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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 10-01-2010.
THONDARDIPODI AZHWAR.editor : sri.poigaiadianswamigal.
Sub editor : sri. sridhara srinivasan.EDITORIAL BOARD : SRI. V.C. GOVINDARAJAN & SRI. A.J. RANGARAJAN.
E-mail : [email protected]
Flower : 5 petal : 30.
ஸ்ரீ:
ஓம் நம�ோ பகவம� விஷ்வக்ம�நோய ந�:
ஸ்ரீவைவஷ்ணவி�ம்வைவணவர்களுக்கோன 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 :
SRIVAISHNAVISM
No.1. WEEKLY MAGAZINE FOR SRIVAISHNAVITES.
வை�ண�னாக �ாழ்ந்திட நாமும் �ிவை�ந்திடுவ�ாம் , வை�ண�த்வைதக் காத்திட நாளும் உவை�த்திடுவ�ாம்.
Dear Readers,
Have you joind “ SRIVAISHNAVISM KAINKARYA SABHA “ ? . If not join immediately. Our first set of books:
Swami Desikan’s arulicheyalgal : By POIGAIADIAN.
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ப�ாய்வைகயடியான்.
“ �ாற்கடலிவைடப் �ிறந்தாள் – அது
�யந்தநல் லமுதத்தின் �ான்வை( பகாண்டாள் ;
ஏற்குவ(ார் தா(வை-ப்பூ – அதில்
இவைண(லர்த் திரு�டி இவை1ந்திருப்�ாள் ;
நாற்க-ந் தானுவைடயாள் – அந்த
நான்கினும் �ல�வைகத் திருவுவைடயாள் ;
வ�ற்கரு �ி�ியுவைடயாள் – ப1ய்ய
வ(னியள் �சுவை(வைய �ிரும்பு�ாள் “
என்று �ாற்கடலில் வதான்றிய திரு(வை<ப்�ற்றி �ாடுகிறான் (காக�ி�ா-தி..
திரு(கள் �ாற்கடலில் �ிறந்த கவைதவைய இனி �ார்ப்வ�ாம்.
ஒரு1(யம், துர்�ாஸமுனி�ர், ஐ-ா�த்தின்மீது ��னி �ந்து பகாண்டிருந்த இந்தி-னுக்கு, தனக்கு �ித்யாத- ஸ்த்ரீகள் அ<ித்த பூ (ாவைலவைய �-ி1ா-கத் தந்தார். அதவைன அலட்1ிய(ாக �ாங்கிக்பகாண்ட வதவ�ந்தி-ன் யாவைனயின் தவைலயில் வை�க்க, அது அந்த(ாவைலவையக் கீவ� தள்<ிய-துடன் அவைதக்காலால் (ிதித்தது. அதவைனக்கண்ட முனி�ர் கடும் வகா�ம் பகாண்டு வதவ�ந்தி-னின் ஆண�ம் அ�ிய, அ�னும் (ற்ற வத�ர்களும், தங்கள் �லம், ப1ல்�ம் அவைனத்வைதயும் இ�க்கக்கட�து என்று 1ா�ம் பகாடுத்தார். அவ்�<வுதான். வத�ர்கள் �லம் குன்றி அசு-ர்கள் �லம் ப�ருகத்பதாடங்கியது.
இந்தி-ன் �ி-ம்(னிடம் ப1ன்றுத்தன் நிவைலவையக்கூறினான். �ி-ம்(ன் இந்தி-வைனயும் (ற்ற வத�ர்கவை<யும் அவை�த்துக்பகாண்டு ப1ன்று (ஹா�ிஷ்ணு�ிடம் முவைறயிட்டார். அதற்குத் திரு(ால், அ�ர்களுக்கு ஒரு��ிவையச் ப1ான்னார். அதா�து, அசு-ர்களுடன் 1(ாதானம் ப1ய்து பகாண்டு அ�ர்கள்
உத�ியுடன், �ாற்கடலில் �ச்1ிவைலமூலிவைககவை<ப்-வ�ாட்டு கவைடயுங்கள் அதிலிருந்து அ(ிர்தம் கிவைடக்கும் அதவைனப் �ருகினால் நீங்கள் இ�ந்த 1க்திவைய மீண்டும் ப�றுவீர்கள். �ாற்கடவைலக்கவைடய, (ந்தி-(வைலவைய (த்தாகவும், �ாசுகிப் �ாம்வை� கயிறாகவும் �யன் �யன்�டுத்துங்கள் நானும் அவ்�ப்வ�ாது உங்களுக்கு உத�ியாக இருக்கிவறன் என்று கூறினார். அவைலபதாடரும்...
-3-
From the desk of
Dr. SADAGOPACHARIAR SWAMIGAL
Sri Annamyacharya
Sangitham as an Upavedam
Sangeetham is recognized as an Upavedam or an ancillary to the Vedas. It is one of the four Upavedas dealing with Music, Dance and other fine arts. The other Upavedas are Aayurveda (the Scince of Medicine and Physiology), Dhanurveda (the science of Archery and Warfare) and Artha Saasthra (Political Economy).
The Origin of Sangitam
"Samgeetham" means that which is sung well. The origin of Sangitam is linked with Saama Vedam. When Sangitam is used in the worship of God, it is recognized as Naadhopaasana or the offering of worship through Naadham (Sound). Vedam is a Pramaanam recognized as Sabdham in Vaidhika darsanams. Upaasana of Sabdha Brahmam can then be considered as the true Sangitham.Until the ninteen thirties, the use of music and dance (nava sandhi Koutthuvam or prescribed dances with music at the nine chosen sites of the Hindu temple with invocation of appropriate devathAs) was in vogue and Deva Daasis (servants of the Lord) performed them. In Kali Yugam, the importance of Sangitham (Naadhopaasana) is highlighted to secure one's path to Moksham. Naadhopaasana develops the Bhakthi to SrIman Narayana and bringsHim closer to us.
The Importance of Sangitham in SrI Vaishnavam
Sruthi (" the adjustment of the tone to the tune") and Laya (rhythm) are the corner stones of Sangitam. Swamy Naatha Muni set the entire dhivya Prabhandham of the twelve Azhwars to music and ThaaLam (rhythm) and taught it to to his two nephews. Therfore Swamy Natha Muni is saluted as “Nal kaathal adiyavarkku, thaaLam vazhangi, Tamizh MaRayi innisai thantha VaLLal" (The most generous Aachaaryan, who blessed his two dear sishyaas with ThaaLa Vidhya
and the beautiful tunes to the dhivya Prabhandhams). Through that evolved the Arayar sevais at the temples of Lord Ranganatha at Srirangam , Thirukkuruhur , Melkote, Srivilliputthur and other dhivya desams.
