Archive for the ‘Sri Vaishna Concepts’ Category

Manthra Pushbam..

November 29, 2010

Yopam puspam veda 
Puspavan prajavan pasuvan bhavati
Candramava Apam puspam
Puspavan, Prajavan pasuman bhavati
Ya Evam Veda 

Yopa mayatanam Veda
Ayatanam bhavati. 


He who understands the flowers of water,

He becomes the possessor of flowers, children and cattle.

Moon is the flower of the water,

He who understands this fact,

He becomes the possessor of flowers, children and cattle.

He who knows the source of water,

Becomes established in himself,


Agnirva Apamayatanam 
Ayatanavan Bhavati
Yo agnerayatanam Veda 
Ayatanavan bhavati
Apovagner ayatanam
Ayatanavan bhavati
Ya Evam Veda 

Yopa mayatanam Veda 
Ayatanavan bhavati

Fire is the source of water,

He who knows this,

Becomes established in himself,

Water is the source of fire,

He who knows this,

Becomes established in himself.

He who knows the source of water,

Becomes established in himself,

Yopamayatanam Veda
Ayatanavan Bhavati 

Air is the source of water,

He who knows this,

Becomes established in himself,

Water is the source of air,

He who knows this,

Becomes established in himself.
He who knows the source of water,

Becomes established in himself,


Asowvai tapanna pamayatanam 
Ayatanavan bhavati
Yo musya tapata Ayatanan Veda 
Ayatanavan bhavati 
Apova Amusyatapata Ayatanam 
Ayatanavan bhavati 
Ya Evam Veda 

Yopa mayatanam Veda 
Ayatanavan bhavati

Scorching sun is the source of water,

He who knows this,

Becomes established in himself,

Water is the source of scorching sun,

He who knows this,

Becomes established in himself.

He who knows the source of water,

Becomes established in himself,

Yo pamayatanam veda 
Ayatanavan bhavati

Moon is the source of water,

He who knows this,

Becomes established in himself,

Water is the source of moon,

He who knows this,

Becomes established in himself.

He who knows the source of water,

Yopamaya tanam Veda 
Ayatanavan bhavati 

Stars are the source of water,

He who knows this,

Becomes established in himself,

Water is the source of stars,

He who knows this,

Becomes established in himself.

He who knows the source of water,

Becomes established in himself,

Yopa maya tanam Veda 
Ayatanavan bhavati 

Clouds are the source of water,

He who knows this,

Becomes established in himself,

Water is the source of clouds,

He who knows this,

Becomes established in himself.
He who knows the source of water,

Becomes established in himself,


Samvastaro Va Apamayatanam 
Ayatavan bhavati 
Yassavatsa rasyaya tanam Veda 
Ayatavan bhavati.
Apovai samvasara ayatanam
Ayatanavan bhavati
Ya Evam veda 

Yopsu Navam pratistitam veda
Pratyeva tistati

Rainy season is the source of water,

He who knows this,

Becomes established in himself,

Water is the source of rainy season,

He who knows this,

Becomes established in himself.

He who knows that there is a raft is available,

Becomes established in that raft.

{This stanza is included in some versions of mantra Pushpam

Om thad Brahma, Om it is Brahma

Om Thad Vayu. Om it is air

Om Thad Athma Om it is the soul

Om Thad Sathyam Om it is the truth

Om That Sarvam Om it is everything

Om That puror nama Om salutations to that Purusha

Anthascharathi bhootheshu Guhyam Viswa Murthishu

 That which is inside all beings secretly is that Universal God

Thvam Yajna You are the fire sacrifice,

Thwam vashatkara You are the the personification of Vedic sacrifice

Thwam Indra You are the Indra

Thvam vayu You are the air

Thvam Rudra You are the Rudra

Vishnus thvam You are the Vishnu

Brahmasthvam You are the Brahma

Thvam prajaipathi You are the Lord of all beings

Om Thadhapa apo jyothi raso amrutham brahma bhur bhuvasuvarom

Om water is light, the essence is the nectar and the concept of Brahma is in all the seven worlds.}

(This last stanza is normally recited by priests while giving back prasada after performing an Archana in all temples)

King of kings , we praise thee,

Who is the giver of all victories,

Who is the fulfiller of all desires,

Please bless me with wealth,

To fulfill all our desires,

Oh, Kubhera*, we praise thee,

Salutations to the king of kings.

Rajadhi rajaya Prasahya Sahine|
Namo Vayam Vai Sravanaya Kurmahe
Samekaman Kama Kamaya mahyam
Kamesvaro Vai Sravano dadatu 
Kuberaya Vai Sravanaya
Maha rajaya Namah.

 

Parjanyova apamayatanam 
Ayatanavan bhavati 
Yah parjanyasya syayatinam Veda 
Ayatanavan bhavati 
Apovai parjanya Syayatanam 
Ayatanavan bhavati 
Ye Evam veda 

 

Becomes established in himself, 

Nakshtrani va Apamayatanam 
Ayatanavan bhavati 
Yo Nakshtrana mayatanam Veda 
Ayatanavan bhavati 
Apovai Nakshtrana mayatanam 
Ayatanavan bhavati 
Ye evam Veda 

 

Candrama Vama pamayatnam 
Ayatanavan bhavati.
Yascandra masa Ayatanam Veda
Ayatanavan bhavati 
Apovai Candra masa Ayatanam
Ayatanavan bhavati 
Ya Evam Veda

 

Vayurva Apamaya tanam 
Ayatanavan bhavati.
Yova Yorayatanam Veda 
Ayatanavan bhavati|
Apovai va yorayatanam 
Ayatanavan bhavati.
Ya Evam veda 

Yopsu Navam pratistitam veda
Pratyeva tistati

Rainy season is the source of water,

He who knows this,

Becomes established in himself,

Water is the source of rainy season,

He who knows this,

Becomes established in himself.

He who knows that there is a raft is available,

Becomes established in that raft.

{This stanza is included in some versions of mantra Pushpam

Om thad Brahma, Om it is Brahma

Om Thad Vayu. Om it is air

Om Thad Athma Om it is the soul

Om Thad Sathyam Om it is the truth

Om That Sarvam Om it is everything

Om That puror nama Om salutations to that Purusha

Anthascharathi bhootheshu Guhyam Viswa Murthishu

 That which is inside all beings secretly is that Universal God

Thvam Yajna You are the fire sacrifice,

Thwam vashatkara You are the the personification of Vedic sacrifice

Thwam Indra You are the Indra

Thvam vayu You are the air

Thvam Rudra You are the Rudra

Vishnus thvam You are the Vishnu

Brahmasthvam You are the Brahma

Thvam prajaipathi You are the Lord of all beings

Om Thadhapa apo jyothi raso amrutham brahma bhur bhuvasuvarom

Om water is light, the essence is the nectar and the concept of Brahma is in all the seven worlds.}

Rajadhi rajaya Prasahya Sahine|
Namo Vayam Vai Sravanaya Kurmahe
Samekaman Kama Kamaya mahyam
Kamesvaro Vai Sravano dadatu 
Kuberaya Vai Sravanaya
Maha rajaya Namah.

(This last stanza is normally recited by priests while giving back prasada after performing an Archana in all temples)

King of kings , we praise thee,

Who is the giver of all victories,

Who is the fulfiller of all desires,

Please bless me with wealth,

To fulfill all our desires,

Oh, Kubhera*, we praise thee,

Salutations to the king of kings.

Sri Suktham..

November 29, 2010

Hiranyavarnaa harineem suvarna rajaathastrajam,

Chandraam hiranmayeem jatha vedo ma aavaha. 1

 

Hey God of fire,

Request that Sridevi,

Who shines like gold,

Who destroys all sins,

Who wears silver and gold ornaments,

Who is like the moon,

And who is golden,

To come here,

And shower her grace on me.

 

Thaam ma aavaha jatha vedo Lakshmi- manapagaaminim,

Yasyam hiranyam vindeyam kaamaswam purushanaham. 2

 

Hey God of fire,

Request that Sridevi,

By whose grace,

I got gold,

I got cows,

I got horses,

And I got relatives and friends,

To come here,

Shower her grace,

And never ever leave me.

 

Aswa poorva radha madhyaam hasthi nadha prabhodhineem,

Sriyam devi upahvaye srirma deveem jupathaam. 3

 

I beseech and request that Sridevi,

Who is heralded by the voice of elephants,

Who is piloted by horses,

And who is surrounded by chariots,

To come near me and shower her grace,

And request her to be within me.

 

Kaam sosmathim hiranya praakaram aardhra jwalantheem truptham tharpayantheem,

Padme sthithaam padma varnaam thaam ehopahvaye sriyam. 4

 

I request and pray that Sridevi,

Who is happiness personified,

Who is ever smiling,

Who is in the golden fort,

Who is full of mercy,

Who is ever shining,

Who makes others happy,

Who sits on the lotus,

And who is of the colour of lotus,

To be present here with me.

 

Chandraam prabhasam jwalanthim sriyam loke deva jushta mudhaaram,

Thaam padmineemeem saranamaham prapadhye lakshmeerme nasyatham twam vrune 5

 

I seek the protection of that Sridevi,

Who makes the world happy like the moon,

Who is richly lustrous,

Who shines because of her fame,

Who is full of mercy,

Who is the meaning of the letter eem

And who possesses treasures like Padmanidhi,

And request Lakshmi to remove poverty from me.

 

Adhityavarne thamaso adhijaatho vanaspathisthva vrukshodha bilwa,

Tasya phalaani tapasa nudhanthu mayaantharayascha bahya alakshmi. 6

 

Hey Goddess who shines like sun,

By your great penance,

Was born the bilwa tree,

Which is the king of forests,

And let its fruits full of knowledge,

Remove ignorance inside,

And bad things outside.

 

Upaithu maam deva sakhaa keertheeya maninaa saha,

Pradhur bhoothosmo rashtresmin keerthim vruddhim dadhathu me. 7

 

The god of wealth Kubhera,

Who is the friend of Mahadeva,

Should come in search of me,

For I am born in this country,

Showered with your grace,

Be pleased to give me fame and fulfillment.

 

 

Kshupthipaasa malaam jyeshtamalakshmim nasayamyaham,

Abhoothim masamrudheem cha sarva nirnudha me grahad. 8


I would remove Jyeshta,

Who creates hunger and thirst,

Wherever she lives,

By your grace,

And please remove poverty and want from my house.


Gandhadwaaram dhuradapaa nithyapushtaam kareepineem,

Easwaree sarva bhoothaanam thaam ehopahvaye swayam. 9


I request and pray that Sridevi,

Who pleases others by sweet scent,

Who cannot be defeated,

Who gives prosperity daily,

Who is full of everything,

And who is the goddess of all beings,

To come and be present here.

