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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.

Posted in Divya desams, Sri Vaishna Concepts | Leave a Comment »

ஸ்ரீ திரு விருத்தம் -5..

September 5, 2010

(தாய் பாசுரம் என்றும் தோழி பாசுரம் என்றும் சொல்லலாம்
செங்கோல் ராஜ்ஜை -சங்கல்பம் -அது கூட பொய்யானதே என் மகள் விஷயத்தில் -அல்லது இவள் விஷயத்தில் –
அருளாத நீர் -பிரதான அர்த்தம் அல்ல
ரூப ரஹித ஸ்பர்ச வான் காற்று குளிர்ந்து இருக்க வேண்டும் -நெருப்பை வீசுகிறதே
பனிப்பு இயற்கையாக உடைய தண் குளிர்ந்த -தொழில் குணம் மாறி நெருப்பை சொரிகிறதே
இவளுக்கு மட்டும் அல்ல -ஊருக்கே -இவள் தசையைப் பார்த்து )

அவதாரகை –

விபூதி ஆகாரத்தாலே -இங்குள்ள பதார்த்தங்கள் ஸ்மாகரமாய் நலிகிற படி –
ஜ்ஞான சங்கோசம் அற்று –
ந ச புன ஆவர்த்ததே -என்கிற தேசத்திலே போனால் ஸ்மாகரமாவை-
இங்கே ஸ்மாகரகமாம் படி எங்கனே என்னில்

ஸ்வ எத்ன சாத்தியமான ஜ்ஞானம் அன்றிக்கே
மயர்வற மதிநலம் அருளப் பெறுகையாலே
பரபக்தி பர ஜ்ஞான பரம பக்திகள் ஏக ஷணத்திலே இவர்க்கு உண்டாகையாலே
இங்கே இருக்கச் செய்தே-ஸ்மாரகமாய் நலியும்படி
இவருக்குப் பிறந்த ஜ்ஞான வைசத்யம் இருந்த படி –

(அதிகரணம் -2-அவி பாகேந த்ருஷ்டவாதிகரணம் –

முக்தி தசையில் எல்லா பந்தங்களில் நின்றும் விடுபட்ட ஜீவன் தன்னை
பரமாத்மாவை விட வேறுபட்டவனாக அனுபவிக்கிறானா
அல்லது அஹம் ப்ரஹ்மாஸ்மி -என்றா -என்று சம்சயம் இதுவே சங்கதி –

முக்தன் பர ப்ரஹ்மத்தை விட்டு பிரியாதவன் என்று எண்ணிய படியே அனுபவிக்கிறான்
என்று நிரூபிக்கப் படுகிறது

4-4-4-அபி பாகேந த்ருஷ்டத்வாத் –

வேறுபடாமல் உள்ளதாகவே காணப் படுகிறது –
அவனுக்கு பிரகாரமாக உள்ளதால் தன்னைத் தனிப்படாமல் உள்ளதாகவே அனுபவிக்கிறான்

தைத்ரியம் -ஸோ அஸ்நுதே சர்வான் காமான் சஹ ப்ரஹ்மணா விபச்சிதா –
முக்தன் சர்வஜ்ஞனான ப்ரஹ்மத்துடன் இருந்து அனைத்து குணங்களையும் அனுபவிக்கிறான் –)

(இங்கு ஸ்வரூப ஐக்யம் பொருள் அல்ல-ஸாம்யத்தையே சொல்கிறது
பிரகார பூதனாய் இருந்தே ஸகல கல்யாண குண விசிஷ்டனாய் அனுபவிக்கிறான்
என்று அர்த்தத்தைச் சொல்கிறது – –
இங்கு கர்மம் திரோதானம் நமக்கு -சரீர ஆத்ம பாவம் தெளிவாக அங்கு வருமே –
ததீயத்வ ஆகாரம் பார்க்கும் ஞானம் இங்கேயே ஆழ்வாருக்கு
அப்ருதக் சித்த விசேஷணம் -இங்கேயே ஞான விளக்கம் -நிர்ஹேதுக விஷயீ காரத்தால் –
அதனால் தான் துன்பப்படுகிறார் )

பனிப்பியல்வாக உடைய தண் வாடை இக்காலம் இவ் ஊர்ப்
பனிப்பியல்வெல்லாம் தவிர்ந்து எரி வீசும் அம்தண் அம் துழாய்
பனிப்புயல் சோரும் தடங்கண்ணி மாமைத் திறத்துக் கொலாம்
பனிப்புயல் வண்ணன் செங்கோல் ஒரு நான்று தடாவியதே —-5-

