies
in AachAram and anushtAnam and blessed him with
Parama PurushArtham of Kaimkarya Sri at his (SN’s) feet.

The visEsha Bhakthi of Madhura Kavi for Swamy NammAzhwAr ,
the incarnation of VishvaksEnar , whom BhagavAn appointed
as the Trustee of all of His Isvaryam (VishvaksEnE
vinyastha samastha Aathma Isvaryam)is thus celebrated
by Madhura Kavi through his incomparable role model of
AchArya Seshathvam and Bhaagavatha Seshathvam.

Swami Desikan composed in Adhikara sangraham (2nd verses) on Swami Madhurakavi

Inbatthil iRainjuthalil isayum pERRil
ihazhAtha pall uRavilirAgam maaRRil
tann paRRil vinai Vilakkil tahavOkkatthil
tatthuvatthai uNartthutalil tanmai aakkil
anbarkkE avatharikkum Aayan niRka
arumaRaikaL Tamizh seythAn thALE koNDu
thunpaRRa Madhura Kavi thOnRak kaattum
tholl vazhiyE nall vazhikaL thuNivAhatkkE

[Extract from Sri Satakopan Swami’s brilliant write up-

Geetha Saram -recap 0f 3-7 athyayams..

October 25, 2009

….3rd athyayam-recap-Thiru maal erum solai-Gita is Amrut and Sri Krishna, Who gave Gita, is Amrut of Amrut! That Amrut is beautiful! Who will not be willing to enjoy beauty? The Lord is gracing as Beauty personified! Yes, we have come to Tirumaliruncholai, where the Lord is called Sri Kallazhagr, as Sri Sundara Bahu [ஸ்ரீ சுந்தர பாகு] [Sri Sundara Tholudayan ஸ்ரீ சுந்தர தோளுடையான்] and as Sri Paramaswamy. Nammalwar advises all to go to Azhagar malai and worship Sri Kallazhagar,before losing youth! Here we can see Noopura Ganga or Silambaru [சிலம்பாறு]. When the Lord took Sri Trivikrama Avatar, lord Brahma washed the toe of the foot of the Lord, that entered Satya loka, by water from his kamandalu [pot]. Part of the water splashed on the anklet worn on His ankle. Water dropped from the anklet, is Silambaru, flowing in Tirumaliruncholai hill. Sri Moolavar is called Sri Paramaswamy. He is gracing with Five weapons. Sri Utsavar is Sri Sundara Bahu, as Sri Azhagar and as Sri Kallazhagar [Tamil azhaguஅழகு = beauty]. Sri Sundaravalli Thayar is gracing all here. The Lord is gracing here as prayed by Yama, who meditated here. The Lord got a temple built for Himself, by Vishvakarma. In Srivaishnava sampradaya, this place is known as South Tirumala. On Chitra Pournami day, Sri Kallazhagar descending into Vaigai river bed, is a magnum opus festival in Madurai. Millions of people gather and worship the Lord on that day. At the entrance of the temple is Padhinettam Padi Karuppanna Swami is gracing as the guard…Thiru mohoor-The Lord is Sri Kalamega Perumal [ஸ்ரீ காளமேக பெருமாள்]. This place is called Mohana Kshetram, which has transformed into Mogur. During the Samudra Manthan [ocean churning], the Lord took the form of a beautiful damsel, Sri Mohini and distributed Amrut to Devas. The same Sri Mohini is gracing as Sri Kalamega Perumal here! Kalamegam means dark clouds, ready to shower. Similarly, the Lord is waiting to shower His grace on the devotees. For any Jeevatman, on the way via archiradi marg, to Vaikuntam, the Lord here accompanies and so He is also called Sri Margha Bhandu or Sri Vazhi Thunai Perumal [ஸ்ரீ வழித் துணை பெருமாள்] or Sri Aaptan [ஸ்ரீ ஆப்தன்]. Sri Thayar is Sri Tirumogurvalli. As prayed by sage Pulastya, the Lord is gracing as Sri Parkkadal Nathan. Tiru Mogur is famous for Sri Chakkarattalwar [Sri Sudarsana]. He blesses all with longevity and health….Thiru koshtiyoor-Here all Devas assembled n ghoshti [group] to have Darshan of the Lord and so it is Tiru [Gh]Koshtiyur. Here we can see Ashtanga vimanam, climbing which Swami Ramanuja preached the meaning of Charama sloka of Gita [we are to see it in due course], to those desirous. Sri Moolavar is Sri Uraga Mellanaiyan [ஸ்ரீ உரக மெல்லனையான்] aka Sri Madhava Perumal. Sri Utsavar is Sri Sowmya Narayana Perumal. Sri Thayar is Sri Tirumamagal Nacchiyar [ஸ்ரீ திருமாமகள் நாச்சியார்]. On Three tiers in the temple, we can worship the Lord in standing, sitting and reclining poses. Alwar says that the garment, food and other articles used by the person, who has not visited the temple here, have sinned!….Thiru pullaanni-We can come from Madurai to Rameswaram, near which is Tiru Pullani. Pul [புல் grass] + anai [அணை bed], that is pullanai has become Pullani. Here, Sri Rama spread grass and laid down for Three days and requested Samudra Raja to make way for Him to reach Lanka and rescue Sri Sita. But Samudra Raja did not oblige and so the Sethu bridge was constructed. Alwar wonders as to how with the help of monkeys and squirrels, the Lord could build a bridge in Five days! The Lord here is Sri Aadi Jagannatha Perumal, worshiped by Dasarata. He was gracing this place much before Sri Darbha Sayana Perumal [Sri Rama]. Here Three sages Pullava, Kannuva and Kalava prayed the Lord and He graced as Sri Aswatta Narayana. Sri Thayar is Sri Padmasani Thayar and Sri Utsavar is Sri Kalyana Jagannatha Perumal. In Srimad Ramayana it is said that by bathing in or by sprinkling Sethu water or by just seeing Sethu, one’s sins are all destroyed…..Thiru meyyam-The Lord Sri Satya Murty, Sri Satya Nathan is gracing from Satya giri. We should all speak truth and that is the effect of Gita. Adisesha prayed the Lord that sattva quality should flourish in him and so the Lord is gracing. Tirumangai Alwar has praised this place. There was a sage Satya in Himalayas; the Lord asked him to leave Himalayas and go to a place marked by Him to meditate. The sage came here and meditated…..