 

Maanasa kamamaakrutheem vachassathya maseemahi,

Pasoonaam roopamannasya mayi sree srayathaam yasa. 10

 

I request you goddess Sridevi,

To forever bless me,

With fulfillment of good desires of the mind,

With ebbing happiness in life,

With truth in my words,

And with beauty that plenty of food creates.

 

Kardhamena prajaa bhoothaa mayi sambhava kardhama,

Sriyam vaasaya me kule matharam padmamalineem. 11

 

Hey sage Kardhama ,

In your house was born,

Goddess Sridevi as daughter,

And so be pleased to be with me,

So that mother Lakshmi with lotus garland,

Is forever in my family,

And bless us all with her grace.

 

Aapa srujanthu snigdhani Chikleetha vasa me gruhe,

Ni cha deveem matharam sriyam vasaya se kule.

 

Hey Sage Sikleedha,

Who is the son of Sridevi,

Let the goddess of water,

Produce fatty products like milk and ghee,

And please come and live with us,

And request Goddess Sridevi,

To live in our family forever.

 

Aardhraa pushkarineem pushteem suvarna hema malineem,

Sarvaa hiranmayeem lakshmim jathaveda ma avaha. 13

 

Hey god of fire,

Be pleased to bless me,

So that Goddess Sridevi,

Who is deeply merciful,

Who lives on a lotus,

Who supplies food to the world,

Who is of golden colour,

Who wears the garland of lotus,

Who makes us happy like the moon god,

And who is purity personified,

To come and be with me.

 

Aardhraa ya karinim yashtim pingalaam padmalineem,

Chanraam hiranmayeem lakshmeem jathavedo ma avaaha. 14

 

Hey god of fire,

Be pleased to bless me,

So that Goddess Sridevi,

Who is deeply merciful,

Who holds the staff of the emperor,

Who has a body like tender climbing plant,

Who has a pretty colour,

Who wears golden garland,

Who shines like sun god,

And who is purity personified,

To come and be with me.

 

Thaam ma avaha jathavedo Lakshmi managaamineem,

Yasyaam hiranyam prabhootham gaavo dasyoswaan vindheyam purushapaanaham15

 

Hey god of fire,

Be pleased to bless me,

So that Goddess Sridevi,

By whose grace,

I will get plenty of Gold,

I will get lot of cows,

I will get lot of maidservants,

I will get lot of horses.

And I will get lot of servants,

Never ever leave me.

 

Ya suchi prayatho bhoothwa juhu yaadajya mavaham

Sriya panchadasascha cha srikaama ssathatham japeth. 16

 

He who prays for the grace of Sridevi,

Should be pure in mind and body,

Control his mind,

And everyday chant the above,

Fifteen rik mantras,

And do homa with ghee.

 

Ananda, Kardamashaiva Chikleedha ithi vishrutha,

Rishayasthe thraya proktha swayam sreereva devatha. 17

 

For this Homa,

Ananda, Kardhama and Chikleedha,

Are the famous sages.

And Sridevi is the goddess.

 

Padmasane padmoru, padamakshi padamasambhave,

Twam maam bhajaswa padamakshi yena sowkhyam labhamyaham. 18

 

Hey Goddess who sits on Lotus,

Hey Goddess who has thighs like lotus,

Hey Goddess who has eyes like lotus,

And hey goddess who was born out of lotus,

Please grant me all,

That you think will give a good life.

 

Aswadhabhi cha godhayee dhanadayee maha dhane,

Dhanam me jupathaam devi sarva kaamartha siddhaye. 19

 

Hey Goddess who grants wealth of horses.

Hey Goddess who grants wealth of cows,

Hey Goddess who grants wealth,

And hey Goddess who is the queen of wealth,

Grant me more wealth.

So that I can fulfill all my wants.

 

Puthra , pouthra , dhanam dhanysm hasthyaswajaavigoradham,

Prajaanaa bhavasi mathaa ayushmantham karothu maam. 20

 

Hey Goddess you are mother of all people,

Please grant me sons, grandsons, wealth and grains,

Please grant me elephants, horses, sheep, goat, cow and chariots,

And also please grant me long life.

 

Chandramam lakshmeem eesaanaam sooryamaam sriyam easwareem,

Chandrasooryagni varna maam Sri Mahalakshmim upasmahe. 21

 

I pray and meditate on that Maha Lakshmi,

Who shines like the cool moon,

Who is the inner strength of Iswara,

Who shines like the hot sun,

Who is Sridevi and Iswari,

And who is of the form of crescents,

Of moon, sun and fire.

 

Dhana magnir , dhanam vayur dhanam sooryor dhanam vasu,

Dhanam indro brahaspathir varuno dhanamasnuthe. 22

 

It is by your grace Sridevi,

That Fire is wealthy,

Air is wealthy,

Sun is wealthy,

Ashta Vasus are wealthy,

Indra is wealthy,

Brahaspathi is wealthy,

And Varuna is wealthy.

 

Vainatheya somam, pibha somam, pibhathu vruthraha,

Somam dhanasya somino mahyam dadathu somini. 23

 

Hey Garuda, drink Soma,

Hey Indra drink Soma,

Hey devas who have drunk Soma,

Please grant me wealth,

For I am performing Soma Yaga.

 

Na krodho na cha matsarya na lobho naa shubha mathi,

Bhavanthi krutha punyanam bakthaanam sri suktham japeth sada. 24

 

The devotees who do holy deeds,

Never get angry,

Are never jealous,

And never do bad deeds,

And for the devotion to grow,

They should chant often,

The Sri Suktha.

 

Varshanth the vibhavari dhivo abhrasya vidhuyutha,

Rohanthu sarva bheejanyava brahmodweepo jahi.25

 

Hey Goddess Sridevi,

By your grace let it rain,

From the black clouds with streaks of lightning,

By your grace let all seeds germinate and grow,

And kill all those who are against the path of gods,

 

Padmapriye, padmini, padmahasthe, padmalaye, padmadalaayathakshi.

Viswapriye Vishnu manonukoole twat pada padmam mayi sannidasthwa.26

 

 

Hey Goddess Padmini,

Who likes lotus flowers,

Who holds lotus flower in her hand,

Who lives in lotus flower,

Who has broad eyes like the petal of lotus flower,

Who is the darling of the entire world,

Who is dearest to Lord Vishnu,

Please keep your holy feet on me.

 

Maha devyai cha vidmahe, Vishnu patnai cha dheemahi,

Thanno Lakshmi prachodayath.27

 

Try we will to understand Mahadevi,

We would meditate on consort of Vishnu,

And let Goddess Lakshmi help us in this.

 

Ya sa padmasanastha Vipuls katithati padma pathrayathakshi,

Dambheera varthanabhi sthanabhara namitha shubravasreouttareeya,

Lakshmeer divyai gajendrai mani gana kkachithai sthaptha hema kumbhai,

Nithyam sa padmahastha mama vasathu gruhe sarva mangalya yuktha.28

 

Let that Goddess Lakshmi.

Who is seated on a lotus,

Who has large seat below the hips,

Who has wide eyes like the petal of lotus flower,

Who has a royal looking spherical belly button,

Who is slightly bent because of her heavy busts,

Who wears a white cloth and an upper cloth,

Who takes bath in the pure waters of heaven,

Poured over her by majestic elephants,

Who holds a lotus flower in her hand,

And who is the storehouse of all that is good,

Live in my house forever.

 

Lakshmeem ksheera samudra raja thanayam,

Sri rangadhaameswareem ,

Dasi bhootha samastha deva vanithaam ,

Lokaika deepthanguraam,

Sriman manda kataksha labdha,

Vibhava brahmendra gangadaraam,

Twaam trilokya kutumbinim sarasijaam,

Vande mukunda priyaam. 29

 

Salutations to Goddess Lakshmi,

Who is the daughter of king of ocean of milk,

Who is the consort of Lord of Sri Ranga,

Whose maids are the deva maidens,

Who is the lighthouse for the entire world,

Whose side long glances add fame,

To Brahma, Shiva and Indra,

Whose family is all those in three worlds,

Who appears in lotus ponds,

And who is the darling of Lord Mukunda.

 

Siddha Lakshmi moksha Lakshmir jayalakshmi saraswathi,

Sri lakshmir vara Lakshmi cha prasanna bhava sarvada. 30

 

You who are Siddha Lakshmi,

You who are Moksha Lakshmi,

You who are Jayalakshmi,

You who are Saraswathi,

You who are Srilakshmi,

And you, who are Varalakshmi,

Should always be pleased with me.

 

Varankusou pasamabheethi mudraam ,

Karai vahantheem , Kamalasanasthaam,

Kalaka koti prathibhaam trinethraam,

Bajehamadyam jagadeeswareem thaam. 31

 

I salute the Goddess of this universe,

Who is having three eyes,

Who shines like billions of rising suns,

Who is seated on a lotus flower,

And who holds in her hand,

Boons, rope, weapon to tame and seal to protect.

 

Sarva mangala Mangalye,

Shive, Saravartha sadhake,

Saranye Trayambake,

Gowri narayani namosthuthe 32

 

Salutations to that Goddess,

Who is the greatest good among all the good,

Who is forever peaceful,

Who grants all boons,

Who is the ultimate protection,

Who has three eyes,

Who is white in colour

And who is Narayani.

Narayana Suktham- Sri Pedia..

November 29, 2010

 Shanthi Pata

 Sahana navathu.Sahanou bunakthu. Saha veerya karavavahai.

Tejaswinaa vadheedamasthu maa vidwishavahaii.

Om shanthi, shanthi, shanthi.

Let Brahmam protect the teacher-student duo,

And also protect us,

We would work with vigour,

Let our learning be lustrous,

Let not we quarrel among ourselves,

Let there be peace, peace and peace.

Narayana Suktham

 Sahasra seersham devam viswaksham viswa sambhuvam.

Viswam narayanam devam aksharam paramam padam. 1

I meditate on god Narayana,

Who has thousands of heads,

Who sees everywhere,

Who does good to all the world,

Who is the world,

Who is indestructible,

And who is the greatest destination.

Viswatha paramanithyam viswam narayanam harim,

Viswamevedam purusha stadvischa mupajeevathi. 2

I meditate on God Narayana,

Who is much greater than this world,

Who is forever,

Who is the world,

Who destroys sins and suffering,

And say, that this world is Purusha,

And is alive because he is inside it.

Pathim viswasyatmeshwara, saswatha shivamachyutham,

Narayanam mahagneyam viswathmanam parayanam. 3

I meditate on Narayana,

Who owns this world,

Who is the god of all souls,

Who is forever,

Who is personification of good,

Who never slips,

Who needs to be known with great effort,

Who is the soul of everything,

And who is the great destination.

Narayana paro jyothirathma narayana para,

Narayana para brahma tatwam narayana para.

