Archive for the ‘Sri Vaishna Concepts’ Category

Sri Mushnam Yathra Detail -Dr.S.Sundar Rajan Swami..

September 23, 2010

In the temple town of SriMushnam The front Gopura was a huge seven tiered one and we entered into
the temple. The tall dwajastambha reached out to the skies through a small
opening. We reached the back of Garudazhwar’s sanctum with a very very narrow
path to either side leading to a mandapa ..
Right in front of us was Bhuvaraha of whom we had heard so much. The first
impression was that He was so small, hardly three feet tall! So this was the
Maha Pothrin – Great Boar – described by Swami Desika. Azhwar srisookthis and
Puranas say that Varaha was so humongous that the bells(mani) on His anklet were
the size of the mythical Meru mountain!
Agreed that when He dropped down from Brahma’s nostril he was the size of an ant
and then rapidly grew. Still His size surprises us.
Next, His posture. This is truly amazing! What flair! What panache ! What elan!
Not surprisingly most of the words are derived from French, who know a thing or
two about style. We have never seen any Perumal in this pose.
He stands wih His legs bent at the knees. He has only two arms. Here He is not
the usual “chaturbhuja” – four armed – Vishnu. Both His wrists are bent and
placed at His waist. He stands akimbo with elbows extending outward. His
perfectly proportioned torso is bent to His right. His face is turned to His
left, neck extended and he is looking upward. We can see His snout in profile.
The crown on His head is raffishly tilted to His right. He is looking to the
south and His thirumeni is towards west.
We cant take our eyes off Him. The archaka is doing the deeparadhana and explains about Him.

This is Varhamoorthy just after He finished off Hiranyakshan, the asura who
sneaked off with Mother Earth and hid her in the sludge in the primordial ocean.
This he did to deprive the devas of their strength, that they derived from those
on earth who dutifully did the prescribed karma, (that is so rare in this Kali
yuga!). Sukracharya had advised him, no earth – no karma – weak gods – victory.
So, that amazingly powerful brother of Hiranyakasipu was wreaking havoc all over
the cosmos and everyone, as usual went and represented to Sriman Narayana,
through the proper channels, viz. Brahma. Unexpectedly a small piglet dropped
down from the nose of Brahma and soon grew to a gigantic size. His tusks were
lunar white and huge and he had “sphuta padma lochana” large lotus like eyes.
With His great tusks the Divine Boar prised out Mother earth from the mire and
placed her safely. He then fought Hiranyakshan, what a fight it was! Inevitably
the asura was defeated and on the verge of death he asked our Lord to grant him
His vision. That was when Varaha Perumal took up this magnificent pose. What can
we say about the good fortune of that asura who died looking upon this dazzling
The archaka mama then drew our attention to the chakra and sankha which our Lord
had at His waist. This is unique. He said that Varaha moorthy adopted the two
armed frame and hid His discus and conch because this asura was a staunch Vishnu
bhakta and would have stopped fighting if he had seen those two. It was
imperative, for various reasons, to kill him so Bhagavan hid His eternal symbols
and fought with two hands. Most stylishly, like no other Perumal, He has the
chakra and sankha at His waist. This is well seen when He wears the gold
“kavacha”. Cool, what!
Coming out of the sanctum the archaka illuminated the utsavamoorthy. His consort
had appealed to Him to discard the boar’s face. Here as Yagna Varaha He is His
usual handsome self, with Sri and Bhu devi on either side. In fact so enamored
of this processional deity was Sri Madhvacharya that he has mentioned Him in his
dvadasa stotra. This is an important kshetra for followers of Sri Madhvacharya.
The temple was renovated by Vijayanagara kings. Stone slabs at the main entrance
inform us that samprokshanas have been done under the auspices of many
There is one more Varaha, called Neela Varaha at the foot of Yagna Varaha. He is
a much smaller version of the moolavar. A surfeit of Varahas, what!

Aadhyam Rangamithi Proktham Vimanam Rangasangyitham
Srimushnam Venkatadri cha Salgramam cha Naimisham
Totadri Pushkaram chaiva Naranarayanaashramam
Ashtou me Murthayah Santi Svayamvyaktha Mahitale.

On this earth, our Lord Sriman Narayana has appeared on His own at eight
important places. The foremost sanctum being the celebrated Srirangam.
SriMushnam, ThiruVenkatamalai, Salagramam, Naimisaranyam, Tothadri, Pushkaram
and Sri Badrikashramam. – Sri Varahakavacham.

This is one of the eight svayamvyaktha kshetras. Our Lord appeared here de novo,
so to say. The eight are Srirangam, Tothadri, TiruVenkatam and SriMushnam in
the south. Pushkar, Naimsaranya, Badri and Saligrama in the north. Bhuvaraha
Perumal appeared on His own and His frame is saligrama. Tirumanjana, ritual
bath, is performed daily. We were truly fortunate to witness tirumanjana.
Without the kavacha,ornaments and crown He is much smaller. But the proportions
are perfect and He is so handsome to behold. Adhya safalam me janma…

During His exertions Varaha sweated and this perspiration collected as the
Nithya Pushkarani. The curative and boon granting power of a bath in this
pushkarani is the stuff of legends. As is the fruits of circumambulating the
huge “arasu” peepul, tree nearby. Denizens of the hamlets,towns and cities
nearby flock here to get boons and wishes fulfilled. One need not be surprised
at the power of our Lord’s sweat. The peripatetic Kapali was relieved of the
foul smelling calvarium (of his father Brahma) stuck to his hand for thousands
of years, by the sweat of the Lord of Naimisaranya.

Vishnorangushtasamsparshath punyada khalu Jahnavi
Vishnoh Sarvangasambutha Nithyapushkarani subha. – Sri Varahakavacham.
Jahnavi(Ganga) is considered pure just because once she happened to flow over
His big toe. What to say of this sacred Nithya pushkarani which is connected to
the whole of His thiru meni, auspicious body?
There is another pond nearby, about a kilometer away. This is called “danda
sarovar” or “Madhva sarovar”. Once Sri Madhvacharya had come to Sri Mushnam and
saw a thirsty pregnant woman searching for water. The compassionate acharya
miraculously made a pond of water appear from the end of his staff,danda, hence
the name.
The archaka tells us that Aswatha, peepul, and Thulasi, sacred basil – ocimum
sanctum – were born of Bhuvaraha’s eyes.
Our Lord partakes a special prasada. Steamed tuber, sweetened korai kizhangu
is His favorite.
Bhuvaraha is justly famous for safeguarding vehicles. There is a superstition
that if one’s vehicle has collided with a pig or vise versa it becomes unlucky
and should be disposed of at once. One cant help wondering who is really
unlucky, the vehicle or the pig? People bring their apparently ill fated vehicle
s to this temple, hand over the keys and perform an “archana”. The archaka,
without fail, asks for the vehicle’s number. It is like asking for the “gothra”
and “nakshatra” of the yajaman! It would have been much simpler if all of us
had unique identification numbers ! The vehicle gets sanctified and can be
retained. What about the unfortunate pig? asks the wag.
Continuing in the same mien, to the left of the entrance there is temple for the
seven hand maidens, “saptha kannikas” of Sri Ambujavalli Thayar. These are
“ammans” and are resorted to by expectants mothers. What can one say of the
faith that makes mothers to be, pray to “maidens” for safe delivery?! Perhaps
all this ensures that there will be a regular flow of pilgrims to the temple!
One legend connected with the temple is that of a king who was suffering from an
unhealing carbuncle. Must have been a diabetic. He resorted to Sri Varaha who
came as a boar and with His lance like tusk cut open the infected area and let
out the pus, resulting in a cure. Sri U.Ve. Ramabadrachariar in his magnum opus
– 108 divyadesams – mentions this incident. He writes that it was Muslim who was
so afflicted and on being cured he did mangalasasana to our Lord. Even now on
the day Sri Bhuvarahar goes to the nearby sea shore, Thaikkal, for His yearly
“theertavari” local Mohameddans pay tribute to our Lord.
It is truly amazing that this swayamvyaktha kshetra was ignored by the azhwars.
May be it didnot exist in their times. Difficult to believe so, after seeing
the temple, which definitely looks more than a millenium old. Much more in fact.
Historically the kings of Vijayanagara, Nayakas, were responsible for
renovation of this temple in the 15th and 16th centuries. One of the kings who
was suffering from severe abdominal pain had a dream in which our Lord came and
touched his tummy. The pain disappeared. The grateful king, who was in this
kshetra at that time, renovated the temple. A sculpture on one of the many
columns, with our Lord’s handprint on the king’s body illustrates this incident
Coming out reluctantly, from the sanctum of our Lord we proceed to
circumambulation. The corridor is spacious. Behind, we are surprised to find a
sannidhi for Sri Vedanta Desika. The whole temple wears Thengalai Thirumans all
over. Next is that of Manavala Mamuni and then sancta of Kaliyan and Thirukacchi
nambi. The end of the parikrama leads to Ambujavalli Thayar’s sanctum. She is as
usual, lovely. We drink her in and recieve thirtha and satari. It being
Purattasi sravanam, tirumanjana is done for Desika and prasada distributed after