Nava Rasaas(Sentiments) and the seven Svaraas (scales) of Music
VishNu dharmOttara PurANam sums up the links of nine rasaas, Haasya, Sringaara, Veera, Roudhra, Adhbhutha, Kaarunya, Beebhathsa, Bhayaanaka and Saantha with the seven svaraas of music (Shadjam, Rishabhan, Ghaandhaaram, Madhyamam, Panchamam, Dhaivatham, Nishaadham) this way:
"Nava rasaa: tathra Haasya-srungaarayO: Madhyama-Panchamou Veera-roudhra-adhbhuthEshu Shadja-Panchamou, KaruNO NishAdha-Gaandhaarou Bheebathsa-BhayaanakhayO: Dhaivatham, SaanthE Madhyamam"
The Bhajana system of offering worship to the Supreme Being evoking the different moods of a devotee has been the corner stone of Bhakthi movement throughout Bharata desam during the fifth to the tenth centuries and thereafter.
In recent times, Saints TaLapAkkam Annamacharya, Purandara Daasa ofPurandaraghaad, Thyagaraja of ThiruvayaaRu, Ootthukkaadu Venkatasubbaiyer and a great many NaadhOpaasakaas have offered their Naama Kusumaanjalis to SrIman NaarAyana .
Steadfast devotion to an Ishta Devata (ananya bhakthi to an Ishta dhaivam) ,celebration of that Dhaivam's Rupa (Form), GuNa (auspicious attributes such as Grace, Dayaa , Kshama , Soulabhyam etc), Svaroopam is a well trodden path by our Sangitha Pithaamahaas. For instance, TaLapaakkam Annamayya focused on Lord Venkatesa of Thirumala, Thyagaraaja had ananya bhakthi to Lord Raamachandra, Ootthukkaadu Mahan and Leela Sukhar enjoyed KrishNa exclusively.
Sangitham and Bhakthi*********************
The moods of Bhaktha are intricately interwoven with various Sanchaari Bhaavaas that engage the mind of the NaadhOpaasaka. Late Dr:V.Raghavan summarized these moods of a Bhakthan engaged in NaadhOpaasana this way:
1. Outhsukya or longing for the union with the Lord. This mood can express itself as the longing for His constant company (Sannidhi Saameepyam), Seeing Him and receiving His merciful glances (Darsana soubhAgyam), Singing about Him (Keertanam), Listenig about His
Mahima (SravaNam), conversing with Him (SambhaashaNa) and serving Him (SEvanam and Kaimakryam as a Daasan).
2. Nirvedam (Dejection and despondency over separation from the Lord and not receiving His Dayaa). Out of this Vipralambha Sringhaaram arose the Paasurams sung by Swamy NammAzhwAr (Paraankusa Naayaki), Thirumangai Azhwaar (Parakaala Naayaki) and Andal's NaacchiyAr Thirumozhi.
3. Athma GarahaNa and Naicyaanusandhaana (Self-depreciation and recounting one's shortcomings and unfitness as a servant of the Lord).
4. Dhainya and DhainyOkthi (Hear rending and plaintive pleadings for becoming the object of the Lord's Compassion).
5. Amarasha, Rosa RosOkthi (Taking the liberty in despair to express grievance and remonstrate against the Lord's heartlessness to come to their rescue).
6. Vitarka (cogitation and consequent development of doubt about Lord's interest to come to their rescue).
7. Sraddha /Visvaasa (Development of steady Faith in the Lord as the unfailing protector and thanking Him for that RakshaNam in a mood of Mahaa Viswasam, an important angam of SaraNAgathy).
8. Narma (Playful exchanges with the Lord in a mood of close relationship). This can take the form of Sthuthi (Praise), PrArTanaa (Prayer), RoshOkthi (protests in playful anger) and Leela VarNanaa (Playful descriptions of the leelaas of the Lord as a cowherd etc).
9. Sva-yOgya-KaTanaa (Letting the Lord know of the BhakthA's claims and qualifications to stress why the Lord should prioritize His attention).
10. BHakta Sodhana (Trails and tribulations during the spiritual journey).
11. Maanasa SambhOdhana (Exhortations to the BhakthA's mind /Nenju/ Manas to focus on the Lord).
12. Krutaj~nata and MangaLaasAsana (Ezpression of Gratitude over the Lord's anugraham and pronouncing blessing on the Lord in a deep mood of devotion like PeriyAzhwAr in His ThiruppallANDu).
Thus mingle Sangitham and Bhakthi in Bhagavath anubhavam of NaadhOpAsakaas.
In the Navarasa Kannada Krtihi of Saint Thyagaraja (NInnu vinaa--), we witness the dhriti mood (Contentment and hapiness born out of Bhagavath anubhavam) of a great Raama BhakthA: "My ears are full of Raama’s stories. My lips feel blessed in His Naama sankeerthanam, I see Raama in whatever I see, even distasteful things become relishable and I have secured the fruit in Raama".
The PunnagavarALi krithi of Saint ThyagrAja sums up the ideal Sanchaari Bhaavam (mood) of a BhakthA in whom NaadhOpaasana found its home:
Pallavi:
Tava DaasOham Tava DasOham Tava DaasOham DhAsaraTE
CharaNams:
VaramrudhubhAsha VirahithadhOsha Naravara vEsha DhAsaraTE
Sarasija nEthra Parama Pavithra Surapathi mithra DhaasaraTE
Ninnu kOrithirA Nirupamasoora nannElukOrA DhAsaraTE
Manavini vinumA marava samayamA Inakula dhanamA DhAsaraTE
Ghanasamaneela Munijanapaala Kanakadhukoola DhasaraTE
Dhara NeevaNDidhaivamu lEdhaNDi SaraNanu kODi DhAsaraTE
Aagama vinutha rAgavirahitha ThyaagarAjanutha DhAsaraTE
Meaning: Oh Son of DhAsaraTa! I am our Daasan (Liege and servant). I have been seeking You and You alone all my life. Pray, Protect me, come to my rescue and listen to my appeals! This is not the time to forget me. Convinced that here is no God equal or superior to You, in the entire universe I have surrendered at Your sacred feet. Oh Soft-spoken Lord! Oh Blemishless One! Oh Lord who has taken the garb of a human! Oh Lotus-eyed One! Oh Most sacred One! Oh Lord of DevAs! Oh One with matchless valour! Ninnu kOrithiraa! NannElukOrA! Manavini vinumA marava samayamaa? Oh Lord of Soorya Kulam! Oh protector of the Sages of DaNDakAraNyam! Oh Lord of beautiful blue hue! In the world, there is no God like You! I perform SarNAgathi at Your Lotus feet (Dahra neevaNDi Dhaivamu lEdhaNDi, SaraNanu koNDi DhAsaraTE). Aagama vinutha rAga virahitha ThyAgarAja-nutha DhAsaraTE (Oh Lord slauted by Aagamaas and free of any blemishes and the One worshipped and sung by ThyagarAja) ! I have taken refuge in You.
BhajarE Raguveeram Sara-bharitha DhasaraTa KumAram ,Daasan , Oppiliappan 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
POIGAIADIAN’S esnips FODERS.
