Archive for October, 2009

Geetha Saram 18-50 to 18-54..

October 13, 2009

..sloha 18-50..Six Divya desams would be covered very quickly. Very precisely details about the Kshetram would be told. After that, Dwaraka would be visited and finally, in Kurukshetra, charama sloka would be explained..his is the Prime Divyadesam. Sri Ranganatha is in reclining pose. Pranavakara Vimanam. Sri Tahayar is Sri Ranganayaki Thayar. Sri Chakkarattazhvar [Sudarsana] is also famous. From this Kshetram only, Swami Ramanuja revised procedures and cultivated Sri Vaishnava Sampradayam. The Lord here, first originated from Ksheerabdi and was worshiped by lord Brahma. Then the Lord was in Ayodhya and was worshiped by all the Kings of Ikshvaku dynasty. Thereafter, Vibheeshana brought the Lord here and established in this temple. He is praised by all the Ten Alwars; -PATHINMAR PAADUM PERUMAAL.He has Kasturi tilak on His forehead. He is enchanting from both front and back. Srirangam is famous for festivals, for the prakarams and for Kaveri. Experience here is like in Vaikuntam.2-Thiru uraiyoor..Here Sri Kamalavalli Nacchiyar is gracing [and so usually, in this area this place is referred to as Nacchiyar Koil]. This is near Srirangam and is called Nichulapuri. It is the birth place of Tiruppan Alwar. Lord is Sri Azhagiya Manavala Perumal. Darma Varma was the King of Chola region. In his family was born Nanda Varma Chola. He was doing many services to the Lord. Unfortunately, he had no children. He was aleays praying Lord Sri Ranganatha. Once when the King went for hunting, he found a beautiful girl child in a big lotus flower. She was none other than Sri Maha Lakshmi Thayar. The King took home that Child and named Her, Sri Kamalavalli, and brought Her up.-kamalathil kidaithaval- Once Lord Sri Ranganatha saw Sri Kamalavalli, and fell in love with Her! Returning from forests, Sri Ranganatha ordered Nanda Varma to get his daughter Sri Kamalavalli, married to Him. The King obeyed and performed the marriage. Even now, during Panguni [March-April] festival, on the Sixth day, Sri Namperumal of Srirangam arrives at Woraiyur, and graces with Sri Kamalavalli Nacchiyar and it is an important event. Tirumangai Alwar has praised this Kshetram…3-Thiru karambanoor/uthamar kovil-In this temple all the Three Lords of Trinity are gracing. Lord here is Sri Purushottaman. Separate sannidhis are there for lord Brahma and lord Shiva. The Lord is in reclining pose. Sri Thayar is Sri Poornavalli Thayar. Kadamba tree is Sthala Vruksham. Once, the Lord appeared as a Kadamba tree and so this place got the name Tiru Kadambanur, which got transformed into Tiru Karambanur. According to legend, lord Shiva pinched off his father lord Brshma’s one head. The skull stuck to lord Shiva’s hand and had to wander begging to fill up the skull [so that his curse would end]. When Shiva came here, Sri Pooranavalli Thayar gave alms which filled the skull.poornamaha aruliyaval- Lord Shiva here is known as Bikshanda and so this place is also called Bikshandar Koil. Lord Brahma meditated under the Kadamba tree and got his post. Udyoga Vimanam. Tirumangai Alwar has praised the Lord here…4-Thiru vellarai-This is one of the ancient Divya desam. Sri Thayar is Sri Senkamalavalli Thayar. She is also known as Sri Shenbagavalli and Sri Pankayachelvi. This place is also known as Sweta giri – Sanskrit form of Vellarai. The Lord appeared as Sri Varaha to Emperor Sibi. Once Sibi came on hunting to South. When he was chasing a white Boar, the Lord appeared as Sri Varaha to him. Swami Uyyakkondar and Swami Engal Azhvan of Sri Vaishnava sampradayam, were born here. Vimalakruti Vimanam. Lord is Sri Pundarikaksha Perumal. One might mistake Him to be Sri Numperumal. In this Kshetram, there are Seven Teerthams. Inside the temple is a teertham, with Swastika shape and is famous. Chakra teertham is also very famous. One in one bathing spot, can not see another bathing in another bathing spot. Sri Thayar meditated in the Poonkinaru and married the Lord. This Kshetram has been praised by Perialwar and Tirumangai Alwar…5-Thiru Anbil-The Lord is Sri Sundara Raja aka Sri Vadivazhagiya Nambi. The Lord is in standing pose-kizakku nokki-. Sri Thayar is Sri Sundaravalli Thayar aka Sri Azhagiyavalli Thayar. Tirumazhisai Alwar has praised the Lord here. The Lord appears with enchanting beauty. Mandooka Teertham. Sage Manduka, cursed by sage Durvasa, came here and on meditation on the Lord, and got his curse cleared…6-Thiru per nahar/kovil adi-he Lord here is Sri Appakkudatthan. Tirumazhisai Alwar, Nammalwar, Periyalwar and Tirumangai Alwar have praised this Kshetram. King Subhamanyu was feeding daily 1000 persons. Once the Lord came in the guise of an Old Man, and ate away all the food prepared for 1000 persons! Surprised, the King asked the Old Man, what else He needed. The Lord asked for a pot full of Appam! Then He graced the King with the pot full of Appam; and so, He is called Sri Appakkudatthan or Sri Appalan. The Lord is gracing in reclining pose, with the Appam pot near His right hand. Sri Thayar is known as Sri Indira Devi andSri Kamalavalli Nacchiyar. This is the last Kshetram praised by Nammalwar, before he departed for Vaikuntam.

siddhiṃ prāpto yathā brahma tathāpnoti nibodha me
samāsenaiva kaunteya niṣṭhā jñānasya yā parā ..

In this sloka the Lord tells about a person who had attained Naishkarmya siddhi, who later performed Bhakti yoga and reached the Lord..Siddhim prapti = performing Karma yoga continuously, attainment of Dhyana nishtai,-atmavai ninaippathil uruthiyana nilai paadu- yatha = by which method, brahma = [here it means] atman, apnoti = attained, tatha = that method, me = from Me [Sri Krishna], nibhoda = understand very well..Kaunteya = Arjuna, samasenaiva = very precisely [as no more time was available]-surukkamaha sollu hireyn-, jnanasya = the Gyana of Dhyana nishtai, para nishta = most essence [the Lord would tell]-parama prapthiyaha-..unmai nilai kanda pinbu bagavanai adaiya aasai thoondu hirathu..

Ramanuja’s Commentary  for sloha 18-50..The perfection achieved by consistent performance of karma yoga or facilitating communion with the Supreme Lord by prescribed Vedic activities allows one to attain dhyana or meditation on Lord Krishna or any of His authorised incarnations and expansions as revealed in Vedic scriptures with bhakti or exclusive loving devotion. Lord Krishna is inviting one to learn how, in what manner and by what conduct one attains the the atma or immortal soul and the pure, consciousness of the brahman or spiritual substratum pervading all existence which are the two manifestations of the Supreme Lord who is the paramount of attainment and the goal of all endeavours.

