Archive for the ‘Sri Vaishna Concepts’ Category

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?”





























Special Significance of Kaishika Eka:dasi-By Sri U.Ve. Mahavidhwan Elayavilli Srinivasa Bhuvarahachariar Swami..

November 26, 2009

During the Krittika month, the Eka:dasi during the bright fortnight is called Kaishika Eka:dasi (today some use the term Koushika Eka:dasi, which is wrong;  Sage Vishwamitra has nothing to do with this Eka:dasi). Kaishika is a raga in music.

 Once there lived a man at Thirukkurungudi. He was fondly called “Nampaduvan” (We do not know his Original name). He was born in a Chandala family who were known for their merciless nature and activities. But quite contrary to his family behavior he was very pious and deeply devoted to Lord Sriman Na:ra:yana. He used to fast during every Eka:dasi day. Getting up very early in the morning on the next day he used to go to the vicinity of the temple with his veena in his hands and remaining at a distance from the temple as per the prescription of the shastras he used to sing songs in praise of the Lord going around the temple.

Once during the month of Krittika on a bright fortnight Dwadasi i.e the 12th day, he went to the temple early in the morning as usual. On the way he was met by a Brahma Rakshasa who was very hungry and who therefore expressed his desire to eat him up. Nampaduvan was very happy to offer his body for the food of Brahma Rakshasa. That was because his suffering in this world would come to an end and he would reach the abode of the Lord. But he prayed to the Brahma Rakshasa to spare some time so that he may go to the temple and sing the songs and return. But the Rakshasa was not ready to grant his request, as he would never return having made this false excuse. But Nampaduvan made 18 oaths to the effect that he would certainly return.

If I do not return as per my promise let me get the sin of a man who is a liar. Let me get the sin of a person who commits adultery, if I don’t return. While eating in the company of a person if a man differentiates in menu (i.e. serving inferior or less quantity of food to the guest), he gets a great sin (Papam). Let me get that sin, if I don’t return. If a man donates a piece of an earth to a Brahmin and takes it back after some time he will certainly accrue sin. Let me get that sin, if I don’t return.
If a man enjoys the company of a woman during her youthful age and subsequently rejects her when she becomes old he is sure to get sin. Let me get that sin, if I don’t return. Having performed ablution rite (Tharpanam) on Amavasya day and then recourse (sexual relationship) to his wife the same day, he will entertain great sin. Let me get that sin, if I don’t return. Having dined delicious dishes in the house of a host and then if a person showers heaps of abuse on his host, he is sure to meet with great sin. Let me get that sin, if I don’t return. A man makes a solemn promise that he would give away his young daughter in marriage to a youth but later on breaks his promise, which would entertain sin. Let me get that sin, if I don’t return. A man is prohibited from eating without taking bath on Shashti (the sixth day of both fortnight), Ashtami (the eighth day), Chaturdashi (the fourteenth day) and Amavasya (the fifteenth day  of bright fortnight). Let me get that sin, if I don’t return. A man promises to donate something to another man but he doesn’t keep up his promise. Let me get the sin of breach of promise if I fail to come back. If a person tries to allure the wife of a friend who has helped him in manifold ways, he is sure of reaching hell. I will get that sin, if I fail to return. If a person, afflicted by lust, enjoys the company of his revered teacher’s wife who is responsible for his salvation; and so also the  company of the wife of a king who endows all worldly pleasure to him – he will be the worst sinner. I will suffer that sin by not keeping up my promise.

A man marries two girls without being impartial to both of them. If he evinces greater pleasure in the company of one rejecting the other, he is sure to accrue very great sin. Let me get that sin, if I don’t keep up my promise. If a man divorces his wife who is very chaste and has no one to care for her, he will become a sinner. Let me be equated to him for not returning. If a man causes obstruction to the cattle that are afflicted very much by thirst to drink water, he will get a sin. Let me also get that sin by breaking your faith in me. Killing a Brahmin, addiction to liquor, stealing gold, breaking a vow are all considered to be heinous crimes. Severe punishments are prescribed for a sinner, who commits all these crimes. Let me suffer all these punishments in case I fail to get back to you.

If some people worship only other deities and not Sri Vasudeva who is easily accessible to His votaries and is Omnipresent, they will get a great sin. Let me get that sin, if I do not return. Sriman Na:ra:yana is the supreme deity. He is the inner soul for  all created beings, both sentient and insentient. He is worshipped by all karmas (i.e. by all holy rites prescribed by the Shastras). He is to be meditated by all who are desirous of liberation. He alone has the ability to grant salvation. He is to be reached by all the liberated souls. Having understood the supreme qualities of the Lord, if a man equates Him to all other angels who are bound by karma, He will be born in this world again and again. Let me get that sin, by breach of this promise.

Note: All these promises did not convince or satisfy the Brahma Rakshasa, but the 18th one totally convinced him about the certainty of Nampaduvan’s return. We therefore have to understand that the last sin is the greatest sin of all sins. Hence it is to be meticulously avoided.

The Brahma Rakshas became pleased by all these promises and saluted Nampaduvan and bade him farewell so that he may fulfill his vow and come back to him.

Accordingly Nampaduvan went to the neighborhood of the temple and sang the songs as usual.

Afterwards the day dawned. Having completed the vow pertaining to Eka:dasi (i.e. spending sleepless night) Nampaduvan surrendered to the Lord. With great speed, he returned to the Rakshas as his heart was filled up with pleasure owing to his desertion of his body, which was inimical to his attaining salvation.

On his way a person met him. That man questioned him “Hello, where are you going with such speed?” Nampaduvan replied him in a sweet manner – “I am going to Brahma Rakshas. If I don’t find him there, where I met him before and departed having made several promises, I will go in search of him and offer my body as food for him.”

That man desired to test his mind on hearing his steadfast resolve. He said “There stands a Rakshasa by birth. He is not righteous minded like Vibeeshana, but a worst criminal. You cannot escape from his cruel clutches, as he is a cannibal. Don’t go to that strong devil.” Though exhorted by that man, Nampaduvan refused to listen to him and was very adamant in keeping up his promise. That stranger, who obstructed him and advised him, was none other than Sri Varaha (the Lord Himself). Nampaduvan found Brahma Rakshas at the same place and offered his body as a carcass (meat) for him, but the Rakshas, remembering his previous birth did not accept it. He narrated his previous life history. He was a Brahmin by name Somasarma in his former birth. While performing a sacrifice, he committed all sorts of blunder, as he was niggardly. Moreover a fatal disease in the course of performing sacrifice afflicted him. The result was his birth as Brahma Rakshasa.

Having given a detailed account of his previous life the Rakshasa knelt before Nampaduvan to grant him the merit of all these songs that he sang in praise of the Lord for a long time but the songster refused sternly. Finally being moved by pity he granted him the merit (Punya) of one song, which he sang that day morning which was in the raga named “Kaishika”. The Brahma Rakshas was relieved of his bond. Later he was born in a family of Vaishnava and at the end of the birth he reached Vaikunta.

This is the story narrated by Sri Varaha Perumal to Sri Bhoomi Devi. The whole episode as found in “Sri Varaha Pura:nam”, is taken up by Sri Parasara Bhattar for an elaborate commentary in Tamil. Every year the whole episode with all Sanskrit shlokas and commentary of Sri Bhattar is read out in all the Vishnu temples especially at Thirukkurungudi where the event actually took place. This is enacted on the stage even today. Those who take part in the festival or who hear the episode will be rid of their sins. Hence I gave this story in an abridged version.

What do we understand from this episode? Somasarma though a Brahmin became a Rakshasa, but Nampaduvan though a Chandala was able to expiate him of all his sins. Hence caste is not a criterion for us to salute a person. His deep devotion to the Lord, knowledge of the Lord and a total renunciation of all worldly pleasures are very important criteria. The caste is physical. It does not belong to the soul. Hence Nampaduvan was elevated to the highest order. In case of such holy men of that high order, consideration of the caste is an offence. They are equal to Nithyasooris. Hence our Acharyas equate Nampaduvan with Vishwamitra, Sri Vishnuchitta and ThondarAdiPodi Azhwar, all of whom sang divine songs in order to wake up the Lord (Thiruppalliyezhuch chi). The Lord (Sri Varaha) also showered on him love and affection and called him Nampaduvan (My Singer). Let us therefore be very careful in not committing Bhaagavata Apachara. This is what we learn from Kaishika Pura:nam.
Azhvar Emberumanar Jeeyar Thiruvadigale Sharanam

You tube-Srivaishnava videos..

November 25, 2009….therezunthoor-with thiru nedum thaandaham paasuram..…thiru kudanthai theerthavaari…Sri rengam thiru poo choottuthal..….swami desikan-therazuthoor thiru manjanam.. Varadar in Venu gobaala Thiru kolam.. piraan-manni krishna swami..

ttp:// com/watch? v=lZWTYJsNf8g Athyayana Uthsavam..–Kanchi theppa uthsavam

Have Darshan of  various DivyaDesam Videos  Alwar acharyas , Abimana Stalams Videos….!!!!

Thiruvahendrapuram ManavalaMamunigal Samprokshanam 1

Thiruvahendrapuram ManavalaMamunigal Samprokshanam 2

Thiruvahendrapuram ManavalaMamunigal Samprokshanam 3

Swami EmBaar SahasraDharai ThiruManjanam

Srirangam Namperumal Chitirai Utsavam 1

Srirangam Namperumal Chitirai Utsavam 2

Srirangam Namperumal Chitirai Utsavam 3

Kancheepuram DevaPerumal ThiruTheer 1

Kancheepuram DevaPerumal ThiruTheer 2

Kancheepuram DevaPerumal ThiruTheer 3

Kancheevpuam DevaPerumal ThiruTheer 4

Kancheevpuam DevaPerumal ThiruTheer 5

Kancheepuram DevaPerumal ThiruTheer 6 (THeer Nadai from Temple)

Kancheepuram GarudaiSevai

Thivahendrapuram Swami Manavala Mamunigal ThiruTheer 1

Thivahendrapuram Swami Manavala Mamunigal ThiruTheer 2

Thivahendrapuram Swami Manavala Mamunigal ThiruTheer 3

Kaliyan MangalasaaSanam

PeriyaPerumal Bagumanamm to Kaliyan

Kaliyan Thai Amavaasai Vaibavam

ThulaMaasam SwarNa Kudam At ThiruArangam Rengam Vaikunda ekaadasi.. ramar koil vaikunta ekadasi new delhi 28-12-09 nachiar tirukkolam srirangam 27-12-09 srirangam vaikunta ekadasi 28-12-09—Tirukavittalam hari 2009 markazi vthsavam siru puliyoor thiru perai kudanthai anubavamnine video clip links are given below covering various occasions on 21st/ 22nd august samprokshanam /iyal sattru 22nd august purappadu before samprokshanam concluding portion of tiruvaimozhi sevakalam just before poornahuthi 22nd purappadu and yagaslai pravesam on 22nd early morning 530am archakar singing on 21st night before sattrumurai swastivachakam -jitante stotram just after poornahuthi 21st night yagaslai homam (4th occasion – 21st evening/night yagaslai homam 3rd occasion – 21st afternoon arulicheyal ghosti in front of perumal sannidhi – 21st afternoon – mudalayiram concluding part

Sri Vaishnavam

November 25, 2009
Rik-Veda 1.155: 5 intuits:

“….. the wise see the highest place of Vishnu-called Paramapada – as it were an eye fixed in

the heaven.”