1. HIS THAMIZH KAVITHAIGAL AND ARTICLES :
http://www.esnips.com/web/POIGAIADIAN
2. SWAMI DESIKAN’S ARULICHEYALGAL :
http://www.esnips.com/web/SWAMIDESIKANSTHOTHRANGALINTAMIL
3. WHO IS NARAYANAN ? WHY WE HAVE TO SURRENDER AT HIS FEET ? :
: http://www.esnips.com/web/NARAYANATHATHTHUVAMUMSARANAGADHIYUM
READ, ENJOY AND POST YOUR COMMENTS TO :
SRIVAISHNAVISM
Adiyen Ramanuja Dasan,
I indeed very happy that you pray for others. It is a god's wish as my prayers should be answered through u. I am giving you my name, gothram, star.
Name : RaghuramanGothram : VaadulaStar : Punarvasu.
With Regards,Raghuraman.
********************************************************************************
Dear Sir,
I am really delighted to know of your saintly mission of prayer hall. I am herewith sending the details of my gotram and star
Gotram: Vasistha Star : Sravanam
I shall be indebted for your help.With regards,B.Sobha
my name: Padmanabhan My star is uttaradam magararasi, srivathsa gotharam : my finanacial problem to be solved. The INTERNET now has a personality. YOURS! See your Yahoo! Homepage. http://in.yahoo.com/
Revered Sri Poigai Adiyan Swamy,What a noble service on your part! I pray please pray for my daughter Shobana, Aslesha, Kataka rasi, Kausika Gotharam. She is yet to have a baby even after 5 years of marriage.Regards,Srimad Andavan TiruvadipodiR. RaghavanPLEASE SEND YOUR GRIEVANCES TO. [email protected]
Adiyen will pray for you.
SRIVAISHNAVISM
Palasruthi.
Sri Bhagavan uvAcha :
ananyAshchinthayathO mAm yE janA : paryupAsathE I
thEshAm nithyAbhiyukthAnAm yOgakshEmam vahAm yaham II
BHAGAVAN SAID : I TAKE ON MYSELF TO PROVIDE AND PROTECT THOSE WHO ARE EVER DEVOTED TO ME, AND ADORE ME EVER IN THOUGHT.
parithrAnAya sAdhoonAm vinAsAya cha dhushkrithAm I
dharmasamsthApanArthAya sambhavAmi yugE yugE II
FOR PROTECTING THE GOOD PEOPLE, AND DESTROYING THE WICKED PEOPLE AND TO ESTABLISH THE ETHICAL WAY OF LIFE, I ASSUME BIRTH IN EVERY YUGA.
ArthA vishannA : sithilAscha bheethA : gOrEshu cha vyAdheeshu varthamAnA : I
sankeerthya nArAyanasabdhamAthram vimukththadhu:kAssukinO bhavanthu II
MAY ALL IN DISTRESS AND SORROW, BROKEN AND SCARED, AND MISERABLE IN DIRE DISEASE, JUST UTTER THE NAME OF NAARAYANA, FREE FROM ALL SORROWS AND BEAM WITH JOY.
************************************************************
KOTHAIYIN GEETHAI
4.Preachings and Saranagathi
Andal's preachings for well being and total surrender to Sriman narayana is elaborated in concluding six pasurams.
In 25th pasuram, Andal says that Krishna gave the pleasure of avatara rasa as born as the son of Devaki and on the same night by becoming the son of Yasoda he gave the pleasure of enjoying His sports in leela rasa .When asked about the requirements Gopis said that they just wanted to do service to God. Andal says Krishna as thiruthakka selvam , a divine personality to dispell all vicious influences and to bless them with all benefits .Her preaching in this pasuram is one can attain more happiness and be free from all troubles by singing Krishna's glory.
Periazhwar in his Thirumozhi moonram Anthathi states as Devakitan vayitril athathin patham nal . Similarly, his daughter Andal here gave puzzle as oruthi, oriravu, olithu, to solve by ourselves. Andal's praises for Krishnavatharam with two mothers is well explained in Gita (4.9 ). Krishna says here as His birth and activities are divine. He further says those who know this in reality is not reborn on leaving the body, but comes to Him. Thus it is known that Krishna has many forms and incarnations .Though there are many transcendental forms, they are one and the same Sriman narayana.
In 26th pasuram the word 'Maley' used by Andal may be a repetition of the previous pasuram as ‘Nedumale’ and as 'Selvathirumal ' in the last one. Nedumale is the great love and affection of Vasudeva on Devaki, which caused terror in the minds of Kamsan for his cruel nature with them. ' Selva Thirumal' is on Dwaya Mantram. But here it is Krishna's excessive, boundless and unlimited loving care and affection for the soul, Maam in Charama Sloka of Gita. Andal says that there is no direct Vedic injunction, excepting the practice of doing what their ancestors has done it as Melayaar seyvanagal. Andal preaches in this as ' Age old customs, traditions and practices of our Acharyas are to be respected and observed with great care .In Gita (4.1 ) Krishna says " Immortal yoga is revealed to Vivasvan from Me ,Vivaswan conveyed to Manu, Manu imparted then to Ikshvaku. Similar to this, all good habits are observed with much care in tradition. Alin ilaiyai conveys the power, glory and excellence of the Omnipotent Krishna is informed and conveys as 'Without His volition not even an atom will move'.
The 27th pasuram in Tiruppavai is popular because of its attraction with sweety, tasty, sumptuous , ghee quoted, Chakkarai pongal. The lines of 'Mooda Nei peithu muzhankai vazhiyara' in Koodaravalli pasuram is of unique attraction as Andal has expressed her broadmindedness and gesture fully in Nachiar Thirumozhi 9 as Nooru thada in which she is offering butter in 100 vessels, Akkaravadisal (the famous Ayyangar veettu Payasam of rice cooked in Milk with jaggery and ghee) in 100 vessels to Lord of Thirumalirunjolai . Andal uses the favorite name of Govinda in three pasurams continuously in pasuram 27, as Koodarai vellum seer Govinda, in 28 as Kurai onrum illatha Govinda, and in 29 as Andru kaan Govinda .Andal preaches as Lord can punish a soul for a wrong only if the the soul is not prepared to take refuge unto Him . The moment he accepts His protection, the Lord cannot punish him for his sins as padi parai kondu yam perum sanmanam.Andal prays for finest fragrant silk attire, and jewels such as bangles, padagam, ear rings, choodigi, citing the instance of issue of saree to Draupadi.
In Gita( 3.13 ) Lord Krishna says that the devotees are released from all kinds of sins because they eat in group offered first for sacrifice. But the people preparing food for just personal enjoyment in a lonely place verily eat sins only. So taking food with all friends and relatives is recommended both by Krishna and Andal.