 ..sloha 18-51..7-Thiru kandiyoor-We have already visited some Divya desams around Srirangam. We have come to Tirukkandiyur, slightly away from there. The Lord is Sri Harasapa Vimochana Perumal aka Sri Kamala Nathan. The Lord is facing East and is in standing pose. Kamalakriti Vimanam. This Kshetram is also known as Pancha Kamala Kshetram. Lord Shiva came here and after worshiping the Lord here, got his curse resolved.-kabalam pokki kondaan- Hara = Shiva, sapa = curse, vimochana = release. The large Lord Sri Narasimha and Sri Sudarshana are gracing here…8-Thiru koodaloor/Aadu thurai-This is situated in the Tiruvaiyaru – Kumbakonam road. The Lord is Sri Jagat Rakshaka Perumal aka Sri Aduturai Perumal aka Sri Vaiyam Kattha Perumal. Tirumangai Alwar has praised this Kshetram in Ten pasurams. At this place, sage Durvasa tried to curse King Ambareesha; but the Discus of the Lord, with the King, drove away Durvasa. The Lord is in standing pose. Sri Thayar is Sri Padmasani Thayar aka Sri Pushpavalli Thayar. Since sages and Devas came ia crowd [Tamil koottam கூட்டம்] and so, this place is Koodalur. Normally, Koodalur refers to Madurai in Pandya region. This Koodalur is in Chola region. There is also another place Aduturai [ஆடுதுறை], nearby. So, one has to properly enquire and reach this place.
9-Thiru kabisthalam-Situated on the banks of Kaveri and praised by Tirumazhisai Alwar, Sri Gajendra Varada Perumal is gracing in Kapisthalam. The Lord is in reclining pose. Sri Thayar is Sri Ramamani Thayar [ஸ்ரீ ரமாமணி தாயார்]. Tirumazhisai Alwar says that from Sri Gajendra Varada of Kapisthalam, he learnt Gita.-attrangarai pasuram- Recently samprokshanam was performed. King Indradyumna was born as an Elephant, due to a curse by a sage. One day this elephant entered a pond to fetch flower for the Lord. A crocodile in the pond grabbed elephant’s leg. Elephant struggled hard to get released from the crocodile’s clutch, for a very long time. Finally, the elephant cried for help from the Origin of everything [Adimoolam]. -narayana oh mani vanna pasuram-The Lord rushed, seated on Garuda, and saved the elephant…10-Thiru pullam bootham kudi-he Lord here is Sri Val Vil Rama [Sri Dhruda Dhanvi Rama], in reclining pose. Sri Thayar is Sri Potramaraiyal [ஸ்ரீ பொற்றாமரையாள்]. Here, Jatayu was granted Moksham. There is another place, Tirupputkuzhi, which is also the place, where Jatayu was granted Moksham and it is near Kanchipuram. Am அம் = eautiful, pul புள் = bird, bhutam பூதம்= body. The last rites for Jatayu’s body were performed here and Jatayu’s atman was granted Moksham. Tirumangai Alwar has presented Ten pasurams on this Kshetram.pillaikku erai thedum pasuram- Is not the place, where Sri Rama gave Moksham to Jatayu, in Maharashtra? Alwars had the power to view the Lord’s actions in any place…11-Thiru Aathanoor-Lord is Sri Aandalakkum Ayyan [ஸ்ரீ ஆண்டளக்கும் ஐயன்]. He is having rice measuring bowl [marakkal மரக்கால்] under His head! He is reclining, with palm leaf [ஓலை] and writing pen [எழுத்தாணி] in His left hand, to maintain accounts! Tirumangai Alwar has praised this Kshetram.kamadenu perumalai adaintha edam- Sri Thayar is Sri Bhargavi Thayar, daughter of sage Brighu. This temple is well maintained by Azhagiyasingar Swami of Sri Ahobila Mutt…12-Kumbakonam means corner of pot. Once lord Brahma had stored all seeds for creation in a pot and kept it in the remote Himalayas. During pralayam, the pot was carried by the flood waters from Himalatas to South. Lord Shiva took the form of a hunter and aimed at the pot to break. All seeds in the pot got scattered away, in this place. Sri Thayar, as daughter of sage Brighu, married the Lord at Hema pushkarini here. On Makara Sankaranti [Pongal day], the Lord descended from sky, in a chariot. The Lord married Sri Komalavalli Thayar. Tirumazhisai Alwar and the Lord here are closely connected. -nadantha kaal nonthatho-Vaideeka Vimanam. The Lord is known as Sri Aratha Amudan [Sri Aravamudan]. Sri Utsavar is in standing pose, while Sri Moolavar is in reclining pose. Tirumazhisai Alwar, Nammalwar, Three Mudal Azhvars, Sri Andal and Tirumangai Alwar have praised the Lord here. Chittira Ther is very famous. Using that Tirumangai Alwar had composed Tiru Ezhukootrirukkai [திருவேழ்கூற்றிருக்கை]. Pasurams on this Kshetram [by Nammalwar] were responsible for the discovery of Naalayira Divya Prabhandam. We had earlier seen how Swami Nathamuni obtained Naalayira Divya Prabhandam.

buddhyā viśuddhayā yukto dhṛtyātmānaṃ niyamya ca
śabdādīn viṣayāṃs tyaktvā rāgadveṣau vyudasya ca ..

Visuddhaya = pure, buddhya = intellect,-santheham attra buthi-gjanam.. yukta = with.Dhrtya = with determination-urhuthi-sadviha druthi-, atmanam = mind, niyamya = controlled…Sabdadin = senses like listening, tasting, etc., visayam = matters responsible for the sensual experiences, tyaktva = abandoned,- raga = desire, dvesa = hatred,-viruppu veruppu vittu-sabdadhi/vishayangallai vittathaal petrathu- vyudasya ca = discarded.atmavin thanmaiyai ulla padi unarnthu-bakthi nilai adainthu-

Ramanuja’s Commentary  for sloha 18-51..Buddhi is spiritual intelligence the consciousness which exclusively focuses on the atma. Manas refers to the mind, senses and body which acting in such a way discourages desires for sense gratification and encourages reflection on the Supreme Lord. Vairagyam-samipasritah means renouncing the objects which the senses hanker for and indifference to mundane pursuits. It is while chasing such pursuits that occasionally friendship or enmity transpires so ceasing from these pursuits would free one from raga-dvesau attraction and repulsion. Vivikta-sevi is seeking solitude in remote places aloof from disturbances to meditation. Moderation in eating and sleeping. Dhyana- yoga means internally performing continuous bhakti or exclusive loving devotional service unto the Supreme Lord Krishna or any of His avatars or incarnations and expansions as authorised in Vedic scriptures. Gradually increasing aversion towards anything that is not connected to the atma or immortal soul and the Supreme Lord. Ahankaram is egoistic conceptions that considers the body to be all in all and cannot discern that they are not their physical body. Balam is lust for power, darpan is vain conceit which is derived from it and nirmanam is the notion one possesses what is not one’s own. Santah is tranquillity peacefulness, the serenity of bliss acquired by constant reflection and meditation upon the Supreme Lord qualifies one to achieve realisation of the brahman or spiritual substratum pervading all existence and and achieving moksa or liberation from material existence attains atma tattva or soul realisation and enters into the bliss of communion with the Supreme Lord.

