Archive for the ‘Sri Vaishna Concepts’ Category

Adiyen Acharya Vamsa Vriksham..

December 5, 2009

Kanthadai Thozappar had four sons..Periya Varadaacharyar-Peria  Aiyi/Siriya Varadaacharyar-Siriya Aiyi/EiyanRaamanuja acharyar/Devaraja Guru-also konown as Ammaal..Num  Perumaal gave this Aiyi title because they servem Him like mother..Koora Narayana Jeeyar gave Vadula Desikarana Aiyi-Ramanuja mutt/Elachinai/Thiru Aazi/ Mothiram and kainkaryam.. Chola raja vin thontharavaal Periya Aiyi/Kanthaadai Thozapparum Srirengam vittu Thiru Mazisai vara/Kanchi Devarajan sopanathil Thozapparukku meendum Sri Rengam poha sollaEiyan Ramanujacharyar meendum sentru pala kainkaryangal seythu arullinaar..The desendants of Mudali Andaan ran the admininstration of Srirengam temple for over 200 years..

Thirugopurathu Nayanar: He was the son of Vadula Desikan Eyan Ramanujacharya ( He is known as Narasimhachariyar),His next brother was Devaperumal Pillai,both got the Srikaryam work in Srirangam temple.With the help of all wealthy person Narasimha Raja did lot of kainkaryam for Namperumal.He had three sons Periyaannan,Chinna Annan and Deivangaperumal Thozzappar. In 1310 CE when muslim invaded Srirangam then they hid the Moolavar vighraham ,then sent away the uthsavar vigraham with Pillai Lokachary, then after 61 years with the help of Harihara and Bhukka’s fedual lord of Senghi Sri Goppana Udayar in 1371 CE the Uthsavar Namperumal came back to Srirangam.

Devanga Perumal Thozzapar:He was the third son of Thirugopurathu Nayanar,Devanga Perumal was born in the month of Avani , Shravana Star.Thirugopurathu Nayanar went along with Namperumal and since he became unwell , he returned back.When Namperumal was brought back to Senghi, Devanga Perumal went to Senghi and accompanied Namperumal to Srirangam. He restored the all the festival which came to stand stil after Namperumal left Srirangam.To start with he restored Virupan Thirunalon Chitrai Revathi.

Devaraja Thozzapar: Devanga Perumal Thozzapar had three sons, Poretru Nayan,Azaithu vazvaitha Perumal Annar and Last son was Devaraja Thozzapar.Devanga Perumal made Deavaraja Thozzapar as his successor and entrusted the work of Srikaryam of Srirangam Temple.

Varadhanarayana Guru: Devaraja Thozzapar struggled and did the duty of Srikaryam. Then one day in his dream Namperumal Appeared and told he is going to be blessed with a fourth son who wil be the amsam of Mudali Andaan.Devaraja Thozzapar had three sons named Poreiru Nayan,Narayana Appai and Azaithu vazavaitha Perumal. In the year 1389 CE in Puratasi Month,in the Purattathi star was born Narayana Guru, then after him Srinivasachariyar, then Thirugopurath Nayanar ( Azagia Singar) , Thozzapar and last was Eyan were born to Devaraja Thaozzapar. Then Varadhanarayana Guru became the Srikaryam of Namperumal temple. Since Kooranaryana Jeer came to forfront pushing the Mudali Andan Vamsam in getting temple rights Varadhanarayana Guru did not join the Goshti and used to seperately have the darshan of Namperumal.When his rights were snathced ,once day Namperumal got struck in door and he could not come out, in the guise of Appan ( Brother of Varadha guru) went our Namperumal varadhaguru’s thirumalaigai and called him for darshan , then be hold Appan vansihed once, varadha Guru entered then temple.Then Varadhaguru was astonished. Then through Archaka Lord Namperumal Glorified the Varadha Guru’s Importance.He is also known as Annan Swami. Malavana Mamunigal restored the Mariyadi given to Mudali Andaan to his decendant Varadha Guru a.k.a Annan Swami.During nayaka Kings period near Sengai a place named Thirumani Annan Swami build a temple for Perun Devi Thayar Sametha Sri Kalyan Varadharajar. After some decedents of Annan Swami came Apurna Appangar.

Apurana Appangar: He was the sixth generation of Appan Swami Has two sons Elder one was Varadhachariyar and Second Son was Pranadhadhithar,Then Appan Swami thriumaligai was dived into two and was known as Thirumani Swami Thirumaligai and Appan Venkatachariyar Thirumaligai.

Appan Venkatachariyar : He was the Seventh generation of Appan Swami and He was very famous at that time. At this time Manavala Mamunigals one of the ashtathigajas Erumbhi Appa’s decendants gave his aradhana Murthy Chakravarthi Thirumagan ( Picture can be seen in Picture Gallery)and also was given the rights of Second Theertham rights of Sholinghapuram, and it is continuing even today.

Pranadhadhithar:He was the son Appan Venkatachariyar, He was also the brilliant like his father. He spread the Vashistaadwaitha. Along with Sirupuliyur Swami he started Visachanar Magazine.It was during his period he eastablished thirumaligai at Kanchipuram, Sriperumpudhur, Srivaliputtur etc. Lot of people become shisyas of this swami.

Sri Varadhachariyar: He was the son of Pranadhadhithar since he did not have issues he took the Swekaram. He took swekaram from Thirumani Swami’s Son Sri Ramanujachariyar.

Sri Ramanujachariyar:He is the current swami . He was born on 25th December 1935.In Yuva Year,Margazi Month in Moola Nakshtram. He was adopted in the year 1941, He had his Upanayanam in the year 1943.He studied in Sriperumpudur Patashala.He mastered vyakarna, Mimansa, got the title Vedantha Shirormani. He did grantha Kalashepa under Karapankadu Swami. He studied Sribhashyam under Hyderabad Vidhwan Sri Appan Sadagopachariyar. He is the Trustee of Embar Mutt, He has  lot of Shyshya . He has three sons. The eldest is Pranadharthi Harachariyar, he is born on Margazi moth Visakam Nakshtram

..Avani-Utharattaathi-Periya Swami Thiru nadshathiram

Markazi-Moolam-Present Swami Appan Raamanuja aCharyar Thiru Nadshathiram..

Markazi- Visaaham-Presnt Chinna Swami Thiru Nadshathiram

Masi-moolam-Appan Varada Acharyar Thirunadshathiram

Markazi-sukla pacha pirathamai-Periya swami theertham

Purattaasi-Sukla pacha dasami-Appan Varadaa charyar Theertham..

Masi- Punarvasu-Kanthaadai Aandaan Thiru nadshathiram..

Chitirai-Punarvasu-Mudali Aandaan Thiru Nadshathiram

Chitirai -Thiru vaathirai- Emberumaanaar Thiru Nadshathiram..

Adi Pooram-Andaal Thirunadshathiram..

Sri Koil Kanthadai Appan Venkatachar Swamy
Thirumaligai Thaniyankal
Periya Swami Venkada acharyar Thaniyan..

Srimath Vaathoolasu nathaarthy haraarya puthram

Srimath sadaari yathiraad  patha padma brungam

Thasmaatha vaabtha nihamaantha yuhaartha jaalam

Sri venkadaarya guru sekaram aasrayama:

Sri Pirannathaarthy haraacharyar Thaniyan

Venkadaarya krubaa paathram pirannathaarthy haram gurum

Vaathoola kula jeevaathum  vanthey thaathsalya  saaharam

Sri Varadaa charyar Thaniyan

Pirannathaarthy haraacharya danayam thath patha aasrayam

Thath krubaa laptha sathsaththam  laratha sath gurum

Sri Raamaanujaa charyar Thaniyan

Srimath vaathoola varatharya guros danujaam

Srivaasa Soori Patha Pankaja Raja hamsam

Sriman nathaarthy hara desiha bowthra rathnam

Raamanujam guru varam saranam pirapathyey..

http://www.pbase.com/svami/image/57227882

Appan Thiru Adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

History of Swami Mudaliandan ..

December 4, 2009

Paduke Yethirajasya Gathayenthi Yethakkyaya |
Thasya Dasarathehe Pathow Sirasa Daryamyaham||

Brief History:

Swami Mudaliandan was born in 1027 A.D at Pachhai Vaarana Perumal Sannidhi (referred to as “NazarethPettai” today) in Thondai mandalam, to Anandanarayana Dheekshidar and Nachiyaramman. Anandanarayana Dheekshidar did not have any children for a long time. He undertook a yatra to Thiruvengadam to worship Lord Thiruvengadamudayan and pray for a child. On his way at Thiruninravor, where he stayed overnight at Yeri Katha Ramar’s sannadhi, Sriramar (Anandanarayana Dheekshidar’s thiruvaradana perumal) appeared in his dream and instructed that he need not undertake yatra to Thiruvengadam for begetting a son as Thiruanandazvan(Adi Shesha, Five headed Serpent, on whom The Lord reclines ) has taken birth as Ramanujar in Sriperumbudur and that he (Lord) will be born as his son to serve Sri Ramanuja.

It is believed that Perumal was very impressed by Thiruvananthazvan’s kainkaryam as Lakshmana to him (Lord Rama) in Ramavatharam and wanted to taste kainkarya ruchi(Taste of Servitude) himself. Thus, when he was born as Krishna in Krishnavataram he performed kainkaryam to Balarama (Who in turn is Thiruvananthazvan’s amsam). Not fully satisfied with this, when Thiruvananthazvan appeared as Sri Ramanuja in Kaliyuga, he was reborn as Mudaliandan and did kainkaryam to Sri Ramanuja and felt satisfied. Thus Mudaliandan is an amsam of Lord Rama

Nachiyaramman was the elder of Swami Emburumanar’s two sisters. Hence Mudaliyandan is called SrI-ramanuja’s BhaginEya (sister’s son). Anandanarayana Dheekshidar named the child as Dasarathy. Dasarathy refers to Dasaratha’s sons. This normally refers to Lord Rama. He was born in Vadamal Kulam, Vadhoola Gothram, Yajus sakhaai, Apasthamba Soothram in Prabava varusham, Chitra masam, Punarvasu natchatram.

His other names are Ramanujan Ponnadi, Sri Vaishnana Serobooshanam and Ramanuja Paduka. The ‘Tiruvadinilai’ (= the sanctified mount of the footwear, The ~~ pAdukA ~~ of divinity and holy personages) of the Lord is named after Swami Nammazhvar as ‘SrI-Sathakopam’ or ‘Sathari’, and the tiruvadi-nilai of Swami Nammazhvar is known as Ramanujan. In the same vein, the pAdukA-pITham of svAmi emperumAnAr is referred to as ‘mudali-ANDAn’. This honorofic is cited in the ‘taniyan’ of SrI ANDAn which goes :-

“pAdukE yati-rAjasya kathayanti yad-AkhyayA
tasya dASarathE: pAadav SirasA dhArayAam yaham”.

svAmi mudali-ANDAn is accordingly referred to as the rAmAnuja-pAdukA or yatirAja-pAdukA. The short name is simply ‘ANDAn‘.

When Sri Ramanuja took sanyasam, Mudaliandan and Koorathalwan paid respects at his feet and obtained pancha samskarams from him. Sri Ramanujar taught Sribashyam and other rahasyartham to Swami Mudaliandan while his father Anandanarayana Dheekshidar taught him Divya prabandam.

The high affection which Udayavar had on Andan and Azhvan came out in the episode of Sri Ramanujar seeking instruction from Tirukkotiyur Nambi (Nambi) on rahasyartham. Sri Ramanuja visited Triukottiyur Nambi 18 times for upadesam on Thiru mantram, but he could not get the upadesam. Sri Ramanuja once told this to one of nambi’s sishyas and Nambi heard that and told Udayavar to come alone to get upadesam with tAndam (Sacred staff) and pavithram (pennant). However, Sri Ramanuja took Dasarathi and Kuresa with him. When Nambi asked Sri ramanuja why he brought Andan and Azhwan inspite of his instruction to come alone, Sri Ramanuja replied that Andaan is his tAndam and Azhwan is his pavithram. Nambi took all three of them and instructed them the Thirumantram and asked them not to tell them to anyone else. He also told Sri Ramanuja to come alone later to learn the Charama slokam. Nambi later instructed Sri Ramanuja the Charama slokam.

When Sri Ramanuja was instructing Kuresa on the Charama-Slokam, Andaan too wanted to know the meaning of the sloka, and hence approached Sri Ramanuja. Due to Tirukkottiyur Nambi’s instructions, Sir Ramanuja, asked Andaan to obtain the upadesam from Nambi himself. Andaan went and submitted himself to Nambi, who never gave him audience. This continued for about six months and Andaan never gave up. At this point Nambi inquired Andaan about the reason for his being there. When Andaan requested to be taught the meaning of Charama Sloka, he said “Let the three egotism that troubles the mankind, that of having knowledge, wealth and ancestry. Ramanuja will be the best judge in these matters. Go to him and wait on him on his will and pleasure. He will bless you”. Dasarathi returned to Srirangam, fell to Sri Ramanuja’s feet and related all that happened at Tirukkottiyur. Pleased with Andaan, Sri Ramanuja lauded the change in him and instructed Charama slokam to Andaan.

Ramanuja had a very intimate attachment towards Swami Mudaliandan which was expressed by Ramanuja himself many times. Even at the time when he embraced Sanyasa, Ramanuja renounced everything except Swami Mudaliandan, his priya Bagineyar. While going to kaveri for his daily bath, he used to lean on Dasarathi for support. One day, while on his way to the river, he was asked why, when he donned the robes of a Sannyaasin (a Pontiff) he did not give up Dasarathi, as that order demanded that all kith and kin should be renounced. To this Ramanuja replied that Dasarathi was an exception as he was his triplestaff (triTAndam) (the same reason he gave to Tirukkottiyur Nambi) and added “Just as a Pontiff cannot do without his triplestaff, I cannot do without Andaan”. Thus Andaan is referred to as a Triplestaf(TriTAndam) which is always found with a pontiff. Andaan had the privilege of having both Bodily relationship (Thega sambandam) and Spiritual relationship (Atma sambandam). Bodily relationship as Sri Ramanuja’s Bagineyar and Spritual relationship as a Servant of Sri Ramanuja.

In our Srivaishanava Sampradayam, Pontiffs carry a staff (tridanda) made out of three small wooden sticks. This is to signify the three components of our philosophy – chit, achit and easwara. It is mandatory for our Pontiffs to carry tridanda always with them. It is also said that “Vishnuroopam Tridandagyam” i.e., Tridandam is Vishnu’s roopam. As Andaan is Mahavishnu’s amsam, it is said “Paki Neyas Tridandaga : Thus it is appropriate that he is called Sriramanuja’s triplestaff (tridanda).

When Ramanuja went to North India to collect the work of Brahma Sutra, he sought Namperumal’s approval to leave Srirangam temple activities in the hands of Dasarathi. Namperumal willingly consented to this and instructing Ramanuja to spread the message of Srivaishnavism in all directions. Andaan meticulously took care of the activities of Srirangam temple and handled Srikarayam, Thiru meni upacharam and thirupuvana upacharam with great care.

