Digest Number 1030 Srininvasa Vaibhavam by Sri Madhavakannan Swamigal

[Guest guest]

Sri Madhavakannan Swamigal postings on different topics is so soul stirring

we use to admire his depth of knowledge,fluency in his expressions and

authenticity .

We have been following his postings on Srininvasa Vaibhavam and in his last

postings he dwells on Supraphadam which is recited before the Lord daily

except Danur Masam.I am sure his omission of not mentioning about Swami

ManavalaMamuni ,creation of Ashtathiggajangal by him and the composition of

Suprapadham by Swami Annangrachariar one of the Ashtathiggajaggal ,is

unintentional.A mention about these great Acharyas would have definitely

enhanced the authenticity and would have given credence to his postings.

Jaya Sriman Narayana

Sri Mudaliyandan Swamy sishya sampath

-

<ramanuja>

<ramanuja>

Friday, April 01, 2005 10:40 PM

[ramanuja] Digest Number 1030

 

 

 

There are 9 messages in this issue.

 

Topics in this digest:

 

1. minds of women

"M.G.Vasudevan" <mgv

2. Sri Srinivasa Vaibhavam- Great BhAgawathOtthamAs' / Achaarya

purushas' enjoyment of Tirumala

Madhavakkannan V <srivaishnavan

3. Significance of Sandhyavandanam

"padmasowrirajan" <padmasowrirajan

4. Re: Sri Vishnuchitta kulanandana kalpavalli (Part-46)

"Sumithra Varadarajan" <sumivaradan

5. nAnmugan thiruvandhAdhi-43

"Sumithra Varadarajan" <sumivaradan

6. our position on sri ananda teertha's dvaitha

"vinod" <winode_sv

7. Sri Srinivasa Vaibhavam- Daya sathakam and Venkatesa Suprabhatham

Madhavakkannan V <srivaishnavan

8. KRIPAMATHRA PRASANNACHARYAR -TIRU NAMA VAIBAVAM VYSAM 2

"vasu_sampath" <vasu_sampath

9. Re: Significance of Sandhyavandanam

Varadachari Ananthanpillai <varkal

 

 

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Message: 1

Wed, 30 Mar 2005 10:20:10 +0530

"M.G.Vasudevan" <mgv

minds of women

 

 

Dear srivaishNava perunthagaiyeer,

 

It is generally said the moon is the beautiful one and thus becomes the

object of comparison for the faces of beautiful ladies. Generally males are

not compared having moon like faces. But if a male member is addressed

'chandhra vadhanan' how do you react to that description?

 

Though 'raama:' is born in soorya kulam he is addressed by sage naaradha as

'vishNunaa sadhrusO veeryE sOmavath priya dharsana' [vaalmeeki -

baala-1-18] - 'like the moon he is attractive to look at' while he talks

about raama to vaalmeeki, when sage vaalmeeki asked who is such a person in

the world having 16 special characteristics. This is in the very first

sargam of vaalmeeki raamaayaNam.

 

But if his teeth is protruding like a 'boar' - varaaha - the giant pig and

those teeth carried the earth on it, then also can he be called chandra

vadhana and having a beautiful faced one? For we all know pig is a dirty and

ugly animal. Let it be a small pig or a giant boar. Ugly is ugly. But that

lady boodhEvi liked this varaaha roopam and married him in the divya

kshEthram of thiruvidaventhai near mahabalipuram, the 'nithya kalyana

kshEthram' - a marriage daily all the 365 days of a year [moolavar is

boovaraahan, uthsavar nithya kalyaaNar].

 

See here the krithi of saint thyaagaraaja combing the 'chandhra vadhanan

raaman and boar roopa lord varaahan.

 

raagam: kalyaaNa vasantam mELa kartha 21 - keeravaaNi janya

taaLam: roopakam

Composer: Tyaagaraaja

Language: Telugu

 

Pallavi:

kanulu thaakani parakaanthala manasetulO raama

 

Meaning:

Oh raama! How are the minds of the women, which cannot be touched by eyes?