பாசுரம் -5-பனிப்பு இயல்வாக உடைய -வாடைக்கு வருந்தி மாமை இழந்த
தலை மகளைக் கண்டு தோழி இரங்குதல் -மாயா வாமனனே -7-8-

பதவுரை

பனிப்பு இயல்பு ஆக உடைய–குளிரச் செய்வதையே இயற்கை தொழிலாக வுடைய
தண் வாடை–குளிர்ந்த காற்றானது
இக்காலம்–இப்போது மாத்திரம்
இவ் ஊர்–இவ்விடத்தில் மாத்திரம்
பனிப்பு இயல்பு எல்லாம் தவிர்த்து–குளிரச் செய்வதாகிய (தன்னுடைய) இயற்கையை முழுதும் விட்டு
அம் தண்ணம் துழாய்–அழகிய குளிர்ந்த (அவனது, திருத்துழாயின் விஷயமாக
(ஆசைப்பட்டு)
பனி புயல் சோரும்–மழை துளித்தலை யுடைய மேகம் போல நீர் சொரிகிற
எரி வீசும்–வெப்பத்தை வீசுகின்றது;
(இவ்விதமாக)
பனி புயல் வண்ணன்–குளிர்ந்த காளமேகம் போன்ற தன்மையை யுடைய எம்பெருமானது
செங்கோல்–(என்றும் மாறாத) கட்டளை
ஒரு நான்று தடாவியது–இவ்வொரு காலத்தில் கோணலாய்ப் போனது,
தட கண்ணி–பெரிய கண்களை யுடைய இவளது
மாமை திறத்து கொல்லும்–மேனி நிறத்தை யழிப்பதற்கோ போலும்

—

அப்பிள்ளை உரை

இப்படி வாடையால் இவள் நலிவு படும் தசையை அநுஸந்திக்கும்
திருத்தாயார் பாசுரம்
காற்றுக்கு குளிரக் கடவதாக ஈஸ்வரன் நியமித்ததும் அந்நியதாய் ஆகிறதே
ரக்ஷணத்துக்கு பிராட்டி மாற்றிய இடம் திருவடிக்கு அக்னி சுடக் கூடாதே -ஸீதா பவ -என்றாள் -அன்றோ
இங்கு மூவரும் இருக்க -அவன் இவளை சிஷிப்பதா –

தடாவியதே -கூடுமோ மாறி விட்டதா வருத்தம் கலந்த வெறுப்பு சங்கை கவலை தோற்ற ஸ்வரம் -கேள்வி அல்ல
இது என் பெண் பிள்ளை நிமித்தமாக தாயார் இன்னாதாகிறாள்
அவனால் ஆதாரத்துடன் அணைப்பவன் -இவளைப் படுத்துவதா மட்டும் அல்ல
அவன் ஸத்ய ஸங்கல்பம் பொய்யாகலாமோ
கூரத்தாழ்வானை விட்டுப் பிரிய திரு உள்ளம் இல்லாத எம்பெருமானார்
ஈஸ்வரன் ஆணையைப் பேணி பாது காத்தால் போல் அன்றோ இதுவும்
பிரிவும் -12 ஆண்டுகள் மேல் கோட்டைக்குச் சென்றதும் -திரு நாட்டுக்கு எழுந்து அருளியதும் உண்டே
ஈஸ்வரன் ஆணையை உடையவர் நிமித்தமாக இல்லை யாக்கினான் என்று இருக்கக் கூடாதே
அதுக்காக திருத் தாயார் ஏங்குகிறாள்
இது தோழி வார்த்தையாகவுமாம்

குளிர்த்தியை இயல்பாக உடைத்த மந்த மாருதம் இக்காலத்தில் இவ்வூர் ஒன்றிலும்
ஆழ்வாருக்கு மட்டும் அல்ல குளிரும் ஸ்வ பாவம் தவிர்ந்து நெருப்பை வீசா நின்றது

அழகிய திருத் துழாயின் குளிர்த்தியிலே -அதன் பொருட்டு
இவள் ஸ்வபாவம் இழந்து -ஆறி இருக்காமல் -அழகிய கண்களை உடைய இவள் -தன்மையும் மாறும்படி
வர்ஷுக வலாஹம் போல் -முகில் வண்ணன் -வடிவை உடைய செங்கோல் இவ்வாறு செய்வதே
ஒரு நாள் இவ்வாறு விளைந்ததே
சார்ங்கம் சங்கல்பம் விடாதவன்
சோரா நின்ற தடம் கண்ணி