 ..sloha 18-52..13th Divya desam-We are at Tiruvinnagar aka Oppiliappan Koil and Uppiliappan Koil. Sage Markandeya wanted to get his Daughter, Who was an incarnation of Sri Bhudevi, married. The Lord appeared as an old Man and proposed to the sage to get his Daughter married to Him. The sage was baffled. How could he get his young Daughter married to an old Man? He said that his daughter was too young and did not know even how to cook by adding salt! The old Man replied that the father need not worry on that and He was prepared to sacrifice salt altogether! Thus He became Sri Uppili Appan. Many people observe Sravana Vratam, here. The Lord gracing with Sri Bhumi Devi Nacchiyar, has been praised by Tirumangai Alwar and Nammalwar..14-We are at Nacchiyar Koil aka Tiru Naraiyur, praised by Tirumangai Alwar. The Lord is Tirunaraiyur Ninra Nambi [திரு நறையூர் நின்ற நம்பி] aka Sri Srinivasan, and Sri Thayar is Sri Vanjulavalli Thayar. There was a sage Medhavi and he found a girl Child under Vanjula tree. In this Kshetram, Sri Neela Devi [ஸ்ரீ நீளா தேவி] is appearing as Sri Thayar. Sri Sridevi Nacchiyar is famous in Tiruvellarai. Sri Bhudevi is famous as Sri Andal in Srivilliputhur. Sri Neeladevi is famous as Sri Vanjulavalli Thayar aka Sri Nambikkai Nacchiyar [ஸ்ரீ நம்பிக்கை நாச்சியார்] in Tirunaraiyur. Tirumangai Alwar [in the guise of His sweet heart] wrote Madal [a Tamil poetic form] here. Also, according to Sri Vaishnava sampradhayam, Pancha samskarams have to be got done for every Sri Vaishnava devotee. Among those Pancha samskarams, samasrayanam is important. In this the discus and conch emblems are imprinted on the shoulders of a devotee. Here, the Lord imprinted these emblems on the shoulders of Tirumangai Alwar. The Lord is gracing in Vyuha [ Vasudeva, Sankarshana, Pradhyumna and Aniruddha] form, in a large salagrama stone, in standing pose, here. The Kal Garuda [கல் கருடன் -stone Garuda] is very famous. The Lord appears on Kal Garuda twice a year. It seems, once a sculptor carved this Garuda out of stone and it was so beautiful and life like, that it started flying like real Garuda! Frightened, the sculptor hit the bird with his chisel, and the Garuda statue landed in this Kshetram and is gracing devotees. Kal Garuda is both Moolavar and Utsavar. Daily poojas are performed. One interesting feature is that when the Kal Garuda is taken out from garbhagruha, only Four persons are able to lift. But after crossing the threshold, the weight increases and Eight persons are needed. At the next stage 16 persons are needed to lift and finally 32 persons are needed to take on procession. While returning the weight reduces and gradually number of persons needed to lift, are reduced in the same order..15-Thiru cherai-Pancha saram – Sri Saranathan Perumal, Sri Saranayaki Thayar, Sara Kshetram, Sara Vimanam and Sara Pushkarini, are here and so it is Pancha Sara Kshetram. Lord Brahma desired to store seeds of all, in a mud pot. He found that mud from various places did not suit to make the pot. He prayed the Lord, Who directed Brahma to take mud from Pancha Sara Kshetram and prepare the pot for storing all seeds. Brahma did like wise. Tirumangai Alwar has praised in Ten pasurams. Sri Kaveri Thayar once meditated on lord Brahma and She came here and the Lord graced Her. Thai Poosam is important here. The Lord holds a lotus flower in His right hand..16-Thiru kanna mangai-The Lord here is Sri Bhaktavatsala Perumal aka Sri Bhaktaraavi Perumal, and Sri Thayar is Sri Abhishekavalli Thayar. darisana pushkarani-Tirumangai Alwar has praised in Ten pasurams. Sri Thayar emerged from Parkkadal or Ksheerabdi [Milk ocean]. She immediately sat on the Lord’s chest. To get married, the Divine Couple came here. All the 33 Crore Devas came here to celebrate the marriage. Brihat [large] Bahar [outside] Sindhu [ocean]. The Lord is very large and so is called Sri Brihat Bahar Sindhu Perumal [Sri Perum Purak Kadal ஸ்ரீ பெரும் புறக் கடல்]. One of the notable feature is that all the 33 Crore Devas are in bees form and are in a beehive in Sri Thayar sannidhi. Here also, Garuda is important and is draped in checkered clothes. All prayers are fulfilled. Swami Tirukkannamangai Aandan, a disciple of Swami Nathamuni, preached the importance of Saranagati and lived here..17-Thiru kanna puram-This is also referred to as Keezhai Veedu [கீழை வீடு]. The Lord is Sri Neelamega Perumal aka Sri Sowriraja Perumal. Sri Thayar is Sri Kannapura Nayaki Thayar. King Vasu was returning after participating in Deva – Asura battle. He found in this place sages very lean and thin, due to starving. Mistaking them to be some wild grass, his soldiers were about to cut them off. The sages prayed to the Lord, Who appeared and saved them. Utpalakavada Vimanam. The Lord blessed Gandaka rishi in this place. The Lord as Sri Saranya Mukunda, grants to all those surrendering, Moksham. Once one Archaka honoured the King with a garland, presented to his lover. One of the hairs of the lover was in the garland. The King saw the hair in the garland. He called the Archaka and asked how hair was in the garland. The Archaka lied that the Lord had hairs on His head and so the garland had the hair. Unbelieving, the King wanted to see the Lord next morning. The Lord did not want to let His devotee down and so, when the King inspected the Lord next day, he found real hair on the Lord’s head! That is why He is called Sowri [wig] Raja! Muniyodharam Pongal [முநியோதரம் பொங்கல்] prasad is very famous here.18.Thiru kannangudi-Here the Lord appeared to sage Vasishta as Sri Damodara Narayana Perumal. Sri Thayar is Aravinda Nayaki. Vasishta was a great devotee of Sri Krishna. He, by his yoga power, made an idol of Sri Krishna in butter and ensured it did not melt away. The Lord in the guise of an young Boy, took the idol and ran away. Sage Vasishta chased the Boy! On the way there were many sages meditating. The Boy stood there and revealed His true form as Sri Damodara Narayana! Tirumangai Alwar has described the Lord as Sri Shyamalameni Perumal..

viviktasevī laghvāśī yatavākkāyamānasaḥ
dhyānayogaparo nityaṃ vairāgyaṃ samupāśritaḥ

Viviktasevi = selecting isolated place..-thani edam dyanathukku uhanthathu-aaramba nilaiyil erukka ethu venum-Laghvasi = eating just sufficient food..optimum food –Yata = try-yadanam-, vak = speech, kaya = body, manasa = mind..Dhyana yoga = meditating on atman continuously..Nityam = daily..Vairagyam = detachment from desires [raga – desire, viraga – without desire]. Sam upasrita = well attained [vairagyam]..meelatha vairakyam-

Ramanuja’s Commentary for sloha 18-52..Buddhi is spiritual intelligence the consciousness which exclusively focuses on the atma. Manas refers to the mind, senses and body which acting in such a way discourages desires for sense gratification and encourages reflection on the Supreme Lord. Vairagyam-samipasritah means renouncing the objects which the senses hanker for and indifference to mundane pursuits. It is while chasing such pursuits that occasionally friendship or enmity transpires so ceasing from these pursuits would free one from raga-dvesau attraction and repulsion. Vivikta-sevi is seeking solitude in remote places aloof from disturbances to meditation. Moderation in eating and sleeping. Dhyana- yoga means internally performing continuous bhakti or exclusive loving devotional service unto the Supreme Lord Krishna or any of His avatars or incarnations and expansions as authorised in Vedic scriptures. Gradually increasing aversion towards anything that is not connected to the atma or immortal soul and the Supreme Lord. Ahankaram is egoistic conceptions that considers the body to be all in all and cannot discern that they are not their physical body. Balam is lust for power, darpan is vain conceit which is derived from it and nirmanam is the notion one possesses what is not one’s own. Santah is tranquillity peacefulness, the serenity of bliss acquired by constant reflection and meditation upon the Supreme Lord qualifies one to achieve realisation of the brahman or spiritual substratum pervading all existence and and achieving moksa or liberation from material existence attains atma tattva or soul realisation and enters into the bliss of communion with the Supreme Lord.