Azahan-sundara thol udaiyaan..noobara gangai-silambaru..thiru vikraman theertham nooburam-silambil pattu varum parama swami pancha ayutham..sundara valli thayar..visva karma nirmanam therkku thirumalai chitrai bowrnami vaihaiyil eranguhiraar ..pathinattu padi..thiru mohoor vazi thunai perumal..mohana shedram..parkadal mohini avatharam..meham pola kotti kulira vaikiraar..archirathi marham abthan..thiru mohoor valli parkadal nathan thani sevai.. chakarath azvar sannithi..thiru koshtiyoor ashtanga vimanam..sarama sloham uraha mel annaiyaan madava perumal.. nintra amarntha kidantha moovaraiyum sevikalaam..veshti /sapadu papam entha peyar siolla villai.. thiru pullaani..pul anai..darba sayanam..sethu pantham thiruthinaay..kurangukal.salamilaa anilam..sethu..poy kettu eruntheney -kaliyan athi jaganatha perumal dasarathan aarathitha perumal padmasini thayar kalyana jaganatha perumal.. thiru meyyam sadya girinathan..sadva gunam vallara adiseshan ..sadya maha rishi..

3rd athyayam..karma yoham neraha atma sashadkaram tharum yenkiraar..pazakkam erukku nazuva maattom..vitta edathil thodaralaam adutha janmathilum.. vithikka patta karmam seyyanum..muk gunangal thoondum..bagavan pin erunthu ..anaithum avan edam samarpithu.. yen udaiyathu naan seyhireyn palam yenakku yentru moontu yennam.. kama krotham jeyikkanum..