 

Anupallavi:

nanabONulapai nEramana nOrEmi raama

 

Meaning: Why the mouth is so bad, on so many ladies?

 

charaNam 1:

ghOra bhoopathini joochi dhaarukaaraNya sathulu

mEra meeri bhuvini apadhooru galga jEsirE

 

Meaning: The ladies of dhaarukaa forest have violated their code of conduct

and earned bad name, as they saw the fierce king.

 

charaNam 2:

mana mOhana aanandha madha chakOra nayana

kundharadhana chandhra vadhana sundharaanga thyaagaraaja vinutha

 

meaning: Oh Lord! Who attracts the mind and brings happiness, Who has got

eyes like the intoxicated chakOra bird, the big boar roopa having protruding

teeth, the moon-faced beautiful Lord praised by thyaagaraaja!

 

Dear bhakthaas, there are certain 'points' which have to be raised in detail

in this krithi.

1. First of all - raaman is 'Eka pathni vrathan' and he sees and knows only

one lady, seethaa, his wife, the beauty personification. He has not even

'looked at' any other women [exception soorpanaka who has been defaced - may

be as a sort of punishment for raama was forced by her to look at her. For

forcing a person who is not willing to look at other ladies, this is

punishment meted out].

When he has not touched other ladies by even by the eyesight, how can, such

a raama, be questioned to give his viewpoints about their minds. May be a

major point for initiating a full-fledged debate - in the starting line

itself - in the pallavi line itself of the krithi ?

 

2. Second point - raama never talks ill about others. He appreciates only

the good points in them and forgets the bad points or does not care about

bad points. In that case, how can we expect raama to give an opinion on

others - that too about ladies - whom he even do not 'touch' by eyesight.

 

3. Third point is a sort of allegation about some 'ladies' to raama. This

episode of some ladies getting enchanted by a king in the dhaaruka forest

and going behind that person - who happened to be a king of that area. Why

the author of the krithi should inform raama about this? How can he expect

raama to comment or give a point on this?

 

4. Fourth point is a description about the beauty of raamaa - and

thyaagaraaja praises or describes or says - thyaagaraaja vinutha - Is it a

sort of appeasement of raama, for the poet has raised irrelevant points or

questions to raama? Then to describe him as "Who attracts the mind and

brings happiness", "Who has got eyes like the intoxicated chakOra bird",

"the big boar roopa having protruding teeth", "the moon-faced beautiful

Lord" - a combination of contrasting features - chandra vadhana on one side

and a ugly boar having protruding teeth on the other.

 

Thus this krithi appears to be full of contradictions or missed points? Is

it correct? Will such a raama bhaktha do that.

Dhasan

Vasudevan m.g.

 

 

 

 

 

 

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Message: 2

Tue, 29 Mar 2005 18:42:26 -0800 (PST)

Madhavakkannan V <srivaishnavan

Sri Srinivasa Vaibhavam- Great BhAgawathOtthamAs' / Achaarya

purushas' enjoyment of Tirumala

 

 

SrI:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest Srivaishnavas,

Continuing on the glory of Tirumala Sri Srinivasa

perumAL:

 

The Lord of the seven hills has inspired the divine

Azhwars and the great upasakas of Karnatic music to

offer their soul-stirring music as nada naivedyam to

Him.

 

The poet-musician, Talapaakam Annamacharya has

composed countless adhyadmika , sringara and upachara

krithis on the Lord. He is considered the amsam of the

sword of the Lord Srinivasa celebrated as Nandakam .

He was a sishya of Sri Adivan Satakopa

yathi , the founding jeeyar of Ahobila Matam . In one

of his moving krithis in praise of the Lord's most

sacred feet , " Brahma Kadigina padamu " ,

Annamacharya declared : " These are the feet washed by

Brahma during Trivikramavatharam in Satya Lokam .