Narayana paro dyatha , dyanam Narayana para. 4

Narayana is the great light,

Narayana is the great soul,

Narayana is the ultimate Brahmam,

Narayana is the great principle,

Narayana is the greatest among those who meditate on him,

And Narayana is the great meditation.

Yachcha kinchid jagat sarvam drusyathe sruyathe bhi vaa,

Antharbahischa tatsarva vyapya narayana sthitha. 5

Narayana is spread,

All over the world.

In everything that we see and hear,

And in its inside and outside.

Anantham avyayam kavi samudrentham viswasambhuvam,

Padmakosa pratheekasa hrudhyam chapyadho mukham. 6

I meditate on God Narayana,

Who is endless,

Who is indestructible,

Who is all knowing,

Who is inside the sea,

And who does good to all world.

I also state that the heart hangs like an inverted lotus bud.

Adho nishtaaya vithasthyaanthe nabhyam upari thishtathi,

Jwalamalaakulam bhathi viswasya yatanam mahat. 7

Inside the heart,

Which is Just below the collarbone,

And one hand above the belly button,

Shines .as if it is surrounded by a flame,

The greatest habitat of the universe

Santhatha shilabhisthu lambatya kosa sannibham,

Tasyanthe sushira sookshmam tasmin sarve prathishtitham. 8

The lotus like heart hangs,

Attached to the bones on all four sides,

And inside the heart is a very tiny hole,

And inside that hole everything exists.

Tasya madhye mahan agni viswa archir viswatho mukha,

Sograbuk vibhajan thishtaa annahara majara kavi. 9

Inside the center of the heart,

There is an ever-shining fire,

Which is spread in all directions,

And that fire which burns stable,

Sees everywhere,

Never gets old,

And divides and supplies the food.

Tirya goordhwa madhasa sayee rasmayas tasya santhatha,

Santhapayathi swam deha mapada thala masthaka,

Tasya madhye vahni shika aneeryordhwa vyavasthitha. 10

The rays of that fire is always spread,

All over from one end to other,

And throughout the length,

And from head to foot,

And the body of that fire,

Heats our body allover,

And its one thin flame,

Shines erect in the center of the heart.

Neela thoyadha madhyastha dwidyullekheva bhaswaraa,

Neevara sooka vathanvee peetha bhaswat yanoopama. 11

Like the sparkle of lightning,

From within a black dark cloud,

Like the sprout of a red paddy,

Thin and golden,

And as tiny as an atom,

That flame continues burning.

Tasya shikhaya madhye paramathma vyavasthitha,

Sa brahma sa shiva sa hari sendra sokshara parama swaraat. 12

In the center of the flame lives the all-pervasive God.

Who is Brahma,

Who is Shiva,

Who is Vishnu,

Who is Indra,

Who is perennial and ever living,

And He is the greatest emperor.

Rhutha sathyam param brahma purusham Krishna pingalam,

Oordhwaretham viroopaksham viswa roopaya vai namo nama. 13

Salutations and salutations,

To Him who is the beauty of everything,

To Him who is ever lasting truth,

To Him who exists as Para Brahmam in all bodies,

To Him who is the black Vishnu and reddish Shiva rolled into one,

To Him who looks after the progeny,

To Him who is three eyed,

And to Him who assumes the form of all beings of the universe.

Narayanaya vidmahe vasudevaya deemahi,

Thanno Vishnu prachodayath. 14

Let us try to know that Lord Narayana,

Let us try to meditate on that Vasudeva,

And let that Vishnu employ us to do good deeds.

First AruLiccheyal pasuram with nAyikhA bhAvam..

November 29, 2010

It is common knowledge that many of the AlwArs have sung on perumAL in the nAyikhA bhAvam (the mood of an yearning lover). So, it begs the question, “which AzhwAr started it all, and what is the first pasuram??”.

The answer: The great pEyAzhwAr in his work, Moondram ThiruvandhAdhi -69

… The pasuram:

verpendru vEnkatam pAdum viyan thuzhAi
karpendru sUdum karun kuzhal mEl – mar pondra
neenda thOL mAl kidandha neeL kadal neerAduvAn
poonda nAL ellam pugumÂ

veRpu  – mountain; endru pAdum: Glorifying (that mountain); viyan thuzhAi: the special thulasi leaves
karpu endru– With utmost sanctity (with the quality that befits chaste women) ; sUdum karum kuzhal mEl: adorning on the thick black hair; mal pondra: capable of defeating any wrestler ; neeNda thOL mAl: The Lord (Sriman nArAyana) who has broad shoulders (; neeL kadal neerAduvAn: Desiring to take bath in the ocean (where the Lord resides); poonda nAL ellam pugum: Going to the ocean everyday (with the desire mentioned above)

 In this pasuram, a mother describes her daughter’s deep love for Lord Sriman nArAyAna – the moment any body describes or utters the word “mountain”, the daughter immediately thinks only of Thiruvenkatam. She would wear adorn her hair with thulasi leaves, thinking it as an act of a chaste girl. With the penchant to see the broad-shouldered (that can take n any wrestler – a small reference to Krishna avatAram) Lord who also resides in the milky ocean, the daughter wants to go and take bathe in the ocean everyday!!

The Integer – 2..Shri.Geetha Vasudevan..

November 29, 2010

1) The 1st integer 2 stands for the Dvaya maha mantra,with its two sentences “Sreeman Narayana Sharanow sharanam praptthye”
“Sreemathey Narayana Namha” with which sharanagathi is performed, and is also very special when compared to other 2 rahasyas.that is charma slokam & thirumantram.

2) Divya Dhampathis  that is the Lord Narayana and his Piratti Sri Devi nacchiyar are  called “mithunam” (a pair), it is unique to Sri Vaishnava Sampradhayam that we take refuge in the divine pair.and our sampradhya always calls for worship  of perumal, along with piratti.  In Srimadh Ramayanam. Surpanaka longed for the lord but she disliked piratti, and for the same she was severely punished by Laxmana. and similarly Ravana was attracted towards piratti, but he detested the Lord,  thus met his end.
Perialwar in his Thirumozhi  praises Lord Rama as “Thangayai mookum thamayanai thalaiyum thadittha em dasarathee”
 Thus Sri Vaishnavas take refugee in Emperumaan along with Thayar.


3) The greatest  epics Srimadh Ramayanam & Mahabaratham are  2 in number.

4) Of all the avataras of the Lord, the 2 vibhava avatars as Sri Rama & Sri Krishna are considered to be poorna avtaras

5)The Vibuthis are also 2 in number namely the Leela Vibuthi & the Nitya Vibuthi

Leela Vibuthi (Material world):-
The area  which has no lower boundary is subject to transformation and mixture of three gunas. These are subject to leela’s of EmpeurmAn namely His creation, sustenance and destruction. in this process He also takes incarnations, gives sasthrams  and also deputes Azwars & Acharyas.  However, this vibhuthi, since, it is mixture of the guaAs is under control of sensory organs and also the knowledge is limited. Therefore, the desires and lust override knowledge and aim to attain salvation.

Nithya Vibuthi (Sri Vaikuntam):-

In sharp contrast, the area  which has no upper boundary is the NIthya vibHuthi which is permanent and the Lord rests in the Supreme Divya kshetram over there. It is only of sattvam or the purest of attributes and therefore the aim there is to serve the Lord and there is no negative qualities over there.

6) 2 alwars were given to us by Sri Villiputtur divya desam that is Perialwar and Andal, similarly 2 acharyas namely Sri Naatha munigal and Aalavandhar were blessed to us from Kattumannar koil

 

7) Among many sishyas (that is 700 sanyasis (yathis) &  12,000 Bhagavathas) of Swamy Ramanuja, Only 2 were considered as Thandam and Pavithram, that is Mudalyandan was his thandam &  koorthalwan  was Pavithram.

8) Many incidents in the Life of Swamy Ramanuja were held when his age was being  in the multiples of 2  examples

2 x   8 = 16th year –
Swami got married & entered gruhasta ashram in (1033 AD)
   
2 x   9 = 18th year –  Swamy accompanied by his guru Yadhava   
Praksha went to  Kasi yatra in (1035 AD)
                                      
2 x 16 = 32nd year –  Swamy  under took Sanyasa ashramam at   
Kanchi & became “Yathiraja” in (1049 AD)
                 
2 x 32 = 64th year – Swamy won over Yagna moorthy after 18
days debate in (1081 AD),and gave him the title “Arulala perumal Emperumanaar who  gave us Gyana saaram & Prameya saram

2 x 35 = 70th year –  Swamy along with Koorthalwan in(1087 A D)      and others travelled to  Kashmir to get the “Bodhayana Vritti” to author  Sri Bashyam

2 x 36 = 72nd year –  Swamy Ramanuja blessed us with “Sri
 
Bashyam”, “Geetha bashyam”,”Vedantha saram”, “Vedantha  
D
eepam”and “Vedanthasangraham”.& also started his divya desam Yatra in (1089 AD)

2 x 37 = 74th year –  Swamy became acharya to “Thirukurungudi
 
Nambi” and named the  lord as “Vaishnava  Nambi” & established “Ramanuja Matam”  there in (1091 AD)

2 x 38 = 76th year – Swamy got his titile as “Bhashyakarar” from
 
Sri Saraswathi Devi (1093 AD )

2 x 40 = 80th year – Swamy Ramanuja leaves Sri Rangam,(1097
A D) due to Kirumi Kanda Chozan  and travels to Karnataka
 (Mel Naadu)

2 x 41 = 82nd year – Swamy Ramanuja with the help of the King
 
Vishnu Vardhan located  the moolavar lord  Thirunarayanan in the year Bagudhanya (1099 AD)  & performed consecration at
 
Melkote.

2 x 50 = 100th year – Swami  Ramanuja with Mudaliandan in the
year Helavilambi (1117 A D ) did Pancha Narayana Pratishtai which constitue Keerthi Naryanan, Sriman Narayanan, Veera
 
Narayanan, Vijaya Narayanan & Kesava Naryanan

2x 60 = 120th year – Swamy Ramanuja completed his 
task in this Bhooloka,  and entered the  eternal abode Sri Vaikuntam, on the Pingala Year (1137 AD)

9)Time factor has been divided into various divisions or classifications.  A year is divided into 2 halves, that is  aayanam
the first 6 months beginning with the month “Thai” constitute “Uttharayanam” and the second 6 months beginning with “Aadi” month constitute “Dakshinayanam”

10) Similarly, 2 months constitute a rithu, totally a year  consists of 6 rithus and a day is divided into 2 x 12 hours.

