Guest guest Posted August 20, 1998 Report Share Posted August 20, 1998 Dear Bhagavatas, We discuss below the significance of Thiruvemkatam and Sri Venkateswara in the context of Saranagathi. This is an excerpt from my talk delivered at the Pittsburgh temple in connection with the Sri Venkateswara Mahima Bhakta Sammelanam held recently. I am sure by the time you reach the end of this article, you would have made up your mind to vote for Tiruvemkatam as the most favored Divya Desam. Dasoham Anbil Ramaswamy ============================================================ WHAT IS THE SIGNIFICANCE OF TIRUVENKATAM AND SRI VENKATESWARA IN THE CONTEXT OF SARANAGATHI? For this, we have to look at the Mega Calendar of our faith and the number of Avatars the Lord took in each. Kaliyuga in which we live is said to have 4,32,000 human years; Dwapara double that (Dwa means twice) i.e. 8,64,00 human years; Treta, treble that of Kaliyuga (Tre means three times) i.e. 12,96,000 human years; Kritayuga, four times i.e.17, 28,000 human years. Thus a Mahayuga has 43,20,000 human years. The first 4 Avatars (Matsya, Kurma, Varaha and Nrisimha) are deemed to have taken place in Krita Yuga; The next 3 Avatars (Vamana, Parasu Rama and Rama) in Treta Yuga; The next 2 (Balarama and Krishna) in Dwapara Yuga. The last 1, Kalki, the Apocalypse yet to take place in this Kaliyuga in the descending order in tune with the length of each yuga. And, the Lord appears in Archa Vigraha as Sri Venkateswara till then. There is a Sloka which says- "Krite Nrisimha Bhoothosou Tretaayaam Rgahunandanah / Dwaapare Vaasudevas Cha kalao Vemkatanaayakah //(meaning) "While Narasimha was the Lord of Kritayuga, Rama (Raghunandana) was the Lord of Treta yuga, Krishna (Vaasudeva) of Dwaapara yuga, it is Venateswara (Venkata naayakah) who is the Lord of Kaliyuga." As we are in KALIYUGA, we surrender to this KALIYUGA VARADA - Lord Srinivasa. Some hold Lord Ranganatha in the place of Narasimha but all are agreed on the other three. The word "Tiru Vemkatam" means One who is the Lord of both "Tiru" and "Vemkatam" or it might mean "Vemkatam" which is blessed by "Tiru" or Piraatti. Again, of all the mountains where our Lord has taken his abode, Brahmaanda Puraana says- " Krite Vrishaadrim Vakshyanti Tretaayaam Anjanaachalam / Dwaapare Sesha Saileti kalou Sree Vemkataachalam // The word "Vem" means 'sins' and the word "Katam' means 'that which destroys' - "Sarva Paapaani Vem Praahuhu Kata Ithyaaha Uchyate, Thasmaath Vemkata Sailoyam Lokae Vikhyaata Keerthimaan". There is also a solitaire in Tamil, which reflects the same sense: "Vem Kodum Paavangal Yellaam Venthida Seivathaal Nal Mangalam Porundhum Seer Vemakata Malai Aanathu.". Nammalwar in his Tiruvoimozhi 3.3.6 says- Vemkatangal Meymmel Vinai Mutravum Thaangal Thangatku nallanave Seivaar / Vemkatathu Uraivaarkku Namavennalaam Kadamai, Adhu Sumanthaakatke // (Meaning) It is our duty to offer our 'Pranaamams' to those who live in Tiruvemkatam. For us who are bearing the heavy burden of sins, this is the only way to get our sin extinguished- because they are the ones who perform their duties appropriately. (Remember that this was during the time of Nammalwar!) In those days, people used to climb up the mountain on foot and worship the mountain itself. They would not wear footwear while climbing and would recite "Vemkata Vaasine Namah" echoing what Nammalwar has said above. Nammalwar in his Tiruvoimozhi 3.3.8 further advises that if you go to the seven hills and pray, all your sins will vanish- "Senru Ser Tiruvemkata Malai Onrume Thozha Nam Vinai Ozhiyume" Swami Desika commences his Daya Satakam by surrendering to the very mountain thus- "Prapadhye Tham Girim Praayah Sreenivaasa Anukampayaa / Ikshu Saara Sravanthyeva yan Moorthyaa Sarkaraayitham" (meaning) The mercy of the Lord of Tiruvemkatam flows like the juice of the Sugarcane. The mountain is like this juice that had solidified into Sugar Cube. I surrender to such a mountain of mercy". Here Srinivasa is Sugarcane; His mercy is the juice. It