Swami Alavandar has compressed the essence of Chapter 3, in one sloka:

asakty¯a lokaraks.¯ayai¯aropya kartr. t¯am |
sarve´svare va¯ nyasyokta¯ t.rt¯ıye karmaka¯ryataHabitual is Karma yoga. We can never slip from Karma yoga. A little of control of sense organs would enable to practice Karma yoga. It can continue even in next births. So, never abandon Karma yoga. In 3.8, the Lord says that one had to perform one’s assigned duty.Sri Krishna asks Arjuna to do his Karma. He should remember that such action is not done, only by him; Sattvam, Rajas and Tamas qualities induce him [3.27]. Prakruti induces one to do Karma.In 3.30, He advises that while doing Karma, he should abandon the feeling that he was doing, the Karma was done for him and desire for results. Dedicate the Karma to Him and do the Karma. In 3.37, He said that kama and krodha were his real enemies, and vanquishing them was not easy. These have been generated by rajo quality in him. He advised Arjuna to practice to destroy those enemies, and not Drona or Duryodana.

..4th athyayam recap…Thiruvemkadam-First we worship Sri Padmasani Thayar aka Sri Alarmel Mangai Thayar at Tirucchanoor, at Tirupati, at bottom of the hill. Then we proceed to Sri Govinda Raja temple, again at Tirupati. This is an ancient temple. After worshiping Sri Thayar and then Sri Govindaraja, it is customary to climb the hill, chanting the Divine name Govinda, repeatedly. While climbing up Venkata hills, if we only utter ‘nama: [नम:]’, then the Lord accepts it and like a debtor, He does all good things to us. Our purpose in life should be to serve Him and His Consort, always. Earlier, this was Sri Varaha Kshetram. Even now, Sri Varaha Perumal is gracing on the banks of Swami Pushkarini. He is Leader for this Kshetram. Sri Venkatesa Perumal is Kali yug God. We had already seen the story of how Lord Sri Venkatesa married the daughter of King Akashraja. Like Srirangam, this is an important Divya desam. Inside the temple, only one Acharya has sannidhi. That is of Swami Ramanuja aka Sri Bhashyakara.
Shri ahobilam-This is Nava Narasimha Kshetram, famous because of Sri Narasimha. Garuda, once meditated on the Lord and prayed that He should show Himself as, when He killed Hiranyaksipu, but not with anger. This hill is called Garudachalam. Here, river Papanasini flows. Bathing in it will destroy all papas. This Ksheram has Lower Ahobilam and Upper Ahobilam. Sri Utsavar of Sri Malola Narasimha, is in Sri Ahobila Mutt, and is performed daily poojas. Sri Varaha Narasimha is in Varaha [wild Boar] form. Reaching the sannidhi of Sri Pavana Narsimha is difficult. Worshiping Sri Karanja Narasimha is easy. Sri Chatra Vata Narasimha graces with a tree acting as umbrella. Sri Bhargava Narasimha blessed Sri Parasurama. Reaching Sri Jwala Narasimha sannidhi also is very difficult. Sri Malola Narasimha’s sannidhi can be reached easily. Sri Alli Ma Malar Mangai is always with Sri Malola Narasimha. Sri Yogananda Narasimha is in Yoga pose. Ahobalam Ahobilam!
Sri Ayothya-Sri Rama’s birth place is Ayodhya, situated on the banks of river Sarayu. The Lord here was worshiped by lord Brahma. The Lord emerged from Tirupparkadal [Milk Ocean]. Lord Sri Jagannatha was in Satya Loka and, on request by Ikshvaku King, He was brought to Ayodhya and all Kings had performed pooja. Sri Rama also worshiped Him. The Lord along with Vimanam was donated by Sri Rama to Vibheeshana, who installed the Lord in a temple at Srirangam. Hanuman Gaddi, Sarayu river, Kanak Bhavan [which was the palace of Sri Rama and Sri Sita], Muktar Ghat [from where, in Sarayu river, Sri Rama proceeded to Vaikuntam with His people], etc., are important places to visit.Thiru Nymisaranyam-
The Lord graces here in the form of Forest! Nemi means the tip of discus. When Brahma rolled out the discus, the place where discus fell, was Naimsharanyam. Sages were asked to meditate there. River Gomati flows here. There is Vyasa gaddi. Here, he wrote 18 Puranas and made them public. Sarvata learnt Bhagavatam purana from Soota Powranika, here. The Lord here is Sri Devaraja and Sri Thayar is Sri Hari Lakshmi.
Thiru pirithi-Thiru joshimutt-In ancient Tirupiridi, the Lord was different; but in the present Tirupiridi, Sri Narasimha is gracing, seated. He was called Sri Parama Purusha and was in reclining pose; and, Sri Thayar is Sri Parimalavalli Nacchiyar. It is presently known as Joshi math.
101. KANDAMENUM KADINAGAR [DEO PRAYAG]கண்டமென்னும் கடி நகர் :
It is at the confluence of rivers Bhagirati and Alakananda. We can see the brown and green rivers mingling. This Kshetram is connected with Sri Narayana, Brahma and Rudra. The Lord here is Sri Maryada Purushottam Ram. He is gracing as Sri Rama with bow and arrows