Sri Parasara Bhatta used to say that if one must seek refuge of our Lord, among
the dasavathara,Varaha is the most perfect choice. Based on the “nahi ninda
nyaya” (not denigrating others) he is reported to have said: Matsya avathara is
sea bound so it cant extricate us from the sea of samsara. Koorma is itself
pushed down into the sea by a mountain. Nrisimha is different above and below
the neck so not to be resorted to. Vamana took over the three worlds by
stratagem of showing tiny feet and then growing to gigantic proportions.
Parasurama was rage personified. Rama(Bhattar’s favourite in fact!) lost His
wife for ten months. Balarama was too fond of drinking. Krishna, His wife Andal
says, was always lying. We haven’t seen Kalki yet. So Varaha, who without any
shame(manam illa panri) took on the form of a boar and jumped into the dirty
sludge and brought out Bhuma devi, is the one to be resorted to. Similarly He
will extricate us from the “bheemabhavaarnavodare” the belly of the deep and
dangerous ocean of existence.
It must be remembered that it was Varaha Perumal who gave the first guarantee
that He would safely steer the prapanna to safety. Varaha charma sloka.

Stiththe manasi suswasthe sharire sathiyo narah…

“Ye men if you realise and remember with all your humors in harmony, that I am
the Cosmos and Unborn when you are “mens sana in corpore sana”, then when
death is iminent and you are like wood and stone, I will remember my bhakta,
devotee, and take him to the highest abode, paramapada.”
It was this very Varaha who taught the easiest way to attain Him to Bhudevi. She
repeated it to us when She took birth as Periazhwar’s daughter, “Thoozhomai
vandhu toomalar thoovi thozhudu, vayinaal padi manthinaal chinthithu pozha
piyaiyum pukuthurvan ninavaiyum thiyinil thoosaakum “. If we come sanctfied,
offering pure flowers, pay obeisance, sing with our mouths and think in our
minds, the past transgressions and those that still stand will disappear like
cotton in a fire.

Sri Ambujavalli sametha Sri Bhoovarahaswamy Parabrahmane namo namah.

Sri Jayanthi..

September 9, 2010

When Thiruparkadal was churned, a divine flower paarijaatam, came out and Emperuman gifted it to Indira, who planted it in his garden. One day, sage Narada visited this garden and saw this tree emitting its divine perfume. Using his yogic powers he gathered up some of these ethereal blossoms and brought them back to the physical plane and gave them to Rukmini, the favorite wife of Lord Krishna, who was at that time dwelling in Dwaraka. The flowers were so lovely and the fragrance so delicate that Satyabhama another wife of Lord Krishna became desirous of possessing that celestial tree and having it planted in her own garden. She was jealous of the attention Krishna was showing to Rukmini and wanted him to give more time to her.

She implored him to obtain the tree for her. To satisfy her desire Lord Krishna entered into a state of deep meditation and in that state plucked up the tree from the garden. This incurred the wrath of Indra as the tree belonged to his wife Sachi. But Satyabhama would not be put off by any obstacle and said that the tree was the common property of all and had as much place on earth as it had in the heavens.
As a result, Krishna waged a war with Indra. Krishna’s strength prevailed and Indra was forced to retreat. Satyabhama taunted Indra for being a coward but decided to give back his celestial tree. Krishna also consented to return the tree to its celestial abode. But Indra said that there was no shame in being defeated by the avatar of Vishnu and that the tree should be taken to earth and planted it in Dwarka where its fragrance could be enjoined by all the people of the earth.

As Lord Krishna even our Varadar in Kanchipuram is closely associated with this divine flower. Signifying that they are the same!!

During our Sandhyavandhanam we recite the following verse,

Sree ranga mangala nidhim karuna nivasam
Sree Venkadadri Shikaralaya kala megam
Sree Hasthi saila Shikarojwala Parijatham
Sreesam namami sirasa yadu saila deepam.

The first verse refers to Srirangam, and the second refers to Thirumalai while the third verse refers to Kanchipuram and it has a mention of Paarijaatam.

If you look closely in Varadar’s Abhaya Hastham, you would see the paarijaatam between his thumb and his palm.

From what I understand this flower is in our Perarulalan’s swayam thirumeni.

Aalvaar Emberumaan Jeeyar Thiruvadikale saranam.

Swami Ramajurin Mahimai..

September 5, 2010

As said by Vedas, what ever we see the whole universe around us is real. And it is beautiful. Shape of every object, it is of Supreme personality of godhead. When the Supreme personality is every thing and when he is ours, then is there any thing in this world which is not related to us. There is no object which is bad. There is nothing like some are related to us and some are not.

Hiranyakashapu called his son Prahlada and asked, I heard that you are doing well in your studies. Prahlada replied what I can tell you please ask. Then King Hiranyakashapu said “we are the rulers of the kingdom, so definitely we will have some Friends and Enemies. Please can you tell me how you should behave with them”. “What ever you learnt, that can address this, please tell to me”. Then Prahlada replied, “Oh Father! Your question it self is wrong”. What ever I learn from Vedas, tell Supreme personality of godhead is “sarvabu:tha:thmake: jaganna:the: jaganmaye: parama:thmani go:vinde:“, then from where the question of  friends and enemies coming? “mithra amithra katha: kuthaha tha:tha:”. ? Supreme personality of godhead is “sarvabu:tha:thmake:” the one who is pervading in all the bu:thams. Bu:thams mean, what ever the object which has some existence. Not the Question of whether it is living being or not. Every object comes under category of bu:tham. This is one of his divine qualities, called Kalyana gunas. Not only pervading every where but also “jaganna:the:” he also can feel that every being in the universe is his property. Also he need not sit at one place, he is “jaganmaye:” the universe. What he does? “parama:thmani” can control and support every being. Every element has its own shape because he is there inside it. If he is so great, will he listens to us. No doubt he is “go:vinde:”, what ever way you call he can listen you. That’s why He has names “shabdha:thigaha” and  “shabdhasahaha” which mean he can’t be found by any sound but he can be found by sound. Both names look contradictory. This mean, the De:vatha:s like four headed Brahma who learnt every sha:sthra, cant tell what is supreme personality of godhead by his words. What ever described by them will be small droplet of the ocean. Then doubt arrives, why to call such a great personality when we are not capable of calling him. We don’t have to worry, he is very accessible to a ordinary beings like us, with what ever sound we call him, he will respond to us. Once up on a time An Elephant cried for him, he protected it as said by Bha:gavatha. As per the poet, can elephant sing when it is in trouble of life and death? What maximum it can do? It might have rumbled. Just made a huge sound, with feeling that who ever can capable of protecting it can do some thing. He made him self accessible to such sound as well. Dhraupathi called him with faith, he protected her all the time of her toubles. He just sees if we have faith or not, there is no bound how we call him, does not check rules and regulations. When such a supreme personality of godhead is there, so where is the question of friends and enemies coming? Can’t we see the objects with quite opposite properties living together? Can’t we see sensitive tongue living together with the hard teeth? As both of them are controlled by same soul there is no problem, in the same manner whole universe is under control of same Supreme personality Srimanna:ra:yana. That’s why Prahlada said his father that there is no chance of differentiating some as enemies and some as Friends.