Once, on Ramanuja’s instructions Andaan went to Periya Nambi’s daughter Athuzhai to her in-law’s house as “Attuzhai’s stri dhana vellatti”(Servants who are sent with bride to her In law’s house during olden times to work in groom’s house). Just to comply with his Acharya’s words, Aandaan served athuzhai’s and her in laws for several months until they realized who he was and regretted it all. This incident shows Andaan’s unabiding devotion to his acharya, which is the essence of our Sri Vasihanava sampradayam.

amanuja’s Passage to Melkote from Srirangam constitutes a poignant episode in SrIvaishNava history. The occasion once again demonstrated the precious loyalty of ANDAn and AzhvAn to uDaiyavar. ANDAn simply went with uDaiyavar on the virtually uncharted emergency evacuation from Srirangam, and AzhvAn (together with periya nambi) substituted for uDaiyavar to answer the vicious summons of the bigoted chOzha ruler. Before reaching mElkOTE, the Udayavar and Andaan halted at a place known as SalagrAmam where they were baited and harassed by a cynical group of people. Udaiyavar, directed Andan just to step into the waters of the local pool and come out. The villagers are said to have unknowingly been converted to gentle ways by imbibing the pool-water sanctified as the washing of Andan’s feet (SrIpada-tIrtham). That is why, even today, in Mudalinadan Thirumaligai, Sripada Theertham is administered to even those who has have not obtained Pancha Samaskaram.

Udayavar converted the great Hoysala king bittidEva\vishNu-vardhana to SrIvaishNavam and constructed Thirunarayana temple and then visited thondanur and won over mayavathis. On udayavar’s instructions Anadaan went to Belur and converted people to Srivaishnavism and installed pancha narayana temples.

The temples are:

  1. Vaan pugaz narayanan at Thazaikadu
  2. Sriman narayanan at Thondanur
  3. Veera narayanan at Kadookalam
  4. Vijaya narayanan at Vijayapuram; and
  5. Kesava narayanan at Belur

The ‘pancha-nArAyaNa-pratishThA’, as it came to be known, was not only the glory of vaishNava religion per se, but the temples figures in the nation’s cultural history as it has so many marvels of architecture and stone-crafting. This comprehensive project got executed under the supervision of svAmi mudali-ANDAn and these temples stand, especially, as monuments to uDaiyavar’s trust in the skills and integrity of ANDAn.

Sri Ramanuja returned from Thirunarayanan puram and reached srirangam via thirumalai and thirumaliruncholai and received perumal mariyadai and sadari and theertha prasadam. On hearing ramanuja’s return, kulothugna chozan (son of kirimikanda chozan) fell at Ramanuja’s feet and surrendered the rights of srirangam temple to ramanuja and became a disciple of Andaan. Kulothunga chozhan’s donating srirangam temple is recorded at arya battal vasal in srirangam, which can be seen even today.

Andaan’s service

uDaiyavar is admired for his administrative acumen, revered for his philosophic integrity, and adored for his surpassing compassion; he was like the clouds which bring their consoling showers, ~~ “kArEi karuNai-yirAmAnuSa” ~~ says amutanAr.He streamlined the entire administration of properties and revenues of the ‘peria kOil’ (Great Temple) ~~

“tiruvarankan Selva-muRRum tirutti-vaittAn”. This was possible principally because he had entrusted ANDAn with the entirety of temple administration, in the capacity of SrI-kArya-dhurandhara, or ANDAn kuRaTTu-maNiam.It was tirumankai-mannan who had initially organised the temple functionaries into five groups. By the time uDaiyavar became responsible for the periya kOyil, he amplified the functions and organised the ten-fold temple ‘parijanam’ (functionaries).

They were:-
(1) tiruppatiyAr, (2) tiruppaNi-seyivAr, (3) bhAgavatanambi-s, (4) uLLUrAr and todavattimAr, (5) viNNappamseyivAr, (6) tiruk-karakak-kAiyAr, (7) sthAnattAr,(8) pattuk-kottu, (9) Arya-bhaTAL, and (10) dAsa-nambi-s.

This reorganisation was known as ‘uDaiyavar tiTTam’. Since ANDAn was made the chief of the entirety of mudalikaL (temple functionaries), ANDAn came to be known as mudali-ANDAn

ther vishayam on Andaan

In early times in Srirangam, only the temple functionaries lived inside the ‘sapta-prAkAra’, but uDaiyavar made a significant departure in favour of three persons, by allotting them residential ground in the ‘seventh enclosure’ itself. periya nambi (who was an AchArya of uDaiyavar, but mentally came to regard his disciple as his master instead) was granted occupation of SrI ALavandAr’s maTha (monastery); ANDAn and AzhvAn were granted land facing nambi ‘tirumALikai’ on the east mADa / chitra street.

In the shrine of nammAzhvAr in Srirangam, the icons of madhura-kavikaL and nAthamunikaL are also worshipped by his side. Likewise, ANDAn and AzhvAn are represented in images on both sides of entrance to the uDaiyavar ‘sannidhi’ as well as in several pUrvAchArya residences (tiru-mALikai) in Srirangam.

Andaan had deep interest in Divya Prabandam and especially, Thiruvozhmozhi. It is interesting to note that in an earlier avataram perumal was born as Rama and listened to Vedas through Valmiki. Similary in later births, when he was born as Mudaliandaan he enjoyed veda saram in the form of Divya prabandam and Thiruvozhmozhi.

Andaan had a great liking for the archavataram of perumal. Once when he was taking care of kovil srikaryam, he wanted to serve Naval Pazham to the lord (as he is kannan- vennai unda vazhyan—who likes naval pazham very much). When udayavar worshipped the lord that day he realised that perumal’s thirumugamandalam (Face) is dull and enquired about the happenings and found that the same is the result of serving naval pazham. He called Garuda Vahana Panditar (the asthana vaidyar) and administered kashayam(Traditional medicine) to perumal. This shows andaan deep interest in archavatharam of perumal.

Andaan’s pedigree

ANDAn is the mUla-purusha of the vAdhUla-gOtra clan renowned as ‘koyil-kandADai'(a Tamil-Sanskrit hybrid),for being honoured with perumAL’s fragrant robe. The clan is famous to the extent that a whole street [north mADa street] in SrIvilli-puttUr bears the name ‘kandADaiyAr vIthi’, perhaps ever since the name was established in the ‘sampradAyam’ itself.

wami Desikan on Swami Mudaliandan.

Our ‘SampradAyam’ is in debt to swAmi dESikan for having preserved in his ‘rahasya-traya-sAram’, a nugget SrI-sUkti ( of ANDAn, as the latter’s metaphor for our association with uDaiyavar, as under,

MudaliyANDAn (a nephew and disciple of rAmAnuja) said:

“When a lion leaps from one hill to another, the little insects on its body are transported with him. Similarly, when bhAshyakAra (rAmAnuja) leaped over the cycle of birth and death, we were saved because of our connection with him.”

This terse exposition of AchArya-pratipatti stemmed from ANDAn’s unwavering faith in and unsullied devotion to his preceptor. Hence his unique identity as ‘yatirAja-pAdukA’, verily the footwear of SrIrAmAnuja.

Vaduga Nambi on Mudaliandan

Vaduganambi, like Madura kavigal, did not worship anyone other than his acharya, was once visited by relatives who had not obtained samasrayanam from acharyas. When they left, Nambi threw away all the vessels and cleaned the thirumaligai and brought the left over vessels from Andaan’s thirumaligai and felt happy as he firmly believed that vessels used by such a srivaishanava as Andaan are good to use even when they are very old.

Azhvaan on Mudaliandan

KoorathAzhvAn is known as the Pavithram of Sri Ramanuja had unique intellectual powers… Sri Kurathalvan, has expressed the greatness of Swami Mudaliandan by saying as,

“Padakku Atma Sambandham Irundhalum, Uzhakku Deha Sambandham Illaye”, meaning,

“Though I have the Atma Sambandham(Spiritual relatiobship) with Ramanuja, I am not bodily related(Thega sampandam) to him like Mudaliandan is related to Ramanuja”.
Such was the greatness of Mudaliandan Swami.

ANDAn’s modesty

Andaan composed the taniyan to be sung before Mudal Tiruvantati. He was very well educated in both the Sanskrit and Tamil Vedas and instructed many such as Embar and others on the meaning of Tiruvaimozhi and other paasurams of the 4000 Divya Prabandham.

ANDAn was instinctively self-effacing and left no written works as such, and the reason was obvious, that his hands were full in administering the Great Temple and in coordinating and executing the numerous and continuing assignments of uDaiyavar.

ANDAns remembered through numerous references in our extensive ‘vyAkhyA’ (exegetic) literature, and in the temple chronicle ‘kOyil ozhugu’ and hagiological works. The ANDAn-AzhvAn pair was renowned for devotion and great concern for namperumAL. Every time namperumAL returned to the AsthAnam (sanctum) after sojourning in the holy streets, the two would, in the spirit of periAzhvAr, sigh and hold each other’s hands in thanksgiving that the Lord returned to safety after his festive wandering right in the sight of cynical men.

When one looks at the bond and the close relationship that existed between Sri Ramanuja, Andaan and Azhwan, one tends to think that the Lord himself was born as three persons to propagate Srivaishnavism in this world.

Kandadai Andaan

Swami Mudaliandan did not have children for long time. Once, while discussing with Sri Ramanuja, Andaan regretted about not having a child. At the same, Sri Ramanuja received prasadam from the Temple which was covered with a garment (Kandadai- Gandam + aadai – a piece of cloth with fragrance) worn on Lord’s thirumeni (Lord’s archaamurthy). Sri Ramanuja indicated to Andaan about the auspicious happening and told him he will get a son soon. Soon, a son was born to Andaan. Thus, Andaan vamsam (family) was called Kandadayar family. It is said that a whole street [north mADa street] in SrIvilli-puttUr bears the name ‘kandADaiyAr vIthi’, to signify the importance of the family.

Kandadai Andaan was born in Kumba (Masi) month punarvasu star as an amsam of Chatrukana azhwar. He was born at Koil (Srirangam) and his acharya was Sri Ramanuja. He learnt Sri Bashya, Veda, Sastra and Divya Prabandam from his father Swami Mudaliandaan. He learnt rahasyartham from Atkonda Villi Jeeyar. Like Sri Ramanuja, Kandadai Andaan had three acharyas – Sri Ramanuja, Swami Mudalinadaan and Atkonda Villi Jeeyar.

Out of deep love and respect for Sri Ramanuja, he requested Sri Ramanuja’s permission for installing a statue of Sri Ramanuja at his birth place – Sriperumbudur and Sri Ramanjua also agreed to the same. He immediately called a sculptor and got a statue of Sri Ramanuja done. Sri Ramanuja was impressed with the statue, embraced it and gave his blessings to install the same at Sriperumbudur on Pushya natchatram in the month of Panguni. Swami Andaan after receiving Sri Ramanuja’s instructions made arrangements for installing the statue at the appointed day and time. He also codified performing of festivities for Swami’s thirumeni at Sriperumbudur.

Kandadai Thozappar

Ramaanujarya satputram varanatheesa desigam
Lokacharyaa kripapathram vande guna kanaarnavam

Kandadai Thozappar was the son of Kandadai Andaan. His other names are Vaaranadeesar, Shyamahastheesar. His acharya and teacher was his father Kandadai Andaan. Lord Varadarajar considered him as his friend (thozar) and named him “Thozappar”. Kandadai Thozappar installed “Andal” statue at kanchipuram and performed Thirukalyana utchavam (marriage festivities). It is said that Lord Varadarajar gave him “Azhaithu Vazhvithavar” one of his aaradanai perumal for performing thiruvaradanam. “Azhaithu Vazhvithavar” is the thiruvaradana perumal of Mudaliandaan thirumaligai even today. The Azhaithu Vazhvithavar is one of the “Shat Berams”, ie, one of the six Archa moorthies of Varadaraja Perumal of Kanchi.

Appachiaranna

Appachiaranna is the direct decendant of Sri Mudaliandan Swami and occupies the nineth (9) position in the order. Swami Appachiaranna was addresed by Swami Manavala Mamunigal as “Nam Appachiarannao”.

Sri manavala mamunigal gave two similar vigrahas of sri swami manavala mamunigal to sri Appachiaranna (one for the worship of Sri Appachiaranna Swamy himself and the other for Sri Vanamamalai jeer Swami, the acharya of Appachiaranna) , made from the theerthapathram used by sri swami emperumanar received by sri manavala mamunigal in a damged condition and later named as ‘RAMANUJAN’.

Sri Manavala Mamunigal also gave Appachiaranna the idol of “Sri Teemanam Keduthar”, the Perumal worshipped by Sri Atkondavilli Jeer. As directed by Swami Manavala Mamunigal, Appachiaranna lived at Kancheepuram in the Thirumaligai of sri swami mudaliandan thirumaligai performing Nithya Thiruvaradhanam to “Sri Azhaithu Vazhivithavar” (the Moorthi given to kandhadai thozzppar by perulala perumal himself) one among the shad bheras of kanchi Perarulalan. In the foot steps of Swami Ramanuja, Appachiaranna also spent his life time doing the Salaikinaru Kainkaryam for the thirumanjanam of Perarulalan and Perundevi Thayar. Such is the Mahatvam of Sri Appachiaranna Swami, the nineth decendant in the Vadhula race.

Swami Annavilappan

Swami Annavilappan, Thirukumarar of Appachiaranna Swami lived in Singaperumal koil in the service of Sri Pataladhri Narasimha Perumal as ordained by Lord Narasimha. The Lord of Singapermal Koil Pataladhri Narasimha, appeared in the dream of Swami Annavilappan and ordered him to set right His abode which was covered under sand dunes and establish a place with agraharam and kainkaryaparas and to live ever in HIS Service. Accordingly, Swami Annavilappan followed the divine order and lived his full life time in the service of the Lord of Singaperumal Koil.

Thanks for this nice compilation-to-http://www15.brinkster.com/mudaliandan/default.htm..

Mudali Andaan Thiru Adikalley Sarannam.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Sri Muthaliyaandaan Vaibavam-Shri.PBA Swami..

December 4, 2009

Daasarathi, the Priya Bhagineya of Udayavar Sri Raamaanujar was the son of his sister Naachiyaarammai. Born to his service, and known as “Yathiraaja Paaduka”, he enjoyed a special relationship with Emberummanaar all his life.

Having begun his learning with his father, Vaadhoola Kula Thilaka Sri Anantha Naarayana Dikshithar, Daasarathi would go on to become, with Koorathaazhvaan, a pillar of support to Emberumaanar, acclaimed by him as being identical to his thridandam – his staff off office as a sanyasi. However, Emberumaanar kept him busy in many ways, as he was a most capable executive and administrator. He was later to be known as “Sriranganaatha Divyaalaya Nirvahana Dhurandhara” – the genius who organized, under Emberumanaars tutelage, the adminstration of Srirangam Periya Perumal’s Kovil.

