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OM NAMO BHAGAVATHE VISHVAK SENAYA NAMA :
SRIVAISHNAVISMNo.1. WEEKLY MAGAZINE FOR
SRIVAISHNAVITES.வை�ண�னாக �ாழ்ந்திட நாமும் �ிவை�ந்திடுவ�ாம் , வை�ண�த்வைதக் காத்திட நாளும் உவை�த்திடுவ�ாம்.
Estd : 07 – 05 -2004.
Issue dated 27-12-2009.
Sri venkatakrishnan.Thiruvallikkeni.
editor : sri.poigaiadianswamigal.
Sub editor : sri. sridhara srinivasan.EDITORIAL BOARD : SRI. V.C. GOVINDARAJAN & SRI. A.J. RANGARAJAN.
Flower : 5 petal : 28.
ஸ்ரீ:
ஓம் நம�ோ பகவம� விஷ்வக்ம�நோய ந�:
ஸ்ரீவைவஷ்ணவி�ம்
வைவணவர்களுக்கோன ஒம� வோ�ப் பத்�ிவைக.
வைவணவ – அர்த்�பஞ்சகம் – குறள்வடிவில்.
( வைவணவன் என்ற சசோல்லிற்கு அர்த்�ம்
ஐந்து குறட்போக்களில் சசோல்லபடுகிறது )
1. ச�ய்வத்துள் ச�ய்வம் ப�ச�ய்வம் நோ�ோயணவைனமய ச�ய்வச�னப் மபோற்றுபவன் வைவணவன் .
2. எல்லோ உயிர்கவைளயும் �ன்னுயிர் மபோல் மபணுபவமன
எல்லோ�ிலும் சோலச்சிறந்� வைவணவன் .
3. உடுக்வைக இழந்�வன் வைகமபோல் �ற்றவர்களின்
இடுக்கண் கவைளபவமன வைவணவன் .
4. �து, புலோல் நீக்கி சோத்வீக உணவிவைனத் �வி� மவறு
எதுவும் விரும்போ�வமன வைவணவன் .
5. ச�ய்வத்�ினும் ம�லோனவன் �ம்ஆச்சோர்யமனசயன
ச�ய்யோக வோழ்பவமன வைவணவன் .
�ோ�ன்,
சபோய்வைகயடியோன்.
OM NAMO BHAGAVATHE VISHVAK SENAYA NAMA :
SRIVAISHNAVISMNo.1. WEEKLY MAGAZINE FOR
SRIVAISHNAVITES.வை�ண�னாக �ாழ்ந்திட நாமும் �ிவை�ந்திடுவ�ாம் , வை�ண�த்வைதக் காத்திட நாளும் உவை�த்திடுவ�ாம்.
Dear Readers,
Adiyen is greatful to you all in bringing our SRIVAISHNAVISM weekly magazine a great success. To serve more effectively for our Sampradhyam adiyen started a “KAINKARYASABHA “, thro’which adiyen is planning to print / publish and distribute the books in Tamil and in English. The books will be distributed to SABHA members FREE of cost ( Not for sale )
To start with we are planning to publish Adiyen’s Swami Desikan’s arulicheyalgal in Tamil , “ARUL MAARI “ Collection of articles about Sri Vadantha Desikan by Villiampappam Sri.V.C. Govindarajan swamigal, “Essence of Geetha “ by Arumpuliyur Sri. Rangarajan Swamigal.
All are requested to join as a member.
Membership fee : Rs. 1000 /- ( one time payment ) with in India.
Those who are all residing outside India has to send 100 US Dollars.
The cheque should be drawn in favour of S.Parthasarathy payable at Chennai and send the same to the given below address with your complete address.
( Those who are residing out side Chennai shoul add Rs.50/ - towards postage expences charged by the bankers.
Dasan,
Poigaiadian.
S. Parthasarathy,
G-4, Sowbagya,15, IV Main Road,
Kasthurbai Nagar,
Adyar, Chennai – 600 020.
Phone : 044 – 24422273.
ப�ாய்வைகயடியான்.
ஹரி ப்ரியா !
இதுஎன்ன புதுவை&யான ப�யராக இருக்கின்றவத என்று வயாசிக்க வ�ண்-டாம். ஹரி என்றால் யார்? ஸ்ரீ&ந் நாராயணன் என்று கு�ந்வைதகளுக்குக்-கூட பதரியும். ப்ரியா என்றால் �ிரிய&ான�ள் என்று ப�ாருள். ஆக, ஹரிக்குப்�ிரிய&ான�ள் யாராக இருக்க முடியும் அந்த &ஹாலக்ஷ்&ிவைய த�ிர்த்து. அது சரி அதுபயன்ன அவைலகடலில் அ�தரித்த ஹரி ப்ரியா என்று தாவன வகட்கிறீர்கள் ! அதுதாவன இந்தக்கட்டுவைரயின் வை&யக்கரு-த்வத ! வ&வல �டியுங்கள்.
“ அகலக்கில்வலன் “ என்று எப்வ�ாதும் எம்ப�ரு&ானின் �லது &ார்�ினில் குடியிருக்கும் அ�வை=ப் �ற்றி .ஆ=�ந்தார் தம்முவைடய “ ஸ்வதாத்ர
ரத்னத்தில் “ என்ன கூறுகின்றார் என்று �ார்ப்வ�ாம்.
சகர்த்த யஸ்யா ��நம் புஜாந்தரம்
த�ப்ரியம் தா& யதீய ஜன்&பூ : I
ஜகத் ஸ&ஸ்தம் யத�ாங்க ஸம்ச்ரயம்
யதர்த்த &ம்வ�ாதி ர&ந்த்ய �ந்திச II
. அவைலபதாடரு.ம்...
From the desk of
Dr. SADAGOPACHARIAR SWAMIGAL
|| SamhithAs and AagamAs ||
One or two comments on the word Samhita. It is a Vedic word meaning a congregation of several independent units. Like all other Vedic words, it has several meanings as well.
In the Vedic context, Yajur Veda Samhita means redactions of the Rg Verses according to different schools or sakaas or branches such as Vajasaneyi -Madhyandhina Sukla Yajur Veda or the white Yajur Veda. There is another samhita known as Taittiriya Samhita or the Krishna Yajur Veda, which is more akin to a BrahmaNaa rather than Sruthi .There are many rescensions of both sukla and krishna yajur veda samhithAs .
When we use the larger definition, a congregation of several independent units , then AagamAs like PaancharAtra with its independent samhithAs dealing with temple ritual onwards ,Brahma SamhitA (hymns of Brahma in praise of Lord KrishNA containing manthrAs such as Kama bija manthram and kaama gayatri manthram and a host of other topics ranging from GanesA , DurgA to BhagavAn KrishNa) , Bhrigu SamhitA dealing with Jyothisha saasthram , DakshiNA murthy Samhitha (Taantric work dealing with Sri Vidya UpAsanA) , Susrutha samhitha dealing with Aayur Vedam , ALL of these fall in place.
SamhitA also is made up two words ( sam +hitha ). It means roughly one that brings hitham close to one . There are lot of aspects to the word SamhitA , which are worthy of interpretation . But it will be outside the scope of posting on definition and illustrative examples.
In the earlier posting , I included a definition of the word , SamhithA and gave some illustrative examples of SamhithAs .
Since SamhithAs (Veda and Aagama types) have been used as PramANAs to draw anumAnAs (inferences), it is appropriate to define them first.
1 .PramANam: It is defined as an accurate conception or notion or description as it is. It has also been derived as a means to arrive at correct knowledge or a mode of proof.
The naiyAyikAs , the Vedanthins , the MimAsakAs and the SaankhyAs recognize different kinds of PramANams:
naiyAyikAs: Four kinds (Prathyaksham , anumAnam , upamAnam and Sabdham)
VedAnthins and MimAmsakAs : Six Kinds ; two more added to the above four ( anupalabdhi and arthApatthi )
SaankhyAs: 3 kinds ( Prathayksham , anumAnam and sabdham ) anumAnam here refers to inference without flaw .
2 .AagamA means a text without flaw or sacred scriptures or the last of the pramANAs recognized by the naiyAkikAs (viz), sabdhA /Aaptha Vaakhyams like VedAs . PaancharAthra aagamam's sacredness as a result of its affiliation with Sriman NaarAyaNA is indicated by this quotation:
matham cha VaasudEvasya tasmAth aagamam uchyatE
AagamAs and VedAs have SamhithAs as content or dividing chapters. PaancharAthra AagamA has close to 100 samhithais. The most famous ones are Paadma , Ahirbudhnya samhithAs. Sriman N.Krishnamachari has posted sofar three outstanding articles on PaancharAthra Aagamam ( Saasthram ) in the SaraNAgathi Journal that you may wish to look up for details .
Excerpts from Samhithais pertinent to our discussion *************************************************
The 25th adhikAram of Rahasya Traya Saaram ( PrabhAvayavasthAdhikAram ) contains number of PramANams on who is a BrAhmaNan and who is not . In one subsection , Swami Desikan refers to all BhagavathAs as belonging to the same "Jaathi" and quotes from Sasthraas, IthihAsams , Divya prabhandhams and samhithAs .
Examples: 1 .Mahaa Bhaaratham
na sUdrA; Bhagavadh BhakthA: viprA BhagavathA: smruthA :SARVA VARNESHU tE sudrA: yE hyAbhakthA JanaardanE
(Meaning): Those SudrAs , who have Bhakthi towards Bhagavaan are not SudrAs . They are Bhaagaavatha BrAhmaNAs. In all jAthis (VarNAs), those, who have no bhakthi for JanaardanA are SudrAs.
Swami Desikan introduces the terminology of Bhaagavatha -BrahmaNan and Bhaagavatha-Sudran and Kevala BrahmaNan and kevala Sudran to distinguish the two classes.
2. Divya prabhandhams & AzhwArs' anubhavams
2.1:Swami Quotes PeriyavAcchAn PiLLai's commentary on the famous paasuram of Thirumangai's " Kulam Tarum " , paasuram which asserts that the blessed naamam of NaarAyaNA will yield one Sri VaishNava Kulam , JN~Anam and all kinds of wealth.
2.2: PeriyAzhwAr wishes to cast aside the old kulam and join the Thondar kulam thru wishing the Lord PallANdu (pandaikkulatthai Tavirnthu pallANdu--). This paasuram has been termed as Yekaanthi kula paasuram. Swami concludes that the jaathi of birth will stay, while the acquired kulam will not change.
2.3: A brahma-Vidh sUdrA like VithurA has been recognized by BhagavAN KrishNA , when he partook of annam at his house joyously against DuryOdhanA's objection .VithurA has been decribed as Svayam-Parisuddhan. He did not however volunteer rahasyArthams to DhrudhirAshran and referred him to a qualified Brahmin for instructions on Brahma Vidhyai and RahsyArthams .