Yajur Veda-siras reads as under:-

“Ata Nityo Narayanaha / Brahma, Narayanaha / Sivascha Narayanaha / Kalascha

Narayanaha / Disascha Narayanaha / Vidisascha Narayanaha / Urdwamscha Narayanaha /

Adhascha Narayanaha / Antar-bahischa-Narayana/Narayana Eh Vedam Sarvam / Yat Bhootam

Yacchha Bhavyam / Nish-kalango Niranjano Nirvikalpo Nirakyadhas – suddhho Deva Eko

Narayanaha / Na dwiteeyosthi kaschit / ya evam Vedas Vishnu – reva Bhavati / Sa Vishnureva

Bhavathi / Etat yajur – veda sirodeeyathe //”




Lakshmi Natha Samarambam

Nathayamuna maadhyamam

Asmad Acharya Paryantam

Vande Guruparamparam

Ranganatha Pundarikaksha

Ranganayaki Rama Misra

Vishwaksena Yamuda charya

Nammazhwar Maha purna

Nathamuni Ramanuja

Embar Thiruk-kurugaip-piranpillan


Nanjeeyar Engalazhwan

Nampillai Nadadoorammal

Vedakkut-Thiru Kidambi Appullar

Veedhippillai Vedantha Desika

Pillai Lokacharya Nayanacharya




I. First Thousand

No.of Pasurams Total

1. Thirup-pallandu 12

2. Periazhwar Thirumozhi 461

3. Thirup-pavai 30

4. Nachiyar Thirumozhi 143

5. Perumal Thirumozhi 105

6. Thiru-chanda-viruttam 120

7. Thiru-malai 45

8. Thiru-palli-ezhuchi 10

9. Amala-nadip-piran 10

10. Kanni-nun-chiruttambhu 11 947

II Second Thousand

1. Peria Thiru-mozhi 1084

2. Thiruk-kurun-thandagam 20

3. Thiru-nedun-thandagam 30 1134

III. Third Thousand

1. Mudal Thiruvandadi 100

2. Erandam Thiruvandadi 100

3. Moonram Thiruvandadi 100

4. Nanmukan Thiruvandadi 96

5. Thiru-viruttam 100

6. Thiru-vaciryam 7

7. Peria-thiruvandadi 87

8. Thiru-vezhu-kootru-erukkai 1 These three are

9. Chriya Thirumadal 1 counted as 227

10. Peria Thirumadal 1 poems also.

—— 593

IV. Fourth Thousand

1. Thiru-vai-mozhi 1102

2. Ramanuja-nootrandadi 108 1210




Although the exact count does not come to 4000, the Sri-Vaishnava Tradition holds that the

Azhwars Poems sum up to Nalayiram (4000). Hence it is called Nalayira Divya Pirabandam




Vibeeshana Sarannagathy-Shri Vellukudi Swami..

November 23, 2009

..Ethikaasa Puraannaapyaam /Vanthey govinda daadau-pola mun vaithaar pirathaanathaaley..antru naan piranthilen/pirantha pin maranthilen–nenjathiley erunthaan gjaana janmam yeduthathum..vyaasar-einthaa vathu vedam..athaaley athu mur pattathu..poosal pattolai ..sri raamaayanam-vedamey avathaaram..pira meyam-avan -avathaaram-arinthu kolla sahaayam pannum pira maannam–vedamum athanaal sri raama yanna maaha piranthana vaam..adaiyum vaziyum sollum..ayanaaya vithyathey-na anya panthaaha vithyathey-thameva vidvaan..thyaanam/vubaadanam mukyam..vedam anushdaanam pannuvathu saranna gathy.

..hanumaan-bakthy/athai sollaamal saranna gathy..vedathukku anushdaanam /athaiyey vaalmihi-sarana gathy veda vuba nishad ethu-desihan..raamaa yannam/sethaaya sarithram/raavanna vadam/raama kaathai-kambar/-sitha -gandarva -yagjar- devar-sarann mudalil..aduthu rosha raama-karunaa kaahuthar namathu raamar-parasu raaman edam dasarathar-baalaayaam puthrar yentru sarann adainthaar..kattukku koda vara -lakshmannan seethaiyai mun ettu sarann..chitra koodathil baradan sarann/jayanthan-kaakaa suran sarann/sukreevan sarann-thavaru ezithom -kaala thaamasam/ raaman sarann-samuthra raajan edam..athanaal saranaa gathy vetham..anaithaiyum vida -ethu yellaam beedihai-vibeeshannan-sarama sloham pola..

..draushdavya-sthoravya/kellu/mananam pannu/anavaratham sinthanai/ kadaisiyil paarkalaam..edai vidaamal ninaippathey-mananam/bakthy..karma-janahar/gjana-jada baradar/bakthy-pirakalaadan..kedkkum pothey marakirom. thaila daaraa pola ninathundu erukkanum.. kadaisiyil-mahaa visvaasa-ethai vendum yentru aasai padukiromo/mattru ethaalum mudiyaathu-avaney vazi yenkira nithya visvaasam–avan oruthaney-pira pathy/saranna gathy..thathaiva vubaayam-piraarthanaa mathy saranaa gathy..yennamey sara naagathy..nilai adaiya romba siramam..

..sukaram/sakruthu/ sarvaathikaaram/aasu kaari-seekiram palan kodukkum..oru thadavai panni/ninaivu kooda vaithu kolla vendaam-thadangal ontrum ellai-bakthu pola ellai..lakshnam-aaru angangal saranagathy-5 angam pira pathukku..anu koolya sankalbam-baga vaanukku anu koola maanathu  venum yentru/piraathu koolasya varjanam/yeraallum eraiyonum.. kooraatha thani vudamban../vueirinaal kurai vilamey..vendaam-/aandaal ney vunnom/naad kaaley neeraaduvom -avanukku echai vudaiyathu venum../mahaa visvaasam-radshannam vundu yennum nambikkai-chinna kaariyam/periya palan/ virothy perusu–alla villa sittru enbam/kaama krotham..mahaa baavo-dur labam..gothrutha varnam/kaarpanyam/aathma samarppanam..

..ari sinathaal yeentra thaay ahattridinum azum kuzavi pol-maruthuvan pol meezaatha  kaathal noyaallan pol/ananya gathithvam..pokkidam yethuvum ellai/ kai mudalum ontrum ellai..thudithu kondu aahaasathil  nirkiraan..vida vendiyathai vittaan..edai patta -eshda piraapthy adaiyum mun..raavanan sambandam vittaan/ raaman sambandam kittanum..raavan edam solla-hitha vaakyam/yengum vullan kannan –singa piraan perumai/anghu appozuthey thontriya/palliyil othiya siruvan vaayil oer aayiram naamam/kaala sothithaha-saathu samaaham vaithu kesava bakthy..athu thaan ellaiyaahil ethu..kallaathavar elankai kattu azithaan-vibeeshannan vantha pin azithaan..kaalanaal thoonda pattu-ninthithu velliyil anuppi baagavatha aba chaaramum pettraan..

..baagavatha aba chaaram pala/janma visaarannam/maathru yoni visaarathukku okkum..konda seettram ontru vundu-adiyaar mel aba chaaram pattathum..kann pona Aazvaan-Emberumaanaar edam -yentro thiru man kaappu konaala aaha erukku yentru ninaithu eruppen-baava suthy..pothumino neer ezaiyeer-kanna puram kai thozum pillaiyai pillai yenbaro-baagavatha vuthamar thaan..kodari kaambu yentru thalli vaithaan..naangu peyaraiyum gathaiyum eduthu kondu vanthaan…aaja kaama  vehamaaha vanthaan-lakshmanan kooda eruntha raaman edam vanthaan..

..ja kaama-velli edam ponaan -aaja kaama- than edam vanthaan..ethu thaan than edam.. raavana bavan erunthathu vithiyaal..akkarai annum anarntha kadallul azunthi erunthu … .ekkarai yerinen -vaikundam..manasil aruha eruntha edam.. vaaraayo yentraarkku-kuda koothaadu  aadum mantrathukku- athu thaan svasthaanam..sentren yen val vinaiyaal-periya paabam-krishna bakthy thaan periya paavam..avan koothaadi kizambi poha/ anaivarum poha naan angey erukiren.. athanaal periya paavam.. aaja kaama-mudal adi saranna gathy.. ananya kathithvam-naangu per–eranndukai/kaal pola..thaazum thada kaiyum kooppi..kai kooputhal-aakinchanyam/kaal-ananya kathithvam..

..lakshmananodu  koodiya raaman edam vanthaan.baga vaanai vida divya desam pira thaanam. arangathu ammaan/thiru venkadam vudaiyaaney/ sezu neer thiru  kudanthai/kanna purathu vurai  ammaaney/yethra raaman-yenghu raaman erunthaano av edathuku-ethra lakshmana-kattaayam kittum..raaman erukira edathil piranthaan-mudalil sarayuvil eranginaan lakshmanan..thambi vaarthai kellaatha koshti thuranthu thambi vaarthai kedkkum koshti vanthaan/ purusha kaaram erukirathu..thiru eda yenthai-paasuram-thivallum ven mathi ..avallum nin aahathu eruppathu arinthum/aahilum aasai vidaallaalnaangu vummai..aval mudalil kanil pattu/ nin aahathu eruppathum/arinthum  -para kaala naayahi thaay paasuram–

..yesha sarvaayutho bethaha-gathai mattumyeduthu  vanthavan-piditha azahai paarthu-anaithaiyum pidika vallavan..raman marmam therinthavan-kooppina kaiyum gathai nadu vilum..yethaal kattu paduthanum yentru therinthavan –anchali vaibavam..aathmaan-hanthum-anaivaraiyum kolla vallavan..