As he ruled the temple staff like Senai Muthaliyaar (Sri Vishvaksena), he was given the name Muthali-Aandaan. He is mentioned in the Koyil Ozhugu, the chronicle of Srirangam temple, in glowing terms: “muthaliyaandaanum kurattilirunthu koyil kariyaththaiyum uLLe karuvulaka vaasalileyirunthu thirumeni upachaaraththayum, sannathiyile irunthu thiruppavaLa upchaarangaLayum udayavar niyamanappadi aaraaynthu kondu anaiththazhagum kaNdarula paNNIk-kondirunthaar”.

We must remember that Muthaliyaandaan’s administration was not restricted to the grand Srirangam temple. The Ramanuja Divya Charitam says that as Ramanuja’s chief disciple, he was deputed to Belur (Velupura-Velur) to inaugurate the Keshava Narayana Temple there. Belur is also called Dakshina Varanasi or Southern Benares. Its holiness is due to the celebrated temple of Chenna Kesava there, built by the Hoysala King, Vishnuvardhana (Bitti Deva), to mark his change of faith, influenced by Udayavar’s teachings. Later Hoysala kings would contribute to the Srirangam temple as well, building the exquisite shrine of Sri Venugopala there.

ri Muthaliyaandaan is most well known for his lapidary saying, here given in maNipraavaaLam:

“oru malaiyil ninru, oru malaiyil thaavum semha shareeraththil janthukkaL pole bhaashyakaarar samsaaralanganam paNNa avarOdundaana kudalthudakkaale naam udhdheerdaraavuthomenru muthaliyaandaruLi-ch-cheytha paasuram”.

This is roughly translateable as follows: When a lion leaps from a mountain to another, all the creatures that live on his body go with him. Even so, when Udayavar transcended this world, all of us who are associated with him benefit from this as well. But some other, less well known sayings of Muthaliyaandaan also illustrate his great nature.

  • Two rescuing hands for a man in a well..

In the Thiryvaaymozhi eedu (2.9.2), the words “gnyaana kai thaa” – (extend to me the helping hand of wisdom) – are illustrated as follows.

“embaarukku aaNdaanaruLi-ch-cheytha vaarthayai smarippathu; athaavathu oru kiNatril vizhunthavanukky iraNdu per kai koduththaal etukkumavargaLukkum eLithaay erumavanukkum eLithaay irukkumire; appadiye aagirathu enru”.

The story behind the saying is given as follows.

Once, when Muthaliyaandaan was in Thirunaaraayanapuram, one of his disciples went to serve Embar at his Sannidhi. After a while, it so happened that Embar was granting the pancha-samskara grace to some Sri Vaishnavas. The disciple then prayed Embar to grant him the same grace. Embar asked him if he had any special association (with another acharya), at which point the disciple replied that his service to Embar was in itself an association, requesting his grace again. Embar, not knowing that this person was a disciple of Muthaliyaandaan, granted him the grace of prapatti, and took him into service.

Muthaliyaandan, in time, returned to the Srirangam temple, at which point his disciple went to him, and saluted him. Muthaliyaandaan gladly welcomed him and took him into service again, as before. Embar, coming to know of this, was stricken, considering that he had offended against Muthaliyaandan, and went to him, saying “ghanakka apachaarapattuLLeen” – I have offended deeply.

The noble Muthaliyaandan, knowing the sorrow of his heart, and demonstrating his own great spirit, said the following sweet words: ” When a man has fallen into a well, if two people give him a hand to save him, it easier for both of them, and it is easier for the rescued one as well. Even thus has it happened. You have lent a helping hand, as I have I, to one who is drowning in the ocean of samsaara. What is then the loss? Why then do you sorrow?”

  • Living by the Ramayana

Aandan’s commentaries on the Ramayana, are also of note here, as he draws parallels between events in the epic and our own lives, some of which are as follows:

  • Living in this samsaara without the benefit of acharya or divinity is even as Sita Pirattiyaar lived in prison among the demons.
  • Encountering an acharya and having association with him is even as Hanuman meeting Pirattiyaar to give her the glad news of Peruman Sri Rama’s coming.
  • Even as Hanuman gave Pirattiyaar a through description of Peruman, and his ring, is the granting of updaesha by the acharya, with its origins in the guru paramparai.
  • Even as Vibhishana’s daughter consoled and supported Pirattiyaar in her sorrow, do fellow Bhaagavathas support and nourish a disciple.
  • With single minded devotion, Pirattiyaar endured till Peruman came to her, destroyed her captors, and took her back into His embrace. Even so  will those who believe that there is no support but that of Ramanuja be rescued from false knowledge and taken into the company of liberated ones.

We end this brief re-telling of some of Muthaliyaandan’s memorable sayinsg with his vaazhi-thirunaamam.

aththigiri yaruLaaLar adipaNinthOn vaazhiyE

arutpachcha ivaaraNaththil avathariththaan vaazhiyE

chiththiraiyiR punarpoosam siRakka vanthOn vaazhiyE

seepaadiya meedumuthal seerpeRuvOn vaazhiyE

uththamamaam vaathuula muyaravanthOn vaazhiyE

oorthirunthach seerpatha moonRinaan vaazhiyE*

muththiraiyum sengOlum mudipeRuvOn vaazhiyE

muthaliyaaNdaanpoRpathangaLuzhithoRum vaazhiyE.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.

Kaisiha mahaathmyam and Sri Varaaha Sarama Sloham-Shri.P.T.Seshadri Swamikall..

December 2, 2009

Thiru kurum gudi nambiyai naan kannda pin selhintrathu yen nenjamey–ev aruhilil mel ontru ellai-yellaiyaaha solvathu-sarama sloham..aahama reethyil thodarbu vunndu..paancha raathra samhithai-radna thrayam-bowshkaram-adipadaiyaaha kovil kaariyangall-aniruthra samhithai..chaadur maasa-aaraathanai vishayam..aadi sukla yekaadasi-eipasi sukla yekaa dasi-kovil-yoha nithrai pannuhiraan entha samayathil–sayana yekaa dasi aadi sukla yekaadasi..aavanni-sukla yekaa dasi valathu pakkam thirumbi-pari varthana yekaadasi.pira botha yekaadasi aduthu-kann villikiraan..kaarthihai-sayonothsavam -pannuvaar-vasantosthavam mudintha pinbu..pavithra uthsavam-pari varthana yekaadasi aarambam..kaisiha yekaa dasi aahama reethyilum vundu..

..divya pirabandam-raahathudan paada- thuyil ezuppum vuthsavam..kaisiha puraanamaa/maahaathmayamaa-puraanam-varaaha puraannathil oru pahuthy..48th athyaayathil-vada pahuthy 139 athyaayathil kurippidu hirathu. nam paaduvaan peyar soottiyathum parasaara battar..sowkaro shedra mahaathmayam-thiru kurungudikku ennoru peyar..sangeethathil-kaisiham-bairavi-thar pozuthu peyar..kausiham yentru thavaraha palar solluvaar..

..nithya kainkaryam-vaayinaal paaduvaan-num paaduvaan..devadaanthram-vubasanam/saamyam yennum paavamum–maranthum puram thozaa maanthar–kettathum vittaan brahma raashasan..dejas paarthu-saran adainthu paattin palan kettaan–paathiyaavathu/oru jaamathin paadiya paattin palan kettaan–brahmanan-soothra manthram paathu kaakkaamal/yaaham aarambithu-vayitril vyaathy vundaahi yaaham poorthy aahaamal eranthu brahma raashas aanathu sonnaan..kaisiha rahathin palanaal thosham neenga panni koduthaan..geetha pira baahathaal pettra palan..srivasana booshanathilum-kurippu vullathu ethai pattri..ev vahaiyaalum paadalaam..gaana maargamey sirantha/ezithuaana vubaayam..bomi piraattikku varaha perumaan entha viruthaantham solli-geethai pola avan thiru vaakku ethuvum..

..desa nyamanam ellai.sukla pachathil gaanam panni/padithaal.palan kittum..paaduvan mattravarkallai  aabathailirunthu neekkuvaan..peru veedum kittum..padippavanum/kedpavanum..kaisiha mahaathmyathukku ethan palan..pann vudan padithaal nallathu..padippathu ezithu paadu vathai vida..lahuvaana vubaayam..

..Parasara Battar ethan mahaathmyam arinthu-thiru kurungudi-divya desam-mangallaa saasanm seytha  naangu aazvaarum kaattaatha vishayathai-puraana kadalil puhunthu rathnam yeduthu thanthaar Battar..Vedaantha Desiharum Rahasiya sihaamaniyilum arulli erukiraar..thiru kurungudi yemperumaan mun nadahamaaha nadakirathu–keral sernthavar-vanthu nadathy-mariyaathai pettru pohiraarkall–moontru kathaa paathirangal vudan..

..ethai seyyalaam ethai seyya koodaathu yentru num paaduvaan vaakyathaal therinthu kollalaam..boomi piraattiku-uthama maana vubaayam kaatinaar.erandu slohangallai arulli seyhiraar..sarva darmaan-krishna sarama sloham/sadu theva-rama sarama sloham..naan seytheyn yentru ahangarikkum vubaayangallaiyum palanaiyum aravey vittu-avanaiyey vubaayam,aaha pattrinaal/virothy yellaam pokki-kalangaathey– nirbantham vithikiraan–mattravatrai vittey theera vendum..darmamey bagavaan thaan–thannai thavira mattrai vattrai sarva darmaan yentru kaattu hiraan..chakara varthy thiru mahanin kadar karai vaarthai–viratham mama-oru thadavai pattriyavanukku-abaya pirathaanam pannuvathu avan kollhai-thevai yethum ellai..

..paramaam gathi-manas sanchalam entri /vudal noy entri/thaathukkal moontrum  samamaaha erukum pothu-avanai ninaithaal-eruthyil-avaney ninaivu vaithu parama gathikku azaithu selluvaan..avaney vanthu azithu selvaan..boomi piraattiyai radshithaan-serum neerum serntha sakathiyai bogyamaaha kondu-varaha naayanaar entha eranndu slohangallaiyum arulli seythaar–yem berumaanin sarvasyam-sothu evai..

..manasi sthithey-manasu nilai nintra pozuthu-chanchalam entri-nintravaa ellaa nenju-alai paayum nenju. -thirantha vaasal thorum nuzainthu thiriyum janthu pola-vudalum nimathy vudaiyathaay erukkum pozuthu–noykku edam entri erukkum pozuthu–avanai ninaikka-thathukkall-vaatham/pitham/…moontrum samam aaha erukkum pozuthu..yo naraha-yentha manithan–devathaikallaiyum kurikkum-ethaal..modsham pera–pattralukku nimathyaana manasey vendum..smarthaa-ninaippikiravan–avan namakku thalaivan yentra ninaivu mattum venum..anukoolya/mumushupadi kaaleshebathil kettathu–sarana gathy-sadangu ellai-arivu vishayam..piraarthanaa mathy sarannaa gathy-ninaithal aahiya arivu thaan saranna gathy–yenathu aavi yaar yaan yaar ..thanthu nee kondu aakkinaayey..neeyey vubaayamaha erukka vendum yentra arivu thaan venum..ethai thaan smarthaa-yenkiraar..maam visvaroobam majam-yella vatraiyum vudalaaha kondathaal-kuttra othi kollaathu-ajam-pirappu attravan-yenkiraan.. vudalai pattri varum shad vihaaram ellaathavan..eruthal/pirathal pontra aaru vitha vibaavam..

..maam-sarva darmaan paridyajya maam -pola-sa maam ajam–yennai-thanakkey vurithaana thiru mani tham polvaarum kaattum-maanam elaa pantri yaay erunthathu pola..

..adutha slohathil-thannai vubaayam yentru ninaitha pinbu-anthima smirthy erukka vendumaa-bakthy vubaasanukku venum..sareeram vizum varai thodaranum.. evanai  vubaayamaaha ninaithavan kattai pola kallai pola kidakkiraan-aaha erunthaalum-achedanam pola erunthaalum-avanai naan ninaikireyn-aham smaraami-chedananai thaan pera- chedana laabam easvaranukkey-yenbathaal..pathy vuzavan avan.. muyarchi palanaal avan nammai peruhiraan.. oru thadavai eppotho ninaithaalum porum..math baktham-yenkiraan..chedanan seytha baagyam-math baktham-yentru aatharithathaal–baktham-vubaasananai kurikkaathu..pira pannaney bakthan yentra solaal kaatta paduhiraan..yellaa poruppum avan edam oppadaithaay vittathu..damaami paramaam gathy-parama padathukku avaney azaithu pohiraan.. kainkaryampera vaithu mahizu hiraan..kondu selhiraan avaney–aathi vaahanar konndu sellaamal thaaney..pira pannarkallukku aathi vaahikallin thalaivaney yaar kaiyilum kaatti kodukkaamal, than vuthariyathal-kalvan kol paasura vyaakyaanam – muttaakkil maraithu kondu ponaar pola-drushti thosham vaaraathu erukka..oru thadavai ninaithaaley pothum yenkiraan–kadaisi vubaayam–peru murai antha erandilum kaatta vilai- ninaivil nediyaaney paasurathil arulliyathu pola–ninaithaaley pothum..nithya kainkaryam thanthu arullu hiraan..paraartham-vuhappey koodi panni kollaay..

Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

Sayanangall..

December 1, 2009

Thirumalin Sayanangal
1. Jala Sayanam
2. Sthala Sayanam
3. Bujanga Sayanam(Sesha Sayanam)
4. Uthyoga Sayanam
5. Veera Sayanam
6. Bogha Sayanam
7. Dharpa Sayanam
8. Bathra Sayanam
9. Manicka Sayanam
10. Uthaana Sayanam

Gopura Dharisanam Kodi Punniyam..

December 1, 2009

Gopura Dharisanam Kodi Punniyam
According to Aagama Sasthram in 108 Divya Desams 96 types of Vimanams are designed. Out of 96 the following are important.
1. Prana Vakruthi Vimanam
2. Vimalakruthi Vimanam
3. Suthasthava Vimanam
4. Tharaga Vimanam
5. Sughanakruthi Vimanam
6. Vaidhiga Vimanam
7. Uthbala Vimanam
8. Soundarya Vimanam
9. Pushkalavartha Vimanam
10.Vedhachakra Vimanam
11.Sanjeevi Vigraha Vimanam
12.Ashtanga Vimanam
13.Punyakoti Vimanam
14.Srikara Vimanam
15.Ramya Vimanam
16.Mukundha Vimanam
17.Vijaya Koti Vimanam
18.Simmakra Vimanam
19.Thaptha Kanjana Vimanam
20.Hemakoodha Vimanam
If you happened to have Darshan of these Vimanams that moment itself your sins will go off. That’s why it was told that “Gopura Dharisanam Kodi Punniyam

Kaisiha puraanna vyaakyaanam..

November 30, 2009

..Varaaha puraannam-48 athyaayathil vullathu..