2.4: AzhwArs also did not incorporate praNavam in their paasurams for the same reason , since such a sacred manthram has to be received via a proper AchAryA .This is in line with Bhagavan's upadesam in the 18th chapter of Gita , where Sri Parthasarathy points out: " better is one's dharma (though) imperfect than the dharma of another well-performed. He who does the duty ordained by his own nature incurs no evil (kilmisham)". In the earlier verse, He revealed that one attains perfection by worshipping Him with his own duty.
2.5: Thirumazhisai in his famous paasuram ,
" KulangaLAya yeeraraNdil onrilum piranthilEn ,--ninn ilangu paadamanRi maRROr paRRilEN yem IsanE "
declares: Oh , Sriman NaarAyaNA ! I have no other refuge except Your sacred feet , now that I have not been born in any one of the four kulams ( BrahmaNa , Kshatthriya, Vaisya and Sudra Kulams ) that are eligible to observe their own dharmams .
2.6:At another time , when the village Brahmins stopped their Veda PaarAyaNam at the sight of Thirumazhisai AzhwAr thinking that he was a non-Brahmin and as such should not hear the Veda vAkhyams , they could not remember the place where they had stopped . Thirumazhisai reminded them as to where they left off by a symbol without reciting the Veda Vaakhyam itself . He took in his hand a grain of black rice and scratched it to split it in to two parts ( KrushNAnAm vreehiNeem naka nirbhinnam -- Yajur Vedam 1.8.9) and the assembled BrahmANaas were astounded and recognized the AzhwAr's greatness . AzhwAr did not recite the VedA VakhYam , but guided them to the correct spot . It was not his duty to recite Vedam , but he was jn~Ana svarUpan and hence he knew the Vedam without the need to recite it . This fits in with the BhagavAn's aj~NA ( Gita 18.44) :
svE svE karmaNabhiratha: samsiddhim labathE nara :(Meaning ): Devoted each to his own duty , manattains the highest perfection .
2.7: Later in the same village, the ArchA mUrthy of the temple turned his face always to the direction of AzhwAr's travel. The uniqueness of the AzhwAr's greatness was also understood, when he showed to the protestors, who still contested him, by showing the form of the Lord resting on his heart cavity. All of them shut up and understood once and for all who is a " BrahmaNA " and who is not .
2.8:ThiruppANar is another of the Bhaagavatha BrahmaNaas praised by VihagEndra Samhithai . Swami Desikan quotes the following important verse as PramANam from that samhithai:
NaarayaNaika Nishtasya yaa yaa vritthis tadharchanamyO yO jalpasya sa Japa: tadh dhyAnam yannirakshaNam Itath paadhAmbhavathulam theertham tadhucchishtam supAvanamtadh ukthi maathram manthrArghyam tath sprushtam akhilam suchi II
(Meaning): For the one , who thinks always about Sriman NaarAyaNa , his karmAs are Bhagavadh AarAdhanams . Whatever he speaks is holy japam. Whatever he sees is Bhagavadh dhyAnam .The waters that have association with his feet are the most sacred .His speeches are all sanctifying manthrams. The leftovers from his eating are sanctifying to partake. His touch purifies all that comes into his contact.
2.9: NammAzhwAr was one of these most sacred ones , who followed their VarNAsrama Dharmam and acknowledged in his Sixty fourth Thiruviruttam paasuram ( IrukkAr MozhiyAr -) that he was limited . He says: Oh , My Lord ! The Brahmins will worship Your sacred feet by chanting Veda Rks . I do not have the adhikAram to do that. Hence, I will content myself with just the recitation of your NaamAs " .
2.10: Swami Desikan draws from all these pramANams and sums it up this way:
vaishNavathvENa maanyathvam samAnam munisammatham jAthyAdhi dhvamsatassAmyam mukthi kaalE bhavishyathi
(Meaning): The Rishis approve that being VaishNavAs is worthy of salutations independent of the Jaathis. At the time of Moksham, jaathis are destroyed and all mukthAs become equal in jaathi.
Summary: Doing their assigned VarNAsrama duties and performing ashtAkshara ( Vaidhika or Taantrika ) Japams , the various azhwArs irrespective of Jaathis attained Moksham and have celebrated thru their paasura Vaakhyams the glory of AshtAksharam this way:
Nin Thiruvettezutthum kaRRU -- Thirumangai( Having learnt and recited Your AshtAksharam )
Yettezutthum vaaramAha OthuvArkal vallar vaanmALavE "-Thirumazhisai ( Those , who perform AshtAkshara manthra Japam 8,000 times with pleasure would be capable of ruling the Upper world)
Naadum nakaramum nakaRiya NamO NaarAyaNAya "--PeriyAzhwAr(Oh , people , come hither and recite "Namo NaarAyaNAya" so that the smart ones of the City and those who are not that gifted from the rural parts can both understand )
nalvahaiyAl Namo NaarAyaNA " -- PeriyAzhwAr ( Repeating without any expected returns the manthram , Namo NaarayaNA many times )
aaseenA vaa sayanA vaa tishtanthO yathra kuthra cha Namo NaarAyaNAyEthi manthraika saraNA vayam ------Naaradheeya Kalpam (4.70 )
(Meaning): We are the ones , who have sought refuge in the MahA manthram , "namo NaarAyaNAya " , whether we are sitting, resting or standing anywhere . We have approached it as our UpAyam for Moksham.
That is the glory of this MahA manthram adapted for one and all as Vaidhika or Taantrika manthram to yield moksha siddhi.
Namo NaarAyaNA
Daasan , Oppilaippan Koil VaradAchAri Sadagopan
srivaishnavism LETTERS FROM OUR READERS.
Thanks Swamin.Wonderful Work.i just began to realise Swami's greatness after reading thrrough te article.
Vedanta Acharyan Tiruvadigale Swranam.
Thanks!
Sri: Dear Sriman Parthasarathy Srinivasan : This is splendid news .It will help AastikAs all over the world . .adiyEn has a suggestion . Can we include this monograph as a New ebook in the Sri Hayagrivan Series with Yourself as the author. We can add some pictures of PerumAL ThirukkalyANam and any additional material. We can also acknowledge the contributions of Dr. D.Narayanan .Please let me know what you think of this proposal to reach out further . Srimathy Jayashree DesikAchari is very good at assembling such multimedia documents. She can help .NAMO SRI NRIISMHAYA,V.Sadagopan
Fine to see the innovative thought with proof, behind them. Yes. The passage would be useful to those who perform vivaha or who view the customs. Fine to have the proof on hand. N. PATTABIRAMANC-8 CHENGLEPUT ROADBLOCK-18NEYVELI 607803 Mob.:09442549905 With pranams PATTABIRAMAN.N
அன்புள்ள வோசகர்களுக்கு,அவைனத்து போ�ோட்டுகளும் அந்� எம்சபரு�ோனுக்மக.
நன்றி,
சபோய்வைகயடியோன்.
Dear readers,
Please send your comments about this magazine to [email protected]
srivaishnavism
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http://www.esnips.com/web/SWAMIDESIKANSTHOTHRANGALINTAMIL
3. WHO IS NARAYANAN ? WHY WE HAVE TO SURRENDER AT HIS FEET ? :
: http://www.esnips.com/web/NARAYANATHATHTHUVAMUMSARANAGADHIYUM
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dearsirIAM SUDARSANAM PRACTISINGCHARTERED ACCONUNTANAT AT SRIRANGAM TRICHIRAPPALLI.VERY GLAD TO NOTE THAT U R PROPSED TO PRAYER FOR ALL.NAME S.SUDARSANAMGOTHRAM KOWSIKAMSTAR JYESTAPURPOSE EARLY MARRIAGEKINDLY PRAY FOR THE ABOVE.WITH THE BLEESINGS OF SRIMATH ANDAVAN IWISH PAYER WILL BRING SUCCESS
TO OUR COMMUNNITIESWITH REGARDSSUDARSANAMS
Respected Sir,
Request prayers for my brother-in-law, K.R. Kailasanathan, Uthiradam, Vadhoola Gothram who underwent liver transplant in March 2009. With the blessings of Malolan and the Holy Jeer of Ahobila Matt who prayed and blessed him with his Palamanthrakshathai and also completed saranagathi prayers to Malolan, Kailash is recovering from this major surgery. He is still suffering from various infections and also running low on finances. We pray to Malolan to come to his rescue again and cure him fully and enable him to get back to employment. Many Thanks Padma Krishnamurthy
Dear Swamin, I am delighted to know that with His grace you have again started publishing the magazine SRIVAISHNAVAM without break. I am a member of this esteemed group. In the PRAYER i wish to include the following : Gothram: Garkya Gothram; Name: Shrihari ;Star : Chitrai ;Sankalpam: Sakala dhosha nivarthyartham ; Regards Adiyen Raman Ramanuja Dasan
SRIVAISHNAVISM
Palasruthi. Vyasa uvaacha :
vAsanAdhvAsudhEvasya vAsitham thE bhuvanathrayam I
sarvabhoothAnivAsO(a)si vAsudhEva namO(a)sthu thE II
sri vAsudhEva namO(a)sthu tha Om nama ithi
VYAASA BHAGAVAN SAID : VASUDHEVA BEING ALL PERVASIVE ALL THREE WORLDS HAVE BEEN DWELT IN YOU; YOU ARE RESIDENT IN ALL BEINGS, SALUTATIONS TO YOU LORD VASUDHEVA. THUS IS SALUTATION TO YOU LORD VASUDHEVA.
Parvathi uvaacha :
kEnopAyEna lagunA vishnOrnAmasahasram I
patyathE pandithairnithyam shrOthumichchAmyaham prabhO II
PARVATHI SAID : HEY PRABHO ! I DESIRE TO HEAR FROM MY LORD ! THE MEANS BY WHICH SCHOLARS CAN READ EASILY THE THOUSAND NAMES OF LORD VISHNU EVERY DAY.
Isvara uvaacha :
shreerAma rAma rAmEthi ramE rAmE manOramE I
sahasranAmathaththulyam rAmanAma varAnanE ! II
shree rAmanAma varAnana Om na ithi
LORD SHIVA SAID : OH ! THE CHAMBER OF MY MIND. YOU REVEL IN YOUR MIND WITH THE REPETION OF “SRI RAMA, RAMA, RAMA “. THAT RAMA’S NAME IS EQUI VALENT TO THE THOUSAND NAMES OH !. THE SUPERB-FACED ONE ! THUS IS RAMA NAMES ! OH ! THE SUPERB FACED ONE ! AUM SALUTATIONS TO LORD VASUDHEVA.