..nivethayatha maam shibram vibeeshanam vubasthitham..19 artham ov ontrukkum..saasthram..yennai pattri sollungo/sollungo mudalil..1-1-2 veedumin muttravum pola..eranndu vari pathiham..muttravum veedumin yentru solla villai.. vibeeshanam vubasthitham solli nivetha yatham solla villai..vaayppu vungallukku kidaikkanum sollungo/silarai avan varikiraan..punyam vudaiyavan aahiraan/moontru perukku svaroobam kuraiyum solla vidil-saranyan/saranaa gathan/purusha kaara svaroobam nilaikka/nir vethikkaamal-thukkathil aazthaamal poy sollungo-nirvedanam adaiyaamal erukka/pahu vasanam-koottathil oruvan edam sobnnal ava mariyaathai.. yaar virothy yaar nanban /pothuvaaha/sambandam anai varukkum athanaal yellor edam/ sukreevan-bahu vasanam/ hanumaan edam-kannil pada villai..vendiyavano yentru yennuvaar yentru pothu vaaha/daathu vitha sathaayaam/vitha visaaranna-/vaasudeva sarvam dur labam-kashdapaduvaan/ sathau elan aahaamal sollungo.. thallir puraiyum thiru vadi yen thalai misaiyey..avanukku aanantham thara sollungo/karadi/karum kurangu jaathi-anai varum sollungo

..maam-deenan/ eru thalai kolli..shibram-seekiram..manasu maarum mun-raman manasu ellai/than manasu..yentraikku varuvaan yentru karthu erukiraan-asalamaana manasu-kadikaasalam-venkadaachalam..salikaathu/salanam ellai edamum avanum..raadshatha saathi-entha nimisham nalla manasu-seekkiram..raavanno naama dur viruthan thambi/maatha garbathil-eruvarin paapamum sernthavan..vanthu solhiren-raman angee kaaram pannuvaano-nambikkai yudan vanthu erukiren..

..shad vitham-anu koolya sankalbam-baagavathanai radshithaan-hanumaanai mudalil/pradi koola varjanam-aabaasa bandu vittaan–lankai/padni/puthrar vittu seley..thaay thanthaiyum avaney..mahaa visvaasam erunthathu..aahaasathil erunthu/ethanai pesinaalum/gothrutha varannam-paatham sarannam tharithathu/kaarpanyam-kai muthal ontrum ellaathavan..aathma samarppanam-nivethatha-aaru angamum vundu..

..70 vellam vaanaramum pesittraam..kontru vudanum/angee kaaram pana koodaathu-raaman thiru muham vaaduvathai paarthathum-kanni ponathaam sonnatharkku-poosi mozuhi pesinaarkall..jambavaan/sukreevan/hanumaan–pesa-dur dasaiyil thamaiyanai vittaan/vunai vida maattaanaa/kashda thisaiyil vittu vittaan /namakku sirama thisaiyilum vittu viduvaan.. hanumaan -daarmihan avan angee kaarampannanum..

..draupathi-vastha/darmar-rajya/utharai-garba radshanam/aazvaar-kainkarya piraarthanai..sukreevan- -rajyathukku  panni erukiraan..parithyathaam mayaa lankaa-vaarthai..thamaiyanukku thambi-vali thamaiyan sukreevan pola..etharkku kai vidanumaa naal vunnaiyum kai vidanum..sukreevanukku sonna samaa daanam.. hanumaan sonnathu-vueirai radshiithu koduthaar.. rama kainkaryam raaman thaan tharanum. pirathyaaha thara raajyam..aaraaytha deivam-periya sri rengam vimaanathudan ezunthu arulla panni-kainkareyam thaan piraarthu vanthaan..

..puhal ontrum ellaa adiyen-gjaanam /mem porul poha vittu-thondar adi podi/sarva darmaan..moontru lakshanamum solli-saranyan/saranaagathy/saranyam pannubavan moovarin lakshanamum ahala hillen paasurathil. vittey pathanum..dujya-vaasanaiyodey vidanum..ethodey pathy erunthom yentru pachhaa daabathodey vidanum. pulhu pattru attrey..aattril oru kaal settril oru kaal koodaathu..sarvamum vittu kathari-maam yeham- oruthanaiyey-pattranum..karma yoham darmam solla villai-sarva darmaam solli vilakki vittaan /maam-deva daandram vilakkinaan/yen thiru vadikku vanthu viduvaay–kaambara thalai siraithu-siraithu/kaambu ara/naan panninen yentra yennamum vittu-svee kaaram naan panninen-yentra yennamum pohanum..svee kaaram thaanum avanaal-athuvum avan ein arulley..yeha sabdathaal svee kaarathil vubaaya baavam vidanum yenkiraar..

..aathma shemamuthukku -dvaya manthram/saasthram vedamey /kesavaney deivam..saranagathy-poornnam-einthu thadavai-athuvey poornnam. ethu-andaryaami/athu-para vaasudevan/anghu arunthu vyoohamum poornnan/erangi maduraa puri-vibavamum poornnam/archai nithyamaaha poornnam-athiley thengiya madukkal/aahada jalam -andaryaami  ellai /boo kada jalam ellai-para vasu devan/thiru paar kadal ellai -vyooham/perukkaaru ellai-vibavamkainkarya piraarthanai-naam erukum kaalathil ellai. kullathil/yeriyil/kuttaiyil/ maduvil thengiya archai..silaiyinaal elangai settra devaney devan aavaan-kattrinam meytha yenthai kazalinai panniminineerey/periyavan raman/kannan namathu kaalathil ellaiyey-kaattinaan thiru arangam vuybavarukku vuyyum vannam..kaatti koduthaar.

..eruttarai villakku pola archai/pahal villakku-para vaasu devan-vaadsalyam/krubai kaatta edam ellai- gunnathil nihar aanavar..gunathai naduvil vaithathu sarann adaiya/kainkarayam panna- nadu naayaha olli-gaanthy -eranndu pakkamum serumaa pola…

..sarva loha saranyan-kurangu vungallukkum /radshasan yenakkum..raagha vaaya-sulaban..swaami mattum ellai/ezimai..sulaban thiru adi pidikkanumaa-mahaathmaney-miha periyavan avanai vida yaarum ellai.. ellai nilam perumaikum/sowlapyathukkum ..thiru adi koduthu pidikka sowlapyam/kaariyam pannum sakthy vulla periyavan..hruthaya malam pohum avanai kanndathum..darisanam yerpaduthu arullinaar.. santheham pokkuvaan/karma anaithum oziyum.para paranai paarthathum.. paraavarey-naangu vyaakyaanam-para/avara menmai ezimai erandukkum seemaa boomi/ellai nilam. pathudai adiyavarkku elliyavan pirarkallukku ariya vithahan .. eth thiram..aaru maasam moorchithaar..edaichi/thathi baandavan paarthu therinthu kondanar..munnathor peru –peyarnthu adi eduvathu pola–thiru kollor pen pillai rahasyam-vaanara jaathi/edai saathy/pachi/thayir paanaikkum tharuvaan..nirangusa svaathanran..mor koduthavall therinthu petra seettai thiru venkadam vudaiyavan saman koll veedu tharum-thadam kuntramey..

..brahmaathi thevarum ariya mudiyaathu-ezai thathi paandan ariyalaam.. vaanara jaathy per pettrathu ramanaaley/edaiyar jaathi per pettrathu krishnan avathaarathiley /pachi jaathy per pettrathu aazvaarkallaal..nirhethuha krubai viseshathai bakthyaal therinthu kollalaam.. sarva loha charanya/raaghavaaya/mahaathmaney -ellai nilam eranndukkum.. yaarum-neetti sollanum- oer nilaimai yena arivu ariya emberumaan/ yaarum-edaichi kooda thontra sollanum- oer nilaimai yena arivu elliya emberumaan..

..thaanum pesalaamaa yentraanaam- theeyavan panna koodaathu/ nallavan pannanum..serthu theeyavan aanaalum angee kaaram pannanum.eshvaaku kula pazakkam sarannanai kai kolluvathu–raaman moontru vaarthai arulloiya edam–baanam/thaaram/sol/thaay thahappan/kulam /vallarntha edamum pirantha edamum ontru… panguni uthara mandabathil entrum sevikkalaam.. thoonnil anaivarum sevikkalaam.. periya piraatti vunndu-anghu seethai ellai-raamaa nujar paadu thevallai.vibeeshananai vida..vibeeshanan/angadan/sukreevan/hanumaan-sukreevan vusarathil..hanumaan/jaambavaan konjan keeza-raaja edam yentru –aasthaanathil sevikkalaam..raamaney arangan/kanna purathu yen karu manniyey-kai thala sevai amaa vaasai thorum..vibeeshanna aazvaanukku anugrahathukku..yelaa poykall vuraippathu kannan svaabam..deiva devaki vasu devar/yasodai nanda goban-eranndil aasai-dvayathil/mithunathil..

..mithra baavena sampiraaptham nath vesjeyam kadanjana -nanbanaay vesham pottu vanthaalum vida maattaan..moontru radna sloham..thoshavaanaay aanaalum vida maattaan..ankulya-krishna sara sloham-vaasi 15-20 vuyarthy arullinaar krishna paathar-vuttram.. poyan vaarthai/voduhira ther thattu/kaiyum vullavu kolana vaarthai/mudi ezanthavan vaarthai/ thosham vittaal kai pidippaan/paasi thoortha–thiru aranga selvanaar pesi eruppana/ arakkiyai mookarintha sollum poy aanaal/meymai peru vaarthai-Andaal moontraiyum arullinaall..sukreevan koodaathu yentrathu-than kaalil vizunthavarai radshikka/sakthan yentru kaatta-pisaasam/yagjar/asurar/raadshasar koottam aziya viral niniyey pothum..brahma/parama sivan/ endran-yaarum radshikka mudiyaathu evar vanthaal..perumai solli kolhiraan..mun avathaara ninaivoota-vuraithinil vuhir thanathai vuoontrinaan.. vall vuhiraal pozntha punithan..pollaa arakkanai killi kalainthaanai-naham ninaivaaha Andaallum arullinaall..aduthu-ninaipathai therinthu-purinthu-echithaal-kurangu koottathu thalaivaney-periaazvaar paya pada-thanai kaatta-palaanndu paadinaar–mallaanda thin tholl –athukku thaan payam–sukreevan pola kavalai theeraamal-thushda pillai paarthy thaay paya paduvathu pola–chakaram-aazi pallaanndu–mun nintru/vala kai aazi/ pin azahu/suthy suthy anthu pallaanndu paadinaar..sooznthu erunthu yethuvar pallaandey..paya nivarthahangallukku paya padubavar aazvaar..