11)A pair of sandals/Padhukas of Lord Rama ruled,the country, it took the place of the lord for 14 years, as the symbolic king, under whose banner Bharatha served & discharged the kingly duties. The Padhukas represented the Lord himself,  In fact it was  Bharatha who was the 1st great soul, who wore the divya padhukas on his head and did paduka pattabishekam and ruled until the return of the lord from the exile. Thus, Bharatha became the 1st blessed great soul, who showed  the glory of the padhukas  and spread their message to the world. Thus the number 2 is very special.

 Let us all take refuge in the pair of divine padhukas of the lord, which bears the the lord one who bears all the world, and who is the supreme resort to all the worlds.  The greatness of the Padhukas are not graspable & perceivable even to Bramha ,Siva & other devatas also.

Massive wonder – SUGANTHY KRISHNAMACHARI-The Hindu-Friday, Nov 19, 2010..

November 29, 2010

 

Vaishnavism scholar Kidambi Narayanan says that the elephant finds mention in the Gajasuktam, in the sixth ashtakam of the Rg Veda. There are references to the divinity of the elephant in Taittriyam, in the Yajur Veda

In the Ramayana and in Tamil Vaishnavite literature there are many references to Maha Vishnu as an elephant,” says Kidambi Narayanan. He quotes from Nampillai’s Tiruvaimozhi commentary, where Mahavishnu is compared to a horse. Nampillai refers to an ancient practice, where the speed of a war elephant would be tested vis-a-vis the speed of a horse. The horse would be given a head start, with the elephant in pursuit. The elephant would try in vain to touch the horse with its trunk, for an elephant cannot match the speed of a horse, the analogy being that the infinite qualities of Mahavishnu (the horse) can never be described by His devotees (the elephant), Kidambi Narayanan explains.

Village deities

Dr. Murugesan, Professor Emeritus, Folklore Department, Tamil University, Thanjavur, says that village gods are worshipped in Andhra and Karnataka too. “In North India, we see sculptures of a man on horseback, followed by hunting dogs. The man is identified as Revantha, son of Sun god. Perhaps it is Revantha who is referred to as Ayyanar in Tamil Nadu.” Murugesan has even seen a stucco of Rama and Lakshmana, astride horses, in Ayodyapattinam, Salem. Horses, because of their speed, must have been seen by people as suitable mounts for their gods.

There are historical references to Aswamedha yagas performed by Pushyamitrasunga (2 {+n} {+d} century B.C.) and Samudragupta (5 {+t} {+h} century A.D.), points out Murugesan. There are references in the Pattinappalai, that speak of the import of horses in Kaveripoompattinam, the famous port city of Tamil Nadu in the Sangam period, indicating that Tamils had a close bond with the horse even in early times.

V.I. Subramaniam, former Vice-Chancellor of Tamil University, Thanjavur, feels that the preponderance of terracotta horses in the districts of Ramanathapuram, Salem, Pudukkottai, Thanjavur and South Arcot in Tamil Nadu was due to the presence of many warrior classes in these districts. The horses must have been their offerings to the guardian deity of the village,” adds Murugesan. As for the elephant, the sheer size and strength of the animal must have made the villagers think of it as worthy of worship, guesses Murugesan.

he technique

Gazing at the Azhagarkovil elephant, whose majesty even the scaffolding and the thatch are unable to obscure, one cannot help wondering at the technique behind the masterpiece. “Silpa texts describe how the plaster for these stucco figures is to be prepared, and mention 200 types of bricks. Different shapes of bricks are spoken of in the Satapatha Brahmana,” says sthapathy Umapathy Acharya.

Sthothra Prasthana: The religious system of Sthothra..

November 29, 2010

 (The whole article was prepared under the guidance of Vaikunthavasi Sri U. Ve. Koyil Athan Vijayaraghavachar swami, for a question Why Sthothras bear more importance in the spiritual literature? The core idea of this article is taken from a Hindi article Sthothra prasthana, appeared in 1977 November issue of Ananthasandesam, by Sri U. Ve vidyA bhUshaNam thirunAngUr prathivAdi bhayangaram aNNangarAcharya swami.)

   Poetry is a powerful means of communication embellished with rhetoric and figures of speech. It is highly delectable. Sanskrit being an apt medium to translate the ideas into expressions due to the versatility, flexibility and grand vocabulary; the sthothra lore evolved and developed in Sanskrit. It was Yamunacharya who started the entire system of sthotras in vishishtadwaitha sampradayam. Yamunacharya, prior to becoming a yathi, sends a message to his opponent, AkkiyAzhvAn, starting with navAyam kavayasthu kEvalam – We are not only poets. The usage of “we” here is attributive of all the past and forth coming generations of pooravacharyas. How come alavanthar could predict it, kavi: krAntha darSI:, a kavi can foresee. Akin to the statement of alavanthar, we can see all our poorvacharyas were poets also. One can doubt whether Sri Ramanuja was a poet or not, “gadya: kavinAm nikasham vadanthi” goes a Sanskrit saying, Prose is the touch stone of poets, only a person well versed as a poet can indulge in writing prose. Sri Ramanuja’s extempore elaboration on Saranagathi through three gadyas bear ample testimony to his status as a kavi. We can see that prose works in sankrit itself are rare; kadambari and dasakumara charitha are examples.

The need of composing sthrothras were felt by Swami ALavanthAr, to depict the divine experiences and counsels of AzhvArs, in Sanskrit- which was then a language of scholars. He was a trend setter in composing sthothras. All succeeding acharyas used poetry as a good medium of expression. Many sthothras found their place in praise of nammazhvar, like parankusAShtakam a collection from various authors, parankusa pancha vimsathi of koyil kanthadai vadhula desikacharya and nakshathra malika of jeeyar nayanar. Each of these sthothra find their exalted places in nithyanusandhanam. For every srivaishnava, the knowledge of poorva/uthara dinacharya is a must as he has to chant them before having his every day meal.

The word prasthAna means pravESam or anvayippathu, meaning ‘a way to attain’, ‘a system’, ‘purport’ ‘being linked’ or ‘associated with’. In the three vedic religions, Srimath bhagavad githa, upanishads, and brahma suthra are collectively known as prasthAna thraya. By his works, SrIbhAshya, gIthA bhAshya, vEdArtha sangraha, VEdAntha deepa, and vEdAntha Sara, Sri Ramanuja did reassert the prasthAna thraya and gave a new life to Upanishad prasthAna. When it comes to our visishtAdvaitha sampradayam, we come across the term prasthAna  chathushTaya – or the Four fold system. What are these four? brahma sUthra prasthAnam, gIthA prasthAnam, divya prabandha prasthAnam and rahasya prasthAnam. Rahasya means esoteric topics which were kept extremely secret as the knowledge of them leads to moksham. Even though, Upanishads are the root for all knowledge, Upanishad prasthAna was included into brahmasuthra prasthAnam itself, because of the fact that Upanishads forms part and parcel of the pravruthi vicharam in brahma mImAmsA- the enquiry to Brahman.

Sri Ramanuja, with his mercy, instructed thirukkurukai pirAn piLLAn to write a commentary on ThiruvAymozhi which was named as ArAyirappadi, which paved the pathway to the entire divyaprabandha prasthAnam. This was continued and extended to the entire prabandhams in due course by nanjIyar, nampiLLAi, vaDakku thiruvIthippiLLAi, vyAkhyAna chakravartthi swAmi periya-v-AcchAn piLLAi, vadikEsari azhagiya maNavALa jeeyar, azhagiya maNavALapperumAL nAyanAr, thiruvAymozhippiLLAi, thirunArAyaNapuram Ayee jananyAcharya and svAmi  maNavALa mAmunikaL. The works of these acharyas were so elaborate and extensive that each one is a magnum opus by itself. Sri Ramanuja himself instructed parASara bhaTTar, the son of illustrious kUratthAzhvAn to write AshTasloki, thereby condensing the entire esoteric subjects. This led to the development of Rahasya prasthAna which was later developed extensively by periya-v-AcchAn piLLAi, vadikEsari azhagiya maNavALa jeeyar, swAmi piLLai lOkAcharyar, azhagiya maNavALapperumAL nAyanAr, thirunArAyaNapuram Ayee jananyAcharya and maNavALa mAmunikaL by their aphorisms and commentaries. Only those who were experts in the prasthAna chathushTaya are considered as ubhaya vedantha pravartthakAcharyas and it was not a prefix for namesake which is the practice as on date.

The divya prabandhAs of azhvArs are replete with the Vedantic concepts. Hence they are considered as drAvida veda or dramiDOpanishath as these prabandhas are capable of doing the job which Sruthis were supposed to do.

vEdanthacharya says,

Yasya SAraswatham Srotho VakulA modha Vaasitham

SruteenAm VisramAyAlam SatArim ThvAm UpAsmahe (yathirAja sapthathi 4)

 We meditate on Satari (NammAzhvAr) for having blessed us with his glorious compositions which are a flood of nectar with the fragrance of vakula flowers and do the job of VedAs, well enough for the veDas to take rest. The sruthis aim only at ascertaining the supremacy and explaining the kalyAna gunAs, vibhUthis and lIlA vibhavAs of paramAthmA Sriman nArAyaNa. Swami nammAzhvar did the same exclusively through his prabandhAs.

The definition of Sthothra

It was Sri YAmunAcharya who started a new prasthAnam known as sthOthra prasthAnam. By doing so he accomplished a great task of compiling the essence and meanings of veda and vedantha in to a simple and understandable format.

One of his thaniyan says

svAdhayanniha sarvEsham thraiyanthArtham sudurgraham

sthOthra yAmAsa yOgIndra tham vandE yAmunAhvayam

I salute yAmuna who is a yOgi who gave us sthOthra prasthAna by which he achieved the simplification of the meanings of crown of thrayee (vedantha) for the use of every one.

  Sri Ramanuja explains in this thaniyan, how yAmunacharya achieved the task of compiling the massive knowledge of vedantha into a simple form which is easily understood by the sathvika mumukshus. By the sthothra prasthAna the normal folk can get attracted in to the vedantha fold and the concepts like karma, jnyAna, bhakthi and prapatthi can easily be spread among them. The sthOthra prasthAna was given its complete life by kUratthazhvan, bhaTTar, thirukkacchi nambikaL, vEdanthacharya, maNavALamAmunikaL, prathivAdi bhayangaram ANNan, ErumbiyappA and countless poorvacharyas in our sampradayam. Only the adhyayanam of sthothras along with their meanings makes one’s training in vEdantha complete.