In 28th pasuram,Andal tells Saranagathi, is otherwise observance Nonbu .As said in the very first pasuram as Narayane namakke parai tharuvan, lord Krishna is to be attained by us as padip parai kondu in 8th, and 27th, He is the means of attainment as angapparai kondu in 30th pasuram. Andal confesses that there is absolutely no omissions, mistakes or wrong things in Him. Andal says as though they know one should perform saranagathi according to one's status and without any expectation of its fruits, they are liable to commit mistakes often. She also pleads for excuse for calling Krishna in various names out of affection and love. Andal pleads for forgiving the break ness in the middle of three modes of Saranagathi Swanishte,( to do directly with full knowledge), Utkishte ,(doing through Acharya's guidance),Acharyanishte, (surrendering to Acharya). In Gita (8.9)Krishna asks Arjuna to think of Him at all times . Krishna claims
that , He who contemplates on the all knowing, ageless being, the ruler of all, subtler than subtle, the universal sustainer, possessing a form beyond human conception, effulgent like the sun, and far beyond the darkness of ignorance. Andal's saranagathi to such a supreme personality Paramathma is ever appreciable one.
In Tiruppavai two pasurams 29 and 30 are considered as Satrumurai , Sriman narayana is both means and end in SriVaishnava sampradaya. This is stressed as Unakke naam aat seyvom in this pasuram and in previous one as Unthannai punniyam yaamudaiyom .What Periazhwar in Thiruppallandu tells as Enthai thanthai thanthai tham moothappan ezhpadi is repeated by Andal in this as ezhezh piravikkum unthannodu . Andal pleads Lord Krishna in this pasuram ,for changing all desires of worldly pleasures as sincere service to god. Saranagathi in the form of early morning prayers, prostration before Thiruvadigal ,doing mangalasasanam, are suggested in this pasuram. In Gita (7.19) Krishna says that He himself is the man of wisdom, and in the very last of all births the enlightened person worships Him by realizing that all this is God. Such a great soul is rare indeed. Andal has proved that statement in this verse by following Her father's words.
In the concluding pasuram, Saranagathi's result of Engum Thiruvarul petru inburuga is confirmed. Any one irrespective of caste, creed ,age or sex can follow Saranagathi or surrender. One can perform Saranagathi not only for himself but also for others including animals, birds, plant etc. The individual surrenders to the Lord expressing his limitations of yogic path. The process is simple with huge benefits. Resolve to do only such acts favorable to supreme God, and to avoid all actions nor favoured by the Lord. If one have full faith in the Lord that he will protect the individual. Andal says that people known to recite thirty pasurams of Thiruppavai without any errors are sure to attain benedictions of Srimannarayana and SriMahalakshmi. Vangak kadal kadaintha informs various specialities of Sriman narayana as Churning the ocean to get nectar, in vatsalya , managing individually in swamittva ,working with all in sausilya, distributing nectar in saulabhya, knowledge on chun in gnana, and strength to complete in shakthi.In Gita (5.29) Krishna says that the persons knowing all sacrifices and austerities, as the supreme lord of the worlds attains peace . Andal says in similar voice that Sangathamizh malai is sure to give peace to one and all.
Note. Kothaiyin Geethai is just my attempts to identify similarities in two immortal epics.
Vedanta Desika 111 will be continued from next week.
Readers may please send their reviews.
ARUMBULIYUR JAGANNATHAN RANGARAJAN
SRIVAISHNAVISMPANJANGAM.
FOR THE PERIOD FROM – MAARGAZI 27th To THAI 04th.
11-01-2010 MON MAARGAZHI 27 DHVAADHASI S ANUSHAM.
12-01-2010 TUE MAARGAZHI 28 THRIYODHASI S / A KETTAI.
13-01-2010 WED MAARGAZHI 29 CHATHURDHASI M / A MOOLAM.
14-01-2010 THU THAI 01 AMAAVAASAI S POORAADAM.
15-01-2010 FRI THAI 02 PRADHAMAI S UTHRAADAM..
16-01-2010 SAT THAI 03 ATHITHII S THIRUVONAM.
17-01-2010 SUN THAI 04 DHVIDHIYAI A / M THIRU / AVITTAM.
11-01-2010 – MON– EKAADASI VRIDHAM – KOODAARAI VELLUM.
12-01-2010 – TUE – THONDARADIPODI AZHWAR / PERIANAMBIKAL VAARSHIKAM
13-01-2010 – WED – BOGI PANDIKAI/ KUMBAKONAM SAARANGAPANI VENNAITHAAZHI.
14-01-2010 - THU SARVA AMAAVAASAI- PONGAL PANDIKAI- PONGAL PAANAI AT 3.30PM
15-01-2010 – FRI – KANU PONGAL – SOORYA GRAHANAM STARTS 11.05 MIDDLE 1.23 AND ENDS AT 3.10 P.M.( FOOD AFTER THAT ONLY )
16-01-2010 – SAT – SRAVANA VRIDHAM
SUBHA DHINAN :
11-01-2010- MON – STAR / ANUSHAM ; LAG / MAGARAM ; TIME : 6.30 TO 7.30 A.M(IST)
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14-01-2010 – WED UTHTHARAAYANA /AMAAVAASAI THARPANA SANKALPAM : VIRODHI NAAMA SAMVATHSARE UTHTHARAAYANE HEMANTHARODHOU MAKARA MAASE KRISHNA PAKSHE CHATHURTHASYAAM / AMAAVAASYAAM PUNYADHITHOU GURU VAARSARA YUKTHAAYAAM POORVAASHAADA NAKSHAKTHRA YUKTHAAYAM SRI VISHNU YOGA SRIVISHNU KARANA SUBHA YOGA SUBHA KARANA YEVAM GUNA VISESHANA VISISHTAAYAAM ASYAAM VARDHAMAANAAYAAM CHATHUR HASYAAM PUNYADHITHOU ***---- AKSHAYA THRIPTHYARTHAM UTHTHARAAYANA PUNYAKAALA MAKARA SANKRAMANA SRAARDHA PRADHINIDHI THILATHARPANAM KARISHYE.
UPTO 10.40 A.M CHATHURTHASI AFTERWARDS AMAAVAASAI
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15-01-2010 – FRI – GRAHANA THARPANA SANKALPAM : VIRODHINAAMA SAMVATHSARE UTHTHARAAYANE HEMANTHA RUDHOU MAKARA MAASE KRISHNA / SUKLA PAKSHE AMAAVAASYAAM/ PRADHAMAAYAAM PUNYADHITHOU BRUGU VAASARA YUKTHAAYAM UTHRASHAADAA NAKSHATHIRA YUKTHAAYAAM SRIVISHNU YOGA SRI VISHNU KARANA SUBHA YOGA SUBHA KARANA YEVAM GUNA VISESHANA VISISHTAAYAAM ASYAAM VARDHAMAANAAYAAM AMAAVAASYAAM PUNYADHITHOU *** ---------------AKSHAYA THRIPTHYARTHAM RAAGU GRASTHA SOORYOPARAAGA PUNYAKAALA SRAARDHAM THILA THARPANAM KARISHYE
AMAAVAASAI UPTO 12.30 P.M AFTERWARDS PRADHAMAI
( THARPANAM TO BE CONDUCTED BETWEEN 1.30 TO 2.00 P.M )
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DASAN,
POIGAIADIAN.