They are verily Brahman , the immortal and universal

truth . These feet fulfilling the heart-felt

desires of parama yogins prove that Thiruvenkatam is

parama padam (Sri Vaikuntam ) " .

 

Among the other great Karnatic musicians , Purandara

Dasa , Saint Thyagaraja and Muthuswami Dikshithar and

others of recent times have offeredd their musical

salutations . Purandara Dasa visited Thiruvenkatam

often and has considered himself blessed to have the

darsanam of the Lord here . One time , he accompanied

Sarasvathi Devi and had the good fortune to see the

Lord breakHis archa samadhi and dance to the Veena

music of the Goddessof learning . He broke forth in a

song set in Thodi ragam this way :

" Ninna Nodi Dhanya Nadeno Hey Srinivasa ! I am truly

blessed now to have seen You . O Garuda Vahana ! O

Lakshmi Kantha ! O friend of Pandavas ! Please save me

, the sinner , who has wandered from place to place

enjoying transient worldly plesures " .

 

Saint Thyagaraja climbed up these hills and prayed to

the Lord for the removal of the screen of arrogance

and delusion that stood between him and the

obtainment of the blessings of the four purusharthas,

Dharma , Artha , Kama and Moksha . In this Gowlipanthu

raga krithi , the bard pleaded with the Lord to remove

the veil that blinded him from the blessings of

Moksham . In another song set in Madhyamavathi ragam ,

Saint Thyagaraja declared that one needs

millions of eyes to take in the full beauty of Lord

Venkatesa .

 

Mutthuswami Deekshithar , a contemprary of Saint

Thyagaraja ,gave us the moving Varali raga krithi,

Seshachala Nayakam bhajeham .

 

Acharya Ramanuja 's service to the Lord of Seven

Hills:

 

Lord Srinivasan of Thrumalai was always in the heart

of this great Acharya , who spent many years with his

uncle,Thirmalai Nambi to learn the esoteric meanings

of Srimadh Ramayanam at this divya desam . He

installed the icons of Rama , Sita , Lakshmana and

Sugriva next to the processional deity (Sri Malayappa

Swami ) in the sanctum sanctorium of the Lord . The

beauty of Sri Rama in tribhanga pose is overwhelming.

 

In his magnum opus , Sri Bhashyam , Acharya Ramanuja

says : " May my knowledge assume the form of loving

devotion to Lord Srinivasa , who is the supreme

Brahman and who is the shining crown of the Vedas. He

takes the form of Upanishads and engages in the tasks

of creation , sustenance and destruction . He has

taken upon Himself the supreme vow (Deekshaa) of

protecting whoever that seeks His refuge as

Saranagatha " .

 

Acharya Vedantha Desikan 's tribute to the Dayalu of

Thirumalai

 

Sri Vedantha Desikan ( AD 1268-1369) is an illustrious

Acharya ,who intrepreted Sri Bhagavad Ramanuja

Siddhantham . He eulogized the Kalyana Guna of the

Lord celebrated as His Daya (mercy/Compassion )

through one hundred verses in his poem known as Daya

Satakam . Swami Desikan says that the most important

Guna of the Lord Srinivasa is His Daya . In this poem

, the concept of one's surrender (saranagathi )

to the Lord and the Lord's Daya stand out as hte two

overarching themes.

 

In Daya Satkam , every set of ten slokas reveals a

particular meaning associated with the divine

attributes of Sri Venkatesa that blossom as His Daya .

These ten divine attributes are :

 

(1) His power to bless us with Moksha or release from

the cycles of Births and Deaths

(2) His ability to carry out whatever he wills

(3) His power to destroy the enemies of those , who

surrender unto Him

(4) His role as the means (upaya) for attaining all

significant goals

(5) Being the fruit (palam ) of all earnest endeavours

 

(6) Being attainable without fail through the

Saranagathi route

(7) Helping the lowest and the highest with equal

haste , when they surrender to Him with sincerity

(8) Standing as the tower of strength on the top

of Venkatam hills to bless us as Kali Yuga Varadan (9)

Incarnating as Rama and Krishna to come into easy

reach of His devotees

and (10) Offering His Moksha Samrajyam right here on

this universe of His .