What is a sthothra? kUratthAzhvAn answers thus in Sristhvam

 sthOthram nAma kimAmamanthi kavayO yadyanyadheeyAn guNAn

anyathra thvasathOdirObya phaNithi:  saa tharhi vandyA thvayI

samyak sathyaguNAbhivarNanamathO bhrUyu:  kathhaam thAdrSee

vaag vaachaspathinAapi sakhyarachanA thvathsadguNArNO nidhou 

 Azhvan elaborates the difference between his Stotra and that of other kavis. The common poets praise either gunaas that are not there in the subject being praised or describe the limited qualities of their subject. For instance, a poet may praise a bald man as the one, who has flowing locks of hair and thus describe something that is not there in reality. Some other common poets describe the qualities correctly, but find that there is a limited quantity of particulars to describe about their subject. There is not much to praise. AzhvAn reveals that he is not hampered by either of these two difficulties, when he attempts to praise periyapirATTiyAr and Her kalyANa guNas. There is no need of exaggeration in Her case, since She is the seat of all the auspicious qualities to a state of perfection. Her KalyaaNa GuNaas are also so abundant that there is no shortage on the subject matter to praise. Her KalyaaNa GuNaas are limitless and there is no possibility of exhausting them or exaggerating them. Even vachaspathi the Lord of speech cannot succeed in describing adequately her vast sea of auspicious guNams.

            In general there can be two definitions for sthothra, 1) To describe a quality which is not there in the person, the example as said in the above sloka, praising a bald man as a person having matted locks of hair. Or 2) To describe all qualities existing in the person. Both definitions are not appropriate in the case of Sriman nArAyaNa and Sri mahAlakshmi, because there are no attributes in the entire universe which they don’t possess, He is samastha kalyANa guNAmrithOdhadhi. If we consider sthothra as a description of the entire qualities, the second definition, that also is a stretched statement. The attributes in the Lord are in exhaustible and Vedanta itself has pronounced yathO vAchO nivartthanthE aprApya manasA sahA– I cannot measure his happiness with neither words or mind. Since the God is the seat for all the kalyanagunas, it is impossible to describe all of them with our limited knowledge. But then what is sthothra?

AzhvAn describes in Sristhvam

                yE vaachAm manasAm cha dhurgrahatayA khyAthA guNasthAvakA:

               thAnEva prathi sAmBhujihvamudhithA hai mAmikA bhArathI

               hAsyam tath thu na manmahE na hi chakOryEkAakhilAm chandrikAm

               nAlam pAthumithi pragruhya rasanAmaaseetha sathyAm thrushi

 Oh Maha Lakshmi! It is impossible to praise adequately all Your Kalyana Gunaas and do justice to them.  My effort is similar to that of the Chakora bird which does not stop drinking the cool rays of the moon as its food, while being fully aware of its limited power to complete that impossible task. The moon rays are infinite and the bird cannot consume all of it. But it does not mean that the bird will not take its share at all. It drinks as much as it can. Azhvan says Similar to the efforts of the bird, I am also not holding back in my effort to praise all of Your Kalyana GunAs very well knowing that it is an impossible task. (chakora birds are said to nourish from moonlight).

  From which we can conclude that, sthothram is to eulogize and describe those subjects which can be reached out by one individuals taste, knowledge and strength. Based on these we can find several topics in innumerable number of sthothras, describing the qualities, incidents, vibahva avatharas and archavathara.

 In sthOthra rathna Alavanthar describes thus-

  yadvA sramAvadhi yaTaamati vAapyaSakta:

staumyevamEva khalu tEpi sadA stuvanta:

vedAs chaturmukha mukhAsca mahArNavAnta:

ko majjatO: aNukulAchalayo: visesha:

  In spite of my weakness, I am justified in praising Him to the limit of my capacity and to the best of my knowledge. For, verily, even the Vedas and the four-faced Brahma, ever engaged in singing His glory, could praise him only in a similar strain. Afterall a big mountain is no distinct from a small atom, they both submerge alike in an ocean.

  Hence in the case of Sriman nArAyaNa it is impossible in attempting a description of the entire qualities. parASara BhaTTar wonderfully adds “yadi mE sahasra vadanAdi vaibhavam nijam arpayet sa kila ranga candramA: atha SEshavat mama ca tadvatyEva vA stuti Sakthi abhAva vibhave api bhAgitA” (SrirangarAja stvavam 14) – If only I am granted with the 1000 heads, of adiSEsha or of the lord himself I will be able to judge I whether I am capable of describing the qualities of emperuman.

parASara bhaTTar further conveys so in Sri guNarathna kOSam.

  sthOthAram tamusanti dEvi ! kavayO yO visthrNeethE GuNAn

sthOthavyasya tathasccha tE sthuthidhurA mayyEva visrAmyathi |

YasmAdhasmath amarshaNIya phaNithi svIkAratastE GuNA:

KshAnthyoudharya dayAdhayO BhagavathI! svAm prastuveeran praTaam ||

(SriguNarathna kOSam 6)

 Oh Bhagavathi! The world of scholars would acknowledge only that man, as a poet of worth, who is capable of publicizing the great virtues of the subject (that he is praising). Under this criterion, no one is better suited to praise you (than me). Yes. Because Your forbearance, mercy, graciousness and similar qualities would stand out in prominent perspective only when I am their target. I am the lowliest person; my words are poor and defective. But, Your qualities shine at their best only with regard to me.

  Hence it can be concluded that a sthothram is a hymn in praise constructed by describing the guNas of the object under worship by using one’s knowledge and bhakthi. Why then, should we attempt it, if we cannot describe it fully. BhaTTar explains this as– varshabindaurivAbdhau sambandhAth swAthmalAbhaH (Sri rangarAja sthavam poorva Sathaka 19)- It rains and rain water flows to the ocean just to seek its relation to the ocean, similarly by singing in praise of him I too will be able to enjoy the inherent relationship to the lord. Vishnu sahasranAma also says that the lord is pleased easily by sthOthra – the two thirunamas sthavya: and  sthava priya are indicative of this. He himself is the only possessor of all these qualities naturally – svAbhAvikI njAna bala kriyAcha says SvEthASvathara Upanishad. Sri Ramanuja also reasserts it in gadyam as svAbhAvikAnavadhikAdhiSaya jnjAna bala aiSvarya veerya Sakthi etc. Sriman nArAyaNa is not only the seat of all the guNas which are being praised by the sthOthrAs, but he also is the granter of all the boons. Sarva phala pradOhi vishNuH. With His divine relation special to, periyapirATTiyar, AzhvArs, bhAgavathOtthamas and AchAryas, they also become objects for sthOthra. Because emperuman himself states that “jnyAnI thu Athmaiva mE matham” (the bhaktha is my athmA, bhagavad gIthA), “sa cha pUjya yathAhyaham” (worship my bhaktha as equivalent to me, gAruDa purANam)”. Azhvar also stresses this concept that Emperuman is more happy to hear the glories of his bhakthAs : “nallakOTpATTulakangaL mUntrinuLLum thAn niRaintha  allikkamalakkaNNan” (thiruvAymozhi)

PrasthAna chathuShTaya in Sthothra prasthAna

       Our poorvacharyas have succeeded wonderfully in condensing the concepts of prasthAna chathushTaya into the sthOthra prasthAna. They have opted this method to simplify and popularize the bhagavad anubhavam as visualized by Upanishads and azhvars. For the sake of it they have adopted many different ways, either use their own words to express the vedanthic meanings, or to incorporate the very words or sentences used by vedantha/puranas as such inside sthothras, attempt a translation of azhvAr srisukthis into Sanskrit and condense the rahasyas into slokas.  A complete understanding of this is only possible with a proper training under an acharya and a study of all sthothras with their commentaries. We shall try to look into some examples where the above said concepts are clearly evident.

The concept of akinchanya and ananya gathitva were explained by thondaradippodiazhvar and nammazhvar respectively in –kuLitthu mUntranalai Ombum kuRikoL anthaNamai thannai oLitthiTTen enkaNillai nin kaNum paatthan allEn (ThirumAlai-25) and nOttra nOnpilEn nuNNaRivilEn –(thiruvAymozhi-5.7.1) and they are considered as the most necessary qualities a prapanna should possess (mumukshuppadi dwaya prakaranam). This was translated to Sanskrit by Alavanthar – Na dharma nishTOsmi na cha Athma vEdi na bhakthimAn tva charaNAravindE akinchanO ananyagathiH SAraNya (sthOthrarathna-22). Yet another example is the translation of sentrAl kuDaiyAm (muthal thiruvanthAthi-53) pasuram into nivAsa SAyyAsana pAdukA (sthothra rathna – 40). kAnchee PBA swami equated the usage of kirITa makuTa chUDAvathamsa in SaraNAgathi gadyam to pEraraSE em visumbaraSE emmai nItthuvanchittha OraraSE (thiruviruttham-80), the usage of SrIvallabhA Evam bhUtha bhUmi nILA nAyakA (SaraNagathi gadyam) is a straight translation of inthuNaippathu mattu alarmakaL thanakkum inpan nar puvithanakku iRaivan than thuNai AyarppAvai nappinnai thanakku iRai (Periya thirumozhi-2.3.5). In Srivaikuntha gadyam Sri Ramanuja concludes as amritha sAgarAnthar nimagna sarvAvayavaH sukhamAsIthA is the anubhavam of thirumangai azhvar– en than ponnilangu mulaikkuvaTTil pUTTikkoNdu pOkAme vallEnAy pulavi eythi ennil angamellAm vanthu inpam eytha eppozhuthum ninainthuruki irppan (thirunedunthANdakam-28). parASArabhaTTar says in the SrirangarAja sthvavam madhyE virincha giriSam prathAmAvathAra: (utthara Sathakam-51) which can be traced back to thAnum Sivanum piramanumAki paNittha thanimuthalai (thiruvAymozhi-8.8.4). Mamunikal also have completely adopted two pasurams from irAmAnusa nUttanthAthi viz., poomannu mAthu and mozhiyai kaDakkum and incorporated into yathirAja vimSathi slokas SrimAdhavAnghri and vAchAm agOchara.

Sri Ramanuja incorporated plenty of purAna and bhagavad githa slokas in to SaraNAgathi gadya like pitaram mAtharam, pithAsi lOkasya charAcharasya, rAmOdvirnAbhibhAshathE and githa charama sloka etc wherever the situation demanded. The bhagavad githa slokam avajAnanthi mAm mUDhA mAnushIm thanumASritham param bhAvamajAnantha mama bhUtha mahESvaram is translated in to the sloka gareeyathvam prarijAnanthi (Sriranga rAjasthvam uthhara Sathakam-50). There are several adaptations of Vedic phrases like thathsavithurvarENyam (a part of gAyathri), ApraNakhAth suvarNam from chAndOgyOpanishath (uttharaSAthakam-79), yasyAsmi pathyurnna thamantharEmi (Sriranga rAjasthvam utthara SAthakam-81) an adaptation from acchidram, pathim viSvasyAthmESvaragum (SundarabAhu sthvavam-17) from mahAnArAyaNam, and the slokam starting with AnandamaiSvaram (SrivaikuNDTha stvam-24) being the equivalent of the concept of brahAnanda evaluated in thaithirIya upanishad ending with yathO vAchO nivartthanthE aprApya manasAsahA along with many more examples.