is He who raises the crop; it is He who allows His Daya to flow and become solidified. Daya can only tolerate our sins; but this mountain can even destroy all our sins. Bhishma Pitaamahar refers to this Srinivasa in his Sahasranamam in 8 words: "Sridhah, Srisah, Srinivaasah, Srinidhi, Srivibhaavanah, Sridharah, Srikarah, Sreyo, Srimaan" Bhagavad Ramanuja in his invocatory verse of his Sribashyam of Brahma Sutram says that Lord Srinivasa stands on top of the Mountain of Upanishads (Sruti Sirasi) and proclaims to the world that He is the very "Paramatma" (Brahmani Srinivase) Sri Madvaachaariar in his "Theertha Prabandham" says that "Lord Srinivasa stands on top of the mountain and looks around all the directions to bless his devotees; He even stands on top of the Tall trees on the mountain top as if searching for us to shower his mercy". "Drishtvaa Disi Disi Sweeyaan Dayayaa Paalayantha Iva/ Vardhate Viswatah Sakshuh Vemkate Vemkateswarah //" Swami Desika describes the "Thiruvemkata Malai" in the ' Paasuram' in Sthana Visesha Adhikaram of his "Srimad Rahasya Traya Saram"thus- Kannan Adyinai Emakkuk Kaattum Verpu, Kadu Vinayar Iru Vinaiyum Kadiyum Verpu, Thinnamidu Veedena Thigazhum Verpu, Thelinda Perum Thirthangal Serinda Verpu, Punniyathin Pugalidena Pugazhum Verpu, Ponnulagil Bogamellaam Punarkum Verpu Vinnavarum Mannavarum Virumbhum Verpu, Vemkata Verpena Vilangum Veda Verpe" (Meaning) " The mountain that reveals to us the two holy feet of Sri Krishna; the mountain where wicked sinners get rid of their 'Punya' and 'Papa'; the mountain on which flow holy streams perennially with pellucid waters; the mountain that is extolled as the abode of all righteous actions; the mountain that secures all the enjoyments of 'Paramapada' (the region of the dazzling gold); the mountain that is longed for by the eternal 'Suris' and the people of this earth; that is the only mountain that is described in the Vedas and famous as Vemkata hills" Nammalwar in his Tiruvoimozhi 6.10.11 surrenders himself at the feet of Tiru vem kata Nathan in his famous Pasuram " Akalagillen Iraiyum Enru Alarmel Mangai Urai Malar Maarba" which he concludes by saying "Tiruvemkatathaane! Pugal Onrum Illaa Adiyen Unn Adik Keezh Amarndhu Pugundhene". It is but proper that we also do our ' Bhara Samarpanam ' at the feet of Lord Vemkateswara . Dasoham Anbil Ramaswamy Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 20, 1998 Report Share Posted August 20, 1998 On Thu, 20 Aug 1998 Ramanbil wrote: I have a doubt here.. > The first 4 Avatars (Matsya, Kurma, Varaha and Nrisimha) are deemed to have > taken place in Krita Yuga; The next 3 Avatars (Vamana, Parasu Rama and Rama) > in Treta Yuga; The next 2 (Balarama and Krishna) in Dwapara Yuga. The last 1, > Kalki, the Apocalypse yet to take place in this Kaliyuga in the descending > order in tune with the length of each yuga. And, the Lord appears in Archa > Vigraha as Sri Venkateswara till then. > Eventhough all the dasAvatAra stOtrams give the order as u have enumerated, they directly contradict the order as given in srImad bhAgavatam - In it the order for the first five is matsya, varAha, nArasimha, kUrma, vAmana. And if one examines these one finds that in the kUrma avatAra, the king of asurAs is bali (specifically the son of virOcana who is the son of prahlAda), and at the beginning of the vAmana avatara it is specifically mentioned that bali who had died at the hands of indra in the battle after the churning of the ocean was brought back to life by SukrAchArya. The same bali is the king of asuras when vAmana comes to his sacrifical ceremony. Can someone clarify this! - gopal Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 20, 1998 Report Share Posted August 20, 1998 On Thu, 20 Aug 1998 Ramanbil wrote: Dear members, Can someone please tell me where in writing is Venkateswara ever written as Vemkateswara (in any Indian script). Some confusion can result because of the recent incorrect rendering of the word in Telugu/Kannada scripts - using a '0' ('sunna') instead of