Guest guest Posted February 7, 2006 Report Share Posted February 7, 2006 The Story of Tondar-adipOdi: Conquest of “kaama” --------------- through Reduction (“unification”) of Desire -- ------------- “karma yOga” ---------- In its daily regimen of worship almost throughout the year, be it at home or in temples, the devout community of SriVaishnavas of India generally uses the 4000 Tamil decadal verses known as “naalaayira divya-prabhandham” –-- the devotional outpourings sung by its pantheon of 12 mystic saints collectively known as the “AzhwArs”. However, during “maargazhi” (Dec 15-Jan 14), the most sacred month of the Tamil lunar calendar, regarded most conducive for spiritual pursuit, worship and contemplation, the community will be seen to be using for the purpose only 2 particular hymns while excluding, deliberately and completely, the rest of the “sacred 4000”. The two exceptions are “TiruppAvai” of Andal and the “Tirupalli-ezhucchi” sung by the saint of the great South Indian temple-town of “SriRangam” -- Sri "Tondar-adipodi AzhwAr". AndAl and Tondar-adipOdi have many striking things in common: (a) They were not natives of SriRangam but both became inseparably attached to the great temple- town, the capital-seat of SriVaishanvite faith. (b) Both were inveterate "spiritual monogamists" i.e. they were uncompromisingly steadfast in their love and devotion for the Deity of SriRangam, Lord RanganAtha. AndAl would accept none but Ranganatha as paramour and groom. Tondar-adipOdi would sing in praise of no Deity in the world other than the one presiding at SriRangam. Other AzhwArs praised and worshipped several Deities in other parts of the country like Tiruvenkatam, TiruveLLikkENi etc. But to Andal and Tondar-adipOdi the Lord at SriRangam was sole inspiration in life. © Both were 'floriculturists' of a sort. Fond of flower-groves and stringing beautiful floral wreaths and garlands, they offered them up as service to the Deity at Srirangam. AndAl's happiest days were spent in the garden her father Peria-AzhwAr cultivated in her native SriVilliputtur (near Tirunelveli, S.India). Similarly, Tondar-adipodi grew a flower garden near SriRangam which became his lifetime vocation. Flowers and garlands were to them both life-long passion. It earned for AndAl the Tamil sobriquet “soodi-koduttha-nAcchiyAr” (“the maiden who fashions floral-garlands”). The same fondness earned for Tondar-adipodi’s famous work of 45 mystic verses the title “tiru-maalai” (“The divine verse-garland”). (d) In their respective lives both AndAl and Tondar-adi came to represent the triumph of Spirit over Flesh. AndAl’s way was the way of “bridal mysticism”. As a nubile maiden she swore her nuptial bond would be tied to none but the Deity of SriRangam. She succeeded and legend has it that she ultimately merged with the Divine. What AndAl conveyed as essential message through her TiruppAvai --- viz. Man’s realization of “kaama” as a "purushArtha": Bliss in its very absolute and ideal sense as expressed in that single magnificent expression “maRRai nam kaamangaL maaRRu” --- the core of that philosophical message in Andal’s poetry found full expression and realization in the life-story of Sri Tondar-adipOdi AzhwAr. It is for reasons of commonality, of the striking similarities between them that AndAl and Tondar-adipOdi are regarded as kindred souls --- two of a kind, birds of the same feather, so to speak. These two alone, to the exclusion of 10 other colleagues of theirs in the exalted AzhwAr-pantheon, are hence singled out to receive in tandem the special honors and exclusive commemoration which the community of SriVaishnava devotees bestows upon them with such deep veneration, ceremony and fanfare during an entire month of the Tamil calendar. ************** When we reflect deeply on some of the events in the life of Tondar-adipodi we begin to understand how the Vedantic conquest of “kaama” through the path of “karma-yOga” is possible for Man. The Bhagavath-Gita idealizes