SAsthrAs describe the guNa’s of the Lord Sriman nArAyaNa in two different ways, swarUpa nirUpaka dharma and nirUpitha swarUpa viSEsha. swarUpa nirUpaka dharma explains the fundamental qualities by which one object should be understood, or it is the swaroopam itself. jnyAna ananda amalathva and ananthatva are taken as swarUpa nirUpaka dharmma (mumukshhuppadi thirumanthra prakaraNa), where as niroopitha swarUpa viSEshaNa are auspicious qualities in the Lord, normally used to eulogize his greatness. parASara bhaTTar says upAyOpEyathvE thadiha thava thathvau nathu guNau (utthara Sathakam-87) – Oh ranganatha you are the path and goal for a jIvAthma, this is not a GuNa for you, but it is Thau yourself. By saying so, bhaTTar has ascertained the entire message of azhvArs and the important sampradAya meaning distilled down into a single slokam, not only that, he goes to the extent saying that, being upAya and upEya is not a guNa, which normally means as nirUpitha swarUpa viSEsha, but it is the thathwa itself- swarUpa nirUpaka dharma.

Githartha sangraha of alavanthar and AshTasloki of bhaTTar are two examples where the former condensed bhagavad Githa whereas the latter is a first ever condensed representation of rahasya thraya. Yet another example is from Acharya Hridaya Suthram, athri jamadagni pankthi ratha vasu nanda sUnuvAnavanuDaiya yuga vaRNa kramAvathAramO translated into athryAdi sUnuriva vaRNayuga kramAth kim (parAnkuSa pancha vimSathi-8). Many of the SthothrAs were not written deliberately by sitting with writing equipments, we can see most of the important sthothras were extempore or came as Asu kavi. For example sthothras on thiruvenkadamudaiyan- the lord of seven hills, venkaTESvara suprabhAtham, sthOthram, prapatthi and mangaLam, by the Sishya of mamunikaL, prathivAdi bhayangaram aNNa, were written instantaneously in the sanctum. Sri ranganAtha sthothra was written in a state of great mental agony while bhaTTar was in exile at thirukkOTTiyUr. bhaTTar longs that when I will see that rangam again, where people are just taking the tickets to moksham, from their pathway as effortlessly as, those who are doing uncha vrithi are picking up the grains from the paddy fields – mArgE mArgE pathika nivahairunchyamAnApavarggam– (SriranganAtha sthOthram-5).

AthimAnusha sthvavam of Azhvan requires a special attention. We all know that AzhvAn was no less than Azhvars. Lord Sriman nArAyaNa as Rama declared himself –“I consider myself as a human”- AthmAnam mAnusham manyE (SrIrAmAyaNam). The same was repeated in krishNavathara during gOvardhanOddhAraNa- “I am born as your relative” – aham vO bAndhavO jAthaH ( Srimad bhagavatham). But were his acts humanlike? AzhvAn makes an anatomic study of vibhavavathAras and establishes the superhuman behavior-athimAnushathva- in many of his acts. The Sthothra mostly focuses on Rama & Krishna avatharas. The entire athimAnusha sthavam is a comprehensive description of the act on vibhavAvathAras, which is an immaculate task and we are tempted to opine that the work and the author themselves are Athimanusha. So are the sthothras of vEdAnthAcharya, all of them being masterpieces. One special mention should be made about achyutha Sathaka which was totally written in prAkrit- a language used by women. He also wrote two mahA kavyAs, yAdavAbhyudaya and SubhAshitha nIVi. SudarSana Sathaka is an exclusive work by the Sishya of kUratthazhvan, known as kUra nArAyaNa Jeeyar. He incorporated manthra siddhi bjiaksharas into the SudarSana sathakam, and it is a wonderful work on Chakratthazhvar.

Almost all sthothras were set into different metres while only a few sthothras are confined entirely to a single meter. An example of the former case, nakshathra malika an inimitable work in praise of nammAzhvAr authored by Jeeyar nAyanAr, the erstwhile grandson of maNavALamAmunikaL seeks a special attention amongst all sthothras. The names of 27 stars (nakshathras) are embedded into each sloka in their order of occurrence in astrology. It is the only sthothram set in the “anthAdi” style of poetry. AzhvArs have profoundly used anthAdi in their srisUkthis. We can see the entire thiruvaymozhi is an anthAdi, almost all iyarpA works are anthAdi comprising the majority of divyaprbandham. In an anthAdi mostly the ending letter/word/syllable of one sloka/pasuram will be the start of the next. This concept is closely followed by jeeyar nAyanAr in nakshathra mAlika. It starts with an 8 syllable metre known as “anushTup” with gradual increment of 1 syllable in each sloka ending up with a 21 syllable sloka set to the metre “sragdhara”. Then it descends back to the 8 syllable metre “anushTup”. This type of poetry comes under chithra kAvya one of which is known as “rathabandha” where an entire chariot is constructed by means of the verses. One of the well known ratha bandha is thiruvEzhukUttrirukkai of thirumangai azhvAr which comprises only one half of the ratham. That means only the top of the ratha was constructed by means of that prabandha where as nakshatra malika constructs the bottom part of the chariot as well.

The entire sthothra prasthAna includes not less than 200 sthOthras, which is not only a vast collection but also a summary of the concepts of the vedic religion as followed in viSishTadwaitha. The grammatically peculiar usages made in the sthothras, can only be appreciated and understood by the scholors. There are many commentaries for the sthOthrAs and we should not forget about the commentators. vyAkhyAna chakravartthi periya-v-Acchan piLLAi and vEdanthacharya both wrote commentaries on chathuSlOki and sthOthra rathna. Gadyas were given elaboration by Periya-v-Acchan piLLAi and SudarSana SUri. Apart from that pancha sthavams, and bhaTTar Srisukthis were given elaborate commentaries by Thirumazhisai Annavappangar, and late SrI U. Ve. kAnchI prathivAdi bhayangaram aNNangarAchArya. One commendable mention has to be made for the SriguNarathna kOSa commentary and its Tamil versification made by SrI U. Ve. Thirumalai nallan Ramakrishna Iyengar. The total study is only possible with a dedicated training under an acharya and also points to the need of fundamental Sanskrit knowledge.

The present book contains 29 sthothras of our poorvacharyas. The book follows the chronological order of acharyas. The present version is excellently type written by comparing several devanagari versions and has been carefully edited and proof read by the pain taking efforts of Sri U. Ve. Koyil AthAn Vijayaraghavachariar Swami. We also extend our heartfelt gratitude to Sri V. Naryana Iyengar and Sri. Bharath for the final corrections in the proof. Vedics expresses their sincere gratitude to Sri U. Ve. Koyil AthAn Vijyaraghavachariar Swami who allowed us to give poorvacharya sthothramala online. With the inability of putting a price label or copyrights to it, We expect that the entire srivaishnava community is benefitted by these gems. If at all we do have some gratitude to our poorvacharyas, lets learn them and practice them. Let the sriranga divya dampathis help us to live in our poorvacharyas line.

 abjAsanasthamavajAtha sujAtha mUrtthim AmIlithAkshamanusamhitha manthra rathnam

Anamra maulibhirupAsithamantharangam nithyam munin varavaram nibhrtho bhajami

 I worship the great seer Varavaramuni, as Seated in yogic padmAsana, surrounded by numerous disciples, excessively pristine and superseding everything else in purity, His appearance beautiful and divine , His eyes half closed in deep contemplation on the almighty Lord Sriman nArAyaN and His lips vibrating with Dvaya mantra

AzhvAr emperumAnar jeeyar thiruvadikaLE SaraNam

திருவரங்கத்தமுதனார் வரலாறு..

November 28, 2010

இவ்வமுதனார், ஒரு பங்குனித்திங்களில் ஹஸ்த நக்ஷத்ரத்தில் மூங்கிற்குடியில் திருவவதரித்து, திருவரங்கம் பெரியகோயிலில் இருந்ததுவே காரணமாகப் பெரியகோயில் நம்பி  என்று ப்ரஸித்தராய் வாழ்ந்துவந்தார்.
[அஷ்டப்பிரபந்தம் செய்தருளினவரும் பட்டர் திருவடிகளில் ஆச்ரயித்து ஊய்ந்தவருமான “பிள்ளைப்பெருமாளையங்கார்” என்பவர்க்கு இவர் திருத்தகப்பனார் என்று சிலரும், பாட்டனார் என்று சிலரும் சொல்லுவர்.]