KOTHAIYIN GEETHAI2.Nonbu observation (Thiruppaliyezhuchi )
In Tiruppavai, Sriman Narayanan 'as aim and source is seen in first Dos and Donts dealt in nonbu in 2, wishing prosperity in 3, Making all areas with bountiful rain in 4, and Relieving from ills, evils and sins in 5th pasurams . Now from 6th to 15th pasurams awakening all friends, with an idea of enjoying Lord's Anugraham with all her friends and others, is discussed. These 10 pasurams also form as representing the glory of ten Azhwars, and awakening Azhwars, otherwise it can be said as Azhwar Thiruppalli Ezhuchi. .
In the sixth pasuram, call made for the first house friend calling as 'pillaai'.. Early morning beauties such as bird's nice chirping sound, sankha natham sound from conch in temple awakening the Gods, are described in this. All devotees in early morning, while getting up from bed used to tell 'Hari' 7 times and that form a basis for 'Good morning' is stressed in this. Vilisangin peraravam is found in Gita (1.14,15 ) as divyau sankhu and called as panchasanyam,devadutta, paundram being blown by Krishna, Arjuna, and Bhima. Krishna assures that He is with them always and sounds of such conchshells announce the message that success in battle is assured. Thus Andal takes the same situation as success to her nonbu .This pasuram refers Poigai Azhwar who sung Putana Vadham , which explains Krishna giving moksham to Putana even for giving him a poisoned milk.
In seventh pasuram, Andal wake up the leader of her group of friends as Nayagappen pillaai . Andal tells here about the audible sounds of bird's Keesukeesu noice, and Ayarpadi women churning milk , and devotees singing namasankeerthanam. Andal wanted to create a similar scene of Sita hugging in Janasthanam when Rama killed all demons in success. She said similar scene of Krishna, brought Kesi down when he came in the guise of demon.In Gita 18.1 Kesi nisudana, Kesi a demon was killed by Krishna, and Arjuna is just to kill the demon of doubt. . Similarly Andal asks the friend whether she had a doubt or just pretending. The word peyppenne reminds us , Kulasekara Azhwar who sung as peyanai ozhinden emberanukke in his Perumal Thirumozhi (3.8 ) .
In eighth pasuram Andal's call to a friend who is always cheerful, mentioning as Kothukalamudaiya pavai .Andal mentions some other marks of early morning such as eastern sun wishing to dawn soon as Kilvanam vellendru, and cattle on Gurukulam let out in vast fields and meadows grazing the refreshing grass dews as erumai siruveedu meivan.In Gita 12.6,7 Krishna says as "Worship me constantly meditating on me with single minded devotion". Andal says the same in this as povan poginrarai considering the walk for nonbu itself is a beneficial one, keeping one goal of observation of nonbu. It is said in the concluding lines of this pasuram as ' When we start worshipping the God , He is sure to welcome our prayer and bless us all '.This pasuram is in line with Nammazhwar's attempt to remove darkness of Agnanam, and cause for gain of useful knowledge.
In ninth pasuram Andal asks her Uncle's daughter interested in just sleeping is asked to get up from bed and asks them to join in nonbu. Ayarpadi residents are almost relatives to each other. Similar to this, in Gita (1.26)also the same scene of Arjuna overcoming with deep compassion on seeing his uncles, cousins, nephews, in the field, asking to join in fight. Chanting Mathava, Govinda , names is considered to be more powerful than Narayana himself, and that will also be answering all our prayers to God. The episodes of Draupadi getting a lengthy saree at a crucial time to save her , and Gajendra in getting relief from crocodile are said to be reasons for their chanting of God's Names . In Gita (10.25) Krishna says that he is Yagnanam japa yagna of all sacrifices chanting of holy names is the purest representation of Him. The word Manthirappattalo in the pasuram
coincides with strange situation of Thirukkudanthai Aravamuthan being refered as Aramuthazhwan, and ThirumazhisaiAzhwan being referred of Thirumazhisaipiran .
In tenth pasuram, a friend of Andal , residing near Nandagopan's house. is being waked up. She had the pleasure of attaining Krishna out of Bhakthi, but she felt sleeping, is a divine gift as it is quoted as Notrusch swargam pugugindra ammanai . She is considered to be their guide and companion and so called her to open the door as thetramai vandhu thiravu . Andal says that God is not expecting anything else than just our prayers and prostration before him as Nammal potra parai tharum punniyanal. In Gita( 12.10)Krishna says the same as one can attain perfection even by performing actions for His sake. Peyazhwar's Thanthuzhai marban Moondram thiruvandathi is similar to Natrathuzhai mudi narayanan .
In eleventh pasuram call for a girl with many adjectives such as porkodi, punamayil, selvappendatti and inform all her friends are gathering in front of the house and siging in praise of Krishna. Andal classifies sleep as perunthuyil, perurakkam in 9th and 10th pasurams, and starts condemning the same by questioning the reason of her deep sleep. Andal says here that the practice of milking the cow only to free them off their pains.They were determined to fight the wrong doers like Kamsa and the like, who would dare touch upon the glories of Kannan. In Gita (3.32 ) Krishna says similar to this as people finding fault with his teachings are not following his advice, though his sayings are for making them free from worldly attachments causing sorrows only. Boothathazhwar's Manivannan padame nee maravel nenjame is in line with Andal's Mukil vannan perpada.
In twelfth pasuram, Andal goes to the house of sister of Sudama narchelvan thangai.Sudama is very close friend, and Aide to Krishna, just like Lakshmana to Rama in Ramayanam. The cattle wealth with plenty of milk flooding the whole house is well said as Nanaithillam serakkum .Andal saysRama who killed Ravana ,as manathukku iniyan because he was loved by not only by Dasaratha and Kousalya, as their son , but also by Kaikeyi, Lakshmana, Bharatha, Guha, Vibhishana, Sugriva, jatayu, hanuman ,entire people of Ayodhya.Even after hearing Ramayana she asks why such deep sleep ethenna perurkam is similar to what Krishna said in Gita (6.16) .He says as a person in the mode of ignorence of great men is lazy and prone to sleep, and such persons cannot do anything successfully. Madurakavi Azhwar is compared in this pasuram as he is of the view that Acharya is more beloved to a disciple comparing to God as he is rendering service to God in all levels .Andal says Rama is beloved to all like acharya.
In thirteenth pasuram, Andal's visit to a girl with beautiful eyes, who inspired Krishna.Mentioned here on Krishnavatharam as 'pullin vai keendan , because of Krishna's killing bakasuran, and Ramavatharam as polla arakkanai killilk kalainthanai for fighting with Ravana . Though Andal said in 1 and 4 as Neerada pothuvir , and Margazhi neerada, She now asked them to take bath Kullak Kulira Kudainthu neeradathe as just not to immerse fully on Krishnanubhuvam, but keeping mind and body in comfortable manner. Kallam thavirnthu kalanthu stated here is to avoid personal joy and to enjoy with one and all. This is similar to Gita (13.10) , wherein Krishna insists on unflitching devotion to Him, with exclusive attachment, avoiding delight in the company of worldly people. Thondaradip Podi Azhwar's Achuvai perithum venden in Thirumalai represents this theme.
In 14th pasuram,Andal made an appeal to a girl in sweet tongue and most feminine character as nangai navudaiyai . Andal praised the glories of Krishna who dwells in the love filled with heart of her friends as pankayakkannan and sankodu sakkaram enthum thadakkaiyan as He captivates us by his divine form adoring Sanku and chakra and He entharls with his beautiful eyes that are like the lotus and His eyelashes are long and neat. This reminds us Gita (11.49) when Krishna Himself states seeing such a dreadful form of Him, not to be perplexed or perturbed at all. He asked to watch once again the same four armed of Him with a fearless and tranquil mind.The same expressions are seen in In Amalanathipiran of Thiruppanazhwar, as periya vaya kangal ennai pethamai seithanave .
The 15th pasuram is just to instruct all to accept all responsiblities , in total commitment and be keen in correcting mistakes as nanethan aayiduga . If any body throws blame even on no fault of him or her, please accept as though it is done by you. Then make it as a perfect one . The first half of Tiruppavai ending with this pasuram is on Bagavathas , or Azhwars, or disciples of Krishna. Elle, ilankiliye, nangaimeer, are mentioned for a friend of Andal who is very talkative nature. In Gita, Krishna has asked to renounce the sense of doership in all undertakings. And one should take praise and areproach alike. (14.25, 12.18 ).This is insisted just to impart knowledge in taking care on all the actions done. Thirumangai Azhwar , the last in the Azhwar list, is said to be representing this pasuram. The ten characters of Sri vaishnava is elaborated in this pasuram, as Welcoming speech of Bakthas, avoiding sleep in good company ,not using harsh words, respecting devotees, accepting constructive ideas,owning errors of others as their own, not seperating from devotees, following ancestors path, joining in good congregation, and singing glory of Narayana.To be continued ......
ARUMBULIYUR JAGANNATHAN RANGARAJAN
SRIVAISHNAVISMPANJANGAM.
FOR THE PERIOD FROM – MAARGAZI 13th To MAARGAZI 19th.
28-12-2009 MON MAARGAZHI 13 DHVAADHASI S / M BHARANI / KIRTHIKAI.
29-12-2009 TUE MAARGAZHI 14 THRIYODHASI S / A KIRTH / ROHINI.
30-12-2009 WED MAARGAZHI 15 CHATHURDHASI S ROHI / MRIGASEERA.
31-12-2009 THU MAARGAZHI 16 POURNAMI M MRIGA / THIRUVADHI.
01-01-2010 FRI MAARGAZHI 10 PRADHAMAI S THIRU / PUNARPOO.
02-01-2010 SAT MAARGAZHI 11 DHVIDHIYAI S / M PUNAR / POOSAM.
03-02-2010 SUN MAARGAZHI 12 THRIDHIYAI S / M POOSAM / AYILYAM..
28-12-2009 – MON– VAIKUNDA EKAADHASI/IRAAPATHTHU STARTS.
29-12-2009 – TUE – PRADHOSHAM.
