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பஞ்ச சயன ரங்கம்-srirangapankajam..

October 5, 2010

sri:

பஞ்ச சயன ரங்கம்

“பஞ்ச“  என்ற வடமொழிச் சொல்லுக்கு “ஐந்து“ என்று பொருள்.  இந்த “பஞ்ச“  என்ற ஐந்தின் சிறப்பினை நாம் பஞ்சமேயில்லாமல் சொல்லிக்கொண்டே போகலாம்.

இந்த பஞ்ச சயன ரங்கத்தில் ஒவ்வொரு வார்த்தையாக அவற்றின் சிறப்பினை காண்போமா..?

பஞ்ச நிலைகள் ..பகவான் பரம், வியூகம், விபவம், அர்ச்சை, அந்தர்யாமி  என்று ஐந்து நிலைகளில் அர்ச்சிக்கப்படுபவன்.

பாஞ்சராத்ரம்..பகவானை ஆராதிக்கும் ஒரு வழிமுறை.  ஐந்து ராத்ரிகளில் ஐந்து முனிவர்களுக்கு பகவானால் உபதேசிக்கப்பட்ட ஒரு சிறந்த வழிப்பாட்டு முறை.

பஞ்ச சம்ஸ்காரம்,இது ஒவ்வொரு வைணவருக்கும் கட்டாயம் அமைய வேண்டிய “நல்வினை சடங்கு“.  (1)தாப ஸம்ஸ்காரம் (2) புண்ட்ர ஸம்ஸ்காரம் (3) நாம ஸம்ஸ்காரம் (4) மந்த்ர ஸம்ஸ்காரம் (5) யாக ஸம்ஸ்காரம் என்ற ஐந்து நிலைகளையும் குருவிடமிருந்து ஒரே சமயத்தில் பெறுதல்.

பஞ்சாங்கம்..பஞ்சாங்கம் என்ற பெயர் அது ஐந்து உறுப்புக்களைக் கொண்டிருப்பதைத் தெளிவுபடுத்துகிறது. இந்த ஐந்து உறுப்புக்களும் மரபு வழிக் கால அளவீடுகளுடன் தொடர்பான அம்சங்களாகும். இவை:

  1. வாரம் 2.திதி3.கரணம் 4-நட்சத்திரம்,5.யோகம்என்பனவாகும்.

பஞ்ச கவ்யம்பால், தயிர், நெய், சாணம், மூத்திரம் என பசுவின் ஐந்து பொருட்கள் ஒன்றாக சேர்வது பஞ்சகவ்யம்.  சாத்திரப்படி சரீரத்திற்கும், இதர பொருட்கள் சுத்திக்கும்  இன்றியமையாதது.

பஞ்சாம்ருதம் பகவானுக்கு அபிஷேகத்தின் போது பயன்படுத்தப்படும் ஐந்து பொருட்களின் கூட்டுக்கலவை.

தீபத்திலும்பஞ்ச முக விளக்கு  பஞ்ச முக தீபம் முதலியன சிறந்தனவாம்.இது வரை பகவானோடு தொடர்புடைய சில ஐந்தின் சிறப்பினைப் பார்த்தோம்.  இன்னும் சொல்லிக்கொண்டே போகலாம்.ஐந்து என்ற எண் புதன் கிரகத்திற்குரியது.  இந்த புதனின் அதிதேவதை விஷ்ணு அதாவது ஸ்ரீரங்கநாதனே..!. புதன் நன்கு அமையப்பெற்றவர் அதிபுத்திசாலிகள்.  கணிதத் திறமை, கணினித் திறமை,  கலைத்திறன் வாய்ந்தவர்கள்.ஆக்கப்பூர்வமானவர்கள்….!ஐந்து என்ற எண் இயக்க சக்தி..! காலில் மற்றும் கைகளில் உள்ள ஐந்து விரல்களின் இயக்கத்தினால்தான் ஒரு செயலை தடையின்றி செய்ய முடிகின்றது.ஒருவரது ஜாதகத்தில் புதன் கிரகத்தின் வலிமைக் குன்றியவர்கள்,  மற்றும் நம்முடைய ஜாதகரீதியாக புதன் மேலும் வலிமைப் பெற ஸ்ரீரெங்கநாதனை வணங்குபவர்கள் நீங்கப்பெறுவர்.

சயனம்‘சயனம்’ என்றால் ‘நித்திரை’  அல்லது ‘உறங்குதல்’ என்று பொருள்.  இது ஒரு தற்காலிக விடுதலை..! இது ஒரு வரப்பிரஸாதம்..!  இது சரிவர அமையப்பெறாதவர் அனைவரும் துர்பாக்கியசாலிகளே..!  இது ஜாதகத்தின் 12ம் இடமாகும்.  இந்த இடம் கெட்டிருந்தால் அந்த ஜாதகரின் நிம்மதியான நித்திரை என்பது சந்தேகமே..!சயனம் கொண்டிருக்கும் பகவானை அனுதினமும் ஸேவிக்கப்பெறுபவர்கள் பாக்கியசாலிகள்..!  நிம்மதியாக வாழ்வர்..!

பஞ்ச சயன ரங்கம்

ரங்கம் என்றால் அரங்கம்.  இந்த அரங்கமானது பாம்பணையின் மிருதுவான பள்ளிக்கட்டிலின் மேல்பரப்பு.  இங்கு பள்ளிக்கொண்டு உறங்குபவன் அரங்கன். அரங்கன் என்றாலே அழகு..!  இதனை நான் சொல்லவில்லை..!  ஆண்டாளின் திருவாயினால் கேட்போம்..!  ஆண்டாளுக்கு 108 திவ்யதேச எம்பெருமான்களில்  அரங்கனின் அழகுமட்டுமே நெஞ்சைக்கவர்கிறது…!எழிலுடைய வம்மனைமீர்! என்னரங்கத் தின்னமுதர்
குழலழகர் வாயழகர் கண்ணழகர் கொப்பூழில்
எழுகமலப் பூவழக ரெம்மானார் என்னுடைய
கழல்வளையத் தாமும் கழல்வளையே யாக்கினரே
என்று பாடுகிறாள். திருச்சிக்கு நீங்கள் அடுத்தமுறை வருகைதரும் போது இந்த பஞ்ச சயன ரங்கத்தினையும்,  இந்த அரங்கத்தின் நாயகன் ரங்கனின் அமுதமான அழகையும்,  அருளையும் தரிசியுங்கள்.   இவற்றை சில மணித்துளிகளிலேயே நீங்கள் தரிசிக்கமுடியும் என்பது இதன் முக்கிய சிறப்பாகும்.  அமுதை அள்ளிப்பருக வாரீர்..!

பஞ்ச சயன ரங்கம்

பகுதி-02   //   7.10.2010

01.ஸ்ரீரங்கம்.

வைணவத்தினைக் கருவில் சுமந்தவள் அரங்கத்தம்மா..!

வைணவத்தினை வளர்த்த ஆழ்வார்களாகட்டும், ஆச்சார்யர்களாகட்டும் அவர்களுக்கு ஸ்ரீரங்கம்தான் தாய்வீடு..!

எங்கு பிறந்து எங்கு வளர்ந்தாலும் அடைக்கலம் புகுந்தது இந்த அரங்கத்தம்மாவிடம்தான்..!வைணவத்தின் ஆனிவேர் ஸ்ரீரங்கம்..!  எந்த திவ்யதேசம் சென்றாலும் “அடியார்கள் வாழ்க..!  அரங்கநகர் வாழ்க..!“ என்னும் கோழம் இல்லாமல் சாற்றுமுறையில்லை.  ஸ்ரீரங்கம் நன்கு செழிப்புடன் இருந்தால்தான் வைணவத்திற்கு சிறப்பு..!  இங்கு ஏதேனும் தாழ்வு ஏற்பட்டால் உலகிலுள்ள அனைத்து வைணவதலத்திற்கும் தாழ்வே..!  அதனால்தான் எங்கெங்கோ பிறந்திருந்தாலும் அடியார்களும், ஆச்சார்யர்களும், ஆழ்வார்களும் ஸ்ரீரங்கத்தில் மண்டியிட்டு கிடந்துள்ளனர்.., கிடக்கின்றனர்..! 

இந்த அரங்கத்தம்மா “பெற்ற தாயினும்“ மேலாக அருள்புரிபவள்.

ஸ்வாமி ஸ்ரீதேசிகர் “அள்ள அள்ளக் குறையாத அருள் அமுதம்.   தோளாத தனிவீரன் ஸ்ரீராமன் தொழுதகோயில்.     வீடணருக்குத் துணையாய் திருவரங்கம் வரை வந்த கோயில்..!  செழுமறையின் முதல் எழுத்தாம் “பிரணவரூபமாய்“ விளங்கும் கோவில்..!  தீராத வினை அனைத்தும் தீர்க்கும் கோவில்..!“ என்கிறார்.இங்கே பெருமாள் “புஜங்க சயனம்”  – விமானம் ப்ரணவாக்ருதி விமானம்.   தாயார் – ஸ்ரீரெங்கநாயகி.  எந்த க்ஷேத்திரம் சென்றாலும் “லக்ஷ்மீம் க்ஷீரசமுத்ர ராஜ தனயாம் – ஸ்ரீரங்க தாமேஸ்வரீம்….“  என்றுதான் சாற்றுமுறையில் ஓதுவர். இவள் சமஸ்த லோகங்களுக்கும் “ஓளி்“யாவாள்.   இவள் கருணையில்லாவிடின் இருட்டுதான் எங்கும்..!இங்குள்ள தீர்த்தம்   சந்திரபுஷ்கரிணி தீர்த்தம்.   தர்மவர்மா என்னும் சோழ அரசன் அரங்கன் வருகைவேண்டி கடும் தவம் பரிந்த இடம்.   இந்த அரங்கன் தர்வவர்மா, காவேரீ, விபீஷணன் ஆகியோருக்குப் ப்ரத்யக்ஷம்.    ஆழ்வார்களோடும், ஆச்சார்யர்கள் பலருடனும் தன்னுடைய “அர்ச்சை“ என்ற நிலைப்பாட்டினையும் தாண்டி அன்போடு அளாவியவன். இன்னமும் மெய்யன்போடு  இருப்பவரிடத்து தாயன்போடு உருகுபவன்.  தன்னை அண்டியவர்களை அபய முத்திரை காண்பித்துக் காப்பாற்றும் இந்த அரங்கனை முதலில் தரிசித்து விடுங்கள்.   ஸ்ரீரங்கத்திற்கு முதல் நாள் இரவே அல்லது அதிகாலையிலேயே வந்து தரிசியுங்கள்.  கோவில் காலை 6.15 மணிக்கு நடைத்திறப்பார்கள்.   தருமதரிசனத்தில் நின்றாலும் கூட எப்படியும் 7.30 மணிக்குள் தரிசித்து விடலாம்.  கூடுமானவரை வார இறுதி நாட்களான வெள்ளி, சனி, ஞாயிற்றுக்கிழமைகளை முடிந்தவரை தவிருங்கள்.  பகவானைத் தரிசிக்க எல்லா நாட்களும் நல்ல நாட்களே..!எல்லா நேரமும் நல்ல நேரமே..!   இங்கு பெருமாள், தாயாருக்கு நந்தவனத்திலிருந்து வரும் மாலைகளைத் தவிர வேறு ஏதும் சாற்றுவது கிடையாது.  ஆகவே துளசி மாலையோ,  வேறு எந்த விதமான மாலைகளுக்கும் செலவு செய்யாதீர்கள்..!  ஏதேனும் சமர்ப்பித்துத்தான் ஸேவிக்கவேண்டும் என்றால் உதிரித்துளசியோ அல்லது கொஞ்சமாக புஷ்பங்களேயோ வாங்குங்கள்.. இது போதும்..!   அரங்கன் அன்புக்குத்தான் அடிமை..!  உங்கள் துாய அன்பினை சமர்ப்பியுங்கள்..!  அதுவே பெரிய புஷ்பம் அவனுக்கு

02. உத்தமர் கோவில்

பேரானைக் குறுங்குடி எம்பெருமானை
திருத்தண்கால் ஊரானைக் கரம்பனூர் உத்தமனை
முத்திலங்கு காரார் திண் கடலேழும் மலையேழ் இவ்வுலகேழ் உண்டு
ஆராதென்றிருந்தானைக் கண்டது தென்னரங்கத்தே

ஸ்ரீரங்கம் ரெங்கநாதனை மனதின் உள்வாங்கி தரிசனம் செய்த பின் புருஷோத்தமன் உறங்கும் உத்தமர் கோவிலுக்குப் பயணத்தைத் தொடங்குவீர்.