ஸ்வ பாதேசம்
சம்சாரத்தில் பாஹ்ய விஷயங்களே எல்லாருக்கும் அனுகூலமாய் செல்லா நிற்க
தமக்கு எம்பெருமானோட்டை அல்லது செல்லாமல்
பாஹ்ய விஷயம் நலியும்படி சொல்கிறது –

—-

வியாக்யானம் –

பனிப்பியல்வாக உடைய தண் வாடை –
குளிர்த்தியை ஸ்வ பாவகமாக உடைத்தான மந்த மாருதமும்

இக் காலம் இவ் ஊர்ப் பனிப்பியல்வெல்லாம் தவிர்ந்து எரி வீசும் –
இக் காலத்திலே
இத் தேசத்திலே
இதுக்கு ஸ்வபாவ பேதம் பண்ணுகின்றவன் ஆகையாலே
அவனுக்காக நின்றபடி

பதார்த்தங்கள்
ஸ்வ பாவ பேதமும்
ஸ்வரூப பேதமும் பண்ணிக் கொண்டே யாகிலும்
இவளை அழிக்க நினைத்த படி-

அவன் தனக்கு ஸ்வரூப ஸ்வ பாவங்கள் வேறு பட்டால்
அவனைப் பின் செல்லுகிறவற்றைச் சொல்ல வேணுமோ

(தத்துவமும் தகவும் இல்லை -கிருபையும் ரக்ஷகத்வமும் இல்லையே அவனுக்கு )

(பத்மகேசர சம்ஸ்ருஷ்டோ வ்ருஷாந்தர விநிஸ் ஸ்ருத
நிச்வாச இவ ஸீதாயா வாதி வாயுர் மநோ ஹர –கிஷ்கிந்தா -1-71-

பத்மகேசர சம்ஸ்ருஷ்டோ -தாமரைப் பூவின் தாதுக்களோடு கலந்ததாய்
வ்ருஷாந்தர விநிஸ் ஸ்ருத -மரங்களின் நடுவே இருந்து வெளி வருவதாய்
நிச்வாச இவ -மூச்சுக் காற்று போலே
ஸீதாயா-ஸீதா தேவி யினுடைய
வாதி -வீசுகிறது
வாயுர் -காற்று
மநோ ஹர -மனசை அபஹரிப்பதாய்-)

(பத்ம சௌகந்தி கவஹம் சிவம் சோக விநாசநம்
தன்யா லஷ்மண சேவந்தே பாம்போ பவன மாருதம் -கிஷ்கிந்தா -1-115-

பத்ம சௌகந்தி கவஹம் -தாமரை ஆம்பல் ஆகிய புஷ்பங்களின் மணத்தை தரித்து நிற்பதும்
சிவம் -பரிசுத்தம் ஆனதும்
சோக விநாசநம் -துன்பத்தை துடிப்பதையும்
தன்யா -பாக்யவான்களே
லஷ்மண-லஷ்மணா
சேவந்தே -அனுபவிக்கிறார்கள்
பாம்போ பவன மாருதம் -பம்பா சரஸ்சின் கரையில் உள்ள தோட்டத்தில் இருந்து வீசுகிற காற்றை-)
இந்த ஸ்லோக வியாக்யானம் நம்பிள்ளை ஈட்டில் விரிவாக அருளிச் செய்துள்ளார்)

அம் தண் அம் துழாய்-பனிப் புயல் சோரும் தடங்கண்ணி
சர்வேஸ்வரன் உடைய குளிர்ந்து அழகிதான திருத் துழாயை
ஆசைப் பட்டு கண்ண நீர் சோரா நின்றாள் –

(தண் குளிர்ந்து உள்ள திருத்துழாய்
பனிப் புயல் -கண்ணீர் குளிர்ந்து இருக்காதே விஸ்லேஷத்தில்
இங்கு ஆனந்த அஸ்ரூ பொருந்தாதே
பனி -தர்ச நீயம் -என்ற அர்த்தம் இங்கு
இத்தை நம்பிள்ளை ஈட்டில் காட்டி அருளுகிறார் )

இக் குற்றம் செய்தாருக்கு பட வேண்டுவது இவ்வளவேயோ
இப் பரப்பு மாற ஏகார்ணவம் பெற்றாலும் போராது –

