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 06-12-2009.

DEVANATHA PERUMAL WITH HEMAAMBHUJAVALLI THAYAR,

THIRUVHEENDRAPURAM.

editor : poigaiadianswamigal.Sub editor : sridhara srinivasan.

Flower : 5 petal : 2.

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.

“ ஸ்ரீமந் நாம ப்வ�ாச்ய நா�ாயணாக்யம்

வகந ப்�ாபுர் �ாஞ்சிதம பாபிவநாபி “ என்கிறார்.

இதன்பபாருள் என்ன என்று பார்ப்வபாம்.

அதா�து, திருமகளுடன் கூடிய நா�ாயணபனன்று பபயருவைடய அந்த நாமத்வைதச் பசால்லி பாபிகளாக இருப்ப�ர்களும், தாம் �ிரும்பிய பலன்-கவைள அவைடயலாம்.

ஸ்ரீமந்நா�ாயணவைனப்பற்றி �ில்லிபுத்தூ�ார் தம் பாசு�த்தில் கீழ் கண்ட�ாறு

“ வம�ரு ஞானாநந்த ப�ள்ளமாய் �ிதித்வதானாதி

மூ�ரு மாகி யந்த மூ�ர்க்குள் முதல்�னாகி

யா�ரு யாவு மாகியிவைறஞ்சு�ா �ிவைறஞ்சப் பற்பல்

வத�ருமாகி நின்ற பசங்கண்மா பலங்கள் வகாவ� ! “

அ�குறப் பாடுகின்றார். இத்தகு பபருவைமகவைளக் பகாண்ட அந்த எம்பபருமானின் மூல மந்தி�த்வைத உலகறியச் பசய்த பபருவைம ஸ்ரீ�ாமாநுஜவை�வய வசரும். எப்படி என்கிறீர்களா ? ஸ்ரீ�ாமாநுஜர் ஸ்ரீவை�ஷ்ண� �கஸ்யார்த்தங்கவைளயும்,அஷ்டாக்ஷ� மந்தி�த்தின் உட்பபாருவைளயும் கற்கும் பபாருட்டு திருவகாஷ்டியூர் நம்பி என்ப��ிடம் பசன்றார். பசன்ற�ர், “ நான் �ாமானுஜன் �ந்திருக்கின்வறன் “ என்று பசான்னார். அதவைனக்வகட்ட அ�ர், “ நான் பசத்ததும் �ாருங்கள் “ என்று திருப்பி அனுப்பி �ிட்டார். உடன் �ந்த சிஷ்யர்களுக்கு ஒன்றும் பு�ிய�ில்வைல. ஆனால் உவைடய�ருக்குப் பு�ிந்து �ிட்டது. அடுத்த முவைற அ�ர் பசன்றவபாது, “ அடிவயன் �ாமாநுஜதாஸன் �ந்திருக்கின்வறன் “ என்று கூற, நம்பிகளும் அ�வை� உள்வள அவை�த்து, என்ன �ிஷயம் என்று வகட்க இ�ரும் �ந்த கா�ணத்வைதச் பசான்னார்.அ�ர் உடவன,” இப்வபாது சந்தர்பப்படாது. இன்பனாரு நாள் �ாரும் “ என்று கூறி திருப்பி அனுப்பிவை�த்தார்.

எதி�ாஜரும் திரும்பத்திரும்ப பலமுவைற பசன்ற-வபாதும் இதுவ� �ிவைடயாகக்கிவைடத்தது. பிறகு பதிபனட்டா�து முவைறயாகச் பசன்றவபாது, அ�ரும் இ��து �ிடாமுயற்சிவைய பமச்சி, “ ச�ி நாவைள �ாரும். �ரும்வபாது நீர் மட்டுவம ��வ�ண்டும். யாவை�யும் உடன் அவை�த்து��க் கூடாது “ என்றார்.

பதாடரும்...

From the desk of

Dr. SADAGOPACHARIAR SWAMIGAL

||    Varaha Puranam    ||On this Adi Puram day , it is important to think about ANDAL as an avathAram of BhUmi Devi and in this context remember Her appeal to Her Lord on His duties to come to the help of the suffering Chethanams as referred by Parasara Bhattar in his taniyan for Thiruppaavai. ANDAL asked the Lord to wake up from His most enjoyable slumber on HIs soft bed and proceed with His " Sworn duties ".

Earlier, Bhumi Devi had a similar concern for Her suffering children and asked Her Lord , Aadhi VarAhan to reveal a laghu upAyam for helping them from the terrors of samsAram and to make them eligible for Her Lord's anugaham .

Our DayAsvarUpi , BhU Varaahan responded positively to His dear Consort's request and blessed us with the Revered SlOkams known as VarAha Charama SlOkams and revealed His depth of affection for His children . He established however some ground rules through these Charama SlOkams , which have a very special significance . Swami Sri Desikan was so moved by these Charama slOkAs that he created an entire Rahasyam called Rahasya SikhAmaNi. I will cover that rahasyam in depth in SaraNAgathi Journal after completing the current series on PradhAna Sathakam .

Through three related postings , I will cover the particulars about VarAha PurANam , VarAha Charama SlOkam , the many references to VarahAvathAram in PurANams , Vedam and in Divya prabhandha passurams , His Divya Desams , His manthram and slOkam and a lot of details on this blessed avathAram .

These postings were written quickly as memory jogs and therefore will be more like summary points. Please do not mind this format. I will post all the three of them today. Please print them and read them at leisure , since they may be too long for reading in one sitting . I will follow this up with a posting on KurmAvathAram and VishNu purAnam in a subsequent posting tomorrow .

PLEASE REMEMBER TO SUPPORT THE ACHAARYA RAAMAANUJA CD ROM KAIMKARYAM . WE NEED YOUR VALUED SUPPORT TOMEET THE DEADLINE OF POMONA CONFERENCE .THANK YOU ALL .

Highlights of Varaaha PurANam and VaraahAvahtAram**************************************************

** Varaha PuraNam has the pancha lakshanam of a standard PuraNam, (Viz)., Cantos (Sargam), their subdivisions (Prathisargam ), dynasties (vamsam) and the periods of time known as manvanthrAs and the charithram associated with that period .

** Sage VyAsA is the traditional author , since it is one of the 18 purANams associated with him .

** This PurANam is in the form of a dialog between VishNu in the form of the Varahap pirAn and His consort , BhUmi dEvi .This PurANam has 24,000 stanzas .ThAyAr is a Sarvaj~nai , but yet She asks for the benefit of Her children the questions that result in the Varaha sarama Slokam .

** Bhumi Devi's prayer to her Lord on behalf of us for showing the way via Charama Slokam :

" Aham sishyA cha daasi cha bhakthA cha tvayi Maadhava --( VarAha PpuRANam : 114.64)

Here Bhumi dEvi says :

" My lord ! I am Your disciple , servant and have great bhakthi for You. Please accept my appeal and bless me with instructions on the easy means that would help all jeevans to reach sathgathi (mOksham) ".The Lord then revealed the two slOkams that constitute the pUrva and Uttara BhAgams of Varaaha Charama Slokam .

** The two slOkAs that came out of Sri Varaaha Moorthy's sacred lips embed the essence of Vedic thoughts as discussed in detail by Swami Desikan in his Rahasya Grantham , Rahasya SikhAmaNi . This rahasya grantham has huge references to the significance of VarahAvathaaram , Charama SlOkam and has quotations from the Divya Prabhandhams . Swami Desikan analysed word by word the VarAha Charama Slokam with pramANams in this rahasya grantham .

** Sathapatha BraahmaNam , Linga , Matsya PurANams and RaamAyaNam refer to this avathAram and the Lord lifting His consort on His tusk and bringing Her out of the terrifying waters of Pralayam.

** The best sustained tribute to Varaha avathAram is in Srimadh Bhaagavatham ( Canto 3.13 ) and its derivative work of NaarayaNa Bhattadhiri , Srimadh NaarayaNeeyam ( Dasakam 11, 12 and 13 ). Bhattadhiri's descriptions of the Lord as Yaj~na VarAha moorthy are inspiring and are based on the Srimadh Bhaagavatham's descriptions of all the Yajna paathrams and saamagriyAs being seen as the limbs of the Lord ( Bhaagavatham : 3.13-44 ).

The same visualization of the Lord as Yajna Varahan is depicted by Hari Vamsam (3.34-41). That long salutation begins with " The VedAs are His feet , the sacrificial post is His teeth , the offering His hand and ends with , " the pyre His mouth , fire is His tongue , the sacred grass is His hair----the most secret teachings of the Upanishads are His seat ". Every limb of His sacred body is linked to the Yajnam . The famous passage in Sri VishNu Sahasra Naamam , " yaj~nO yaj~napathir yajvA

yajngO yaj~navAhana: Yaj~na bruth Yaj~na kruth yaj~ni yaj~na bhug yaj~na saadhana: yaj~ntha kruth yaj~na guhyam annam annadha yEva cha " refers again to the Lord as Yaj~na Svarupi as visualized by Hari Vamsam and Srimadh BhAgavatham .Sri VishNu sahasra naamam is older than the above two granthams .

** He is Aadhi Varaahan and as such was asked permission by Sri VenkatEsA to share the Aadhi Varha KshEthram , when in Kali Yugam , He took the ArchA form to reside on the top of Venkatam hills .On the banks of Swami PushkaraNI , Adhi Varaahan stands even today and we worship Him first before going inside Sri VenkatEsA's temple .