 

The Vaibhavam of Thiruvekatamudayan

 

Many Azhwars , kings , nadhopasakas and common folk

have worshipped Lord Srinivasan of Sapta Giri from

times immemorial and have been blessed with Moksham .

 

The Mahima of the Lord of Seven Hills is vast and is

beyond words. The unique status of those blessed to

have His darsanam at Thirumalai is hinted by

Kulasekhara Azhwar in one of the verses of his poem ,

Mukunda Mala : " For him , who had the darsana

sowbhagyam of Mukunda Srinivasan , this wide earth is

a small speck , the rolling oceans a water drop , the

raging fires a mere spark , the shoreless

winds a mere breath , the vast sky a pin hole. O Lord!

May Your unbounded Majesty excel ! " .

 

[The above is written by Sri Sadagopan swamin of New

york and thanks to him for making use of his great

write up as part of our introduction and avathArikai]

 

Sri Muralidhar Rangaswami Swamin shares his anubhavam

in his private response in appreciation:

 

[Thanks a lot for sharing your superb posting on the

Sharanagati Gadyam of Bhashyakarar. The connection to

Lord Srinivasa of Tirumalai was extremely special. As

Swamin is aware, the very mention of adiyen's kula

daivam touches his heart. The Seven Hills themselves

are sacred on account of the fact that the 7 Khandams

of the Vedam transformed themselves into Seven Hills

to respectfull bear the Lotus Feet of Lord Srinivasa.

This is a most poignant illustration of the fact that

the Vedam itself speaks as "Behold the glorious Lord

that is the subject of my tribute!" On account of this

fact, Sri Bhashyakarar refused to ascend the Hill at

first and later did so per instruction from his

maternal uncle Thirumalai Nambhi. Adiyen heartily

welcomes your kaimkaryam of enjoying the Lord of Seven

Hills through the delectable Pasurams of the Azhwars.

]

 

We would elaborate the anubhavam of AzhwArs vis-a-vis

the Daya sathakam and enjoy them in this series

 

SrI PadmaavathI samEtha Sri Srinivasa ParabrahmaNE

Namah:

Acharyan ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

 

 

 

 

 

 

 

 

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Message: 3

Wed, 30 Mar 2005 10:47:38 -0000

"padmasowrirajan" <padmasowrirajan

Significance of Sandhyavandanam

 

 

 

 

Om Namo Bhagavathe Vasudevaya Namaha:

 

Could anyone please tell about the significance of Sandhya

Vandhanam? And what if one Brahman does not perform his

Nithyanushtana Karma's?

 

 

 

 

 

 

 

 

 

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Message: 4

Wed, 30 Mar 2005 17:05:56 +0530

"Sumithra Varadarajan" <sumivaradan

Re: Sri Vishnuchitta kulanandana kalpavalli (Part-46)

 

Dear Sri Padmanabhan swamy,

 

Adiyen surely knows that this question has been asked by you knowing the

answer very well but for the sake of "bhOdhayantha parasparam". Sure it is

interesting to enjoy the vyakhyanams of our poorvacharyas by discussing the

known facts. Infact, the discussions between great scholars have created

immense knowledge treasures to the following generations. But here since

adiyen is no where equal to your knowledge about our sampradaya vishayams

adiyen takes this as a test for the lessons adiyen has learnt through these

series of postings.