திருமங்கையாழ்வார் பாசுரம் பெற்றத் தலம். ஆழ்வார் “உத்தமன்“ என்றழைக்கவே, அதனையே தம் தலத்திற்கு பெயராகக் கொண்ட – ஆழ்வார் மீது – ஒரு பாடலேயாயினும், அந்த தமிழ் மறை மீது காதல் கொண்ட பெருமாள் இவர்.
ஈசனே பிச்சாடணராய் வந்து இங்கு உறையும் மஹாலக்ஷ்மியின் பூரணமான கடாக்ஷத்தினால் தன் தோஷம் நீங்கப் பெற்றார். இங்கு தாயாரின் பெயர் பூரணவல்லி.
தெய்வங்களே தம் தோஷம் நீங்கப் பெற்ற இந்த க்ஷேத்திரம்தனில் நம் பாவங்கள் தொலையாதா என்ன..? கண்டிப்பாக இந்த திவ்ய உத்தமதம்பதிகள் போக்குவர். கொடிய பாபமும் நொடியில் இவர்கள் அருளிருந்தால் நீங்கும் என்பது திண்ணம்.இங்கு பெருமாள் புஜங்க சயனம் – கிழக்கு நோக்கி திருமுக மண்டலம்.
விமானம் உத்யோக விமானம்.தீர்த்தம் கதம்ப தீர்த்தம்.ப்ரத்யக்ஷம் கதம்ப மஹரிஷி மற்றும் உபரிசரவஸூ
மங்களாசாஸனம் திருமங்கையாழ்வார் – ஒரு பாடல்
ஸ்ரீரங்கத்திலிருந்து சுமார் 2 கி.மீட்டருக்குள் அமைந்துள்ளது இந்த தலம்.
பாபம் நீக்கி, நம்மை உத்தம பக்தனாக்கும் இந்த கோவிலினை நன்கு தரிசனம் செய்வீர். நலம் பெறுவீர்

03. கோபுரப்பட்டி
வாஸூதேவ பரா வேதா வாஸூதேவ பரா மகா:
1324ம் ஆண்டு. திருவரங்கத்தின் ஒரு மோசமான ஆண்டு..! மாலிக்காபூர் என்னும் முகலாய தளபதியின் தலைமையில் ஸ்ரீரங்கத்தில் வாழ்ந்த 12000 வைணவர்களின் தலையைச் சீவிக் கொன்ற ஆண்டு..! “பன்னீராயிரம் தலைத் திருத்திய பன்றியாழ்வான் மேட்டுக்கலகம்” என்று ஸ்ரீரங்கத்தின் கோவிலொழுகு இந்த வரலாற்றினைக் குறிப்பிடுகின்றது.
இந்த கொலைப்படையிடமிருந்து தப்பிய வைணவர்கள் சுமார் 750 பேர்களேயாவர். இவர்கள் அனைவரும் தஞ்சமடைந்த ஊர் கோபுரப்பட்டி.
அபயமளித்து அருளியவர் ஆதிநாயகன் – இந்த ஊரில் பள்ளிகொண்டு அருளும் கதாநாயகன்.
வைணவம் காத்த ஊர் – வைணவம் வளர்த்த ஊர்.
ஸ்ரீரங்கத்தில் இறந்த வைணவர்களுக்கெல்லாம் இங்குள்ள பெருவளவாய்க்காலின் கரையில் இங்குள்ள வைணவர்கள் வாழ்ந்த வரையிலும் அவர்களுக்கான ஈமச்சடங்குகள் அனைத்தும் செய்து வருடந்தோறும் திதி கொடுத்திருக்கின்றனர். இறந்த அனைவருமே இவர்களின் உறவுக்காரர்களா என்ன? ஆம்..! ஆண்டாளின் கூற்றுப்படி அரங்கனுக்கு உற்றவர்கள் அனைவருமே உறவினர்கள்தானே..! ஒரு கூட்டமாக நின்று பலவருடங்கள் ஒரு நதியின் கரையிலோ அல்லது குளத்தின் கரையிலோ, பாரபட்சம் இல்லாது, வேற்றுமைகள் இல்லாது ஒருமித்து சுமார் 50 பேர்கள் சேர்ந்து திதிகள் கொடுத்தாலே அந்த நதி பவிஷ்யமானது..! அந்த நீர் புண்ணிய தீர்த்தம்..! முன்னோர்களின் ஆசிபெற்ற க்ஷேத்திரம்! ஒரு சில தீர்த்தகரைகளுக்கே இந்த புண்ணியபாக்கியமுண்டு. கோபுரப்பட்டி அத்தகைய புண்ணியத்தினைப் பெற்றுள்ளது. இங்கு உறையும் ஆதிநாயகர் பித்ருதோஷங்களை கண்டிப்பாக போக்கக்கூடியவர். ஆதிநாயகி ஸமேத ஆதிநாயகரை வணங்குங்கள். நம் முன்னோர்களின் அருளாசியோடு, வாஸூதேவனாம் ஆதிநாயகனின் அருட்பார்வையும் அமையப்பெறுவீர.
பெருமாள் ஆதிநாயகரை் என்னும் ஸ்ரீரங்கநாதர்
தாயார் ஆதிநாயகி என்னும் ஸ்ரீரங்கநாச்சியார்
சயனம் பால சயனம்
தலவிருட்சம் பன்னீர் புஷ்ப மரம்.
அர்ச்சகரின் அலைபேசி எண் +91 98655 56504.
வழி மண்ணச்சநல்லுார் – அழகிய மணவாளம் – கோபுரப்பட்டி

வாஸூதேவ பரா யோகா வாஸூதேவ பரா: க்ரியா:

வாஸூதேவ பரம் ஞானம் வாஸூதேவ பரம் தப:

வாஸூதேவ பரோ தர்மோ வாஸூதேவ பரா கதி:
வேத நுால்களின் படி, அறிவின் இறுதி நோக்கமாகயிருப்பவர் வாஸூதேவனே.!
யாகங்கள் செய்யும் நோக்கமே அவரை திருப்திப்படுத்துவதுதான்!. வேதம் கற்பதே அவரை உணர்வதற்குதான்!. அவரே பரமஞானம்! கடும்தவமும் அவரை அறிவதற்கே!
மதமும் அவருக்கு அன்புத் தொண்டாற்றவே..! எல்லா க்ரியைகளும் பகவான் கிருஷ்ணருக்கே அர்ப்பணம்..! வாழ்வின் மிக உயர்ந்த இலக்கும் அவரே..!

03. திருஅன்பில்
கோபுரப்பட்டியினை தரிசித்தபின், சுமார் 1 கி.மீ தொலைவில் ’அழகிய மணவாளம்’ என்னும் திருத்தலம் உள்ளது. நம்பெருமாள் ஸ்ரீரங்கத்திலிருந்து தப்பித்துச் செல்கையில், இங்கு சிலகாலம் தங்கி சென்றதாக வரலாறு. நல்ல ஆகுரிதியான ஸ்ரீதேவி, பூதேவி சமேத ஸ்ரீசுந்தரராஜ பெருமாளை தரிசனம் செய்வீர் பின்னர் அருகில் சுமார் 2 கி.மீ தொலைவில்தான் “திருவெள்ளரை“ எனும் மிகவும் புராதனமான திவ்யதேசம் உள்ளது. இந்த திவ்யதேச பெருமாளையும் சேவித்து அங்கிருந்து திரும்பவும் மண்ணச்சநல்லுார் வழியாக டோல்கேட் அடைந்து இலால்குடி செல்லும் பாதையில் பயணித்து “திருஅன்பில்“ என்னும் நான்காவது சயனம் கொண்ட அரங்கனைத் தரிசிப்போம் வாரீர்.
அறியாமல் செய்த பாபத்தினி்ன்று கூட தப்பி விடலாம். ஆனால் ஒருவர் சாபத்திலிருந்து விடுதலை பெறுதல் மிகவும் கடினம். ரிஷிகளின் காலத்தில் சாபங்களுக்கும், சாபவிமோசனங்களுக்கும் குறைவேயில்லை. ஒரு மகரிஷி தாம் பெற்ற சாபத்தினால் தவளையாகவே மாறிவிட்டார். தவியாய் தவித்தார். இத்தலத்து பெருமாள்தான் அவருக்கு சாபத்தினின்று விடுதலை அளித்தவர். “மண்டூகம்“ என்றால் சமஸ்கிருதத்தில் ‘தவளை’ என்று அர்த்தம். அந்த மகரிஷி இந்த சாபவிமோசனத்திற்குப் பிறகு ‘மண்டூக மகரிஷி’ என்றே அழைக்கப்பெற்றார். இந்த மகரிஷி தன் சாபவிமோசனம் பெற நித்யமும் நீராடிய குளம் ”மண்டூக புஷ்கரிணி’ என்று அழைக்கப்படுகின்றது. மகாசாபத்தினைப் போக்கிய இந்த புஷ்கரிணியும் பெருமாளும் நம் பாபத்தினைத் தொலையச் செய்ய மாட்டார்களா என்ன..? நம் முற்பிறவி பாபத்தினையும் சேர்த்துக் கண்டிப்பாக போக்குவார். இத்தலத்தில் இன்னொரு விசேஷமும் உண்டு. மூன்று நதிகள் இணையும் இடம் திரிவேணி சங்கமம் ஆகும். இந்த சங்கமம் நம் சங்கடங்களை போக்கும். சாபங்கள், பாபங்கள் எல்லாம் தொலைந்து போகும். இந்த புண்ணிய க்ஷேத்திரத்தில் காவிரி, பல்குணி, சாவித்ரி ஆகிய புண்ணிய நதிகள் சங்கமம் ஆகுவதாக புராணங்கள் சொல்கின்றன. பல்குணியும், சாவித்ரியும் கீழே பாதாளத்தில் ஓடுவதாக கூறுகின்றது.. இந்த க்ஷேத்திரத்தினை “தக்ஷிண கயா“ என்றழைப்பர். கயா சென்ற பலனை இத்தலத்தில் நீராடி தரிசித்தால் அடைவோம்.
வால்மீகி ரிஷி இங்குதான் அவதரித்து பின்னர் வடநாடு சென்றார் என்பர். கம்பரும், ஓளவையாரும் இத்தலத்துப் பெருமாளை வழிப்பட்டிருக்கின்றார்கள்.
திருமழிசை ஆழ்வாரால் பாடல் பெற்ற தலமிது.
பெருமாள் : வடிவழகிய நம்பி (சௌந்தரராஜன்)
தாயார் : அழகிய வல்லித் தாயார்
விமானம் : தாரக விமானம்
சயனம் : புஜங்க சயனம..