இவர் ஸகல சாஸ்த்ரங்களையும் அதிகரித்து மஹா நிபுணராய், தமக்குக் குலக்ரமமாகக் கிடைத்த ஸந்நிதி புரோஹித வ்ருத்தியையும் புராணபடந கைங்கர்யத்தையும் பெற்று மிகவும் ராஜஸராய்ச் செருக்குடன் வாழ்ந்துவரும் நாளிலே, உலகங்களை வாழ்விக்கத் திருவனந்தாழ்வானது திருவவதாரமாய்த் திருவவதரித்த எம்பெருமானார் தமது இயற்கையின்னருளாலே இவரைத் திருத்திப் பணிகொள்ளத் திருவுள்ளப்பற்றிக் கூரத்தாழ்வானுக்கு நியமிக்க, ஆழ்வானும் இவரை அநுவர்த்தித்து ஞானச்சுடர் கொளுத்தி எம்பெருமானார் திருவடிக்கீழ்க் கொணர்ந்து சேர்க்க, எம்பெருமானாரும் அவரைக் குளிரக் கடாக்ஷித்தருளி ஆழ்வான் பக்கல் ஆச்ரயிக்கும்படி நியமிக்க, அப்படியே அவரும் ஆழ்வானை ஆச்ரயித்துத் தத்வஹித புருஷார்த்தங்களை ஐயந்திரிபறத் தெளிந்து ஆத்மஆத்மீயங்களை அந்த ஆசார்யன் திருவடிகளிலே ஸமர்ப்பித்துப் பரம ப்ரவணராயிருந்தார். இப்படியிருக்கையில் ஸ்வாசார்யருடைய உகப்புக்கு உறுப்பாகத் தமக்கு ப்ராசார்யரான எம்பெருமானார் விஷயமாக ஒன்றிரண்டு பிரபந்தங்களைச் செய்து அவற்றை எம்பெருமானார் ஸந்நிதியிற்  கொணர்ந்துவைக்க, எம்பெருமானாரும் அவற்றை அவிழ்த்துக் கடாக்ஷிக்க, அவை தமது திருவுள்ளத்துக்கு இசைந்திராமையாலே அவற்றைக் கிழித்தெறிந்துவிட்டு அவரை நோக்கி, “நம்மைப் பற்றிப் பிரபந்தம் பாடவிருப்பம் உமக்கிருக்குமாகில், ஆழ்வார்களிடத்தும் உகந்தருளின நிலங்களிடத்தும் நமது ப்ராவண்யம் தோற்றுமாறு ஒரு பிரபந்தம் செய்யும்” என்று நியமித்தருள, இவரும் அப்படியே செய்கிறேனென்று அந்த நியமகத்தை சிரஸ்ரவஹித்து எம்பெருமானார்க்கு ஆழ்வார்களிடத்திலும் திவ்ய தேசங்களிடத்திலுமுள்ள அன்பை நன்கு விளங்கவைத்து இந்தப் பிரபந்தத்தை அருளிச்செய்து எம்பெருமானார் ஸந்நிதியிலேவந்து வணங்கி “இதைக் கேட்டருளவேணும்” என்று பிரார்த்தித்து அநுமதி பெற்றுக் கூரத்தாழ்வான் முதலானோர் பேரோலக்கமாக இருக்கிற அங்குத்தானே இந்தப் பிரபந்தத்தை விண்ணப்பம் செய்ய, எம்பெருமானார் மற்றை முதலிகளோடும் திருச்செவி சார்த்தித் தலைதுலுக்கிப் போரவுகந்தருளி, தம்திருவடிகளில் ஸம்பந்தமுடையோர்க்கெல்லாம் அந்த பிரபந்தத்தை அன்று தொடங்கி என்றும் நித்யாநுஸந்தேயமாம்படி கற்பித்தருளியதுந் தவிர, அவரது வாக்கு அமுதவாக்காயிருந்தமையால் அவர்க்கு அமுதன்  என்ற திருநாமத்தையும் பிரஸாதித்தருளி மிகவும் கடாக்ஷித்தருளினார்.  அகையால் அதுமுதல் “பெரியகோயில் நம்பி” என்ற திருநாமம் மாறித் திருவரங்கத்தமுதனார் என்ற திருநாமம் வழங்கத் தொடங்கிற்று. இப்பிரபந்தத்திற்கு ப்ரபந்ந காயத்ரி  என்ற திருநாமமும் அன்றேதொடங்கி நிகழலாயிற்று.

இந்த விருத்தாந்தம் சிறிது மாறுபாடாகவும் சொல்லப்படுவதுண்டு; எங்கனெ யெனின்;- அமுதனார் எம்பெருமானாருடைய நியமனம் பெற்று இப்பிரபந்தம் இட்டருள்வதாக அடையவளைந்தான் திருமதிலுக்கு இவ்வருகேயிருந்த ஒரு தென்னஞ்சோலைத் திருமண்டபத்தில் வீற்றிருந்து பட்டோலைக் கொண்டிருக்கும் போது, அவ்வளவில் எம்பெருமானார் அழகியமனவாளனது நியமனத்தினால் ஆழ்வான், ஆண்டான், எம்பார் முதலிய அந்தரங்கசிஷ்யர்களோடு அவ்விடத்தேயெழுந்தருள அப்போது “செழுந்திரைப்பாற்கடல்” என்ற நூற்றைந்தாம்பாசுரம் தலைக்கட்டி, “இருப்பிடம் வைகுந்தம்” என்ற பாசுரம் எழுதவேண்டிய தருணமாயிருந்ததென்றும், அது முதலான மூன்று பாசுரங்களும் எம்பெருமானார் திருமுன்பே தொடுக்கப்பட்டன வென்றும், பிறகு அரங்கேற்றியானபின் “இந்த விசேஷத்துக்கு ஸ்மாரகமாக இப்பிரபந்தத்திற்கு மாத்திரம் சாற்றுப் பாசுரங்கள் மூன்றாயிருக்கவேணும்” என்று ஆழ்வான் நியமித்தருளினாரென்றும், ஆனதுபற்றியே மற்றைப் பிரபந்தங்கட்கு இரண்டு பாசுரம் சாற்றாயிருப்பதுபோலல்லாமல் இதற்கு மூன்று பாசுரம் சாற்றாக ஸம்ப்ரதாயம் நிகழ்கின்றதென்றும்..

Thirukural And Thiruvaaimozhi – Shri.Balaji Sundarrajan..

November 20, 2010

Our Kaarimaaran says (Ref : 5.3.4)
“Ooravar Kauvai eruvittu Annai Sol-Neer-maduthu”

Thiru-Valluvar uses this Same Word , Same lining without any
change :
Thirukural – ( Alar-Arivurutal Athikaaram )
“Ooravar Kauvai eruvaaga Annai Sol Neeraaga Neelum in-noi”
Another example Ref : 5.3.10 “Yaam madal oornthum Aali
yankai-piraan-udai….”

Thirukural – Alar-Arivurutal “Thaam vendin nalkuvar kathalar
Yaam vendum Kauvai yedukkum iv-voor.”

FAMOUS PAASURAM !! (KILL THE I,MINE FROM YOUR MOUTH)

THIRU-VAAI-MOZHI – Ref 1.2 “ Neer numathu yendrivai- Vare muthal
maithu Irai saermin ..
Uyirku athan nae nirai Yillay !!! “
Thirukural also uses Same wording & same Meaning ! No Change !!!

Thiru-Kural ==========
“Yaan Yenathu Yennuj Serukku-aruppaaan Vaanorkkum uyarntha ulagam pugum”

Entire “Nedumaarku Adimai” (Ref 8.10.X) can be
summarised as emphasizing bhagavatha sambandam !!!
Thirukural: =======
This matches with “Sitrinam Seraamai” Athikaaram
(10 kurals). I will use one kural.

” Nilath-Iyalvaan Neer thirinthu Aatragum MAantharku
Inath-iyal-va Thaagum Arivu”

In this example, The essence of Good (company)
association is emphasized and elaborated in classic 10
kurals.
Let us take first Paasuram Uyar-vara Uyar-Nalam (Ref :1.1.1)
” Thuyar aru sudar adi Tholuthu Yelu yen mananey ”
same meaning implied by valluvar

Thirukural – First Athikaaram

“Thanakku-uvamai illathaan thaal sernth-tharkku allal
Manak kavalai maatral arithu” Another example.
“Eedum Yeduppum iL Easan Maadu vidaathu Yen Mananey” Ref 1.7

Kural – (First Athikaaram)
“Venduthal Vendaamai Ilaan adi sernthaarkku…. Yaandum
idumbai Ila”

Thiruvaaimozhi Ref 1.2

“Odunga Avan kan Odunga Yellam Vidum pinnum Aakkai vidumpoluthu Yeannay”
Thirukural: ( 2 Kurals. Same Meaning !)

“Saarbu unarnthu Saarbu Keda Olukin Matru-Alithuch Saar Tharaa Saar tharu Noi”

“Patruka Patru Atraan Patrinai Ap-Patrai Patruka Patru Vidarku”
This time .., message is stolen from Pongum parivu azhwar
(Periazhwar) !

Thirukural :
========“Aiyathin Neengi thelin-thaarkku vaiyathin Vaana Naniya thudaithu”

Periazhwar Thirumozhi :

“Ak-karai Yennum Manathak Kadalul Alunthi un per-arulaal Ik-karai Yeri
Ilaithiruntheynai….. “ Ref:5.3.7

Sutram : “Thannai Kandaal Paambai Kandaap poley”

Who is a Mumukshu ?

He who sees himself as Snake is Mumukshu !!!

DERIVED FROM THIRU-VAAI-MOZHI !!!

Thiru-vaai-Mozhi : Ref ; 10.7.9, 10.7.10, 10.7.11

“Vaazhi Manamey Kaividael .., Udalum Uyirum Manga Wottaey !”
“Manga Wottu–un-Maa-Maa-yei-yei” 10.7.10
“Maana-aangaara manam keda 10.7.11

(Reference P.B.A Swamy Vyakyaanam ). This paasuram emphasize
that One has to give up the desire in this Alukku body &
Abandon
the body and Catch hold of sar-ves-waran (Anthima-smaranai).

Thiru-Kural same meaning,wordings are easy to remember !)
========
“Matrum Thodar Paadu Evan kol pirappu-arukkal Utraarkku
Udambum Mikai”

.) Our Saasthraas says ” Jnaana Naan Moksha:ha”
Only through knowledge you can attain Moksham.

Same implied(Complimented) by Thiruvalluvar

“Katru-Eendu Mei-porul kandaar Thalai paduvar Matru-Eendu vaaraa Neri”
Classic Kural & Shri vaishnavism:-

ENTIRE SHRI VAISHNAVISM CAN BE STARTED WITH ONE(OR SAY PUT UNDER ONE ROOF) THIRU-KURAL

PIRAPPU-YENNUM PEY-THAMAI NEENGA SIRAPPU YENNUM
SEM-PORUL KAAN-BATHU ARIVU”

Thiru-voi-mozhi: “aRavanai Azhip paDai andhaNanai..” 1-7-1; The Lord who grants anything to the devotees even if they wish for things other than Him and the Lord with SudharsanAzhwAr indicating the difficulties of the devotees will be removed.
  
ThirukkuRAL ” aRavAzhi andhaNan thAL sEArndhArkallAl piRavAzhi nEndhal aridhu” kaDavuL vAzhthu 8.
 
Those who do not fall unto the Divine feet of the Lord Almighty cannot swim and cross the cycle of births.
 
It may be observed that the  terms ‘aRavan-Azhi and andhaNan‘  are stikingly similar.
 
Further, Sri ANDAL likened the Lord to a ship to cross the samsAram.” thunbak kaDal pukku-GOvindhan enbadhOar thOni peRAdhuzhalginREAn“5-4; nAchiyAr thirumozhi
 
 
Sri nam-AzhwAr also likens this difficult cycle of births as ‘nEndhum thuyarp piRavi” 2-8-2-thiru-voi-mozhi.
 

Sri Varaha Perumaan Mahimai..