we will see the summary of Chapter 4:

prasa ˙ng¯at sva svabh¯avoktih.karman.o 0karmat¯asya ca
bhed¯a j˜n¯anasya m¯ah¯atmyam.caturth¯adhy¯aya ucyate

He says that He preached Karma yoga to Vivaswan, Twenty Eight Chatur yugs ago! Vivaswan told this to Manu. Manu to Ikshvaku. Thus it was known hereditarily. But over the ages, it had been forgotten. Therefore, He was repeating it again to Arjuna.The Lord replies these by Four slokas [4.5 – 4.8]. Swami Vedanta Desika shows Six interpretations for these. Just like Arjuna’s birth, His birth is also true. But unlike him, the Lord does not go through difficulties and He never compromises His natural qualities. The Lord’s body was not like Arjuna’s. It was not made of prakruti; but of Aprakrutam and of pure Sattvam only. While we are all born because of past Karma effects, the Lord is born out of His Own will. He is born whenever there was decay of Dharma and flourishing of Adharma. He is born in any yug and at any time. We are born to expend our Karma effects; but the Lord is born to rescue noble persons and destroy evil persons, to save Dharma. In 4.11, He says that He presented Himself as desired by devotees. He further says that for the person, who always thought of Him and His actions, that was his last birth. Then He says, in 4.18, that one should see Akarma in Karma and vice versa. Arjuna asked how without Gyana one could do Karma. The Lord says that he who sees Karma in Gyana and vice versa, is the most intelligent. When we go round in temples, we should think that our action is for His pleasure. Thus, Karma has within it Gyana. What is the use in chanting 108 Gayatri mantra, without knowing its purpose. Mere counting is of no use. No doubt in our action, the knowledge portion is superior to the physical action [4.33]. All Karmas eventually end in Gyana. So Karma has to be performed continuously.

.thayar..thiru suhavanoor.alarmel mangai.. govinda raja perumal..thalaiyal yetru kondu naam sonna namaha..adi varaha perumal..sri bashyakarar sannithi..ahobilam-nava narasimhar garudan thabam erunthu..garudachalam..paba nasini nathi..malola narasimhan arathan.. varaha narasimhan bavana .garanchana chadra vada barghava jola malola piratti udan sevai..alli ma malar mangai yohananda aho balam..ayothya-sarayu nathi.brahma thiruvarathanam seytha perumal.jaganatha /narayana vibeeshanan arangam..hanuman gathi kanaka bavan guptharghat.. nymisarinyam chakarathin munai ..thabas panna gomuki nathi vyasar gathi 18 puranam..bagavath puranam petra maram ..thiru pirithi..narasimhar .parama purushan..antru..joshimutt.kandam yennum kadum nahar deva prayag..mariyatha purushothaman raman villudan sevai..