Every object under the manifestation of Supreme personality of godhead is good. Only thing is all have to be in its place and order. Then there is no problem. Then there is no beauty other than this. That’s why whole Universe is Beautiful. What we need is the Eyes that can see in this manner. If we can see in such manner then those eyes are called beautiful Eyes. He has given us eyes, but we need to know how to use them. Need to habituate to see in this manner. We need some one who can teach us this. In order to favor us the same incarnation of “Bhagavath Rama:nuja:cha:rya” took place. Many people could not see the Universe in its actual form. They started telling, “The whole universe is just like a Bobble, just does not exist in reality. Only few things are related to us, not every thing”. What can we do, some felt like that. But Rama:nuja:cha:rya proved every being around us is real and beautiful, because whole universe is pervaded by the same Supreme personality. So there is no question of some thing which is not related to us. He showed the reality and presented beautiful eyes to every one.

We love some one means; we love the person in totality, but not just some part of the body. Not knowing this, a person called Danurdas used to love his wife’s eyes. Danurdas was a body builder during Rama:nuja:cha:rya’s period of time. Once there was some festival happening at the temple of Srirangam.  Rama:nuja:cha:rya saw some one holding umbrella to some lady, whole the crowd is laughing at him. Rama:nuja:cha:rya called him and asked, why are you doing like this, when every one laughing. He replied I want to take care of my loved one. Then Rama:nuja:cha:rya asked what you love about your wife. He said there is no beauty in this world better than her eyes. That’s why I am protecting her eyes from sun rays, which may harm. Rama:nuja:cha:rya felt very happy about him, as he is a being if he believes that some thing is beautiful, he surrenders to it completely. That’s great quality. We see many people around us who express love just in talk, but not in action. There is a story; a Pope was suffering from Health problem. His kidneys were damaged. All the people in the village came to donate their kidney for him. Now another problem started for Pope, whose kidney he has to accept. Certainly he can’t make every one happy, he just need one. He decided to select one among them randomly. He went to the top of the building and dropped a bird feather. On whom it falls, he can take kidney from him. Every one started blowing the feather, so that it won’t fall on them.  This is reality of the love shown by most of the people. Is it called love? Love means, King Dasharatha died in the next second after he came to know news from his minister Sumanthra that Rama is not coming back from forest. After Rama left him, Dasharatha told his wife Kaushalya, that his vision went along with Rama, he could not able to see any thing afterwards.  Love means that. Dasharatha did not do any attempt to kill him self. Love means like a relation between Sun and Rays. There is no existence of rays when sun is not there. Rama:nuja:cha:rya liked the good quality of Danurdas, and told him that he can show most beautiful eyes, and told to meet again on next day. Next day Morning Rama:nuja:cha:rya took him inside Srirangam temple and showed the eyes of Lord Sriranganatha. After looking at Lord’s Eyes Dhanurdasa realised the beauty of Lord. Afterwards Danurdas and his wife dedicated their rest of the life under service of Lord. Rama:nuja:charya was such a capable person to show the reality. He presented the beautiful eyes to every one how to see the Universe. Only lack is our ignorance of knowing about our acha:rya, the great scholar “Rama:nuja:cha:rya”. If we found his grace, then there is no doubt that we are saved out of sufferings of Samsara.

Maa munikal Mahimai- PBA Swamikal..

September 5, 2010
Our Poorvacharya lineage ends with Manavala Mamunigal*. There are several preceptors, who have graced spiritual works before Mamunigal’s time. Yet, there is an extra-ordinary greatness about Swami Mamunigal, that is not ascribed to any other preceptor – that is His exceptional supremacy as a scriptural authority.  One should not immediately plunge into the debate if other preceptors were not authorities on the scriptures. There are many types of scriptural authorities.  It is a well embraced understanding that one who does not speak or write in a manner conflicting the scriptures is a scriptural authority. While presenting meanings for future generations, if the author has to present some unique concept/meaning that has previously been graced by a spiritual great(mahaan), it is proper for the author to indicate that “this meaning has already been explained by this preceptor”.  If such indications are not made, one shall not immediately cease to be an authority on scriptures. It is sufficient that the work  of the author is consistent with the scriptures and truth. Only they, are not scriptural authorities who learn the words of elders, but instead of speaking what is learnt, preach whatever comes to their mind and even go to the extent of declaring those meaningless words as the words delivered through the sacred lineage of preceptors thereby fooling people.  Others are still scriptural authorities who do not indicate the original evidence or authorship of the words they quote, but present the true meaning obtained from their preceptors. The last sentence is true with respect to all other preceptors, and this means no blemish.
As it has been mentioned as “Mamunigal’s exceptional supremacy as a scriptural authority”, it is essential to speak on a separate note about Mamunigal. Mamunigal, Himself has shown several unique meanings in His works. This is not the subject of discussion. Mamunigal also handles the meanings already delivered by His predecessors. There are many examples for this. One can clearly understand this aspect from my earlier work “Mamunivan merkol vilakku”. There is not one single place in all His works where Mamunigal has not shown that “this meaning was already graced by this person”. Let us leave the people who do not learn the works of Mamunigal out of meaningless indifference. I have found in my experience that even those who have had the fortune of learning His works do not dwell deep and understand the greatness.
For the moment I shall show one concept in the spirit of sthalipulaka-nyaya. “Atma gunangalil pradhaanam samamum damamum” is the 96th sutra in Srivachanabhooshanam. In the commentary Mamunigal says “Samamaavadhu antahkarana niyamanam; damamaavadhu baahyakarana niyamanam“. Then, Mamunigal graces an evidence for this interpretation as “Samaschiththaprashaanthisyaath damaschendriya nigraha“. Immediately, Mamunigal rushes to produce an evidence from the words of Poorvacharyas as “kshama sathyam damassamah” – ‘damah – bahyakarananam anarththa vishayebhyo niyamanam, samah – antahkaranasya thatha niyamanam'[Gita Bhashyam] endrire Bhashyakarar arulicheydhadhu, thereby quoting the Gita Bhashya words of Swami Emperumanar. After this much, Mamunigal says “mari sollum idamumundu”. The meaning is, there is no compulsion to strictly take “sama” as control of internal senses and “dama” as control of external senses. It can be taken the other way too.  That is dama is antahkarana niyamanam and sama is bahyakarana niyamanam. To first interpret a statement and provide two evidences for the same, and then deviate to an opposite interpretation does not fit into the nature of Mamunigal.  Therefore, it is necessary to investigate why Swami Varavaramuni writes in this manner. Listen. Mamunigal does not say “mari solluvadhumundu”. He says “mari sollum idamumundu”. (He does not say “It is also told otherwise”, He says “There is a place where this is told otherwise”) This statement immediately follows the evidence shown from the Gita Bhashya of Swami Ramanuja. So the meaning to be understood is this – Swami Bhashyakarar Himself has stated the meaning in the other way in some other place !!! If such a place had not existed, Mamunigal would have never wrote such words. This is the truth. That is why the whole world praises Him as “Poyyiladha Manavala Mamuni!”.
Listen again! Swami Ramanuja has given the “other” meaning in the same Gita Bhashyam itself. (i.e) In the sixteenth chapter hymn one “daanam damascha yagnascha” and hymn two “tyaagas saanthih apaisunam” also, there is an explanation for dama and sama.  The previous interpretation was provided for the fourth hymn of the tenth chapter. The interpretation in the sixteenth chapter differs from that. Here, Swami Bhashyakarar calls antahkarana niyamanam as damam and bahyakarana niyamanam as samam. It is not that Swami Ramanuja conflicted with Himself too. Swami Himself has seen scriptural evidences of both interpretations and hence rightly used one of those interpretations for one hymn and the other for another hymn. As Swami Mamunigal is the re-incarnation of Swami Ramanuja, both meanings dwell in His heart and so He says “mari sollum idamumundu”!
*The Poorvacharya lineage starts from Periya Perumal and ends with Manavala Mamunigal. The disciple-generations of this lineage have continued until today in the form of our current-day preceptors.
Azhwar Emperumanar Jeeyar Thiruvadikale Saranam
Kanchi Swami Thiruvadikale Saranam

Vaikasi Visaaham Mahimai- Smt.Geetha Vasudevan..