05. திருப்பேர்நகர் என்னும் கோவிலடி

பஞ்ச சயன ரங்கத்தின் முற்றுப்புள்ளியான ஸ்ரீஅப்பாலரங்கன் உறையும் கோவிலடிக்கு பயணிப்போம். திரு அன்பிலிலிருந்து ஒரு புதியபாலம் ஒன்று காவிரியின் குறுக்கே சமீபத்தில் கட்டப்பட்டுள்ளது.  அன்பில் பெருமாளின் அரவணைப்பைப் பெற்றபின் இந்த பாலம் வழியே சீக்கரமாகவே இந்த சன்னிதியினை அடையலாம்.

 ‘இன்று என்னைப் பொருளாக்கி தன்னை என்னுள் வைத்தான்
அன்று என்னைப் புறம் போகப் புணர்த்து என் செய்வான்?
குன்றெனத் திகழ் மாடங்கள் சூழ் திருப்பேரான்
ஒன்று எனக்கு அருள் செய்ய  உணர்தலுற்றேனே!’  – நம்மாழ்வார் திருவாய்மொழி

 திருப்பேர் நகரான் திருமாலிரும்சோலை
பொருப்பே உறைகின்ற பிரான் இன்று வந்து
“இருப்பேன்” அன்று என் நெஞ்சு நிறையப் புகுந்தான்
விருப்பே பெற்று அமுதுண்டு களித்தேனே!”    – நம்மாழ்வார் திருவாய்மொழி

பெருமாள், “இந்த இடத்தை விட்டு பெயரேன்“ எனவருளியதால், ‘திருப்பேர்நகர்’ என்று பெயர்க்காரணம் .   நம்மாழ்வார் இந்த பெருமாளை தரிசித்தபின் “…அமுதுண்டு களித்தேனே…“ என்கின்றார்.  ஆம் இந்த அமுதம் நம் பிணி போக்கும் அமுதம். நம் பசி, நம்மை சுற்றியுள்ளோரின் பசியாற்றும் அமுதம்.  நம் பாபம் போக்கும் அமுதம். நமக்கு அழிவில்லா மொக்ஷானந்ததை காட்டிக்கொடுக்கும் அமுதம்! சோழ தேசத்தின் வழியாக கோயில் என்னும் திருவரங்கத்திற்குள் பக்தர்கள் எடுத்துவைக்கும் முதல் அடியில்  இருப்பதால் இந்த திவ்யதேசம் கோயிலடி என்று பெயர்பெற்றது! நம் மன இருளின் நடுவே ஜீவாத்மாவிற்கு சுஷும்னா நாடியை காட்டிக்கொடுக்கும் பேரொளியாய்!, பேறேன்! என்று உள்ளத்தினுள் இருக்கும் அந்தர்யாமியாக, நம் நெஞ்சுக்குள் நிறைபவரே இந்த திருபேர்நகர் எம்பெருமான்!.  நாம் ஸ்ரீவைகுண்டம் புகுவதற்கு ஆணிவேராய் உதவும் பெருமாள் இவர்!   எப்படி ஜீவாத்மா ஸ்ரீவைகுண்டம் அடைவதற்கு முதலடியாய் அந்தர்யாமி துனைபுரிகிராரோ! அப்படியே நாம் பூலோக வைகுண்டமான திருவரங்கம் புக துனைபுரிகிறார் இந்த பெருமாள்!  இந்த பெருமாள்,   பெரியாழ்வார், திருமழிசையாழ்வார்ஈ திருமங்கையாழ்வார், நம்மாழ்வார் (33 பாசுரங்கள) ஆகியோரால் கொண்டாடப்பட்டவர்.

 மேற்கு நோக்கி சயனம்.  தாயார் கமலவல்லித் தாயார்.  விமானம் – இந்திரவிமானம்.

தீர்த்தம்  காவிரி.

 இங்கு இத்தலத்துப் பெருமாள் காவிரியின் கரையில், ஒரு கையினை அப்பக்குடத்தின் மேல் வைத்தப்படி, காவிரியன்னையின் தாலாட்டு அரவணைப்பில் குளர்ச்சியாய் பள்ளி கொண்டருளுகின்றார். எப்போதும் நதிதீரத்தில் குளிர பள்ளி கொள்ளும் இப்பெருமாளை வணங்குவோர் வாழ்வுதனையும் இத்தலத்து பெருமாள் குளிரக் கடாக்ஷிக்கின்றார்.  காவிரி கரையின் ஓரமாக ஒரு முறை பயணித்து இந்த பெருமாளையும் தரிசியுங்கள.வாழ்வில் உய்வு பெறுதல் திண்ணம்..!

Thondanur Nambhi Narayana Temple..

October 4, 2010

Sri Raghuram Bhattar  looks after the Parthasarthi Temple and Yoga Narasimha Temple (It is the same place from Bhagavath Ramanujar defeated 1000 Jains in debate). And Sri Sheshadri
Bhattar who looks after Nambhi Narayan Temple. . The telephone numbers of Raghuram Bhattar is 0 944937245 & 08236-251795 and Sheshadri Bhattar is 0 9741819202 & 08236-215285. They are very helpful. Anytime you go they help us to have darshan considering the distance we
have come for darshan. I Wish to inform you that first two temple i.e
Parthasarathi temple and Yoga Narasimha temple are under the
State Muzrai department. Nambhi Narayana temple is under ASI but Archakas comes
under state Muzrai temple. Do you all want to know what the Government pays is
as salary for priests. In this IT age they are still in Harappa and Mohenjo-Daro
period. Yes the great Rs.18/- as the salary per month. We should visit this great,,As soon as we enter Nambhi Narayana temple Priest will light the lamp we will have sevai and then when coming out he will put out the lamp because he does not enough money is not there to buy Oil for lamp. Yousee Sheshadri Bhattars house he is living in absolute poverty.

Krishnan Kathai Amutham -27thSep to 1st Oct-Shri Vellukudi Krishnan Swamikall..

October 3, 2010

pala rasam –vethaanthin -baagavatham..samsaaram periya kaadu –aalnthu irukirom..jada baradar sarithrar ellithaaka therinthu kolla mudiyaathu  -14-42 slokam.. yee aaduvatho karudarkku yethire. or eruvar undaakil  .yellaarukkum andaathathu athu  .. keerthy svarkam modsham thanam kittum therintha varkku ..baradan vamsam aduthu solkiraar..15-1/sumathi baradar mun piranthavar..naasthikar thodarbu udaiyavan..gayan – bagavaan amsam .piranthaan ..sirantha nal aadchi purinthu vanthaan ..thinam poojai panni makkalai pillaikal pola/kadasil slokathil..5- 16th athyaayam mukyam..piriyam varadan sarithram muthalil paarthom..jambooth deebam pontra 7 deebankal.. nadivil i laksham yojanai jambooth deebam.. 9 piraithaarkal.. vilakkam..bookola vivaranam..pushkara deebam kadaisiyil. ov ontrum erandu madanku.. 9 varushankalaaka jambooth deebam pirikka pattathu..brahma kaala upanyaasam seythaalum avan sothai solli mudikka mudiyaathu..avan soththu ellaathathu jagathil ontrum illai..naabi/kim purusha ..kethumaala ..meru parvatham aani pola..thalai keel adikka patta .. uba parvathankal.. meru mel sathya lokam..thaamarai 1000 ethalkal. naduvil karnikai pola jambooth deebam..9ooo yojanai thooram oru varusham.. mathye elaa virutham varusham/maruth deebam..meru 32000 yojanai keel 16000 yojanai..therkku pakkam hema koodam himaa salam..merkku maalyamaan kilakku pakkam gantha maathana barvatham -badri ullathu .. meru suthi 8 malaikal..pon malaiyaaka naduvil oru pakkam gangai aaru ..pirappin rakasyam aduthu solla pohiraar..

kili kothiya palam.. kili vadivu suka brahmam..anda kadaakam 14 lokam. kodi andam ullana -anaithum boo mandalam..muttai vadivam.. sadya lokam mel.. svarkam -endran lokam.. 7  aavaranankal soolnthu erukkum ..pirakruthi thaandi viraja nathi..boomi 7 deebam..kadal soolnthu ov ontrum.. jambooth deebam naduvil. 9 varusham.. naduvil meru malai.. 32000 yojanai akalam mel puram 16000 yojanai keel puram..9 idankalil ev vaaru kaadshi.. 5-16-ganga devi urpathi..thiri vikraman thiruvadi kaluvi..bageerthanam pirayathanam.. gangai vaasakathaal kadu vinai kaliyum..andam udai pattu vanthathu..andam meethu poki. appaal mikku ..aali yela ..vaali yelai..idathu thiruvadi mele poka ..kaal kattai viral nakam kuthi pilanthathu..kamandala theerthathaal kaluvinaar..gaam =boomiyai adainthaval..naalu purathilum odinaal sadya lokathil.. druva maka rajan sandya vanthanam su baavanam..udambu manam aathma suthikku moontru tharam..veera kalal -silambaaru noobura gangaa..thiru maal irum solai..druvan thalai mel thaanga ..nadu vula maarkam/mel ulaka aakasa maarham.. mel ulaka maarka neerai bageerathan–saambal vimosanam adaiya..amsumaan/dileeban pillai bageerathan..vekathai thaanka rudranai thavam puriya thalai mel thaanki.. mudithu kondaar sadai mudiyil.. oru pangu keele vara –baageerathy/jaanhavi-kaathu valiyaaka vittaar..gangai ange erunthaval yentra sarithram solkiraar..

gangaa/gaayathri/ govinda/ geethaa-ga muthal yeluthu thavalum vaayaaal punyam kittum..aakaya nadu keel lokam moontru idamum odum..  saduru mukan kai/sriman naarayanan thiruvadi /sankaran thalai thodarbu kondaval.. 7 bakuthi.. oru pakuthi baakurithy..seethaa alakananda /chadus badra -17th athyaayam..iru pirivi baakeerathy/alaka nanda intrum sevikirom.. gangor pathy/yamunor paththy..badri yaatrai thunai pola odi varuvaal..man urulum paathai.. 1 mile aalathil velli kodu pola gangai oduvaal.. binthu saras -spadika kal pola edam..nara naarayana parvatham -endran eiraavatham kuthi ..vishnu pirayaag/rudra pirayag-serum idam deva pirayaag-kandam yennum kadi nakar..mariyaatha purushothaman/ hari dvaar/rishi kesh.. vaikuntha vaasal padi pol//ganga maathaa poojai akal vilakku yetri pushbam saaththi haarathy..punya shedram /kanpoor /alaha baad thiri veni pirayaag/9 varusham-andu kanakku illai.. idam..ilaa virutha varusham muthal-parama sivan ubaasikiraar.ulle nulainthaal pen uruvaakuvaarkal/umaa devi amsam..om namo baga vathe mahaa purushaaya -anaithu gunam/marainthu av yaktham-karantha sil idam thorum paranthu ulan..ananthan kaalathaalum idathaalum vasthuvaalum varai padautha mudiyaathu..yenkum ullavan yeppoluthum anaithu porulullum anaithu porulaakavum erukiraan..baje paatha pankajam..kappal kidaithaal thaan samsaara kadal kadakka mudiyum.. sahasra paath..purusha suktham.. pathu paasurankal 6-10-1.ulakam unda peru vaayaa koodu maaru kooraaye –poovaar kalalkal una paatham/yen naale ..una paatham nolaathu attrene..un thiruvadikale ubaayam.. kaadu kadal thaanda unathu paatham venum..