such yoga as “nish-kAma-karma”: living life with passionate, creative energy but bereft of expectation of any personal reward or selfish pleasure. In the final 18th Chapter of the Gita are two very significant “shlOkas” quoted below. If one were to read them keeping the remarkable life-events of Sri Tondar-adipodi in mind, they seem nearly biographical of the AzhwAr: cetasā sarva-karmāṇi mayi sannyasya mat-paraḥ buddhi-yogam upāśritya mac-cittaḥ satataḿ bhava mac-cittaḥ sarva-durgāṇi mat-prasādāt tariṣyasi atha cet tvam ahańkārān na śroṣyasi vinańkṣyasi (meaning): “If your life’s work, whatever it is, is offered as devotional service unto Me, you shall surely overcome all obstacles through My grace. If, you choose, however, to act through self-will or out of selfish urge, and forsake Me, you will surely be lost (“vinańkṣyasi”). The events in the life of Tondar-adipOdi are a vivid enactment of the above Gita verses showing how passion for life ("kaama") when channeled into God-centered work in the world leads Man to a state of Grace while narrow, self-centered deeds (also "kaama") lead him straight to Disgrace. In an autobiographical reference to this Vedantic truth in his great Tamil work of verse, the “tiru-mALai”, Tondar-adipodi said it too quite beautifully: “soothanaayk kaLvaNnaakith* thoorththarOdu isaintha kaalam,* maatharaar kayaRkaN ennum* valaiyuL pattu azhunthuvEnai,* pOtharE enRu sollip* punthiyil pukunthu,* thanpaal- aatharam peruka vaiththa* azhakanoor arankam anRE? (“tirumAali-16) (my translation): “There were times past When as satyr, thief, Sleaze an' rogue I lived; In the flesh of fish-eyed dames I reckon’d too Life’s true bliss too hid -- I knew not, it was all fatal trap. The Lord came one day then-- He took my heart’s inner core; “Go with Me”, He bade me then-- Greater Bliss I’ve seen not, evermore! ************* The life-events of Tondar-adipodi show us too how when the number of desires within the human heart is “reduced” to a Unity -- when that ideal of “Unification of “kaama”” is attained through acts and deeds solely attuned to such goal -- the resultant integrity of purpose in life enables Man to easily secure the greatest of spiritual victories called “purushArtha”. Sometimes in spiritual-minded circles one will find people using the harshest invectives against “kaama”. To Gautama Buddha, in fact, was first attributed the famous misquotation, “Desire is the root of all suffering”. It is as futile and ridiculous to blame “kaama” for Man’s sufferings as it might be to blame Gravity for his inability to fly like a bird. The life of Tondar-adipOdi reminds us that Desire, by itself, is not suffering; well-directed, well-conditioned desires, in fact, lead to the very opposite of suffering. It is only when desires turn selfish or self-centered, however, that they become cause of real pain and suffering in life. Let us recount, even if only very briefly, the extraordinary life of Sri Tondar-adipOdi. *********** (to be continued) Regards, dAsan, Sudarshan ________ India Matrimony: Find your partner now. Go to http://.shaadi.com Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 8, 2006 Report Share Posted February 8, 2006 From Vedic links 353/1 Dr.Lakshamna swamy road, K.K.Nagar, Chennai-600078, Phone no. 044-24744188 E mail Id: vedam4 Website www.vediclinks.net http://www.vediclinks.net/news.asp http://www.hindu.com/fr/2005/08/12/stories/2005081203200700.htm http://www.classifiedsvip.com/index.php?action=view_ad&allow=on&catid=22&sit eid=234&type=0 http://5342236.ammas.com/a1/advisors/index.cfm?cid=5342236 To Dear and respected Sir/Madame Our organisation Vedic Links is essentially engaged in the original recording in Cassettes/Compact Discs of Vedic hymns of all Chatur (4) Vedas, keeping in mind and addressing all sections of Hindu society. Indians are giants in the field of spiritualism. Vedic hymns are the treasure house of Hindu scriptures and the four Vedas form the core of our Hindu Religion functioning as the four cardinal pillars of support .India can win over rest of the world culturally and not politically," says a non-Indian historian. It is therefore necessary to maintain our traditionally cultural and spiritual values.