 ..sloha 18-53..19th divya desam-Thiru naga pattinum-Because Adisesha, the great serpent, worshiped the Lord in Kruta yug, this place is known as Nagappattinam. The Lord Sri Soundara Raja Perumal, is in standing pose. Sri Thayar is Sri Soundaryavalli Thayar. Tirumangai Alwar was so much attracted by the beauty of the Lord that he wanted to mention the beauty in every pasuram. But he lost himself in the beauty and excitingly cried ‘accho! oruvar azhagiyava! [அச்சோ! ஒருவர் அழகியவா!]’ – like a bride! In Kali yug, King Salisuka worshiped and did many services. One can be attracted by the Lord’s eyes, chin, nose, cheeks and what not! Alwar found the Lord here as Soundara [beautiful] Raja [King]…20-This temple is in Tanjore, on the banks of Vennaru. Actually, this Kshetram consists of Three temples, counted as a Single Divya desam. In Thanjaimamani Koil, the Lord is Sri Neelamega Perumal. Next is Sri Manikkuntra Perumal. Third is Sri Narasimha as Sri Thanjai Aali Perumal. [ஸ்ரீ தஞ்சையாளி பெருமாள்] Why here the Lord is in Three forms? There were Three Asuras – Tanjakan, Gajamukan and Dandakan, were tormenting devotees. They meditated on lord Shiva and tried to get immortality. Once sage Parashara was meditating near a pond, which was the only water storage at that time, here. The Three Asuras came here and after spoiling the water tried to give trouble to the sage. The sage prayed to the Lord. The Lord took Three forms and destroyed all of them. First He killed Tanjakan, who requested that the place should be named after him. Thus this place came to be known as Tanjavur. Then, the Lord took the form of Sri Narasimha or Sri Tanjai Aali, and killed Gajamukan. The Third Asura, Dandakan was driven away by Sri Manikuntra Perumal…21-This place is known as Nandipura Vinnagaram and as Nathan Koil, very near Kumbakonam. The Lord is Sri Jagannathan. There are Five Vinnagarams in the 108 Divya desams – Tiru Vinnagar [Oppilappan Koil], Parameswara Vinnagaram, Kazhichirama Vinnagaram, Nandipura Vinnagaram and Arimeya Vinnagaram. This temple is ably administered by the Jeer of Sri Vanamamalai Mutt. Sri Thayar is Senbagavalli Thayar. Sri Thayar, in order to be with the Lord, meditated facing East. The Lord, facing West and seated, accepted Her on HIs chest. The Lord appeared before Sri Thayar on Aippasi Shukla Paksha Friday. The Lord is gracing with all the Five Divine weapons. Nandi is the vehicle of lord Shiva. Once Nandi came to worship Sriman Narayana. Nandi was stopped at the gates by the Dwara Palakas. Nandi tried to go in and so the Dwara Palakas cursed Nandi. Lord Shiva advised Nandi to go to Nathan Koil and pray to the Lord there. Thus this place is called Nandipura Vinnagaram…22-Here also the Lord is gracing as Sri Rama. Velli means Shukra. Shukra’s curse was resolved. So, this place is known as Velliyankudi. Viswakarma was Devas; carpenter and Mayan was Asuras’ carpenter. While the former had many jobs, Mayan was without any job and so he came to this place and worshiped. The Lord is Sri Kolavilli Rama [we saw Sri Valvil Rama in Pullambhutamkudi]. Sri Moolavar is in reclining pose. Sri Thayar is Sri Marakathavalli Nacchiyar. One speciality is that Garuda graces with Four hands. Another thing is Banana tree is on stone surface! -karunkal tharaiyil vaazai maram-It is the Sthala Vruksham. Also every year bunch of bananas are produced..23-The Kshetram has been praised by Tirumangai Alwar. The Lord is Sri Aamaruvi Appan aka Sri Gosakan aka Sri Devadiraja. -thiruvukkum thiruvahiya devan-When Tirumangai Alwar came to this place, he was told that Sri Devadeva was here. Alwar, thining it was another demi god, returned without worshiping the Lord. But he could not go beyond Pushkarini and some force was preventing him to go further. When he turned back, the Lord appeared with cow and calf. Sri Thayar is Sri Senkamalavalli Thayar. Sri Moolavar is not accompanied by Sri Thayar, but by Garuda and Prahlada on either sides. Prahlada prayed to Sri Narasimha, to appear with shanta swaroopam and the Lord obliged him here. Garuda wanted to donate a precious Vimanam and found this place suitable and presented it to the Lord, and remained here ever worshiping Him. King Uparichara Vasu’s chariot was always running above the ground. But once in a debate between Rishis and Devas, his judgement was one sided and then the chariot got into the ground. Thus it is Ther [தேர் chariot], azhundu [அழுந்து pressed] place. There are sannidhis of Sri Ranganatha and Sri Govindaraja…24-Thiru siru puliyoor-The Lord is Sri Arulmakadal or Sri Krupa Samudra Perumal. If His mercy could be like an ocean, how great the Lord would be?!-arul ma kadal-kruba samuthra perumal- To resolve a dispute between Garuda and Adisesha, the Lord is reclining here in a small form! Sri Thayar is Sri Tirumamagal aka Sri Dayanayaki Thayar. There is separate sannidhi for Adisesha. At the entrance of the temple is a sannidhi for Swami Manavala Mamunigal. Tirumangai Alwar has praised this Kshetram in Ten pasurams