** His svayamvyaktha svarUpam is at Sri MushNam . His divya desam is at Thiruvidaventhai .

** Taittiriya AarNyakam , TaittirIya SamhithA and the TaittirIya BrAhmaNam as well as the Sathapatha BrAhmaNam salute this avathAram . The fifth Vedam , MahA BhAratham ( 2.45, 3.144.1-29 ,12.208) , the VishNu DharmOtthara PurANam (1.3.1-12) , the Padma PurANam (6.264) , Vaayu PurAnam ( chapter 6), Agni PurANam ( Chapter 4 ), Brahma PurANam ( Ch.213 ) , Linga PurANam ( Part 1, Ch. 94) , the Kurma PurAnam (1.6) and VishNu purANam(1.4.26 , 45-50) salute VarAhAvathaaram as well.

** Swami Desikan's DasAvathAra Slokam saluting the Lord's Varaha avathAram is a moving portrayal of the Lord emerging out of the swirling ocean holding His consort firmly on His giant tusk.

** Divya Prabhandham references on this avathAram :

1)ANDAL (Bhumi DEvi Amsam ) saluting Her Lord for the gift of VarAha Charama SlOkam : NaacchiyAr Thirumozhi --11.8. Here , She equates Sri Ranganatha, who took that form of VarAham and blessed us with the Charama slokam . She says that she can not erase that message of Her Lord , even if She wanted to .She implies that the Varaha Sarama slokam has vakthru VailakshaNyam and SrOthru VailakshaNyam . The one who told it (vakthru) was Jn~Anap pirAn and He is the most auspicious ; the One, who listened to it was none other than His divine consort giving it srOthru VailakshaNyam .ANDAL hints that She will hold on to the words given as assurance by this VarahA Moorthy .

2) Thriruvaimozhi: 2.8.7: KezhalAi --.The description of the Lord entering the praLayA waters and bringing up His consort on His tusk as well as His embracing Her with His broad shoulders after reunion is covered here.

3) Thiruvaimozhi: 7.4.3: NaanRil yEzh maNNUM—The marvellous feet of the Lord lifting Bhumi dEvi on His tusk without dislocating the saptha parvathams and the saptha dhveepams are saluted here.

4) Thiruvaimozhi 10.10.7: Neelavarai iraNdu piRai kavvi –Here NammAhzwAr visualizes the Lord as a Blue Mountain adorned by two crescent moons (tusks) and holding His consort on one Of them and emerging out of the Ocean . This decription is based on the VishNu purANa vaakhyams : samutthithO neela ivAchalO mahAn-

5) Thiruvaimozhi :7.5.5--Understanding of the VarAhAvathAram as the redeeming one for one's salvation .

6) Periya Thirumozhi :2.6.3 ( Thirukkadanmallai Paasuram ): yEnatthinuruvAhi--AzhwAr sautes EmperumAn as : " Jn~Anatthin oLi uruvai " as the embodiment of the guiding light of Jn~Anam .

7) Periya Thriumozhi: 4.4.8( Thirut Therriyampalam )Here Meru mountain is visualized as reaching upto the Gigantic body of VarAha PerumAn as He rose out of the water.

9) Periya Thirumozhi: 7.8.4 ( TherazhundUr Paasuram )Description of BhUVarAha SvarUpam is saluted here .

10) Periya Thirumozhi : 11.4.3 ( Celebration of DasAvathArams ) Here AzhwAr salutes VarAha PirAN as " nammai aaLum arasu " .

11) Poygai : Mudal ThiruvanthAdhi: paasuram 91 Salutation to Jn~Anac chudar , VarAha PirAn

** There are many other referenmces found elsewhere in Divya Prabhandham .

** The central message for us is the rich meanings of the VarAha Charama SlOkam as explained by Swami Desikan .

** Mutthuswami Deekshithar"s Sri Lakshmi VarAHam krithi set in AbhOgi raagam is a beautiful one saluting this avathAram as that of Sriman NaarAyaNA . Lakshmi never leaves Him in any avathAram . Sri Deekshithar sang about a LakshmI Varaha sthalam on the banks of TamprabharaNi river. He salutes the Lord as " Sritha jana subha Pratham ". He recognizes Him as " Neela mEgha Jaya ShyAmaLa gAthram ,NeeLA BhUdEvi sthuthi paathram ".

** BhU devi's sthuthi and the manthram that She uses to worship Yaj~na VarAha mUrthy are found in Srimadh BhAgavatham ( 5.18.39 and 35 respectively ) . Her prayer takes on this form

pramathya dhaithyam prathivAraNam mrughE yO maam rasayaa JagadhAdhisUkara: IkruthvOgra dhamshtrE niragAdhudanvatha:kreetan nivEpa: praNathAsmi tham vibhum II

(Meaning): I salute that Yaj~na VarAha Moorthy , who is the cause of this Universe , who took the form of a Boar and lifted me up from the waters of pralayam and placed me on His tusk and came out of the waters like a powerful elephant and killed the offending enemy (HiraNyAkshan) like destroying an opposing elephant as though it was an effortless sport . To that Omnipotent Lord are my salutations .

The Manthram for Yajna VarAha mUrthy used by BhUmi dEvi is:

Om Namo BhagavathE manthralingAya yaj~na krathavE mahAdhvarAvayyavAya mahA purushAya nama:karma sukhlAya thriyugAya namasthE

(Meaning); To Thee My Lord , who is OmkAra SvarUpi , One who is revealed by the Veda ManthrAs ,One who is the form of Yaj~nam and Krathu , One who has all the Yaj~nAs as limbs of Your sareeram , One who is karma suddhar , One who is of the form of the three yugAs , to that ONE who is Bhagavaan , my profound salutations .

I will conclude this first posting with the beautiful salutation of Sri NaarayaNa Bhattadhiri to Sri GuruvAyurappan , who gave darsanam to him as Aadhi Varaahan :

kimchOttharEshu kurushu priyayA DharaNyA samsEvithO mahitha manthra nuthi prabhEdhai: IdhamshtrAgra grushta ghana prushta garishta varshmAthvam paahi vij~nyanutha Yaj~na VarAha mUrthE II

(Meaning ) : Oh GuruvAyUrappa taking the form of Yaj~na varAha mUrthy ! In the Uttarakuru dEsam (Varsham) , the dear consort of Yours sitting on Your huge tusk of Your gigantic body is saluting You with the most sacred sthuthi and manthram . May Thou with the front part of Your huge tusk hiding the clouds behind it , protect me .

Here are a few more points to round off the earlier references to this avathAram including some original quotations from the PurANam itself :

** The special appreciation for the VarAha Charama slOkam can be obtained from a reply that Bhagavan gave to Sage Narada in Brahma PurANam . The great NaarAyaNa PaarAyaNaa , Sage Naradar asked the Lord:" prANa prayANa samayE ka : (tvam ) smarthum saktha: syAth"? Bhagvan gave a bland answer , which did not have the precision of VarAha Charama SlOkam and the One found in Bhagavadh GitA . In Brahama PurANam, Bhagavan held out the stakes high and said :

" He who thinks of me always , will certainly cross this vast and frightening ocean of SamsArA filled with waters of greed and avarice ".

" yO maam smarathi NITYASA : " is Bhagavaan's words . Dhruva Smrithi(ceaseless rememberance ) is not with in easy reach of all .The discipline needed , the dharmams to be followed , the Yogams to be practised are ardous for many .That is why Krishna said in GitA :

" sarva dharmAn parithyajya maam Ekam saranam vraja ,Aham tvaa sarva paapEpyo mokshayishyAmi maa sucha :"

and removed the bheethi and klEsam of the SaraNAgathan .

In VarAha Charama slOkam, the Varaha Bhagavaan went many steps beyond that position stated by Lord KrishNa in GitA and MadhusUdhana"s statement about dhruva smrithi in Brahma PurANam . What He said to Bhumi Devi in response to the request for a Laghu UpAyam was:

" The Man/woman , who , when his/her mind in its normal condiiton , when his/her body is not shattered , and when the elementary constituents (DhAthus ) are in perfect equipoise , meditates on Me , who has the world as My body and (meditates) on Me , who is not subject to births due to KarmA --when that man/woman lies like a log of

wood or a piece of stone in his/her dying moments , then I think of (him/her), My bhakthan/Bhakthai and lead him/her to My supreme abode " .

The conditions that this parama DayALu lays on the humans fully cognizant of their helplessness in their last moments is so driven by His limitless compassion to His Bhakthan .

The AzhwAr's plea , appOthukkippOthE solli vaitthEn " now comes into focus. Varaha BhagavAn's outright , unambiguous statement of His declared intent to rush to the side of such BhakthAL and then leading them by hand as it were to His parama padham has in my opinion no match anywhere .

** Sri VishNu sahasra Naamam salutes this avathAram as " MahA VarAhO GovindhO --" . It is intersting to see the juxtaposition of Govindha Naamam after MahA VarAha nAmam . In one approach Govindha is the One , the One , who rescued Mother Earth ( Go=Earth , VindA = rescuer ). It is as MahA VarAham that BhagavAN rescued His consort and acquired the name of Govindhan .

Niruktham also endorses this intrepretation based on the texts from MahA Bhaaratham and VishNu purAnam :

tatha: samuthikshipya DharAm sva dhamshtrayA maha VarAha: sputa padma lOchana: -- Vishnu PurAnam:1.4.26

nashtAm cha DharaNIm purvamavindham cha guhaagatham Govindha ithi tEnAham -- BhAratham Saanthi parvam 343.41

In this final posting on VaraahAvathAram , I will provide a quick overview of Swami Desikan's Rahasya Grantham revered as Rahasya SikhAmaNi. I will cover the deeper interpretations in future postings in SaraNAgathi Journal.

The Scope of Rahasya SikhAmaNi *******************************Rahasya SikhAmaNi is one of the chillarai Rahasyams created by Swami Sri Desikan . It celebrates and explains the deeper meanings of the two slOkams that constitute the unit known as varaha charama SlOkam .