September 5, 2010

Vaikasi Visagam has the credit of being the Thirunakshatram of an Alwar and an Acharya. Swamy Nammalwar and Thiruvaimozhipillai , both were born under the auspicious star of Vaikasi Visagam, The following are some similarities between this alwar and acharya.

1)Swamy Nammalwar is present in the alwar goshti and also in the acharya goshti,Nammalwar is the leader among the alwars,(because alwar being (“Vedam tamil seidha Maaran” ) and other alwars are considered as his angas (angangal) and his presence in the acharya goshti is due to his act of giving Naalayeeram to Nadhamunigal, Similarly Thiruvaimozhi Pillai, is present among the acharya goshti in our Guruparampara.

2)Swamy Nammalwar gave us the Thiruvaimozhi, the essence of Samavedam, and Similarly acharya Thiruvaimozhi Pilllai,(his other names were Srisailesar and Thirumalai alwar) was so called out of his infinite devotion towards nammalwar and his thiruvaimozhi and bringing back the Magnum opus Eedu 36,000 padi to public from its hidden treasure ground.

3)The Archa Vigraha of Bavishyad Acharyan (Ramanuja) & Swamy Nammalwar was gifted to Madhurakavigal, by the grace of Alwar itself, Similary, it was due to the tireless efforts of Thiruvaimozhi Pillai who was ruling from Madurai as a regent, through his counterpart at Cochin brought back Nammalwar from his hidden place, and located its origin in Alwar  Thirunagari, where it was earlier installed, Removed all the bush and wild growth etc (kaadu Thirutthi Naadu Aaki) and reinstalled Nammalwar after renovating the temple(this is recorded in Yatindra Pravana Prabhavam) for this Nammalwar gave the title Satagopadasar” to Thiruvaimozhi Pillai, and to mark the monumental services of Pillai, his descendants are greatly honored even today with the remnant of Thirumankappu worn by Nammalwar’s idol after Thirumanjanam.

Thiruvaimozhi Pillai, apart from renovating in the shrine of Nammalwar and installing him therein brought out the Bavishyad Acharya Vigraham himself which wasdug out from the bottom of the Tamrind tree(Thiru Puli Alwar)and installed Ramanuja Chaturvedhi Mangalam to the west of Aadhinathan Temple at Alwar Thirunagari. It is also said, that a scar sustained while digging out the idol is visible even now on the Bavishyad acharya’s vigrahaviz Ramanuja’s idol (learned people please pardon and enlighten if this is a mistake). and appointed Swamy Manavala Mamunigal to do aaradhanai( A grahasthaa at that time known by the nameof Azhagiya Manavala Nayanar) & also asked him to compose a sthuthi on Ramanuja , Thus was born”Yathiraja Vimsathi” of Mamuni.

4)Swamy Nammalwar could foresee, Swamy Ramanuja as Bavishyad acharyan, and gave the vigraham to Madhurakavigal and instructed to do aaradhanai and indirectly explained through “Poliga Poliga” pasuram, Similarly Pillai lokacharya could foresee and premention the rise of. Sri Thirumalai AzhwAn and his great services to come for Darsana Nirvaham and he gave instructions to his disciples (all instructions focused only on Sri Thirumalai AzhwAn)

a)koorakulOthamma dAsar to bring Sri ThirumalaiAzhwAn ,into vaishnava fold

b) He instructed Sri Thirukkannangudi piLLai and Sri Thirupputkuzhi Jeeyar to teach the meaningsof ThiruvAizmozhi to Sri Thirumalai AzhwAn.

c) He instructed Sri nAloor piLLai (who was from Kanchipuram) to teach the meanings of the remaining 3000 pasurams of the divyaprabandam to Sri Thirumalai AzhwAn who was a great scholar in VedAs and Smrtis, but yet to master the divyaprabandam.

d) Last, he called upon the great vilAnchOlai teach him the meanings of Sri Vachana Bhooshanam and the divine work of sapta kAdhai, when approached

5) Lord of Sri rangam, affectionately called alwar as”Nam Alwar” through his vakku (words) and thus thistitle stood forever, Simiarly, when Lord Ranganatha, after hearing the eedu lecture from Swami Manavala Mamunigal for about a year and on the concluding day, much impressed and lost his heart in the madura vakkuof Mamuni (parama rasiganai, nenjam  parikoduthu) Lord Ranganatha, came in the disguise of one Sriranganayakam, a five year old son of an Archaka,uttered the thanian and accepted Swami Manavala Mamunigal as his acharya

srisailesa daya patram dhi bhaktyadi gunarnavam
yathindrapravanam vande ramya jamataram munim

The interpretation is
I offer my salutations to the beautiful MaNavALa mAmuni, who is the object of the Daya of Sri Sailesa ( Thiruvaimozhi PiLLai , his Acharya ). I worship that ocean of Jnanam and Bhakthi , who is personification of reverence to Sri RaamAnuja.

Thus the Lord identifies Swamy Manavala Mamunigalas sishya of Sri SailesarThiruvaimozhi Pillai and thus the Lord approved Thiruvaimozhi Pillai through his vakku(words)

6)Nammalwar’ s sishya Madhurakavigal, was so much devoted to his Guru Nammalwar that he held him much higher than even Lord Narayana composed a hymn of 11 pasurams “Kanninum Siruthambu” Similarly Thirvaimozhi Pillai’s sishya Swamy Manavala Mamunigal salutes his acharya in “Upadesa Ratinamala” and”Aarthi Prabandham” dedicates that all what he has got is only through the grace of his acharya and built “kalaksheba mantapam in his Thirumaligai in Sri rangam in the name of his acharya “Thirumalai Alwar Mantapam”

Thus they are many similarities between Nammalwarand Thiruvaimozhi Pillai,only these few comes to adiyen’s gyanam, on this auspicious day let us all pray to their lotus feet to bless us to take us to the right path of dharma & to induce in us maha vishvasam with regards to our sampradayam, alwars and acharyas and grace our younger generation to be future carriers of Emperumannar Darshnam

Vaduka Nambi Vaibhavam..

September 5, 2010

Swami Vaduga Nambi is the synonym of Acharya  Bakthi. Madhurakavi Azhwar’s attitude towards Nammazhwar and Swami Vaduga Nambi’s attitude  towards Swami Ramanuja are the towering examples of exclusive surrender to Acharya’s lotus feet. Neither of them took refuge in Lord Srimannarayana, for the only refuge they know is their acharyas’ lotus feet. Many of Great Acharyas have followed their foot steps, eg., the great Ananthazhwar of Tirumala.Swami Vaduga Nambi was born in Saligramam which is nearly 80 KM west of Mysore, now called as Mirle-Saligramam, where paddy grows abundance near Mysore. (Sali means Paddy).  He was born in the star of Ashwini in the month of Chittirai to the blessed Salagrama Aiyan couple. His birth name was Andhra Purnar.

Famous Incidents

Swami Vaduga Nambi was taken on board by Sri Ramanuja as disciple at 1079 A.D and lived in Srirangam spending his life in the seva of Sri Ramanuja. Swami Vaduga Nambi is said to have lived for 95 years.  Swami’s entire life is an example for all Sri Vaishnavas, here are a few famous incidents that inspire us to learn what Acharya Bhakti is.

1. Pall Pongiya Prabhavam:

Once, in Srirangam, Swami Vaduga Nambi was heating the milk to be offered to Sri Ramanuja. Sri Ramanuja called him as, “Swami Vaduga, please come, Namperumal is passing through our place, let us have a glimpse of Him”. Swami Vaduga replied immediately as, “Swami, If I come out worship Umperumal (Your Lord-Renganatha), who will attend to the milk for Emperumal (My Lord –Sri Ramanuja)?”….

2. Mattru Onninai Kaana Prabhavam:

Sri Ramanuja usually visited Nampermal’s Sannathi(Procession Deity of Sri Ranganatha in Srirangam) along with his disciples. Once during such visits, when Sri Ramanuja was enjoying in the beauty of Namperumal Archai Thirumeni, Swami Vaduganambi was enjoying in the beauty of Sri Ramanuja’s Divine form. Sri Ramanuja told Swami Vaduganambi, “Vaduga! look at the Namperumal’s eyes – (Neenda ap peryavaya Kanngal…ummai Pethamai Seiyavillaiya..??”). There was a spontaneous reply from Swami Vaduganambi , saying that “The eyes which have seen my ‘amudhan’ will not see another!-(En amuthani kanda kangal Mattru Onninai Kaanave)”. For Swami Vaduga Nambi , Sri Ramanuja is the only one and all in one.