ahaṃkāraṃ balaṃ darpaṃ kāmaṃ krodhaṃ parigraham
vimucya nirmamaḥ śānto brahmabhūyāya kalpate..
Brahmabhuyaya = in order to have Atma darshan, kalpate = [this person] is qualified.  Vimuchya = abandoning-vittu -ethai yellaam-. Ahankaram = ego,  Balam = strength [of the imprint or vasana of the feeling that body is atman, which has been carried over in numerous births].-vasanai balam-pathivukal-vidamal erukkum nam edam- . Darpam = pride or haughtiness.-serukku- . Kamam = greediness-per aasai-. Krodham = anger. It is a result of unsatisfied desires. Prigraham = relatives.-atma banthu thaan venum-  Thus one has to discard ahankaram, balam, darpam, kamam, krodham and parigraham. Nirmama = without the feeling of mine. We should never think an act as ‘my’ act, ‘my’ effort, ‘my’ result, etc. Santa = with calmness or shanti..evan atma sashadkaram peruhiraan..athanaal bakthi panni perumalai adaihiraan..
Ramanuja’s Commentary  for sloha 18-53..Buddhi is spiritual intelligence the consciousness which exclusively focuses on the atma. Manas refers to the mind, senses and body which acting in such a way discourages desires for sense gratification and encourages reflection on the Supreme Lord. Vairagyam-samipasritah means renouncing the objects which the senses hanker for and indifference to mundane pursuits. It is while chasing such pursuits that occasionally friendship or enmity transpires so ceasing from these pursuits would free one from raga-dvesau attraction and repulsion. Vivikta-sevi is seeking solitude in remote places aloof from disturbances to meditation. Moderation in eating and sleeping. Dhyana- yoga means internally performing continuous bhakti or exclusive loving devotional service unto the Supreme Lord Krishna or any of His avatars or incarnations and expansions as authorised in Vedic scriptures. Gradually increasing aversion towards anything that is not connected to the atma or immortal soul and the Supreme Lord. Ahankaram is egoistic conceptions that considers the body to be all in all and cannot discern that they are not their physical body. Balam is lust for power, darpan is vain conceit which is derived from it and nirmanam is the notion one possesses what is not one’s own. Santah is tranquillity peacefulness, the serenity of bliss acquired by constant reflection and meditation upon the Supreme Lord qualifies one to achieve realisation of the brahman or spiritual substratum pervading all existence and and achieving moksa or liberation from material existence attains atma tattva or soul realisation and enters into the bliss of communion with the Supreme Lord. 
..sloha 18-54..25th Divya desam..Thalai sangaattu-naan mathiam perumaal-ven sudar perumaal..antru antru uthikkum chandran pola samsara veppam thanikiraan chandra pushkarani.. 26-Thiru enthaloor parimala renganathan.. changu chakarathudan kidantha perumaal chandra pushkarani suhantha vana shedram.. vaaznthey pom yentru paadinaar thirumangaiyaar..adiyerkku erangaayey-27-Seerkazi-kazi seer vinnaharam-padaloha vanam-thaadaallan-thiruvadiyaal aandathaal peyar loha nayahi thayar–edathu thiru vadi mel nokki-gjana sambandar thiru mangaiyarukku vel thantha edam..thavittu paanai thaadaallan..28-Thiru Nangoor-Kavalambadi -kannan raja gopalan-pozil nirantha edam..rukmini sadyabamai yudan sevai..nee thaan kann-radshahan-29Ari meya vinnaharam-kudamadu koothan-amarntha thiru kolam amitrha kadavalli nachiyaar..koothan kovalan..rasa kreedai..hari-narayanan vilahamal erukkum.. 30-Vann Purushothaman sannithi ..nintra thiru kolam purushothama nayahi.. vyakra badar mahanukku paal potti arul palithaal..
..para bakthi mudal padi..brahma boothan-kalakkam entri thellintha puthi yudan.. kilesam-5 types.avidya asmitha serukku raga dvesha agnivesam..karma-papa punya rubam..pancha klesangal karma tholaiyanum..thunba paduvathillai aasai paduvathu ellai.. sama sarveshu boodeshu-anaivaraiyum -vilahi erukiraar.. bagavanukku sothu yentru uthavanum..mad bakthi-yen vishaya bakthi..thodanguhiraar..thanakku thaan nilai maari avan edam seluthu hirom..easvaran-avan.. jagad ubaya vibava layam.. moontrukkum avan. nirastha samastha -gunnam.. thosham attravai.. anavahiha athisaya yenna mudiyatha kalyana gunnamgal.. lavanya amutha kadal..sri mathi-purusha karam.pundareeha nayanam udaiyavan..para bakthi-para gjanam-parama bakthiyaha vallarum..
Thalai changa nan mathyam-The Lord here is Sri Thalaichanga Nanmadiya Perumal [ஸ்ரீ தலைச் சங்க நாண்மதியம் பெருமாள்]. It is about 15 miles from Seerkazhi and Mayiladuthurai, and about 6 miles from Poompuhar. The Lord is also called Sri Vensudar Perumal [ஸ்ரீ வண் சுடர் பெருமாள்]. Divya desam is called Thalachanga Nanmadiyam [தலைச் சங்க நாண் மதியம்]. Just like the daily appearing Moon reduces heat of the environment, the Lord reduces the hest arising out of samsaram. Sri Thayar is Sri Senkamalavalli Thayar. Vimanam is Chandra vimanam and pushkarini is Chandra pushkarini..
 

Ramanuja’s Commentary  for sloha 18-54..Lord Krishna gives further characteristics of the spiritually qualified. The words brahma-bhutah means comprehending the eternal nature of the atma or immortal soul, the infinite nature of its consiousness and its essential relationship with the Supreme Lord. This essential relationship consists in realising that one is dependent upon the Supreme Lord in every aspect of existence and to be grateful to Him for everything. The word prasanna means pure hearted, lucid and clear internally, uncluttered by turbid and painful experiences. Na socati means does not grieve. Na kanksati means does not crave. Since all the love that such an aspirant feels is totally and exclusively for the Supreme Lord. The only grief such an aspirant ever experiences is separation from Lord Krishna and the only craving such an aspirant ever experiences is communion with Lord Krishna. Samah means equanimity and as such looks at all jivas or embodied beings equally, knowing the atma resides equally in all. It also can manifest as an attitude of indifference to anything not related directly to the Supreme Lord, avoiding mundane actions and shunning worldly attachments. Mad- bhaktim means exclusive loving devotion unto the Supreme Lord Krishna in the form of sublime and exquisite bliss occasioned by the atmas rapturous communion with Him, the Supreme Lord of all lords. The sole creator of the cosmic manifestation, its evolutions, progressions and dissolutions. Who is the absolute antithesis to all that is evil. Who is the root source of all creation and the depository of boundless, unlimited and glorious illustrious attributes and qualities. Who is united with Sri Laksmi the goddess of fortune. Who is the epitome of beauty and the sovereign of every jiva being the source of every atma. Lord Krishna is the supreme attainment, transcendental, all pervading, omnipotent, omniscient, far beyond material nature 

திருக் கண்ண புரம் – கலியன் அனுபவம்..

October 5, 2009

பெண் தன்மை அடைந்து தான் பேச்சு பேச முடியாமல் தாய் பாசுரமாக அருளுகிறார்..
என் பெண்  அந்த எம்பெருமான் ஸ்வரூபத்தையும் பார்க்கவில்லை ,
தன் ஸ்வரூபத்தையும் பார்க்கவில்லை, 
நான் சொல்லும் ஹிதமும் கேட்க்கவில்லை ..
ஆகையால் இவள்  திரு கண்ண புரத்து எம்பெருமானை சேவித்து இருப்பாள் போலும்..
அவன் ஆஸ்ரிதர்களின் ஸ்வரூபத்தை அழிக்கும் சீல குணத்தனன்..
எம்பெருமான் ஆயுதங்களை ஆபரணங்களாக அனுபவித்துக்கொண்டு இருக்கும் பரகால நாயகி “எற்றே காண் “என்று முன்னிலையாக பேசுகிறாள்..
அர்ச்சையில் ஊடூவதும் மடல் ஏறுவதும் இன்னார் என்று அறியாமல் தவிப்பதும் இவர் ஒருவருக்கே உரியது..
நூறு பாசுரம் பாடி தனது ஆற்றாமை தீர்த்து கொள்கிறார் ..வாய் வெருவி திரு கண்ண புரம் என்கிறாள்..

இரண்டாம் பதிகத்தில் நேராக தாயார் பேசுகிறாள் ..
“நீரோ தெள்ளியீர் சர்வஞ்ஞர்  – தேவாதி தேவர் பொன் நிற மேனி உடையவர் ..ஆகையால் அனைவராலும் விரும்ப படுகிறீர் ..
என் பெண் வளை கொள்வது தகுதியோ ..என் மகள் ஆத்மா அபகார கள்வி இல்லையே ..இவள் கண்ண புரம் தொழுதாள் அவ்வளவே ..
இப்படியும் ஒரு பெண் பிள்ளையை கொலை செய்யலாமா” ..
அரையர் சேவையில் ஓ படுகொலை படுகொலை படுகொலை என்று சேவிப்பார்கள்..
குகப் பெருமாள் உபகாரமாக கொடுக்க நான் கொடுக்கப் பிறந்தோம்- கொள்ளப் பிறந்தோம் அன்று என்று அருளி செய்தீர் ..
ஆண் பிள்ளைகள் இசைந்து கொடுத்ததை கொள்ளாத நீர் பெண் பிறந்தார் பொருளை வலிய கவர்ந்து கொள்ளுதல் என்ன தகுதி?..என்கிறாள் ..
ந தே அநுரூப நின் சாயை அழிவு கண்டாய் ..உன் பெருமைக்கு சேராது காண் என்கிறாள்..