the '~Nk' or as in tamil '~Ng'. The name is a reference to the 'Lord of the Tiger infested hill' and I don't think it can admit of some other meaning unless the word itself is changed to 'Vemkateswara' gopal > Dear Bhagavatas, > We discuss below the significance of Thiruvemkatam and Sri Venkateswara in > the context of Saranagathi. This is an excerpt from my talk delivered at the > Pittsburgh temple in connection with the Sri Venkateswara Mahima Bhakta > Sammelanam held recently. I am sure by the time you reach the end of this > article, you would have made up your mind to vote for Tiruvemkatam as the most > favored Divya Desam. > Dasoham > Anbil Ramaswamy > ============================================================ > WHAT IS THE SIGNIFICANCE OF TIRUVENKATAM AND > SRI VENKATESWARA IN THE CONTEXT OF SARANAGATHI? > > For this, we have to look at the Mega Calendar of our faith and the number of > Avatars the Lord took in each. Kaliyuga in which we live is said to have > 4,32,000 human years; Dwapara double that (Dwa means twice) i.e. 8,64,00 human > years; Treta, treble that of Kaliyuga (Tre means three times) i.e. 12,96,000 > human years; Kritayuga, four times i.e.17, 28,000 human years. Thus a Mahayuga > has 43,20,000 human years. > > The first 4 Avatars (Matsya, Kurma, Varaha and Nrisimha) are deemed to have > taken place in Krita Yuga; The next 3 Avatars (Vamana, Parasu Rama and Rama) > in Treta Yuga; The next 2 (Balarama and Krishna) in Dwapara Yuga. The last 1, > Kalki, the Apocalypse yet to take place in this Kaliyuga in the descending > order in tune with the length of each yuga. And, the Lord appears in Archa > Vigraha as Sri Venkateswara till then. > > There is a Sloka which says- > "Krite Nrisimha Bhoothosou Tretaayaam Rgahunandanah / > Dwaapare Vaasudevas Cha kalao Vemkatanaayakah //(meaning) > "While Narasimha was the Lord of Kritayuga, Rama (Raghunandana) was the Lord > of Treta yuga, Krishna (Vaasudeva) of Dwaapara yuga, it is Venateswara > (Venkata naayakah) who is the Lord of Kaliyuga." > > As we are in KALIYUGA, we surrender to this KALIYUGA VARADA - Lord Srinivasa. > > Some hold Lord Ranganatha in the place of Narasimha but all are agreed on > the other three. > > The word "Tiru Vemkatam" means One who is the Lord of both "Tiru" and > "Vemkatam" or it might mean "Vemkatam" which is blessed by "Tiru" or Piraatti. > > Again, of all the mountains where our Lord has taken his abode, Brahmaanda > Puraana says- " Krite Vrishaadrim Vakshyanti Tretaayaam Anjanaachalam / > Dwaapare Sesha Saileti kalou Sree Vemkataachalam // > > The word "Vem" means 'sins' and the word "Katam' means 'that which destroys' - > "Sarva Paapaani Vem Praahuhu Kata Ithyaaha Uchyate, Thasmaath Vemkata Sailoyam > Lokae Vikhyaata Keerthimaan". > > There is also a solitaire in Tamil, which reflects the same sense: > "Vem Kodum Paavangal Yellaam Venthida Seivathaal Nal Mangalam Porundhum Seer > Vemakata Malai Aanathu.". > > Nammalwar in his Tiruvoimozhi 3.3.6 says- > Vemkatangal Meymmel Vinai Mutravum Thaangal Thangatku nallanave Seivaar / > Vemkatathu Uraivaarkku Namavennalaam Kadamai, Adhu Sumanthaakatke // > (Meaning) It is our duty to offer our 'Pranaamams' to those who live in > Tiruvemkatam. For us who are bearing the heavy burden of sins, this is the > only way to get our sin extinguished- because they are the ones who perform > their duties appropriately. (Remember that this was during the time of > Nammalwar!) > > In those days, people used to climb up the mountain on foot and worship the > mountain itself. They would not wear footwear while climbing and would recite > "Vemkata Vaasine Namah" echoing what Nammalwar has said above. > > Nammalwar in his Tiruvoimozhi 3.3.8 further advises that if you go to the > seven hills and pray, all your sins will vanish- > "Senru Ser Tiruvemkata Malai Onrume Thozha Nam Vinai Ozhiyume" > > Swami Desika commences his Daya Satakam by surrendering to the very mountain > thus- > "Prapadhye Tham Girim Praayah Sreenivaasa Anukampayaa / Ikshu Saara > Sravanthyeva