..sakru theva pira pannaaya– abayam sarvaboothepya –yethath viratham mama–deekshai avanukku..theva-yekaarathaal-oru thadavai panninaal pothum..sukreevan aabesham-pavantham/raaghavam/niba paatha sarann yentru moontru thadavai panni erukiraan-athanaal angee karikka koodaathu yentraan..sanappa naar kannda brahmaasthram pola-pirathy svaroobam -ethai pola..aahaasathil vantha vudan-mudalil sonnathu-kollu vatharkku vanthaan-saranna gathikku vanthen yentru vun edam solli/aduthi yenakku anuppiya seythy-rajyathukku/piraatti piritha paabi/athukkaaha vallai saranathukku vanthu erukiren yentru seythy..moontraavathu thaan nija maaha saranna gathy panninaan..sakru-seekkiram/sadakku yentru/oru thadavai  moontru artham..pannina paapa koottangal paarthaal evvallavu thadavai sonnaalum oru thadavai pol thaan..aasai naal pala thadavai pannuhirom.oru thadavaiyiley palan tharum..arthathudan dvayam anusanthithu-vutharam thudithu kondey erukkumaam-poorva acharyarkallukku..bogyathvam eruppathaal..pira pannaaya-pira pathy pannubavanai kurithu..kainkaryam piraarthithu thaan panninaan..than aasaiyinaal elangai pattrinavanai kurithu–ethu-sa kaaram- aashebathukku samaa thaanam..piraatti mun ettu panna villai..avallaiyum pattri erukiraan..yenakkul aval adakkam pola vummai -sa kaarathilum- aval adakkam..vanthathey vibeeshanna saranna gathykku thaan..yen adiyaar–seythaaril nantru seythaar–malar kann vaithaan avanai nokki..then thisai elangai nokki-kuzanthaiyai paarthu kondey erukka..saranagatha vadsalan/aasritha vadsalan-sukreevanaiyum maatri pesaamal, avanaiyum maattra vaithu angee karikiraan..kathai sila sonnaan avanai maatha-puraa kathai-aanpuraa/ pennpura/ vedan-pedaiyai pokiya vedan virahidai ven thee mootti,viza–kabado vyaak yaanam.. vueir thara vendaam-avan thambi nalla vanukku angee kaaram thaan pannanum..vedan sarann yentru solla villai..seethai vueir pokki/avaney thirumbi vanthu/ sarann yentru sollaamal/ naan vueir vittaal -aan puraa  pola seythaan yenbaarkall yennaiyum..athai vida kevalam–aduthu vera puli/manushya kurangu/manushya kathai..pirannanai vittey radshikkanum-geethai..vasistar ethai kettu meendum kaattukku anuppuvaar.eshvaaku kulathil piranthu kaalil vizuntha avanai radshikka villai aanaal..ethu thaan yen viratham–lakshannam poorthy eruvar edathilum..

..chakara varthy pola nichaya puthy-azaithu vara sukreevanaiyey poha- evan mun edum avarkallai avan mun eda venum.. eruvarum mun eduvathu tham tham kuttrangallai samarpikka/thaaney lankai poy angee kaaram pannaa tha kuttrathukku baagavathar nizalil puhuhiraan..aba chaaram pattavan edathil sentru piraaya chitham pera- loha saarangarai anuppiyathu pola..raavananey manasu maari vanthu erunthaalum-parama santhosham-raadshasa kulathukkey vaazchi..vibeeshanasyo..ethi vaa raavanna suyam–namakkum vibeeshanan pontra bakthan kidaippaanaa yentra paaripu avanukkum..mahaathmaa durlabam..vaarthaiyaal thadavi koduthaan..gajendranukku panniyathu pola-pattu beethaambarathai kazattri/vaayil soodu kaathai voothi gajendranin  thiru vadikku vethu koduthaanaam..kannkallaal kudithaan vibeeshananai..vaadsalyam kaattiyathai paarthu-vuruhinaan vibeeshannan– vuruhi erunthavanai kudithaan..lanka raajya batta bisheham-ezaiyavarkku allitha thiru adi arasai kettaan-kadaa puna–alangrishathi-Aallavanthaar paada pangayamey thalaikku anniyaaha kettaar Aazvaar..moontru sahotharai pera kaattukku vanthom. ninodum ezuvar aanom..kokku vaayum padu kanniyumaaha erunthanar..

..naamavaal yellaa selvangallum kittum/radnam-meenavan-vyaabaari-raaja/thaaney anubavithaan–sahasra naama paarayanyam ethai pola -solhira aananthathukku sollanum..thaaney nallathu nadakkum..karmam panna yogyathai/ kodukka avan erukiraan..konjuhira thaay-aanantham thanakku-laabam-vera pira yojanathukku ellai..pithaa yenbatharkku sollanum.. kumpittu-pathiham/bajanai pannanum-vedkkam tholainthaal thaan modsham..thalaiyinodu aathanam thatta-thalai keeza kuthithu..vulohar sirikka-kai thattaley thaazamaaha aadanum..avarum vun vazi varuvaar..amarar thoza paduvaar appadi sonnaal..artham theriyaa vidilum palan kittum.neruppin svaabam sudum-kuzanthaikku theriyaamal thottaalum pola..

..paathihai thiru manjana theertham sarayu vaziyaaha samuthram petrathaal-sarana gathy pallikka villai-Desihan-abaya piradaana saaram…. saranya lakshanam-krubai parasu raaman edam ellai. barada saranna gathy-hruthaya anugrahathukku yerppa ellaamal -kaariyam nadakkaatha naazauil-pithru vaakyam pari paalayam pannum samayathil-panninathaal pallikka villai..

..sarva aayuthamum thaangi erukiraan radshikka..

Seethaa Raaman Thiru Adikalley Sarannam.

Chakaravarthy thanujaayaa seethaaya mangallam.

Athma Gunnangal..

November 22, 2009

Advesta : With malice towards none.

Maitraha : Pouring love even on those who causelessly do harm.

Karunaha : Always being sympathetic. “Para dukha dukhitaha” i.e. when one sees any living

being in distress, not only should he console but also do everything in his power to relieve the

distress. He must feel the other man’s sorrow as his own.

Nir-mamaha : Abdicting the sense of attachment to the feeling of proprietorship.

Nir-ahankaraha: Without false ego-consciousness.

Sama duhkha sukhaha : Being equal both in distress and happiness.

Kshami : Forgiving, forbearing

Santustah : Ever-satisfied.

Anapekshaha : Not desiring perishing things.

Suchi : Pure in thought, speech and action; Pure in eating habits.

Tulya ninda stuthihi : Equipoised in honor and dishonour.

Abhayam : Fearlessness

Sattvam : Illumined Mental State.

Arjavam : Integral and sincere to the core: simplicity.

Anudvekakaram vakyam : un-offensive speech.

Prasannatma : Clear, unclouded understanding.

Amanitvam : Humility,

Adambhitvam : Pridelessness.

Ahimsa : Non-violence.

Ksantih : Tolerance.


Saucham : Cleanliness.

The qualities of a Vaishnava are narrated soulfully by Saint Narsing Mehta, in a famous

Gujarathi Song “Vaishnava Janatho”. This song always enraptured Mahatma Gandhi and he

drew constant inspiration from this song for his ‘Non-violence Movement’.


1. “Vaishnava janatho they-ney kahiyeh

Jeh peeda paravo janarey –

Para duke upkar karey thoyeh

Mana abhimana na aaneynrey”.

2. “Sakala Loka-mam sahiney vandhey

Ninda na karey keyneerey –

Vacha-kacha maha nichchalarageh

Tantan jananeey theyneerey”

3. Sama-drishti-ney trushna tyagi

Para-stree kee jeyney matharey-

Jihvah thakee asatya na bholey

Para-dhana nava janey heatharey.

4. “Moha-maya vyayeh nasi jeyney

Dhruda-vairagya jeyna mana mamrey-

Rama nasaram thali-lakhi

Sakala theertha theyna thana mamrey”.

5. “Vana-lopee ney kapata rasithachey

Kama-krodhah nivaar yaarey –

Paney nara-samyo theynum thara-sana-karatham

Kula Eko theyra dharyamrey”


1. A Vaishnava is one who feels deeply the sorrows and miseries of others and without

any boasting, helps them.

2. Blessed is the Mother who gave birth to a son full of love to all creatures on earth,

finding fault with none and who is pure in thought, word and deed.

Nitya Vibuti means the Eternal Vaikunta.

Leela Vibhuti means the playing-ground of the Lord. (Viz. the Universes)


3. He only is a true Vaishnava who is equipoised, transcended all attachment to desires,

who looks upon other ladies as his mother, who is truthful and who does not touch

others property.

4. He is a Vaishnava who becomes the embodiment of service to God and his Devotees.

His darsana is enough to save one from entering into the detestable naraka (hell).

(What better explanation can one find to express Vaishnava Lakshana?)

* * *





Sthothra Rathnam

November 22, 2009


Swathayan niha sarvesham trayyantartham sudhurgraham

Stotrayamasa Yogeendra tham vandhey Yamunahvayam (i)

Namo Namo Yamunaya, Yamunaya Namo Namaha

Namo Namo Yamunaya, Yamunaya Namo Namaha (ii)

(Meaning: I prostrate at the lotus feet of Sri Yamunacharya again and again. The Great

Acharya has taught in this Stotra the truths pregnant in Vedantha and Upanishads in a manner

accessible to men of ordinary intelligence).


Namo chintyadbuta-klista-jnana vairagya rasaye |

Nadhaya munaye-agatha Bhagavat bhakthi sindhavey || (1)

(Meaning: Yamanucharya invokes the spiritual blessings of Nadha Muni, the great ocean of


The life of Shri Yamunacharya will be narrated in the Section of Azwars and Acharyas by

and by.the sloka. It is called Thanian. The word ‘I’ relates to the person who meditates on the


Tasmai namo madhu-jidangri saroja tattwa

Jnananu-raga mahimadhishayantha-seemney |

Nadhaya Nadha Munaye atra paratra-chapi

Nityam yadeeya charanow charanam madheeyam || (2)

(Meaning: Once again prostrations to the Great Nadha Muni).

Bhuyo namo aparimitha achyutha bhakthi tattwa

Jnana amruthabdhi parivaha subhair vashobhibi |

Loke avatheerna paramartha samagra bhakthi

Yogaya Nadha Munaye Yaminam Varaya || (3)

(Meaning: Once again Salutations to the Great Yogi; the Bhaktha, par excellent; the First

Acharya in the galaxy of Sri Vaishnava Acharyas)

Please recite these stanzas again and again. Further stanzas will be given in this Section.Invocation: Before reciting any sloka, there will be a meditative sloka on the Acharya who sang



Thus, the first three stanzas mirror the deep love and adoration which Yamanucharya(Alavandar) had for his grand-father Sri Nadha-munigal.

Sri Baagavatha Saaram-Skantham-1-athyaayam 1 and 2-Sri Vellukudi Swami..

November 21, 2009

..kakli yuhathil sirantha puraannam baagavatha puraannam..bagavatyh geethai-vaazkkai murai solla vanthu.. baagavatham  practical session..piranthu nadathy kaatta- sarithram/ perumaan/ bakthar/ muni/ rishi/ vairaakyam vullavar pontra pala kathaa baathrangall vunndu..anaivarum kaathu erukka-kooda-kannanum vanthaan..Padma puraaanam..4th athyaaya surukkam-sloham..vaikundam thuranthu aanantha vanam vanthaan.. azahaana thiru meniyudan/ aabarannangalludan /kreedam/ vana maalai/ beedaambaram..kodi mammada laavanyathudan..