The esoteric meanings for every word of these two slOkams are provided by Swami Sri Desikan in this powerful gantham . I am planning to cover the details of this important grantham in one of the future issues of saraNAgathi Journal . For now , here are some comments that might provide an introduction .

Swami Desikan's Tribute to the Lord**********************************

Swami Sri Desikan's salutation to the gigantic form of the VarAha PerumAn in this rahasyam is as follows :

kkApi kalpaanthavEsanthE kuradhagnE samruddhathAm vahathE mEdhinimusthAm mahathE POthriNE nama :

(Meaning): The deep ocean of the ocean during the MahA PraLyam times was equal to the dimension of one hoof of the gigantic Varaha PerumAn , who lifted BhUmi Piraati out of that Ocean like lifting a tuber (kOraik Kizhangu) from those waters and placed Her on His immense tusk . I salute that BhUmiVarAhan , the MahA POthrin .

The Context of the Varaaha Charama Slokam *****************************************

VarAha Sarama SlOkam arose because of the immense compassion of Our ThAyAr , who is Omniscient and yet asked Her Lord to bless the unfortunate chEthanams ( Her children ) with a Laghu UpAyam to overcome the sufferings of SamsAram and to reach His Lotus feet .

She rightfully recognized us as asaktha adhikhAris unable to practise the Guru upAyam (Difficult to practise means) like Bhakthi Yogam . She felt that route would be the equivalent of tying a panam kaai (big palmyra Fruit) around the neck of a sparrow , which surely will ground it forever .She knew that we will not be able to think of the Lord during the last moments of our life on this earth , when we are overpowered by blocked throat and memory loss et al . Our Mind will struggle with every matter other than the thoughts about Lord at that time. She prayed to Her Lord therefore to have mercy on us and begged Him to bless us with a laghu upAyam (simple and unfailing means) of salvation . She wanted that laghu UpAyam to be free from the burdens of svarUpa parikArams ( structure and limbs /angams ) . BhU VarAhan agreedto His dear consort's request and revealed to Her for our benefit a supreme message of Hope that would remove our fears at the worst time of our suffering as our Jeevan is about to part from the cage of body .

The Meaning of the Varaaha Charama Slokam ******************************************The message contained in these two slOkams is the essence of Jn~Ana Yaj~nam , (viz ), Prapatthi . As elaborated by nammAzhwAr's Thiruvaimozhi 3.7.7 , He revealed the steps that He takes to place the Jeevan at His sacred feet at parama padham after revealing their natural nithyAnandha svarUpam . This He does by descending on this earth in Vibhava avathArams , protecting His adiyArs and then lifting them upto His celestial abode at the end of their dEha yaathrAis .

These two slOkams support the pUrva -utthara sections of Dhvayam and charama slOkam of Lord KrishNA and the ahalahillEn paasuram of NammAzhwAr .

Thus the VarAha Sarama slOkams are anyOnya UpakArams (mutually supportive of each other in thought ) for the latter rahasyams like Dhvayam and Charama SlOkam of ParthasArathy .

These two sacred VarAha Sarama SlOkams , the subject matter of the elaborate commentary , Rahasya SikhAmaNi are :

sthithE manasi susvasthE sarIrE sathi yO nara:dhAthusAmyE sthithE smarthA visvarUpam cha maamajam (1)

tathastham mriyamANam thu kAshtA paashaNa sannibham aham smarAmi madh bhaktham nayAmi paramAm gathim (2)

(Meaning): Oh Bhumi Devi ! The entire universe is my body (sarIram ) . I do not have births or deaths . When my bhakthAs with mahA visvAsam surrender to me, while they are still in a state of tranquil mind and healthy body and reflect about Me as as SarvAdharan ( root cause of all) , NiyanthA ( one who commands from within ) sarva sEshi ( the ultimate ), aasrayaNeeyan ( one who is fit to be worshipped ) , Sarva VyApthan (all-pervasive ) and Nithya sannihithan ( One who is always near ) , THEN I think of them at their last moments, when they are totally unconscious like a log or a stoneand lead them by archirAdhi maargam to My parama padham and bless them to have nithya kaimkarya bhAgyam to Me there .

Concluding prayer of Swami Desikan to BhU VarAhan**************************************************Swami Desikan concludes his elaborate commentary with a moving prayer:

kaalE prApthE karaNavilayAth kaashta paashaNa kalpAnNaatha: POthrI nayathu krupayaa naathitha: kam padham na:

(meaning): When the time of physical death approaches , and when our limbs have lost their power and when we are in a state of unconsciousness equal to that of a stone or a log , then may Lord VarAhan in response to our earlier saraNAgathi have mercy on us and lead us to His Parama Padham .

This in essence is Rahasya SikhAMaNi grantham .

The Twin significance of the VarAhaavathAram******************************************** The Deeper significance of the Varaha Avatara / Hiranyaksha story with which we are all familiar is as follows:

The deeper significance to this avathAram are two fold in my opinion : (1) The birth of VarAha Charam slOkam and (2) AsahyApachaaram /BhagavathApachAram as revealed by the dwaara paalakAs' (Jaya-Vijaya"s) apachAram to the SanathkumAraa and the the other three great sages ,who were prevented by from having the darsanam of Sriman NaaraayaNa at Parama Padham . Our Lord will not put up with BhAgavathApachAram even if it originates from His servants .

Jn~anap Piraan ThgiruvdigaLE SaraNamBhumi Devi ThAyAr ThiruvadigaLE SaraNam Oppiliappan Koil Varadachari Sadagopan

srivaishnavism LETTERS FROM OUR READERS.

Dear sir,your postings are excellent and enervating. May Lord Sri Ranganayaki Sametha Sri Ranganatha bless you and your family.  Is it possible to have the postings available in one blog to be referred to instead of saving from each e mail. Pl. consider.with our namaskarams,J.Radhakrishnan

Great News Thrilled to hear the same.  May Lord Ranganatha bless you and your family with all his best for welfare.  Daily we do Vishnu Sahasranama Parayanam and there are more than 60 persons in this group and we do Koottu Prarthanai before starting of the Paryanam.  Mostly the Parayanams are held in one or the other Sannadis of Aranganathar Temple But on Moolam, we do at Anjeneyar Koils and on Sundays at Garuda Mandapam, Revathy star at Vasudeva Perumal Sannadhi and on Ekadesi, we do Veedi Valam reciting the Sahasranamam on the gour veedi Prakarams of Lord Ranganatha early morning at 5.30 A.M. Some of the matrimonials I had sent for publications are from members of this group. -- Chellappa

அன்புள்ள வோசகர்களுக்கு,அவைனத்து போ�ோட்டுகளும் அந்� எம்சபரு�ோனுக்மக.

நன்றி,

சபோய்வைகயடியோன்.

Dear readers,

Please send your comments about this magazine to poigaiadian@hotmail.com

srivaishnavism

POIGAIADIAN’S esnips FODERS.

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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 SUCCESSTO 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.

na krOdhO na cha mAthsaryam na lObhO nAsubhA mathi : I bhavanthi krithapunyAnAm bhakthAnAm purushOththamam II

IN THE VIRTUOUS DEVOTEES OF PURUSHOTHAMA, THERE CAN BE NO ANGER, MALICE, GREED, OR EVIL THOUGHTS.

dhyousachandhrArkanakshathrA kham dishO bhoormahOdhadhi vAsudhEvasya veeryEna vidhruthAni mahAmana : II

THE SKY WITH MOON, SUN AND THE STARS, THE DIRECTIONS, THE EARTH AND THE OCEAN ARE ALL HELD IN POSITION BY THE MIGHT OF VASUDEVA.

sasurAsuragandharvam sayakshOragarAkshasam I

jagadhvashE varththEdham krishnasya sacharAcharam II

THE UNIVERSE OF MOVING AND UNMOVING THINGS MADE UP OF CELESTIALS, DEMONS, FAIRIES, YAKSHAS, SERPANTS AND GIANTS IS COMPLETELY UNDER THE CONTROL OF KRISHA.

indhriyAni manO bhudhdhi : sathvam thEjO bhalam dhrithi : I

vAsudhEvAthmakAnyAdhu : kshEram kshEthraja yEva cha II

THE SENSES, THE MIND, THE INTELLECT, THE ENERGY, THE STRENGTH, THE COURAGE, THE INDIVIDUAL SOUL AND THE SUPREME SOUL ARE ALL OF VASUDEVA.

Vedanta Desika -111.

Part 10.

Swamy Desikan in Tiruvahindipuram, composed many Tamil prabhandams as per the command of Lord Sri Devanathan.During his sleep in one night in Kancheepuram, Sri Devanathan appeared in his dream and asked him to return to Tiruvahindipuram. Swamy Desikan then composed Sri Deva Nayaka Panchasath in Sanskrit, Sri Achyutha Sathakam in Prakritham and Navamanimalai, Mummnanikkovai ,Panthu , Kazhal , Ammanai , Vusal, Yesal in Tamil. In Navamanimalai prabandham He states this fact as Mummnikkovai seriya serthu, pandhu, kazhal, ammanai, vusal, yesal, paravu nanmanilai yum sonnen . But Panthu , Kazhal , Ammanai , Vusal, yesal are not available to us now.In Mummnikkovai also only ten pasurams are available now. There is one more prabandam ' Paramadabangam' written on Swamy's observations of various philosophies , he has studied while he was in Tiruvahindipuram. In part 6 Devanayaka Panchasath and Achyutha Sathakam were briefed.

32.Para matha pangam

Paramatha Pangam is full of philosophies of various thoughts comparing to our Vishishtadwaita. In that he Prays Lord Sudarsana in the beginning and in end.