 

" Aga, eththAl vishayAntara prAvaNyam, paramapada prEmam, bhagavat sowndarya

prAvaNyam, svabhOkthruthvAbhisanthi Agiya evaRRai neeyE mARRi,

GovindanAgira vun vishayaththil, vunakkAgavE seiyyappadum kainkaryaththai

enrum koduththarula vEndum endru prApyaprArthanam seidArgalAyiRRu"

(Thiruppavai vyakhyanam- 'sudarsanam' stApakar k.SrinivAsa Iyengar swamy)

 

[ so by this (indicates "maRRai nam kAmangal mARRu"), andal does a prayer

for attaining the prApyam "Remove my passion towards lowkika pleasures,

attraction towards paramapadam/paramapadhanAthan, attraction towards the

mesmerising lord's beauty, enjoyment arising due to the kainkaryam done to

the lord which should be done for his pleasure alone and bless me with the

kainkaryam done to you Oh! govinda for your sake, for your pleasure alone

for ever "]

 

Hope this answers your question.

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

Adiyen ramanuja dAsee

Sumithra Varadarajan

 

 

 

 

-

Padmanabhan

ramanuja

Friday, March 25, 2005 9:32 PM

Re: [ramanuja] Sri Vishnuchitta kulanandana kalpavalli (Part-46)

 

 

Dear SumithrAjE,

 

maRRai nam-kAmangaL mARRu-

Is it just the attraction towards the Lord that is being sought to be

removed by Sri AnDAL or a request for removing the self-attachment in the

upEyam stage?

 

 

 

dAsan

vanamamalai padmanabhan

 

 

-

Sumithra Varadarajan

vanamamalai ; ramanuja

Cc: Oppiliappan

Tuesday, March 22, 2005 4:50 PM

[ramanuja] Sri Vishnuchitta kulanandana kalpavalli (Part-46)

 

 

Sri Parthasarathi thunai

 

Srimathe ramanujaya Namaha

 

Srimad Vara Vara MunayE namaha

 

Sri Vanachala mahA munayE namaha

 

 

 

Swamy Nammazhvar, prappanna jana koodastar getting vexed with this

samsara says, "erul tharu mA jnAlaththul eni piravi yAn vEndEn" (I don't

want to be born any more in this land of darkness). But amazingly andal

says, "ettraikkum ezhezh piravikkum" She wants to take birth for many more

janmas. To do what? "vuttrOmE yAvOm vunakkE yAm AtseivOm" The birth should

be along with krishna and with a close relationship with him to do all sorts

of kainkaryams under his divine feet. Andal says, "I do not want to be born

even like bharata or sita who had to be separated from the lord for

sometime. We should be like lakshmana who was always with the lord and

didn't wish for anything else other than the kainkaryam." Sri Chakravarthi

thirumagan wanted to crown lakshmana as the prince but lakshmana refused.

Such should be the state of all Srivaishnavas that is why andal prays,

"maRRai nam kAmangal mARRu" Chatrugna got rid of the attraction towards even

rama for the sake of bhAgavata kainkaryam. Similarly, andal wants emperuman

to remove even her passion towards emperuman's sowndaryam (beauty) for the

sake of doing kainkaryam. This paasuram "ciRRam sirukAlE" was very close to

the hearts of all our poorvacharyas. Andal's mastery is shown in flooding

this single paasuram with number of rahasyArthas.

 

 

 

This paasuram is considered to be the explanation for the

thiruashtAkshari

 

"nee.. govinda.vunakku" -Meaning of Akaram

 

"vunakkE" Here the "kE" EkAram highlights the meaning of vukAram

 

"nAm" makAram

 

"vunthannOdu vuRROmE AvOm" Narayana padham

 

"eRRaikkum ezh ezh piravikkum AtseivOm" Meaning of 'Aya'

 

"maRRai nam kAmangal mARRunama:"

 

 

 

It is necessary for every Srivaishnavite to recite all the 30 paasurams

of thiruppavai daily else atleast the last two paasurams have to be recited

else atleast meditate on the state of our acharyas while they recited these

paasurams say our poorvacharyas (Sri Parasara bhattar).