01-01-2010 – FRI – CHANDRA GRAHANAM – STARTS AT12.20 A.M; MIDDLE 12.52 A.M AND ENDS 1.24 A.M (IST)
*************************************************************************
SUBHA DHINANGAL :
30-12-2009 – WED – STAR / ROHINI ; LAGNAM / MAKARA ; TIME : 9.00 TO 10.30 A.M (IST)
01-01-2010 – FRI – CHANDRA GRAHANAM THARPANA SANKALPAM: THARPANA TIME BETWEEN 12.55 AM TO 1.25 A.M.: VIRODHI NAAMA SAMVATHSARE DHAKSHINAAYANE HEMANTHA RUDHOU SAABHA MAASE CHUKLA PAKSHE POURNAMYAAM PUNYADHITHOU GURU VAARASARA YUKTHAAYAAM AARUDHRAA NAKSHATHIRA YUKTHAAYAAM SRIVISHNU YOHA VISHNU KARANA SUBHA YOHA SUBHA KARANA YEVAMGUNA VISESHANA VISISHTAAYAAM ASYAAM VARDHAMAANAAYAAM POURNAMYAAM PUNYADHITHOU ***------AKSHAYA THRIPYARTHAM RAAGUKRASTHA SOMOPAKAARA PUNYAKAALA SRAARDHAM THILA THARPANAM KARISHYE.
DASAN,
POIGAIADIAN.
SRIVAISHNAVISM
SRIMADH BHAAGAVATHAM. AFTER LORD KRISHNA GAVE THE ASSUIRANCE TO KALIYAN, HE LEFT
YAMUNA AND WENT TO THE OCEAN WITH HIS FAMILY.
KALIYAN GAVE LOT OF PRESENTATIONS TO LORD KRISHNA BEFORE HE DECIDED TO LEAVE YAMUNA.
ALL THE CHILDREN AND THE YADHAVAS WERE VERY HAPPY TO SEE THIS SCENE.
YAMUNA ALSO BECAME PURE, SINCE KALIYAN SUCKED ALL THE POISON FROM THE WATER OF YAMUNA.
YASODA HUGGED KRISHNA WITH HAPPINESS.
SINCE IT WAS VERY LATE, EVERYONE SLEPT ON THE BANKS OF YAMUNA ITSELF.
SUDDENLY A FIRE BROKE OUT IN THE FOREST .
THE FIRE STARTED SPREADING ALL THE SIDES AND IT STARTED BURNING EVERYBODY.
ALL THE YADHAVAS STARTED PRAYING BALARAMA AND KRISHNA TO SAVE THEM FROM THAT FIRE, SINCE THEY KNOW THEY ARE NOT ORDINARY .
IMMEDIATELY LORD KRISHNA SWALLOWED THE FIRE AND SAVED THEM.
ONCE AGAIN THEY CAME TO KNOW THE POWER OF KRISHNA.
SUMMER HAD STARTED.
BUT BRINDAVAN WAS VERY COOL AND PLEASANT.
THEFLOWERS WERE BLOOMING IN THE TREES EVEN IN THE MID SUMMER.
CHILDREN WERE STARTED PLAYING HAPPILY.
ONE DAY KRISHNA AND BALARAMA DIVIDED THE CHILDREN INTO TWO GROUPS AND STARTED PLAYING.
WHAT HAD HAPPENED AT THAT TIME ?
PLEASE WAIT! WE WILL SEE NEXT WEEK……
VALMIKI RAMAYANABy Dr. Saroja Ramanujam, M.A.,Ph.D , siromani
Ayodhya kanda
9. Seetha’s resolveRama went to his palace to see Seetha and he could now conceal his feelings and seeing his face Seeha asked him the reason why he was not dressed as
the prince to be crowned and also had lost his luster. Rama told her what happened and said that he will be going to the forest for fourteen years and asked her to be brave and follow austerities after he has gone and to show her respect to the king and to his mother and treat Bharatha and Sathrugna as brothers. Hearing that Seetha was shocked not because Rama was going to the forest but because he told her to stay back. Kamban describes this beautifully.
thurandhupOm enacchotRa sol thERumO
uraindha paaRkadal sekkai udan ore
aram thiRambum enRu ayyan ayotthiyil
piRandhapinbum piriyalaL aayinaaL
When the Lord left the milky ocean and incarnated as Rama to protect dharma, Lakshmi came along with Him as Seetha to lend Him a hand in all His activities as His inherent power(shakthi). Hence how could she bear the words of Rama who asked her to stay behind?
Here we find that Seetha explains the dharma of a wife to Rama. She said that all other relations, father, mother, brother, son etc. follow their own karma and experience its results but the wife alone shares the result of karma of her husband. Hence when Rama was ordered to go to forest it includes her also. As though to ward off any doubt in his mind that how could he follow the dharma of a hermit if she came along, Seethaa says, ‘SuSrooshamaaNaa the nithyam niyathaa brahmachaariNee,’ that she will be a celibate and not disturb his ascetic life.
Rama tried to change her mind by enumerating the hardships and dangers of the life in forest but she said that with Rama by her side no one or nothing can harm her in the forest and about the hardships of living in the forest she said no difficulty would be harder that his separation. In Kamban, Seetha says,
Parivu igandha mantthodu pattrilaadhu
oruvuginRanai oozi arukkanum
eriyum enbadhu yaanDaiyadhu eendu nin
pirivinum sudumo perunkaadu enRaaL
She chides Rama that he was talking without any love for her and asks him whether the forest or even the Sun at the time of deluge will burn her more that the separation from him.
In Valmiki Ramayana, Seetha is of more forceful character.. After she told Rama that it was the forecast of astrologers that she would have to live in the forest for sometime and the time had come now, seeing him relentless she said what no man wishes to hear from his wife!
kim thvaam amanyatha vaidhehaH pitha me miThilaaDhipaH
raama jaamaatharam praapya sthriyam purushavigraham
“ Did my father, the king Janaka thought that he was getting as his son in law a woman in a man’s garb?”
Finally she said that she could not bear separation from him even for a moment. Hence how could she be away from him for one , three and ten years. It is significant that she said one plus three plus ten years instead of saying fourteen . Kaikeyi said 9+5 in order to make it sound less harsh, maybe, but Seetha had every reason to make it appear formidable. But she said 1+3+10 because, she was the divine mother who had come to play the part in the incarnation and implied that she was going to live in Lanka for one year, three years in Panchavati and ten years in Dandakaranya. Probably it was to remind Rama his purpose of incarnation because Rama said, ’yath srshtaaasi mayaa saarDham vanavaasaaya maithil, na vihaathum mayaa sakyaa preethih aathmavathaamayaa.,’ meaning that she was created to go to the forest with him and he could not possibly leave her behind her who is dear to him like his own self.
10. Rama agrees to take Seetha and Lakshmana also follows
Rama comforted Seetha who was desolate and started to shed tears profusely after arguing with Rama and Valmiki the poet comes to the forefront here and says,
Thacchaivaamalachandhraabham mukham aayathalochanam
paryaSushyatha baashpena jalodDhrtham ivaambujam
Her face like the moon without blemish and with large eyes, looked like a lotus taken out of water and affected by the heat of the sun due to the hot tears on her face. Rama told her that he was not afraid to take her with him but did not want to suggest it without knowing her intention. He said that this attitude of Seetha does honour to both his and her clan. This is what Janaka meant on giving Seetha in marriage to Rama when he said ‘janakaanaam kule keerthim aaharishyathi me suthaa, Seetha will fetch fame to the clan of janakas. Rama said finally that he would not enjoy even heaven without her.
Then Lakshmana who was hearing the argument between them was filled with anxiety as to whether Rama will agree to take him also, and fell at the feet of Rama. And grasping his feet said to Seetha and Rama. Valmiki refers to Lakshman as raghunandhanaH and says, ‘seethaam uvaacha athiyaSaaH raaghavam cha mahaavratham, Lakshmana of great fame spoke to Seetha and Rama. Lakshmana is of great fame because he stood as an example of Saranagathi or paramabhaagavatha. That is why he was called raghunandana, as he brought fame to the clan of Raghu. The words seethaam raghavam cha, denoted the purushakara of resorting to the divine mother before the Lord . The word mahaavratha describing Rama, implies his sarnagathivratha. As he says later, when Vibheeshan approached him, ’abhayam sarvabhoothaanaam dhadhami ithi vratham mama.’ Hence this sloka is cited as an example of saranagathi.
Lakshman told Rama that he will accompany him to forest with bow and arrow in his hands and serve him and said that he will not desire heaven or immortality or wealth of all the worlds without Rama. The arguments of Rama that Lakshmana should remain in Ayodhya to look after Kousalya and Sumithra fell to deaf ears.
Rama uttered some words here which seem to be said for the mere purpose of turning away Lakshmana from his resolve to accompany him to the forest. He said that the king was blind by his love to Kaikeyi who would not treat
Kousalya and Sumithra well and Bhartha will follow only the words of his mother. This could not be the real intention of Rama and the reply of Lakshmana proved this. . Lakshmana said that Bharatha will only worship Kousalyua and Sumithra. ‘bharathaH poojayishyathi kousalyaam cha sumithraam cha.’
Here Valmiki portrays Kousalya as a great philanthropist . Lakshmana said,
Kousalyaa bibhryaath aaryaa sahasramapi madhbiDhaan
yasyaaH sahasram graamaaNaam sampraaptham upajeevinaam
“The noble Kousalya will protect thousands like myself (and hence does not need my protection) There are thousands of villages which flourish because of her generosity.”
Then Lakshmana said,
Kurushva maam anucharam vaiDharmyam naiha vidhyathe
krthaarTho aham bhavishyaami thava cha arThaH prakalpathe
“ Make me your servant. There is nothing against dharma in this. I will be fulfilling my duty and your purpose will also be served.”
Here Lakshman being the incarnation of Sesha, reiterates his seshathvam. Poygai azvar says in his mudhal thiruvandhadhi,
Chenraal kudaiyaam irundhaal singaasanamaam,
ninraal maravadiyaam neeL kadaluL enrum
puNaiyaam maNiviLakkaam poombattam pulgum
aNaiyaam thirumaarku aravu
Adisesha serves the Lord in many ways , as an umbrella when He walks, a simhasana when He is seated, as a tree-shade when He stands and as lamp in the milky ocean besides being His bed.
Further Lakshmana started enumerating the various possible ways in which he would be of use to Rama in the forest. He said that he will kill the wild animals of the forest, wielding the spade get roots and other things for food from under the ground, and will go in front showing the way and serve him and Seetha in all ways.
Then Rama allowed Lakshmana to accompany him to the forest and told him to go and get the permission of his mother.
Then as commanded by Rama Laksmana brought all the divine missiles of both of them from the house of Vasishta and made arrangements to give away their belongings to the preceptors, friends and brahmins which Valmiki describes in detail
When Rama was giving away the land and other property, a poor brahmin, born in the clan of Gargamaharishi named Thrijata, came there. He was induced by his wife to go to Rama to get wealth that would remove their poverty. Valmiki says that even though he was poor and was in rags he was
shining with brahmathejas due to his learning and noble birth and hence no one stopped him when he went inside the house of Rama.