Sangeetha saathrathil-kaisiha -raahathin menmai solhirathu..soma charman yenkira brahmanan than saabam neenga pettraan..kaarthihai-sukla pacha-dvaa dasiyil-padikka vendum..Battar Renga naathan munbu padithu kaattinaar..

Sri paraasara battaaarya sri rengesa purohitha….srivath saanga sutha  srimaan sreyasey  mesthu booyesa..

Namasthesthu  varaahaaya leelai yotharathey  maheem..kuramathya kathey yasya meru ganna gannaayathey..

pirallayo thanvath vutheernnam pirapath yeham  vasuntharaam.. mahaa varaaha  thamshdraakra malleekosa mathuvrathaam..

..thathva/hitha/purushaarthan gallaana vethangallukku  parikara boothangal-vithyaa sthaanangall-pathu..sishai/niruktham/santho visithy/yaa karanam/kalba sootharangall/jyothisham/nyaayam/meemamsai/vuba brahmanangall/brahma baaha vuba pirammangall-ethi hngallum puraannangalum

..saathiviha puraannangalley mumushukkalluku  vuba jeeviyangall..athilum bagavaan vaarthaikalley pirathaanam..athilum-kalla vedathai konndu puram pukka vaarum/kalanthu asurarai  vullam petham seythittu vueir vunnda vubaayangallum/thinn kazal kaal asurarkku theengu ezikkum thiru maal–mohanaarthamaaha arulli seytha vaarthaikall vuba jeeviyangall aahaa.

.paramapada nilayan arulli seyyum vaarthai-bandamillaar kedkkum pasdiyaay erukkum..shreeabthi naathan vaarthai kadalosai vudan kalanthu  artha pirathyaamam aahaathu..madsya roobi vaarthai  oru kaalum karai yettram attravan vaarthai..koorman vaarthai gambeerar kalangavum sthirar piramikkavum keezmai vidaamal erukkubavan vaarthai  -aathalaal merkollum vaarthai ellai.. narasimhan vaarthai kazuthukku   mel oru padiyum/keez oru pasdiyum pira thoshothitha maay erukkum..vaamanan vaarthai vishaya paramaay erukkum..kaviyaay eruppaan oruthan allaviley kann azivai vudaithaay erukum. parasu raaman vaakyam parasu thaarannam panni sarva avasthaikallilum shamai vittavan vaarthai aahaiyaal pirathyayam pirakkum padi eraathu..chakaravarthy vaakyam kabikallodu kalanthu punnya janabaada aparyanthamaay erukkum..pala badran vaakyam thaaza povaaraiyum  vuthbada piravruthar aakkinavan vaarthai aahaiyaal matha vikaaram thottri erukkum..sutha varnnan yentraalum kalappai vudaiyavan vaarthai yenbathaal vivasikka onnaatha padiyaay erukkum..Sri Krishnan vaakyam pirantha mudalaaha kai vantha kallaviley kaannalaam padi erukkum..kalki vaarthai vara pohum vaarthai-oruvarukkum kai vanthu erukkum vaarthai antru..anumaanithu ariya vendi erukkum..

..eppadi anyathaasangai onnaatha padi-yenathin vuruvaahinila mangai ezil konda gjaanathin olli vuru/yenathu vuruvaay edarntha gjaana piraan/pantriyaay antru paaraham keenda paaziyaan aaziyaan arulley  nantru naan vuyya/aathi mun yenamaahiya arannaaya moorthyaanathu nammai aallum arasey/-radsha kathva poorthy vudaiyavan..erum karbaham ser vaanathavarkkum allaa thavarkkum mattru yellaa  yevarkkum yenathu vuruvaay edarntha gjaana  piraanai allaal ellai naan kanda nallathu/neela varai eranndu pirai kavvi nimirnthathu oppa kola varaaham ontraay nilam kottu edai konda yenthaay neela kadal kadainthaay vunnai pettru eni pokkuvano–yentru entha avathaarathaal thaam antham eil per enbam pettrathai arulluhiraar..

..evaney vaadsalya moolam yentru-yenamaay nilam keenda yen appaney-yentrum-appan vuoontri edanthu eyatril konda naall-yentrum vaadsalya  pithruthvam evanukku..sarvesvaran naachiyaarai paarthu arulli seyyum vaarthai..paambu annaiyaarukkum tham paambu pola naavum erandu vulla vaaythu-antha vaarthaiyum-semmai vudaiya thiru arangar thaam pannitha  meymai peru vaarthai vittu chithar kettu eruppar-yentru arinthu erunthaalum,vislesha kilesam porukka maattaa thavallaaha-athi sangai panni-anantha puja sam sarkka thosham yentru sangai pannu hiraall..

..entha vaarthai athu pola antri-paar vanna madamangai pathar-yentra padi,avallai meley yeduthu,kilesam thavirthu,than pirajaikallin thukka nivruthikku oru  sukaro vubaayam eval therumaaru arulliya vaarthai-varaha avathaarathil thanakku arulliya vaarthai thappaar yenbathai-paasi thoorthu kidantha paar mahallukku  panndu oru naall..maasudambil neer vaaraa  maanam elaa pantriyaam..thesudaiya thevar thiru aranga selvanaar..pesi eruppanakall perkkavum peraavey..yentru arulinaar..gaana roobamaana vubaayamey–paar kadallul paiya thueintra paraman adi paadi/vongi vulahu allantha vuthaman per paadi/thoo malarkall thoovi thozuthu vaayinaal paadi/naarayannan moorthy kesavanai paadavum nee/paavaay ezunthiraay paadi parai kondu/nin muttram puhunthu muhil vannan per paadi/manathukku eniyaanai paadavum nee/killi kallainthaanai keerthymai paadi/pangaya kannanai paada/maattraarai maattru azikka vallaanai paada/thooyomaay vanthom thuyil eza paada/thiru thakka selvamum  sevahamum yaam paadi/govindaa vun thannai paadi pararai kondu//pala padi paadi arulli seythu/paada valla naachiyaar -yentru per pettraall..geetha roobamaana vubaayamey    mukkyamaha kadavathu yentru  naachiyaarai paarthu arulli seythu arullinaar..

http://saranagathi.org/blogs/books/files/2009/11/kaisiga-mahatmyam.pdf

yetham thathra varam hruhya raashaso brahma samsthitha..jaathasthu vimaley vamsay mama lohancha kachathy..nam paaduvaam pakkal pettra varathaal antha raashasum sareeram vittu,nalla vamsathinil bakthanaay piranthu,pallaandu paadi peru veedu pettraan-kaannum yentru naachiyaarai paarthu arullinaar..

.svabaahachaabi susronni mama saivo bakaayaha..kruthvaathu vimalam karma sa brahmathvam  vubaakatha–pinbu nam paaduvaanum num vaibavathai paadi num peru veedu pettraan kaannum yentru arulli seythaar..

..yethath geetha palam devi kavmuthath vaathaseem  puna.. yasthu kaayathy  sa srimaan  mama lohancha  kachathy–yaavan oruvan kaarthihai maasa sukla pacha dvaadasi antru nam sannithy mun kaisiha mahaathmayam vaasikiraan/yaavan oruvan kedkiraan/avarkallum-sooznthu erunthu yethuvar pallaandey yentrum-yethath saamaa gaayan naasthey-yentrum pallaandu paadi kondu athmaanubavam panni kondu eruppaarkall kaannum-yentru naachiyaarai paarthu arulli seythaar..

..Boomi piraatti ethai kettathum,pirallaya kaalathil  yerpatta kallaippu anaithum neenga pettruraaha roobamaaha yemberumaanai adaiya vubaayam vullathey yentru vyanthu nintraall..

Sri Renga Naachiyaar Sametha  Sri Renganaathan Thiru Adikalley Sarannam.

Sri Boomi Piraatti Sametha  Sri Boo Varaaha Perumaal Thiru Adikalley Sarannam.

Swami Paraasara Battar Thiru Adikalley Sarannam.

Hindu Rituals..

November 28, 2009

Light symbolizes knowledge, and darkness – ignorance. The Lord is the “Knowledge Principle” (Chaitanya) who is the source, the enlivener and the illuminator of all knowledge. Hence light is worshiped as the Lord himself.
Knowledge removes ignorance just as light removes darkness. Also knowledge is a lasting inner wealth by which all outer achievement can be accomplished. Hence we light the lamp to bow down to knowledge as the greatest of all forms of wealth.
Why not light a bulb or tube light? That too would remove darkness. But the traditional oil lamp has a further spiritual significance. The oil or ghee in the lamp symbolizes our vaasanas or negative tendencies and the wick, the ego. When lit by spiritual knowledge, the vaasanas get slowly exhausted and the ego too finally perishes. The flame of a lamp always burns upwards. Similarly we should acquire such knowledge as to take us towards higher ideals.
Whilst lighting the lamp we thus pray:
Deepajyothi parabrahma
Deepa sarva tamopahaha
Deepena saadhyate saram
Sandhyaa deepo namostute
I prostrate to the dawn/dusk lamp; whose light is the Knowledge Principle (the Supreme Lord), which removes the darkness of ignorance and by which all can be achieved in life.

2..Wearing Tilak..

The tilak cover the spot between the eyebrows, which is the seat of memory and thinking. It is known as the Aajna Chakra in the language of Yoga. The tilak is applied with the prayer – “May I remember the Lord. May this pious feeling pervade all my activities. May I be righteous in my deeds.” Even when we temporarily forget this prayerful attitude the mark on another reminds us of our resolve. The tilak is thus a blessing of the Lord and a protection against wrong tendencies and forces.
The entire body emanates energy in the form of electromagnetic waves – the forehead and the subtle spot between the eyebrows especially so. That is why worry generates heat and
Hinducauses a headache. The tilak and pottu cools the forehead, protects us and prevents energy loss. Sometimes the entire forehead is covered with chandan or bhasma. Using plastic reusable “stick bindis” is not very beneficial, even though it serves the purpose of decoration

3..Sarasvathy sloham

each day before starting our studies, we pray:
Saraswati namasthubhyam Varade kaama roopini Vidyaarambham karishyaami Sidhirbhavatu me sadaa
O Goddess Saraswati, the giver of Boons and fulfiller of wishes, I prostrate to You before starting my studies. May you always fulfill me?

4..Nyveythyam

Thereafter the Lord, the life force, who is also within us as the five life-giving physiological functions, is offered the food. This is done with the chant
praanaaya swaahaa, apaanaaya swaahaa, vyaanaaya swaahudaanaaya swaahaa, samaanaaya swaahaa, brahmane swaahaa
After offering the food thus, it is eaten as prasaada – blessed food.

5-upavaasam

Fasting in Sanskrit is called upavaasa. Upa means “near” + vaasa means “to stay”. Upavaasa therefore means staying near (the Lord), meaning the attainment of close mental proximity with the Lord.Also every system needs a break and an overhaul to work at its best. Rest and a change of diet during fasting is very good for the digestive system and the entire bodyFasting should not make us weak, irritable or create an urge to indulge later. This happens when there is no noble goal behind fasting.
The Bhagavad-Gita urges us to eat appropriately – neither too less nor too much – yukta-aahaara and to eat simple, pure and healthy food (a saatvik diet) even when not fasting.

6-Thulasi.

In Sanskrit, tulanaa naasti athaiva tulasi – that which is incomparable (in its qualities) is the tulasiAs one story goes, Tulasi was the devoted wife of Shankhachuda, a celestial being. She believed that Lord Krishna tricked her into sinning. So she cursed Him to become a stone (shaaligraama). Seeing her devotion and adhered to righteousness, the Lord blessed her saying that she would become the worshipped plant, tulasi that would adorn His head.She also symbolises Goddess Lakshmi, the consort of Lord Vishnu. Those who wish to be righteous and have a happy family life worship the tulasi.This is because according to another legend, the Lord blessed her to be His consort. Satyabhama once weighed Lord Krishna against all her legendary wealth. The scales did not balance till a single tulasi leaf was placed along with the wealth on the scale by Rukmini with devotion.
Thus the tulasi played the vital role of demonstrating to the world that even a small object offered with devotion means more to the Lord than all the wealth in the world.
The tulasi leaf has great medicinal value and is used to cure various ailments, including the common cold.

Sri Baagavatha Saaram-Skantham-1-athyaayam 3 -Sri Vellukudi Swami..

November 27, 2009

..Avathaara palan-saathukkallai radshikka/-sambavaami yuhey yuhey.. avathaaram pala. aacharya maana seythikall..geethai virivu/details baagavathathil.. avathaaram-pahuthaa vijaayathey-pala..senman pala pala seythy/yen nintra yoniyumaay piranthu..perumai ontrum kuraiyaamal avathaaram..avathaarangallin payan solluhiraar..22 avathaaram solhiraar..yesha naarayanna srimaan-vaikundam/paarkadal/ kannan-yellaa avathaarangallukum vuba lakshannam..vyooha vaasu deva moorthy edam avathaaram-2nd sloham-naabi kamalam malarnthu  brahmanai padaithaan..naangu vedamum vubadesithu..meley padaikka seythaan.. naan muhanai-naarayyanan padaithaan..–sinthaamal koll..nammaiyum padaithu/avanum avathaaram yetharkku-viveha gjaanam koduthaan..sarivara ellaamal samsaara sooraa valliyil -perum kadalil novu pada/anaal nee thantha aakkaiyin vazi vuzanthu/abaraatha sahasra baajanam..aallam theriyaatha -gjaana kai thaa..raja kumaran vittathil erunthu viza thaaney kuthithu kaappathu pola..seley kanniyarum melaa thaay thanthaiyum avarey..thaaney avatharithu radshikiraan..

..avatharippathey namai kadai thera.. vunmai porullai therinthu kollanum..pin pattriya vendiyathai eduthu–sanath kumarar avathaaram-brahmacharya aasramam solli thara-brahma thyaanam/gunna anubavam/gjaana/vairaakyam/bakthy vallara..brahmathai thedubavan-brahma chari..kumara avathaaram.. aduthu varaaha-7th sloham..pirallaya samuthrathil erunthu edarnthu yeduthaan.. komaan kandeer/nithya kalyaana perumaal/sri mooshnnam..konjam naall kazithu meendum divya desam -2-7th pothu paarkkalaam..