..manmadakaama  baanam/ ontrum pannaathu -rathi devi sernthaalum .. avan thiru adiyai pattrinaal..naduvil puhunthaan.. mudal aazvaarkall naduvil nerukki-athu pola..bakthar naduvil koodinaan..-sloham-naradar purinthaar.. bagavaaney  koodinathaal..baagavatham kathai kedpathaal-muni kumararkal santheham pokku hiraarkall.. 7 naal yagjam-kettaal-eppothum paapam purinthavaraaha erunthaalum/ kobathaal yerikka pattavarkallaahilum.. paapam vilahum..pattiyal eduhiraar-paapangallin..daambeeham/ kaamam/ krotham/ himsippavar–thunbam neengu hiratham.. ek kutra..ak kuttram –rtaamaa nuja nootranthaathi paasuram pola..

..thunga padra nathi karai-athma darma dabasi-manaivi-porull serkka aasai..thunthuli–puthra baagyam ellai..munivar anugrahathuku kaadu nokki pohiraarkall..thumthuliyum/aathma devarum munivar edam vannangi piraarthikka..pasu maattai vallarthaalum kantru pirakka villai. poo vaadum.. paapam seythom.. santhosham thaan.. pillai ellai samsaara vaasanam tholaikkanum.. azutha vendaam.. aasai poha villai..vazi kettaat– pazam koduthaar.. sadyam/saucham/ dayai/ daanam tharum pillai pirappaan..thunthili-nalla puthy ellai..ezanthavall/pillai peru ellai nimathy.. peram-pasu maattukku koduthaal.. thunthukaari pillai perathaal.. pasu maadu vudambu manisa-go karnnan..

..go karnan athma gunam nirainthu erunthaan..thunthikaari theeya nadavadikkai thodarnthathu..thaayai kontra paapathukku aalaanaan avan..thunthukaari eppadi erukka/ go karnnan-na thukkam/ na suham/ nanban virothy ellai..nalla gunathodu vallarnthaan.. devanukku pillaiyaaha piranthaalum theeyavan aahalaam.. asura kudumbathil bagavath sinthaiyodu pirakkalaam..suha thukka sama maaha paavippaan..theertha yaathrai go karnnan ponaan..paapam sertha thunthukaari-paraan kallilum aathmaa vunndu..suham thukkam anubavikkaamal/ paapam punyam serkkaathu antha aathmaa..vudalai yeduthu konda athma- suham thukkam anubavikiraan..athma punjangal thongi kondu erukkum..meham/ pani/ mazaiyaal boomi/ nel..gothumai.. aann vunndu/ garbam-suzarchi..gjaanathudan manisa piravi yeduppathu sila athmaa thaan.. mazai thanneer samuthrathukku pohalaam..

..arithu arithu maanidaraay pirathal arithu..thunthu kaari- kaattru vadivathudan-bootha pisaasu roobathudan thirinthu erunthaan..seetha aathaba- mazai veyililum. aakaaram vud kollaamal thavithaan..go karnnan vueir ponathu kellvi pattathum -gaya  shraartham panna -mukthy adaiya-thunthukaari kanavil thontri..gora vadivil..pretham pathil solla-anthanan piranthaalum thirinthu kondu eruppathai solla-praatha nee thaan yennakku vuthavanum.. gayaavil shraartham panniyum mukthy kitta villaiyey ..paapa vimosanathukku-yenna vazi- soorya devar solla- baagavatha kathaiyai ezu naall vithi padi padikka sonnaar..thunthukaari moongil sediyil amarnthu kettaan– 7 kann. ov ontraaha vedithu aahaasathil mukthy ponaan..piretha thanmai poy mukthy- 100 gayaa shraartham kooda kodukkaathathai..pettraan.. palathil veru paadu-yellorum kettom.. manasaal sinthithu mukthykku aasai pattaal pettraan.. go karannan kaattiya vaziyil manathaal sinthi thu kettu mukthy peranum..

..7 naaz vithy..sapthaaham–parishithuku suhaa charyar– 7 naaz kedu..suharum 7 naazil sonnaar..brahma pillaikall 6th paadma puraannathil sollu hiraarkall..vivaaham muhoortham paarpathu pola..baagavatha thukkum paarkkanum..aavanni- maarkazi maathathukkull vaasippathu siranthathu..yettram yenkiraar..pathrihai adithu anaivaraiyum azaippu vidanum.. achutha keerthanaikku.. vaishnavar kall erukkum desam/ aasai vudaiyavar mattum pathirihai azaikkanum.. baagavatha amutham paruha.. thanga edamum/ saappaadum tharanum..punnya theertha karaiyil/ veettil nalla edathil kathai sollanum..virakthanaay erukkanum solbavan.. veda saasthram payintravanaay erukkanum..shavaram thiruthy/soorya vuthayam mun ezunthu poojai pannubavan. thanga simhaa sanathil vaithu namas karithu..samsaara saaharathil erunthu pooka piraarthikkanum..kai koduthu thookka venum.. krubaiyaal mattum meezalaam..bakthy/ gjaanam/ vairaakyam vallara.. thooba deeba pushbam samarpithu.. baagavatha pusth hathai sevithu -kannaney nee yentra puthy vudan..daasan aaha erukiren–adaiya thadangal pokkanum..

..suha charyaraiyum venndi kondu.. sooryothayam thodangi/moontrai jaamam sollanum..porullaiyum vuraikkanum. 2.5 naazihai maathyaa yanathukku niruthanum..baava thushdam-kaamam krotham /matham thur abimaanam moham dvesham dambam neekki vittu sollanum..ketta pinbu thaanaaha aathma gunnam varum..thalihai athyaayam mudintha pinbu samar ppikkanum. thiru naama sangeerthanamum pannanum..

mudal naaz- 3-22 varai..jada baradar 5-12 erandaam naal. 7th skantham mudikanum nara simhar.. 4th 10 -3th athyaayam varai.. kannan avathaaram…aduthu  rukmini kalyaannam 10-54 varai.. aduthu 11-13 hamsa avathaaram varai.. kadaisi poorthy. vithy 7 naaz vibarannam.

..perumaaney vanthu erunthaan / pirakalaadan/bali/uthavar/naaradar anai varum vanthanar kedkka..veennai naaradar/ thaallam pira kalaadan/ endran-miruthangam/arjunan-raaham//jaya jaya oli vudan anaivarum solli aarambikiraarkall..

..vedathin arthathai  ethihaasam/ puraannathaal therinthu  kolalaam..baagavatham vaasippavan than paabam tholaithu kolhiraan..paadma puraanathil mudal 6 athyaayathil arulliya perumai paarthom..muthumai neengi ezamai pettraarkall eruvarum..gjanamum/ vairaakyamum..

..130 varusham/purattaasi navami/ 200 varusham kazithu go karnnan.. 130 varusham kazithu brahma kumaararkall sonnaarkall..sam  saaram pokkum..12 skandam saaram paruhanum/335 athyaayam/18ooo slohamum karkka venum..

..entha lohathin palanaiyum peruvom.. mudal athyaayathin porullai kedppom..oru naallaikku oru athyaayam..mukyamaana sloham solluvom..

1-1-1 sloham..aasai thaan venum..adaiya kaathal venum..yasya-janma aathy-padaithu/azithu kaathu anaithaiyum aathi sapthathaal..anvayaathu-vubaathaana kaariyam..saha kaari kaariyam/nimitha kaariyam.. alahilaa villai yaattu vudaiyavan.. sruthy siras..janma..aathi leeley-raamaa nujar..ennathu ennaiyathu yentru vubanishad kaattu hirathu..anaithaiyum  therinthavan–thaaney pira kaasippaan/svadandranaay..brahmaavai padaithu naangu vedam vuba desithaan..anaithaiyum padaithu booomi-gandam/appu-suvai/neruppu kaaattru aahaasam-sabdathodu..agjaanam pokkubavan.. sadyam..ananthan.. sadyamaay ananthanaay gjaana mayanaay-mangalla sloham..paza rasam saappiduvom. vedam -karbaha maram-kizi kothukarathu..baagavatham–suhar-kizi..anaivarum rasikalaam..nymisaarnyathil.kettaarkall..1-1-10..manda puthy ..saaram theriyanum..1-1-11 krishna sarithram kedkkanum..1-1-12 avathaaram shemathukku.. kedkka kedkka  janmam karma pohum..17-srushti vyaabaaram.. krishna leelai/darmam 20-eppadi radshithaan..23-yuhathil eppadi  darmam kaathaan..6 kellvi..srushtiyai eppadi seyhiraan..pathil naazaikku paarkkalaam..

Sloham1-1-1..Mangalla Sloham-janmady asya yato ‘nvayad itaratas carthesv abhijnah svarat    tene brahma hrda ya adi-kavaye muhyanti yat surayah    tejo-vari-mrdam yatha vinimayo yatra tri-sargo ‘mrsa    dhamna svena sada nirasta-kuhakam satyam param dhimahi

om–O my Lord; namah–offering my obeisances; bhagavate–unto thePersonality of Godhead; vasudevaya–unto Vasudeva (the son of Vasudeva),or Lord Sri Krsna, the primeval Lord; janma-adi–creation, sustenance anddestruction; asya–of the manifested universes; yatah–from whom;anvayat–directly; itaratah–indirectly; ca–and; arthesu–purposes;abhijnah–fully cognizant; sva-rat–fully independent; tene–imparted;brahma–the Vedic knowledge; hrda–consciousness of the heart; yah–onewho; adi-kavaye–unto the original created being; muhyanti–areillusioned; yat–about whom; surayah–great sages and demigods; tejah–fire; vari–water; mrdam–earth; yatha–as much as; vinimayah–action andreaction; yatra–whereupon; tri-sargah–three modes of creation, creativefaculties; amrsa–almost factual; dhamna–along with all transcendentalparaphernalia; svena–self-sufficiently; sada–always; nirasta–negationby absence; kuhakam–illusion; satyam–truth; param–absolute; dhimahi–I

O my Lord, Sri Krsna, son of Vasudeva, O all-pervading Personality ofGodhead, I offer my respectful obeisances unto You. I meditate upon LordSri Krsna because He is the Absolute Truth and the primeval cause of allcauses of the creation, sustenance and destruction of the manifesteduniverses. He is directly and indirectly conscious of all manifestations,and He is independent because there is no other cause beyond Him. It isHe only who first imparted the Vedic knowledge unto the heart ofBrahmaji, the original living being. By Him even the great sages anddemigods are placed into illusion, as one is bewildered by the illusoryrepresentations of water seen in fire, or land seen on water. Onlybecause of Him do the material universes, temporarily manifested by thereactions of the three modes of nature, appear factual, although they areunreal. I therefore meditate upon Him, Lord Sri Krsna, who is eternallyexistent in the transcendental abode, which is forever free from theillusory representations of the material world. I meditate upon Him..

Sloham 1-1-4-naimise ‘nimisa-ksetre  rsayah saunakadayah  satram svargaya lokaya  sahasra-samam asata

naimise–in the forest known as Naimisaranya; animisa-ksetre–the spotwhich is especially a favorite of Visnu (who does not close His eyelids);rsayah–sages; saunaka-adayah–headed by the sage Saunaka; satram–sacrifice; svargaya–the Lord who is glorified in heaven; lokaya–and forthe devotees who are always in touch with the Lord; sahasra–onethousand; samam–years; asata–performed.