kali yukathil baahavatha slokam vadivil ullaan..hanumaan pirakalaathan lakshmi devi varusham thorum veveru vadivathil aaraathanai pannukiraarkal..avan ivan yentru kooren min..nenjinaal ninaippaan yevan avan aakum neel kadal vannane.. elimaiyil perumai petravan nam perumaan..18th athyaam-aduthu 8 varusham vilakkam..haya greevar-badraashu varsham -darma devathai pillai aaraathikiraar avarai..gjaanaanandam ayam devam nirmala aathaaram sarva vithyaanaam-thiru vaheendra puram..pusthakam sanku sakkaram yenthi kondu-vaakkukku athi pathi.. ako visithram-slokam..thankalaal nadappathaaka ninainthu –maayayai vilakkanum..karma akarama vithyaasam theriyaamal.. maayai-thoora yeriyanum badra siravas/hari varsham narasimhan-pirakalaadan.. nara hari roobene aasthe..singam othathaay..kodari kaambaay kulathukku..pathni/serkkai vendaam saathu serkkai venum.. naadi naadi narasingaa yentru vaadi vaadi nuthale. nava narasimhar ahobilam/ hadikaasalam/ thelliya singam/ aal ari sevai kaanchiyilum thanchaiyilum..udambu alukku pokum gankai kaaveri avan kooriya nakam thaan theertham-punitham adaivikkum..matror saran illai.. theerthanakku theertha manathodu -solbavare poosikka paduvaarkal yentru thevarkalum solvaarkalaam / pakamai peethi poka narasimhan/ kethu maalya varusham aduthu-kaama devan -piradyuman-lakshmi deviyaal aarathikka -pakalil pirajaabathi pen pillaikal udan/ avaloka leelai rama yathe-endriyankal/ yen amuthinai kanda kankal matru ontrai kaanaathe..athi pathaye-sodasa kala sarva mayaaya ..sarva guna visesham–alaku karunai veeram/naabi koppoolil yelu kamala poo aathi–amutha mayaaya.. kaanthaaya -mano aathma deka palam nee thaan..piraarthithu nalla kanavan ulle anthar aathmaa vaaka urainthu–pathiyaay anaivarkkum loka pathi..eisvaryam kedppaar yennai/ un thiruvadiyai modsham patruvaarukku seeriya selvam tharuven..

lakshmi thevi pirathyumnan-kaama devan..sri sthuthi-desikan-anaithaiyum arulukiraal..ramyaka varusham-maadsya avathaara roobam-manu vukku kaadshi koduthaar..paandiya desa mannar evar..piralaya kadal pohum varai radshithaar..vaanor allavum muthu munneer valarntha kaalam..udambellaam thanneer pola thaayaar thiru kan kadaashathaal radshikkum..makaa madsyaaya nama eithi..koodi pakkathil irunthu radshikiraan..thodrbu yeppothum erukubavan kaakkiraan..hiranymaya varusham koorma ariyama -pithru kula thalaivanaal vananka padukiraan.. namo bagavathe-avasthaanatha namasthe -yellaa vadivathilum erukiraay..muttai viyarvai kutti pottu pirappavai ..anaithum un thiru meni..pala pala ..thanakku thaane thalaivan..pathim visvasya -uda-aathmaa l pontra thodarbu ..intha piraviyil thaan intha thodarbu.. nithya udal avan.. sonna padi kedppaan.. vyaathi vanthaal udal sonna padi kedkaathu onbathu vitha ollikka olliyaatha sambandam.. kuru varusham -vadakke varaaka rooban.boomaa deviyaal..thani sirappu kola varaakam. boo varaakan sri mooshnam..appan -yetriril idantha naale thiru eda vala yenthai..yagja purusha- perum kelalaar –orunga vaithaar ..manthra thathva lingaayaa -karmam yaakam thiru meni kondavane moontru yukamaay iruppavane nama. paalukkul ney pola marainthu irukiraay..kadainthu ney ..ninainthu therinthu kollanum..19 th athyaayam kim purusha varusham-rama chandran-hanumaan ..bakthi upaasyey..seethaa raamanai.. uthama slokaayaa -makaa purushaaya makaa raajaaya nama.. olliyaal thosham anaithum tholaiththavane.. thukkam patteer..unmaiyaa.. manithanaaka piranthathaal ..echaiyaal..baaratha varusham details eni paarkanum..

Sloham 15-13-

yat-prinanad barhisi deva-tiryanmanusya-
virut-trnam avirincat
priyeta sadyah sa ha visva-jivah
pritah svayam pritim agad gayasya

When the Supreme Lord is pleased by a person’s actions, automatically
all the demigods, human beings, animals, birds, bees, creepers, trees,
grass and all other living entities, beginning with Lord Brahma, are
pleased. The Supreme Personality of Godhead is the Supersoul of everyone,
and He is by nature fully pleased. Nonetheless, He came to the arena of
Maharaja Gaya and said, “I am fully pleased.”

Sloham 5-15-5..yo vayam dvipah kuvalaya-kamala-kosabhyantara-koso niyuta-yojana-visalah
samavartulo yatha puskara-patram. The planetary system known as Bhu-mandala resembles a lotus flower,
and its seven islands resemble the whorl of that flower. The length and
breadth of the island known as Jambudvipa, which is situated in the
middle of the whorl, are one million yojanas [eight million miles].
Jambudvipa is round like the leaf of a lotus flower.

Sloham 5-15-6-

yasmin nava varsani nava-yojana-sahasrayamany astabhir maryada-giribhih
suvibhaktani bhavanti.

In Jambudvipa there are nine divisions of land, each with a length of
9,000 yojanas [72,000 miles]. There are eight mountains that mark the
boundaries of these divisions and separate them nicely.

Sloham 15-7-esam madhye ilavrtam namabhyantara-varsam yasya nabhyam avasthitah
sarvatah sauvarnah kula-giri-rajo merur dvipayama-samunnahah karnikabhutah
kuvalaya-kamalasya murdhani dva-trimsat sahasra-yojana-vitato mule
sodasa-sahasram tavat antar-bhumyam pravistah. Amidst these divisions, or varsas, is the varsa named Ilavrta, which
is situated in the middle of the whorl of the lotus. Within Ilavrta-varsa
is Sumeru Mountain, which is made of gold. Sumeru Mountain is like the
pericarp of the lotuslike Bhu-mandala planetary system. The mountain’s
height is the same as the width of Jambudvipa–or, in other words,
100,000 yojanas [800,000 miles]. Of that, 16,000 yojanas [128,000 miles]
are within the earth, and therefore the mountain’s height above the earth
is 84,000 yojanas [672,000 miles]. The mountain’s width is 32,000 yojanas
[256,000 miles] at its summit and 16,000 yojanas at its base.

Sloham 15-8-

uttarottarenelavrtam nilah svetah srngavan iti trayo ramyaka-hiranmayakurunam
varsanam maryada-girayah prag-ayata ubhayatah ksarodavadhayo dvisahasra-
prthava ekaikasah purvasmat purvasmad uttara uttaro
dasamsadhikamsena dairghya eva hrasanti.

Just north of Ilavrta-varsa–and going further northward, one after
another–are three mountains named Nila, Sveta and Srngavan. These mark
the borders of the three varsas named Ramyaka, Hiranmaya and Kuru and
separate them from one another. The width of these mountains is 2,000
yojanas [16,000 miles]. Lengthwise, they extend east and west to the
beaches of the ocean of salt water. Going from south to north, the length
of each mountain is one tenth that of the previous mountain, but the
height of them all is the same.

Sloham 15-9-evam daksinenelavrtam nisadho hemakuto himalaya iti prag-ayata yatha
niladayo ‘yuta-yojanotsedha hari-varsa-kimpurusa-bharatanam yathasankhyam. Similarly, south of Ilavrta-varsa and extending from east to west are
three great mountains named (from north to south) Nisadha, Hemakuta and
Himalaya. Each of them is 10,000 yojanas [80,000 miles] high. They mark
the boundaries of the three varsas named Hari-varsa, Kimpurusa-varsa and
Bharata-varsa [India].

Sloham 5-12-catursv etesu cuta-jambu-kadamba-nyagrodhas catvarah padapa-pravarah
parvata-ketava ivadhi-sahasra-yojanonnahas tavad vitapa-vitatayah satayojana-
parinahah. Standing like flagstaffs on the summits of these four mountains are a
mango tree, a rose apple tree, a kadamba tree and a banyan tree. Those
trees are calculated to have a width of 100 yojanas [800 miles] and a
height of 1,100 yojanas [8,800 miles]. Their branches also spread to a
radius of 1,100 yojanas.

Sloam 15-13/14-hradas catvarah payo-madhv-iksurasa-mrsta-jala yad-upasparsina upadevagana
yogaisvaryani svabhavikani bharatarsabha dharayanti; devodyanani ca
bhavanti catvari nandanam caitraratham vaibhrajakam sarvatobhadram iti. O Maharaja Pariksit, best of the Bharata dynasty, between these four
mountains are four huge lakes. The water of the first tastes just like
milk; the water of the second, like honey; and that of the third, like
sugarcane juice. The fourth lake is filled with pure water. The celestial
beings such as the Siddhas, Caranas and Gandharvas, who are also known as
demigods, enjoy the facilities of those four lakes. Consequently they
have the natural perfections of mystic yoga, such as the power to become
smaller than the smallest or greater than the greatest. There are also
four celestial gardens named Nandana, Caitraratha, Vaibhrajaka and
Sarvatobhadra.

Sloham 5-17-1-

sri-suka uvaca
tatra bhagavatah saksad yajna-lingasya visnor vikramato vama-padangusthanakha-
nirbhinnordhvanda-kataha-vivarenantah-pravista ya bahya-jala-dhara
tac-carana-pankajavanejanaruna-kinjalkoparanjitakhila-jagad-aghamalapahopasparsanamala
saksad bhagavat-padity anupalaksita-vaco
‘bhidhiyamanati-mahata kalena yuga-sahasropalaksanena divo murdhany
avatatara yat tad visnu-padam ahuh.

Sukadeva Gosvami said: My dear King, Lord Visnu, the enjoyer of all
sacrifices, appeared as Vamanadeva in the sacrificial arena of Bali
Maharaja. Then He extended His left foot to the end of the universe and
pierced a hole in its covering with the nail of His big toe. Through the
hole, the pure water of the Causal Ocean entered this universe as the
Ganges River. Having washed the lotus feet of the Lord, which are covered
with reddish powder, the water of the Ganges acquired a very beautiful
pink color. Every living being can immediately purify his mind of
material contamination by touching the transcendental water of the
Ganges, yet its waters remain ever pure. Because the Ganges directly
touches the lotus feet of the Lord before descending within this
universe, she is known as Visnupadi. Later she received other names like
Jahnavi and Bhagirathi. After one thousand millenniums, the water of the
Ganges descended on Dhruvaloka, the topmost planet in this universe.
Therefore all learned sages and scholars proclaim Dhruvaloka to be
Visnupada [“situated on Lord Visnu’s lotus feet”].

Sloham 17-4-

tato ‘neka-sahasra-koti-vimananika-sankula-deva-yanenavatar-antindu
mandalam avarya brahma-sadane nipatati.

After purifying the seven planets near Dhruvaloka [the polestar], the
Ganges water is carried through the spaceways of the demigods in billions
of celestial airplanes. Then it inundates the moon [Candraloka] and
finally reaches Lord Brahma’s abode atop Mount Meru.

Sloham 17-5-

atra caturdha bhidyamana caturbhir namabhis catur-disam abhispandanti
nada-nadi-patim evabhinivisati sitalakananda caksur bhadreti.

On top of Mount Meru, the Ganges divides into four branches, each of
which gushes in a different direction [east, west, north and south].
These branches, known by the names Sita, Alakananda, Caksu and Bhadra,
flow down to the ocean.