மூன்றாம் பதிகம் நம் ஆழ்வார் மாலுக்கு பதிகம் -6-6-போல
இழந்தது சங்கே நிறமே பீடே பண்பே கற்பே தோற்றது மெய்யே,இழந்தது சாயே மாண்பே ,தோற்றது பொற்பே
இழந்தது கட்டே..போல தான் இழந்ததை அருளுகிறார்..
நம் ஆழ்வார் தன் பிரபந்தத்தை”இன்ப மாரி ” என்றார்..
இவர் தன்னையே “அருள்மாரி “ஆக்கிக் கொண்டார்..
அவர் “என் நெஞ்சத்து உள்ளிருந்து இங்கு இரும் தமிழ் நூல் இவை மொழிந்து “என்றார்..
இவர் “இரும் தமிழ் நூல் புலவன் ” என்றார்..அடி ஒற்றி அமைந்த பிரபந்தம்..

நான்காம் பத்தில் தும்பிகளை வண்ண நறும் துழாய் பரிமளம் கொண்டு வந்து வூத சொல்கிறார் ..
அவன் சம்பந்த வஸ்துவின் சம்பந்தம் பெற ..பாகவத சம்பந்தம் பெற்று தரிக்க..

ஐந்தாம் பத்தில் ஆய்ச்சிகள் அனைவரும் பட்ட பாட்டை இவள் ஒருத்தியே பட்டதாக அருளுகிறார்..
திருத்துழாயில் ஆசை பட்டு சென்ற நெஞ்சமும் அங்கே தங்கி விட்டதாம் ..துணை யாரும் இல்லை..
வெம் கதிரோனும் தேரோடு போய் மறைந்தான் ..
பிள்ளை உறங்காவல்லி தாசரும் பரம பதிக்க -பொன் நாச்சியாரும் இந்த பாசுரம் அருளி கொண்டே திரு நாடு எழுந்து அருளினாராம்..
ததீய விச்லேஷத்தில் சரீர விச்லேஷம் பிறக்கும் படி ததீய பிரேமம்..

ஆழ்வாரைத் தேற்ற தொண்டீர் உய்யும் வகை கண்டேன் என்று களித்துப் பேசுகிறார்..
ஏழாம் பத்தில் இன்ப மிகு ஒலி மீண்டும் மீண்டும் சேவிக்கப் பண்ணும்..

எட்டாம் பத்தில் அவதாரங்களின் அடைவு அனுபவம்.. 

ஒன்பதாம் பத்தில் அவன் ஒருவனுக்கே உரியவன் என்று திரு மந்த்ரார்த்த உறுதியை அருளுகிறார் ..

அடுத்து வண்டார் பூ  மா மலர் மங்கை மணம் நோக்கம் உண்டான் என்று மிதுனத்தில் கைங்கர்யம் அருளி த்வையத்தின் அர்த்தத்தை அருளுகிறார்-

உற்றத்தும் உன் அடியார்க்கு அடிமை என்று பாகவத சேஷத்வத்தை உணர்த்தி நமக்கு நல் வழி காட்டுகிறார்..

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ஸ்ரீ கோயில் கந்தாடை அப்பன் ஸ்வாமிகள் திருவடிகளே சரணம்-
ஸ்ரீ பெரியவாச்சான் பிள்ளை ஸ்வாமிகள் திருவடிகளே சரணம்-
ஸ்ரீ திருமங்கை ஆழ்வார் திருவடிகளே சரணம்..
ஸ்ரீ பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம்..

Sthothra Rathnam and Dvayam..

October 5, 2009

Sri Sadagoban swamikal anubavam..

AlavandhAr condensed the meanings of the manthra Rathnam (Dhvayam) to create the slOkams of SR.
* Among the 65 slOkams , the first 5 are those, who opened his spiritual eyes ;
the sthothram commences with the 6th slOkam .

* the 7th deals with the awesome Parathvam of the Lord , which can be intimidating and
in slOkams 8-9 describes the Lord’s soulabhyam , which removes all fears about His accessibility .

* From 10 to 21 , AlavandhAr dealt with the many meanings of NaarAyaNa sabdham .

* In the 22nd SlOkam , AlavandhAr performed Prapatthi.

* From 23-27, he expressed his qualifications (adhikAram) for Prapatthi at the sacred feet of the Lord .

* From 28-29 , he explained that great fruits come out of the easy observance of prapatthi.

* From 30 to 46 , AlavandhAr revealed the inner meanings of the uttara KHANDam of Dhvayam.

The slOkams from 32-46 describes parama Padha Vaibhavam , which formed the basis of Sri VaikuNta Gadhyam .

* In slOkam 47 , he expressed his nirvEdham over nonperformance of the upAyam to redeem him .

* From 48-51 , he showed us that Prapatthi alone will give the fruits of Moksham .

* From 52-53 , he dealt with Bhara samarpaNa Tattvam.

SlOkma 52 is important in that it was used by ThirukkOttiyUr Nampi to teach RaamAnujA that
Seshathvam is SvarUpa NirUpakam to a Jeevan .

SlOkma 53 is an echo of NammAzhwAr’s ThiruvAimozhi2.3.4: ” YenathAvi YaaryaanAr tantha nee koNDAkkinayE “.

* From 54-57 , he begged for the Lord’s anugraham to lead the life of prapannA until dehAvasAnam.

He celebrated the glory of Bhaagavatha Sangham in SlOkam 55.

* From 58-63 , AlavandhAr described with example the protective qualiites of the Lord such as
KaaruNyam , Vaatsalyam , Bhandhuthvam et al and sought refuge .

SlOkam 60 is a moving acknowledgement of the Sarva Vidha Bhanthuthvam of the Lord in the context of Bhara SamarpaNam.

ParAsara Bhattar recited the 62nd slOkam of SR before Sri RanganAthA and described himself as ” amaryAtha: Kshudhra:”

* In the 64th slOkam , AlavandhAr reminded the Lord of his saraNAgathi Vratham.
This is the Abhaya PradhAna SlOkam and became the basis of Swami Desikan’s Abaya PradhAna Saaram and NishEpa Rakshai.

* In the final 65th slOkam , he celebrated the glory of AchAryAnugraham and AchArya sambhandham and
prayed for the Lord’s grace atleast for the sake of his grandsire, Sri Naathamuni , the great AchAryA..

Thamarai-Shri.Padmanaban Swami..

October 1, 2009
 

 1..A symbol of Notional Comparison.ThAmaraik kADu malar kaNNodumAi sevvAi – Says Sri Nam-AzhwAr in ThiruvAsiriyam-5.

 

‘adithaLamum thAmaraiyEa -angagaLum pangayamEa ‘ are the sweet words from Thriumangai mannan from the Periya ThiruMozhi 8-1-5; drawing a simile for the feet, arms of ThirukkaNNapuram Souri-p-perumAL.

 aNaithulagumudaiya aravindha lOchanan ‘ Sri NAm AzhwAr makes this aravindham as a proper noun of EmperumAn of tholaivillimangalam.The Second ten of ThriuvAi mozhi extensively talks about EmperumAn being the cause of one and all.- kAraNathvam. In the seventh ThiruvAimozhi of the iraNdAm pathu SwAmi Nam-AzhwAr spells out the twelve divine names of the Lord and the words ‘paRpa nAbhan ‘ is also included in this. The fact that this name itself cannotes the creation and the association with padhmam is indeed a feather in the cap of lotus. The sixth thiruvAi mozhi first pAsuram also clearly states this aspect ‘pAmaru mU vulagum padaitha paRpa nAbhA vO!’ 