(இது வாயிற்று இவள் செய்த குற்றம் –
பிரகலாதன் எங்கும் உளன் கண்ணன் சொன்னது போல் திருத்துழாயை ஆசைப்பட்டதே இவள் குற்றம்
ஆகாசத்தில் இருந்து வாயோர் அக்னி தண்ணீர் பிருத்வி
பூநிலாய ஐந்தும் -தாய் குணம் பிள்ளைக்கும் வருமே
அக்னியிடம் வாயு குணம் இருக்கலாம்
இங்கு குழந்தை போல் தாயுக்கு -அக்னி குணம் வாயுவுக்கு )

மாமைத் திறத்துக்கு எலாம் –
இந் நிறத்தை அழிக்கைக்கு கிடீர் -இப்பாடு பட்டது

பனிப் புயல் வண்ணன் செங்கோல் ஒருநான்று தடாவியதே –
தாபத் த்ரயங்களும் போம்படி இருந்த படி –

பனிப் புயல் வண்ணன் –
நிர்ஹேதுக ஸ்வ பாவன்

(குளிர்ந்த மேக வண்ணன் -என்றும்
மேக ஸ்வ பாவம் என்றுமாம் -கிருபா ஸ்வ பாவம் )

(நம்பிள்ளை ஈட்டில் இவ்விடம்
மூன்று விஷயங்கள் தன்மை மாறி
1-தத்வம் ஸ்வரூபம் ஸ்வ பாவம்
2-பெண்ணின் அழகு
3-ஸத்ய சங்கல்பம்
முதல் இரண்டும் த்ருஷ்டாந்தம்
நான்காவது
4-பிராட்டி சங்கல்பம் -பெருமாளாளாலும் கைவிடப் பட்டவனை ரஷிப்பேன் என்ற
தண்ணீரும் சுடுவது போல் -அவள் சங்கல்பம் மாறினதே –
பெருமாள் திரு உள்ளம் மாறாமல் இருக்க வேண்டி இருந்தாளோ –
விபீஷணனுக்கு-செய்தது போல் ராவணனையும் கை யாலாகாத தன்மைக்கு நிறுத்தி யதும் இவள் கார்யம்
சரணாகதிக்கு கையில் ஒன்றும் இல்லாமல் இருக்க –
செய்தாலும் மேலே கார்யகரம் ஆகாதது ராமன் திரு உள்ளம் மாறக்கூடாதே
இவன் சரணம் சொல்ல வேண்டிய ஏற்பாடுகள் எல்லாம் இவள் செய்தாள்
அதே போல் இங்கும் நாயகிக்கு ஞான விபாக கார்யம் –
ஆர்த்தி அதிகார பூர்த்திக்கு பெருமாள் செய்யும் கார்யம் ஆகையால் அத்தை மீறக் கூடாதே )

(இந்த பாசுரத்தைத் திரு உள்ளம் கொண்டே அமைக்கப்பட்ட ஸ்லோகம்
பேசிற்றே பேசும் ஏக கண்டார்கள் ஆழ்வார்கள் மட்டும் அல்லவே ஆச்சார்யர்களும் கூடவே தானே

தந்யைஸ் ஸ்ருதம் ததிஹ தாவக ராஸ காலே
கீதேந யேநஹி சிலாஸ் சவிலாம் பபூவஸ்
பஞ்சாபி கிஞ் ச பரிவ்ருத்த குணாநி பூதாநி
உர்வீ க்ருசாநு மருத் அம்பர சம்பராணி–ஸ்ரீ அதி மானுஷ ஸ்தவம்46-

இஹ -இந்த லோகத்தில்
தாவக ராஸ காலே –நீ குரவைக் கூத்து ஆடின போது
கீதேந யேந–யாதொரு வேணு கானத்தாலே
சிலாஸ்–கற்கள்
சவிலாம் பபூவஸ்-நீர்ப் பண்டமாயினவோ
கிஞ் ச-இன்னமும்
உர்வீ க்ருசாநு மருத் அம்பர சம்பராணி– பூமி அக்னி வாயு ஆகாசம் ஜலம்–என்கிற
பஞ்சாபி பூதாநி -பஞ்ச பூதங்களும்
பரிவ்ருத்த குணாநி -மாறுபட்ட குணங்களை யுடையவனாக
பபூவ –ஆயினவோ
தத் கீதம் தந்யைஸ் ஸ்ருதம் –அப்படிப்பட்ட கானமானது பாக்யாதிகர்களாலே செவி சாத்தப்பட்டது