Sloham 17-9-

athaivalakananda daksinena brahma-sadanad bahuni giri-kutany atikramya
hemakutad dhaimakutany ati-rabhasatara-ramhasa luthayanti bharatam
abhivarsam daksinasyam disi jaladhim abhipravisati yasyam snanartham
cagacchatah pumsah pade pade ‘svamedha-rajasuyadinam phalam na durlabham
iti.

Similarly, the branch of the Ganges known as Alakananda flows from the
southern side of Brahmapuri [Brahma-sadana]. Passing over the tops of
mountains in various lands, it falls down with fierce force upon the
peaks of the mountains Hemakuta and Himakuta. After inundating the tops
of those mountains, the Ganges falls down onto the tract of land known as
Bharata-varsa, which she also inundates. Then the Ganges flows into the
ocean of salt water in the south. Persons who come to bathe in this river
are fortunate. It is not very difficult for them to achieve with every
step the results of performing great sacrifices like the Rajasuya and
Asvamedha yajnas.

Sloham 17-12-

esu purusanam ayuta-purusayur-varsanam deva-kalpanam nagayuta-prananam
vajra-samhanana-bala-vayo-moda-pramudita-maha-saurata-mithunavyavayapavarga-
varsa-dhrtaika-garbha-kalatranam tatra tu treta-yuga-samah
kalo vartate.

In these eight varsas, or tracts of land, human beings live ten
thousand years according to earthly calculations. All the inhabitants are
almost like demigods. They have the bodily strength of ten thousand
elephants. Indeed, their bodies are as sturdy as thunderbolts. The
youthful duration of their lives is very pleasing, and both men and women
enjoy sexual union with great pleasure for a long time. After years of
sensual pleasure–when a balance of one year of life remains–the wife
conceives a child. Thus the standard of pleasure for the residents of
these heavenly regions is exactly like that of the human beings who lived
during Treta-yuga.

Sloham 17-14-navasv api varsesu bhagavan narayano maha-purusah purusanam tadanugrahayatma-
tattva-vyuhenatmanadyapi sannidhiyate.

To show mercy to His devotees in each of these nine tracts of land,
the Supreme Personality of Godhead known as Narayana expands Himself in
His quadruple principles of Vasudeva, Sankarsana, Pradyumna and
Aniruddha. In this way He remains near His devotees to accept their
service.

Sloham 17-15-

ilavrte tu bhagavan bhava eka eva puman na hy anyas tatraparo nirvisati
bhavanyah sapa-nimitta-jno yat-praveksyatah stri-bhavas tat pascad
vaksyami.

Sukadeva Gosvami said: In the tract of land known as Ilavrta-varsa,
the only male person is Lord Siva, the most powerful demigod. Goddess
Durga, the wife of Lord Siva, does not like any man to enter that land.
If any foolish man dares to do so, she immediately turns him into a
woman. I shall explain this later [in the Ninth Canto of Srimad-
Bhagavatam].

Sloham 17-17-sri-bhagavan uvaca
om namo bhagavate maha-purusaya sarva-guna-sankhyanayanantayavyaktaya
nama iti. The most powerful Lord Siva says: O Supreme Personality of Godhead, I
offer my respectful obeisances unto You in Your expansion as Lord
Sankarsana. You are the reservoir of all transcendental qualities.
Although You are unlimited, You remain unmanifest to the nondevotees.

Sloham 17-18-haje bhajanyarana-pada-pankajam
bhagasya krtsnasya param parayanam
bhaktesv alam bhavita-bhuta-bhavanam
bhavapaham tva bhava-bhavam isvaram O my Lord, You are the only worshipable person, for You are the
Supreme Personality of Godhead, the reservoir of all opulences. Your
secure lotus feet are the only source of protection for all Your
devotees, whom You satisfy by manifesting Yourself in various forms. O my
Lord, You deliver Your devotees from the clutches of material existence.
Nondevotees, however, remain entangled in material existence by Your
will. Kindly accept me as Your eternal servant.

Sloham 17-21-

yam ahur asya sthiti-janma-samyamam
tribhir vihinam yam anantam rsayah
na veda siddhartham iva kvacit sthitam
bhu-mandalam murdha-sahasra-dhamasu

Lord Siva continued: All the great sages accept the Lord as the source
of creation, maintenance and destruction, although He actually has
nothing to do with these activities. Therefore the Lord is called
unlimited. Although the Lord in His incarnation as Sesa holds all the
universes on His hoods, each universe feels no heavier than a mustard
seed to Him. Therefore, what person desiring perfection will not worship
the Lord?

Sloham 17-22/23-

yasyadya asid guna-vigraho mahan
vijnana-dhisnyo bhagavan ajah kila
yat-sambhavo ‘ham tri-vrta sva-tejasa
vaikarikam tamasam aindriyam srje
ete vayam yasya vase mahatmanah
sthitah sakunta iva sutra-yantritah
mahan aham vaikrta-tamasendriyah
srjama sarve yad-anugrahad idam

From that Supreme Personality of Godhead appears Lord Brahma, whose
body is made from the total material energy, the reservoir of
intelligence predominated by the passionate mode of material nature. From
Lord Brahma, I myself am born as a representation of false ego known as
Rudra. By my own power I create all the other demigods, the five elements
and the senses. Therefore, I worship the Supreme Personality of Godhead,
who is greater than any of us and under whose control are situated all
the demigods, material elements and senses, and even Lord Brahma and I
myself, like birds bound by a rope. Only by the Lord’s grace can we
create, maintain and annihilate the material world. Therefore I offer my
respectful obeisances unto the Supreme Being.

Sloham 5-19-1-sri-suka uvaca
kimpuruse varse bhagavantam adi-purusam laksmanagrajam sitabhiramam ramam
tac-carana-sannikarsabhiratah parama-bhagavato hanuman saha kimpurusair
avirata-bhaktir upaste. Srila Sukadeva Gosvami said: My dear King, in Kimpurusa-varsa the
great devotee Hanuman is always engaged with the inhabitants of that land
in devotional service to Lord Ramacandra, the elder brother of Laksmana
and dear husband of Sitadevi.

Sloham 19-3-om namo bhagavate uttamaslokaya nama arya-laksana-sila-vrataya nama
upasiksitatmana upasita-lokaya namah sadhu-vada-nikasanaya namo
brahmanya-devaya maha-purusaya maha-rajaya nama iti. Let me please Your Lordship by chanting the bija-mantra omkara. I wish
to offer my respectful obeisances unto the Personality of Godhead, who is
the best among the most highly elevated personalities. Your Lordship is
the reservoir of all the good qualities of Aryans, people who are
advanced. Your character and behavior are always consistent, and You
always control Your senses and mind. Acting just like an ordinary human
being, You exhibit exemplary character to teach others how to behave.
There is a touchstone that can be used to examine the quality of gold,
but You are like a touchstone that can verify all good qualities. You are
worshiped by brahmanas who are the foremost of all devotees. You, the
Supreme Person, are the King of kings, and therefore I offer my
respectful obeisances unto You.

sloham 19-5-

rakso-vadhayaiva na kevalam vibhoh
kuto ‘nyatha syad ramatah sva atmanah
sita-krtani vyasananisvarasya

It was ordained that Ravana, chief of the Raksasas, could not be
killed by anyone but a man, and for this reason Lord Ramacandra, the
Supreme Personality of Godhead, appeared in the form of a human being.
Lord Ramacandra’s mission, however, was not only to kill Ravana but also
to teach mortal beings that material happiness centered around sex life
or centered around one’s wife is the cause of many miseries. He is the
self-sufficient Supreme Personality of Godhead, and nothing is lamentable
for Him. Therefore why else could He be subjected to tribulations by the
kidnapping of mother Sita?

Sloham 19-8-suro ‘suro vapy atha vanaro narah
sarvatmana yah sukrtajnam uttamam
bhajeta ramam manujakrtim harim
ya uttaran anayat kosalan divam iti Therefore, whether one is a demigod or a demon, a man or a creature
other than man, such as a beast or bird, everyone should worship Lord
Ramacandra, the Supreme Personality of Godhead, who appears on this earth
just like a human being. There is no need of great austerities or
penances to worship the Lord, for Me accepts even a small service offered
by His devotee. Thus He is satisfied, and as soon as He is satisfied, the
devotee is successful. Indeed, Lord Sri Ramacandra brought all the
devotees of Ayodhya back home, back to Godhead [Vaikuntha

Sloham 19-9-

bharate ‘pi varse bhagavan nara-narayanakhya akalpantam upacita-dharmajnana-
vairagyaisvaryopasamoparamatmopalambhanam anugrahayatmavatam
anukampaya tapo ‘vyakta-gatis carati.

[Sukadeva Gosvami continued:] The glories of the Supreme Personality
of Godhead are inconceivable. He has appeared in the form of Nara-
Narayana in the land of Bharata-varsa, at the place known as
Badarikasrama, to favor His devotees by teaching them religion,
knowledge, renunciation, spiritual power, sense control and freedom from
false ego. He is advanced in the opulence of spiritual assets, and He
engages in executing austerity until the end of this millennium. This is
the process of self-realization.

Sloham 19-11-om namo bhagavate upasama-silayoparatanatmyaya namo ‘kincana-vittaya rsirsabhaya
nara-narayanaya paramahamsa-parama-gurave atmaramadhipataye namo
nama iti. Let me offer my respectful obeisances unto Nara-Narayana, the best of
all saintly persons, the Supreme Personality of Godhead. He is the most
self-controlled and self-realized, He is free from false prestige, and He
is the asset of persons who have no material possessions. He is the
spiritual master of all paramahamsas, who are the most exalted human
beings, and He is the master of the self-realized. Let me offer my
repeated obeisances at His lotus feet.

Sloham 19-16-bharate ‘py asmin varse saric-chailah santi bahavo malayo mangala-prastho
mainakas trikuta rsabhah kutakah kollakah sahyo devagirir rsyamukah srisailo
venkato mahendro varidharo vindhyah suktiman rksagirih pariyatro
dronas citrakuto govardhano raivatakah kakubho nilo gokamukha indrakilah
kamagirir iti canye ca sata-sahasrasah sailas tesam nitamba-prabhava nada
nadyas ca santy asankhyatah. In the tract of land known as Bharata-varsa, as in Ilavrta-varsa,
there are many mountains and rivers. Some of the mountains are known as
Malaya, Mangala-prastha, Mainaka, Trikuta, Rsabha, Kutaka, Kollaka,
Sahya, Devagiri, Rsyamuka, Sri-saila, Venkata, Mahendra, Varidhara,
Vindhya, Suktiman, Rksagiri, Pariyatra, Drona, Citrakuta, Govardhana,
Raivataka, Kakubha, Nila, Gokamukha, Indrakila and Kamagiri. Besides
these, there are many other hills, with many large and small rivers
flowing from their slopes.

Sloham 19-17/18-

etasam apo bharatyah praja namabhir eva punantinam atmana copasprsanti;
candravasa tamraparni avatoda krtamala vaihayasi kaveri veni payasvini
sarkaravarta tungabhadra krsnavenya bhimarathi godavari nirvindhya
payosni tapi reva surasa narmada carmanvati sindhur andhah sonas ca nadau
mahanadi vedasmrtir rsikulya trisama kausiki mandakini yamuna sarasvati
drsadvati gomati sarayu rodhasvati saptavati susoma satadrus candrabhaga
marudvrdha vitasta asikni visveti maha-nadyah.