3. Andaan’s Thirumaligai Prabhavam:

SwamiVadauga Nambi was once visited by some of his relatives from Mysore. They seem to have not obtained the samasrayanam (ceremony of five refinements and surrender at Acharya’s lotus feet) from the acharyas. When they left the place, Swami Vaduga Nambi immediately threw away all the vessels and cleaned the Thirumaligai(divine residence). He then brought the left over old vessels from Mudaliandaan’s (another disciple of Swami Ramanuja) Thirumaligai which were kept as unused. He felt happy in doing that and proclaimed that it is better to use such unused old vessels from Sri Vaishanava as Andaan rather than using vessels used for his relatives who left the place.

4. Thirukurungudi (Vaishnava Nambi Prabhavam):

Once, Swami Ramanjua along with Swami Vaduga Nambi traveled to Kerala for the noble cause of spreading Vishistadvaitham. Due to the consipiracy planned by Namboodiris of Kerala using ‘Garuda Manthram’, both Swami Vaduga Nambi and Sri Ramanuja were separated on either side of the Mahendragiri Hill. (Ramanuja in the Thirukurungudi side and Swami Vaduga Nambi in Kerala Side) . When Sri Ramanuja woke up and called for Swami Vaduga Nambi, Thirukurungudi Perumal went in disguise as Swami Vaduga Nambi. As a usual practice, Sri Ramanuja after adorning the thirumankappu of himself, applied the remaining in his hands to the lord Himself in the form of Swami Vaduga Nambi , without knowing the prabhavam.

After making ready for the daily poojas, the lord disappeared. Later Sri Ramanuja saw the Thirumankappu he applied for Swami Vaduga Nambi in the forehead of the Lord and came to know all the Perumal vaibhavams. Hence named the Perumal as “Vaishnava Nambi” and taught Rahasyaarthams. This is the incident where Sri Ramanuja became the Acharya for the Lord himself. Hence Swami Ramanuja is seen in Jnana Mudhirai(instructing posture) at Thirukarungudi even now. The fact underlying is that even the lord took the form of Swami Vaduga Nambi to get an Acharya Sambantham(association).

5. Acharya Thiruvadi Sampantha Prabhavam:

During 1137 A.D, the concluding time of his Avathara vaibhavam, Sri Ramanuja rested his head on Embar’s lap and his feet on Swami Vaduga Nambi’s lap and amalgamated into Namperumal’s Thiruvadi… listening to Divya Prabandam and Upanishads. Swami Vaduga Nambi who said to have lived for 95 years, spent his last days in Saligramam worshipping Lord Narasimha and Ramanuja’s Thiruvadi and became immortal in the hearts of Sri Vaishnavas due to his Acharya Abhimanam..

Significance of Saligramam:

Sri Ramanuja, during his yatra to Mysore, had visited this Saligramam. During his visit, he ordered Mudaliyandan to dip the feet in the village tank. The Inhabitants of the Saligramam who bathed and drank the tank water became purified and followed as disciples of Swami Ramanuja. It is believed that a serpent is safeguarding the purity of the tank and hence no body is allowed to enter the tank till date except the temple priests of Saligramam.

Swami’sLiterary Works:

Swami composed “Sri Yathiraja Vaibhavam”. This is 114 verses of Sanskrit Sloga. It puts in picture of the entire life history of Sri Ramanuja.

Thanks for Antaryami .com for this nice compilation

Vaduka Nambi Thiruvadikale Saranam.

Aalvaar, Emberumaanaar, Jeeyar Thiruvadikale Saranam.

Sri Yathothakari Temple

September 4, 2010

Our ancestors and Alwars have identified 108 Holi Vaishnavaite Shrines and places of worship situated in various parts of Tamil Nadu, Kerala, Karnataka, Andhra Pradesh, and in North India.  One of the most venerated center of worship amongst the 108 Holy centers is situated in Kancheepuram(Tamil Nadu) called Sri Yathothakari swamy temple.  His consort is called Sri Komalavalli Thayar.  Five Alwars and Sri Vedantha Desikan have paid rich tributes and composed hyms (Pasurams) extolling the virtues and ever flowing divine grace of Sri Yathothakari swamy in their Divya Prabandha Pasurams.  Sri Poigai Alwar the first amongst the 12 Alwars was born in the holy tank (Poigai Pushkarini) of this temple.

After a long gap of 60 years, Devotees of this temple are witnessing for the past 2 years revival of Brahmotsavam, an annual event for 13 days in March – April every year.  Many devotees throng during this annual event inspite of the hot weather.  Two important festivals form part of this festival.  One is Garuda Sevai which falls on the early morning of the 3rd day of the festival.  Another is the Car festival (Thiru Ther) which falls on the 7th day of the festival.  Exquisitely carved beatiful tall wooden charriot with the presiding deity seated in it is pulled by enthusiastic devotees on the main streets of the city of Kancheepuram, sinking all differences of age, status, caste and creed.  This unique festival draws thousands of devotees from far and near to enjoy the grandure to seek blessings from the God.  Unfortunately, this temple does not have a wooden Charriot on its own.
In accordance to the ardent good wishes of the devotees, reinforced by good gestures of philanthropists and ever willing donors, it has been proposed by the committee of active trustees to construct a magnificient tall wooden charriot 25 feet tall to be dedicated to Sri Yathothakari Swami temple at an estimated cost of Rs. 25 lacs approximately.

Sri Krishna Yayanthi-Shri maathava Kannan Swami..

September 4, 2010

AvaNi roshiNi- Janmashtami is Sri Krishna Jayanthi.
Krishna, Rama avathArams are the most enjoyable and divine and
they always enchant us with the wonderful deeds of the
Lord. AzhwArs and Acharyans have deeply immersed
themselves in these avathArams in particular and had
seen the same Rama, Krishna in the archA mUrthys in
Dhivya Desams. Thsee special Rama Krishna avathArams
have got a spociality in them. The Sarvagnan,
SarvEshwaran, Sarva shakthan, the Supreme Lord- who is
unpapalleled and Peerless- who has none equal to or
above Him– oppAril appan- ParamAthmA- PurushOtthaman-
Jagath kaarNanan; Jagath rakshakan- The Only One who
could grant mOksham [mOksha pradhan]; the Ultimate
enjoyment for NithyasUris and mukthAs at Srivaikuntam.
One can go on describing and extolling His positions,
Roopam, Swaroopam, vibhuthi (rulership) i.e. this
world [leelA vibhUthi] and Paramapadham [Nithya
vibhUthi], His innumerous kalyANa guNas In spite of
such Greatest qualities, His dayA [comnpassion] is
Supreme and the most important One; manisarkaay-
padaathana pattu- For the sake of human beings- what
all troubles; briths (as avathArams) He undertakes. He
took the avathArams in the lowly human forms  and
stoops down so low with such east accessibility to
illiterate Gopas, GopikAs, pasu (cows), pakshis
(jatAyu), monkeys, boatmen- hunters (Guha), et al. His
sowlabhyam [coming down so low] and sowseelyam [easily
accessible for all] is amazingly true and present in
such Greatest Parathvam

He moved with everyone equally and attracted them all
with His sowlabhyam and sowseelyam. He is thus
possessed with the most wonderful gunAs  namely
Sowlabhya, Sowseelyams. Rama is addressed as Gunvaan-
mentioning this gunA especially.

KrishnAvathAra sowseelyam is Ultimate and there is no
match for that. aRivonRum illAdha Aykulatthu- He
appeared in the group of cowherd folks who were
completely illiterate; having no saasthra jnAnam- did
not even know how to eat with right hand or left..
[idakkai, valakkai theriyaadha].. He mixed with them
as if He had been a cowherd Boy for ages and even
Devendran, Chathu mukha BrahmA were all misled. He
reared cattle; tendered calves; played with Gopa boys,
shared their food, taking a bite from their palms;
played with Gopikas and danced with them He allowed
Himself tied down to a mortar by the illiterate Gopa
lady (YasodhA) and NammAzhwAr marveled as His such a
sowseelyam and fainted for about six months it is told
[etthiRam? etthiRam] .