Once, in a holy place in the forest of Naimisaranya, great sagesheaded by the sage Saunaka assembled to perform a great thousand-year

Sloham-1-1-10..prayenalpayusah sabhya  kalav asmin yuge janah  mandah sumanda-matayo  manda-bhagya hy upadrutah

prayena–almost always; alpa–meager; ayusah–duration of life;sabhya–member of a learned society; kalau–in this age of Kali(quarrel); asmin–herein; yuge–age; janah–the public; mandah–lazy;sumanda-matayah–misguided; manda-bhagyah–unlucky; hi–and above all;upadrutah–disturbed.

O learned one, in this iron age of Kali men have but short lives. Theyare quarrelsome, lazy, misguided, unlucky and, above all, always

Sloham 1-1-11 -bhurini bhuri-karmani  srotavyani vibhagasah  atah sadho ‘tra yat saram  samuddhrtya manisaya  bruhi bhadraya bhutanam  yenatma suprasidati

bhurini–multifarious; bhuri–many; karmani–duties; srotavyani–to belearned; vibhagasah–by divisions of subject matter; atah–therefore;sadho–O sage; atra–herein; yat–whatever; saram–essence; samuddhrtya–by selection; manisaya–best to your knowledge; bruhi–please tell us;bhadraya–for the good of; bhutanam–the living beings; yena–by which;atma–the self; suprasidati–becomes fully satisfied.

There are many varieties of scriptures, and in all of them there aremany prescribed duties, which can be learned only after many years ofstudy in their various divisions. Therefore, O sage, please select theessence of all these scriptures and explain it for the good of all livingbeings, that by such instruction their hearts may be fully satisfied

Sloham-1-1-12..suta janasi bhadram te  bhagavan satvatam patih  devakyam vasudevasya  jato yasya cikirsaya

suta–O Suta Gosvami; janasi–you know; bhadram te–all blessings uponyou; bhagavan–the Personality of Godhead; satvatam–of the puredevotees; patih–the protector; devakyam–in the womb of Devaki;vasudevasya–by Vasudeva; jatah–born of; yasya–for the purpose of;cikirsaya–executing.

All blessings upon you, O Suta Gosvami. You know for what purpose thePersonality of Godhead appeared in the womb of Devaki as the son ofVasudeva

Sloham-1-1-17..tasya karmany udarani  parigitani suribhih  bruhi nah sraddadhananam  lilaya dadhatah kalah

tasya–His; karmani–transcendental acts; udarani–magnanimous;parigitani–broadcast; suribhih–by the great souls; bruhi–please speak;nah–unto us; sraddadhananam–ready to receive with respect; lilaya–pastimes; dadhatah–advented; kalah–incarnations.

His transcendental acts are magnificent and gracious, and greatlearned sages like Narada sing of them. Please, therefore, speak to us,who are eager to hear about the adventures He performs in His variousincarnations.

Sloham-1-1-20..krtavan kila karmani  saha ramena kesavah  atimartyani bhagavan

gudhah kapata-manusahkrtavan–done by; kila–what; karmani–acts; saha–along with; ramena–Balarama; kesavah–Sri Krsna; atimartyani–superhuman; bhagavan–thePersonality of Godhead; gudhah–masked as; kapata–apparently; manusah–human being.

Lord Sri Krsna, the Personality of Godhead, along with Balarama,played like a human being, and so masked He performed many superhuman

Sloham-1-1-23..bruhi yogesvare krsne  brahmanye dharma-varmani  svam kastham adhunopete  dharmah kam saranam gatah

bruhi–please tell; yoga-isvare–the Lord of all mystic powers; krsne–Lord Krsna; brahmanye–the Absolute Truth; dharma–religion; varmani–protector; svam–own; kastham–abode; adhuna–nowadays; upete–havinggone away; dharmah–religion; kam–unto whom; saranam–shelter; gatah–gone.

Since Sri Krsna, the Absolute Truth, the master of all mystic powers,has departed for His own abode, please tell us to whom the religious principles have now gone for shelter.

..kantru kutti pin pohum thaay pasu pola-baagavatha bakthar-kathaiyai paarayannam seybavar- pin varuhiraan..pathil 2nd athyaayathil..padi kattu kaattuhiraar..bakthu vusarathil..thodanga ethiruikal..1-2-1..roma harshar pillai-sooda -2nd-suharai vanangu vom..pillaay  yentrathum maram sedi pathil sonnathu..sama darsanam petravar suhar..paarthavar sonna padi kedpom..4th-naarayanan/vyaasar/7-bakthy venum/vairaakyam vuru vaakkam/8th-aasai vallara villaiyaal  ethaalum  yerpadaathu..9th-naangu purushaartham-darmam/porul/aasai/mukthu ellai..10th-darmam-paapam kalliya/bakthyil aasai pirakka/porullai bakthykku/artham-kaamam avanuku/ adiyaarukku sambaathitha porullum sari..payam minchum  vull vaithaal.. kannan edathil aasai-11th-brahmam/pata maathma-12th-vedam kettu thekki  ninainthu-thirumbi thirumbi ninainthu..vaazkkaikku vuba yoha paduthy-dabas-kann moodi eruppathu ellai/daba aalosanai daathu..vuyarntha vishayathil aalosanam..thodarbu therinthu kolanum/than edathil brahma vai paarkkanum/avanukkey erukkanum/selutha padu bavan..14th-perumaanai  seluthubavanaaha nuinaikum vullathull erukiraan..kettaalum/paadinaalum/thyaanathaalum/poojai yaalum-samsaaram-16th-punya theertha yaathrai/physical-gjaanam vendaam-bakthy thodanga virotha paapam tholaiyum..17th-mahaan thodarbu yerpadum..adutha padi..daana darmam theertha yaathirai mudal padi..pira pala paapangal vilahum..rajo  damas gunnam kurainthu sadva gunnam vallarum /darma kaariyam seyvom/bakthy/muthy /anaithu paapam tholaiyum-18/19/21./28/29.santheham vilahum/mudichu pohum.. sevitha pothu anaithu nanmai kittum..vaasu devan patriya arivu/dabas/aalosanam/ gathy..

punya theertha yaathirai/paapangal oer allavu vilahuthal/mahaankall thodarbu/sadva gunnam vallaruthal/darma sinthanam vallaruthal/bakthu pirathal/paapangal tholaithal/avanai kanndu kainkaryam seythal..

Sloham 1-2- 1–vyasa uvaca  iti samprasna-samhrsto  vipranam raumaharsanih  pratipujya vacas tesam  pravaktum upacakrame

vyasah uvaca–Vyasa said; iti–thus; samprasna–perfect inquiries;samhrstah–perfectly satisfied; vipranam–of the sages there;raumaharsanih–the son of Romaharsana, namely Ugrasrava; pratipujya–after thanking them; vacah–words; tesam–their; pravaktum–to reply tothem; upacakrame–attempted.

Ugrasrava [Suta Gosvami], the son of Romaharsana, being fullysatisfied by the perfect questions of the brahmanas, thanked them and

Sloham 1-2-2–suta uvaca   yam pravrajantam anupetam apeta-krtyam    dvaipayano viraha-katara ajuhava    putreti tan-mayataya taravo ‘bhinedus    tam sarva-bhuta-hrdayam munim anato ’smi

sutah–Suta Gosvami; uvaca–said; yam–whom; pravrajantam–while goingaway for the renounced order of life; anupetam–without being reformed bythe sacred thread; apeta–not undergoing ceremonies; krtyam–prescribedduties; dvaipayanah–Vyasadeva; viraha–separation; katarah–being afraidof; ajuhava–exclaimed; putra iti–O my son; tat-mayataya–being absorbedin that way; taravah–all the trees; abhineduh–responded; tam–unto him;sarva–all; bhuta–living entities; hrdayam–heart; munim–sage; anatahasmi–offer obeisances.

Srila Suta Gosvami said: Let me offer my respectful obeisances untothat great sage [Sukadeva Gosvami] who can enter the hearts of all. Whenhe went away to take up the renounced order of life [sannyasa], leavinghome without undergoing reformation by the sacred thread or theceremonies observed by the higher castes, his father, Vyasadeva, fearingseparation from him, cried out, “O my son!” Indeed, only the trees, whichwere absorbed in the same feelings of separation, echoed in response to

Sloham 1-2- 4–narayanam namaskrtya  naram caiva narottamam  devim sarasvatim vyasam  tato jayam udirayet

narayanam–the Personality of Godhead; namah-krtya–after offeringrespectful obeisances; naram ca eva–and Narayana Rsi; nara-uttamam–thesupermost human being; devim–the goddess; sarasvatim–the mistress oflearning; vyasam–Vyasadeva; tatah–thereafter; jayam–all that is meantfor conquering; udirayet–be announced.

Before reciting this Srimad-Bhagavatam, which is the very means ofconquest, one should offer respectful obeisances unto the Personality ofGodhead, Narayana, unto Nara-narayana Rsi, the supermost human being,unto mother Sarasvati, the goddess of learning, and unto Srila Vyasadeva the author.

Sloham 1-2- 7–vasudeve bhagavati  bhakti-yogah prayojitah  janayaty asu vairagyam  jnanam ca yad ahaitukam

vasudeve–unto Krsna; bhagavati–unto the Personality of Godhead;bhakti-yogah–contact of devotional service; prayojitah–being applied;janayati–does produce; asu–very soon; vairagyam–detachment; jnanam–knowledge; ca–and; yat–that which; ahaitukam–causeless.

By rendering devotional service unto the Personality of Godhead, SriKrsna, one immediately acquires causeless knowledge and detachment fromthe world.

Sloham 1-2-8–dharmah svanusthitah pumsam  visvaksena-kathasu yah  notpadayed yadi ratim  srama eva hi kevalam

dharmah–occupation; svanusthitah–executed in terms of one’s ownposition; pumsam–of humankind; visvaksena–the Personality of Godhead(plenary portion); kathasu–in the message of; yah–what is; na–not;utpadayet–does produce; yadi–if; ratim–attraction; sramah–uselesslabor; eva–only; hi–certainly; kevalam–entirely.

The occupational activities a man performs according to his ownposition are only so much useless labor if they do not provoke attractionfor the message of the Personality of Godhead

Sloham 1-2- 9 –dharmasya hy apavargyasya  nartho ‘rthayopakalpate  narthasya dharmaikantasya  kamo labhaya hi smrtah

dharmasya–occupational engagement; hi–certainly; apavargyasya–ultimate liberation; na–not; arthah–end; arthaya–for material gain;upakalpate–is meant for; na–neither; arthasya–of material gain;dharma-eka-antasya–for one who is engaged in the ultimate occupationalservice; kamah–sense gratification; labhaya–attainment of; hi–exactly;smrtah–is described by the great sages.