†Ishwara (God) and the Vedas have co-existed. Without being recorded in writing, the Vedas have been passed from generation to generation. But nowadays it is not possible or feasible on practical considerations. Hence our attempt to record the Vedic Hymns in audio CD for the benefit of those who want to, at least hear the VEDIC chants and or practice the recital. What is so special about the efficacy of Vedic Mantras are, even without going into the meaning, when recited or heard, the mere sound effect of them is beneficial to all concerned. Our Sathguru Swamigal was and is the inspiration behind this project. We have flown in the air like birds and swum the sea like fish, but have yet to learn the simple act of walking on the earth like brothers. Vedas mention “Lokas samasthas sukino bhavanthu†and “vasudaiva kudumbakam†and preached Universal Peace (Shanti) for the Mankind considering it as one big family. The four Vedas were said to have 1131 branches earlier. But now only 13 branches are traceable (viz., 1% only). Out of these 13 branches also, only 7 are being chanted at different parts of the country. Others are traceable in script form only. Even these branches may disappear if immediate steps are not taken to preserve them by any means. The present generation and generations to follow, should be given an oppurtunity to understand, appreciate our great tradition thru our Veda Mantras and live in peace and harmony. “LIFE -You can't take it with you--but that's no excuse for leaving it in a mess." -- Jim kitchen We are happy to inform you that at present both Sri Krishna Yajur Veda Sakai (original recording in 24 CDS) and Samhithai (original recording in 22 CDS) are available .We hope you would make the Album, a holy and compulsory possession in your home for regular listening for the well being of the entire members of your family We pray almighty to shower His bountiful blessings to all of you and fill your household with Vedic and divine vibrations. For Vedic Links K.Jayaraman Mg.Partner Quotation:- ---------- ---------------------- Cost of Krishna Yajur Veda Sakai in 24 CDS (Containing all 3 Ashtakams, Aranyakam and Kadakam 38 Prasnams) Rs. 2000/ set ---------- --------------------- Cost of Krishna Yajur Veda Samhitha in 22 CDS (Containing all 7 Kandams, 44 Prasnams) Rs. 1850/ set ---------- ---------------------- Cost of Krishna Yajur Veda Samhitha (Containing All 7 Kandams 44 Prasnams) in 23 AUDIO CASSTES Rs. 850/ set ---------- ---------------------- Cost of Krishna Yajur Veda Sakai in 24 AUDIO CASSTES (Containing all 3 Ashtakams, Aranyakam and Kadakam, 38 Prasnams) Rs. 900/ set ---------- ---------------------- OTHER PRODUCTS ï¶ Surya Namaskaram 2 CDs cost Rs.100/- ï¶ Achithra Aswamedha parayanam 3 CDs Rs. 150/- ï¶ Taittriya Upanishad 2 CDs Rs.100/- ï¶ Taittriya Mantra Kosam( Sri Ruthram, Chamakam, and other sooktham`s 1 CD Rs.50/- ï¶ Sri Bhuwaneswari subrapatham and thirusathi Rs.50/- ï¶ Abisaravanam 2 Cd Rs.100 ï¶ Yajurvedam in Mp3 formet Rs.1600/ Courier charges extra For cannda and us by fedex courier Rs -3000 extra Please Note:- • The price includes packing charges and a 96 page hand-book with table of contents for easy tracking. and a general information about Vedas and other relevant details in brief • The quoted prices are nett only • Special concession will be given to Veda Patasalas, Vedic Teachers (pundits ) and Students presently under going training in an institution or for any religious institutions (provided an authentic certificate to that effect is produced by the person/s concerned ) • Payment may be made by crossed Cheque /DD favouring VEDIC LINKS, to our address written above and the CDs (in a compact pouch) will be home-delivered immediately. • Courier charge extra For abroad