yan Moorthyaa Sarkaraayitham" (meaning) The mercy of the Lord of > Tiruvemkatam flows like the juice of the Sugarcane. The mountain is like this > juice that had solidified into Sugar Cube. I surrender to such a mountain of > mercy". Here Srinivasa is Sugarcane; His mercy is the juice. It is He who > raises the crop; it is He who allows His Daya to flow and become solidified. > Daya can only tolerate our sins; but this mountain can even destroy all our > sins. > > Bhishma Pitaamahar refers to this Srinivasa in his Sahasranamam in 8 words: > "Sridhah, Srisah, Srinivaasah, Srinidhi, Srivibhaavanah, Sridharah, Srikarah, > Sreyo, Srimaan" > > Bhagavad Ramanuja in his invocatory verse of his Sribashyam of Brahma Sutram > says that Lord Srinivasa stands on top of the Mountain of Upanishads (Sruti > Sirasi) and proclaims to the world that He is the very "Paramatma" (Brahmani > Srinivase) > > Sri Madvaachaariar in his "Theertha Prabandham" says that "Lord Srinivasa > stands on top of the mountain and looks around all the directions to bless his > devotees; He even stands on top of the Tall trees on the mountain top as if > searching for us to shower his mercy". > "Drishtvaa Disi Disi Sweeyaan Dayayaa Paalayantha Iva/ > Vardhate Viswatah Sakshuh Vemkate Vemkateswarah //" > > Swami Desika describes the "Thiruvemkata Malai" in the ' Paasuram' in Sthana > Visesha Adhikaram of his "Srimad Rahasya Traya Saram"thus- > Kannan Adyinai Emakkuk Kaattum Verpu, > Kadu Vinayar Iru Vinaiyum Kadiyum Verpu, > Thinnamidu Veedena Thigazhum Verpu, > Thelinda Perum Thirthangal Serinda Verpu, > Punniyathin Pugalidena Pugazhum Verpu, > Ponnulagil Bogamellaam Punarkum Verpu > Vinnavarum Mannavarum Virumbhum Verpu, > Vemkata Verpena Vilangum Veda Verpe" > (Meaning) " The mountain that reveals to us the two holy feet of Sri Krishna; > the mountain where wicked sinners get rid of their 'Punya' and 'Papa'; the > mountain on which flow holy streams perennially with pellucid waters; the > mountain that is extolled as the abode of all righteous actions; the mountain > that secures all the enjoyments of 'Paramapada' (the region of the dazzling > gold); the mountain that is longed for by the eternal 'Suris' and the people > of this earth; that is the only mountain that is described in the Vedas and > famous as Vemkata hills" > > Nammalwar in his Tiruvoimozhi 6.10.11 surrenders himself at the feet of Tiru > vem kata Nathan in his famous Pasuram " Akalagillen Iraiyum Enru Alarmel > Mangai Urai Malar Maarba" which he concludes by saying "Tiruvemkatathaane! > Pugal Onrum Illaa Adiyen Unn Adik Keezh Amarndhu Pugundhene". > > It is but proper that we also do our ' Bhara Samarpanam ' at the feet of Lord > Vemkateswara . > > Dasoham > Anbil Ramaswamy > > ___________________________ K.V.N.Gopal | A friend thinks of you when everyone M-103, Students Hostel | think of themselves IISc, Bangalore | (Tel)80-309-2453(Hostel) | email:gopal | http://144.16.73.100/~gopal/ | _________________________ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 24, 1998 Report Share Posted August 24, 1998 Dear Bhagavatha-s, Sri Gopal wrote:- > On Thu, 20 Aug 1998 Ramanbil wrote: > > > I have a doubt here.. > > > The first 4 Avatars (Matsya, Kurma, Varaha and Nrisimha) are deemed to > > have > > taken place in Krita Yuga; The next 3 Avatars (Vamana, Parasu Rama and > > Rama) > > in Treta Yuga; The next 2 (Balarama and Krishna) in Dwapara Yuga. The > > last 1, > > Kalki, the Apocalypse yet to take place in this Kaliyuga in the > > descending > > order in tune with the length of each yuga. And, the Lord appears in > > Archa > > Vigraha as Sri Venkateswara till then. > > > Eventhough all the dasAvatAra stOtrams give the order as u have > enumerated, they directly contradict the order as given in srImad > bhAgavatam - In it the order for the first five is matsya, varAha, > nArasimha, kUrma, vAmana. And if one examines these one finds that > in the kUrma avatAra, the king of asurAs is bali (specifically the > son of virOcana who is the son of