. Meenodu aamai kezal..-mukya 10 avathaaram.kalki varam avathaaram.. mudalil varaaham solhiraar ethil.. .Avathasarangallil-yeena sol aahilum..naan kanda nallathu varaaha avathaaram yenkiraar.thiru virutham kadaisiyil arullu hiraar..vithyai athipathu -haya greevarum/ varaha sannithyum aazvaar ethiril sevai…thiru venkadamey varaha shedram..vaayinaal paadi, manathinaal sinthikka,kaikallaal thoya malaraal archanai pannum moontru eziya vazi Aandaal….8th sloham–3rd avathaaram..deva rishi-naradar avathaaram.pinbu virivaaha-mahathy veennaiyudan erukum naaradar pattri solvaar…kalaha priya yentru thappaaha- angu anghu sentru  kalyaanna gunnangallai pesuvaar yengum-meham num edam vanthu mazai kottu vathu [pola….nara naaraayanna avathaaram-sloham 9- aduthu-naanum sonneyn,namarum ariveer  namo naarayanna-darma devathai kumaararkall nara /naarayannan..mumukshu padi-sishyar lakshannam kaatta..dabas palamum/singaamai virithaan / thiru manthra seermai.aduthu 5th avathaaram-.kabila-sloham 10-maha rishi-ethil surukkam–pinbu virivu.-2nd skanthathil/ethil surukkamaaha solhiraar..  deva boothy-karthama piraja bathykkum piranthaar..10th pillai.. mun yellaam 9 pennkal.. saangya matham..saangya yoham-2nd geethai athyaayam-saanghya=puthy/puthyaal arinthu kolla koodiya aathmaa-achit/chit veru paadu theriya -pirathaana purusharkallukku viveha gjaanam–pirathaanam =achit/purushar=athma/.. 6th-dadtaarya- adri.anusooyai-kumarar-chitra koodam therkkeyvullathu..  adri maha rishi aasramam..chitra koodam eruppa siru kaakkai mulai theenda-baradan ramanai santhitha edam-11 sloham-pirakalaadanukku murpattavar dadaathiriyar-adri pillai aathriyar.. pira kalaadanukkum vubadesam panninavar-athmavai pattri/sesha bodan/para dandran pontravattrai vubadesam seythaar..7th yagjar-12 sloham-aahuthy-rusikkum-piranthaar..petror yer ettu kondu avathaaram..yagjarey endranaaha erunthaar-svaayambu manu kaalathil-eppadi pari paalanam pannanum..ashdamey-sloham 13-ettaavathil-rishaba devar-naabi yenbavarukku pillai…sanyaasa aasrama seermai solla entha avathaaram.thyaaham/sanyaasam virivaaha 18th geethaiyil paarthom…aduthu-9th-piruthu maha raja-boomaa devi edam selvam anaithaiyum pettru -mun theeyavan yenbathaal maraithu erunthaal–evarukku pasu maattin vadivudan madiyil erunthu paalai karappathu pola  anaithu selvangallum piruthuvukku koduthaar-sloham 14..

..pala padikallaaha ava tharikiraan-rishikallin arullaal avathaara rahasyam arihirom..10th-madsya  moorthy avathaaram..kannaaley radshikkum kuzanthakallai/aamai/varaaha-vallarchi/nara singam-eranndum kalantha-narathvam kalantha miruham/vaamanan-devan-endran thambi /parasuraamar-koba manisan./raamar-saantham/bala raaman/kannan… veveru  svbaabam/15 sloham-vedam /sabda rishi evarkallai  kaattu tharuvathu avathaara palan-kannaley radshikkum.pantri naangu kaalaal nadakkum/thanneeraiyey thaaraha maaha kondathu alla….vaasuki paambin kayiraal katti..dasavathaara sannithy sri rengathil-moola moorthy sevaikalaam..ahobila mada nirvaaha sannithy../koorma-kamaham-aamai-11th-mandra parvathathaal kadainthu..thaangi pidikka oru laksham  yojanai-yojanai=10 mile-vistheernnam..atharkku mel mandara parvatham–sri koorma divya desam..aarathana sirappu madsyam pola-16th sloham-muthuhil sumanthaar-aathaaram anaithukkum..anai varaiyum than thiru meniyaal tharikiraan.aadaaya aadeya puriya vaikka avathaaram..parannam-thaanguthal….12th avathaaram–deha aarogyam-marunthu-danvanthiri..darmam seyya sareeram venum..sloham..mohini-13th avathaaram-mohana krishnan-kanndavar tham manam vazangum kanna purathammaan-yellaam vanthathu kadaiyum pozuthu-east poochiyum kaiyumaaha danvandri.mohini-asurarai mayakki-avathaara kaarannam.bakthar manam pari koduthu aananthanam…18sloham-14th avathaaram-narasimhar-avathaaram–kaattu mettu azahiya singam..piraka laadan bakthanukku yentru thontrinaar..chola simha puram/vellukkai/thiru vallikeni/ahobilam/theeyavar mudithu pillai kooppida varuvaan..19thsloham vaamana avathaaram-sothu pichai yeduthaavathu kaappaan-mahabaliyai kolla maatten yentru sonathai kaathavan-bakthan kaariyam thannai kuraithaavathu kaappaan.. aduthu aaru avathaaram pinbu paarkkalaam..

.baagavatha puraanam kedpavanum solbavanum kannanukku mahizchi tharuhiraarkall..vaamana avathaaram paarthom…mukya aavesa avathaaram/svarooba aavedam-barasu rama/sakthy aavesa avathaaram-payanukku oru aathmaavai thernthu yeduthu vaippathu..specific kaarannathukku vaikiraar jeevaathma meethu..aavesam-svaroobam-pala sakthukallai puhuthuthal.. sakthy-orey sakthu puhuthuvar..mukya avathaaram/gownna avathaaram..kaartha veerya raajan,vyaasar,naaradar pola..raman parasuramanai ventru/kaartha veerya rajyan-21 vamsathil  mudalvan evan-kobam vudaiyavan.kobam koodaathu yenbathaiyum purinthu kollanum…dasarada raman.. jamagagni/renukaa devi kumaarar..arasarkall varambu meeri nadanthathaal pattanar….-sloham 20.. vubaasithu modsham poha kollaatha avathaaram….17th avathaaram vyaasar-parasarar/sadyavathi..-dvaabara yuhathil avathaaram.. krishna dvadbaayanar..vedam pahukka vanthavar..18th rama avathaaram..darmam thattu maari poha sari padutha avathaaram..trethaa yuhathiley eppadi yentraal kaliyil kedkkanumaa….sloham 22/samuthra annai/thambi/nermaikku vuraividam..periyavan sollai kedkka-23 sloham.bala raman–balam porinthiyavan..raam ghaat-yamunai nathi-thalli voda-pokkai maattra solla/kalappai kondu ezuthaar..course maari vazainthu pohum..krishna- geethai vuba desikka avathaaram/leellaikall pala seythaan..vasu deva..krishna vanthey jagad gurum..pari shidkku ethil aasai..21 butha avathaaram..24th sloham..bud gaya/madya gaya..kalinga desam–matham pidithavarai mayakkinavar. mukkya vyaabaaram..vedam sonna sorgam thaan mukkya palam yentru eruppavar…kaithavangal  seyum kari meni ammaan.-vaana maa malai pathiham….25 sloham-22 th avathaaram–kalki avathaaram..velli puravikuthiraiyil  yeri-vishnu yasas mahan–samballam graamathil avathaaram..darmam nilai naatti krutha yuham sthaabikiraarnallorai kaathu theeyorai azithu….neer ottru -pola oru sriman naarayannan ethanai avathaarangall..

..vasu devam-jagad gurum–geethai vubanyaasithu-poornna avathaaram..sooshma artham-sloham 26..hari-paapam/abaharikiraar-thiru duhiraar/paapam/venney/nam manam-poyhai vuottru pola pala avathaaram–sloham 27/28..oru amsathin oru pahuthy-kalai-yenkiraar..amsam-vyooha moorthy–athil oruvar-moolam-vithai-paar kadal moola moorthy..pahuthukku pahuthy..mukya avathaaram/poornna avathaaram/svarooba avathaaram..raama/krishna-29 sloham–samsaarathil velliyil vara-kayitrai poda aall erukiraar.nammai meley-bakthy thaambu kayitraal ..payam entri aattru vellathi vara –avanum piranthu naamum pirakkanumaa..aduthu naangu slohangal 30 to 34..maayaa=pirakruthy..avanai aathaaram–sareeram pirakruthy.. vulaham srushtti/ aruoobam/ arivey vuruvaaha erukiraan.. roobam attra thanmaiyum avanukku..aahaasam/kaar kaala meham moodi..aahasathil meham maraippathu pola.. kaattru thoosi maraippathu pola..maraikka pattathu therriyaathu..puthy attravan aathmaavai sareeram maraikkum..deha -athma abimaanam..thrushdaa-paarkiravar athmaa..shedram-villai nilam yentru therinthu kollanum..athmaavukkul para maathmaavai therinthu kollanum..pulankallaal pidikka mudiyaathu/paarkkavo pidikkavo mudiyaathu aathmaavai.. karmaadeenamaha vudalai yeduthu kondu erukirom..brahma darisanam–yer eda pattathu..manu pontra vyaasar–amsam,-aavesa avathaaram–oru amsam/oru kalai yentra thellivu yerpadanum..olli vida kodiya mathiyaal viveha puthy varanum.. moottam vilahi..gjaanam pira kaasithy muktghy adaikiraan.. para maathmaa vidam sernthu.. sampana yevehi–sernthu muktharaha vaazu hiraan..maru piravi ellai therinthaal..40 slohathaal rishi veda vyaasar-mukyam 41 st sloham.. vulahathin nanmaikku yettrinaar baagavatham-paro vubaakaara sinthanaikku yentru..thirumba thirumba solvathey avarukku naam tharum sambaavaanai..vyaasar/suhar/parishad/sooda bownihaaraaha arullu hiraar.. naaradar vyaasar santhippathu aduthu..

Sloham 1-3-2..yasyambhasi sayanasya    yoga-nidram vitanvatah    nabhi-hradambujad asid    brahma visva-srjam patih

yasya–whose; ambhasi–in the water; sayanasya–lying down; yoganidram–sleeping in meditation; vitanvatah–ministering; nabhi–navel;hrada–out of the lake; ambujat–from the lotus; asit–was manifested;brahma–the grandfather of the living beings; visva–the universe; srjam–the engineers; patih–master.

A part of the purusa lies down within the water of the universe, fromthe navel lake of His body sprouts a lotus stem, and from the lotusflower atop this stem, Brahma, the master of all engineers in the

Sloham 1-3-4..pasyanty ado rupam adabhra-caksusa    sahasra-padoru-bhujananadbhutam     sahasra-murdha-sravanaksi-nasikam    sahasra-mauly-ambara-kundalollasat

pasyanti–see; adah–the form of the purusa; rupam–form; adabhra–perfect; caksusa–by the eyes; sahasra-pada–thousands of legs; uru–thighs; bhuja-anana–hands and faces; adbhutam–wonderful; sahasra–thousands of; murdha–heads; sravana–ears; aksi–eyes; nasikam–noses;sahasra–thousands; mauli–garlands; ambara–dresses; kundala–earrings;ullasat–all glowing.

The devotees, with their perfect eyes, see the transcendental form ofthe purusa who has thousands of legs, thighs, arms and faces–allextraordinary. In that body there are thousands of heads, ears, eyes andnoses. They are decorated with thousands of helmets and glowing earringsand are adorned with garlands.

Sloham 1-3-6..sa eva prathamam devah    kaumaram sargam asritah    cacara duscaram brahma    brahmacaryam akhanditam

sah–that; eva–certainly; prathamam–first; devah–Supreme Lord;kaumaram–named the Kumaras (unmarried); sargam–creation; asritah–under; cacara–performed; duscaram–very difficult to do; brahma–in theorder of Brahman; brahmacaryam–under discipline to realize the Absolute(Brahman); akhanditam–unbroken.

First of all, in the beginning of creation, there were the fourunmarried sons of Brahma [the Kumaras], who, being situated in a vow ofcelibacy, underwent severe austerities forrealization of the AbsoluteTruth

Sloham 1-3-7..dvitiyam tu bhavayasya  rasatala-gatam mahim  uddharisyann upadatta  yajnesah saukaram vapuh  trtiyam rsi-sargam vaidevarsitvam upetya sah  tantram satvatam acasta  naiskarmyam karmanam yatah

dvitiyam–the second; tu–but; bhavaya–for the welfare; asya–of thisearth; rasatala–of the lowest region; gatam–having gone; mahim–theearth; uddharisyan–lifting; upadatta–established; yajnesah–theproprietor or the supreme enjoyer; saukaram–hoggish; vapuh–incarnation.

The supreme enjoyer of all sacrifices accepted the incarnation of aboar [the second incarnation], and for the welfare of the earth He liftedthe earth from the nether regions of the universe.
Sloham 1-3-8..trtiyam rsi-sargam vai  devarsitvam upetya sah  tantram satvatam acasta  naiskarmyam karmanam yatah

trtiyam–the third one; rsi-sargam–the millennium of the rsis; vai–certainly; devarsitvam–incarnation of the rsi amongst the demigods;upetya–having accepted; sah–he; tantram–exposition of the Vedas;satvatam–which is especially meant for devotional service; acasta–collected; naiskarmyam–nonfruitive; karmanam–of work; yatah–fromwhich.

In the millennium of the rsis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarsi Narada, who is a greatsage among the demigods. He collected expositions of the Vedas which dealwith devotional service and which inspire nonfruitive action.

Sloham 1-3-9..turye dharma-kala-sarge  nara-narayanav rsi   bhutvatmopasamopetam    akarod duscaram tapah

turye–in the fourth of the line; dharma-kala–wife of Dharmaraja;sarge–being born of; nara-narayanau–named Nara and Narayana; rsi–sages; bhutva–becoming; atma-upasama–controlling the senses; upetam–for achievement of; akarot–undertook; duscaram–very strenuous; tapah–penance.

In the fourth incarnation, the Lord became Nara and Narayana, the twin  sons of the wife of King Dharma. Thus He undertook severe and exemplarypenances to control the senses.

Sloham 1-3-5..pancamah kapilo nama  siddhesah kala-viplutam  provacasuraye sankhyam  tattva-grama-vinirnayam

pancamah–the fifth one; kapilah–Kapila; nama–of the name;siddhesah–the foremost amongst the perfect; kala–time; viplutam–lost;provaca–said; asuraye–unto the brahmana named Asuri; sankhyam–metaphysics; tattva-grama–the sum total of the creative elements;vinirnayam–exposition.

The fifth incarnation, named Lord Kapila, is foremost among perfected  beings. He gave an exposition of the creative elements and metaphysics to  Asuri Brahmana, for in course of time this knowledge had been lost.

Sloham  1-3-11..sastham atrer apatyatvam   vrtah prapto ‘nasuyaya    anviksikim alarkaya    prahladadibhya ucivan

sastham–the sixth one; atreh–of Atri; apatyatvam–sonship; vrtah–being prayed for; praptah–obtained; anasuyaya–by Anasuya; anviksikim–on the subject of transcendence; alarkaya–unto Alarka; prahladaadibhyah–unto Prahlada and others; ucivan–spoke.

The sixth incarnation of the purusa was the son of the sage Atri. He  was born from the womb of Anasuya, who prayed for an incarnation. He  spoke on the subject of transcendence to Alarka, Prahlada and others  [Yadu, Haihaya, etc.].