..thideer yentru thanai patri solhiraan..28 chadur yuham mun sonnathai..paramparaiyaha.. thirumbi solhiren..than janma rahasyam nangu slohathal aruluhiraan..6 artham desihan.piravi sathyam..kuraiyintri pirakireyn.. pancha sakthi mayan sutha sathvam..echa mathram pirakiraan..karmam adi ellai. sankalpithu pirakiraan..darmam thalai kunivu vattam varum pothu pirakiraan nallarai radshikka theeyorai mudikka darmam nilainatta. piravi seshidam ninaithaal pirakka maattaan ..karmathil -gjana baham..karmathul gjanam.. gjanathil karma erukirathu..arivu ellaamal karma panni prayojanam ellai..arivu baham seyal bahuthi vida yetram..

..5th athyaya surukku.shri Badrikashramam-As mentioned by Alwar, the Lord Himself took the Forms of Sri Narayana and Sri Nara, and preached Tirumantram [Ashtaksharam]. The Lord is called Sri Badrivishal, Sri Badri Narayana and Sri Badri Perumal. The Two mountains are Nara – Narayana Parvat. From Narayana mountain the Lord preached to Sri Nara, in human form, on Nara Mountain. River Alakananda flows. This is one of the Swayam Vyakta Kshetrams. The Lord is made of Salagrama. Near Sri Badri Vishal, Sri Nara, Uddhava, Narada and Kubera are gracing. Tapta Kund here has hot water. Bathing in this is customary before worshiping the Lord. Badari means ilandai [இலந்தை], a type of berry. Beneath a Badari tree, the Lord as Sri Narayana, meditated and preached. In nearby Mana, we can see Vyasa cave. From there only, Vyasa wrote Mahabharata epic, which contains Bhagavad Gita. We can see there, mingling of river Saraswati with river Ganga. From Damodara Kund, Gantaki river originates. Gangotri is the origin of Ganga. We can see many wonders like Swargarohini. Sri Thayar is Sri Aravindavalli. In nearby Brahma Kapalam, people offer pinda for deceased ancestors.
Thiru Salagramam-This also a Swayam Vyakta Kshetram, but is in Nepal. Between the 25,000 feet high mountains Annapoorna and Daulagiri, one has to reach, by helicopter or on mules or by trekking, Gantaki river bed and worship the Lord. The Natural beauty of the place is very attractive. The Lord is Sri Muktinath and Sri Salagrama Perumal. Sri Sridevi Nacchiyar is in sitting pose. As prayed by river Ghantaki, the Lord resides within the river in Salagrama Murtys. They are fossils formed over Millions of years..Shri Gokulam/Thiru vada mathurai/ Govardanam-The name Mathura will nullify our papas. This Kshetram is associated with the Lord in all the Four yugs. In Krita yug, Sri Vamana’s Ashram was here. In Treta yug, Sri Rama’s brother Shatrugna defeated Lavanasura and ruled from here. In Dwapara yug, the Lord was born as Sri Krishna. In Kali yug we are all fortunate to worship the Lord here. We can see Sri Krishna janma bhoomi, within the prisons of Kamsa. In nearby Keshavji Mandir, Sri Krishna Himself has worshiped. In Kotra kund, Vasudeva and Devaki used to wash clothes. In Kamsa sheela, the Lord killed Kamsa, after destroying Kuvalayapeeta elephant and wrestlers Mushtika and Chanura. On the other side of river Yamuna is Gokulam. Sri Andal mentions this as ‘seer malgum aaipadi [சீர் மல்கும் ஆய்ப்பாடி]’. Brindavan, Nandgaon, Kamyavan and Govardhana also are part of Gokulam. Earlier this place was described, when, for 7 days we stayed and visited nearly 90 spots. In uttavi bandam, Sri Krishna was tied to a mortar [உரல்]. In Ramana rehi people roll on the ground, where the Lord had played. Sri Andal describes Yamuna as pure water, as Sri Krishna washed Himself in it! In Brahmanda ghat, Sri Krishna showed entire Universe in His mouth, to Yasoda! In Kesi ghat, Sri Krishna killed Kesi, who had come in the guise of an horse. Sri Krishna lifted up Govardana hill, to protect gopis and gopikas. In Kanda vana, we visited the sliding rock. At Charan Pahadi, we can see the foot prints of Sri Krishna and of cows and calves.
Thiru paarkadal-The Lord is in Vyuha forms of Sri Vasudeva, Sri Pradyumna, Sri Sankarshana and Sri Aniruddha. By these the Lord creates, sustains and destroys the Universe. The Lord is reclining here..Thiru Vaikundam-All Alwars have praised this as Nalamandhamiladhor Naadu [நலமந்தமில்லதோர் நாடு]. Gyana is in full blossom. Nityasuris are always worshiping the Lord. After crossing river Viraja and after discarding body made of prakrutam, atman gets aprakruta body and enters Vaikuntam. The Lord is seated on a throne of Adisesha. The Lord graces with Sri Sridevi to His right and Sri Bhudevi and Sri Neeladevi to His left. Everyone has to go to Vaikuntam one day! Upanishads say that after reaching Vaikuntam, none returns [to samsaram]. This is considred as the 108th Divya desam.