” .thiru-kamala-pAdham vandhu..’ Proclaims Sri ThriupAnAzhwAr declaring that the lotus feet of the Lord comes and rests in his mind and eyes.

‘pAmaRu mUvulagum aLandha paRpa pAdhA O!’ ThiruvAi mozhi 7-6-1; The divine feet of the Lord measuring the worlds is now compared to the soft lotus.

thAmarai-aravindham-pangayam-kamalam-padhmam–all these are used to compare the eyes, arms, hands and feet of EmperumAn.
 

 AzhwAr later realising that having lowered the dignity of EmperumAn by such comparisons -paranjOthi-nin-igazhndhu pin-3-1-3 of ThriuvAi-mozhi; determines not to draw similarities with His characteristics thereafter.-en paranjothi GOvindhA paNburaikka mATTEAnEa 3-1-3 ThiruvAiMozhi.

 

 kaTTuraikkil ThAmarai nin-kaN-pAdham kai ovvA..’ ThiruvAi mozhi 3-1-2.’declares svAmi nam-AzhwAr confessing that though he has compared these terms to the organs of the Lord, they do not any way come up to the expectations of the similarity.

Therefore, all these words, says mARAn, are only a

A symbol of Notional Comparison.

2..A Symbol of Creation/Supremacy

AzhwAr-s have liberally correlated creation to ‘ThAmarai’. That the cosmic creation took place from the divine naval is well known but the lotus in which brahmA was placed from where the creation continued is the nexus of aravindham and kAraNathvam 

‘.vundhi-mAmalar mEmisaip padaithvan, vugandhinidhuRai kOil” is the line from the verse dedicated to vaN purudOthamam – 4-2-9 of Periya Thriumozhi.

 

 

 Here comes of course where SwAmi Nam AzhwAr takes the creation to the logical conclusion and associates the thAmari to Supremacy.Sri krshNA declares in the divine gospel ‘pathram, pushpam, palam-thOYam’ as simple elements of worship.

One of the best pAsuram-s in determining the Supremacy which has made me again and again wonder the greatness of parAnkusan.

This is from Periya ThiruvandhAdhi.

‘mudhalAm Thriuvuruvam mUnRenbar, onREa

mudhalAgum mUnRukkum enbar-mudhalvA

nigar ilagu kAr vuruvA nin agathathAnREA

pugar ilagu ThAmaraiyin pU’ -72;  

Here is the overwhelming evidence. Let them see with their own eyes. Oh! Lord dont they realise that the ThAmarip pU has sprung from Your naval from which the creation took place? mudhalvA-nigar ilagu kAr vuruvA nin agathathanREa pugar ilagu.

3..A Symbol of Pride and Ego

 Sri PeriyAzhwAr sees this very flower in two different perspectives. One angle makes this ‘lotus’ really proud, the other full of ego.

Pride: As we know AzhwAr-s do not have a knack of seeing the Lord in all natural phenomenon. It is in their blood. PeiryAzhwAr is observing the rich lush fields of thriruvarangam. He sees the lotus in full bloom with its richness and colour, it is flying high rising and springs up waving here and there. What does he say/ 

He compares this with that of the thrivikramA whose divine feet sprung up in a jiffy towards the skies. Here you see, this lotus goes up on the air, like the divine feet of vulagaLandha perumAL who measured all the worlds and the sagging weight of the paddy is bowing down towards the towering lotus similar to srEvaishNavites falling at the feet of the Lord. 

 vuram peRRa malar kamalam vulagaLandha sEavadi pOle vuyarndhu kATTa,

varam peRRa kadhir sennel thAL saiyndhu thalai vaNangum thaN arangamEa” PeriyAzhwAr Thirumzohi 4-9-8;

for ego-

‘pudhu nAN malar kamalam-emperumAn pon vayiRRil pUvEA pOlvAn, podhu nAyakam bhAvithu irumAndhu pon sAikkum punal arangamEa’ 4-9-4;
4..A symbol of Defeat and Victory
 

 

 

 

 

“.Adich chOdhi nE ninRa thAmaraiyAi alarndhadhuvOA? Thiru vAi Mozhi 3-1-1; asks swAmi nam-AzhwAr?
 

 The Divine feet of EmperumAn emerged victorious being very soft and therefore, the ThAmari became the seat of the feet of, none other than EmprumAn

 

 

By virtue of being a loser, the lotus eternally carries the ‘thiruvadi’ of EmperumAn. Can anybody else possess this enviable wealth. Therefore, it is indeed a victory story also.  

 

 

 

 

I am not just reeling it off just like that. Let us refer EDu

‘kulirthiyAlum, parimaLathAlum,sevviyAlum,thAmarai thiruvaDigaLukku thORRuch sumakkiRAp pOlEA AyiRRu irukkiRAdhu ”

.thAN thAmarai sumakkum pAdhap perumAnai” 4-5-8 of ThriuvAiMozhi again from Sri ParAnkusan
5..A Symbol of Simple Worship.
 
 
 

 

 

‘kangulum pagalum kaN thuyil aRiyAL, kaNNa nEr kaigaLAl iRaikkum,

sangu chakkaram enRu kai kUppum thAmarai-k -kaN enREA thaLarum” 7-2-1;

‘veLLaich suri sangodu Azhi yEAndhi -thAmraikk kaNNan en nenjin vUdEa” 7-3-1;

ThiruppAVai

‘ sangodu chakkaram yEAndhum thadak kaiyan pangayak kANNAnai..’ 14

One can decipher the common thread here. The SudharasanAzhwAn and Sri Panchajanyam always reminds the divine eyes of the Lord. However, the divine eyes is correlated to thAmarai. The class is clearly thus underlined, sangu , chakkaram and kaNgaL with lotus.
7..Thamarai – A Symbol Contraction and Expansion

 

” oN pU vuyarum kathiravanEA nOAkkum’ -mudal thiruvanthathi-66
 

 

 

“.senkamalam andharam sEAr venkathirOaRkallAl alarAvAl”-perumal thirumozli- 5-6;
 

 

 

 

 

 

 

 

‘Angu malralum kuviyum-mAl vundhi-Vai-

ONgu kamalathin oN podhu, Angai thigiri sudar ennum

veN sangam vAnil pagarum mathi enRum pArthu”-moontram thiruvanthai-

 67;

This is the Exception to the rule and exceptions do occur only when the lotus in the nAval of EmprumAn who is adorned by Divine Conch and Mace.
8..uvamai aahu peyar..

 

 

 

 

 

 

‘ ..maN vin muzhudhum aLandha oN thAmarai”

8-5 ThiruvAi Mozhi

‘thAvi vaiyam koNda thadam thAmaraigatkEa..:” 6-9-10.
 

 

 

 

 

 

 

 

‘ nEArEA kadi-k-kamalthu irundhum kANkilAn

kaNNan adi-k-kamalam thannai ayan’ mudhal thiruvandhAdhi 56;

9..A Symbol of PirATTi

 

 

 

 

 

‘pUvinai mEAViya dhEavi maNALan’ are the words of SwAmi nAm AzhwAr from Thriuvirutham.

‘ThAmarik kEALvan ennum..’ are the words of Sri Kaliyan 4-8-2;

of Periya Thirumozhi.

 

” .oN ThAmaraiyAL kEALvan oruvainaiyEA nOAkkum vuNarvu” This is Poizhgai AzhwAr from mudhal thiruvandhAdhi

 

 

” poRRAmaraiyAL kEALvan puLLam pUdham kudi”

10..