Sloham 1-3-12..tatah saptama akutyam  rucer yajno ‘bhyajayata   sa yamadyaih sura-ganair   apat svayambhuvantaram

tatah–after that; saptame–the seventh in the line; akutyam–in thewomb of Akuti; ruceh–by Prajapati Ruci; yajnah–the Lord’s incarnationas Yajna; abhyajayata–advented; sah–He; yama-adyaih–with Yama andothers; sura-ganaih–with demigods; apat–ruled; svayambhuva-antaram–thechange of the period of Svayambhuva Manu.

The seventh incarnation was Yajna, the son of Prajapati Ruci and his  wife Akuti. He controlled the period during the change of the Svayambhuva  Manu and was assisted by demigods such as His son Yama.

Sloham 1-3-13..astame merudevyam tu  nabher jata urukramah  darsayan vartma dhiranam  sarvasrama-namaskrtam

astame–the eighth of the incarnations; merudevyam tu–in the womb ofMerudevi, the wife of; nabheh–King Nabhi; jatah–took birth; urukramah–  the all-powerful Lord; darsayan–by showing; vartma–the way; dhiranam– of the perfect beings; sarva–all; asrama–orders of life; namaskrtam–  honored by.

The eighth incarnation was King Rsabha, son of King Nabhi and his wife   Merudevi. In this incarnation the Lord showed the path of perfection,  which is followed by those who have fully controlled their senses and who  are honored by all orders of life.

Sloham 1-3-14..rsibhir yacito bheje  navamam parthivam vapuh  dugdhemam osadhir vipras  tenayam sa usattamah

rsibhih–by the sages; yacitah–being prayed for; bheje–accepted;navamam–the ninth one; parthivam–the ruler of the earth; vapuh–body;  dugdha–milking; imam–all these; osadhih–products of the earth; viprah–O brahmanas; tena–by; ayam–this; sah–he; usattamah–beautifully  attractive.

O brahmanas, in the ninth incarnation, the Lord, prayed for by sages,  accepted the body of a king [Prthu] who cultivated the land to yield  various produces, and for that reason the earth was beautiful andattractive.

Sloham 1-3-15..rupam sa jagrhe matsyam  caksusodadhi-samplave  navy aropya mahi-mayyam  apad vaivasvatam manum

rupam–form; sah–He; jagrhe–accepted; matsyam–of a fish; caksusa– Caksusa; udadhi–water; samplave–inundation; navi–on the boat; aropya– keeping on; mahi–the earth; mayyam–drowned in; apat–protected;  vaivasvatam–Vaivasvata; manum–Manu, the father of man.

When there was a complete inundation after the period of the Caksusa  Manu and the whole world was deep within water, the Lord accepted the  form of a fish and protected Vaivasvata Manu, keeping him up on a boat.

Sloham 1-3-16..surasuranam udadhim  mathnatam mandaracalam   dadhre kamatha-rupena   prstha ekadase vibhuh

sura–the theists; asuranam–of the atheists; udadhim–in the ocean;mathnatam–churning; mandaracalam–the Mandaracala Hill; dadhre–  sustained; kamatha–tortoise; rupena–in the form of; prsthe–shell;  ekadase–the eleventh in the line; vibhuh–the great.

The eleventh incarnation of the Lord took the form of a tortoise whose  shell served as a pivot for the Mandaracala Hill, which was being used as  a churning rod by the theists and atheists of the universe.

Sloham 1-3-17..dhanvantaram dvadasamamtrayodasamam eva ca  apayayat suran anyan  mohinya mohayan striya

dhanvantaram–the incarnation of Godhead named Dhanvantari; dvadasamam–the twelfth in the line; trayodasamam–the thirteenth in theline; eva–certainly; ca–and; apayayat–gave to drink; suran–thedemigods; anyan–others; mohinya–by charming beauty; mohayan–alluring; striya–in the form of a woman.

In the twelfth incarnation, the Lord appeared as Dhanvantari, and in  the thirteenth He allured the atheists by the charming beauty of a woman  and gave nectar to the demigods to drink.1-3-18..caturdasam narasimham  bibhrad daityendram urjitam  dadara karajair urav  erakam kata-krd yatha

caturdasam–the fourteenth in the line; nara-simham–the incarnation of the Lord as half-man and half-lion; bibhrat–advented; daitya-indram– the king of the atheists; urjitam–strongly built; dadara–bifurcated; karajaih–by the nails; urau–on the lap; erakam–canes; kata-krt–carpenter; yatha–just like.

In the fourteenth incarnation, the Lord appeared as Nrsimha and  bifurcated the strong body of the atheist Hiranyakasipu with His nails,  just as a carpenter pierces cane.

Sloham 1-3-19..pancadasam vamanakam  krtvagad adhvaram baleh  pada-trayam yacamanah   pratyaditsus tri-pistapam

pancadasam–the fifteenth in the line; vamanakam–the dwarf brahmana; krtva–by assumption of; agat–went; adhvaram–arena of sacrifice; baleh–of King Bali; pada-trayam–three steps only; yacamanah–begging;pratyaditsuh–willing at heart to return; tri-pistapam–the kingdom ofthe three planetary systems.

In the fifteenth incarnation, the Lord assumed the form of a dwarfbrahmana  [Vamana] and visited the arena of sacrifice arranged by Maharaja  Bali. Although at heart He was willing to regain the kingdom of the three  planetary systems, He simply asked for a donation of three steps of land.

Sloham 1-3-20..avatare sodasame  pasyan brahma-druho nrpan  trih-sapta-krtvah kupito

nih-ksatram akaron mahim  avatare–in the incarnation of the Lord; sodasame–the sixteenth;pasyan–seeing; brahma-druhah–disobedient to the orders of the brahmanas; nrpan–the kingly order; trih-sapta–thrice seven times;  krtvah–had done; kupitah–being engaged; nih–negation; ksatram–the  administrative class; akarot–did perform; mahim–the earth.

In the sixteenth incarnation of the Godhead, the Lord [as Bhrgupati]  annihilated the administrative class [ksatriyas] twenty-one times, being  angry with them because of their rebellion against the brahmanas [the  intelligent class].

Sloham 1-3-21..tatah saptadase jatah  satyavatyam parasarat   cakre veda-taroh sakha   drstva pumso ‘lpa-medhasah

tatah–thereafter; saptadase–in the seventeenth incarnation; jatah–advented; satyavatyam–in the womb of Satyavati; parasarat–by ParasaraMuni; cakre–prepared; veda-taroh–of the desire tree of the Vedas;sakhah–branches; drstva–be seeing; pumsah–the people in general; alpamedhasah–less intelligent.

Thereafter, in the seventeenth incarnation of Godhead, Sri Vyasadeva  appeared in the womb of Satyavati through Parasara Muni, and he divided  the one Veda into several branches and subbranches, seeing that the  people in general were less intelligent.

Sloham 1-3-22..nara-devatvam apannah  sura-karya-cikirsaya  samudra-nigrahadini  cakre viryany atah param

nara–human being; devatvam–divinity; apannah–having assumed the  form of; sura–the demigods; karya–activities; cikirsaya–for the  purpose of performing; samudra–the Indian Ocean; nigraha-adini–controlling, etc.; cakre–did perform; viryani–superhuman prowess; atah  param–thereafter.

In the eighteenth incarnation, the Lord appeared as King Rama. In  order to perform some pleasing work for the demigods, He exhibited  superhuman powers by controlling the Indian Ocean and then killing the  atheist King Ravana, who was on the other side of the sea.

Sloham 1-3-23..ekonavimse vimsatime  vrsnisu prapya janmani  rama-krsnav iti bhuvo  bhagavan aharad bharam

ekonavimse–in the nineteenth; vimsatime–in the twentieth also;  vrsnisu–in the Vrsni dynasty; prapya–having obtained; janmani–births;  rama–Balarama; krsnau–Sri Krsna; iti–thus; bhuvah–of the world;  bhagavan–the Personality of Godhead; aharat–removed; bharam–burden.

In the nineteenth and twentieth incarnations, the Lord advented  Himself as Lord Balarama and Lord Krsna in the family of Vrsni [the Yadu  dynasty], and by so doing He removed the burden of the world.

Sloham 1-3-24..tatah kalau sampravrtte  sammohaya sura-dvisam  buddho namnanjana-sutah  kikatesu bhavisyati

tatah–thereafter; kalau–the age of Kali; sampravrtte–having ensued;  sammohaya–for the purpose of deluding; sura–the theists; dvisam–those  who are envious; buddhah–Lord Buddha; namna–of the name; anjana-sutah–  whose mother was Anjana; kikatesu–in the province of Gaya (Bihar);  bhavisyati–will take place.

Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Anjana, in the province of Gaya, just for the purposeof deluding those who are envious of the faithful theist

Sloham 1-3-25..athasau yuga-sandhyayam  dasyu-prayesu rajasu  janita visnu-yasaso  namna kalkir jagat-patih

atha–thereafter; asau–the same Lord; yuga-sandhyayam–at theconjunction of the yugas; dasyu–plunderers; prayesu–almost all; rajasu–the governing personalities; janita–will take His birth; visnu–named Visnu; yasasah–surnamed Yasa; namna–in the name of; kalkih–the  incarnation of the Lord; jagat-patih–the Lord of the creation.

Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Visnu Yasa. At this time the rulers of the earth will have degenerated into plunderers.

Sloham 1-3-25..avatara hy asankhyeya  hareh sattva-nidher dvijah  yathavidasinah kulyah   sarasah syuh sahasrasah

avatarah–incarnations; hi–certainly; asankhyeyah–innumerable;  hareh–of Hari, the Lord; sattva-nidheh–of the ocean of goodness;  dvijah–the brahmanas; yatha–as it is; avidasinah–inexhaustible;  kulyah–rivulets; sarasah–of vast lakes; syuh–are; sahasrasah–  thousands of.

O brahmanas, the incarnations of the Lord are innumerable, like  rivulets flowing from inexhaustible sources of water.

Sloham 1-3-28..ete camsa-kalah pumsah  krsnas tu bhagavan svayam   indrari-vyakulam lokam   mrdayanti yuge yuge

ete–all these; ca–and; amsa–plenary portions; kalah–portions of the plenary portions; pumsah–of the Supreme; krsnah–Lord Krsna; tu–but; bhagavan–the Personality of Godhead; svayam–in person; indra-ari–  the enemies of Indra; vyakulam–disturbed; lokam–all the planets;mrdayanti–gives protection; yuge yuge–in different ages.

All of the above-mentioned incarnations are either plenary portions or  portions of the plenary portions of the Lord, but Lord Sri Krsna is the  original Personality of Godhead. All of them appear on planets whenever  there is a disturbance created by the atheists. The Lord incarnates to  protect the theists.

Sloham 1-3-29..janma guhyam bhagavato  ya etat prayato narah  sayam pratar grnan bhaktya   duhkha-gramad vimucyate

janma–birth; guhyam–mysterious; bhagavatah–of the Lord; yah–one;etat–all these; prayatah–carefully; narah–man; sayam–evening; pratah-  -morning; grnan–recites; bhaktya–with devotion; duhkha-gramat–from all  miseries; vimucyate–gets relief from.

Whoever carefully recites the mysterious appearances of the Lord, with  devotion in the morning and in the evening, gets relief from all miseries  of life.

Sloham 1-3-31..yatha nabhasi meghaugho  renur va parthivo ‘nile   evam drastari drsyatvam   aropitam abuddhibhih

yatha–as it is; nabhasi–in the sky; megha-oghah–a mass of clouds;  renuh–dust; va–as well as; parthivah–muddiness; anile–in the air;  evam–thus; drastari–to the seer; drsyatvam–for the purpose of seeing;  aropitam–is implied; abuddhibhih–by the less intelligent persons.

Clouds and dust are carried by the air, but less intelligent persons  say that the sky is cloudy and the air is dirty. Similarly, they also  implant material bodily conceptions on the spirit self.

Sloham 1-3-32..atah param yad avyaktam    avyudha-guna-brmhitam    adrstasruta-vastutvat    sa jivo yat punar-bhavah

atah–this; param–beyond; yat–which; avyaktam–unmanifested;avyudha–without formal shape; guna-brmhitam–affected by the qualities;adrsta–unseen; asruta–unheard; vastutvat–being like that; sah–that;jivah–living being; yat–that which; punah-bhavah–takes birthrepeatedly.

Beyond this gross conception of form is another, subtle conception of  form which is without formal shape and is unseen, unheard and unmanifest.  The living being has his form beyond this subtlety, otherwise he could  not have repeated births.

Sloham 1-3-33..yatreme sad-asad-rupe   pratisiddhe sva-samvida   avidyayatmani krte    iti tad brahma-darsanam

yatra–whenever; ime–in all these; sat-asat–gross and subtle; rupe–in the forms of; pratisiddhe–on being nullified; sva-samvida–by selfrealization;avidyaya–by ignorance; atmani–in the self; krte–havingbeen imposed; iti–thus; tat–that is; brahma-darsanam–the process ofseeing the Absolute.Whenever a person experiences, by self-realization, that both the  gross and subtle bodies have nothing to do with the pure self, at that  time he sees himself as well as the Lord

Sloham 1-3-34..yady esoparata devi   maya vaisaradi matih   sampanna eveti vidur    mahimni sve mahiyate

yadi–if, however; esa–they; uparata–subsided; devi maya–illusoryenergy; vaisaradi–full of knowledge; matih–enlightenment; sampannah–enriched with; eva–certainly; iti–thus; viduh–being cognizant of;mahimni–in the glories; sve–of the self; mahiyate–being situated in.

If the illusory energy subsides and the living entity becomes fully  enriched with knowledge by the grace of the Lord, then he becomes at once  enlightened with self-realization and thus becomes situated in his own

Sloham 1-3-38..sa veda dhatuh padavim parasya   duranta-viryasya rathanga-paneh   yo ‘mayaya santatayanuvrttya  bhajeta tat-pada-saroja-gandham

sah–He alone; veda–can know; dhatuh–of the creator; padavim–glories; parasya–of the transcendence; duranta-viryasya–of the greatlypowerful; ratha-anga-paneh–of Lord Krsna, who bears in His hand thewheel of a chariot; yah–one who; amayaya–without reservation;santataya–without any gap; anuvrttya–favorably; bhajeta–rendersservice; tat-pada–of His feet; saroja-gandham–fragrance of the lotus.

Only those who render unreserved, uninterrupted, favorable serviceunto the lotus feet of Lord Krsna, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory,

Sloham 1-3-40..idam bhagavatam nama  puranam brahma-sammitam  uttama-sloka-caritam  cakara bhagavan rsih  nihsreyasaya lokasya  dhanyam svasty-ayanam mahat

idam–this; bhagavatam–book containing the narration of thePersonality of Godhead and His pure devotees; nama–of the name; puranam–supplementary to the Vedas; brahma-sammitam–incarnation of Lord SriKrsna; uttama-sloka–of the Personality of Godhead; caritam–activities;cakara–compiled; bhagavan–incarnation of the Personality of Godhead; rsih–Sri Vyasadeva; nihsreyasaya–for the ultimate good; lokasya–of allpeople; dhanyam–fully successful; svasti-ayanam–all-blissful; mahat–all-perfect.