All occupational engagements are certainly meant for ultimateliberation. They should never be performed for material gain.Furthermore, according to sages, one who is engaged in the ultimateoccupational service should never use material gain to cultivate sensegratification.

Sloham 1-2- 10–kamasya nendriya-pritir  labho jiveta yavata  jivasya tattva-jijnasa  nartho yas ceha karmabhih

kamasya–of desires; na–not; indriya–senses; pritih–satisfaction;labhah–gain; jiveta–self-preservation; yavata–so much so; jivasya–ofthe living being; tattva–the Absolute Truth; jijnasa–inquiries; na–not; arthah–end; yah ca iha–whatsoever else; karmabhih–by occupationalactivities.

Life’s desires should never be directed toward sense gratification.One should desire only a healthy life, or self-preservation, since ahuman being is meant for inquiry about the Absolute Truth. Nothing elseshould be the goal of one’s works.

Sloham 1-2-11–vadanti tat tattva-vidas  tattvam yaj jnanam advayam  brahmeti paramatmeti  bhagavan iti sabdyate

vadanti–they say; tat–that; tattva-vidah–the learned souls;tattvam–the Absolute Truth; yat–which; jnanam–knowledge; advayam–nondual; brahma iti–known as Brahman; paramatma iti–known as Paramatma;bhagavan iti–known as Bhagavan; sabdyate–it so sounded.

Learned transcendentalists who know the Absolute Truth call thisnondual substance Brahman, Paramatma or Bhagavan.

Sloham 1-2- 12-tac chraddadhana munayo  jnana-vairagya-yuktaya  pasyanty atmani catmanam  bhaktya sruta-grhitaya

tat–that; sraddadhanah–seriously inquisitive; munayah–sages; jnana–knowledge; vairagya–detachment; yuktaya–well equipped with; pasyanti–see; atmani–within himself; ca–and; atmanam–the Paramatma; bhaktya–indevotional service; sruta–the Vedas; grhitaya–well received.

The seriously inquisitive student or sage, well equipped withknowledge and detachment, realizes that Absolute Truth by renderingdevotional service in terms of what he has heard from the Vedanta-sruti

Sloham 1-2–14 tasmad ekena manasa  bhagavan satvatam patih  srotavyah kirtitavyas ca  dhyeyah pujyas ca nityada

tasmat–therefore; ekena–by one; manasa–attention of the mind;bhagavan–the Personality of Godhead; satvatam–of the devotees; patih–protector; srotavyah–is to be heard; kirtitavyah–to be glorified; ca–and; dhyeyah–to be remembered; pujyah–to be worshiped; ca–and;nityada–constantly.

Therefore, with one-pointed attention, one should constantly hearabout, glorify, remember and worship the Personality of Godhead, who isthe protector of the devotees

Sloham 1-2–16 susrusoh sraddadhanasya  vasudeva-katha-rucih  syan mahat-sevaya viprah  punya-tirtha-nisevanat

susrusoh–one who is engaged in hearing; sraddadhanasya–with care andattention; vasudeva–in respect to Vasudeva; katha–the message; rucih–affinity; syat–is made possible; mahat-sevaya–by service rendered topure devotees; viprah–O twice-born; punya-tirtha–those who are cleansedof all vice; nisevanat–by service.

O twice-born sages, by serving those devotees who are completely freedfrom all vice, great service is done. By such service, one gains affinityfor hearing the messages of Vasudeva

.Sloham 1-2- 17–srnvatam sva-kathah krsnah  punya-sravana-kirtanah  hrdy antah stho hy abhadrani  vidhunoti suhrt satam

srnvatam–those who have developed the urge to hear the message of;sva-kathah–His own words; krsnah–the Personality of Godhead; punya–virtues; sravana–hearing; kirtanah–chanting; hrdi antah sthah–withinone’s heart; hi–certainly; abhadrani–desire to enjoy matter; vidhunoti–cleanses; suhrt–benefactor; satam–of the truthful.

Sri Krsna, the Personality of Godhead, who is the Paramatma[Supersoul] in everyone’s heart and the benefactor of the truthfuldevotee, cleanses desire for material enjoyment from the heart of thedevotee who has developed the urge to hear His messages, which are inthemselves virtuous when properly heard and chanted.

sloham 1-2- 18-nasta-prayesv abhadresu    nityam bhagavata-sevaya    bhagavaty uttama-sloke    bhaktir bhavati naisthiki

nasta–destroyed; prayesu–almost to nil; abhadresu–all that isinauspicious; nityam–regularly; bhagavata–Srimad-Bhagavatam, or thepure devotee; sevaya–by serving; bhagavati–unto the Personality ofGodhead; uttama–transcendental; sloke–prayers; bhaktih–loving service;bhavati–comes into being; naisthiki–irrevocable.

By regular attendance in classes on the Bhagavatam and by rendering ofservice to the pure devotee, all that is troublesome to the heart isalmost completely destroyed, and loving service unto the Personality ofGodhead, who is praised with transcendental songs, is established as anirrevocable fact

Sloham  1-2-19.. tada rajas-tamo-bhavah    kama-lobhadayas ca ye    ceta etair anaviddham    sthitam sattve prasidati

tada–at that time; rajah–in the mode of passion; tamah–the mode ofignorance; bhavah–the situation; kama–lust and desire; lobha–hankering; adayah–others; ca–and; ye–whatever they are; cetah–themind; etaih–by these; anaviddham–without being affected; sthitam–beingfixed; sattve–in the mode of goodness; prasidati–thus becomes fullysatisfied.

As soon as irrevocable loving service is established in the heart, theeffects of nature’s modes of passion and ignorance, such as lust, desireand hankering, disappear from the heart. Then the devotee is establishedin goodness, and he becomes completely happy


bhidyate hrdaya-granthis    chidyante sarva-samsayah    ksiyante casya karmani    drsta evatmanisvare

bhidyate–pierced; hrdaya–heart; granthih–knots; chidyante–cut topieces; sarva–all; samsayah–misgivings; ksiyante–terminated; ca–and;asya–his; karmani–chain of fruitive actions; drste–having seen; eva–certainly; atmani–unto the self; isvare–dominating.

Thus the knot in the heart is pierced, and all misgivings are cut topieces. The chain of fruitive actions is terminated when one sees theself as maste

sloham- 1-2-28 and 1-2-29.

vasudeva-para veda   vasudeva-para makhah   vasudeva-para yoga   vasudeva-parah kriyah   vasudeva-param jnanam    vasudeva-param tapah    vasudeva-paro dharmo    vasudeva-para gati  

vasudeva–the Personality of Godhead; parah–the ultimate goal; vedah–revealed scriptures; vasudeva–the Personality of Godhead; parah–forworshiping; makhah–sacrifices; vasudeva–the Personality of Godhead;parah–the means of attaining; yogah–mystic paraphernalia; vasudeva–thePersonality of Godhead; parah–under His control; kriyah–fruitiveactivities; vasudeva–the Personality of Godhead; param–the supreme;jnanam–knowledge; vasudeva–the Personality of Godhead; param–best;tapah–austerity; vasudeva–the Personality of Godhead; parah–superiorquality; dharmah–religion; vasudeva–the Personality of Godhead; parah–ultimate; gatih–goal of life.

In the revealed scriptures, the ultimate object of knowledge is SriKrsna, the Personality of Godhead. The purpose of performing sacrifice isto please Him. Yoga is for realizing Him. All fruitive activities areultimately rewarded by Him only. He is supreme knowledge, and all severeausterities are performed to know Him. Religion [dharma] is renderingloving service unto Him. He is the supreme goal of life.

Manvanthara-by-Adisesh Iyyengar..

November 21, 2009

(as per Hindu scriptures, particularly the Srimad-Bhagavatam)

  • The one day is divided into 14 periods. Six such periods are over. We are now in the 7th.
  • Each period is named after the One Ruler who is appointed to rule the entire earthly world during that period. The generic name for such a ruler is Manu. The period is called a Manvantara.
  • The name of the present Manu is Vaivasvata, the son of the Sun-God.
  • How long is the day of Brahma ? (4.32 billion years)
  • What is the present age of this universe ?
  • What is the Hindu concept of Time ?

Names of the manvantaras of this day of Brahma upto the present seventh.
(each manvantara is of duration 306,720,000 human years)

1.Svaayambhuva Beginning of Creation
Dhruva Episode
Descent of the Lord as Half-man-half-lion to blessPrahlada
2.Svaarochisha The Episode of King Suratha
3. Uttama  
4.Taamasa The Episode of Gajendra, the elephant-devotee
5. Raivata  
6. Chaakshusha The churning of the Ocean of milk

             7. Vaivasvata          PRESENT MANVANTARA

We are in the 7th manvantara .
Each manvantara is divided into 71 maha-yugas.
We are in the 28th maha-yuga of this manvantara.
We are presently in the kaliyuga
of the 28th maha-yuga
of the 7th manvantara of Brahma’s day
(Duration of every kali-yuga = 432,000 years)
l: = 432,000

Age of the Universe

Portion of Brahma’s day elapsed so far
(till say, 2000 A.D.) consists of
Duration Table

  • 6 manvantara-twilights (6 x 4l )
  • 6 manvantaras completed (6 x71 x10l )
  • 1 manvantara-twilight before the 7th (4 l )
  • 27 maha-yugas past in this manvantara (27 x 10l )
  • elapsed yugas in this maha-yuga ((4 + 3 + 2) l )
  • 5102 years in kali-yuga

This adds up to 4567 l + 5102 =
                       1,972,949,102 human years
This is the present (as of 2000A.D.) age of the universe in this day of Brahma

Duration of Kali-yuga (l ) =
                              432,000 (human years)
Duration of Dvapara-yuga (2
l )
Duration of Treta-yuga (3
l )
Duration of Satya-yuga (4
l )
Duration of maha-yuga:
l + 2 l + 3 l + 4l ) = 10l
Duration of manvantara: 71 x 10l
Duration of one manvantra- twilight : 4l
          (one before every manvantara)

Duration of Brahma’s day

One day of Brahma is of duration equivalent to 1000 mahayugas. His night is equally long. At the beginning of every day creation starts. At the end of the day all that was created merge in the Absolute and Brahma ‘sleeps’ as it were. 360 such days and nights make one year of Brahma. According to the Puranas, He has spent 50 years like this and this day is the first day in his fifty-first year!

One day of Brahma  = 14 manvantaras + 15 manvantara twilights
(because there is an extra manvantara - twilight at the end of all the 14 manvantaras)

= 14 x 71 mahayugas + 15 x 4 l
= 994 mahayugas + 60 l
= 994 mahayugas + 6 mahayugas
= 1000 mahayugas
= 1000 x10
l = 4,320,000,000 human years.