Swamy Desikan's Sri Sudarsana ashtagam and SriShodasayutha sthothram were discussed in brief in part 4. Para matha pangam, a rahasya grantham in manipravalam style is with 54 pasurams is also dedicated to Sri Sudarsana as Ezhilazhi iraivan and Sudarsanar, with praises on Thiruvazhiazhwan in the beginning and concluding pasurams. In the very first pasuram of this prabandham , Swamy Desikan prays Lord Sudarsana to bless him for his attempts to highlight our philosophy as superior one comparing to the other recently spread philosophies. He says the Lord Sri Sudarsana with only eight tools as enpadai enthi ninran in the beginning, but in the concluding pasuram his 16 hands with names of tools in each hand was well described.

The defects found in Madhyamika, yogasara,sauthranthika, vaibashika, Buddhism, jainism, adwaita, baskara- yadhava, vaiyakarna, gannatha, gauthama, mimamsaka,  sankhya, yoga, pasupatha  are outlined in the middle pasurams. As he has  provided the most logical refutation of Buddha's doctrines ,the issue of

Buddha as one of the Dasavatharams of Sriman Narayana does not arise. While Swamy Desikan stayed in Thiruvahindipuram for long period, some of the philosophers of other religious thoughts, came for a debate . Swami Desikan found the inconsistencies in all their theories and quoted them as veenartham vedantha varthai vilakkuvame  and defeated them easily as they are not in accordance with  Vedas. Swami Desikan's argument that  our  sampradayam  is the only correct and the best siddhantam is excellent in this prabhandam. The glorifying features in pancharathra sastra in 43 rd pasuram as odhiya panchathramukavarai ozhukkuvame , and in 47th pasuram on saranagathy tatwam as naranarke adaikalamai nanuguvure are well explained in this. As written in the last lines in 51st pasuram Pinnadi parthu nadanthu perum  padam eruvame , all srivaishnavas may follow the footsteps of our Swamy Desikan, and Sriman Narayana and receive the bountiful blessings.  

33.MummanikkovaiSwamy Desikan had a dream of Lord Sri Devanatha of Tiruvahindipuram to compose a prabhandam in Tamil on the essence of the four Vedas . Mummanikkovai  is thus written by him as very first Tamil prabhandam with 30 pasurams. But only 10 pasurams set in the anthadhi style are available to us today, and the remaining , twenty Paasurams  have been lost over time(luptham)  . Three aspects of Aasiriyappa,, Venpa and Kattalaikkalitthurai are found in this 30 pasurams. This prabandam excels with  Vyankhyartham , in which  the words chosen have dhvani echoed,santhirasam, srungararasam , alankaram, adhbutha rasam, karunyam ,viram, serivu, and thelivu,  and so praised as a three gems necklace ( mummani) of purana , sthothra,and  manthra rathnams. Swamy Desikan is said to have composed Mummanikkovai following Nammazhwar's attempts to give the essence of Rig, Yajur,Athavana vedas, in his Divya prabhnadhams of Thiruviruttham, Thiruvasiriyam ,and  Periya Thiruvandhathi .

 In this Prabhandham , Swamy Desikan starts telling about Sri Hemambhujavalli Thayar  in the first pasuram as She resides in the chest of Devanatha , who never  leaves Her place of residence,in all incarnations and in  many forms.She takes divine consort corresponding to the incarnation and follows Him.She stays as a resplendent rathna dheepam and removes all our dark cloud of Agnanam .  She listens to the soulful cries of the suffering samsaris , recommending for forgiving their trespasses and thus destroys their karmas. She makes those , who sought refuge  and shines as the Parama Daya Moorthy .In 4th pasuram   of this prabhandam, uyarntha Nee Unnai yemmudan kalanthanaiAyindhai Maa-naharil amarnthai yemakkai  Swamy Desikan commends Devanathan's permanent residence in Tiruvahindipuram as He has  blended with us to bless us and for us to have the nectarine experience of enjoying His limitless auspicious attributes is to be acclaimed much. The glories of Dasavatharam of the Lord as Mathsya, Koorma , Varaha , Narasimha , Vaamana , Parasurama ,Rama , Krishna ,so far and is going to take Kalki avatharam later to reduce the burden of the world is well narrated in this Paasuram .

Further encomiums in 8th pasuram  as  thunaivanum Neeye inai ilayathalin  thuyyanum Neeye    Seyyaluraithlin karanam Neeye    Naarananathalin Karpaham Neeye   Nall padham tarutalin Iraivanum Neeye kurai onru ilamayin inbhamum Neeye  as"He is  our fitting companion ,as there is no one to match Him. He is  the purest One as  Mahalakshmi resides on His  chest without separation. He is the cause for this universe , as  He is recognized by the Narayana sabdham.He is the wish granting Kalpaka tree as He bless us to perform nithya kaimkaryam.He is the Sarveswaran as  He alone do not have any  blemishes or deficiency. He is paramanandha swaroopan as He drive away all sorrows who seek His refuge".

In tenth pasuram,Swamy Desikan's experience of Devanathan like Nammazhwar's divine experience with Sriman Narayana is revealed fully. 

34. Navamani MalaiNavamanimalai is nine gems (paasurams )strung together in the form of a beautiful ornament (necklace)on glorious features of SriDevanatha of Tiruvahindhrapuram . Swamy named this as Navarathnamalai, . But as this has all the nine elements such as Vennba it is called as Navamanimalai . Whether it is NavaMani or Nava rathnam it is only  the nine gems blessed as a treasure to us .As this is a rare one in Tamil poems, the word 'Nava which means' New '  is also apt to this prabhandam Navamanimalai.  

The first pasuram is a sixteen lined verse in Four quartets . The glory of the Lord's sacred feet are is well described in this paasuram.Thirukkudanthai Srimad Andavan Swamigal in his lecture on Srimad Ramayanam humorously told Kambar's "Kaivannam angu kande kal vannam ingu kanden" the word 'kal vannam'  is correct in the sense that he has described only one fourth (Kal in Tamil means 'one fourth' and' leg ').Swamy Desikan has described fully about this in His Navamani malai in the very first pasuram starting as oru mathi anbar ulam kavarnthana . Swamy Desikan says as the sacred lotus feet of  Sri Devanathan , is true to devotees , gives pleasure to their  minds ,and make them for complete meditation.The  sacred feet then rise to a maximum size and contained all the worlds under them .Similar to that in all avatharams are done.In the second Paasuram salutations to Dasavatharam in 20 lines is done .In pasuram 5 'irulum arulum tharum annal" is similar to lines in Gopala vimsathi 12th slokam as mama anthima prayane . Anjel enru arul in 7th pasuram is similar to'Ma sucha' in Srimad Bhagavath Gita. Anjal Anjal Anjal endru alikka vendum in pasuram 8 refers Gajendra Moksham episode.  Swamy Desikan concludes this as " Munthai marai mozhi vazhi mozhi nee yenruMukundhan arul thantha payan petren nane  "as He has done composing Prabhandams on Srisookthis  in line with meaning of ancient Vedas as per His command .

A Request

Swamy Desikan wrote both prose and poetry excellently. All his writings are precise, simple, well versed both in Sanskrit, Tamil, Prakritham in manipravala and pure grammatical language. Swamy Desikan is so powerful as a lion and his critics and rivals would be forced to save themselves, by retracing their steps, submitting meekly and unquestionably to the overwhelmingly balanced, truthful and logical arguments.My attempt to write this article is like a person not knowing to swim, tries to take bath in a sea. So please bear with me for all omissions and commissions  in this article.

To be continued ......

ARUMBULIYUR JAGANNATHAN RANGARAJAN

SRIVAISHNAVISMPANJANGAM.

FOR THE PERIOD FROM – KAARTHIKAI 21th To KAARTHIKAI 27th.

07-12-2009 MON KAARTHIKAI 21 SASHTI S / M AYILYAM.

08-12-2009 TUE KAARTHIKAI 22 SAPTHAMI S MAKAM.I

09-12-2009 WED KAARTHIKAI 23 ASHTAMI A POORAM.I

10-12-2009 THU KAARTHIKAI 24 NAVAMI M / S UTHRAM.

11-12-2009 FRI KAARTHIKAI 25 DHASAMI A / S HASTHAM.

12-12-2009 SAT KAARTHIKAI 26 EKAADHASI M / A CHITHIRAI.

13-12-2009 SUN KAARTHIKAI 27 DHVAADHASI S / M SVAATHI.

12-12-2009 – SAT – SARVA EKAADHASI

13-12-2009 – SUN – PRADHOSHAM.

SUBHA MUHURTHA DHINANGAL :

11-12-2009 – FRI – STAR / HASTHAM ; LAG / MAKARA ; TIME : 9.00 TO 10.30 A.M. (IST)

13-12-2009 – SUN – STAR / SVAATHI ; LAG / DHANUR ; TIME : 7.30 TO 9.00 A.M. (IST).

DASAN,

POIGAIADIAN.

SRIVAISHNAVISM

SRIMADH BHAAGAVATHAM. THE CHILDREN UNDERSTOOD THAT THEY GOT THEIR LIFE BACK BECAUSE

OF LORD KRISHNA ONLY.

IN THE MEAN TIME KRISHNA CLIMBED ON A “KADAMBA TREE “ON THE BANKS OF THE POND AND JUMPED INTO THE POND.

HE HAS DECIDED TO KILL KALINGAN AND TO PURIFY THE YAMUNA WATER.

WHEN HE JUMPED INTO THE POND WATER WAVES CAME OUT HIGH.

KALIYAN CAME OUT AND CAUGHT KRISHNA.

FOR A SECOND KRISHNA WAS STUNNED AND DID NOT KNOW WHAT TO DO.

ON SEEING THIS SCENE ALL THE CHILDREN SHOUTED AND THEY STARTED WEEPING.

IN THE MEANWHILE SOME BAD OMENS TOOK PLACE IN AYARPAADI.