Rama said to him in a lighter vein that he had not given away any of his cows numbering to several thousands and he will give them to Thrijata and asked him to throw his staff as far as he could and he will get all the cows that fall within the range. Thrijata tied his garment tight and threw the staff with all his might and it passed all the cows and fell past them. Then Rama embraced him and gave him all the cows. Rama said that he only wanted to test the strength of the Brahmin which his personality belied because Rama could see the brahmathejas of Thrijata. Rama offered him whatever he wanted besides the cows but the Brahmin was satisfied with what he got and returned happily with his wife.
Thus rama gave away all his belongings and Valmiki says that there was no one , either Brahmins or friends or servants or poor and the needy in
Ayodhya who was not honoured or made happy by Rama.
SRIVAISH NAVISM
PALSUVAI vIRUNDHU.Tamil TV channels covered the commencement of Pagalpathu utsavam at Sri
Namperumal Srirangam sannidhi.Video clips of Sun TV, Raj TV, Jaya TV are at www.youtube. com/ramaswamy43 as Video No 639. Regards, Veeraraghavan, Chembur, Mumbai.
Dear Members,
HH Srimad Abhinava Vageesha Brahmatantra Swatantra Parakala Maha Desikan is on a visit to Chennai. Events related to his visit are in the attached files.
Please pass this information to all asthigas.
Dasan,
Ananthanarayana
“Manam Kuli Margazhi”
dear sri vaishnavas,
Today Thiruppavai Pasuram Aazhi Mazhai Kanna viyakkyanam by Sri U.Ve. Ackarakani Swamy and with songs
Video avilable at http://www.chennaisrivaishnavasri.com/info.html
and Kannapiran Kathiayamutham previous episode avilable at same web site page, save your missed episoed .
Sri Vaishnava Sri Chennai
No.8/C 3rd Floor, C.Block Mangadu Apartments,
New No & old.No.29.Ellai Amman Koil Street,
West Mambalam,Chennai -33.
Ph No.044-24715120/cell No.09941793151.
Sri Vaishnava Sri Manam Kulir Margazhi Video avalable in http://chennaisrivaishnavasri.com
**************************************************************ஸ்ரீ:
ஸ்ரீ&வத ரங்க ரா&ானுஜ &ஹாவதசிகாய ந&:
ஒரு �வை�ய ப�=ியீடு “ ஆண்ட�ன் அருண்ப&ா�ிகள் என்ற தவைலப்�ில் ஆஸ்ர&க் வைகங்கர்ய�ரர் ஸ்ரீ&ான் ஜகந்நாதன் மூலம்
கிவைடத்தது.
அந்தப்புத்தகம் அவனக&ாக ஸ்ரீ உ. வ� ரா&ானுஜாச்சார்யார் ( அண்ணா&வைலப் �ல்கவைலக்க�கத்தில் வ�ராசிரியராக இருந்த�ர்)
ஸ்�ா&ியின் அனு��ங்க=ாக இருக்கலாம் என்�து அடிவயன் யூகம் ஆனால் புத்தகம் முழுவை&யாக இல்வைல. எனினும் அதில் உள்=�ற்வைற
பதாகுத்துத் தருகிவறன். ஸ்ரீ&த் நம்&ாண்ட �னின் ப&ா�ிக=ில் உள்= �ரிவும் எ=ிவை&யும் நம் &னத்வைத உருகச் பசய்கிறது. பதாடராக
ப�=ியிடுகிவறன். அவைன�ரும் �டித்துM இன்புறுக.
ஸ்ரீ&த் நம்&ாண்ட�னுக்கும் சிஷ்யருக்கு&ான உவைரயாடல்:
சிஷ்யன்: ஆசார்ய �ள்=வல! அடிவயனுக்கு அ�ன் வ�ண்டாத�னாவைகயால் அ�வைன &ரியாவைதக்குவைற�ாக நான்
வ�சினால் என்ன?
ஸ்ரீ&த் நம்&ாண்ட�ன்: (புன்சிரிப்புடன்) உனக்குப் ப�ருவை& தரு��ரிடம் நீ அவத &ாதிரி நடந்துபகாள்�தில் அ�கு என்னப்�ா? இந்த
&னப்�ான்வை& காடு�ாழ் சாதிக=ிலும் காணலாவ&? ஸ்ரீவைவஷ்ணவனுக்கு மவண்டியவன் மவண்டோ�வமன
கிவைடயோம� ! இ ந்த மூன்று உலகங்களும் அதனுட் சராசரங்களும் முகுந்தனது �டி�&ானால், நீ யாவைர ப�றுக்கலாகும்? அ�னுவைடய
பசாத்வைத ப�றுத்து�ிட்டு அ�னுக்கு இனிய�னாயிருக்கலா&ா? ந&க்குத்தீவை& புரி��ர் தா&ாகவ� ஏவதனும் பசய்கிறார்க=ா என்�வைத
நாம் ஆராய்ந்து �ார்க்க �ார்க்க வ�ண்டா&ா? அவைனத்வைதயும் ஆட்டிவை�ப்�து பதய்�ஸங்கல்�ம் என்று உறுதி பகாண்ட�ர்களுக்கு
வ�ண்டாத�ர் என்று ஒரு சிலர் உண்வடா?
சிஷ்யன்: இவ்�ாறு &நுஷ்யன் நடக்க இயலு&ா? உலகில் வகா�மும் வை�ரமும் &னிதனுக்கு இயற்வைகதாவன?
ஸ்ரீ�த் நம்�ோண்டவன்:( இனிய குரலில்) இயற்வைகதான் அப்�ா ! இல்வைல என்று யார் பசால்�ார் ? ஆனால் எது எது இயற்வைகவயா
அபதல்லாம் நல்லது ஆகாது, �க�ானுக்கு உகப்பு ஆகாது. �ிறவைர அடித்துச் சில ச&யம் நாம் நன்வை& ப�று�து இயற்வைகயாகலாம். நம்
நன்வை&வைய இ�ந்தும் �ிறர்க்கு �ாழ்வு தரு�வத பதய்�ிக குணம். இயற்கயான &ிருகத்தன்வை& அடங்கி பதய்�ிகத்தன்வை& ஓங்கு�வத
நம் லட்சியம். இக்குறிக்வகாவை= நிவைறவ�ற்றும்வ�ாது எல்லாம் ந&க்கு ப�ற்றிவய.
ஸ்ரீ&த் நம்&ாண்ட�ன் திரு�டிகவ= சரணம்
(பதாடரும்)
சித்ரகூடம் ரங்கநாதன்.
Swamin,
Pl visit to this website www.http://www. e-darshan. org/ for pakal pathu utsavam of Sri Partha Sarathi
Swamy live relay. It is excellent coverage.
Ramanujan Dasan.
Respected Bhakthas,
Here is the link of our sangetha upanyasam....... Please hear and bless us...
http://www.4shared.com/file/179223991/d06a154c/1220M001.html
regards
krishnapriya.
Dear Asthikas, HH Swami Parakalamutt is now camping at chennai for Dhanur Masa Aradhana at Pallathope, Mylapore, Chennai. Every Day Aradhanam is performed by swamy to Lord Hayagreevea. Three Homams are organised i.e. 1. Mrithanjaya Homam 2.Kubera Lakshmi Homam 3. Hayagreeva Homam. on 2nd and 3 rd January 2010. All Asthikas are requested to send their contributions for Dhanur Masa Aradhana, Homams and for Thathiyarathanam. The contributions may be sent to the follwing address. S.B.S.P.M.D TRUST, SRI LAKSHMI HAYAGREEVA BHAVANAM , No. 45/46 New no. 4, Vedantha Desikar Street, (Palathope) OPP Thriumayilai Railway Stration, Mylapore, Chennai.-600004. Ph: 044 24610440, Cell No. 98842 89444. Dasan, Varadarajan.
Swamin,
Pl visit to this website www.http://www. e-darshan. org/ for pakal pathu utsavam of Sri Partha Sarathi
Swamy live relay. It is excellent coverage.
Ramanujan Dasan
BOOK REVIEW.
SRI:
Sree Vaishnavam( 108 Temples )
Kalaiselvi R.Rajalakshmi,President of Padmasree Anmmiga Sevai, Chennai, took lot of pain in visiting 108 vaishnavite temples which are more than
300 years old in and around Chennai with a team of writers
( adiyen also one among them )
and photographer to collect the informations about those templesand publisheda book in Tamil in the year 2005. which was appreciated by the
press people like,
THE HINDU, DHINAMANI, NRISIMHAPRIYA(English), GOPURADHARISANAM, SAPTHAGIRI etc.,
Now she has published the same book in English with more informations about Azhwargal, Agama sasthram, Festivals in the temples, Route to the
temples, beautiful photographs of those temple deities and messages from Vaishnava Acharyargal.
Every Srivaishnavan should purchase this book and keep it in their house.
Price: Tamil Rs. 108/- ; English Rs. 135/-
The Books are available at :
Padmasree Anmmiga Sevai ( Regd ).,
Old No.108, New Street, Mannadi,
Chgennai – 600 001, Tamilnadu,
Phone : 044-25262384 Cell – 0-9884281136.
Dasan,
Poigaiadian.
SRIVAISHNAVISMDO YOU KNOW ?
mAny of do not know the following and their meanings :
upayaanushtaanam : taking “prapathi “thro’a aachaaryan.
Unchavriththi : for bhagavath aaraadhanam and for self living collecting rice etc., from other houses.
uthamAasramam : sanyaasam.
upadEsam : preaching “manthras “and other bhagavath vishayams to those who are coming to us with belief in that.
Abhayam : fearless about the problems what are going to come.
Sathvasamsruththi : pure heart i.e., without raji, thamo gunaas, insulting others, over ambition etc.,
Dhaanam : giving to deserving what ever we have earned, more than what we require for our living.
Thamam : controlling our mind from external things.
Yagnam : bhagavath aaraadhanam without any expectations from “ him “.
Swathyaayam : delivering vedhams without any mistake.
Thavam : thapas, upavaasam etc., to create karma yoham.
Aarjvam : thinking, telling, doing everything should be straight.
Ahimsai : not giving troubles to others and animals.
Sathyam : always speaking the truth.
Will continue…….
IF YOU LIKE THIS, AND wish TO CONTINUE FURTHER PLEASE SEND YOUR VIEWS TO : [email protected].
WE WILL MEET NEXT WEEK.
SRIVAISHNAVISM
DVIYA PRABHANDHA PAASURANGAL.
KULASEKARA AZHWAR’S PERUMAL THIRUMOZHI.