SRIVAISHNAVISM
SRIMADH BHAAGAVATHAM. ALL THE CHILDREN WENT TO A “NAANAL “ FOREST.
THERE SUDDENLY FOREST FIRE SORROUNDED ALL THE CHILDREN.
THEY WERE UNABLE TO COME OUT OF THAT.
THEY STARTED PRAYINMG KRISHNA.
IMMEDIATELY LORD KRISHNA REQUESTED EVERYONE TO CLOSE THEIR EYES.
WHEN EVERYONE CLOSED THEIR EYES HE SWOLLWED THE ENTIRE FIRE.
WHEN THE CHILDREN OPEND THEIR EYES THEY WERE SURPRISED.
WHERE WAS THE FOREST ? WHERE WAS THE FIRE ?
AGAIN THEY WERE IN OLD PAANDEERAKA AND UNDER THE BANYAN TREE.
WHERE ONE WERE ENJOYING THEIR LIFE UNDER THE PROTECTION OF BALARAMA AND KRISHNA.
RAINY SEASON STARTED.
TREE WERE STARTED GROWING AND FLOWERING.
ALL THE RIVERS AND TANKS FILLED WITH WATER.
THE SKY WAS BEAUTIFUL.
AS USUAL KRISHNA AND BALARAMA WENT OUT WITH THEIR FRIENDS WITH CATTLES AND ALSO TO PLAY.
WHAT HAD HAPPENED AT THAT TIME ?
PLEASE WAIT! WE WILL SEE NEXT WEEK……
VALMIKI RAMAYANABy Dr. Saroja Ramanujam, M.A.,Ph.D , siromani
Ayodhya kanda13.Grief of Dasartha and Kousalya and Sumitra offering consolation
Dasaratha was seeing Rama as far as he could see the chariot and as long as the dust from the chariot was visible. When Rama and the chariot went out of sight he fell on the ground. Kousalya and Kaikeyi started to raise him on either side. Here we see the play on words by Valmiki the poet. He says,
Thasya dhakshiNam anvagaath kousalyaa baahum anganaa
Vaamam cha asya anvagaath kaikeyee bharathapriyaa
Kousalya tried to raise him by right hand, dhakshiNa baahum, and Kaikeyi by the left. The words dhakshiNaa and vaama have wider implications than the literal meaning of right and left. DhakshiNaa means also the one who is courteous and submissive. Hence it is used with respect to Kousalya, whereas Vaama means cruel an hence it is used in refernce to Kaikeyi and also Valmiki refers to Kaikeyi as bharathapriya, to denote that she is interested only in her son and no one else including her husband.
Then Dasaratha denounced Kaikeyi telling her not to touch him and that he disowned her as his wife and also Bharatha as his son, if he would accept the kingdom from his mother. He told her that she would get the kingdom but will become a widow as he would not survive the separation from Rama. Then Dasaratha wanted to go to the palace of Kousalyaa. When he reached there his eyes were blinded with grief and he told Kousalya that his sight which had gone after Rama had not returned.
Kousalya expressed her anguish on Rama being gone to forest and in her grief accused Dasaratha for sending Rama to forest to please Kaikeyi.
Then Sumithra consoled her saying that no harm would come to Rama and even the elements would serve him. The valour of Rama and the power of his asthras are such that no one could resist him. The words of Sumithra expound the parathathva or the real identity of Rama though not expliciltly.
Valmiki refers to Sumithra as Dharme sThithaa, one who is established in dharma.
Sumithra said,
Thavaarye sadhguNairyukthaH sa puthraH purushotthamaH
“ Oh noble minded one, your son is endowed with all good qualities and the best among men.”
Here the word purushotthama, meaning ‘best among men’ also refers to Narayana, who is called sreepathiH purushotthamaH. Rama, said Sumithra, went to the forest following dharma and to set an example to the world about the duty of a son to his father by obeying the words of his father in order not make him swerve from the dharma of keeping his promise. Sumithra further said to Kousalya who was lamenting about the fate of Seetha and Lakshmana, that Laksmana could never enjoy anything better than doing service to Rama all day long which he could not have done even in Ayodhya. As far as Seetha was concerned she followed her husband, who is the embodiment of dharma, willingly ‘anugacChathi vaidhehee dhrmaathmaanam thavaathmajam,’ The word used for Seetha here is Vaidhehi, to emphasize that she was the daughter of Janaka whose clan are well known for observing dharma. Rama for whom sathya and dharma are the only wealth would return to Ayodhya with his fame spread far and wide.
What Sumithra said next has the implication of parathathva of Rama.
Sooryasyaapi bhaveth sooryaH
hyagneragniH prabhoH prabhuH
SriyaHSreeScha bhaveth agryaa
keerthiH keerthyaaH kshamaakshamaa
dhaivatham dhevathaanaam cha
bhoothaanaam bhootha satthamaH
thasya ke hyaguNaah dhevi
raashtre vaapyaThavaa pure
The meaning of these slokas is,
Rama is the Sun to the Sun, that is , he is greater than the Sun. He is fire to the fire, Lord of lords, wealth of all the wealth. He is fame to the fame itself and the power behind the virtue of patience. He is the one resorted to by the devas, and hence the Lord of the devas. He is the master of all the natural elements. To him who can be against, wherever he is , be it a country or a town?
This meaning which sounds like an adulation of the qualities of Rama, denotes also the real identity of him as Lord Narayana.
Sooryasyaapi sooryah , He is the sun to the sun, has reference to the sruthi text, ‘thamevabhaantham anubhaath srvam thasya bhaasaa sarvamidham vibhaathi,’ meaning that all luminous bodies follow Him and by His luster all shine. The Lord is described as sooryamandala maDhya varthi, the one who is seen inside the sun, as its inner self, because of whose power the sun shines.
Similarly He is the power behind the fire and hence He is the fire of the fire. Since He is the one who apportions the duties of the devas like Brahma He is the dhaivatha the deity or the divinity behind the devas. Like wise He is the power behind the elements and hence bhoothaanaam bhootha satthamaH, the most powerful element of all. Bhootha can also mean living beings and the Lord is the controller of all. Since Lakshmi gets her glory by His association He is the one who is the wealth or glory of Sree. Simlilarly the words keerthyaah keerthih and kshmaakhamaa are explained as the fame , keerthi and forbearance , kshama, are supported by Him only.
Thus Sumithra assured Kousalya that Rama would return safely and get the kingdom and give joy to her whereupon Kousalya was comforted .