SINCE KRISHNA WAS NOT RETURNED FOR A LONG TIME ALL WERE WORRIED.

BUT BALARAMA WHO IS THE AMSAM OF EMPERUMAN KNEW WHAT HAPPENED.

EVERYONE WENT OUT IN SEARCH OF KRISHNA AND REACHED THE POND FOLLOWINGS KRISHNA’S FOOT STEPS..

THEY SAW, THAT ALL THE CHILDREN WERE CRYING AND KRISHNA WAS UNDER THE CLUTCH OF KALIYAN.

ON SEEING THIS NANDAGOPAN AND YASODHA TOO SWOONED.

BUT BALARAMA GAVE THEM HOPE AND SAID NOTHING WILL HAPPEN TO KRISHNA

WE WILL MEET NEXT WEEK……

VALMIKI RAMAYANA

By Dr. Saroja Ramanujam, M.A.,Ph.D , siromani

Ayodhya kanda3. Dasratha Informs Rama of his decision

Rama was coming to see Dasaratha who saw him from his court-hall balcony. (It must be the balcony because Rama is mentioned s later as ascending the steps and Dasaratha could b not have seen him coming to the palace otherwise. Valmiki describes Rama coming on the chariot seen by Dasaratha.

gandharvarAjaprathimam loke vikhyAtha pourusham

dheerghabAhum maha satthvam matthamAthangagAminam

chandrakAnthAnanam rAmam atheeva priyadharSanam

roopoudhAryagunaiH pumsAm dhrdhtichittApahAriNam (VR-Ayod.3-27/28)

Rama was handsome as the king of gandharvas and known for his valour, says valmiki, to denote that he was not only handsome to look at but was also valiant, which was already well known from the Tataka episode and his protection of the yajna of Visvamithra by killing the demons and none the less from his breaking the bow of Siva and subduing Prasurama. Gandharvas are renowned for their beauty but not valour. Hence the clubbing of the two epithets.

Valmiki describes Rama as dheerghabahu, having long arms and walks like an elephant ,matthamAthangagAmi , which shows his prowess and masculine stature. But at the same time he was as attractive to look at as the Moon, chandrakAnthAnana. Govindaraja in his commentary explains this word as chandrAth kAnha Ananam yasya, meaning that his face was even more delightful than the Moon. The name Rama itself denotes this as it means ramayathi ithi rAmaH, one who delights. Thus he was atheevapriyadharSana, extremely dear to look at. He was giving joy to the eyes by his appearance and to the mind with his loveable qualities and Dasaratha, says Valmiki never had his fill looking at Rama, especially perceiving him as his dear son as well. When Ram approached his father and saluted him in the traditional manner ‘nAma svam srAvayan rAmah,’ uttering his own name and bowing down (abhivAdhaye etc.) Dasaratha started talking. Valmiki calls Dasaratha as puthravathAm varah, because he is exalted as a father because of being chosen by the Lord Himself to be His father.

Dasaratha asked Rama to accept the coronation and the Rama of Valmiki simply bowed down again to his father and left for his palace. But Kamban describes this as

thAdhai apparisu urai sei , than maraikkaNNan

kAdhal uttRilan; igazhndhilan, ‘kadan idhu’ enrRu uNarndhum

‘yAdhu kottRavan Eviyadhu adhu seyal anRO

needhi eRku’ ena ninaindhum appaNi talai ninRAn. (KR.1382)

When Dasaratha told Rama that he will be made the king, Rama neither loved nor hated it but accepted it as the command of the king and father whose words must be obeyed. This aspect of the character or Rama, Kamban explains further when Kaikeyi tells him to go to forest. We shall enjoy the nectar of the words of Kamban when we come to it.

On hearing the news of the coronation of Rama, his friend hastened to tell Kouslya about it .Rama also took leave of his father and returned to his own palace. Then Dasaratha consulted the experts and decided to perform the coronation the next day when the reigning star would be Pushya. Then he again sent word to Rama and when he came , told him that he was seeing some ill omens to indicate that his end was near and hence he wanted to crown Rama the very next day. He said that the mind is fickle and Rama should be coronated before his mind changes without any further delay as there would be normally be many obstacles before any good action.

Dasaratha further told Rama that he wanted to crown Rama while Bharatha was away because even though Bharatha knew dharma and would wish only Rama to become the king, still human mind is not steady . What Dasaratha referred to here is that he has promised the father of Kaikeyi that her son will succeed him as the king and even though Bharatha may not accept it superceding the right of Rama, the eldest son, to be the crown prince as per the custom of Ikshvaku race, someone might try to change his mind if her were present . Then he sent Rama back ttelling him to follow the austerities necessary for the coronation the next day. Rama went to see his mother and Kousalya was in meditation on Lord Narayana as she already heard the news and Sumithra with Lakshman and Sita were also there.

Valmiki says Kousalya was eagerly expecting this to happen, (probably knowing the promise of Dasratha to the father of Kaikeyi she had trepidations that it might not happen,) and expressed her joy. Rama told Lakshmana that he was going to rule the kingdom along with Lakshmana because they were inseparable. Then Rama returned to his palace with Sita.

Vasishta then went to the abode of Rama and instructed him about the austerities to be performed. The whole city of Ayodhya went into a festive mood and people started celebrating the forthcoming coronation , decorating their places eagerly awaiting for the coronation of Rama which was not destined to take place the next day. Why? We shall see presently.

4. The machinations of Manthara

jnAthidhAsee yatho jAthA kaikeyyAsthu sahoshithA

prAsAdham chandrasamkASam Aruroha yadhrcchayA (VR.Ayod. 7.1)

Manthara climbed the stairs of the palace of Kaikeyi and went to the top floor balcony by chance. Valmiki refers to Manthara as yatho jAthA, born somewhere, implying the person herself is of less importance than her action. She was jnathidhAsee, servant and relative of Kaikeyi and lived with her , sahoshithA. Valmiki says that she climbed the stairs accidentally, yadhrcchayA. But it was not yadhrcchA but eesvara icchA. Whatever we consider as accidental in this world are not so. More often than not, important events that cause great effects in our lives happen by accidents only which shows that though they seem to be accidental happenings to us because we never planned for it, they are by the will of the Lord.

There were two women whose actions served as the turning points in the epic. One is Manthra and the other is Surpanakha, who also like Manthara , chanced to come that way and saw Rama. Thus Manthara gave the initial push towards the fulfillment of the purpose of the incarnation and Surpanakha was responsible for the finale of the drama.

Manthara saw that the whole city of Ayoodhya was in festive mood and asked a maid who was near, about the cause for it. Manthara saw Kousalya distributing gifts to all which was surprising as she was usually a thrifty lady and this caused suspicion that the king was doing something behind the back of Kaikeyi. She figured that whatever caused joy to Kousalya would be detrimental to the interests of Kaikeyi! She mentioned the name of Kousalya as Ramamata, mother of Rama and arTha parA, who is money -minded , which showed her hatred towards Rama as well as Kousalya.

The maid gleefully told her the cause of the festive preparations and the next moment Manthara descended the steps hurriedly and went to Kaikeyi, her face a picture of anger and hatred. She spoke to Kaikeyi who was resting in her bed thus:

utthishTa mooDe kim Seshe bhayam thvAm abhivarthathe

upaplutham aghoughena kim AthmAnamna buDhyase (VR.Ayod.7-14)

“Get up you fool! You are lying in bed without knowing that there is a great calamity awaiting you followed by a series of misfortunes.”

Manthara told Kaikeyi that she was under the illusion that she has the exclusive love of the king but who was not sincere and cunningly arranged the coronation of Rama while Bharatha was away. Valmiki calls Manthara as vAkyaviSAradhA, clever in speech. She abused the king as being outwardly truthful but in reality deceitful and wicked. Acting as though Kaikeyi was his dearest wife he was going to favour Kousalya by crowning Rama.

Kaikeyi, rising from her bed like the Moon from the autumn clouds, became delighted to hear the news and gave Manthra a rich ornament and told her that she was overjoyed to hear about the coronation of Rama since he was as dear to her as Bharatha. Kaikeyi thus spoke like a lady of noble birth who possessed good qualities and told Manthara to ask for whatever she wanted for telling her the goodnews.

But it was the divine will that Rama should go to forest to fulfil the avatarakarya, namely to destroy the rakshasas and Ravana and hence the pure mind of Kaikeyi was slowly poisoned by Manthara thus.

Manthara told Kaikeyi that it was ridiculous that she rejoiced with the news which meant harm to her and her son. Bharatha was the only rival to Rama being the next in succession and so, if Rama became the king he would try to get rid of Bharatha. Thus she first created fear in the mind of Kaikeyi for the safety of her son and then flung the final missile that if Rama became the king Kousalya would become all powerful and Kaikeyi would be reduced to an inferior position. Thus she kindled the envy of Kaikeyi towards Kousalya, which was working in her mind and finally poisoned her mind thoroughly.

Even then Kaikeyi was not convinced and said that she knew Rama very well and he was dharmajna, wellversed in dharma, guNavAn, virtuous, dhAnthaH, self-controlled, sathyavAn, honest and Suchih pure. Moreover being the eldest son he only deserved the kingdom. And further she said that Bharatha will inherit the kingdom in due course and that Rama was more attached to her than to Kousalya.