customer Pl pay by SWIFT CODE IOB AINBB- 001 Beneficiary particulars Indian Overseas Bank P.S.B.B. branch, Code no. 1492 Chennai A/c Vedic links CD a/c no 403 sudarshan madabushi writes: > > The Story of Tondar-adipOdi: Conquest of “kaama” > --------------- > through Reduction (“unification”) of Desire -- > ------------- > “karma yOga” > ---------- > > In its daily regimen of worship almost throughout the > year, be it at home or in temples, the devout > community of SriVaishnavas of India generally uses the > 4000 Tamil decadal verses known as “naalaayira > divya-prabhandham” –-- the devotional outpourings > sung by its pantheon of 12 mystic saints collectively > known as the “AzhwArs”. However, during “maargazhi” > (Dec 15-Jan 14), the most sacred month of the Tamil > lunar calendar, regarded most conducive for spiritual > pursuit, worship and contemplation, the community will > be seen to be using for the purpose only 2 particular > hymns while excluding, deliberately and completely, > the rest of the “sacred 4000”. The two exceptions are > “TiruppAvai” of Andal and the “Tirupalli-ezhucchi” > sung by the saint of the great South Indian > temple-town of “SriRangam” -- Sri "Tondar-adipodi > AzhwAr". > > AndAl and Tondar-adipOdi have many striking things in > common: > > (a) They were not natives of SriRangam but both became > inseparably attached to the great temple- town, the > capital-seat of SriVaishanvite faith. > > (b) Both were inveterate "spiritual monogamists" i.e. > they were uncompromisingly steadfast in their love and > devotion for the Deity of SriRangam, Lord RanganAtha. > AndAl would accept none but Ranganatha as paramour and > groom. Tondar-adipOdi would sing in praise of no Deity > in the world other than the one presiding at > SriRangam. Other AzhwArs praised and worshipped > several Deities in other parts of the country like > Tiruvenkatam, TiruveLLikkENi etc. But to Andal and > Tondar-adipOdi the Lord at SriRangam was sole > inspiration in life. > > © Both were 'floriculturists' of a sort. Fond of > flower-groves and stringing beautiful floral wreaths > and garlands, they offered them up as service to the > Deity at Srirangam. AndAl's happiest days were spent > in the garden her father Peria-AzhwAr cultivated in > her native SriVilliputtur (near Tirunelveli, S.India). > Similarly, Tondar-adipodi grew a flower garden near > SriRangam which became his lifetime vocation. Flowers > and garlands were to them both life-long passion. It > earned for AndAl the Tamil sobriquet > “soodi-koduttha-nAcchiyAr” (“the maiden who fashions > floral-garlands”). The same fondness earned for > Tondar-adipodiÂ’s famous work of 45 mystic verses the > title “tiru-maalai” (“The divine verse-garland”). > > (d) In their respective lives both AndAl and > Tondar-adi came to represent the triumph of Spirit > over Flesh. AndAlÂ’s way was the way of “bridal > mysticism”. As a nubile maiden she swore her nuptial > bond would be tied to none but the Deity of SriRangam. > She succeeded and legend has it that she ultimately > merged with the Divine. What AndAl conveyed as > essential message through her TiruppAvai --- viz. > ManÂ’s realization of “kaama” as a "purushArtha": Bliss > in its very absolute and ideal sense as expressed in > that single magnificent expression “maRRai nam > kaamangaL maaRRu” --- the core of that philosophical > message in AndalÂ’s poetry found full expression and > realization in the life-story of Sri Tondar-adipOdi > AzhwAr. > > It is for reasons of commonality, of the striking > similarities between them that AndAl and > Tondar-adipOdi are regarded as kindred souls --- two > of a kind, birds of the same feather, so to speak. > These two alone, to the exclusion of 10 other > colleagues of theirs in the exalted AzhwAr-pantheon, > are hence singled out to receive in tandem the special > honors and exclusive commemoration which the community > of SriVaishnava devotees bestows upon them with such > deep veneration, ceremony