14. Rama meets Guha
The residents of Ayodhya followed Rama till they all reached the banks of the river Thamasa before night fall and they spent the night there. Valmiki says that when Rama left Ayodhya the sun disappeared, meaning that it became dark before the sunset and the sky was without stars and planets as though the whole world was grieving for Rama. Kamban develops it further by saying ‘kadhiravan attham pukkanan, kaan pugaakkaaNgilEn enru,’ that is, the sun set as though saying” I cannot bear to see Rama going to forest.”
When the people following Rama slept due to exhaustion of walking and their sorrow, Rama woke up before them and told Sumanthra to get ready the chariot and they traveled along the Thamasa river and Rama got down with Lashman and Seetha and told Sumanthra to turn the chariot and drive towards Ayodhya so that the people would think that they have gone back and would return to the city. Then sumanthra could come back to Rama through some other route. Sumanthr did likewise and the people waking up saw the tracks of the chariot and followed it but were disappointed on not seeing it further and returned to Ayodhya stricken with enormous grief.
Rama was traveling through the villages on the outsirts of the city and crossed the border of the country of Kosala and the people from the villages were lamenting their fate. Thus Rama reached the banks of Ganga..
Guha, a close friend of Rama and the leader of the hunters was ruling the place near Ganga and he hastened to see Rama with all his retinue. The first instance which shows Rama as the saviour of all, may it be man, bird and beast, irrespective of birth. is seen in this episode. Rama welcomed Guha with open arms, treating him like a brother, says Valmiki, and this was developed further by Kamban which we shall see later in the episode.
Guha was grieved over the fact that Rama whom he had seen earlier as a prince decked with jewels and with rich attire had come there now as a hermit. He told Rama that it was his previous merit that Rama had come to
that place and offered his kingdom to Rama saying that he and his dependents would be his servants. He said that he had arranged for rich food and accommodation so that Rama could live there happily.
Rama showed his appreciation for the hospitality and enquired about the welfare of Guha and his people. But Rama refused his offer of kingdom and other offerings of food etc. saying that, having renounced his own kingdom and opting to live as a hermit in the forest he could not accept these but should eat only what the hermits would and should sleep on the floor. However he asked Guha to supply grass for the horses of the chariot. Then Guha ordered his men to do so.
Rama consumed only water as his food and lay down on the floor with Seetha for the night. Lakshmana washed the feet of Rama as a servant should do to his master at bedtime and came to the place under the tree where Guha was.The two of them with Sumanthra spent the night talking about what had happened and Guha was surprised to see Lakshmana keeping awake watching over Rama and asked him to sleep in a bed which was prepared for him, saying that since he was a prince it would have been difficult for him to keep awake whereas they were quite used to it being hunters and they would look after Rama and Seetha. Lakshmana replied that he could not bear to see Rama and Seetha sleeping uncomfortably on the floor and that was why he could not sleep. He was also worried that his father and mother of Rrama and all those who loved Rama may not survive till Rama returned to Ayodhya and expressed his concern that they may never see their father or do the obsequies on his death. Valmiki says that Lakshmana was very much distressed and shed tears like an elephant afflicted by fever.
Kamban differs from Valmiki in this as Rama sends Sumanthra back while the people were sleeping and the three of them walked on foot The episode of Guha comes only later in Kambaramayana.
The next morning Rama told Guha to get the boat to cross the river Ganga and when he did so, bade goodbye to Sumanthra. Rama told him that he had obeyed the command of the king and brought them till the banks of the river and it was only proper that he should return to Ayodhya. What was implied is that according to the custom that one could accompany those who are going away only till the waterfront to be crossed. Hence Rama meant that Sumanthra had fulfilled his duty.
To Sumanthra who shed profuse tears, Rama said that he should go back and comfort Dasaratha and others. Rama told Sumanthra to tell Dasaratha that they were not regretting leaving Ayodhya and were very happy in the forest and that Dasartha would have the joy of seeing them after 14 years. He also sent their obeisance to Kousalya. Rama also told Sumanthra to tell Dasaratha to call back Bharatha from Kekaya and crown him soon so that Dasaratha could forget the grief about the travails they were undergoing by living in the forest, in the company of Bharatha. Here one could perhaps see a veiled
criticism on Dasaratha sending them to forest listening to the words of Kaikeyi. Rama’s words impliesd that Dasartha seeing the wishes of Kaikeyi fulfilled by crowning Bharatha, which would make her happy, may even forget Rama and revel in the happiness of his wife.
Rama also sent his message to Bharatha that he should treat Kousalya the same manner as he would regard his mother Kaikeyi and rule the kingdom according to dharma.
Sumanthra on hearing the words of Rama was very unhappy and told him that Dasaaratha, Kousalya and others and the people on seeing the empty chariot would not be able to bear the fact that Rama had gone to forest and he could not tell a lie to them that he had left Rama in the house of his uncle, meaning , the forest is not as comfortable as the house of an uncle. Moreover the horses he said would not carry the chariot without Rama,. Hence he begged Rama to allow him to stay in the forest and take them back after fourteen years. Sumanthra shows that he was a devotee more than the counselor and charioteer by saying that he will be doing service to Rama more than which he did not desire Ayodhya nor even the heaven ‘ayodhyaam dhevalokam vaa sarvaThaa prajahaamyaham,’ like the azvar who ssid, ‘indhiralokam aaLum acchuvai perineum vEndEn arangamaanagaruLaanE,’ meaning that he would not desire even ruling the heaven more than remaining on earth and sing the glory of the Lord Ranganatha.
Rama pacified him saying that Kaikeyi would get reassurance that Rama had actually gone to forest only when she saw the chariot returning empty and would not suspect that Dasaratha was deceiving her. So in order to make Dasaratha true to his word Suamnthra had to return. Then Rama sent back Sumanthra and told Guha that they would cross the river in the boat brought by him and bade him goodbye.
Seetha and Lakshmana also sent messages to Dasaratha and others which Sumanthra conveys to the king later in Valmikiramayana. In Kamban it is slightly different.
SRIVAISH NAVISM
PALSUVAI vIRUNDHU.SrI:Dear Sri Matam SishyAs :
Srimath Azhagiya Singar in His uniquely brilliant way of illustrating the Vaibhavam of Sri Lakshmi Nrisimhan Quoted and explained a slOkam (64th from Uttara Satakam of Sri RangarAja Stavam) of Swamy ParAsara Bhattar and provided us an easy to understand
upamAnam ( comparison) . This was about a husband finding the admixture of Seenaa KalkaNDu (sitaa) with Milk( Ksheeram) presented to him by his wife being more delectable than either pure Milk or the seenaa klakaNDu by themselves . After tasting that special preparation offered to him by his wife , the husband lost interest in enjoying Milk and Sugar candy by themselves . Srimath Azhagiya Singar explained how AasthikAs lost similarly interest in the purely Manushya avatAram ( Vaamanan) or the Mruga avatArams ( Matsya, Koorma and Varaaha) of Sriman NaarAyaNan AFTER enjoying the Naram Kalantha Singha avatAram of Sri Nrisimhan . Sri NrismhAvatAram was equated to the unique sweetness of Milk admixed intimately with the seenaa KalkaNDu . Sri Narasimhan is saluted as the "SangamitAngakan " and as one reminding us of the Sitaa-ksheera NyAyam by Swamy ParAsara Bhattar .