prahlAda), and at the beginning > of the vAmana avatara it is specifically mentioned that bali who > had died at the hands of indra in the battle after the churning of > the ocean was brought back to life by SukrAchArya. The same bali > is the king of asuras when vAmana comes to his sacrifical ceremony. > > Can someone clarify this! I am hardly the authority to clarify this. In fact, I shall adopt a anthropological, rather than the traditional, stance to justify Sri Anbil's version. Perhaps the order in which it is given in Srimad Bhagavatam is not meant to be chronological? I had already posted about this before Sri Mani moved Bhakti list to its present address. Anyway, briefly put: The order, if not the timeframe, of the avataaras of Lord Vishnu appear to reflect the biological evolution of life, as understood paleontologically. As is well recognized life arose about 5 (?) billion years ago in the form of very primitive lifeforms in water. The reason is that water affords spatially and dynamically optimal conditions for simple molecules like carbonates, nitrates and amino acids to come together to form complex molecules like proteins, the building blocks of the cellular components. This ancient epoch of dawn of life corresponds to Matsya avataara, when Paramaatma was manifested as a fish. Before the advent of land borne creatures, the intermediary stage was of amphibians. The former corresponds to Varaaha avataara, latter to Kuurma avataara. Note that the transposition of Kuurma to the post-Nrsimha stage wd not be amenable to this interpretation. Nrsimha, as man-lion, possibly represents the stage of evolution estimated to be 1.4-1.8 million years ago, when the genus Homo (the generic designation for all forms of human-like stages) started to evolve. Perhaps more detailed study is needed to ascertain whether it actually represents a pre-Homo stage (say, like pithecanthropus, australopithecus Afarensis, etc.); anyway, even anthropologists are not fully agreed about some details. Thus, Nrsimha avataara represents the state when what is claimed to be the potentially highest aspect of the jiivaatma, the allegedly best instrument to reflect Godliness on the physical plane, namely the human, was about to evolve. Vaamana, dwarf, presumably represents the hunched, not-fully-biped stage of the genus Homo before the species of Homo Erectus (the straight standing) arose. ParaCuraama is thought to represent the Homo Sapiens stage, the perfect product of evolution, but presumably at the time when humans still retained violent atavisms. This is not to mean that Sri ParaCuraama was a violent person: just that his *external* actions may be thought to characterize a certain stage in the evolution of life. ---*with this, the interpretation of the avataaras as an anthrological evolutionary process is replaced by their interpretation as a social process*------------------------------ Raama marks the *culmination* of evolution, as the perfected human: in thought, word and speech. Krishna, *as a symbol of a certain stage of evolution* represents the advent of the urban man, political and given to machinations. I am unable to understand Sri Balaraamar in this context: but, perhaps Buddha, if taken as avataara, can be thought to represent the post-modern moralizing man, self-critical, possessed of (corporate!) compassion, etc. Only Kalki avataara remains. ---- I hope this anwers yr question from one point of view. What I mean is that to interpret DaCaavataaram as a time-sketch of the evolution of primitive life into modern "Homo sapiens sapiens", the chronology given by Sri Anbil is suitable. [nota: I have used <C> to represent the (voiceless) palatal fricative sound; I would use <sh> to represent the alveolar sibilant) Hari Om, Srikanth Quote Link to comment Share on other sites More sharing options...
Recommended Posts
Join the conversation
You are posting as a guest. If you have an account, sign in now to post with your account.
Note: Your post will require moderator approval before it will be visible.