 

ThAmrai ThADAgam and EmperumAn

“ThAmrai nEL vAsath thadam pOle varuvAnEa -oru nAL vandhu thOnRAyEa’ Thriu-vAi Mozhi 8-6-1;

Sri

 

 

 

 

 

 

 

 

 GajEndhrAzhwAn went in pursuit of this flower -the lotus-

kadi kol pUm-pozhil kAmaru poizgai -vaigu

thAmarai vAngiya vEzham’ 5-8-3 of Periya thirumozhi and desired to place at the feet of the Lord the fresh lotus.

 

 The ThiurvAi mozhi dedicated to Thiruvananthapuram also speaks on this very aspect

‘ sAndhodu viLakkam dhUpam, thAmarai malargaL nalla,

Aindhu koNdu yEAtha vallAr avar andhamil pugazhinArEA’ 10-2-10;

 

 ThAm vuLarEa, tham vuLLam vuL vuLadhEa, thAmaraiyin pU vuladhEa,yEathum pozhudhuNdEA- vAman thirumaruvu thAL maruvu senniyarEa

sevvEA aru naragam sEArvadhu aridhu’ -Erandaam Thiruvanthathi-21..

 

 All these go to prove that indeed thAmarai is’A Symbol of Simple Worship

6..A Symbol of Elite Class

 

‘enganEyOa annai mErgAL.. sanginOdum, nEamiyOdum, thAmarik kaNNinOAdum” 5-5-1.

32-Vidyas-By Shri.Mani.

October 1, 2009
  1. Sad Vidya — the Universal Cause
    • Chhandogya Upanishad, VI
  2. Antaraaditya Vidya — the Person within the Sun
    • Chhandogya Upanishad, I.vi.6
  3. Akasa Vidya — the Cosmic Ether
    • Chhandogya Upanishad, I.ix.1
  4. Prana Vidya — the Vital Breath
    • Chhandogya Upanishad, I.xi.5
  5. Paramjyoti Vidya — the Supreme Light
    • Chhandogya Upanishad, III.xiii.7
  6. Sandilya Vidya — Sandilya’s Teaching
    • Chhandogya Upanishad, III.xiv.7
  7. Upakosala Vidya — Meditation as taught to Upakosala
    • Chhandogya Upanishad, IV.x
  8. Vaisvaanara Vidya — the Universal Being
    • Chhandogya Upanishad, V.xi
  9. Bhuma Vidya — the Great One
    • Chhandogya Upanishad, VII
  10. Satyakaama Vidya — Meditation as taught to Satyakaama Jaabaala
    • Chhandogya Upanishad, IV.iv
  11. Dahara Vidya — the Imperceptible Ether within the Heart
    • Chhandogya Upanishad, VIII
  12. Madhu Vidya — Honey
    • Chhandogya Upanishad, III.i
  13. Samvarga Vidya
    • Chhandogya Upanishad, IV.iii
  14. Gayatri Vidya — the Gayatri Mantra
    • Chhandogya Upanishad, III.xii
  15. Panca Agni Vidya — Meditation on the Five Fires
    • Chhandogya Upanishad, V.iii to x.
  16. Akshi Vidya — Within the Eye
    • Chhandogya Upanishad, IV.xv.1
  17. Antaryaami Vidya — the Inner Controller
    • Brhadaaranyaka Upanishad, III.vii
  18. Akshara Vidya — the Imperishable
    • Brhadaaranyaka Upanishad, III.viii.8
  19. Jyotishaam jyotir Vidya — the Light of Lights
    • Brhadaaranyaka Upanishad, IV.iv.16
  20. Maitreyi Vidya — Yajnavalkya’s Teaching to his wife Maitreyi
    • Brhadaaranyaka Upanishad, II.iv
  21. Sarvaantaraatmaa Vidya — the Inner Self of All
    • Brhadaaranyaka Upanishad, III.iv
  22. Anandamaya Vidya — the Self consisting of Bliss
    • Taittiriya Upanishad, Anandavalli
  23. Vaaruni Vidya — Meditation as taught by Varuna
    • Taittiriya Upanishad, Bhriguvalli
  24. Nyaasa Vidya — Self-surrender
    • Taittiriya Narayanam, 49–52
  25. Paramapurusha Vidya — the Supreme Person
    • Katha Upanishad, I.iii
  26. Naciketa Vidya — Meditation with the Naciketa fire
    • Katha Upanishad, I.ii
  27. Angushta-pramita Vidya — Brahman as resident within the Heart, of the size of the Thumb
    • Katha Upanishad, II.iv.12
  28. Paryanka Vidya — Brahman as the highest God in the Supreme Abode
    • Kaushitaki Upanishad, I
  29. Pratardana Vidya — Meditation as taught to Pratardana by Indra
    • Kaushitaki Upanishad, III
  30. Baalaaki Vidya — Meditation as taught to Baalaaki
    • Kaushitaki Upanishad, IV
  31. Aksharapara Vidya — Meditation on the Imperishable
    • Mundaka Upanishad, I
  32. Isavasya Vidya — Meditation as taught in the Isavasya Upanishad
    • Isavasya Upanishad
    • ———————————————-
      • சத் வித்யா -சகலத்துக்கும் சர்வ வித காரணம் -சாந்தோக்யம்
        அந்தர் ஆதித்ய வித்யா -சாந்தோக்யம்
        ஆகாச வித்யா -சாந்தோக்யம்
        பிராண வித்யா -சாந்தோக்யம்
        பரஞ்சோதி வித்யா -சாந்தோக்யம்
        சாண்டில்ய வித்யா -சாந்தோக்யம்
        உபகோஸல வித்யா -சாந்தோக்யம்
        வைச்வானர வித்யா -சாந்தோக்யம்
        பூமா வித்யா -சாந்தோக்யம்
        சத்யகாம வித்யா -சாந்தோக்யம்
        தகர வித்யா -சாந்தோக்யம்
        மது வித்யா -சாந்தோக்யம்
        சம்வர்க்க வித்யா -சாந்தோக்யம்
        காயத்ரி வித்யா -சாந்தோக்யம்
        பஞ்ச அக்னி வித்யா -சாந்தோக்யம்
        அஷி வித்யா -சாந்தோக்யம்
        அந்தர்யாமி வித்யா -ப்ருஹதாரண்யம்
        அக்ஷர வித்யா -ப்ருஹதாரண்யம்
        ஜ்யோதிஷம் ஜ்யோதி வித்யா -ப்ருஹதாரண்யம்
        மைத்ரேயி வித்யா -ப்ருஹதாரண்யம் -கணவர் யஜ்ஜனவல்க்யர் உபதேசம்
        சர்வ அந்தராத்மா வித்யா -ப்ருஹதாரண்யம்
        ஆனந்தமய வித்யா –தைத்ரியம்
        வருணி வித்யா -தைத்ரியம்
        ந்யாஸ வித்யா -தைத்ரியம்
        பரம புருஷ வித்யா -கதா உபநிஷத்
        நிச்சிகேத வித்யா -கதா உபநிஷத் -அக்னி உபாஸ்யம்
        அங்குஷ்ட ப்ரமிதா வித்யா -கதா உபநிஷத்
        பரியங்க வித்யா -கௌஷிதிக உபநிஷத்
        ப்ரதர்தன வித்யா -கௌஷிதிக உபநிஷத் -இந்திரன் உபாஸ்யம்
        பாலகி வித்யா -கௌஷிதிக உபநிஷத்
        அக்ஷர பர வித்யா -முண்டக உபநிஷத்
        ஈசாவாஸ்ய வித்யா -ஈஸா வாஸ்ய உப நிஷத்