THIRUMOZHI – VI. PAASURAM – 03.karumalark koondhal oruththithannaik
kadaikkaniththu AngE oruththi thanpAl
maruvi manam vaiththu mattroruththik
kuraiththu oru pEdhaikkup poikuriththup
purikuzhal mangai yoruththithannaip
punarthi, avalukkum maiyannallai
maruthiruththAi ! un valarthiyOdE
valarkindradhAl unthan mAyai thane.
SRIVAISH NAVISM
MATCH THE NAMES OF DIVYA DESAMS AND THE MAHARISHIS CONNECTED WITH THEM WHICH
ARE GIVEN WRONGLY :1. THIRU ANBIL X HEMAMAHARISHI.2. THIRU PERNAGAR X VYASAR.3. THIRU KANDIYUR X
VYAKRAPAADHAR.4. THIRU KUDANTHAI X VAALMIK.5. THIRU NARAIYUR X VASISHTAR.6. THIRU KANNAMANGAI X
PARASARAR.7. THIRU KANNAPURAM X MEDHAAVI.8. THIRU SIRUPULIYUR X AGATHIYAR.9. THIRU DHEVANAARTHOGAI X ROMA
MAHARISHI.
10. THIRU CHITHRKOODAM X KANVAMUNI.
ANSWERS FOR LAST WEEK JUMBLE :SRIMUSHNAM ; RAJAMANNARKUDI ; INDALUR; RAMEVARAM; AVANTHI ; NAAVAI; GAYA; AADHANUR ; MANIMADAKOIL .
S R I R A N G A M.
DASAN,
POIGAIADIAN.
SRIVAISHNA VISM
CHAPTER : 1. SLOKAS : 25 & 26.
**************************************************
bheeshmadhrOnapram uktha : sarvEshAm cha maheeshithAm I
uvAcha pArtha pasyaithAn samavEthAn kuroonithi II
IN THE PROCESS OF BHEESHMAR, DRONA AND ALL THE OTHER CHIEFTAINS OF THE WORLD, THE LORD SAID, JUST BEHOLD, PARTHA, ALL THE KURUS ASSEMBLED HERE.
thathrApasyath sthithAn pArtha : pithroonatha pithAmahAn I
AchAryanmAthulAn brAthrun puthrAn pouthrAn sakeemsthathA I
savasurAn suhradhaschaiva sEnayOrubhayOrapi II
THERE ARJUNA COULD SEE, WITHIN THE MIDST OF THE ARMIES OF BOTH PARTIES, HIS FATHERS, GRANDFATHERS, TEACHERS, MATERNAL UNCLES, BROTHERS, SONS, GRANDSONS, FRIENDS AND ALSO HIS FATHER-IN-LAW AND WELL WISHERS.
*********************************************************
WANTED BRIDEGROOM.
WANTED VADAKALAI BOY FOR GIRL – BHARATHVAJA GOTHRAM – 1985 BORN – CHITHIRAI – 3rd PAADHAM – THULAA RAASI – B.Com – computer course – very fair – contact cell 0-9994517456.
WANTED WELL QUALIFIED VADAKALAI BOY FOR VADAKALAI – SRIVATHSAM – AYILYAM – KADAKA RAASI - 5’ - 1988 BORN –B.E – VERY FAIR – EMPLOYED GIRL CONTACT : 044-22241988 OR CELL 0-9444951880.
******************************************* BRIDEGROOM WANTED THENKALAI BHARATWAJAM SWATHI(1) 23 163 CM BTECH(CSE) VERY FAIR TCS EMPLOYED SEEKS PROFESSIONALLY QUALIFIED GROOM WELL SETTLED 25 -28 YEARS FROM RESPECTABLE FAMILY.Contact : 0413 - 2250425 ; [email protected]. T.SUNDARARAJANPROFESSOR DEPT. OF CIVIL ENGINEERINGPONDICHERRY ENGINEERING COLLEGEPONDICHERRY – INDIA.
WANTED BRIDE.“Wanted Vadakalai, Accomplished , Educated, Good looking, Working girl from good family back ground for Vadagalai Iyengar boy aged 27 years . Koundinya Gothram , Bharani Natchatram.Ht 5’8”, Engineer (US educated )and working for Infosys in IT“.
CONTACT : CELL No.0-9940093736.
Dear Sir1)Boy's name: K.M.Charan kumar2)Fathers name:K.M Aravamudhan3)Gothram: Nithravasika gothram, VADAKALAI IYYENGARStar of boy:PuradamAgeof boy:27 plusEmploeyment:offficial in aMultinational Bank in ChennaiHeight:5feet 9 inchesI really appreciate the services rendered by you in this direction and wish you continue this noble service for long long time to come.I kindly request you to forward suitable allaiance for my nephew at your earliest.dasanBashyam Sadagopan
Details of Srivatsan Raghavan
Name: Vatsan Raghavan Date of Birth: July 28th, 1977. Place of Birth: Chennai, India
Age: 31 Years Completed. Vadakalai: Athreya Gothram’ Star: Pooradam (Poorvashada)
No. of Brother’s and sisters: Only one elder brother; married
Education: BS from DeVry University, IL Major: Computer. Additional training in a number of
Electronic (Computer languages)
Currently US citizen; Moved to US when he was three. Entire education received in IL
Employment: Employed for more than 8 years in a number of companies and currently employed as Software Engineer in Bloomberg’s Organization in New York since last year. His compensation is excellent for a person of his age and qualification and doing extremely well.
Grew up in an atmosphere of religious observances from his parents, who were also very active in Sri Venkateswara Temple activities in Aurora, IL. Exposed to our Sri Vaishnavite culture and is also westernized in outlook towards family and friends. Softspoken and highly courteous person and will be able to treat his spouse with regard and consideration and will take care of his spouse very well.
Father: Rajagopalan Raghavan; M Sc., Ph.D US citizen with OCI card for India
Occupation Retired: Formerly Abbott Labs; at the time of retirement from Hospira’
Native: Native of Tirukkanna mangai, Tanjore District India.Currently trying to settle in Coimbatore. Other family 2nd of 7 brothers of 2 sisters. All are in India and many retired from very good
Details positions like elder brother as additional private secretary to a number of Central Government finance ministers; Others bank Deputly GM etc. Age 67. Has taken to bharanyasam under prakruham Azhakiya singar; adopted sikai since then;
_______________________________________________________________________
Mother: Saroja Raghavan; Retired from Cashier from small gas company in IL.
US citizen with OCI card for India. She also hails from a large family from India; Native of Kambayanattham, Tanjore Dt.
__________________________________________________________________________
Brother: Employed in Atlanta, GA. Married and staying with family in Cumming GA
SRI:
Family Details: J.Praveen Srinivas, Instrument Engineer, CEGELEC,
Abu Dhabi, UAE.Qualification: BE (MBA);Height : 5’11’’;Complexion: Fair.
Father : S. Janarthanam, Retd. Dy. Manager, SBI ; Mother : J. Prasanna, Home maker
Sibling(s) : One younger sister. Married and settled in the US.
Native: Panthalkudi, Madurai Dist. Acharyan : Ahobila Mutt.
Contact Address: S .Janarthanam, C-62, Santhanam Road, TVS Nagar, Madurai – 625003.
Home Ph: (0452) 2693150 , Cell : 98945-29103
I am looking for bride either vadagalai/thengalai for my son between age group
27-31 any graduate working/non-working
The details of my son is as follows:
Name: LAKSHMINARAYANAN,V.
Date of birth: 10TH OCTOBER 1976, Star: BHARANI (Mesha rasi); Qualification: MCA, PGDCA
Job: Deputy Officer, (Accounts),TVS Logistics, HOSUR 9TN),
Caste: Vadagalai Iyengar (Ahobilamutt), contact address: R V Raghavan,
17 Shivashakthi Nagar, HOSUR -635109 (TN)
Tel: 04344-225768, Mobile 9443225721
email address [email protected]/[email protected]
ஸ்ரீ �ார்த்தஸாரதி ஸ்�ா&ிந், 1. ந&ஸ்காரம். 2. இன்று காவைல தங்கள் பதாடர்பு பகாண்டு சில தக�ல்கள் வகட்டதற்கு நன்றி. உடவன �தி எழுத முடிய�ில்வைல. க்ஷ&ிக்கவும். 3. எனது கு&ாரன் �ற்றிய தக�ல்கள் : I. 1. ப�யர் : ரா. நரஸிம்ஹன் ( &ாத�ன்); 2. �யது : 25 3. �ிறந்த வததி : 29 07 1984; 4. வகாத்ரம் : பக=சிகம் 5. நக்ஷத்ரம் : புஷ்யம்; 6. ஸம்ப்ரதாயம் : �டகவைல, அவஹா�ில &டத்து சிஷ்யர்கள் II. உடற்கூறு : உயரம் : 185 பசமீ. நடுத்தர அவை&ப்புக்கு சற்று கீவ� ; நிறம் : &ாநிறத்துக்கும் வ&வல III . கல்�ித் தகுதி : BE ; MS ( BE in ECE; MS in Digital Signal Processing from Arizona State University in 2008 ) IV.. தற்வ�ாது : San Diego, Ca. USA; working in INVITROGEN V. குடும்�ம் : ப�ற்வறார், ஒரு த&க்வைக( &ண&ாகி �ிட்டது) . �ின்னணி : திருச்சிவைய அடுத்த திருப்�ராய்த்துவைற பூர்�ிகம்; ஆனால் 50 �ருடங்க=ாக பசன்வைன �ாசம். VI �ிருப்�ம் : ஒத்த கல்�ித் தகுதி; நல்ல குடும்�ம்; ஆன்&ிகத்திலும், ஸம்ரதாயத்திலும் ஈடு�ாடு; ��க்க ��க்கங்க=ில் நம்�ிக்வைக; ஒத்த நிறம், �டகவைல &டத்து சிஷ்யர். �ிலாசம் : �ி. ராஜவகா�ாலன், 4/5, இரண்டா�து பதரு, அப்�ாராவ் காலனி,தாம்�ரம் ஸானவடாரியம், பசன்வைன- 600047.பதா வ�சி 044-22388658;9884123961 தன்வயாஸ்&ி.தாஸன்,ராஜவகா�லன்.
Name: R Ranganathan ; Date of birth: 10.8.1959Star: Chithirai ; Rasi: Kanya ; Father & Mother- both not aliveBrothers 3 & Sister 1 - all settled ; Employed in Private Company ;Salary drawn: Rs.25000/- p.m. Thank you very much for your service. R Ranganathan (Brother of Sathiyamurthy - Ex Sharja)now in Mandaveli.
My Mobile number :0-9790412239.