Our Lord has Simha Mukham , dense manes and fierce teeth . Below the neck , He has the body of a man . This combination is the one that makes it most enjoyable to the devotees of Sri Nrsimhan . Their enjoyment of the dhivya MangaLa Vigraham of the Lord
is far superior to that of enjoying just a MrughA avatAram or ManushyAvatAram says Swami ParAsara Bhattar. In Lord RanganAtha ,
Bhattar visualizes Sri Nrismhan and worships Sri RanganAtha as "RangEndhra Simham " and meditates on that RangEndhra Simham ( RangEndhra Simham UpsmahE ). This morphing of Sri RanganAthan into Sri Nrisimhan is recognized as GatanAdhbhutam by Swamy ParAsara Bhattar.
There are 3 SlOkams about Sri Narasimhan in Sri RanganrAja Stavam Uttara BhAgam ( 64, 65 and 66). Srimath Azhagiya Singar chose the 64th SlOkam for His New Year anugraha BhAshaNam . The full text of the anugraha BhAshaNam can be enjoyed at :
http://www.Ahobilam utt.org
May Lord Narasimhan , the AarAdhana Moorthy of Sri Matam and His dhivya PaadhukA Sevakar grow our Bhakti towards them every day !
Srimath Azhagiya Singar ThiruvadigaLE SaraNam ,
DhAsan , Oppiliappan Koil VaradachAri Sadagopan __._,_.___
Attachment(s) from VS
2 of 2 File(s)
SlOkam 64.pdf
SlOkam 64.doc.
ADIYEN
BELOW IS THE LINK PHOTOS UPADATED TAKEN ON THE OCCASION OF NAMAZHVAR MOKSHAM HELD ON 04.01.2010http://andavanatdom bivli09.shutterf ly.com
SRIRANGAM SRIMAD ANDAVAN PERIASHRAMAMSRI BALAJI MANDIRDOMBIVLI EAST - 421201DIST.THANEPHONE: 0251-2453081.
Videos of Podhigai telecast of Sri Thayagaraja Aradhnai held on 5 Jan 2010 is now uploaded at (in 7 parts) www.youtube. com/ramaswamy43. Rgs, Veeraraghavan
__namastE
Please visit my web page for Sri BadrAcala rAmadAsa saMkIrtana.. 134 lyrics as per the Andhra Sangita Nataka Academy Publication:
http://www.sistla.org/Srihari-Lyrics/SrIrAmadAsaa_lyrics.htm on SrI rAmadAsa lyrics (134 lyrics) in different languages
Regards
Sree Sistla
Swamin
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SRIVAISHNAVISMDO YOU KNOW ?
THONDARADI PODI AZHWAR :
BIRTH YEAR : PRABHAVA MONTH : MAARGAZHI.
STAR : KETTAI PAKSHAM : KRISHNA
BIRTH PLACE: MANDANKUDI THITHI : CHATHURDHASI
ORIGINAL NAME : VIPRANAARAAYANAR.
ARULICHEYALGAL : THIRUPALLI EZHUCHI ; THIRU MAALAI.
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PERYANAMBIKAL
BIRTH YEAR : HEVILAMBI MONTH : MAARGAZHI.
STAR : KETTAI GOTHRAM : BHARATHVAJAM.
BIRTH PLACE : SRIRANGAM. AMSAM : KUMUDHAM.
ORIGINAL NAME : MAHA POORNAR.
GURU : SRI ALAVANDHAR. SISHYAALS : EMPERUMANAR ; MALAIKUNIYANINDRAAR ; ARYA SRISADAGOPADHAASAR ; ANIYARANGATHAMUDHANAAR ; THIRUVAIKULAMUDAYAAN BHATTAR ; THIRUKATCHINAMBIKAL.
Will continue…….
IF YOU LIKE THIS, AND wish TO CONTINUE FURTHER PLEASE SEND YOUR VIEWS TO : [email protected].
SRIVAISHNAVISM
DVIYA PRABHANDHA PAASURANGAL.
KULASEKARA AZHWAR’S PERUMAL THIRUMOZHI.
THIRUMOZHI – VI. PAASURAM – 05.minnoththa nunnidaiyAlaik kondu
veengirulvAi endran veedhiyoodE
ponnoththa Adai kukkoodalittup
pOgindrapOdhu nAn kandunindrEn
kannuttravalai nee kaanAlittuk
kaivilikkindradhum kandE nindrEn
ennnuk kavalai vittingu vandhAi ?
innam angE nadanambi ! neeyE .
SRIVAISH NAVISM
1. X - - - ( KOORATHAAZHWAR BIRTH MONTH )2. X - - - - - - - - ( VIMANAM OF THIRUVANANDAPURAM )3. X - - - - - - ( BIRTHH MONTH OF PILLAI LOKACHARIAR )4. X - - - - - - - - - - - - ( A MAHARISHI CONNECTED WITH THIRU
KANNAMANGAI )5. X - - - - - - - - - ( HE IS NADAMUNI’S SISHYAR )6. X - - - - - - - - ( A MMAHARSHI CONNECTED WITH THIRU
KANDIYUR )7. X - - - - - - - - ( THIS ACHARYAN WAS BORN IN PANGUNI )8. X - - - - - ( THIS ACHARYAN WAS BORN IN VAIKASI )9. X - - - - - - ( BIRTH MONTH OF
MANAVALAMAMUNIGAL)10. X - - - - ( SON OF SRIRAMA )
X X X X X X X X X X ( A DIVYA DESAM NEAR THIRUCHIRAPALLI )
Answers for last week Cross Word :
MANDODHARI ; ANNAVARAM ; UTHRAMERUR ;; JAMADAGNI ; BEEMAN ; MADURAI ; RAMAYANAM ; SUGRIVAN ; NALAYIRAM ; IDUMBI ; NARAN ; MARICHAN ; LAVA ; AMMA ; NALAN.
DASAN,
POIGAIADIAN.
SRIVAISHNA VISM
CHAPTER : 1. SLOKAS : 29 & 30.
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vEpathuscha sariree mE rOmaharshascha jAyathE I
gAndeevam sramsathE hasthAth thvak chaiva paridhahyathE II
MY WHOLE BODY IS TREMBLING, MY HAIR IS STANDING ON END, MY BOW GAANDEEVA IS SLIPPING FROM MY HAND, AND MY SKIN IS BURNING. thathrApasyath sthithAn pArtha : pithroonatha pithAmahAn I
na cha saknOmyavasthAthum bhramatheeva cha mE mana : I
nimiththAni cha pasyAmi vipareethAni kesava II
I AM NOW UNABLE TO STAND HERE ANY LONGER. I AM FORGETTING MYSEL;F, AND MY MIND IS REELING. I SEE ONLY CAUSESOF MISFORTUNE, O’KRISHNA KILLER OF A DEMON CAALED KESI.