ராஸ க்ரீடை -திருக் குரவை
அங்கநாம் அங்கநாம் அந்தரே மதவோ மாதவம் மாதவம் ச அந்தரேணர் அங்கநா
அந்த சமயம் திருக் குழல் ஓசையால் கடின பதார்த்தங்களும் நீர்ப்பண்டமாய் உருகிப் போயினவே
பஞ்ச பூதங்களும் ஸ்வ ஸ்வ குணங்கள் தன்மைகள் மாறாடப் பெற்றனவே
பாக்ய சாலிகளாலே அந்த திவ்ய கானம் செவி சாத்தப் பட்டதே
கருவிலே திருவிலாத அடியேன் போல்வாருக்கு அந்த பிராப்தி கிட்டாதே)

செங்கோல்-
நாம் பட்ட படி படுகிறோம்
அத் தலையில் ஆஞ்ஞைக்கு ஒரு ஹானி வாராது ஒழிய வேணும்

ஒரு நான்று
இன்று தொடங்கி

தடாவியது –
விலங்கிற்று-

இது தாயார் வார்த்தை –
காமம் சாரா வெறியதினிளமை காட்சி மகிழ தனலம் பாராட்டு -துறை –
(விருப்பப்பட்டது நடக்காத போது -பித்து பிடித்து
அவனது இனிமை இளமை போல்வன நலம் பாராட்டும் துறை )

அதாவது
சம்ஸ்லேஷ்சம் ஆகிற காமம் ஆனது
சாரா -கிட்டாமையால் உண்டான
வெறி உண்டு -பிச்சு
அதனுடைய இளமையாவது
காட்சி திருஷ்டி பந்தத்தை சொல்லுகையும்
மகிழ்தல் அநந்தரம் உண்டான ஹர்ஷ வசனமான மந்த ஸ்மிதத்தை நினைக்கையும்
நலம் பாராட்டு -சௌந்தர்யாதிகளை கொண்டாடுகை
கிளவித் துறை –

—

தாத்பர்யம்
இப் பாசுரத்தில் ஆழ்வார்
இவ் விபூதியில் உள்ள மாருதம் முதலான பதார்த்தங்கள் –
சர்வேஸ்வரனால் ஸ்ருஷ்டிக்கப்பட்டவையே இவை என்றும் –
அவனுக்கே சேஷ பூதம் என்றும் அனுசந்தித்து அவ்வழியாக-ததீயத்வ ஆகாரம் என்று அறிந்து –
சர்வேஸ்வரன் ஸ்ம்ருதி விஷயமாக
பிராப்தி த்வரையால் அலாபத்தால் விஷண்ணராய் இருக்க

அப்பொழுது பக்கத்தில் உள்ள பாகவதர்கள் சொல்லும் பாசுரத்தை
ஒரு விரஹிணி மந்த மாருதத்தால் பாதிக்கப் பட்டுக் கிடக்க அவள் நிலையை
தோழி உரைக்கும் பாசுரத்தால் அருளிச் செய்கிறார்

அருகே உள்ளார் இப்பெண் நாயகனான சர்வேஸ்வரன் சூடிய திருத்துழாயில் ஆசைப்பட்டு –
பெற வேண்டும் -என்று எண்ணி -கிடைக்காமையால் பெரு மழை போல்
தன்னுடைய விசாலமான நேத்ரங்களிலே தாரை தாரையாக கண்ணீர் பெருக்க
ரக்ஷகனான சர்வேஸ்வரன்
தனது ஸ்வரூபம் மாறாடிக் கொண்டு -கருணை ரக்ஷகத்வம் இல்லாமல் ஆகவே
தொண்டனான வாயுவும் இவளது சவுந்தர்யம் அழிக்கக் கோலி –
தனது குளிர்ந்த -சீத ஸ்வபாவம் மாறாடிக் கொண்டு உஷ்ண ஸ்வபாவம் அடைந்து -நெருப்பாய்
இப்பொழுது இவ்வூரில் இவள் மேல் அழல் வீசத் தொடங்கிற்று
வாயுவுக்கு வெப்பமும் குளிரும் இருக்கக் கூடாது என்ற சர்வேஸ்வரன் ஆஜ்ஜை கூட
இப்போது இவருக்காக பங்கமாயிற்றே -என்று இன்னாப்பு –

—————————————————————

ஸ்ரீ கந்தாடை அப்பன் திருவடிகளே சரணம்
ஸ்ரீ பெரியவாச்சான் பிள்ளை திருவடிகளே சரணம் .
நம் ஆழ்வார் திருவடிகளே சரணம்.
பெரிய பெருமாள் பெரிய பிராட்டியார் ஆண்டாள் ஆழ்வார் எம்பெருமானார் ஜீயர் திருவடிகளே சரணம் .