This Srimad-Bhagavatam is the literary incarnation of God, and it iscompiled by Srila Vyasadeva, the incarnation of God. It is meant for theultimate good of all people, and it is all-successful, all-blissful andall-perfect.

Sloham 1-3-41..tad idam grahayam asa  sutam atmavatam varam  sarva-vedetihasanam  saram saram samuddhrtam

tat–that; idam–this; grahayam asa–made to accept; sutam–unto hisson; atmavatam–of the self-realized; varam–most respectful; sarva–all;veda–Vedic literatures (books of knowledge); itihasanam–of all thehistories; saram–cream; saram–cream; samuddhrtam–taken out

Sri Vyasadeva delivered it to his son, who is the most respected amongthe self-realized, after extracting the cream of all Vedic literaturesand histories of the universe.

Sloham 1-3-42..sa tu samsravayam asa  maharajam pariksitam   prayopavistam gangayam  paritam paramarsibhih

sah–the son of Vyasadeva; tu–again; samsravayam asa–make themaudible; maha-rajam–unto the emperor; pariksitam–of the name Pariksit;praya-upavistam–who sat until death without food or drink; gangayam–onthe bank of the Ganges; paritam–being surrounded; parama-rsibhih–bygreat sages.

Sukadeva Gosvami, the son of Vyasadeva, in his turn delivered the  Bhagavatam to the great Emperor Pariksit, who sat surrounded by sages on  the bank of the Ganges, awaiting death without taking food or drink.

Sloham 1-3-43..krsne sva-dhamopagate  dharma-jnanadibhih saha  kalau nasta-drsam esa  puranarko ‘dhunoditah

krsne–in Krsna’s; sva-dhama–own abode; upagate–having returned;dharma–religion; jnana–knowledge; adibhih–combined together; saha–along with; kalau–in the Kali-yuga; nasta-drsam–of persons who havelost their sight; esah–all these; purana-arkah–the Purana which is brilliant like the sun; adhuna–just now; uditah–has arisen.

This Bhagavata Purana is as brilliant as the sun, and it has arisenjust after the departure of Lord Krsna to His own abode, accompanied byreligion, knowledge, etc. Persons who have lost their vision due to thedense darkness of ignorance in the age of Kali shall get light from thisPurana.

Thirukkolur Ammal Varththaigal-part three-42 to 61vaarthaigal..

November 26, 2009
42. mUlam enRu azhaiththEnO gajarAjanaip pOlE

In the eighth skandam of Bhagavata Puranam, the story of Gajendra the elephant, is written. In the Trikuta mountains, there was a beautiful lotus pond owned by varuna. Oneday, a herd of elephants led bt Gajendra and his consorts came there. They entered the pond, took a bath and played around. At that time, a crocodile caught the foot ofGajendra. Gajendra fought with all his strength but could not free himself. Later the otherelephants too tried to help him but could not. The battle lasted for many years.Eventually, the elephant lost his strength and realized death was imminent. At that time,he also realized that neither could he save himself nor could he trust other beings like himand that the only true refuge was Sriman Narayana. He surrendered to the Lord and calledout to the supreme “namo namaste akhila kAraNAya niShkAraNAya adhbuta kAraNAya…”; the one who is the source of all (AdimUla). Hearing this plea, all devatas stepped aside, whereas Sriman Narayana got on His Garudaand flew to the pond. There, He used His Sudarshana Chakra and cut the head of thecrocodile, freed the elephant and protected him. He then personally accepted the flowerthat the elephant had plucked from the pond for Him.Gajendra was a king called Indradyumna and the crocodile was a Gandharva calledHoohoo in their earlier births. Due to a curse, they were born as animals, and now bothwere freed from their curse. The both praised Sriman Narayana.This event has been praised greatly by Azhvars and Acharyas in their works.

44. pUvaik koduththEnO mAlAkAraraip pOlE

Krishna and Balarama entered Mathura to take part in the archery event organized byKamsa. On the way, they met a washerman first. They asked him for some new clothes,but he refused. So, they defeated him, took some clothes, put them on and left. Then theywished to wear new and fragrant flowers. So, they entered a small street and reached thehome of a florist. Bhagavatam says that his name was Sudama. Upon seeing them both,Sudama recognized their greatness and fell at their feet.The two, who looked like freshly blossomed lotuses themselves, asked him for flowers.Sudama praised them and gave them wonderful flowers to wear. Our acharyas wonder atthe fact that a florist who would cover his own face to avoid being attracted to flowersand using them himself instead of selling them, would give the best garlands that he haddue to the great love he felt for the Lord. Krishna was pleased by the affection shown bythe mAlakAra and gave him several boons.Swami Ramanuja praises Sudama along with Akrura in his Gita BashyamIt is due to this that many of our Azhvars and Acharyas seeked to perform flower serviceto the Lord.Thirukkolur Ammal is asking “Did I show the selfless love exhibited by mAlAkAra?”
 
45. vazhi adimai seydhEnO lakshmaNanaip pOlE

When Rama was asked to go to the forest based on the boons that Kaikeyi got fromDasaratha, Lakshmana too wanted to go with Him. Initially, Rama did not agree to that.However, Lakshmana pleaded with Rama thus: “Just as a fish would not survive out ofthe water, so too mother Sita and myself cannot survive separation from You. Therefore,You have to take me with You.” He then told Rama that when He and Sita live and playin the sides of mountains, he would perform all kinds of services to them “aham sarvamkarishyAmi”.Lakshmana’s mother Sumitra also tells him that he was made for the sake of living in theforest “srushTstavam vanavAsAya”. She also warned him that he should not lose hismind watching the beauty of Rama’s walk and fail in his duties.Nammazhvar also worries “Only due to Lakshmana following Him, Rama survived in theforest. Otherwise what might have happened to Him.”

Thirukkolur Ammal is asking “Did I stay always with Him and perform all kinds ofservices like Lakshmana did?”

 
46. vaiththa idaththu irundhEnO baradhanaip pOlE

When Kaikeyi asked for the boons of making Bharatha the king and that Rama should goto the forest for 14 years, Bharatha was not in Ayodhya. He was at his uncles’ place in theKekaya kingdom. After Rama left for the forest and the king Dasaratha died due to theseparation from Rama, the ministers of Ayodhya requested Bharatha to return toAyodhya. When Bharatha returned and found about what had happened, he became veryangry. He then made a decision to get his brother Rama back to Ayodhya and coronateHim as the king.After the final rites were completed for Dasaratha, Vasishta and the ministers of Ayodhyarequested Bharatha to become the king. He refused and said “Both I and this kingdom arethe property of Rama. How can one property rule over another?”He then took his mothers, ministers, pundits, army and a large number of people with himand went into the forest to meet Rama. There, he met Rama, told Him of Dasaratha’sdemise and prayed to Him “I along with the ministers bow my head to You. Please showmercy on me who is Your brother, disciple and slave”.Rama did not accede. He told Bharatha that they both must fulfill their father’s command.He promised Bharatha that He would come back after 14 years in the forest and acceptthe kingdom, but that Bharatha should rule Ayodhya till that time.Bharatha agreed, but took Rama’s padukas and told Him that he would rule on behalf ofthe padukas.Thirukkolur Ammal is asking “Did I show the state of pAratantrya – of accepting theLord’s wish, no matter whether it is agreeable or not – like Bharatha did?”
 
47. akkaraikkE vittEnO guhapperumALaip pOlE

Following the word of Dasaratha, Rama decided to go to the forest for 14 years.Sumanthra drove Him, Sita and Lakshmana in a chariot to the banks of Ganges and leftthem at a town called Srungiberapura. There, the hunters were ruled by Guha. Hereceived Rama with honor and hosted them at his place. Rama spent the night at Guha’splace and asked him to take them across the river the next day. Guha took them, as wellas their weapons and other items, to the other side of Ganges in a beautiful boat.Later, when Bharatha and others came to the same place to meet Rama and plead withHim to return, Guha carried them all in 500 boats across the river.For his noble service to the Lord, Bharatha and their retinue, our elders respectfully referto Guha as Guha Perumal.

Thirukkolur Ammal is asking “Did I help the Lord and His devotees reach the other sideof the river like Guha did?”

 
48. arakkanudan porudhEnO periya udaiyAraip pOlE
 
When Rama, Sita and Lakshmana left sage Agastya’s ashrama and left for Panachavati,on the way, they met an old vulture. When they asked who he was, the vulture replie”My name is Jatayu and I am your father Dasaratha’s friend.” Rama bowed to the vultureand enquired about him and his antecedents. Jatayu replied “One of the wives ofKashyapa Prajapati was Thamra. In her clan was born Vinata. Vinata had two sonsGaruda and Aruna. To Aruna were born two sons – the elder is Sambhati and I am theyounger, Jatayu. I am living in this forest and I will accompany You while You arehere”, and blessed them.So, Rama, Sita, Lakshmana and Jatayu all went together to Panchavati. Jatayu stayedclose to the ashrama where Rama was staying. Rama told Lakshmana “We have beenseparated from our father. So, let’s stay under the wings of Jatayu”.Later, Ravana planned to abduct Sita and used Mareecha to trick and get Rama andLakshmana away from Her. As he was carrying away Sita, Jatayu intercepted them. Hetried to talk Ravana into giving up this bad idea and release Sita. When he did not listen,Jatayu began waging a great war with Ravana. He broke Ravana’s chariot and attackedhim fiercely. In the end, Ravana managed to cut Jatayu’s wings and feet and threw him tothe ground. He then left with Sita to Lanka.When Rama and Lakshmana came looking for Sita, they saw Jatayu lying in the ground.Jatayu told them what happened, performed mangalashasana to Rama by calling Him’Ayushman’ and then gave up his life. Due to that and the great respect Rama had for him,our acharyas refered to Jatayu as Periya Udaiyar.

Thirukkolur Ammal is asking “Did I fight with Ravana and dare to give up my body andsoul, like Periya Udaiyar did?”

 
49. ikkaraikkE senREnO vibIshaNanaip pOlE

After Hanuman discovered the presence of Sita in Lanka, Rama came to the other shorefrom Lanka with a huge monkey army under the guidance of Sugreeva. At that time,Ravan called a meeting in his rajya sabha and discussed the situation. His ministers andarmy leaders told him that their army would easily defeat the army of Rama andSugreeva. They said “With Ravana and Indrajit on our side who defeated even the devasunder Indra, how could we lose to a mere army of men and monkeys?”The only one in the meeting who objected was Ravana’s brother Vibeeshana. He said “Itis not smart to judge another army without fully judging its capability. From the time Sitawas kidnapped and brought here, we have been seeing many inauspicious signs. Sita is agreat pativrata. Rama and Lakshmana are incomparable warriors. At Janastana, Ramadestroyed our huge army in no time by Himself. They have also killed rakshasas such asVirata and Kabanda. Therefore, it is best that we return Sita to Rama and discuss peace.That’s our only path to survival. I am saying this because of my interest in what is best forour clan.”Ravana and Indrajit were not pleased with this talk and they abused Vibeeshana. WhenVibesshana insisted again, Ravan got angry with him and asked him to leave Lanka.Vibeeshana left Lanka along with four of his close friends and flew across the ocean towhere Rama and His army were camped.There, he seeked surrender at Rama’s divine feet, the sarva loka sharaNya. Initially,Sugreeva and others objected to accepting Vibeeshana. Rama, however, disagreed andaccepted Vibeeshana, who fell at His feet and said “I have given up all my priorattachments. My life is now entirely in Your hands.”Thirukkolur Ammal is asking “Did I leave everything on this side and go to where theLord is, like Vibeeshana did?”
 
50. niyadhu enRu vaiththEnO sabariyaip pOlE

In the ashrama of Mathanga rishi lived a woman called Sabari, who belonged to thehunter tribe. She served the rishi and his disciples and became the target of their grace.When they attained siddhi and left for the higher worlds, she wanted to go with them.However, Mathanga rishi told her “Sri Rama and Lakshmana will be coming to this areain the future. You should serve and worship them and by their grace you can reach us”.Obeying her acharya’s words, Sabari stayed back looking forward to the arrival of Ramaand Lakshmana.Due to the greatness of Mathanga rishi, in the forest near his ashrama, plucked flowerswould not wilt; plucked fruits would not age or lose their good taste. Sabari collected thefruits, tested them herself for sweetness, and kept them for Rama.After the abudction of Sita, Rama and Lakshmana went in search of Her. On the way,they met and killed a rakshasa called Kabandha (see Varththai 17). Before he died,Kabandha told them to meet and gain the friendship of Sugreeva. He also told them to seeSabari at the ashrama of Mathanga muni.So, Rama and Lakshmana came to the ashrama of Mathanga and met Sabari there. Sheprayed to them and offered them the fruits that she had gathered and kept for them. Dueto her pure devotion, Rama accepted her service. In turn, she lost her sins and attained thefruits of her acharya bhakti.

Thirukkolur Ammal is asking “Did I offer sweet fruits to the Lord like Sabari did?”

 
51. ingum uNdu enREnO prahlAdhanaip pOlE

The asuras Hiranyaksha and Hiranyakashipu were brothers. They were both very cruel.Hiranyaksha hid the world under the ocean and Sriman Narayana took the Varaha avatarato restore it; after doing that, He also killed Hiranyaksha. Due to that, Hiranyakashpudeveloped great hatred toward Him. He performed great penance toward Brahma,obtained several boons from him and started ruling this world and Indraloka. He then putforth the command that no one should worship Sriman Narayana and instead everyoneshould worship him.Prahlada was the son of Hiranyakashipu. Despite being born to this evil asura, Prahladawas a great devotee of Sriman Narayana. While the teachers of Hiranyakashipu’s landtaught all children that Hiranya was the supreme power, Prahlada prayed only toNarayana and also taught the same to the children in his gurukula.This infuriated Hiranya and he began many attempts at torturing and even killingPrahlada – such as using weapons, having poisonous snakes bite him, crushing him withelephants, throwing him from a mountain-top, throwing him in fire, into the ocean, etc.Prahlada’s mind was always set on Narayana and as such Hiranya was unable to doanything to him.In spite of everything that Hiranya did to him, Prahlada showed no anger toward him.Instead he advised Hiranya “Vishnu is the antaryami to everything in this universe. Beingthat the case, where is the idea of considering some as friends and some as enemies. Justas He is inside me, so too He is inside you. He is present everywhere.”At that time, Hiranya showed a pillar and asked Prahlada if He was in it. Prahladaanswered that He was everywhere including that pillar. When Hiranya wrecked thatpillar, Sriman Narayana appeared as Narasimha and killed Hiranya by ripping him withhis finger nails.  Nammazhvar celebrates this event:  engum uLan kaNNan enRa maganayk kAyndhu  ingu illaiyA en iraNiyan thUN pudaippa  angu appozhudhE avan vIyath thOnRiya en  singap pirAn perumai ArAyum sIrmaiththE

Thirukkolur Ammal is asking “Did I say with great conviction that He is everywhereincluding here (in this pillar), like Prahlada did?”