Name: Murali Varadarajan, DOB- 6/01/1978, star-Anusham, height-6 ft1,edu qualification- MTech IIT chennai.currently working with GVK group
of companies in Hyderabad. Interested people can contact in e-mail address : [email protected] phone number 080-26586075. Thanking you, Sangeetha
Sri paadhuka sahashram
Dearest Srivaishnavas,Let us continue to enjoy the greatest work of Swamy- which is Padhukasahasram- 1008 verses on PadhukA- THE PADHUKA SAHASRAM is a wonderful POEMwritten by Swamy Vedantha Desikan on the sandals of Lord Sri Ranganatha ofSrirangam. It contains 1008 slokas. As Sri Azhagiya Manavala perumAL Nayanar(younger brother of SrI Pillai lokAchArya) and Sri Vedantha Desikan wereworshipping Lord SrI Ranganathan at Srirangam, both were enjoying the divinebeauty of the Lord. The former was attracted by the beauty of the Lotus Feetof the Lord and wished to praise the same. Sri Vedantha Desikan wished topraise the Lord's pAdhukAs. It appears Swamy Desikan felt that the Lord ofSrirangam was saying that it is not enough that the sarva tantrasvathanthrar had composed BhU Sthuthi , Sri Sthuthi , YathirAja Sapthathi etal, but he has to compose a sthuthi on SwamiNammAzhwAr , His paadhukhai. Thus arose the illustrious SatakOpa sthuthiknown as " PaadhukhA Sahasram ". Sri Azhagiya Manavala PerumAL Nayanar wasgoing to compose a grantham to be named " Padha Kamala Sahasram ". SwamiDesikan went ahead and completed in record time, a sthuthi on the PaadhukAof the Lord, i.e. Swami NammAzhwAr .
Swamy Desikan composed the 1008 slokAs on PadhukAs in just about 3 hourstime (one yaamam) while it takes about 6 hours for us to recite the entire1008 slokAs. The Padhuka sahasram could be considered as a kaavyam only forthe name; however it is better referred to as sthOthram. It is divided into32 divisions called paddhathis. The names of these paddhathis themselves are
quite significant. PdhukA is called SrI Satajith SaTakOpa that isNammAzhwAr. PAdhukA is NammAzhwAr himself (sloka 23, 30)- says SwamyDesikan. it is not the four letter NA RA YA NA which is great; It is RA MANU JA which is greater; It is SA TA KO PA which is even greater.. Thus,AchArya is greater than the Lord.. as declared firmly and assertively bySwamy Desikan in Paadhuka Sahasram. Swamy desikan has said elsewhere"AchAryAdhiha dEvathAm samadhikAm anyaama namanyAmahE.."
We are reminded here of the message from Mettu Azhagiyasinghar at Srirangamduring Kambhan's inauguration of Kambha RaamAyaNam . Sri Lakshmi Nrusimhanstopped Kambhan and asked him first to compose SatakOpa AnthAdhi and thenget on with his inauguration . Such is the affection of our PerumAl for HisThiruvadi (SatAri Soori ).Just as Sriman NaarAyaNan's Paadhukai is SrisatAri (NammAzhwAr ), Kuruhoor Nampi's Paadhkhai is Madhura Kavi ,RaamAnujA's paadhukai is udaliyANdAn , Swami Desikan's Paadhukai isNayinArAchAryan , we are Paadhukais ( Thiruvadis ) of our respectiveAchAryAs.
At many places in paadhukhA sahasram , Swami Desikan celebrates thesambhandham of his grantham with that of Srimadh Vaalmiki RaamAyanam . TheUpanishads describe 32 ways to worship Sriman NaarAyaNan . Swami Desikan hashelped us with 32 ways (Paddhathis )to worship the Lord's Paadhukhais,SwamiNammazhwAr. This is described in the PrabhAva paddhathi wher AdhisEshan,GarudA, the Gemset foot stool and PadhuKAs are said to be respected in theworld. Yet, it is the PAdhukAs that are most respected by receiving themwhen placed on the head (slokA 58). In the SamarpaNa paddhathi, the pAdhukAis said to be more glorious than Rama Himself, as Bharatha wanted thepAdhukAs for administration of the Raajyam (78).
The Lord was able to measure the regions in a moment's time only by wearingPadhukA and thus he won the name Urukrama (281 slokA). Fomration ofpictorial designs is illustrated in various kinds in slokAs 911-970 in the30 th paddhathi called Chithra paddhathi. It is an excellent paddhathi andeven one who does not sanskrit will relish the rhythmic slokAs; though theslokAs contain very deep, esoteric meanings. How ThUppul PiLLai wrote suchGREAT slOkas in thousand in such short time!. After all, VishNu GaNTAvataaris He.. Unique powers of poetic imagery are revealed by Swamy Desikan indescribing the gems set in the PadhukA and their jingling sounds producedwhen they move on. It is no exaggeration to admit that the AchArya had madefull use of his poetic talents in this poem. AchArya's poetic genius shinewith matchless skill.
(Sri Muralidhar Rangaswamy Swamin and Sri V Satakopan Swamin have beenwriting every day on each slokA of this PadhukA sahasram for our enjoyment).
You may browse at the excellent web site created by SrI Achutharaman Swamyon PAdhuka Sahasram.URL: http://swamydesika.tripod.com/padhuka
(The above write up is from the extracts from Sri A. SrinivasaraghavachariarSwamy's book, SrI VN Vedantha Desikan Swamy's book and Sri SatakopanSwamin's write up. )
I am also giving an extract from our Sri Satakopan Swamin’s write up on oneslOkam in Chithra paddhathi of PadhukA sahasram: (Thanks to Sri Satakopanswamin for his permission)
933rd slOkam
paapaadhapaa paadhapaapaaa paadhapaa dhadhapaadhapaa Idhapaadhapaa paadhpaadha paadhapaa dhadhapaadhapaa II
What a marvel! Stops have to be made at the right places when reciting it.
The words (padhams ) that come out of the above conglomeration of letters A,Aa, pa and dha are :
paapAth (5) apApAth (6)) , apApA (1)apAdhapaadhadhapaadhapaa(2) ,dhapaa dhapaa paadhapaadha paadhapaa (4)and dhadhapaadhapaa (3).
The numbers behind the split of the words formed from the letters A, Aa , paand dha are indicative of the sequence in the order of prosody (anvayaKramam )of this verse : apaapaa(1)apaadhapaadhadhapaadhapaa(2)dhadhapaadhapaa(3) dhapaa dhapaa paadhapaadhapaadhapaa(4)paapaadh(5) apApAth (6).
apaapaa(1)= one free from sins (paapam and apApam)/(1)
A=akAra Vaachya VishNu BhagavAn's {2}paadha= at His sacred feet {2}paadha = of the rays/kathir {2}paa=that pair of feet storing the power of-those rays for our protection {2}
dhadha =in the case of those , who offer unto Him ,AchAryAs , who place the Jeevan at the feet of the Lord through Prapatthi(3)paath=that which protects (3)apaa=that which is in the form of abhshEka jalam(3)dha = of protction(4)paadha = which it is capable of realizing(4)paapa=of sin (4)
adha= that which removes(4)paadha =those feet of VishNu( RanganaathA )/(4)paadhapaa = those paadhukhAs that protect such sacred pair of feet of theLord (4)paapAth = from sins(5)apaapapaath= they saved me from my sins )/(6)
It is a profound construction to say the least . One can not but marvel atthe genius of this great AchAryan . Sound and meaning are tightly coupled tocelebrate the mahimai of Sri Ranganatha PaadhukhAs .
The chithra Bhandham is like this:
paa paa dha paa paa dha paa paapaa dha paa dha dha paa dha paadha paa dha paa paa dha paa dhapaa dha paa dha dha paa dha paapaa dha paa dha dha paa dha paadha paa dha paa paa dha paa dhapaa dha paa dha dha paa dha paapaa paa dha paa paa dha paa paa
The English letters for the first P in Sanskrit alphabets and the fifth D(as in Daya ,GOdhA) makes the above bhandham look like a rectangle. When theSanskrit words are used , it will look like a 8X8 Square instead of like arectangle as shown above .When you check against rows and columns in theabove Chithra Bhandham , we come across a world of additional meanings .Sabdha Chithram ( sound pictures for the audio memory ), Artha Vaachyachithram ( images based on special meanings ) are evoked through thismathematical (geometrical ) structures (slOkams). It is a source of endlessmystery about the glories of the Lord , His AchAryAs ( paadhukhais),when wereflect on the individual slOkams of Swami Desikan's master piece of aKhAvyam , Sri Ranganaatha PaadhukhA Sahasram .
Essential Meaning of this slOkam :
The paadhukhAs of the Lord are sinless. ( the sadhAchAryAs /NammAzhwAr andhis successors are sinless ). The paadhukhAs protect the lustre of theeternal jIvans , who are part of the akhila Tanu, Sriman NaarAyaNan ( SriRangan ). They protect the Lord's feet as well , the sacred feet , whichdestroy the sins of the jIvans . These PaadhukhAs protect further those ,who bathe them and partake that Thirumanjana theertham . Swami Desikanstates that he has been protected by the PaadhukhAs of the Lord and the SriPaadha-PaadhukhA Theertham and made sinless.
Additional meanings:
The divya paadhukhAs through their generosity, DayA and vaatsalyam bless onewith all auspiciousness , when approached with reverence .Further theyprotect the Lord's feet because of its wonderful love ( prEmAdhisayam) ,which is the only upAyam for the ujjIvanam of the jIva rAsis . It serves as
a shield against thorns et al during the Lord's sanchArams . It removes thepaapa raasis of the sajAthiyALout of immense compassion for them and restores in them the enjoyment of theLord ( Bhagavadh anubhavam ). It recognizes that the Lord being up in SriVaikuntam does not help theJivaraasis here and brings Him on its back here amidst us to LeelA VibhUthiand gives usthe Jn~Ana chakshus through manthrOpadEsams to us to see Him and Hissplendor here . Since it( Paadhukha) is equivalent to the Lord in its glory( AchArya PrabhAvam ), it (the PaadhukhAs ) illuminate the Lord's Thiruvadifurther and blesses us with Sri Paadha theertham and removes our ajn~Anamand destroys our sins completely .It becomes the AasrayaNam to reach theLord and to receive His anugraham .
AchAryAs are avathAra purushAs and thru their prEmai, kAruNyam for usestablish clearly the parathvam of the Lord for us , clear our minds aboutthe confusion caused by kumathis , who are virOdhis to VedAntha SaasthranirUpitha tattvArthams and rescue us . They give us the pramANams from theSri Sookthis of AzhwArs and are bent on removing the paapa raasis of thejIvaraasis , while beingsinless themselves . They bless those , who help them in their BhagavadhAarAdhanam through the prasAdham of the Sri Paadha theetham of the Lord andsanctify us. They thus remove ourpaapams and anishtams .That is what they (AchAryAs/ Divya MaNi PaadhukhAs )represent and do .