.badri..singamai virithan nara narayananaha.. erandu malai..alaka nanda nathi svayam vyaktha shedram..thathva kundam.. elanthai kadu..maana-vyasar guhai..geethai ulla maha bharatham.. damothara.. gangai/sarasvathi pirakkum edam. brahma kabalam..pinda pirathanam..saligramam-nediya malai 26000adi uyaram malaikal..sri moorthy mukthi nathan sri devi nachiyar amarntha kolam..fossils-salagramam..vada mathurai.papam vilahum.. vamana avatharam/sadrugnan lavanasuran/kannan pirantha janma boomi kesava mandir..kamsadeela..gokulam adutha pakkam seer malhum aaypadi.. brunthavanam/kamyavanam/govarthanam..aneha edam..ukkal bandan kattu ramana redy urundu pona edam.. yamunai vaay koppillika patta thooya.. bramanda ghat kesi ghat govardana malai/sarukku parai..sarunu bahadi/thiru parkadal-vyooha..gunna pirivu thozil piravi.. sri vaikundam paramahasam antha mil –vaikuntham puhuvathu mannavar vithiyey..

karmayogasya saukaryam.´saighryam.k¯a´scana tadvidh¯ah.
brahmajn˜a¯napraka¯ra´sca pan˜cama¯dhya¯ya ucyate

Karma yoga is easier to perform than Gyana yoga. Not merely, it is convenient to practice, it yields result also quickly. It has many divisions. By practicing the chosen one, he sees others equally. Sloka 5.18 is the soul of this Chapter. Brahma Gyana means he sees all, as part of Brahmam or the Lord; every atman is body of the Lord and there is no difference between one atman and another. Atman are all identical, whether the body is of a learned or illiterate; of a cow or an elephant; of a dog or a dog eater. All differences are only in the bodies. By nature all atman are identical in qualities – embodiment of Gyana and servant of God. One can be identified as possessing Brahma Gyana, by the way he sees all. All atman are superior. Though muktatman is at higher stage, atman, in this world, are born because of past Karma. Once this body is removed, all differences are gone and in Vaikuntam all are equal in worshiping the Lord. Many perform meditation and tapas and yagnas. But all ultimately reach the Lord only [5.29]. The Lord is the Leader for all living beings. With this thought, one should perform Karma yoga, which is easy to practice and quick to yield results.

..karma yoham seyya sulabam..seekkiramum palam tharum..pirivukal pala unndu..anaivaraiyum samamaha parkiraan..brahma gjanam anaivarum avan sareeram yentru unarvathu..pasuvo/yanaiyo/naayo/nayai unnubavano anaivarum ontru ..athma gjana ananda mayam..karmavaal udal yeduthu erukirom athanaal verupadu..anaivarum avan edam poy seruvom..thoonduvanum avan..