and fanfare during an entire > month of the Tamil calendar. > > ************** > > When we reflect deeply on some of the events in the > life of Tondar-adipodi we begin to understand how the > Vedantic conquest of “kaama” through the path of > “karma-yOga” is possible for Man. The Bhagavath-Gita > idealizes such yoga as “nish-kAma-karma”: living life > with passionate, creative energy but bereft of > expectation of any personal reward or selfish > pleasure. > > In the final 18th Chapter of the Gita are two very > significant “shlOkas” quoted below. If one were to > read them keeping the remarkable life-events of Sri > Tondar-adipodi in mind, they seem nearly biographical > of the AzhwAr: > > cetasā sarva-karmāṇi > mayi sannyasya mat-paraḥ > buddhi-yogam upāśritya > mac-cittaḥ satataḿ bhava > > mac-cittaḥ sarva-durgāṇi > mat-prasādāt tariṣyasi > atha cet tvam ahańkārān > na śroṣyasi vinańkṣyasi > > (meaning): “If your lifeÂ’s work, whatever it is, is > offered as devotional service unto Me, you shall > surely overcome all obstacles through My grace. If, > you choose, however, to act through self-will or out > of selfish urge, and forsake Me, you will surely be > lost (“vinańkṣyasi”). > > The events in the life of Tondar-adipOdi are a vivid > enactment of the above Gita verses showing how passion > for life ("kaama") when channeled into God-centered > work in the world leads Man to a state of Grace while > narrow, self-centered deeds (also "kaama") lead him > straight to Disgrace. In an autobiographical reference > to this Vedantic truth in his great Tamil work of > verse, the “tiru-mALai”, Tondar-adipodi said it too > quite beautifully: > > “soothanaayk kaLvaNnaakith* thoorththarOdu isaintha > kaalam,* > maatharaar kayaRkaN ennum* valaiyuL pattu > azhunthuvEnai,* > pOtharE enRu sollip* punthiyil pukunthu,* thanpaal- > aatharam peruka vaiththa* azhakanoor arankam anRE? > (“tirumAali-16) > (my translation): > > “There were times past > When as satyr, thief, > Sleaze an' rogue I lived; > In the flesh of fish-eyed dames > I reckonÂ’d too > LifeÂ’s true bliss too hid -- > > I knew not, it was all fatal trap. > > The Lord came one day then-- > He took my heartÂ’s inner core; > “Go with Me”, He bade me then-- > Greater Bliss IÂ’ve seen not, evermore! > > ************* > > The life-events of Tondar-adipodi show us too how when > the number of desires within the human heart is > “reduced” to a Unity -- when that ideal of > “Unification of “kaama”” is attained through acts and > deeds solely attuned to such goal -- the resultant > integrity of purpose in life enables Man to easily > secure the greatest of spiritual victories called > “purushArtha”. Sometimes in spiritual-minded circles > one will find people using the harshest invectives > against “kaama”. To Gautama Buddha, in fact, was first > attributed the famous misquotation, “Desire is the > root of all suffering”. It is as futile and ridiculous > to blame “kaama” for ManÂ’s sufferings as it might be > to blame Gravity for his inability to fly like a bird. > The life of Tondar-adipOdi reminds us that Desire, by > itself, is not suffering; well-directed, > well-conditioned desires, in fact, lead to the very > opposite of suffering. It is only when desires turn > selfish or self-centered, however, that they become > cause of real pain and suffering in life. > > Let us recount, even if only very briefly, the > extraordinary life of Sri Tondar-adipOdi. > > *********** > (to be continued) > Regards, > dAsan, > Sudarshan ________ > India Matrimony: Find your partner now. Go to http://.shaadi.com > > > ------------------------ Sponsor --------------------~--> > Join modern day disciples reach the disfigured and poor with hope and healing > http://us.click./lMct6A/Vp3LAA/i1hLAA/XUWolB/TM > --~-> > > > Links > > > > > > > vedicravi 9840787957 vedicravi www.vediclinks.net Quote Link to comment Share on other sites More sharing options...
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