Manthara was not to be silenced by the arguments of Kaikeyi because she was determined to stop the coronation and told Kaikeyi that after Rama only his son will inherit the kingdom and not Bharatha. She said Kaikeyi was so innocent that she was quite unaware of the royal intrigues and it was definite that Rama will try to get rid of Bharata or even if he allowed him to live, Bharata would be no more than a servant to Rama. Finally she said that it was inevitable that Kousalya would become more powerful and Kaikeyi and her son would be reduced to a state of servitude. She pointed out that Kaikeyi committed a big mistake in sending Bharatha often to her brother’s house and hence he was away from the king for a long time and thus there was no love for him in the heart of Dasaratha, while Rama was always the near and dear son to him. Finally she reminded Kaikeyi that she insulted Kousalya many times being arrogant with the love of the king towards her and Kousalya would certainly take revenge if Rama became the king. Manthara finished poisoning the mind of Kaikeyi and told her to think about the means of making Bharatha the king instead of Rama. *

Kaikeyi whose intellect was clouded with delusion asked Manthara to tell her the way to do it and as though waiting for the occasion Manthara started speaking. He reminded Kaikeyi about the battle of Dasaratha with Sambarasura to help Indra when he became wounded and lost consciousness. Kaikeyi was adept in driving chariot and accompanied Dasaratha as his charioteer and she saved him by bringing him swiftly away from the battlefield and nursing him back to consciousness. Then being pleased with her Dasaratha wished to grant her two boons. But at that time she did not want anything and told him that she would ask him when needed. To the doubt that may arise in the mind that how did Manthara knew all this she herself clarifies saying that she knew about it since Kaikeyi herself told her.

Apart from the fact that it is the fate that directs the actions of individuals, as Rama himself says later, viewed as a human drama, this shows the effect of placing confidence in wrong persons in life. Manthara was the confidante of Kaikeyi and trusting one whose mind was as crooked as her body Kaikeyi had to pay heavily for her action. This also indicates the result of folly of Kaikeyi in allowing a third person to come between her and Dasaratha. This is normally the case in all families to this date wherever any one is allowed to interfere

between close relations, like husband and wife, father and son etc. whoever they may be.

Manthara advised Kaikeyi what to do . She even directed her actions by telling her to enter the villa of sulk, kopagrha, and not to give up until Dasaratha agrees to crown Bharatha. Also as an additional precaution she told Kaikeyi to ask for Rama’s exile to forest for fourteen years. Her calculation seems to be that if Bharatha rules the kingdom for fourteen years as he was also virtuous and pure-hearted, the people will start loving him and forget Rama.

Valmiki calls Manthara as papadarsanee, evil minded because she was more intent on Rama’s exile than the crowning of Bharatha, raamaartham upahimsanthee , says Valmiki (Ay.Kan.9-10). In fact she reminds Kaikeyi again and again not to forget Rama’s exile even if the king, who is very fond of her, agrees with the proposal of crowning Bharata.

The question is , why was she so particular about Rama’s exile? Not considering the machinations of the devas, there goes the story that Rama as a boy hit her hunched back with his toy weapon, which is also mentioned by Kamban as ’pandai naal iraagavan paani vil umizh undai undadhanai than uLLatthu uLluvaaL’ but it is highly improbable that she would have taken vengeance for a childish prank. It becomes sensible only if, as Valmiki says, she is evil minded. The wicked cannot tolerate goodness in others and takes pleasure in creating trouble for them. This is what Krishna terms as asooya or carping in Bhagavatgita. Valmiki himself says that she threw the ornament Kaikeyi gave her, pleased with the news of the coronation of Rama, with asooya, ‘Mantharaa abhyasooya enaam utsrujya aabharanam ca that.’(Ay.Kan.8-1)

Manthara knew Kaikeyi thoroughly to brainwash her completely by clever arguments.

The reasons she gave to Kaikeyi for stopping Rama’s coronation were very convincing and prove that she was indeed vakyavisaarada, as Valmiki calls her.

The arguments Manthara gave to change the mind of Kaikeyi were:

1. Dasaratha arranged the coronation while Bharata was away. This, she said , was to avoid the promise given to the father of Kaikeyi that only the son of Kaikeyi will succeed him to the throne.

2. She pointed out that if Rama became the king, Kousalya, whom Kaikeyi had insulted, intoxicated with the influence she had with the king, would be more powerful and she would take revenge.

The first one put a doubt in the mind of Kaikeyi while the second one whipped up her jealousy towards her co-wife. Both together have done the trick.

Here it would be of interest to see what Kamban says about this episode. He make Manthara give a third and more powerful reason for preventing Rama from ascending the throne. She says,

‘Kaadhal un perum kaNavanai anji akkanivaay seethai thandhai un thaadhaiyai theRugilan

Iraaman maatulan avan nundhaikku vaazhvu ini uNdO?’

That is, she reminded Kaikeyi about the enmity between Janaka and her father and if Rama became the king Janaka would be more powerful as the father in law of the king. Then where is the protection for her father, she said. As it is the nature of women to have a soft her for their parents, Kaikeyi was completely changed.

Kamban expresses the act of Manthara and the transformation of Kaikeyi in emphatic terms. He describes Manthara as ‘innal sei iraavaNan izhaittha theemai pOl tunna arumkodumankkooni.’ She was as wicked as the actions of Ravana and capable of harming all the three worlds.’ moonRu ulaginukkum oru idukkaN moottuvaaL ‘

Kaikeyi who at first said ,’ enakku nallaiyum allay nee; en magan bharatan thanakku nallaiyum allay,’ meaning, “you are neither my well-wisher nor of my son Bharata,” later changed so as to say, “enai uvandhanai; iniyai en maganukkum, you are dear to me and my son.”

Kamban explains the effect of the counsel of Manthara as ‘theeya mandharai ivvurai seppalum dhEvi thooya chindhaiyum thirindhadhu.’ The pure heart of Kaikeyi was changed and the reason for this, says Kamban was not mere words of Manthara but due to the plotting of the devas , the promise to them by the Lord and the penance of the pious.’ Soozhcchiyin imaiyor maayaiyum , avar petRa nalvaram uNmaiyaalum aaya andhaNar iyaTRiya arum thavtthaalum.’

Thus Kaikeyi mistook the words of Manthara, which was going to bring disaster for her,

as something of great value ’anarTham arTharoopeNa graahithaa,’ and became uncontrollable, like a filly which has lost its way, ‘kiSoreevotpaTham gathaa,’ says Valmiki. She even praised Manthara for her looks and said that she alone was beautiful and promised to decorate her with ornaments once Bhartha became the king, which showed that Kaikeyi completely lost her reason being deluded by the magic of Manthara.

Then she cast off all ornaments and rich clothes and lay down on the ground swearing that if the king did not grant her wish she would give up her life. It was in this state Dasratha found her when he came to tell her the good news of the coronation of Rama, naively thinking that she would be pleased to hear it.

SRIVAISHNAVISM

PALSUVAI VIRUNDHU.

SRIRANGAM SRIMAD ANDAVAN PERIASHRAMAMSRI BALAJI MANDIRDOMBIVLI EAST - 421201DIST.THANE

 

Swamin

Gopura Dharisanam Kodi Punniyam. Visit

http://skyaasoori. shutterfly. com/dinamorudivy adesam

Dasan

Thirukkudanthai

K.S.Jegennaathan

098412 36647

Dear all,

You may be aware about the above project initiated by us-disciples of Sri Parakala Mutt, Mysore at Hyderabad. The land purchased during 2000 & gifted immediately for the holy cause is developing to a beautiful temple complex.

Work has been slow since few months due to paucity of funds and we have rejuvenated the team, members meeting every month to raise funds, monitor & speed up the work. The appeal attached gives a general picture on the project and we are in the look out of funds to complete the project and do the Kumbabishekam or Samprokshanam by beginning of Q-1-2010.

PHONE: 0251-2453081

Work completed & commitments from devotees so far:

1. Main Garbagraha & adjoining  canopied hall with Gopuram , compound, Kitchen, Well, Security room….Completed

2. 3 storey building to house His Holiness & his retinue during visit,  rooms for proposed Veda Gurukulam students, visitors rooms….Completed

3. Moola idols (stones) ordered with Mahapalipurm & Utsava Vigrahams of Lord Hayagriva, Lord Srinivasa & Goddess Padmavathi has been ordered at Kumbakonam by sponsorship.

4. 5000 sq ft granite flooring committed by 5 individual quarry owners

5. Electrical & Plumbing work part committed by sponsors in the field. Looking for painting-sponsors 

Funds requirement for the major activities below:

1.       Silver Kavachams, Gold mangal sutra, Pooja vessels estimated around Rs 20 lac

2.       Kitchen vessels about 500kgs of brass @ the rate of Rs.280 per kg. ( Rs150,000 including lead coating & transport from vessel manufacturing centre)

3.       A corpus of about Rs 1.5 crore as FD with assumed interest of 7% to be utilized for monthly salaries of Archaka (Pujari), Cook,& watchman,,Nityaradh ana expenses, (daily pooja items including Prasad am.) (Quarter for cook already provided)

To raise the above requirement from many, we intend to collect units of Rs.10, 000 for each cause listed above as it would be difficult to locate single individual for the sum.

I solicit your & your friends’ contribution to this holy cause & get the blessings of Lord of Vidya.

Kind Regards

Dr.V.Sampath , Advisor-Polymers , Zoom Developers (P) Ltd , A-53, Road #1, MIDC

Andheri East, Mumbai-400093 . Mob: +919833171007  

Account holder      : SRI BRAHMATANTRA SWATANTRA PARAKALA SWAMY MUTT  

Name of the Bank       : M/S. THE LAKSHMI VILAS BANK LTD.

24-45/2, Shivapuri, Near R.K. Nagar Bus stop, Malkajgiri,                                     Hyderabad – 500 047 .INDIA. ACCOUNT NUMBER : 0461307000000033  

SWIFT CODE             :  M R M D U S 33 ,  THE LAKSHMI VILAS  BANK LTD.

 SWITFT CODE: LAVB IN BB, 000033812 . HSBC Bank.140, Broadway, New York, USA.

Swamin

Thirumalin Sayanangal & Ashta Nagangal. Visit

http://skyaasoori.shutterfly.com/dinamorudivyadesam

Dasan, Thirukkudanthai

K.S.Jegennaathan. 098412 36647.