..6th athyayam surukku..Dwaraha-Five Dwarakas [Pancha Dwaraka] are famous – Dakur Dwaraka, Moola Dwaraka, Gomati Dwaraka, Bhet Dwaraka and Natha Dwaraka. In addition Chantoli Dwaraka is there. In all these, Lord Sri Krishna is gracing. Today [14th October 2009], we are at Dakur [Dakor] Dwaraka. It is about 90 KMs from Ahmedabad. It is about 30 KMs from Anand Railway station. There is a pond, perhaps the Lord might have bathed in this.After taking bath or sprinkling this holy water, we proceed to the temple. The Gopuram, with the majestic North Indian architecture, welcomes us. We see the large silver doors, with intricate craftmanship. Two large lamp stands are there. As in North Indian temples, marble stones are used extensively. All prakarams and mantaps are all with marble stones. We go round the temple. We can see the Vimanam, under which the Lord Sri Dwarakadeesa is gracing. Plenty of prasads are offered. Everywhere we can see prasads are kept in heaps. Then we come near the Mahadwar. We have entrance and exit gates. Here the Lord is called Sri Ranachod Rai [Sri Ranachor Rai]. Rana  – battlefield, chod  – left, rai  – Sri Krishna..Kala Yavana followed and mistook the sleeping Muchukunda to be Sri Krishna! He also kicked Muchukunda and shouted. Muchukunda’s sleep was disturbed and he saw Kala Yavana. With the boon granted to Muchukunda, instantly Kala Yavana was reduced to ashes! Sri Krishna then blessed Muchukunda and left. In that very same spot the Lord is now gracing as Sri Rana Chod Rai! Thousands of devotees daily come here and worship..

the summary of Chapter 6:

yog¯abhy¯asavidhiryog¯ı caturdh¯a yogas¯adhanam
yogasiddhissvayogasya p¯ ucyate

In sloka 6.11, the Lord says that first a good and solitary place should be selected. A firm seat should be used. On that darbha [grass] and over them deer skin, should be spread. Then a silk cloth should be spread on it. One should sit in padmasanam. This is a good health exercise also. There are 27,000 nerves in our body. Body should be straight and erect. Very high seat should not be used; nor too low also. Place should have an ambience giving peace and happiness. Our eyes should focus on the tip of our nose. Then we should meditate on the Lord. This is Dhyanam, and it takes us nearer God. Both mind and body are made healthy by this. We should allocate time for this daily and practice. This way Yogam would slowly develop and more time will be spent on it. Slowly, we will find that even after sitting in Yoga, the Lord would be in our mind. Atman sakshatkaram is not the end or goal. This is only the initial step and more would be told about Bhakti. Finally, in sloka 6.47, the Lord says that more than Karma yoga and Gyana yoga, Bhakti yoga on the Lord was better. He says that he, who after performing Karma yoga and realized that the true nature of atman was servant of the Lord, and performed Bhakti, was the best devotee of the Lord.

dwarahai..pancha dwaraha..moola gomathi bed natha..dakoor dwarahai ahamadabad 90 km anan 30 km.. pushkarani..velli kathavukal..salavaikal yellaam..rana choduraay-yutha boomi vittu odina kannan..jarasandan -jeyithu..sisubalan thoonda 17 murai padai yeduthaan..makkal siramam paduhiraarkal. merkku samuthra nathiyil dwarahai nirmanithu..kalayavanan vanthaan jarasandanukku uthava..pattu beethambarathudan changu chakarathudan nadanthaan..naradar sonna adaiyalathaal kalayavanan thuratha..dahoor dwarahai vanthaan musuhunthan oyvu eduthu eruntha edam..kannai muzithaal sambalaha povaar varam vangindavan..kannan kalai edari othunga ..kalayavanan evanai kannan yentru ninainthu..angey thaan sevai..3000 per udan sevai..

..nangu vahai yohi..yoha sadam//sithi..maturing process villakkuhiraan..yutha boomil erunthu -methuvaha pakkuva pattu athma sashadkaram peruvom..bakthi yaha malarum..sthiramaha asanam nalla edam ..darbam man thol pattu thunni..padmasana amarnthu 27000 narambukal kattu pattu erukku naduvaha-mookin nuni parthu ..bagavanai thyanam..manasai katu paduthi..yoham mudinthalum manasil perumal eruppar. mudal padi thaan ethu bakthi/paramathma sashadkaram aduthu varum..adimai yentru therinthu bakthi pannui anukka thondar aahanum..