Two of the rivers–the Brahmaputra and the Sona–are called nadas, or
main rivers. These are other great rivers that are very prominent:
Candravasa, Tamraparni, Avatoda, Krtamala, Vaihayasi, Kaveri, Veni,
Payasvini, Sarkaravarta, Tungabhadra, Krsnavenya, Bhimarathi, Godavari,
Nirvindhya, Payosni, Tapi, Reva, Surasa, Narmada, Carmanvati, Mahanadi,
Vedasmrti, Rsikulya, Trisama, Kausiki, Mandakini, Yamuna, Sarasvati,
Drsadvati, Gomati, Sarayu, Rodhasvati, Saptavati, Susoma, Satadru,
Candrabhaga, Marudvrdha, Vitasta, Asikni and Visva. The inhabitants of
Bharata-varsa are purified because they always remember these rivers.
Sometimes they chant the names of these rivers as mantras, and sometimes
they go directly to the rivers to touch them and bathe in them. Thus the
inhabitants of Bharata-varsa become purified.

Sloham 19-23-

kalpayusam sthanajayat punar-bhavat
ksanayusam bharata-bhujayo varam
ksanena martyena krtam manasvinah
sannyasya samyanty abhayam padam hareh

A short life in the land of Bharata-varsa is preferable to a life
achieved in Brahmaloka for millions and billions of years because even if
one is elevated to Brahmaloka, he must return to repeated birth and
death. Although life in Bharata-varsa, in a lower planetary system, is
very short, one who lives there can elevate himself to full Krsna
consciousness and achieve the highest perfection, even in this short
life, by fully surrendering unto the lotus feet of the Lord. Thus one
attains Vaikunthaloka, where there is neither anxiety nor repeated birth
in a material body.

Sloham 19-25-

prapta nr-jatim tv iha ye ca jantavo
jnana-kriya-dravya-kalapa-sambhrtam
na vai yaterann apunar-bhavaya te
bhuyo vanauka iva yanti bandhanam

Bharata-varsa offers the proper land and circumstances in which to
execute devotional service, which can free one from the results of jnana
and karma. If one obtains a human body in the land of Bharata-varsa, with
clear sensory organs with which to execute the sankirtana-yajna, but in
spite of this opportunity he does not take to devotional service, he is
certainly like liberated forest animals and birds that are careless and
are therefore again bound by a hunter.

Sloham 19-26-

yaih sraddhaya barhisi bhagaso havir
niruptam istam vidhi-mantra-vastutah
ekah prthan-namabhir ahuto muda
grhnati purnah svayam asisam prabhuh

In India [Bharata-varsa], there are many worshipers of the demigods,
the various officials appointed by the Supreme Lord, such as Indra,
Candra and Surya, all of whom are worshiped differently. The worshipers
offer the demigods their oblations, considering the demigods part and
parcel of the whole, the Supreme Lord. Therefore the Supreme Personality
of Godhead accepts these offerings and gradually raises the worshipers to
the real standard of devotional service by fulfilling their desires and
aspirations. Because the Lord is complete, He offers the worshipers the
benedictions they desire even if they worship only part of His
transcendental body.

Sloham 19-27-

satyam disaty arthitam arthito nrnam
naivarthado yat punar arthita yatah
svayam vidhatte bhajatam anicchatam
icchapidhanam nija-pada-pallavam

The Supreme Personality of Godhead fulfills the material desires of a
devotee who approaches Him with such motives, but He does not bestow
benedictions upon the devotee that will cause him to demand more
benedictions again. However, the Lord willingly gives the devotee shelter
at His own lotus feet, even though such a person does not aspire for it,
and that shelter satisfies all his desires. That is the Supreme
Personality’s special mercy.

Sloham 19-29/30-

sri-suka uvaca
jambudvipasya ca rajann upadvipan astau haika upadisanti sagaratmajair
asvanvesana imam mahim parito nikhanadbhir upakalpitan; tad yatha
svarnaprasthas candrasukla avartano ramanako mandaraharinah pancajanyah
simhalo lanketi.

Sri Sukadeva Gosvami said: My dear King, in the opinion of some
learned scholars, eight smaller islands surround Jambudvipa. When the
sons of Maharaja Sagara were searching all over the world for their lost
horse, they dug up the earth, and in this way eight adjoining islands
came into existence. The names of these islands are Svarnaprastha,
Candrasukla, Avartana, Ramanaka, Mandara-harina, Pancajanya, Simhala and
Lanka.

Sri Ranga Pankajam..

September 28, 2010

sri:

ஸப்தப்ராகார மத்யே ஸரஸிஜமுகுளோத்பாஸமானே விமானேகாவேரீ மத்யதேசே ம்ருதுதரபணீராட்போக

பர்யங்கபாகே |

நித்ராமுத்ராபிராமம் கடிநிகடசிர:பார்ச்வவிந்யஸ்த ஹஸ்தம்

பத்மாதாத்ரீகராப்யாம் பரிசிதசரணம் ரங்கராஜம் பஜேஹம் ||

-ஸ்ரீரங்கநாத ஸ்தோத்ரம்–01

ஏழு ப்ராகாரங்களின் (மதிள்கள்) நடுவில் தாமரை மொட்டுப்போல

விளங்குகின்ற விமானத்தில், திருக்காவிரியின் நடுவில், மிக மென்மை படைத்த திருவநந்தாழ்வானாகிற கட்டிலிலே (அரவணையில்) உறங்குவது போன்ற குறிப்பினால் அழகானவரும் இடுப்பிலும் சிரஸ்ஸின் அருகிலும் கைகளை வைத்திருப்பவரும் மலர் மகளாலும், நிலமகளாலும் கைகளால் அடிவருடப்படுகின்றவருமான ஸ்ரீரங்கநானைத் தியானிப்போம்..!

”திருக்கையிலே பிடித்த திவ்யாயுதங்களும், வைத்தஞ்சல் என்ற கையும்,
கவித்த முடியும்,
முகமும் முறுவலும்,
ஆஸநபத்மத்திலேயழுத்தின திருவடிகளுமாய் நிற்கிற நிலையே நமக்கு தஞ்சம்”
(முமுக்‌ஷுப்படி-142).

“Dhati Panchakam Based on Sri P.B. Annangaracharyar Swami’s Commentary..

September 28, 2010

Dhati Panchakam” speaks of the victory of Ramanuja over other philosophies – both those that accept Vedas and those that don’t – and his establishing the Visishtadvaita philosohpy that was built by Azhvars and Purvacharyas. As the name suggests, it comprises of five slokas.

The word “DHATI” means “attacking” – as this work shows the attack that Ramanuja carried over the other philosophies that were widespread at that time, it is an appropriate name for it.

This work was rendered by Swami Mudhaliyandan at  Bhaktanagarey ,Thondanur in Karnataka.  It contains Thanian glorifying the work . This work has been celebrated by our acharyas and has been included as part of Srivaishnava nithyanusandhanam  in our Mudaliandan swamin thirumaligai.

Our Swamin during his visit to Hyderabad Thirumaligai has emphasized all shishyas to make it a habit in reciting this sloka regularly .

This sloka was rendered at the most pious place, Bhaktanagarey on the most auspicious personality Shri.Ramanujar by Sri Dasarathi on Dhatipa.The sloka along with meanings is as follows

THANIAN :

Yethchakrey Bhakthanagarey dhati panchaka

Uthamam ,Ramanujarya sath chaatram

Vandhey dhasarathim gurum

SLOKAS :

pAShaNDa dR^imaShaNDa dAvadahanashchArvAka shailAshani:

bauddhadhvAnta nirAsa vAsarapatirjainebha kaNThIrava: |

mAyAvAdi bhuja~Ngabha~NgagaruDastraividya chUDAmaNi:

shrIra~Ngeshajayadhvajo vijayate rAmAnujoyam muni: ||

pAShaNDa dR^imaShaNDa dAva dahana:  Pashandas are nAstikas – those that do not accept that there is a Supreme and reject the Vedas as authoritative. They were spread everywhere like weeds. Ramanuja removed them completely – like a wild forest fire going through a forest. He was not like a small fire that needs dry twigs to burn; he was like a forest fire that burns even green trees. This comparison also shows that he destroyed their philosophy very quickly.

This is what is shown in his vAzhi thirunAmam as “aRu samayach chedi adhanai adi aRuththAn vAzhiyE”.

Thiruvarangaththamudhanar also states in his Ramanuja Nutrandhadhi “nAttiya nIsach samayangaL mANdana” and “thaRkach samaNarum sAkkiyap pEygaLum … nIsarum mANdanar”.

chArvAka shaila ashani:: Charvakas can be taken as an expansion of the word Pashandas; or it can be taken as Pashandas as well as Charvakas. Charvakas are those that believe that only those things that are visible to the eyes are true. Their philosophy is expressed as “pratyakshamekam chArvAka:”. They stood rooted like mountains in this world and Ramanuja fell on them like thunder falls on mountains and broke them. This is similar to Indra using the Vajrayudha (the thunderbolt weapon) on the mountains.

bauddhadhvAnta nirAsa vAsarapati:: During Ramanuja’s time, a darkness had surrounded the land due to the bauddha philosophy. As the sun known as Ramanuja rose (rAmAnuja divAkara:), this darkness was dispelled automatically – Thondaradippodi Azhvar’s verse “kadhiravan guNa dhisai sigaram vandhaNaindhAn gana iruL aganRadhu” can be recalled here. This Sun did not have to reach its apex. Just as the darkness is dispelled at the advent of the early morning Sun, so too the bauddha philosophy was destroyed the moment Ramanuja was born.

jaina ibha kaNThIrava:: The Jains were like elephants and Ramanuja became the lion that chased them away. In a forest where a lion rules, elephants would not exists and would get away – so too,  in the presence of Ramanuja, the Jainas had to retreat.

Thiruvarangaththamudhanar calls Ramanuja as a strong lion that derived its strength from Thirumangai Azhvars verses “vali mikka sIyam irAmAnusan”.

mAyAvAdi bhuja~Nga bha~Nga garuDa: Mayavadis are those who state that everything is false or an illusion. If they are like serpents, then Ramanuja was like the Garuda whose very shadow was sufficient to destroy them.

traividya chUDAmaNi::The Lord’s panchAyudhas are weapons to those who oppose Him, but are ornaments to Him in the presence of His devotees. Similarly, while Ramanuja was as described above to those who rejected the Vedas and Sriman Naranaya, he too is an ornament to those who accept the Vedas. Thus he is like the ornament worn on top of the head, to Vaidikas.

shrIra~Ngesha vijayate jayadhvaja::Ramanuja thus established the victory flag of Srivaishnava Sampradhayam in that most divine of places – Srirangam. Ramanuja is praised as “Srirangesha Jayadvaja”. It is therefore that he is praised “thennarangar selvam muRRum thiruththi vaiththAn vAzhiyE”, “manniya thennarangApuri mAmalai maRRum uvandhidu nAL” and Srivaishnavas echo his words everyday “srIman! srirangasriyam anupadravAm anudinam samvardhaya”.