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WANTED BRIDEGROOM.
Swamin Adiyen Thirukkudanthai K.S.Jegennaathan Dasasya Vignabanam. My cousin is looking for a suitable alliance for his daughter. Details are herewith. Pl publish this in Srivaishnavam so that he can get a good alliance .
Dasan
Adiyen
Sriramajayam
BRIEF FAMILY BACKGROUND AND OTHER DETAILS OF
SOW.NEERAJA SRIDHARAN
1. Name : NEERAJA.S
2. Date of Birth : 05-06-1984
3. Qualification : B.E(Hons). Mechanical –BITS Pilani.
4. Gothram : Bharatwaja
5. Star : Maham
6. a) Appearance : 5’ height; Fair & Slim
b) Out look : Friendly, broad-minded, very loving, caring and attached to family. Very polite, yet outspoken.
7. Employment Details : Technology Analyst in I.T MNC, Chennai
8. Father : V.Sridharan, B.E
Sr. D.G.M Bhart Heavy Electricals Ltd. Trichy-620014. 9. Mother : Smt. Mythili.S Home Maker 10. Sister (Younger) : Third year B.E, Coimbatore 11. Grand Father : Sri.T.Varadarajan (Late) (Paternal) Ancestral origin-Kumbakonam Followers of -Ahobila madam
12. Grand Father : Sri. S.S.Gopalan(Late) (Maternal) Chennai. 13. CONTACT ADDRESS : Sri.V.Sridharan A-4/42,BHEL Town ship, Trichy – 620 014.
14. CONTACT PHONE (0431) – 255084609442649129Email id : [email protected]
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.Dear Sir, I have furnished my son's details in the attachment. I seek alliance for my son from a respectable family of Iyengar (preferably Vadakalai). The girl must be from non-Bharadwaja Gotram with a height between 5'3" and 5'9". Thanks and regards, Dr. R. Soundararajan,Principal scientist (Retd),(Indian Council of Agricultural Research),308/1, TNHB 'A' Flat, Belly Area,Near Thangam ColonyChennai - 600 040Mobile: (0)9445021870,
VADAKALAI / SRIVATSAM / PUNARVASU / MITUNAM / M.Com & MBA / 178 CMS / MARCH 1978 EMPLOYED AT CHENNAI AS SENIOR MANAGER, ADVISORY BOARD IN WEALTH ADVISORS ( I ) (P)LTD, Rs. 5.50 LAKHS - P.A. / ONE YOUNGER BROTHER / ALSO EMPLOYED /NO SISTERS// PARENTS ALIVE / FOLLOWERS OF SRIMAD ANDAVAN THIRUVEDI / CONTACT NO: 9841922233 .
“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;
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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 �ார்த்தஸா-தி ஸ்�ா(ிந், 1. ந(ஸ்கா-ம். 2. இன்று காவைல தங்கள் பதாடர்பு பகாண்டு 1ில தக�ல்கள் வகட்டதற்கு நன்றி. உடவன �தி எழுத முடிய�ில்வைல. க்ஷ(ிக்கவும். 3. எனது கு(ா-ன் �ற்றிய தக�ல்கள் : I. 1. ப�யர் : -ா. ந-ஸிம்ஹன் ( (ாத�ன்); 2. �யது : 25 3. �ிறந்த வததி : 29 07 1984; 4. வகாத்-ம் : பக<1ிகம் 5. நக்ஷத்-ம் : புஷ்யம்; 6. ஸம்ப்-தாயம் : �டகவைல, அவஹா�ில (டத்து 1ிஷ்யர்கள் II. உடற்கூறு : உய-ம் : 185 ப1மீ. நடுத்த- அவை(ப்புக்கு 1ற்று 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 : திருச்1ிவைய அடுத்த திருப்�-ாய்த்துவைற பூர்�ிகம்; ஆனால் 50 �ருடங்க<ாக ப1ன்வைன �ா1ம். VI �ிருப்�ம் : ஒத்த கல்�ித் தகுதி; நல்ல குடும்�ம்; ஆன்(ிகத்திலும், ஸம்-தாயத்திலும் ஈடு�ாடு; ��க்க ��க்கங்க<ில் நம்�ிக்வைக; ஒத்த நிறம், �டகவைல (டத்து 1ிஷ்யர். �ிலா1ம் : �ி. -ாஜவகா�ாலன், 4/5, இ-ண்டா�து பதரு, அப்�ா-ாவ் காலனி,தாம்�-ம் ஸானவடா-ியம், ப1ன்வைன- 600047.பதா வ�1ி 044-22388658;9884123961 தன்வயாஸ்(ி.தாஸன்,-ாஜவகா�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 groupof companies in Hyderabad. Interested people can contact in e-mail address : [email protected] phone number 080-26586075. Thanking you, Sangeetha
Greatness of Thiruppavai The Azhvars are far superior to rishis. In fact, the difference between them may be said to be that between a mountain and a mole hill. The reason lies in the fact that in the case of the Azhvars, Lord Narayana Himself gave them gnana. They, therefore, had no doubt that they must serve the Divya Dampati. They were unwavering in this, said Devanar Vilagam S. Padmanabhan in a discourse.
Among the Azhvars, there is a yawning gap between Periazhvar and the rest, because the former sang a ‘pallandu’ to the Lord, who appeared before him. The reason for Periazhvar’s pallandu was his fear that evil eyes may harm the Lord. It may seem unbelievable that someone may even think on these lines. Isn’t God omnipotent? Isn’t He the Antaryami of everything? Isn’t He the One with no beginning or end? How can anyone or anything harm Him? It cannot be that Periazhvar was unaware of these truths, for after all he had just defeated the others who had doubted Narayana’s supremacy.
Periazhvar’s gnana had culminated in love for the Lord, which is as it should be. Gnana must be first acquired, but this is not the summum bonum of spiritual quest. The gnana must result in love for the Lord, love of the kind that Periazhvar had. Periazhvar’s ‘pallandu’ is the finest example of love for the Lord.
But when compared with his daughter Andal, even Periazhvar’s greatness recedes into the background. Andal shows us through her verses, the importance of Bhagavata Seshatva.
When asked to give a discourse on Thriuppavai, the Acharya Ramanuja is said to have remarked that it would be difficult to find someone fit to explain Thiruppavai. That is because Thiruppavai is the essence of the Vedas.
And it is always important to take the essence of any sastra, for isn’t that what the sastra is ultimately trying to say? When the ocean was churned many things came out of it, but the Lord only took the essence — namely Goddess Mahalakshmi. To take the essence of what is said is difficult. It was this difficult task that Andal accomplished through her Thiruppavai, which is but a preface to her Nachiar Thirumozhi.
cOURTESY :
DATED: DEC 31, 2009.