This sowseelya gunA which can not be seen in anyone
else in such grandest proportion is the natural
swabhAvam for the Lord.. It is His one of His inherent
kalyANa guNa for the sake of us- due to His mercy,
dayA on us. How many of us understand that? Hardly
any. The Lord Himself says in GitA- avajAnanthi maam
mUDA! . Sa mahatma sudhurlabha:

Ravana talks lowly about Rama coming to the forest,
leaving His coronation for His younger brother;
Sisupalan talked in un-parliamentary language
(sudusol) about the deeds of KaNNan- as cowherd Boy.

avyaktham vyakthimApannam manyanthE maam abuddhaya: |
param bhAva majaanantha: mamaavyayam anutthamam ||

I, who was born as the son of Vaudevar, am being
considered as if born due to the bondage with Karma;
and they do not understand my supreme sowseelya guNaa.
The same holds good for all His avathArams. Without
understanding His true nature and guNAs, we (people)
talk low about His deeds performed during these
avathArams. Those who do that are foolish; and who
equate Him with them as humans and evaluate His
actions in their view point as humans.

Still, it continues. Even today such talking goes on.
Even sincere devotees sometimes get doubts on His
vaali vandham, Gopika dance etc.. The Lord Himself
tells Vaali: sookshuma: paramudhuehEya: Dharmam is
very subtle; it is not easily comprehensible. KaNNan
played with gopa sthrees  and even today many of us
are not able to digest; But we, srivaishnavites,
should never get such thoughts about His such grandest
deeds. But it is essential to get our doubts cleared
so that we reinforce our devotion on Him stronger and
it grows from strength. There is no better time that
talking about it now on His janmAshthami. Please
forgive me if I am again trespassing where fools do
rush in where angels fear to tread. This is only to
clarify the foolish arguments and thoughts in us.
Swamy desikan himself most mercifully has enlisted the
Freqently Asked Questions on this incident and
answered to clarify our doubts. It is Swamy who
blessed us with the unparalleled abhaya pradhAna
saaram to clarify many aspects on Saranagathi during
RamavathAram. Swamy mentions in his
yaadhavaabhyudhayam about Krishna avathAram and let us
enjoy them and get our doubts cleared. [reference: the
most brilliant article written by Naavalpaakam SrI U
VE Dr Vasudevachariar Swamy, Trivandhrum in Sri
Hayagriva Priya and I was so lured by the article that
I wished to share with all of you- anything good in
these posts is only due to the wonderful original
article and Swamy Desikan ‘s excellent analysis.
Mistakes, errors, omissions are entirely mine. Sri
Vasudevachar Swamy is the one who wrote the Tamil
meanings for Swamy Desikan Dhivya sahasranaamam
released and as blessed by Srimad PaRavaakkOttai
Andavan Swami. Also, asmadhAchAryan His Holiness
Srimad PaRavaakkOttai ANdavan Sri Gopala Desika
Mahadesikan Swami had delivered a two hours upanyasam
on this subject a decade ago on a sravaNam day –
wonderfully quoting the very reference which is in
this article.

Krishnan Kathai Amutham -30thAug to3rd Sep-Shri Vellukudi Krishnan Swamikall..

September 3, 2010

baktharkal..uir piriyum tharuvaayil bagavath sinthanai venum..anthima sinthanai..yethai ninaithu kondu udalai viduvaano athe nilaiyil pirakiraan..antha kaalesa maam yeva smaran mukthvaa kale param..–math baavam yaathi .avan thanmaiyai -saamyaa pathi modsham..kale param =udal..saayjyam..sarvesu kaalesu –avanai ninainthu kondu erukkanum.. sarana gathikku entha vithi illai..antha piraviyin eruthiyile mukthi..dayaa nithim deva rajam..thiru kachi nambi idam-pesina aaru vaarthaikalil ontru..ahameve param thathvam.. anthima smirthy varjanam..devai illai..kannan geethaiyil ninaikanum yenkiraan.. appothu ninaikka vidilum, thaathukal sama nilai erukkum pothu..appothey eppothukku solli vittaal pothum. ninaivin nediyaanai.. ninaivu kolhiraan..poruppu kuraikirathu sarana gathi panninavanukku.. antha poruppu.. boo varaaha–aham smaaraami math baktham..paramaam gathim.. svyam vaktha shedram– 8.. korai kilanku pirasaatham..yeka pimbam–ore thiru meni.. uthsavarum naachiyaarum ellai..kullamana thin yentra thiru meni eduppil thiru karankal–serukkudan sevai..nam muyarchi -bakthi.. ubaayam namakku yentraal veru kaalam–ninaivum venum..saranagathanukku erandu kuraiyum illai..baradar-makaa nathi karaiyil penn maan– singam garchikka thaava-garbam thanneeril viza.. yohathil erukkum baradar thavithu..vairaakyam valarthu erunthaalum yellaam maan kutti yentru erunthaar..uir piriyum tharuvaayil athaiye ninanthu maan piravi yeduthaar..vaikuntham pohaamal..parama bakthar mun piraviyil..bakthi yoha nishdarukku entha nilai..maan piravi yeduthaalum nalla samskaaram erunthathu.. nonthu kondu maan sareeram thuranthu jaya baradar..8-athyayathil..entha kathaikal..boshana paalana –anaithum maan kutti..pillai paasam pola ..noy yenathu. saayalodu. ini vunakku in adisiltharuvaar yaar –aazvaar paasuram..aathi jada baradar avathaaram..

paarayanam seythaalum porulai purinthu nadanthaalum kannanukku aanantham 5-9-jadabaradaraka pirakiraar.. jadam-uir atra porul pola erunthavar..yethum seyya mudiyaathu kal kattai pola..uyarntha edathil maan piravi poy piranthaar.. raja rishi-baradar-maan-karmam serthaaraa-yenna punyathaal jada baradar aaha sanyasiyaka piranthaar ?..alba aayusil maranam adaivathu yethanaal ? punyathaal samsaaram neenginathaa ? punya aathma baradar kelvikalukku pathil. geethai 5/6th athyaayangalil sonnaar. manam sanchalam..enthiriyaani-valiyavai..manam sitharadikkum..thur nigraham.. vasap paduthuvathu sulabam illai..aasai padaamal karma yoham pannanum..ethu thaan thyaakam– moo vakai thyaakam -kathruvathva puth thyaakam /mamathaa  thyaakam/palam thyaakam ..ethaiye thirumbi-ever green–unmai sol..meka koottam -sinna mekam vilaki sooraavali kaattraal -saanya palathil aasai vittaan–vilakuthal-ulaka enbathil irunthu.. athma saashth kaaram pokiraar.. antha vaziyil-siru mekam udai pattaal pola,svargam aasai–samsaaram uoozi kaatril adi pattu veenaka povaanaa ? -arjunan..uruthi allikiraan..karma yokam thodanginavanukku thur gathi kidaiyaathu.. veenaaki poha maattaan.. avanai perumaale jaakirathaiyaha paarthu kolhiraan..edaiyil aasai pattathai kodukiraan..sukam anubavithu..avanukeyennam vanthu aathma /paramaathma saashaath kaaram adaiya meendum aasai pirakka bakthan veetil pirakka vaikiraan.vitta edathil thodarnthu aarambikka..naluvi vittavanai meendum thodara vaikiraan..erandaiyum kodukiraan..thonangi veenaka pohaathu..baradarukku ethu thaan kidaithathu..paabam punyathil palanai thadukka piravi koduthu akaala m,aranam yerpaduthu kiraan..maan/siru piraayathilum paapam punyam seraathu..