Dear members,

Plz see the Mangalasasana Uthsavam in Panguni Month at Thirukachigal Nambi Sanadhi, Poonamalee(Near Bus stand).

Route: 1.Chennai Parrys - Central - Koyambedu - Maduravoyal - Poonamalee.

2.Chennai Parrys - Gemini fly over - Hotel Palmgrove - Valuvar Kottam - Kodambakkam - Vadapalani - Porur - Poonamalee.

3.Chennai Parrys - Thenampet - Nandanam - Saidapet - Kathipara flyover - Porur - Poonamalee.

4.Mylapore - Adayar - Guindy - Kathipara - Porur - Poonamalee.

5.T.Nagar - West Mambalam - Ashokpillar - Nesappakam - Ramavaram - Porur - Poonamalee.

6.New Perungalathur - Irumbuliyur By pass - Maduravoyal - Poonamalee.

dasan

doosee_maamandoour

*************************************************************************

Srimad Andavan Asramam ,Chennai have displayed the folowing programme ofsancharam of Srimad Andavan;

6 Dec Eve Dep to Andavan Asramam thiruchanur Arr; 6 dec eve

7 Dec ; Morning; Srimad Andavan Mangalasasanam at Sri Padmavathi Thayarsannidhi, Thiruchanur

7 Dec Arr Eve; at Andavan Asramam Thirumalai

8 Dec; Morning ;Mangalasasanam at Thiruvenkatanathan sannidhi,Thirumalai

9 Dec Morning at Thirumala asramam

9 Eve; Arr at Thiruchanur Andavan asaramam

10 Dec Morning Managalasasanam at Sri Govindarajar sannidhi, Thirupathi

11 Dec Mor at Thiruchanur asramam

11 Dec Eve Arr at Sri Andavan Asramam at Chennai, Desikachari st

contact phone; Thiruchanur 0877 2237213 ; thirumalai 0877 2277826;

veearaghavan

 Dear Bakthas Please find enclosed herewith the sri viswaroopa lakshm narasimhar devasthanam karthigai month programme also enclosed the invitation of sri nrusimha homam and sudharsana homam.

Swamin,If the number of saligram is 2 it is even number.Should we have the Aradhanam of both thesaligramam? I have 4 saligrams.Can any respected Swamins can enlighten on this doubt?I perform Aradhanam for all the 4 Saligramams together.Am I doing the right thing? Pl enlighten me.Dasn,srinivasan,Baroda

On Wed, 02 Dec 2009 09:14:40 +0530 wrote

SWAMIN , we hve to do aradhanam for all the 4 saligramam.  The place where the saligramams are worsiped is itself a holy place or kshethram Adiyen R. Srinivasan

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.

DO YOU KNOW ?DEAR READERS,

FROM THIS WEEK ADIYEN IS GOING TO PRESENT SOME UNKNOWN NAMES WHICH SOME OF US DONOT KNOW THEM . HOPE YOU WILL READ AND LEARN THEM.

NAMES OF OUR RELATIVES :

MAATHA – MOTHER ; SWEEKAARA MAATHA – ADOPTED MOTHER ; SAPATHNE MAATHA – STEP MOTHER ; SIMILARLY , PITHA – FATHER etc ; braadha – brother ; sahodhari – sister ; pitha mahaN – FATHER’S FATHER ; PITHA MAHI – FATHER’S MOTHER ; MAATHA HAHAN – MOTHER’S FATHER ; MAATHA ; MAATHA MAHI – MOTHER’S MOTHER ; MAATHULAN – MAAMAA ; MAATHU-LAANI – MAAMAA’S WIFE ; UDHAKADHANAM – THARPANAM ; AASOUSAM – THEETTU ( THEY ARE OF TWO TYPES 1. JANANA AASOUSDAM ON ACCOUNT OF A CHILD’S BIRTH IN OUR HOUSE ; 2. OTHER ONE IS DUE A DEATH OF OUR CLOSE RELATIVES IN OUR FAMILY. JYESHTAN – ELDER ; KANISHTAN – YOUNGER .

HIDHAMS ARE FOUR .

THEY ARE 1. GYAANA, 2. KARMA, 3. BHAKTHI , 4. PRAPATHI.

FIVE STAGES OF EMPERUMA :

1. PARAM, 2. VYUHAM, 3. VIBHAVAM, 4. ANTHARYAAMI, 5. ARCHAI..

KOIL, HILL AND PERUMAAL KOIL:

1. KOIL – THIRUVARANGAM ; 2. HILL – THIRUMALAI ; 3. PERUMAAL KOIL – KAANCHIPURAM.

PERIYAVAACHAN PILLAI WROTE EXPLANATIONS TO NAALAAYIR DHIVYAPRAPANDHAM.

SATHYAVRIDHAN WAS THE KING WHEN EMPERUMAN TOOK “MASCHAAVATHAARAM ”.

YASODHA WAS BORN AS “VAGULA MAALIGAI “IN KALIYUHA.

PARAASARA MUNIVAR TOLD VISHNU PURANAM TO MYTHREYAR.

KULASEKARA AZHWAR WAS A KING BEFORE HE BECAME AS AZHWAR.

SRI NATHAMUNIGAL ONLY GAVE US THE COLLECTIONS OF NAALAAYIRA DHIVYA PRABHANDHAM.

IF YOU LIKE THIS, AND wish TO CONTINUE FURTHER PLEASE SEND YOUR VIEWS TO : poigaiadian@hotmail.com.

WE WILL MEET NEXT WEEK.

SRIVAISHNAVISM

DVIYA PRABHANDHA PAASURANGAL.

KULASEKARA AZHWAR’S PERUMAL THIRUMOZHI.

THIRUMOZHI – IV. PAASURAM – 10.

vittruvakkOttammA ! nee vEndAyE yAyidinum

mattrArum pattrilEnendru avanaith thAn nayandhu

kottravEl thAnaik kulasEkaran chonna

nattramizhp paththum vallAr nannAr nagaramE .

SRIVAISH NAVISM

In the following one will differ from others.1. PANDIYA NATTU THIRUPADHIGAL :

A. PULLANI B. MEYYAM. C. KOVALUR. D. MOGUR

2. MALAINATTU THIRUPADHIGAL :

A. NAAVAI B. NAAGAI C. VATTAARU. D. AARANVILAI.

3. VADANAATTU THIRUPADHIGAL :

A. PERAI. B. AYODHI. C. PIRIDHI. D.VAAIPAADI..

4 CHOZHANAATTU THIRUPADHIGAL :

A . ANBIL.. B. VELLARAI. C. AADANOOR. D. KURUGOOR.

5. THONDAI NAATTU THIRUPADHIGAL :

A. KALV ANUR. B. THANKA. C. KOLUR. D. VELUKKAI.

6. PURAANA THALANGAL :

A. RAMESVARAM. B. UDIPI. C. BADRACHALAM. D. VARKALA.7. ABHIMAANA THALANGAL :

A. AVANTHI. B. MADURAANTHAKAM. C. VADUVOOR. 4. SIKKAL.

8. ONE NOT BELONG TO LORD KRISHNA’S FAMILIY :

A. PRADHYUMNAN. B. ANIRUDHAN. C. SATHRUGNAN. D. SAATHYAKI.

ANSWERS FOR LAST WEEK JUMBLE :

SRIRANGAM ; RAMESVARAM ; INDALUR ; BHASHYAKARAR ; HARIVAMSAM ; AADHANUR ; ASHABHUJAM ; SENKUNDRUR ; HARI ; YAMUNACHARIAR ; ANBIL ; MEYYAM.

DASAN,

POIGAIADIAN.

SRIVAISHNA VISM

CHAPTER : 1. SLOKAS : 19 & 20.

sa gOshO dhArtharAshtrAnAm hrudhayAni vyadhArayath I

nabhascha prathveem chaiva thumulObhayanunAdhayan II

THE BLOWING OF THESE DIFFERENT CONCH SHELLS BECAME UPROARIOUS VIBRATING BOTH IN THE SKY AND ON THE EARTH, IT SHATTERED THE HEARTS OF THE SONS OF DHRIDHRAASHTARAN.

Atha vyavasthithAn dhrishtvA dhArtharAshtrAn kapidhvaja : I

pravarthE sasthrasampAthE dhanurudhymya pAnadava : I

hrishikEsam thadhA vAkyamidhamAha maheepathE : II

AT THAT TIME ARJUNA, THE SON OF PAANDU, SEATED IN THE CHARIOT BEARING THE FLAG MARKED HANUMAAN, TOOK UP HIS BOW AND PREPARED TO SHOOT HIS ARROWS. O’ KING, AFTER LOOKING AT THE SONS OF DHRIDHARAASHTRA DRAWN IN MILITARY ARRAY, ARJUNA THEN SPOKE TO LORD KRISHNA THESE CWORDS.

**************************************************

WANTED BRIDEGROOM.