 
52. ingu illai enREnO dhadhipANdanaip pOlE

The name Dhadhipanda means one who has a large yogurt pot. Each day, Dhadhipandawould take a large pot of yogurt and go about selling it. In the evening, he would comeback with the empty pot and rest outside his home.One day, Krishna was sitting in his mother Yashoda’s lap and drinking milk. Suddenlyshe remembered leaving milk on the stove and she left Krishna and ran inside to take themilk before it got overheated. Krishna became angry at that and threw a stone on a potcontaining ghee. When Yashoda returned, she saw the broken ghee pot while Krishna satinnocently nearby. She became angry at Him and called out to Him while brandishing asmall stick. Krishna began to run crying and Yashoda started to run behind Him.While running to escape His mother, Krishna saw Dhadhipanda and his pot. So, he toldhim “O Dhadhipanda! My mother is angry with me and she is going to hit me. Pleasehide me in your pot and tell her that you did not see me”. So, Dhadhipanda hid Krishna inhis pot. When Yashoda came there and asked if he had seen Krishna and if He was hidingthere, he lied “He is not here”.Believing him, Yashoda left. Krishna then called out from inside the pot “ODhadhipanda! I am not able to breathe inside here. Please let me out”. Dhadhipanda wasgraced at that time by the Lord and he realized that Sri Krishna was the supreme. So, hetold Krishna “O Krishna! Only if You promise to give me moksha, will I let you out”.After a short argument Krishna agreed. Not satisfied, Dhadhipanda also asked for mokshafor his pot and Krishna acquiesced. As promised, Krishna gave moksha to bothDhadhipanda and his pot.No one can say, upon whom the Lord’s grace would fall. In the previous varththai, onesaw that His grace fell on Prahlada who told that He was everywhere; in this varththai, itis seen that He gave moksha to Dhadhipanda who said that He was not there (near him).

Thirukkolur Ammal is asking “Did I say a lie (that He was not present nearby) for Hissake, like Dhadhipanda did?”

53. kAttukkup pOnEnO perumALaip pOlE

After Dasaratha decided to coronate Rama as the king, he informed that to everyone inhis kingdom and with the consultations of his guru’s he set a date for the same. The nightbefore the coronation ceremony, Rama performed a vratam along with Sita and prayed toLord Ranganatha. However, due to the ill advise of Mantara, Kaikeyi had a change ofheart and demanded two boons that she had from Dasaratha. With those boons, she askedthat her son Bharatha be crowned the king instead of Rama and that Rama should go tothe forest for 14 years.Hearing that Dasaratha was extremely sad and fainted. When Rama came to the palace ofKaikeyi, she told Him about the two boons and that it was a royal decree that He go to theforest.Rama immediately accepted it and with great pleasure prepared to go to the forest.Thirukkolur Ammal is asking “Did I show steadiness in my heart and mind like Ramashowed in following His father’s word and give up the kingdom and go to the forest?
 
54. kaNdu vandhEn enREnO thiruvadiyaip pOlE

When Rama and Lakshmana went in search of the abducted Sita, on the way they metKabandha and killed him. Befoire dying, Kabandha told them that they should meet withSugreeva and make friendship with him and that he would help them in their search ofSita. They did the same and helped Sugreeva become the king of the vanara kingdom.Sugreeva then sent the vanaras in the four directions to find the place where Sita had beenkept. In the southern direction went Angada, Jambavan and Hanuman (thiruvadi).Knowing that it would be Hanuman that would find Sita, Rama gave him a ring to showto Her to prove that he is indeed the messenger of Rama.Learning from Jatayu’s brother Sambhati, that Sita was kept in Lanka, Hanuman wasselected by the vanaras to leap across the ocean to meet with Her. Meeting Sita in Lanka,Hanuman showed Her the ring from Rama, gave His message and made Her feel better.Returning to Rama, he told Him that he had seen Sita (“drushTA sItA”). He also gaveRama the head ornament from Sita that She had given him. Seeing the ornament andhearing the message, Rama became very pleased and embraced Hanuman tightly.This selfless service by Hanuman is greatly praised by our acharyas.

Thirukkolur Ammal is asking “Did I do service to the Lord like Hanuman did?”

55. iru kaiyum vittEnO dhraupadhiyaip pOlE

Due to their jealousy of the Pandavas, Duryodhana and the Kauravas, under the advice oftheir uncle Sakuni, invited them to a game of dice. In that game, they defeated thePandavas through the unfair means of Sakuni and took over their kingdom, all theirwealth and even themselves. Finally, they made Yudishtra pledge Draupadi in the gameand won her as well. Wishing to insult them, they made Duschasana drag her to the courteven though she was at that time in need of privacy. This ended in the decision to attemptto disrobe her in public, which Dushcasana began to carry out.When she cried out for help, no one in the sabha, including Bheeshma, Drona and eventhe Pandavas, came to her aid. At that time, she remembered the sage Vasishta’s wordsthat Narayana is the sole refuge and surrendered to Him with both hands raised over herheadshanka chakra gadApANe dvArakanilayAchyuta!govinda! puNDarIkAksha! rakshamAm sharaNAgatamRealizing that she can neither depend on her own self nor on others for her protection,she made complete surrender to the Lord. It is next to impossible for a woman to give upher natural sense of modesty and let go of her dress in a public place. Such was her faithin Krishna. At that time, Sri Krishna was in Dvaraka. And from there itself, He made herdress grow, thereby tiring Duschasana and make him give up.

Thirukkolur Ammal is asking “Did I show complete faith in the Lord, like Draupadi (wholifted both hands and took refuge in Him) did?”

56. ingu pAl pongum enREnO vaduganambiyaip pOlE

Vaduga Nambi (Andra Purna) was one of the close disciples of Swami Ramanuja. Hisfaith in his acharya was unshakeable and superceded even bhagavad bhakti. This isknown as Madhurakavi nishtai (also known as Charamopaya nishtai) – the acharya bhaktishown by madhurakavi Azhvar toward Nammazhvar. It is said that he would callMudhaliyandan and Kooraththazhvan as “iru karaiyar” – meaning that they believe inboth their acharya and the Lord. His take was that one should place their faith completelyin one’s acharya alone (as both the means and the end) and no one else.One time while he was engaged in preparing milk for Ramanuja at Srirangam,Namperumal’s veedhi procession was occuring. As Namperumal came outsideRamanuja’s mutt, everyone went out to have His darshan. Ramanuja was outside andnoticing Vaduga Nambi’s absence called him to come outside. Vaduga Nambi refusedsaying that if he stepped out, then the milk he was preparing for Ramanuja would

Thirukkolur Ammal is asking “Did I show the kind of acharya bhakti that Vaduga Nambidid?”

57. iru midaRu pidiththEnO selvappiLLaiyaip pOlE

Due to the problems created by the shaivite Chola king, Ramanuja had to leaveSrirangam. He headed to Karnataka to the Hoysala rajya. There he found that he did nothave any more divine mud to wear the urdhva pundra. As he was wondering what to do,that night in his dream came the Lord Thirunarayana, who told him to go to Yadavadri.The Lord told him “Yadavadri is no longer inhabited and I am buried under a mud hill.Find me from the ground, install me in a temple and perform thiruvardhanam. You willalso find the divine mud in Yadavadri for urdhva pundra”.Ramanuja took the help of the Hoysala king, discovered Thirunarayana Perumal andhimself performed thiruvaradhanam for Him for three days. However, as they were notable to find the utsava vigraha, he was sad. Again, Thirunarayana appeared in his dreamand told him “Our utsava murthi, Ramapriyar, is with the daughter of the padsha at Delhi.Go there and return Him back here”.Ramanuja, therefore, left for Delhi. There he met the padsha, blessed him and asked himto return Ramapriyar. The king said that if Ramanuja invited Him and He responded, thenhe could take Him back. So Ramanuja invited Him like Periyazhvar called to Krishna inhis divine pasurams “sArngapANi thaLar nadai nadavAnO”.Ramapriyar responded and walked with all His jewels ringing, to Ramanuja and sat in hislap. Ramanujaembraced Him and called Him “vArAy! en selvap piLLaiyE!” (Come mydear child). Ramapriyar also embraced Ramanuja by wrapping His divine hands aroundhis neck. From that day forward, He was called “selvap piLLai” and “yatirAja selvakumAra”.Ramanuja then returned to Yadavadri with Selva Pillai and installed Him in the templeand performed utsavams for Him.

Thirukkolur Ammal is asking “Did I embrace the acharya like Selva Pillai did?”

 
58. nil enRu peRREnO idaiyARRUr nambiyaip pOlE
 
In our sampradhayam, the anticipation of the devotees to experience the Lord is greatlypraised. Nammazhvar in his thiruvaymozhi pasuram 7-10-4 says “kaNNapirAn thanmalaradip pOdhugaLE eppOdhum manaththu Ingu ninaigap peRa vAykkum kol”. Wealso see the great anticipation that Akrura showed on his way to meet Krishna. There isan event related to this that is shown in Idu vyakhyanam.At Srirangam, the Lord enjoys four brahmotsavams each year. A devotee fromIdaiyatrukudi called idaiyARRUr nambi would come to every utsavam on the first dayitself (angurArppaNam) and attend till the last day. Once he returned home, he wouldkeep thinking of nothing but the utsavam. This was both his sustenance and pleasure. Ifsomeone told him that it was time to eat, he would ask in reply whether the next utsavamhas neared.When he became 100 years old, due to old age, he lost his strength. During onebrahmotsavam, he was unable to go to Srirangam on the first day itself. As such, he madeit there only on the sixth day. Meanwhile, seeing that His devotee was not there on dayone, Namperumal wondered “Idaiyatru Nambi has not made it to the first day of ourutsavam”. Seeing him on the sixth day, Nameprumal became very happy and told him “Iwould like to give you a boon”. Nambi did not ask Him anything. Instead he mentioned”Through the body You gave me, I worshipped for these many years. Now that old agehas come, this body is no longer capable of travel”. Namperumal replied “From now on,stay here itself” (just as he had told Ramanuja to stay at Srirangam – “atraiva srIrangesukhamAsva”). And as Namperumal reached the next street in procession, Nambi left thisworld and reached His divine abode.

Thirukkolur Ammal is asking “Did I worship Him and think about nothing else likeIdaiy

atru Nambi did and was told by Namperumal to stay at His place?”

59. nedundhUram pOnEnO nAthamuniyaip pOlE

Nathamunigal’s original name is Ranaganathamishrar. He is the primary acharya inSrivaishnava sampradhayam after Perumal, Thayar, Vishvaksenar and Nammazhvar. Heis celebrated by Kooraththazhvan in his guru paramparai thaniyan as “lakshmInAthasamArambhAm nAtha yAmuna madhyamAm …”. It was through his great effort that the4000 divya prabandha verses that were lost were obtained. Nathamunigal was a greatexponent of the Ashtanga Yoga. He used that to meditate on Nammazhvar in AzhvarThirunagari and obtained the Divya Prabandham from Azhvar.He saw the Lord in everything in this world. One time, while he was in yoga, the Cholaking came to his place with the women of his household to see him. After he left,Nathamunigal heard about the incident. He then left behind the king and walked all theway to the capital city of Gangai Konda Chozhapuram. His disciples followed him andmet him there. They asked him why he had followed the king. Nathamunigal replied “Isaw them as Sri Krishna and His gopikas and that’s why I followed them”. This is thestate described by Nammazhvar “thiruvudai mannaraik kANil thirumAlaik kaNdEnE ennum” – Thiruvaymozhi 4-4-8.Another time, Nathamunigal was deep in meditation. When he came out of it, the peoplein his household told him that two men who catch and train animals, a woman and amonkey came to see him and left. Nathamunigal replied “They must be Sri Rama,Lakshmana, Sita and Hanuman” and started heading in the direction that they went. As hewent, he asked the people in the way if they had seen this group. They agreed and so hefollowed them all the way to Gangai Konda Chozhapuram. There when he made hisenquiries about the group, people told him that they had not seen any such group.Hearing that, Nathamunigal became extremely sad, collapsed there itself and left for Hisabode.Thirukkolur Ammal is asking “Did I walk a long distance looking for the Lord, likeNathamunigal did?”

60..avan pOnAn enREnO mAruthiyANdAn pOlE

Because of the troubles created by the Chola king, Ramanuja moved toThirunarayanapuram in Karnataka and lived there many years (see vArththai 57). Whilehe was there, he would often remember Srirangam and Kooraththazhvan and missingthem both would long for his return. This chola king is called “avyapadeshya” bySrivaishnava acharyas – that is, one who is not worthy of being called by his name. Helater died due to a festering wound in his neck and so was also refered to as “kirumikaNdan”.Ramanuja had a disciple called “mARenRillA mAruthi siRiyANdAn” or”mAruthiyANdAn”. He called this disciple and told him to visit Srirangam and bringback news about the temple, Kooraththazhvan, Periya Nambigal and others.Maruthiyandan went to Srirangam and gave the news about Ramanuja to those there. Healso heard about Periya Nambigal attaining the Lord’s lotus feet and Azhvan losing hiseyes and became very sad. At that time, he also heard about the king’s death. He becamehappy on hearing this news (as it meant Ramanuja could return to Srirangam) and walkedvery quickly back to Thirunarayanapuram.At Thirunarayanapuram, he met Ramanuja and said “avan pOnAn”, meaning that thechola king was dead. Hearing that, Ramanuja too became happy that he could now goback to Srirangam and embraced Maruthiyandan and another disciple Ammangi AmmalKooraththazhvan and Periya Nambigal. Afterward, he consoled himself and returned toSrirangam.Thirukkolur Ammal is asking “Did I walk a long distance and give good news to theacharya like Maruthiyandan did?”

61. avan vENdAm enREnO AzhvAnaip pOlE

Due to the trouble caused by the Chola king, Ramanuja had left Srirangam forThirunarayanapuram. Periya Nambigal had given up his life and Kooraththazhvan lost hiseyesight. After performing the final rites for Periya Nambigal, Azhvan returned toSrirangam.One time, unable to bear the separation from Ramanuja, Azhvan was in deep despair. Toconsole himself, he went to the Srirangam temple to have the darshan of Sri Ranganatha.However, due to his anger against Ramanuja, the Chola king had decreed that no onewho was associated with Ramanuja should be allowed inside the temple. Therefore, agatekeeper at the temple stopped Azhvan from entering. Another gatekeeper said “Eventhough Azhvan is associated with Ramanuja, he is full of good qualities. Therefore, hecan be allowed inside”, and told Azhvan that he could go in.Azhvan replied “I should be allowed to see the Lord because of my relationship with myacharya and not because I have good qualities. Seeing the Lord while breaking one’sconnection with one’s acharya is not required”. Saying so, he refused to go inside thetemple and went back.

Thirukkolur Ammal is saying “Did I show interest in the relationship to my acharya to

the extent of saying no to even Sriman Narayana, like Kooraththazhvan did?”

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 


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