baagavatha puraanam thevarkalukkum kidaipathu arithu–thurlabam . kali yukathil kannan entha slokankalil erukiraan..sabtha vadivathil erukiraan..deka -aathma vivekathai-parithu ariya -5-9 jada baradar sarithram..thanthaiyaar karma gjana yoki..mootha manaivi 9 pillaikal erandaavathu manaivikku oru pennum evarum piranthaar. jada porul pola erunthaar..paithiyam pidithathu pola.. kidaitha sorba porul kondu unbaar yesinaalum kalanka villai ava thootha sanyaasi.. nithya anushdaanam panna villai.. yentha karmam panni yenna saathippom.. brahma gjaanathaal olli petru erunthaar. mukathai aalnthu nokkinaal olli param jothi pola erunthaar..thanthaiyum thaayaarum ueir thurakka.. mothaval–pillaikal nalla karmam pannubavarkal..thirudar-kaali maatha edam manisar pali thara -evarai pidithu kondu poka–sama dama daba -thanthai.. vetham katravar..moovakai thyaakathudan karmam pannuvaar thanthai.. pleasure -satisfaction-thirupthi yaha erunthavar. anasooyai-poraamai entri erunthavar..piranthathum palaiya piraviyin ninaivu erunthathu manathil samskaaram pathivu erunthathu yohathin mahimaiyaal.. brahma sinthanai..thodarbu vendaam yentru thanimai naadinaar..karma bandam-svarana/saranara yukalam-paadi kettu kaalam kalithaar..peyare yenakku yaavare–kule sekara aalvaar.. sirai saalai naduvil kambi–eruvarukkum -matravar siraiyil eruppathu pola..ninaikaamal naam kalikirom.. ninainthe poluthu pokkinaar..kullithu montru analai.ollithitten-ottai odathil olukal odam pola karumam yentra ninaivaal karmam ontrum pannaamal sirantha kappal aana perumaanai pidithaar.. naamum ethai kettu avar pola -avar nilaikku usathi kolla koodaathu..punya aathmaa -battar–saappida amarum pothu..ulakam unda peruvaayaa- naaru amuthu seythida peril– ubadesam namakku-pancha kaala -namakku ethuvum vendaam ungalukku athanaiyum pothaathu yentraaraam..

kantru kutti pin thodarnthu thaay pasu pola bakthar pin kannan varukiraan.. baagavatham solvaarai pin thodarnthu radshikiraan..5-9-12 sloham..kaali mun thirudan manisar – jada baradanai havis-pali.thara..jandika paarthu eruikkum puthu manisa pasu pali thara muyalum poluthu kaali summa eruppaalaa ?..punya edathil thaanam seyyanum. desam kaalam undu thaanathukkum..saasthram samathikatha vatrai seyya koodaathu.. eravil homam panna koodaathu. kaliku kobam vanthu kora vadivudan evarkalai kontraall..brahma ullathil eruthi anaivarum samam yentru ninaithavarai kaathaal..thalaikalai koythaal.. appothum yetharkkum kalanga villai jada baradar.. aanantha koothum aada villai. aathma aha padavothappika vo illai..muk guna maya lohathil kattu-ethu thaan vilangu. mama maayaa -geethai. avanaal thaan vidu padanum..udal eppothu tholaiyum yentru ethir parthu erunthaar.. thathpaatha moolam..parama bagavatharaha erunthaar..athey baradar–10h athyaayam..raghu ganan raja-sinthu desa raja–kabila munivarai thedi pohiraan aathma thathvam ariya aathma deha vaasi therinthu kolla–pallakku thayaar.. oru moolaiyil sumakka aall illai.. jada baradar paarthu evarai koopida. raja pallakku thookku yentra ninaivu ellai..vali thadam parthu nadaka villai. avathootha sanyaasi entha velaikku thaan .naanku adi varai thaan yosippaar..appuram appuram paarppom. pallakku kuthithu poha–aada- kobam vara rajavukku..devarkkum devaa vo-avan pallaku sri paatham thaanguvaarkal..kainkaryam-purappaadu.nam perumaal pakkalil ivai kaanalaam 5 gathikalaiyum sevikalaam simha gathi edathu valathu thirumbi thirumbi..puli paaychal.. kobam thotrum. yeru garvam yaanai perumitham..paambu..sarba gathi.. deva perumaal makkal vellathil mithanthu.. sri rengathil aalan kaal kidaiyaathu deva perumaal 3.5 mile poy varuvaar..paartha sarathu azahiya singam nadai alahu kaana kan pala venum.. maari -oyyaara nadai.. velli pani malai kuttan pola–vaathyam thonikku thakka padi nadappaar. raamanujar periya kulukkalu udan–maalaikal periyathu.. eruppidam..yella perumaalum ulla raamanujar pazu-athudan kulukkuvaar..raja-jada baradar  sambaashanai-sirantha ubanyasam paarppom..

vyaasam-vasistar kulam..tham ullathil ulla brahmathai pahirnthu kolhiraar..pillai suhar moolam..raja irangi ..roma naalaaha saapida villaiyaa ? elaithathaal thooka villaiyaa ? pari kaasam udan pesuhiraan .. 10-6 sloham..nintraale udainthu viduveer pola erukireer..inimel nadakkaa vidil dandathaal sishikka pokiren..rahu gunan-deivamyethir vanthaal pola ubadesam–aathma deha viveha gjaanam..erandu kathai..arasan-nallavan ..aathma darisanam kitta villai. erandu rishikal paravai uruvudan ..pesi kolla raja pakkam paarkaathey dejas suttu erithu vidum.. ennoru paravai evar yenna periya raiquvaro. rajavukku paravai paashai theriyum.. raiquvarai thedinaan raaja..sarva kalaa saalaiyil thedinaar..samuthra nathi karai. kuk kiraamam udaintha vandi sakkarathin keez elumbum tholaaka kilintha aadaiyai thaithu kondu erunthaar..raja kooppiduhiraar.. varavathaha ellai..rajave senaa pathi manthri vara ..thanga pallakku vara sonnaar. yethuvatharkku naan yaar .. thookuvatharkku neengal yaar. raja vanthaan muhathil olli kandaar.. aathma thathvam solla kedkka- anaiha parisu thara –avamaanam thara mudiyaathu.. adi panninthu kettaan.. naattai ezuthi thara. neeya arasan. arasane ellai.. netru arasan entru ellai. nee yaar theriya villai.. kulanthai periyavan maarum.. maaraatha adaiyaalam yethu.appa/kanavan. student/school/ ontre nilai erukkum. ethai raja purinthu kondaan ribu-nithaahar sarithram vishnu puraanathil ..aathma thathvam..1000 varusham odi poha unmai arivu yerpada villai.. kudu kudi kilavar vanthu saappida kedka–ilai pottu deerka sar-then kulal mor kulambu kettu saappida- pasithavanuko antru pasi pohum..udal sorvu adainthaal antro aayaasam pohum..kettu vaangi yaarukku pasi yaarukku thookkam. vudambuku thaan anaithum. parishai panna vanthaar. 1000 varusham pinbu meendum vanthaar .neenda uoor valam vara.. poha villai.. theru yengu uoor valam yengu..yaanai yenge keel mel yentraal yenna ..naan yar nee yaar. thol mel udkaarnthu nee thaan kel naan mel. pori thattinaal pola sishyar purinthu kondaan..pala uyarntha karuthukalai aathi jada baradar rahu gunanukku uraikka pohiraar.. kedppom..

Sloham 5-8-26

evam aghatamana-manorathakula-hrdayo mrga-darakabhasena svarabdha-karmana
yogarambhanato vibhramsitah sa yoga-tapaso bhagavad-aradhana-laksanac ca
katham itaratha jaty-antara ena-kunaka asangah saksan nihsreyasapratipaksataya
prak-parityakta-dustyaja-hrdayabhijatasya tasyaivam
antaraya-vihata-yogarambhanasya rajarser bharatasya tavan mrgarbhakaposana-
palana-prinana-lalananusangenaviganayata atmanam ahir ivakhu-bilam
duratikramah kalah karala-rabhasa apadyata.

Sukadeva Gosvami continued: My dear King, in this way Bharata Maharaja
was overwhelmed by an uncontrollable desire which was manifest in the
form of the deer. Due to the fruitive results of his past deeds, he fell
down from mystic yoga, austerity and worship of the Supreme Personality
of Godhead. If it were not due to his past fruitive activity, how could
he have been attracted to the deer after giving up the association of his
own son and family, considering them stumbling blocks on the path of
spiritual life? Mow could he show such uncontrollable affection for a
deer? This was definitely due to his past karma. The King was so
engrossed in petting and maintaining the deer that he fell down from his
spiritual activities. In due course of time, insurmountable death, which
is compared to a venomous snake that enters the hole created by a mouse,
situated itself before him.