. Respected Swamy, I have been enjoying the Srivaishnavisam Magazine. Especially there 5 to 6 people are giving messages through matrimonial, is very useful. I saw a msg of 09.08.2009 issue Mr K.Sridhar age 39, M.Sc.(Agricultural), the boy working in Ethopia as P.G.Lecuturer........we do not see the contact person and telephone no. Kindly obtain the same and arrange to send me for my cousin who is M.A., Phd and working Oracle Corporoation, Bangalore. Please also note the girl's profile to enable you to publish in the ensuing "Srivaishnavism Issue. Thanks for lot. Name of the contact person : Thirumakottai Swamy Iyengar of Karappangadu Star : Moolam - 2 padham Gothram : Athreya Educational Qualification : M.A. Phd Date of Birth : 05.04.1972 Thengalai - They belong to Karappangadu near Mannargudi Contact Telephone No.044-28447455 (or) 044-28442645 Working in : Oracle Corporation, Bangalore. Adiyen Ramanuja Dasan S.THIRUNARAYANAN of Karappangadu Respected Swamy, I have been enjoying the Srivaishnavisam Magazine. Especially there 5 to 6 people are giving messages through matrimonial, is very useful. I saw a msg of 09.08.2009 issue Mr K.Sridhar age 39, M.Sc.(Agricultural), the boy working in Ethopia as P.G.Lecuturer........we do not see the contact person and telephone no. Kindly obtain the same and arrange to send me for my cousin who is M.A., Phd and working Oracle Corporoation, Bangalore. Please also note the girl's profile to enable you to publish in the ensuing "Srivaishnavism Issue. Thanks for lot. Name of the contact person : Thirumakottai Swamy Iyengar of Karappangadu Star : Moolam - 2 padham Gothram : Athreya Educational Qualification : M.A. Phd Date of Birth : 05.04.1972 Thengalai - They belong to Karappangadu near Mannargudi Contact Telephone No.044-28447455 (or) 044-28442645 Working in : Oracle Corporation, Bangalore. Adiyen Ramanuja Dasan S.THIRUNARAYANAN of Karappangadu

******************************************* WANTED BRIDE.

Wanted Bride Bride wanted for BE design engineer working in Reliance Petro, Gujarat. Age 26 years Srivasta gothram, punarpusam, vadakalai iyengars. Well educated, 24-25 yrs, employed, transferable girl. prefered north settled girls. contact sudar2010@yahoo.com or sudarsanan@sac.isro.gov.in for further details. Sudarsanan Jai Sriman Narayana We are looking for an alliance for my son. We are settled in USA and he is born and brought up here. He has a blend of Indian and Western culture. He follows Indian culture and we are Iyengars. He got married (arranged marriage) in 2006 but got divorced . Following are the info: Name : Sathyan, Punarpoosam, mithuna rasi, Athreya gothram DOB:10/19/81, POB: New York, Education: has a doctrate in pharmacy and a doctrate in Judiciary practicing as a lawyer in a law firm If yu need more info pls contact us at thiruvadi_thiruvadi@yahoo.co.in Sathyan's father Vijay SRIVATSAM VADAGALAI APRIL 80 BORN TIRUVONAM BSc (NAUTICAL SCIENCE) MBA( ISB HEDARABAD) EMPLOYED IN DELHI(GURGAON) CONTACT PHONE NO 011 26591912,26581573 CELL 09789540142. EMAIL: sviraraghavan@gmail.com

K V Srinivasan 20 NORTH AVENUE IIT CAMPUS NEW DELHI 110016 PH 011 26581573, 26591912 CELL 09789540142 SRIRANGAM TEL NO 0431 2437173. Wanted Suitable Bride for Thengalai, Vadhoola Gothram, Thiruvadhirai Nakshathram, boy of age 25 yrs (12-3-1984). Computer Progr. Engineer, employed and also has his own business here and abroad. Please contact Saranathan Srinivasan at, srisara15@yahoo.com or sarasri@gmail.com or on 876 458 5952, Jamaica (W.I) for further details. With best regards, Saranathan. *************************************************** DETAILS OF MR.S.GOKUL KUMAR Name : S.GOKUL KUMAR [FIRST] DOB & Time : 12th February 1975, Wednesday, 9.30 pm Place of Birth : CHENNAI Star & Rasi : SADAYAM 3RD PADAM - KUMBAM Chevvai [Mangal] : 4th Place from Lagnam Qualification : M.A [English]., M.F.C., [MBA] Employment : Principal’s Secretary – Vels Srinivasa College of Engg & Tech, Chennai Annual Income : Rs 1,80,000/- Height & Complexion : 163 Cms, 5.6 inches , Very Fair Requirements : Graduate - Good Looking Homely Girl Section : GAJULU BALIJA Gothram & Lagnam : BALA - KANNI Family Status : Middle Class Parent Status : Father - R.SEETHARAMAN -Retd UCO Bank Officer Mother - S.KRISHNAVEN - [Late] - Housewife No of Brothers : Nil No of Sisters : One – Younger - M.Com – Married to a Lecturer in Sri Sai Ram Engineering l College, Tambaram, Chennai KETHU SANI SUKIRAN CHANDRAN GURU

RASI

SURIYAN BUDHAN SEVVAI RAGHU LAGNAM

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Periyavaachan pillai.Vyaakhyaana Chakravarthi Peria Vachan Pillai, the only commentator to have written commentaries on all 4,000 verses of the Divya Prabandham, has also written “Pasurappadi Ramayanam.” He has strung together words from the Azhwars’ pa surams to give us the whole Ramayana story in just 180 lines. And the beauty of his work is that he has retained the original words of the Azhwars, making only minimal changes in the vibhakthi or lingam, said Velukkudi Krishnan. Or a word or two might have been added, to maintain continuity.

Extensive work by azhwars The Azhwars have written extensively on the vibhava and archa forms of the Lord. Tirumangai Azhvar, for example, sums up the Dasavatara in the verse, “Meenodaamai, kezhal ari kuralaai...” Of the tenavataras, Rama and Krishna are considered complete (poorna) avataras. References to Rama lie scattered through the prabandhas, making it difficult for a reader to zero in on them. Pasurappadi Ramayanam is therefore a boon to Rama Bhaktas. Peria Vachan Pillai begins with the words from Tirumangai Azhwar’s Peria Tirumozhi — ‘TirumadandaiManmadandai iru paalum tigazha…’ He (Rama) came as the scion of the Surya vamsam — Venkadiron kulathukkor vilakkaai. Peria Vachan Pillai has added the words nadandu to the words from the Divya Prabandham.

It might be apt to recall an article of D. Ramaswamy Iyengar. While writing about the Tiruneermalai temple, he says that the “Nadandaaan” in Tirumangai Azhwar’s pasuram relating to that temple could not be a reference to Trivikrama, but instead pointed to Rama. After all, Trivikrama took three giant steps, and that was it. But Rama walked miles and miles in the forest.

Velukkudi Swami spoke of how the Lord at Tirukkannamangai redeemed his promise to TirumangaiAzhwar, when the latter was born as Nampillai under the star Karthikai, in the month of Karthikai. TheLord himself appeared as Peria Vachan Pillai in the month of Avani under the star Rohini, and studiedunder Nampillai.

Why is Sundara Kandam so called? According to Velukkudi Swami because Sita, Rama, Hanuman and the other principal characters in it are beautiful, and because we become beautiful too when we read it!

Velukkudi Swami’s lecture was brilliant, with many references to other works. His erudite and absorbingcomments with a dash of humour, left one yearning for more.

It was an admirable effort on the part of Vasundhara. “I sang the Rama Nataka kritis at the TTD centre, T. Nagar. Srinivasan of the centre then suggested that I should set to tune the Pasurappadi Ramayanam too and gave me the text. I then asked M.V.Anantapadmanabhachariar to explain the work to me,” said Vasundara.

“Getting the meter to fit into a tune was difficult. I had to ensure that the beauty of the sahityam washighlighted. I felt it would be ideal to have a lec-dem. So I requested Velukkudi Swami to talk on thePasurappadi Ramayanam.” One hopes she will include portions of the ‘Pasurappadi Ramayanam’ in her regular concerts.

Vasundhara was accompanied by Usha Rajagopalan on the violin, Nellai Balaji on the mridangam, andMadippakkam Murali on the ghatam. Usha’s rendering, especially of ragas Varali, Kedaragowla, Saveri and Sahana, was very good. A Thanjavur painting of Rama Pattabhishekam on the dais added an

artistic touch to the programme.

By VILLIAMPAKKAM Govindarajan swamigal

SRIVAISHNAVISM

The real thieves The atma does not belong to us. It belongs to God. Therefore those who think of the atma as belonging to them are thieves, said M.A. Venkatakrishnan. Everything happens only at His will. We must not think that we do something or achieve something. It is all the Lord’s doing.

Lord Narayana, in His archa form as seen in temples, has different names in different places. One of the Divya Desas is just one sannidhi in the Kamakshi Amman temple in Kanchipuram. The Lord in this sannidhi is called ‘Kalvar.’ The name Kalvar means thief. Pillai Perumal Iyengar, who is referred to as Divya Kavi, writes in his 108 Tirupati Andadi, that the name ‘Kalvar’ does not suit God. God is not the thief, but he (Pillai Perumal Iyengar) is the thief, for he thinks of the atma as his, when actually it is the Lord’s. And yet no one calls him a thief. The reason is that everyone else in this world thinks along the same lines. Since everyone else also has the wrong notion that the atma is theirs, they do not call Pillai Perumal Iyengar a thief. In just one verse Pillai Perumal Iyengar gives an important message succinctly, namely that when we think the atma is ours, we are thieves.

A man goes to Engalazhvan, to become the latter’s disciple. The prospective sishya knocks on the door to Engalazhvan’s house. “Who is there” asks Engalazhvan. “It is I,” answers the man. “Go away and come back when I am dead,” replies Engalazhvan. The man is puzzled by Engalazhvan’s words. What Engalazhvan means is that the ‘I’ must die, before a man can seek instruction from an Acharya. Our ego, our ‘ahankaram’ (pride), our thought that the atma is ours must all die. So in turning back the man, Engalazahvan, perhaps, offers him the first and most important lesson, namely that one must shed one’s ego, and realise that the Jivatma belongs to the Lord.

In one of his verses, Poigai Azhvar says he will not covet what belongs to others. What he means is that the Jivatma belongs to the Lord, and that he will therefore not think of the atma as his. Those who think the atma is theirs are covetous people, who claim what is not theirs.

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DATED: NOV 26, 2009.