The above is by Sri Satakopan mama.
All such Greatest slOKAs in just 3 hours is simply the GRANDEST work ever inthe world. “na bhUthO na bhavishyathi.. We will see Paramapadhavaasi SriSeva Swamy’s anubhavam now.(only few paragraphs from his article are translated):
The most wonderful creation of the most wonderful AchAryan is PadhukAsahasram. There can be hundreds of poets born in the world or yet to beborn. None would have created such a poem. No one can deny that this(PadhukA sahasram) is the creation with wonders. The pAdhukAs, which do nothave any thing in them for being talked about even, have been sung in suchgreat glories and praises, discovered by Swamy Desikan in PadhukAs. Itcaught the entire gamut of Poets spellbound. Even VishwakarmA gets stunnedat the way it is created in one yaamam of night (yaamam- three hours).Creation is adhbutham; the way it is created is adbhutham;
In Naadha paddhathi, Swamy does not hide from us a Rahasyam (secret). Latterpart of the night, Swamy with Bhagawath niyamanam (at the command of the
Lord) takes pledge (sankalpam) and performs saathvIka thyAgam to startPaadhuka sahasram. He starts: santha:… jayanthi… The Divya Dampathi, who arehaving Their “kaLLa” nithrA (Yoga nithrA) wake up.. They wonder as to whatand how it is going to happen. They are curious. The Sarvasakthan; SarvagnanLord Ranganathan Himself is taken aback. “ThUppul PiLLai was sleeping;Suddenly, he has started off now. How is he going to finish 1008..? Feels itmay be difficult (even for Rangan).
The way the poems sprung out of Swamy, the pAdhukAs are excited and starttheir beat to take count of slOkAs- Why? (asks Swamy Desikan). That beat-Swamy listens and composes that also in a slOkA. Nithrayaa dhUramuktha: (Howcan They and paadhukAs get sleep?) It is similar to parents being unable tosleep the night before the son’s most difficult competitive exam.. Theseparensts are maathaa dEvi thvamasi Bhagawaan VaasudEva: pithA mE.. jaathassOham janani yuvayO: Eka lakshyam.. Swamy himself had written in SrISthuthi.
Even pAdhukAs think- How is he going to praise me that can not be praised byanyone.. So, when Swamy started with a grand gala opening Santha: it stratedcounting with excitement and happiness. Padhyaarambhaan gaNayasi.. Ifsomeone is asked to count, they may slip and hence paadhukAs do not want totake risk. .. swair ninaadhai: What a BEAUTY!
ANNan Swamy (Sri Prathivaathi bhayankaram ANNan Swamy) in his SapthathirathnamaalikA refers to paadhukA sahasram as “PaadhukA sthuthi sahasram”.Meaning, in each slokam, it is thousand praises for paadhukAs - says ANNAnSwamy proudly. For Ranganathan, there are few hundered slOkas. For HispaadhukAs, have 1000 soThrAs, each one with thousands of meanings. WhatAchArya bhakthi! PaadhukA sthuthi sahasram ajasram..
Swamy Desikan always likes the simili of sugar and milk.. kshIram sarkarayEva..yaapirabruthak bhUtha: prabhUthai guNai:.. In Dasaavathaara sthothram,Swamy says, KrsihNan and Balaraaman are like sugar and milk – more tastywhen combined. Here, in PaadhukA sahasram, Swamy says: the Thiruvadi (LotusFeet) of the Lord and His Sandals (PadhukAs) are like Sugar and milk.Together, they are tastier for our eyes..
rangEswarasya yadhidham maNi paadharakshE!paadhaaravindha yugaLam bhavathIsamEthampumsaamupOshithAvilOchana paaraNArhamkshIram thadhEthadhiha sarkarayaa samEtham.. (984)
Swamy desikan calls himself mandha buddhi (dull headed) (sloka 1002) aftersinging paadhuka sahasram.. similar to VedhAntha dEsika padhE vinivEsyabaalam (in daya sathakam). What can we say about this! In hundred, there wassaahasam; in thousand, here is saahasam. In both, he calls himself humbly asmandha buddhE and baalam.. (child).
One can sing about pAdhukAs in thousands (like Swamy Desikan did). One cannever sing in praise of Swamy’s paadhukA sahasra sthOthram..My whole janmam(birth) is blessed with the ArAdhanam to you – says Swamy Desikan toPaadhukAs (dhanya janmaa- 997th slOkam).
In 1000th sloka, Swamy plays with words very beautifully: Rangam:Nruttharangam, antharangam; Due to HayagrIvan (Nruthurangan)’s anugraham(grace), I am blessed to sing in praise of you, paadhukE! So far, it hasbeen Srirangam; now it has become bhArathI nruttharangam! Great!RangaasthAnam rasikamahitham- (in BhagavadhyAna sOpAnam).
The translation of 1000 th slokA is thus:
Oh Paaduka! You are wont to concede the opportunity, to the consorts Sri andBhoomi, who feel they are subservient to You, of privately serving theLord's Feet, by subjugating Your own desire to serve the Lord, say in astroll, to their longing. I am Your subservient. You ought to grant me too,the opportunity of privately rendering service to those Holy Feet ! You willdo it, I know. You have enabled me to complete this work and become theinstrument of making this Ranga a stage for Saraswati to dance in delight onhearing this work. (from Dr VNV Swamin’s book)
The slokA 936 is yet another marvel.
Yaayaayaayaa yaayaayaayaa yaayaayaayaa yaayaayaayaaYaayaayaayaa yaayaayaayaa yaayaayaayaa yaayaayaayaa
Just one letter “yaa” Swamy completed the whole slOkA (at least we can say-Iknow one slOkA of PaadhukA sahasram by heartJ ; But, even such simple GRANDslOka has deep meanings:Translation of this sloka is:
That Paaduka,which collected revenue, being in the throne,which ensures the auspices for the devotees,which is the benefactor of True Wisdom on the devotees,which kindles a yearning for the good things of life (which makesthe devotee look to itself as the Supreme Deity).Which wipes out enemies (also the sins of the devotees).Which after attaining to the Lord's feet, is for His travels,
Which helps bring the Lord to us, and which is the SupremeAid for the jivas reaching the Highest Goal, that Paaduka hasthe distinction of solely being for the Lord.
If one places all 1007 slOkas on a balance, the 1008th slokA will outweighthe other 1007 slOkas- Says Sevaa Swamy. Such greatest slOka is 1008th.
Jayathi yathirAja sUkthi: jayathi mukundhasya paadhukaayugaLI |ThadhubhayadhanAsthrivEdhIm avandhyayanthO jayanthi puvi santha:
The great works like Sri Bhashyam of Ramanuja shine forth excellently. ThePaaduka-Duet of Ranganatha, who is the Moksha- grantor shines forth in greatlustre. (The works of Azhvar,who represents the Paaduka, hold forth in great glee). Sadhus, who cherishas their wealth the two above, who also make the Vedic mandates reallyauthoritative, they following the Vedasimplicitly, shine in the world with gusto ! (translation from Sri VNVSwamin’s book)
Swamy Desikan brings the glories of SRI Bhashyam here. SrI Sevaa Swamyquoets from Sri Annan Swamy’s Sapthathi rathnamaalikA..
Jayathi YathirAja sUkthi: Swamy also says: Jayathi mukundhasyapaadhayugaLI.. Then Swamy says thrivEdhIm.. … Then, Santha: Jayanthi…Bahuvachanam (plural).. What a great poem! Sevaa Swamy rejoices..Also theSantha Jayanthi PadhukA Sahasram (that started with in first sloka) endswith Jayanthi santha: Similar to Thiruvaymozhi.. piRandhaar uyardnhE..
Thus, this paadhuKA sahasram, is it on par with Sri Bhashyam? Or withThiruvaymozhi.. or Sath sampradayam itself? Let us enjoy wondering at itsmarvel! – Sevaa Swamy admires.
likyEtha paadhukA prabhAva: na likyEtha paadhukA sahasra prabhAva: (One canwrite about the glories of PaadhukA; But never about the padhukA sahasram)-says Sevaa Swamy.Swamy Desikan ThiruvadigaLE SaraNamRegardsNamo narayanadAsankavi-tArkika-simhAya kalyANa-guNa-SAline |Srimate venkateSAya vedAntagurave namaH ||Salutations to Sri Venkatesa, in whom all perfections reside, who is theteacher of Vedanta and the lion among poets and debaters
By VILLIAMPAKKAM Govindarajan swamigal
SRIVAISHNAVISM
Goddess Mahalakshmi mediates While in common parlance, the word ‘Purusha’ is taken to mean a male, it has a more significant meaning in the context of Sri Vaishnava philosophy. ‘Puru’ means plenty. Purusha is the One who gives abundantly. The Purusha is Lord Narayana, and He gives plentifully because of His Consort. She is the One who makes Him give. Without Her to intercede on our behalf, Lord Narayana would not be the generous giver that He is, said M. A. Venkatakrishnan.
When a child wants something, the child approaches its mother, who then asks her husband to get for the child what it wants. A mother gives more readily than a father, who is less indulgent towards the children. In the same way, the Lord is the One who gives, but He gives only because Goddess Mahalakshmi asks Him to.
Kakasura was an asura who took the form of a crow and pecked Sita Devi’s breast. Angered Rama fired an arrow at him, and the arrow chased the asura, who finally took refuge at the Lord’s feet. The Lord forgave Kakasura and let him off with a minor punishment, because Sita Devi, the embodiment of compassion was by His side. But Ravana is shown no mercy, for, when Ravana faces Rama in battle, Sita Devi is not by the Lord’s side. The Lord was separated from Sita Devi by Ravana, and Her absence results in no mercy being shown to Ravana.
The importance of seeking the Goddess’s mercy is clearly seen in Swami Nammazhvar’s ‘Agalagillaen’ pasuram. Here Azhvar says that the Goddess has taken up permanent residence in the Lord’s chest. The Goddess is not the One who is addressed in this verse. It is the Lord of Tirumala who is addressed in this verse. He is addressed as the One in whose chest Goddess Mahalakshmi has taken up residence with a vow never to leave Her abode. When She is guaranteed a place on the Lord’s chest, why does She have to repeat that She will not leave His chest? Here the Goddess is like a child who, even though it knows no one is going to take away its favourite doll, still keeps repeating its ownership of the doll. Likewise although the Goddess knows Her place on His chest is guaranteed, She still repeats that She will not budge from His chest.
cOURTESY :
DATED: DEC 14, 2009.