Sloham 5-8-30

ity evam nigudha-nirvedo visrjya mrgim mataram punar bhagavat-ksetram
upasama-sila-muni-gana-dayitam salagramam pulastya-pulahasramam
kalanjarat pratyajagama.

Although Bharata Maharaja received the body of a deer, by constant
repentance he became completely detached from all material things. He did
not disclose these things to anyone, but he left his mother deer in a
place known as Kalanjara Mountain, where he was born. He again went to
the forest of Salagrama and to the asrama of Pulastya and Pulaha.

Sloham 5-9-3

atrapi svajana-sangac ca bhrsam udvijamano bhagavatah karma-bandhavidhvamsana-
sravana-smarana-guna-vivarana-caranaravinda-yugalam manasa
vidadhad atmanah pratighatam asankamano bhagavad-anugrahenanusmrta-svapurva-
janmavalir atmanam unmatta-jadandha-badhira-svarupena darsayam asa

Due to his being especially gifted with the Lord’s mercy, Bharata
Maharaja could remember the incidents of his past life. Although he
received the body of a brahmana, he was still very much afraid of his
relatives and friends who were not devotees. He was always very cautious
of such association because he feared that he would again fall down.
Consequently he manifested himself before the public eye as a madman–
dull, blind and deaf–so that others would not try to talk to him. In
this way he saved himself from bad association. Within he was always
thinking of the lotus feet of the Lord and chanting the Lord’s glories,
which save one from the bondage of fruitive action. In this way he saved
himself from the onslaught of nondevotee associates.

Sloham 5-9-18..

bhrsam amarsa-rosavesa-rabhasa-vilasita-bhru-kuti-vitapa-kutiladamstraruneksanatopati-
bhayanaka-vadana hantu-kamevedam mahatta-hasam
ati-samrambhena vimuncanti tata utpatya papiyasam dustanam tenaivasina
vivrkna-sirsnam galat sravantam asrg-asavam atyusnam saha ganena
nipiyati-pana-mada-vihvaloccaistaram sva-parsadaih saha jagau nanarta ca
vijahara ca sirah-kanduka-lilaya.

Intolerant of the offenses committed, the infuriated goddess Kali
flashed her eyes and displayed her fierce, curved teeth. Her reddish eyes
glowed, and she displayed her fearsome features. She assumed a
frightening body, as if she were prepared to destroy the entire creation.
Leaping violently from the altar, she immediately decapitated all the
rogues and thieves with the very sword with which they had intended to
kill Jada Bharata. She then began to drink the hot blood that flowed from
the necks of the beheaded rogues and thieves, as if this blood were
liquor. Indeed, she drank this intoxicant with her associates, who were
witches and female demons. Becoming intoxicated with this blood, they all
began to sing very loudly and dance as though prepared to annihilate the
entire universe. At the same time, they began to play with the heads of
the rogues and thieves, tossing them about as if they were balls.

Sloham 5-9-20.

na va etad visnudatta mahad-adbhutam yad asambhramah sva-siras-chedana
apatite ‘pi vimukta-dehady-atma-bhava-sudrdha-hrdaya-granthinam sarvasattva-
suhrd-atmanam nirvairanam saksad bhagavatanimisarivarayudhenapramattena
tais tair bhavaih pariraksyamananam tat-pada-mulam
akutascid-bhayam upasrtanam bhagavata-paramahamsanam.

Sukadeva Gosvami then said to Maharaja Pariksit: O Visnudatta, those
who already know that the soul is separate from the body, who are
liberated from the invincible knot in the heart, who are always engaged
in welfare activities for all living entities and who never contemplate
harming anyone are always protected by the Supreme Personality of
Godhead, who carries His disc [the Sudarsana cakra] and acts as supreme
time to kill the demons and protect His devotees. The devotees always
take shelter at the lotus feet of the Lord. Therefore at all times, even
if threatened by decapitation, they remain unagitated. For them, this is
not at all wonderful.

Kannanukke Aamathu Kaamam -கண்ணனுக்கே ஆமது காமம் ..

September 1, 2010

Today is Sri Jayanthi Janmashtami.. Let us enjoy Kutti KaNNans vaibhavam.

Out of four goals- on the four purushaarthaas, dharmam, artham, kaamam, and
mOksham, which is greatest?

Obviously we will say mOksham
Thirumangai aazhvaar confidently declared that kaamam (Desire) for our Lord
Narayana is the only worthy purushaartham. The same is considered even by Yathi
pathi- Sri Ramanuja. How is this possible for a sanyaasi like Sri Ramanuja?

What did Sri Ramanuja think? Let us see what
Amudhanaar has to say about this in verse 40.

sEman^al veedum poruLum dharumamum seeriyan^aR
kaamamum enRivai naan_genpar; naan_ginum kaNNanukkE
aamathu kaamam aRamporuL veetuthaR kenRuraiththaan
vaamanan seelan iraamaanusanintha maNmisaiyE.
சேம நல  வீடும்  பொருளும்  தருமமும்  சீரிய  நல
காமமும்  என்று இவை i நான்கு  என்பர் ; நான்கினும்  கண்ணனுக்கே
ஆமது  காமம்  அறம் பொருள்  வீடுதர்  கென்றுரைத்தான்
வாமனன் சீலன்  இராமானுசணிந்த  மண்மிசையே .
“Moksham, Dharmam, artham, and kaamam, are the four goals of life; so they say,
but Yathiraajaa, a celebate like Vaamanan, says Kaamam for union with Kannan is
the only worthy goal; The other three are just to support this divine passion.”

Let us enjoy the vaibhavam of our manmathans manmathan KaNNan..
Especially as the kutti.

Our butter thief attracts everybody, so appropriate to his
name. “Karshati iti Krsn:” Krishna is the one who attracts! But whom
does he attract? Our
AcharyAs & AlwArs are naturally attracted by him. But
his attraction is such that, even people who claim that
he is nirguna, etc etc. cannot stop falling for him!
Is he not mAyan?

Here is the sloka by a shaivait, Leela Shukar, in his
Krsna karnAmritam, wherein he experiences as,

ShaivA vayam na Khalu tatra vichAranEyam
panchAksharI japaparA: nitaram tathApi
chetO madIyam atasIkusumAvabhAsam
smErAnanam smarathi gOpavadhU kishOram

“we are shaivaits undoubtedly & always engrossed in
reciting the PanchAksharI japam. Nevertheless, my mind
always think of that kid of yashOdA, with a smiling face
& whose lustre is as that of atasI kusuma(it is a blue
coloured flower).

Here is the anubhavam of a staunch advaitin
MadhusUdana saraswathi:

DhyAnAbhyAsa vashIkrtEna manasA yannirgunam nishkriyam
jyothi: kinchana yOginO yadiparam pashyanthi pashyanthu tE
asmAkam tu tadEva lOchana chamatkArAya bhUyAt chiram
kAlindyA: pulineshu yatkimapi tannIlam mahO dhAvathi

“Let the so called yogins, who controlled their minds by Dhyana &
abhyasa, behold upon the Brahman, as just a
“jyothis”, which is nirguna(without attributes) and
nishkriya(actionless). But we percieve the same, as that blue
lustre(Lord Krsna), which is playing on the banks of the river YamunA.”

Here, the nirgunatva & nishkriyatva, have gone (by the
mention of neela & dhavathi). Even though, Sri. madhusUdana saraswathi,
himself is an advaitin, he is unable to control his mind, which runs
behind that kid of yashOdA. Isn’t our butter thief “mAyan”?

When these so called advaitins couldn’t stop falling
for our mAyan, the plight of our Azhwars, are very well

When He is capable of attracting the animals & birds,( “ezhudu
chttirangal pOla ninranave!- periyAzhwAr.  .”எழுது
சித்திரங்கள்   போல  நின்றனவே !- பெரி ஆழ்வார்..It can be recollected that
when this wonder kid played his flute, the animals etc forgot their
food, oozing out from their mouths & stood still as if they are
pictures), what would be the fate of MadhusUdana saraswathi & LeelA
shukar? It may be recalled that an advaitin, Appayya dIkshitar, has
written a commentary on swami desikan’s “yAdavAbhyudayam”.


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