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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.

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Maa munikal Mahimai- PBA Swamikal..

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



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Vaikasi Visaaham Mahimai- Smt.Geetha Vasudevan..

September 5, 2010

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

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

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

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

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

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

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

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

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

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

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

“srisailesa daya patram dhi bhaktyadi gunarnavam
yathindrapravanam vande ramya jamataram munim”

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

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

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

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

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Vaduka Nambi Vaibhavam..

September 5, 2010

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

Famous Incidents

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

1. Pall Pongiya Prabhavam:

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

2. Mattru Onninai Kaana Prabhavam:

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

3. Andaan’s Thirumaligai Prabhavam:

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

4. Thirukurungudi (Vaishnava Nambi Prabhavam):

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

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

5. Acharya Thiruvadi Sampantha Prabhavam:

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

Significance of Saligramam:

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

Swami’sLiterary Works:

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

Thanks for Antaryami .com for this nice compilation

Vaduka Nambi Thiruvadikale Saranam.

Aalvaar, Emberumaanaar, Jeeyar Thiruvadikale Saranam.

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Thiru Kurukai Piraan Pillaan..

September 5, 2010

Aavani Miruka seersham Thiru avathaaram

Thiru malai Nambiyin Thiru kumarar/Emberumaanaarinsishyar/ Yengal aazvaan evarukku sishyar

aaraayira Padi Aruli seythavar

Thaniyan..

Simhey miru sritho baatham  raamaanuja pathaa srtham

Draavidam gjaaya thath vagjam  gurukaathibam aasriye..

Ubadesa Rathna Maalai -41

Thellaarum Gjaana  Thiru kurukai piraan

pillaan yethiraasar per arulaal ,ullaarum anbudane  maaran marai porulai antru  uraithathathu inbamam mihum aaraayiram..

Thiru Kurukai Piraan Pillaan Thiru vadikale Saranam

Emberumaanaar Jeeyar Thiru vadikale Saranam

Aalvaar, Emberumaanaar, Jeeyar Thiru vadikale Saranam.

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Sri Yathothakari Temple

September 4, 2010

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

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

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Sri Krishna Yayanthi-Shri maathava Kannan Swami..

September 4, 2010

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

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

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

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

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

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

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

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

Posted in Kannan, Krishnan kathai amutham, Sri Vaishna Concepts | Leave a Comment »

Sri Krishna Jayanthi..

September 4, 2010

Concerning the relationship between Sri Krishna and our Moolavar, Sri Periya Perumal Ranganathan. We believe they are the same, thus praying to Periya Perumal is equivalent to praying to Krishnar. Naam Perumal, the Utsavar, is likened to Sri Rama. So this is indeed a big occasion of Sri Krishna in way of Sri Ranganatha!

Lord Krishna ‘s birthday is celebrated September 2nd, also known as Sri Pancharatra Jayanthi. The main celebrations of Krishna Jenmaashtami(Jayanthi) takes place in Kili Mandapam in the Sri Rangam Campus which is where the main Krishna Sannidhi is located, There you can find lord Sri Krishna with his parents, father Nandagopan, his mother Yasodha and His wife Rukmini.
On Wednesday, Thirumanjanam is done for Krishna and his Parivaram. On Thursday, Sri Krishna and Nam Perumal are taken on procession in the four Chitra streets on Sri Jayanthi itself. Of special note, Uri Adi Utsavam is also done in the presence of our Azhagiya Manavalan in South Chitra Street Thursday. Our Namperumal then has a grand Thirumanjanam and Alankarams are done then Purappadu to Moolasthanam also.
On the same day(Krishna Jayanthi), Sri Krishnan goes on purappadu to Chitra Street and he hands out sesame oil as prasadam while on his procession.

During the evening Perumal and Ubayanachiyar will go on procession to all the Chitra streets and enjoy the Uri yadi in South Chitra street and he reachsthe Moolasthnam.

Please seek the blessings of or Azagiyamanavalan during this grand Sri Jayanthi celebrations which will absolve all the sins accumulated by us knowingly or unknowingly.

Aalvaar Emberumaanaar , Jeeyar Thiru vadikale Saranam.

Posted in Divya desams, Kannan, Srirengam | Leave a Comment »

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