.7th adyaya suruku-In this temple of Sri Rana Chod Rai, doors are having silver plates carved with Sri Krishna Avatar‘s incidents, like Vasudeva carryng child Sri Krishna on his head, lifting Govardana as umbrella, etc. On both sides of the doors, artistic windows can be seen. Behind these windows, the Lord Sri Rana Chod Rai is gracing. In the morning at 6:30 AM, mangala harati is performed. In South, the First dharshan is called Viswaroopam; but here it is Mangala harati. The Lord appears with the same dress and ornaments, He was decorated previous night. Bala Bhog or Dwal, is like breakfast, and is offered to the Lord at about 9:30 AM. Then there would be a harati. Doors are closed and the Lord is offered Raj Bhog at 11:30 AM. In this, all types of eatables are offered. When, after this, the doors are opened, devotees shout ‘jai sri ran chod rai‘. One speciality is that only ladies can go near the Lord, through a special entrance. Afterwards the doors are closed and at 4:30 PM, Utthapan is performed. Here, the Lord is woken up after a fiesta! There will be Shringar seva, when the Lord is decorated to play and dance with Thousands of Gopikas! Finally, at bed time, it is Sayana harati. All incidents of Sri Krishna avatar, are pictured here. Here the Lord is standing with one hand lifting Govardana as umbrella and the other hand on His waist

Summary of Chapter 7:

svay¯ath¯atmyam.prakr. ty¯asya tirodhi´s´saran.¯agatih. |
bhaktabhedah.prabuddhasya ´srais.t.hyam.saptama ucyate ||

In slokas 7.4 and 7.5, the Lord says that He possessed Two properties – chit or all jeevatman and achit or inert matter, like organs, mind, etc. These matter are 24 but classified into Eight. There is none equal or superior to Him. His auspicious qualities are infinite..In 7.15, He explains that all people go away from Him and did not realize His superiority. All think that He was also another man like them, as He also slept, ate, etc. Reason being Prakruti, which blinds people. The solution is to surrender to the Lord alone. In 7.16, He mentions the Four categories of Bhaktas. One prays for Kaivalyam; another for recovery of lost property; yet another prays for new property; all these are inferior Bhakti. The Lord says He considers that devotee as Gyani, who wants nothing else, but only Him and Moksham. He is the dearest to the Lord [7.19]. He attains this Bhakti after numerous births..

dwarahai..pancha dwaraha..

.krishna seshidanthagal velli velai padu..6-30 mangala harathi..visvarooba darsanam..bala boham aduthu.madu meykka povaan aduthu..kuvala..11-30 raja bog.attu kuvi sothu..pennkal thani vayil vaziyaha mun urimaiyudan sevai..4-30 uthaban ezunthu erukiraar..sirungara sevai pancha lakshanam penkaludan..lavanyudathudan sayana harathy..saritharam yellaam chitra roobathil..danam leela.. naduthara vayasu kannan raja..roobam..oru thiru kaiyal govarthanam pidithu sevai..

..gjana karma yohathal adaiyum bakthi.unmaiyana arivu/sriman narayanan namakku erangi sevai sathikiraan..raja gobalan anubavithu sevikirom..vann thuvarabathi yethumin..than unmai nilaiyai solli/prakruthi namai thadukkum ethai therinthu kolla vidaamal..yeppo vilahum..kalakkam..vilakki thanai katti koduppaan. nanhu vitha ..avanaiyey veyndi varubavan siranthavan..jeevatma/achit eranndum yenakku sothu 24 thathvankal..mikkar yaarum ellai..samam pattavarum ellai..eyarkkai thanmai solluhiraan..sarva loha mahesvaranaha erunthalum .manushanaha ninaikirom..mayai-pirakruthi thanda avan thiruvadi patri..sarana gathi solli kodukiraan.. kaivalyam/tholaitha puthusa eisvaryam vida mosha pirapthy kedpavan sirantha bakthan.. pala janmam aduthu yen edam varuhiraan avan kaattum pirithiyil 100 oru pangu thaan kaattuvathaha solli kollhiraan..