Sloka 2:

pAShaNDaShaNDa girikhaNDana vajradaNDA:

prachChanna bauddha makarAlaya manthadaNDA: |

vedAntasAra sukhadarshana dIpadaNDA:

rAmAnujasya vilasanti munestridaNDA: ||
Slokas 2 & 3 talk about the greatness and beauty of the Tridandam that Swami Ramanuja holds in his hands. It is this that Embar praised as “muppuri nUlodu mun kaiyilE thigazh mukkOl than azhagum”. As opposed to Advaita sanyasis who carry Ekadandam (one stick) in their hands, Srivaishnava sanyasis carry Tridandam (three sticks) in their hands. Hence they are also called Tridandi sanyasis. By praising the Tridandam in these slokas, the greatness of Swami Ramanuja is brought out.

pAShaNDa ShaNDa giri khaNDana vajradaNDA::Pashandas are like mountain ranges; a single mountain is itself difficult to attack, so what to say about a whole range of mountains. Yet Swami’s one dandam fell on them like Indra’s Vajrayuda falls on mountains. This is similar to what was said in sloka 1 as “chArvAka shailAshani:”.

prachChanna bauddha: pracchanna bauddhas refers to the sampradhayins that claim to follow the Vedas but misinterpret them. They are mentioned in Swami’s nAL pAttu as “sankara bhAskara yAdava, bhAtta, prabhAkara ..”. The regular bauddhas rejected the Vedas altogether; pracchanna bauddhas accept the Vedas as authority but interepret them incorrectly. So, even though they accept the Vedas, they are refered to as bauddhas. It is thus the our elders called one group as prakAsha bauddhas and the other as pracchanna (hidden) bauddhas.

makarAlaya mantha daNDA::Such pracchanna bauddhas stood like an ocean – big and making lots of noise. Swami Ramanuja’s other dandam is like the stick that churns this ocean (just like the milky ocean was churned). To churn this ocean is not just to destroy their philosophies but also to win them over (such as the victories of Ramanuja over Yagnyavalkya, Yadavaprakasha and others).

vedAntasAra sukhadarshana dIpadaNDA::Swami’s third stick is like a lighted torch that shows the great hidden truths of Vedanta comfortably to one and all. Swami’s nine gems, such as Sri Bashya, Vedarttha Sangraha, Vedanta Deepa, etc bring the Vedantic concepts to everyone. Unlike other sampradhayams that considered only certain portions of the Vedas (such as the bheda sruti, abheda sruti, etc), Swami expounded the visishtadvaita by including all the sruti vakhyas and in a manner that made it accesible to all.

vilasanti mune: tridaNDA::Such a Tridandam of Ramanuja was present as the one that showed the true meanings of Vedanta. It is therefore that Thiruvarangaththamudhanar said “nAraNanaik kAttiya vEdham kaLippuRRadhu”.

Sloka 3:

chAritroddhAradaNDam chaturanayapathAla~NkriyAketudaNDam

sadvidyA dIpadaNDam sakalakalikathA samhR^ite: kAladaNDam |

trayyanthAlambadaNDam tribhuvana vijayachChatra sauvarNadaNDam

dhatte rAmAnujArya: pratikathaka shiro vajradaNDam tridaNDam ||

This sloka too shows the greatness of Swami Ramanuja through the act of praising the tridandam in his hands. Here the tridandam is praised in many ways by using the idea of ullekhAlankAram – that is, looking at something from many angles and expressing many opinions on it.

Ramanuja holds in his hands the tridandam that is praised by everyone in this world. In describing the beauty of Ramanuja, Embar has included the beauty of the tridandam – “mun kaiyilE thigazh mukkOl than azhagum”. In Iyalsaththu, he is praised as “vAzhiyarO thakkOr paravum thadamsUzh perumbUdhUr mukkOl pidiththa muni”.

chAritra uddhAra daNDam:
Such a tridandam in Ramanuja’s hands will direct the devotees to good acts and practices – similar to the stick held in a teacher’s hands to train a student. Have we not seen that a monkey is controlled by the stick in the trainer’s hands – our minds which are like monkeys in that they jump from one thing to another will come under control by the stick in Ramanuja’s hands.

chaturanayapatha ala~NkriyA ketu daNDam:  There are many nyAyas in the shastras. These were destroyed through misinterpretations by other sampradhayins. Swami Ramanuja restored them by establishing their true meanings. Hence his stick is an ornament that adorns the shastras and he was called “nyAya mArga pratishtApaka”.

sadvidyA dIpa daNDam: In the Vedanta, there are many vidyAs such as sadvidyA, akshividhyA, upakosala vidyA, etc. Ramanuja’s stick is like a torch that shows these vidyas clearly. Also, the Vedantas (Upanishads) are the true knowledge and this is lighted by his stick. Finally, the most important knowledge is that of complete surrender and this prapatti mArga is lighted by his stick.

sakala kalikathA samhR^ite: kAla daNDam:The Kali yuga causes many acts and activities that are forbidden in the shastras. Ramanuja’s tridandam destroys these activities. It was by foreseeing this that Nammazhvar had sung his “poliga poliga” pasuram where he mentions “kaliyum kedum kaNdu koNmin”.

Thiruvarangaththamudhanar also sang about this as “kadal aLavAya thisai ettinuLLum kali iruLE midai tharu kAlaththu irAmAnusan mikka nAnmaRaiyin poruLAl avviruLaith thurandhu”.

trayyantha Alamba daNDam:  Due to the many pAshaNDas who reject the Vedas and the veda kudrushtis who misinterpret the Vedas, the Veda purusha was tired and in need of support. Ramanuja’s tridandam acted like the stick that a tired or old man would use for standing or walking support.

tribhuvana vijayachChatra sauvarNa daNDam:When a king conquers the three worlds, he would bring it under his white victory umbrella. Such an umbrella would have a golden stick that supports it and keeps it standing. Ramanuja’s tridandam is like this golden stick as it helped him conquer the philosophies of the three worlds and show everyone the true path.

pratikathaka shira: vajra daNDam: His tridandam is again like a thunder stick when it falls on those who come opposing.

tridaNDam dhatte rAmAnujArya::Ramanuja holds this tridandam in his hands and shows us his beauty – not just in those times, but even today. And as long as this world exists, Ramanuja’s archa thirumEni would hold the tridandam and lead everyone in the right path.

Sloka 4:

trayyAmA~NgalyasUtram triyugapadayugArohaNAlambasUtram

sadvidyA dIpasUtram sakalakalikathA samhR^ite: kAlasUtram |

pra~nAsUtram budhAnAm prashamadhanamana: padminI nAlasUtram

rakshAsUtram munInAm jayati yatipatervakshasi brahmasUtram ||

Similar to the previous two slokas where Ramanuja’s tridandam was praised, in this sloka, the holy thread on the chest of Ramanuja is enjoyed and through it the greatness of Ramanuja is brought out.

In other sampradhayams, when a person enters the sanyasAshrama dharma, they remove their hair completely and throw away their holy thread. In Srivaishnava sampradhaya, the sanyasis keep a tuft of hair on their head and continue to wear the holy thread. Thus, in this sloka the beauty and qualities of the holy thread worn by Ramanuja is being appreciated.

trayyA mA~NgalyasUtram:  The holy thread on Ramanuja’s divine chest is like the matrimonial thread worn around the necks of women to show that they are married. This description is the same that Sri Parasara Bhattar uses to describe the works of Swami Kooraththazhvan in his thaniyan (“yaduktayas trayIkaNThe yAnti mangaLasUtratAm”).

If a woman is not wearing the matrimonial thread around her neck, either she is still unmarried or she is a widow. If it is the former, many men will think of themselves as her possible husband; in the case of the latter, people would know that she has lost her husband. Similarly, prior to Ramanuja’s birth, people thought of many devatas as the Supreme (as the paramapurusha of the Vedas) while there were others who claimed that there is no Supreme (as described in the Vedas). After Swami Ramanuja’s birth, it was made clear to one and all that there is a Supreme and that He is Sriman Narayana – thus the matrimonial thread shone around the neck of the Veda mAta.

triyuga padayuga: yuga means a pair. tri yuga is therefore six – this refers to the six divine qualities (knowledge, power, strength, wealth, valor and splendor) of the Lord as shown by the word Bhagavan. Therefore, triyuga refers to the Lord. pada yuga refers to the divine feet of the Lord.

ArohaNa AlambasUtram: When climbing a mountain, one uses a rope to pull themselves up. Similar to that, Swami Ramanuja’s thread helps devotees make the ultimate climb – to the divine feet of the Lord. Vedanta Desikan uses another comparison for this idea – Ramanuja is like a lion jumping between mountains (this world and the next); and the devotees are like small insects that would never get across these mountains in many lifetimes; but the insects that cling on to the lion will reach the other mountain along with the lion in one bound.

In some texts for this sloka, the phrase used is triyugayuga. In that case, the number shown is 12 (3 x 2 x 2). This numbers refers to the archirAdhi path. Then, it is shown that Swami’s thread helps the souls go through this path. That is, for those who have surrendered at Swami’s feet, the path of archirAdhi has become easily attainable.

sadvidyA dIpasUtram: Without a thread (wick), a lamp would not glow. Thus, without Ramanuja’s thread, the Upanishads that are lamps would not glow.

sakalakalikathA samhR^ite: kAlasUtram: The Lord of death, Yama, carries in his hands a rope called kAlapAsha, that he uses to capture souls from their bodies. Similar to that, Ramanuja’s thread destroys the uproar caused by the activites of Kali yuga.

budhAnAm pra~nAsUtram: Ramanuja’s thread brightens and expands the thoughts of those that surrender at his divine feet.

prashamadhanamana: padminI nAlasUtram: Yogis are those that have highest qualities as their only wealth. Such yogis were Ramanuja’s disciples such as Embar, Arulala Perumal Emberumanar, et al. Their hearts are like lotuses that blossom in the presence of Sun who is Ramanuja (“rAmAnuja divAkara:”). To their lotus minds, Ramanuja’s thread acts as the stalk – connecting them to Ramanuja and nourishing them.

The Sun that is Ramanuja will both drive away the darkness caused by other sampradhayams (“nirAsa vAsarapati:”) as well as blossom the hearts of the true devotees.

munInAm rakshAsUtram:  The thread also protects the same yogis.

vakshasi jayati:                   Unlike sanyasis of other sampradhayams, Ramanuja wears the Brahmasutram. In this sloka, it is said that even the act of enjoying the beauty of that sacred thread will provide refuge and achieve liberation.

Sloka 5:

pAShaNDa sAgara mahAbaDabA mukhAgni:

shrIra~NgarAja charaNAmbuja mUladAsa: |

shrIviShNuloka maNimaNDapa mArgadAyI

rAmAnujo vijayate yatirAjarAja: ||

pAShaNDa sAgara:  Pashandas were like a great ocean. It was during the time that they were active that Swami Ramanuja appeared like the Badaba fire.

mahAbaDabA mukhAgni:: Badaba is the name of a female horse. Puranas say that there is a female horse in the middle of the ocean; that it has a fire on its face that never goes out; it is this fire that absorbs the excess water coming into the ocean and prevents it from breaching its shores; and that during the praLaya, it is this fire that comes out and destroys the worlds. Similar to this, it is said that there is a fire inside our stomachs called Jataragni that absorbs all the food put into it.

Ramanuja controlled the ocean of pashandas like the Badaba fire. He exhibits the quality of fire to both create and destroy – he sheds light on the right path to the devotees while he also acts like a wild fire (“dAva dahana:”) in destroying the other sampradhayams.

shrIra~NgarAja charaNAmbuja mUladAsa:: As Thiruvarangaththamudhanar said “thennarangan kazhal senni vaiththu thAn adhil mannum irAmAnusan”, Ramanuja has his head at the divine feet of Lord Ranganatha always. Amudhanar also said “pon arangam ennil mayalE perugum irAmAnusan”.

shrIviShNuloka maNimaNDapa mArgadAyI: Showering grace on the devotees is not just removing their obstacles (anishta nigraham), such as defeating the pashandas; it is also giving them what they seek (ishta prApti). Thus, Ramanuja also showed the path to liberation. He set the path to the divine maNdapa that is in the Lord’s abode (thirumAmaNi maNdapam).

rAmAnujo vijayate yatirAjarAja::Thus Ramanuja is present victoriously as the king of all Yatis at Srirangam. He was present, is present and will be present as long as this leela vibhUti exists.