One ‘second’ of Brahma
= 4,320,000,000 / 12x60x60
= 100,000 human years

Names of the remaining seven (future) manvantaras of this day of Brahma

  • 8 Saavarni   ——————->
  • 9 Daksha-saavarni
  • 10 Brahma-saavarni
  • 11 Dharma-saavarni
  • 12 Rudra-saavarni
  • 13 Deva-saavarni
  • 14 Indra-saavarniafter which cosmic night will follow
The next Manu (i.e., the eighth) will be Saavarni. This promise was made by Mother Goddess to one King Suratha during the second Manvantara. To him (and another) the triple story of Mother Goddess is narrated in the Devi-bhagavatam ( also Chandi or Durg A-saptasati ). The story begins from a mythological event that happened after the end of the last kalpa (= day of Brahma) and ends up by forecasting the feats of Mother Goddess that are yet to happen in this kalpa. One such is the prediction that Suratha will be born as Manu Saavarni.BACK TO THE FUTURE

(Source: Srimad-Bhagavatam, IX – 3)

In the mid-satya-yuga of the first maha-yuga of the present manvantara i.e., around 115 million years ago there lived a King of the Solar dynasty, by name Kakudmi, and his beautiful daughter Revati. Not trusting the astrologers of his time, yet believing in the maxim ‘marriages are made in heaven’ Kakudmi took his daughter to the celestial world of Brahma the Creator (Note: in every satya-yuga such journeys are supposed to be possible) in order to ask the Creator Himself as to who would be the right marital match for his daughter. Kakudmi had somebody in his own mind. But Lord Brahma was available to him only after a twenty minutes or so of waiting time (by the standards of that world). When Kakudmi finally had the opportunity to ask Brahma his question, Brahma laughed and said:

My dear Kakudmi, from the time you came here your earthly world has passed through 27 maha-yugas and so none of whom you have in mind or their descendents are alive now. Right now people are enjoying the avatara (=descent) of Lord Krishna on the Earth. Go back and marry off your daughter to Balarama, the elder brother of Krishna’.

Thus it was that Kakudmi and Revati travelled ‘back to their future’ — from the 1st mahayuga to the 27th — and Revati was married to Balarama.

Note: 1 mahayuga = 43.2 ‘seconds’ for Brahma.


According to Hindu religion and cosmology the flow of Time is eternal. Creation and Dissolution are only two events in a long cyclic succession of Cosmic events. There is no beginning in the past and there is no end to the future. Creation is a manifestation in concrete terms of the Absolute. Dissolution is when all the created universe merges in the Absolute. And that is when the period of non-manifestation begins. The periods of manifestation and of non-manifestation alternate. These are the days and nights of Brahma.

Brahma Himself is a manifestation of the Absolute. He has a life of 100 years in His time.

Between one kalpa (technical name for Brahma’s day) and the next, the only thing that survive are, Brahma himself (who has to be ‘brought back to memory’, by the Absolute, after his ‘sleep’ !), the vedas in their latent form and the collected aggregate of vaasanaas (imprints of actions and thoughts) of all individual souls. Just as each kalpa is followed by another kalpa with an intervening Cosmic Night, so also one Brahma is followed by another Brahma.

Adhyayana Uthsavam..

November 20, 2009

What is Adhyayanam? – Meaning

 The prefix “adhee ” means to study, to learn by heart, to remember what is learnt (as in “adhee: BhagavO BrahmEthi” passage of TaitthirIya Upanishadh); it also means to teach, declare and understand .As is usual with Sanskrit words, there are a host of meanings depending on the context.From “adhee “, we move on to ” adheetha ”, which means learnt, studied and remembered.From ” adhee ” derives “adheeyAna:” which means a student, who is learning VedhAs (Sruthis) in the traditional way from an “adhyApAka ” or teacher.From “adhee” is also derived the word ” adhIthin ” to denote a well-read, devoted scholar engaged in reciting sacred texts like Sruthis.Now with this introduction to the root of “adhee”, we come to the key word adhyayanam “, which means learning, study and remembrance of the Vedic passages. This reference can be for Sanskrit VedhAs as well as for the Tamizh VedhAs (Tamizh MaRaikaL) or NammAzhwAr’s four dhivya prabhandhams with its six angams (Thirumangai Alwar’s) as well as the other 14 Dhivya Prabhandhams. Adhyayanam is not connected to the word ” ayanam ” meaning solistice as in DakshiNAyanam (Winter Solstice). Adhyayanam is a must for three of the four classes of people as indicated by Manu smruthi: ” adhyayanam cha aksharamAthra PaaDa ithi VaidikhA:”. Those who not only learn Vedhic texts but understand the meanings of these sacred ageless (anAdhi) text are “arthajna:” Latter type (arthaj~na:) are supposed to derive all auspiciousness (sakalam Bhadhram asnuthE) according to YaksA, who is the author Vedic etymology. They can be recognized in Vedic terms as “Salakshana GhanapAtis”. Azhwars always remind us in their phala sruthi slOkams to recite their dhivya Prabhandhams with knowledge of the meanings of the paasurams eulogizing the anantha kalyANa GuNAs of the Lord to attain all soubhAgyams culminating in param hitham. Who started the Adyayana Utsavam first?It is none other than the last among twelve alwars, our beloved Thirumangai alwar.As we all know well Thirumangai Alwar was the one who did the maximum number of mangalAsAsanams (86 out of 106) to Divya Desa Perumals. Alwar did 6 main kainkaryams such as madil, prakaaram, vimaanam etc called “shat kainkaryam”. His one of the works called “THIRUNEDUNTHAANDAKAM” is nothing but a gemstone among the 4000 prabandhas.Alwar while visiting Srirangam, sang these divine pasurams in praise of HIM in deva gaanam in front of the sleepng beauty, lord ranganatha. Bewitched by the sweetness and its divine meanings, Emperuman became spell bound. Overjoyed on hearing Alwar’s “THIRUNEDUNTHAANDAKAM” Ranganatha was ready to grant any boons to Thirumangai Alwar.

 Alwar took this propitious moment and asked Emperuman that all he needed was that HE,with his divine consorts should listen to the divine nectar, THIRUVOIMOZHI of Nammalwar and also the the divine out pourings of all the other alwars.

 He also asked another boon from Emperuman that 4000 sacred verses of alwars i.e.Divya Prabhandams should be given the equal status in terms of authority and supremacy to that of Vedas.

 Will Emperuman ever say no to Alwar?

 Emperuman gladly accepted the request by saying “Asthuthe” and assured that he would certainly listen to these unparalleled divine outpourings of alwars as it is the most dearest to his heart. Thirumangai Alwar, whose joy found no boundaries, happily went to Thirukkuruhoor famously known as Alwar Thirunagari, the birthplace of Nammalwar, and brought the idol of Nammalwar to Srirangam and started conducting this Adhyayana Utsavam. Later on it was continued by the senior most acharya of our Guru parampara, the “Acharya Saarva boumer”, Natha Munigal and is continued even today as per the divine instructions of our poorvacharyas.

 Now to the second request of Thirumangai alwar, that Prabandhams should be treated on par with Vedas, and the applicability of its restrictions also to prabhandams, Emperuman said that HE grants not only the equal status to Prabhandams but also consider it much superior to Vedhas. This is well proven,as one may notice whenever perumal comes out of temple i.e. during “purappadu”, the Prabhanda Goshti goes in front of Perumal and the Vedas goes behind . Hence to sum up, due to the above mentioned reasons, and with the above procedures, we celebrate the Adhyayana Utsavam in our temples

 The above-mentioned incident of Alwar praying to Sri Ranganathan and starting the journey to Alwar Thirunagari happened on the “Pournamasai Day – Karthigayil karthigay”  and came back with the Idol of Nammalwar to SriRangam after 15 days (i.e) on an Ammavasai Day. Traditionally, this period is called as Anadhyayanam .  Like Vedas cannot be chanted on some days (e.g. Prathamai, etc) Divya Prabhandam should not be chanted during this Anadhyayanam Period. So During this period only SriSruthis of Acharyas will be recited.

 When is Adhyayana Utsavam conducted?

 The Adhyayana Utsavam is celebrated  from  Karthigai Prathmaiday until 11 days after Vaikunta Ekadasi.  The Break up is as follows :

 10 days before Ekadasi is “Pagal Pathu”, also called “Thirumozhi ThirunAl”

10 days from Ekadasi is “iRapathu”, also called “ThirivAimozhi ThirunAl”.

 How is the Pagal Pathu and iRapathu conducted in Thirumalai?

 Adhyayana Utsavam used to be held for 23 days in Tirumala. This is usually held from the night of AmAvAsya preceding Vaikunta Ekadasi in Dhanurmasa. After evening Thomala Seva and neivedyam, Malayappaswami with His Consorts will be placed in Tirumamani Mandapa, facing east in the Divya Simhasanam… In the absence of Nammalwar’s idol in Tirumala, the vigraha of Nammalwar’s Acharya Sri VishvakSenar / Senaimudaliar /Senapathi Alwar will be placed facing south near Simhasanam. Sri Ramanuja also will be seated facing south in that Mandap. After nivedya, Jeer Swami and Adyapakas recite the first hymn and last two hymns in each Andadi. i.e., from Mudal Thiruvandadi to Tiruviruttam.

 Pagal Pathu Recitation

 1st  day             Recitation of Iyarpa in full Tiruppallandu, Vannamadangal

2nd day             Perialwar Tirumozhi  first, second decad   Senniyongu

3rd day              Remaining hymns in Perialwar, Vinnelamelappu Tirumozhi

4th day              Tiruppavai,Nachiar Tirumozhi, Ooneru Selvathu

5th day              From Perumal Tirumozhi to Vadinen, Taye Tandi in Kanninumchiruththambu  Peria  Thirumozhi

6th day              1st, 2nd centum in Peria Tirumozhi  Vadamarudhidai

7thday               3rd, 4th centum in Peria Tirumozhi  Pandainanmarai

8th day              5th,6th,7th centum in Peria Tirumozhi  Thelliyeer

9th day              8th, 9th centum in Peria Tirumozhi Kadil Kadipittu

10th day            10th &11th centum in Peria Tirumozhi  Tirukurunthamdakam  Tirunedumthandakam, Sattumurai in Perialwar Tirumozhi,  Peria Tirumozhi & Tirunedumdandakam

 irappathu  Recitation : (Evening Session)

 1st –9th day       Beginning with Thiruppallandu, each decad from Thiruvoymozhi

10th day            Last (10th) decade of Thiruvoymozhi and sathumurai will be held.

11th day            Kanninum chiruththambu will be recited separately.

12th day            Ramanuja Nootrandadi and Upadesaratnamalai and in Sathumurai, Iyalchattu, Vazhi Tirunamam will be recited.

With this Adhyayana Utsavam comes to end.

 Hence, Malayappaswami will have Adhyayana Utsavam for 23 days. The very next day, Adhyayana Utsavam for Varahaswami will be done by reciting Koil Thiruvoymozhi.

Aazvaar, Emberumaanaar, Jeeyar Thiru Adikalley Sarannam.


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