November 19, 2010

Avathara palankal moontrum..saathu parithraanam thushda nikrakam and darma sthaabanam.. many avathaaram.. dasa avathaaram.. meenodu..kalkiyum aanaan.. madsya koorma varaka narasimha vamana thiru vikraman parasurama rama bala rama krishna and kalki..ajayamaana pahuthaa vijaayathe-pirappili pal pirappum yeduththavan..we have also gone thro many births..karmam adiyaaka..rakasyam geethai 4th athyaayathil arulukiraan He knows all. we do not recollect previous births..it is better that we do not.. yoki can perhaps. thiru kala yagjaraay palar irunthu irukiraarkal..

bakthars-poorna avathaaram.. varaka most important.. ubadesithaar boomaa devi.. varaka puraanam..Battar aruliyathu madsya himself in ocean.. if it gets out water can not survive.. koorma -manthra parvatham is already pressing Him. he is stuck under/ narasimhar has two -one above and one below.. kaluththukku mel vera maari pesuvaar.. mana vaakku kai moontrum ontraka irukkanum..mind is close to athma which is close to paramaathmaa-manas is close to athma /vamanan- cheated maha bali tiny feet vaiththu kettu periya adiyaal alanthaan He grew faster and measured with His own feet..kidu kidu yentru valarnthu alanthaar/ parasu raman -afraid to go near ..dasaradar pleaded but could not convince can not show mercy/ rama chakaravarthu– sunnaambu yaanai mel erukiravan yaanai mel iruppavan idam thaan kedppaar..suseelan raman..kukan sukreevan vibeeshanan -anaivarum avar kula thalaivarkal thaane.. eivar aanom yeluvar aanom yentraalum..true sowseelyam kannan idam common gopikal idaiyar kooda palakinaan..bala raman drinks a lot/ yamunai nathiyai kooda kooppittaar course maaththi naar//andaal says maale seyyum manaalanarai yelaa poykal uraippaan. liking to saying lies..spoke to Arjuna- seraching and researching geethai artham even now.. learned ones are confused..kim karma kim akarma -yentru theriyaamal.. only he knows. smiling face udan pesuvaan.. kashdamana pechai pesa siriththu kondu pesanum..baya kruth baya naasana irandum avan thaan inburum iv vilaiyaattu udaiyaan..smiling ans srippaay sirippaar/ sambala uyarvu kedkka -sirikkum pothu yenney vaanka koni pai kondu poka siriththaan appo sambalavu uyarvu kettathu pola..yethukku sirithaar yentru theriyaathu.. krishna snaps ties-mathurai punya boomi. thirumbi poka villaiye.. orey iravil ponaan.gokula 10 varusham irunthaan meendum poka villai uththavar anuppinaan ..ujjain-katru kondaan aaya kalaikal 64 saantheebini idam. 64 naal kaliththu ponaan/ dvaarakai nirnayithaan/ inthra prastham ponaan.. pirabaasa shthrathil irunthu thaniyaaka than udai sothikku yelunthu arulinaar..kalki yet to happen..427000 years kaliththu vara pokiraan..only varahar..krutha yukathil muthal einthum adutha irandum thvaabara yukam ..

resqued boomaa deviyai kaathaar pola- yena solaayinum. gnaap piraanai allaal illai naan kanda nallathuve..sanjayan-krishna arjunan sernthu irukkira idam victory wealth sri maka lashmi mathir mama -his opinion ..chathur yukam cycle.. all avatharams happen repeatedly..puraanam baagavaththil varakam muthalil solvaar..

hiranyaashaan..hiranya kasibu-curse by brahma kumararkal..jaya visjayar thadukka..sanaka sanath kumaaraathikal saabam ida..thrice pirakka/after third birth will come back/ravana kumba karnna/ sisubaala dantha varthan.. moral story-any one can err we have to correct..swaayambu manu-create panna boomi venumey-creation began just now- where did hiranyaashan come from ?..brahma was created by Brahmam ..brahma starts -manushya deva asura varkkam pithrus/ demons asuras-gross created.. swaayambu manu creates details.. man paanaikkukali man pola.. hiran yaashan was created by this gross process..pasi thoorthu kidantha paar makalukku.

boar can walk on earth and marshy land swim in samuthram..no compromise on His aauspicios qualities..takes the form still formless ajobi san..slokam.. aamaiyaana kesane- kesavan yentha avathaaraththilum. rooba laavanya ovthaaryam yellaa avathaarankalilum undu..boomaa thevi was in agony.. athanaal thaan ivanum..maana milaa pantriyaay..maaya maan kitte ontrum poka villai..radshathvathvam maraikka mudiya villai yeesvarathvam maraiththu kondaane ivan..appan .yeitril konda naale. spuda pathma loshanan-rishikalum munikalum -pundaree kaashan ever..meru pebbles pola irunthathaam. avallavu makaa varaaka roobam..perum kelalaar–nam mel orunke pirala vaiththaar..kadaasha palan yellaam avar pakkam vilunthathu..kalan karai vilakkam light house pola..silambin idai sirai paral pol periya meru kanna kannappa..anklets noice meru ..kottidai vaiththu aruliya komaam kandeer..yethuve yen pani yennaathu athuve aad seyyum yenkiraar aalvaar..parivathil yeesanai paadi pathikaththil..yethuve yen panni yentru kettu konde irukkaamal aal seyya venum..

bigform so thaat boomi is too light/malai kadal kooda asaiyaamal irukkum padi ..thiru aakaaram kulunka nila madanthai idanthu. koottidai konda komaan..idathu thiru kaiyil relax panna right thiru kai thindu pola.. avalin thiruvadikalai namakku kaatti kodukiraar..lakshmi varaaka perumaal..master servant role..Pankuni utharam thaayaar pleasingly stands Nam perumaal stands for carrying out instructions.divya thambathies..ninaippathaiye requests panuvaal. athaiye panni mudippaan annalum nokkinaar avalum nokkinaal..pirinthavar koodinaal pesavum vendumo -kambar..abimatha anurooba thaambathyam..

varaha purana is born now as He speaks to Her.. i am relaxed still disturbed.. my puthraas puthrees are in samsaara saakaram we have to resque them preach me so that I can teach them..She incornates as Andal and gives us Thirupaavai.. sva sa keerthanam..sing in praise of mr to purify their tongues/ bow down legs walk kaikalaal thoo malar thoovi/ manasaal ninainthu moontrum focus panni/ vaakinaal karumam thannal manaththinaal sraththai thannal- dedication.. Thiru mankai aalvaar vedkkai meethoora vaanki vilunkinerkku..subaasrayam avan..rechanalise our pulankal on Him hrushi kesan avan.. nam organs avan control pannuvaan..vilunkinerkku inyavaare..

intro thiru aadi pooram yemakkaaha antro avathariththaal..foster kulanthai-einchu kudikku oru santhithiyaay ..pinchaay paluththaal.vaayinaal paadi thoo malar thoovi tholuthu manaththinaal sinthikka- inthiriyaas created by Him. expecting us to use for His benefit..simplest means to control and reach Him.. kesavam .murairi thejo bajas sritharam paanithvam samasthuka-mukuntha maalai.. paatham kacha to wards to Him..if not done you have wasted these..neel naanakam sutri.. kelaa sevi alla.. thiru mangai aalvaar pathikam muluvathum.. ottai paambu puththu kuulum ullathu kaathu kaathu kaathe illai bakavath pirabaavam illa vidil..

moontrum sernthaal bakthi aarambikkum para bakthi para gjnaana parama bakthi samsleshanathil thariththum visleshaththil thariyaamaiyum ..bakthi valaranum..

nama kamala padraadsha-maka pirabo–nithya anushdaanamum sollum varaaha puraanam..sraartha vithi.. gaya shethram palkuni nathi karaiyil..at least once in a life time..rithyaa rishi-sraartham varusham thorum panni next day brahmana bojanam..gayayil pinda pirathaanam pannanum. exclusive statements.. ethu pann athuvumpannanum..listen to their words thanthai sol mikka manthram illai thaayil sirantha kovi illai/ yennai.. ninaiye majanaay pera peranum dasarathan..yel pirappum nedum thol venthey..gjaana anushdaanam pola karmavum mukyam..sruthi smirthi mamay vaakyam.. violators are my enimies..avaishnava abakthar aakiraan..asaasthram -asurar thaan pannuvaarkal..karma pannaa vidil bakthan aakum chance vittu viduvom..karma yokam is  reqd to purify..min qualification.. hall tichet pola..gaya asuran-raithyar rishi talks to brahma kumararkal-his lotus feet always on him 5 yojana holi ..pithru saasthram-on the day you are in gaya..50 kms radiyar ashaya vada -pindam ..motherkku mattum 16 baals of pindam koduppom..recite manthraas-garbamtharkuum patta paadu.. pola pala thukkum vaarthai yethirthu irunthathu..avale kovil namakku.. gaya ponaal amma perumai therinthu kollanum. pona pinbu thaan gaya .kan ketta pin thaan soorya namas kaaram.. gaya sraartham aana pinbu bathri brahma kabaalam-idar keduththa thiru vaalan..bathri visaal-brahma kabaalam pinam vethankalil illai customay practise..gathaatharan..

sraartha vithi..srathai udan seyyanum. kaalamum mukyam..kuthaba kaalam boomi warmaaka irukkanum..stomach starts feel hungry-ku thaba kaalam..preethi adaiya oru naal pannanum.. vetha nool piraayam nooru..aamai hiranya srrartham yenbaar.. well qualified first /if short coming second type.. settle to last pannuvathu thappu..three vasthram thaanam udathudan pannanum/paarvana homam.. cook and offer to them/third dilution raw vegetables/ aduththu hand ful of yell/ aduththu seven grains yellu/think you are offering to me thro pithrus..grains kooda illaa vidil pasu vin nekkai thadavi koduththaal pothum..ithu thirpthi paduthattum yentra piraarthanai udan/island -ashda thik baalarkal naanku pakkam paarthu plead to them ..accept my cry as sraartham..

pooja vithiyum varaaka puranam solkirathu..pathram pushbam–purity devotion mattume venum..not satisfied with 100s of yagnams /i can not be bought by maney. koodaarai paasuram.. mulankai valiaara-previous day husband and wife talk about this one two / ghee sukar/ cooked in hot milk, almonds cashews niraiya pesi pesi.. spend the whole night talking .no money.. well water thulasi paasuram. kovaivaayaal poruttu.. poosum saanthu yen nenjame..nenjame cream-thiru vaay moli solle maalai/ folding hands deeba kaaraththi/ pesineerkale -athuve vayirai nirabi vittathu ulakam unda peru vaayaan devotion udan pesum poluthe vayiru nirambi vittathu..viruthan sanjayan idam thruthraashdran-kannanai kodi koduththu kodiyile vaankalaam..you are blind internally.. anna poorna kumbaath-open dors light lamps poorna kumbam thaan ..sprinkle sri paatha theertham..clean His lotus feet with your tears only way to get Him..bakthi suththamaana manasu thaan venum..yekadasi fasting/ white flower i am happy/offer and take food/ other wise you are consuming pots of paapam..wheat rice products..appam kalantha sitrundi akkaaram paalil kalanthu ..theiva thevaki pulambalil- ilanhathai kulesekarar aruliyathu pola..32 abacharam irukkum panna koodaathu.. theettu aadai/ velai aadfaiyudan thiru aaraathanam pannanum pala aruli irukiraar varaaka puraanaththil..polika polika polika ..

Aalvaar Emberumaanaar, Jeeyar Thiru Vadikale Saranam.