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

aththigiri yaruLaaLar adipaNinthOn vaazhiyE

arutpachcha ivaaraNaththil avathariththaan vaazhiyE

chiththiraiyiR punarpoosam siRakka vanthOn vaazhiyE

seepaadiya meedumuthal seerpeRuvOn vaazhiyE

uththamamaam vaathuula muyaravanthOn vaazhiyE

oorthirunthach seerpatha moonRinaan vaazhiyE*

muththiraiyum sengOlum mudipeRuvOn vaazhiyE

muthaliyaaNdaanpoRpathangaLuzhithoRum vaazhiyE.

Great Hindu Sages who revolutionised the field of Science

September 27, 2010

Nija Vaishakh Krushna Panchami, Kaliyug Varsha 5112

Our illustrious past in the field of Science before the invasions of Islamic & Portuguese hordes is worth noting. This should give inspiration to our young generation who will then realise what great scientists were produced in the golden era of India.

Aryabhatt (476 CE) – Master Astronomer and Mathematician

Born in 476 CE in Kusumpur ( Bihar ), Aryabhatt’s intellectual brilliance remapped the boundaries of mathematics and astronomy. In 499 CE, at the age of 23, he wrote a text on astronomy and an unparallel treatise on mathematics called “Aryabhatiyam. ” He formulated the process of calculating the motion of planets and the time of eclipses. Aryabhatt was the first to proclaim that the earth is round, it rotates on its axis, orbits the sun and is suspended in space – 1000 years before Copernicus published his heliocentric theory. He is also acknowledged for calculating p (Pi) to four decimal places: 3.1416 and the sine table in trigonometry. Centuries later, in 825 CE, the Arab mathematician, Mohammed Ibna Musa credited the value of Pi to the Indians, “This value has been given by the Hindus.” And above all, his most spectacular contribution was the concept of zero without which modern computer technology would have been non-existent. Aryabhatt was a colossus in the field of mathematics.

Bhaskaracharya || (1114-1183 CE) – Genius in Algebra

Born in the obscure village of Vijjadit (Jalgaon) in Maharastra, Bhaskaracharya’ s work in Algebra, Arithmetic and Geometry catapulted him to fame and immortality. His renowned mathematical works called “Lilavati” and “Bijaganita” are considered to be unparalled and a memorial to his profound intelligence. Its translation in several languages of the world bear testimony to its eminence. In his treatise ” Siddhant Shiromani ” he writes on planetary positions, eclipses, cosmography, mathematical techniques and astronomical equipment. In the ” Surya Siddhant ” he makes a note on the force of gravity: “Objects fall on earth due to a force of attraction by the earth. Therefore, the earth, planets, constellations, moon, and sun are held in orbit due to this attraction.” Bhaskaracharya was the first to discover gravity, 500 years before Sir Isaac Newton . He was the champion among mathematicians of ancient and medieval India . His works fired the imagination of Persian and European scholars, who through research on his works earned fame and popularity.

Acharya Kanad (600 BCE) – Founder of Atomic TheoryAs the founder of ” Vaisheshik Darshan “- one of six principal philosophies of India – Acharya Kanad was a genius in philosophy. He is believed to have been born in Prabhas Kshetra near Dwarika in Gujarat . He was the pioneer expounder of realism, law of causation and the atomic theory. He has classified all the objects of creation into nine elements, namely: earth, water, light, wind, ether, time, space, mind and soul. He says, “Every object of creation is made of atoms which in turn connect with each other to form molecules.” His statement ushered in the Atomic Theory for the first time ever in the world, nearly 2500 years before John Dalton . Kanad has also described the dimension and motion of atoms and their chemical reactions with each other. The eminent historian, T.N. Colebrook , has said, “Compared to the scientists of Europe , Kanad and other Indian scientists were the global masters of this field.”

Nagarjuna (100 CE) – Wizard of Chemical Science

He was an extraordinary wizard of science born in the nondescript village of Baluka in Madhya Pradesh . His dedicated research for twelve years produced maiden discoveries and inventions in the faculties of chemistry and metallurgy. Textual masterpieces like ” Ras Ratnakar ,” “Rashrudaya” and “Rasendramangal” are his renowned contributions to the science of chemistry. Where the medieval alchemists of England failed, Nagarjuna had discovered the alchemy of transmuting base metals into gold. As the author of medical books like “Arogyamanjari” and “Yogasar,” he also made significant contributions to the field of curative medicine. Because of his profound scholarliness and versatile knowledge, he was appointed as Chancellor of the famous University of Nalanda . Nagarjuna’s milestone discoveries impress and astonish the scientists of today.

Acharya Charak (600 BCE) – Father of Medicine

Acharya Charak has been crowned as the Father of Medicine. His renowned work, the ” Charak Samhita “, is considered as an encyclopedia of Ayurveda. His principles, diagoneses, and cures retain their potency and truth even after a couple of millennia. When the science of anatomy was confused with different theories in Europe , Acharya Charak revealed through his innate genius and enquiries the facts on human anatomy, embryology, pharmacology, blood circulation and diseases like diabetes, tuberculosis, heart disease, etc. In the ” Charak Samhita ” he has described the medicinal qualities and functions of 100,000 herbal plants. He has emphasized the influence of diet and activity on mind and body. He has proved the correlation of spirituality and physical health contributed greatly to diagnostic and curative sciences. He has also prescribed and ethical charter for medical practitioners two centuries prior to the Hippocratic oath. Through his genius and intuition, Acharya Charak made landmark contributions to Ayurvedal. He forever remains etched in the annals of history as one of the greatest and noblest of rishi-scientists.

Acharya Sushrut (600 BCE) – Father of Plastic Surgery

A genius who has been glowingly recognized in the annals of medical science. Born to sage Vishwamitra, Acharya Sudhrut details the first ever surgery procedures in ” Sushrut Samhita ,” a unique encyclopedia of surgery. He is venerated as the father of plastic surgery and the science of anesthesia. When surgery was in its infancy in Europe , Sushrut was performing Rhinoplasty (restoration of a damaged nose) and other challenging operations. In the ” Sushrut Samhita ,” he prescribes treatment for twelve types of fractures and six types of dislocations. His details on human embryology are simply amazing. Sushrut used 125 types of surgical instruments including scalpels, lancets, needles, Cathers and rectal speculums; mostly designed from the jaws of animals and birds. He has also described a number of stitching methods; the use of horse’s hair as thread and fibers of bark. In the ” Sushrut Samhita ,” and fibers of  bark. In the ” Sushrut Samhita ,” he details 300 types of operations. The ancient Indians were the pioneers in amputation, caesarian and cranial surgeries. Acharya Sushrut was a giant in the arena of medical science.

Varahmihir (499-587 CE) – Eminent Astrologer and Astronomer

enowned astrologer and astronomer who was honored with a special decoration and status as one of the nine gems in the court of King Vikramaditya in Avanti ( Ujjain ). Varahamihir’ s book “panchsiddhant” holds a prominent place in the realm of astronomy. He notes that the moon and planets are lustrous not because of their own light but due to sunlight. In the ” Bruhad Samhita ” and ” Bruhad Jatak ,” he has revealed his discoveries in the domains of geography, constellation, science, botany and animal science. In his treatise on botanical science, Varamihir presents cures for various diseases afflicting plants and trees. The rishi-scientist survives through his unique contributions to the science of astrology and astronomy.

Acharya Patanjali (200 BCE) – Father of Yog

The Science of Yog is one of several unique contributions of India to the world. It seeks to discover and realize the ultimate Reality through yogic practices. Acharya Patanjali , the founder, hailed from the district of Gonda (Ganara) in Uttar Pradesh . He prescribed the control of prana (life breath) as the means to control the body, mind and soul. This subsequently rewards one with good health and inner happiness. Acharya Patanjali ‘s 84 yogic postures effectively enhance the efficiency of the respiratory, circulatory, nervous, digestive and endocrine systems and many other organs of the body. Yog has eight limbs where Acharya Patanjali shows the attainment of the ultimate bliss of God in samadhi through the disciplines of: yam, niyam, asan, pranayam, pratyahar, dhyan and dharana. The Science of Yog has gained popularity because of its scientific approach and benefits. Yog also holds the honored place as one of six philosophies in the Indian philosophical system. Acharya Patanjali will forever be remembered and revered as a pioneer in the science of self-discipline, happiness and self-realization.

Acharya Bharadwaj (800 BCE) – Pioneer of Aviation Technology

Acharya Bharadwaj had a hermitage in the holy city of Prayag and was an ordent apostle of Ayurveda and mechanical sciences. He authored the ” Yantra Sarvasva ” which includes astonishing and outstanding discoveries in aviation science, space science and flying machines. He has described three categories of flying machines: 1.) One that flies on earth from one place to another. 2.) One that travels from one planet to another. 3.) And One that travels from one universe to another. His designs and descriptions have impressed and amazed aviation engineers of today. His brilliance in aviation technology is further reflected through techniques described by him:
1.) Profound Secret: The technique to make a flying machine invisible through the application of sunlight and wind force.
2.) Living Secret: The technique to make an invisible space machine visible through the application of electrical force.
3.) Secret of Eavesdropping: The technique to listen to a conversation in another plane.
4.) Visual Secrets: The technique to see what’s happening inside another plane.
Through his innovative and brilliant discoveries, Acharya Bharadwaj has been recognized as the pioneer of aviation technology.

Acharya Kapil (3000 BCE) – Father of Cosmology

Celebrated as the founder of Sankhya philosophy, Acharya Kapil is believed to have been born in 3000 BCE to the illustrious sage Kardam and Devhuti. He gifted the world with the Sankhya School of Thought. His pioneering work threw light on the nature and principles of the ultimate Soul (Purusha), primal matter (Prakruti) and creation. His concept of transformation of energy and profound commentaries on atma, non-atma and the subtle elements of the cosmos places him in an elite class of master achievers – incomparable to the discoveries of other cosmologists. On his assertion that Prakruti, with the inspiration of Purusha, is the mother of cosmic creation and all energies, he contributed a new chapter in the science of cosmology. Because of his extrasensory observations and revelations on the secrets of creation, he is recognized and saluted as the Father of Cosmology.
Thanks..

B.C.VENKATAKRISHNAN.

website: http://www.vedascience.com

18 languages that Poet Kamban refers to..

September 26, 2010

Paauram 14 in Pambai PaDalam of Kamba Ramayanam reads as follows:

Aariyam mudaliya padineNN baashaiyil

Pooriyar oru vazhi pugundadu aam ena, Ore ila

kiLavigaL onrODoppila, sOrvu il

viLambu pull tuvanruginradu.

Meaning:

On the banks of River Pambaa, innumerable birds speak with one another in high pitch all the time all at once. In the melee, it is not possible to distinguish the voices of individual birds. This resembles the Babel of voices of different people speaking incessantly at the same time in chorus the various 18 languages (padineNN Baashai) starting with Aariyam mudaliya so that a listener cannot make out who speaks what language, and will be totally confused

The question is what are these 18 languages that Poet Kamban refers to?

Cheenam, Goudam, Kadaaram, Kadun kusalam (Kosalam), Kalingam, Kangam

Kannadam, Kollam, Konkanam, Kudagam, Magadam, Savagam, Sinhalam

Sonagam, Tamizh , Telugu, Tulu and Vangam

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

September 23, 2010

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

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

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

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

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

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

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

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

Stiththe manasi suswasthe sharire sathiyo narah…

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

Sri Ambujavalli sametha Sri Bhoovarahaswamy Parabrahmane namo namah.

Sri Jayanthi..

September 9, 2010

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

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

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

During our Sandhyavandhanam we recite the following verse,

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

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

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

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

Aalvaar Emberumaan Jeeyar Thiruvadikale saranam.

Swami Ramajurin Mahimai..

September 5, 2010

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

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

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

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