 

 

 

(To be continued)

 

 

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

Adiyen ramanuja dAsee

 

Sumithra Varadarajan

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

 

 

 

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

 

 

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Message: 5

Thu, 31 Mar 2005 13:06:02 +0530

"Sumithra Varadarajan" <sumivaradan

nAnmugan thiruvandhAdhi-43

 

Sri Parthasarathi thunai

 

Srimathe ramanujaya Namaha

 

Srimad Vara Vara munayE Namaha

 

Sri vAnAchala mahA munayE Namaha

 

 

 

Paasuram-34

 

 

 

"kurippenakku kOttiyur mEyAnai yEththa

 

kurippenakku nanmai payakka-veruppanO

 

vEnkataththu mEyAnai meivinai nOi eidhAmal

 

thAnkadaththum thanmaiyAn thAl"

 

 

 

Oh! Azhveer you instructed us to remain immersed in the kalyana gunas of

emperuman without even wasting a second. Have you ever been like that? In

this paasuram azhvar answers,"When emperuman with such great grace has

descended to this world as archAvatara and stays in many divya desams, can I

ever neglect him?"

 

 

 

(kurippenakku kOttiyur mEyAnai yEththa) My aim is to always worship that

lord who resides in thirukkottiyur for my sake.

 

(kOttiyur mEyAnai) Not being able to be separated from me emperuman left his

divine abode and now resides in thirukkottiyur. "mEviyurai kOil" says swamy

nammazhvar (thiru 4-10-2)

 

 

 

(kurippenakku nanmai payakka) Is there anyone who doesn't wish/think about

his own welfare? Since I care for my welfare, I without a break worship that

lord.

 

If I look at the lord's greatness then it is apt for me to sing his praise.

If I look at my svaroopa then too it is correct only for me to keep on

singing his praise always.

 

(nanmai payakka) What is good for a jeevatma? Greatness arising due to

bhagavat samslEsham (union with the lord/bhagavan). That is why I am

worshiping the lord.

 

 

 

(veruppanO vEnkataththu mEyAnai) Will I show hatred towards that lord, who

for my sake left paramapadam and now has landed in thiruvenkatamalai? Will

anyone ignore wealth in their path?

 

 

 

(mEyAnai meivinai nOi eidhAmal thAnkadaththum thanmaiyAn thAl veruppanO)

Will I ever detest the divine feet that automatically overrides the diseases

that come to my body and the karmas that are the root cause of all problems?

Will I even forget a second?

 

 

 

It is either "mei nOi" or "meivinai nOi". While we consider "meivinai nOi"

then it indicates the karmas that are the root cause behind sareera

sambhandam. "nOi" indicates the problems arising due to the karmas.

 

The very name "venkatavan" indicates that he is capable of over riding the

karmas.

 

 

 

The same meaning has been conveyed by Swamy nammazhvar in his paasuram

thiruvaimozhi 3-3-6 as

 

"vEnkatangal meimEl vinaimuRRavum

 

thAngal thangatku nallanavE seivAr

 

vEnkataththurai vArkku namavennalAm

 

kadamai adhu sumandhArgatkE"

 

 

 

"enakku nanmai payakka" -----à"thangatku nallanavE seivAr"

 

"meivinai nOi eidhAmal thAnkadaththum"-----à "meimEl vinai muRRavum

vEnkatangal"

 

 

 

(To Be Continued)

 

 

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

 

 

Adiyen ramanuja dAsee

 

Sumithra Varadarajan

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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Message: 6

Thu, 31 Mar 2005 12:24:10 -0000

"vinod" <winode_sv

our position on sri ananda teertha's dvaitha

 

 

 

Hari: Om

 

SrImathE rAmAnujAya nama:

SrI krishNa parabrahmaNE nama:

SrImAn nArAyaNa charaNau saraNam prapadyE

 

Dear devotees,

 

Even though Sri rAmAnuja AchArya has strongly rejected all other

interpretations of vEdAnta and firmly established Sri visishta

advaitha as the purport of vEdas, still there have been many new

schools of vaishNavAs evolved after Emperumanar, most prominent

being dvaitha school. The dvaitins seem to be unhappy even with flaw-

less sri visishtAdvaitha, and often challenge neophytes like me with

their scriptural knowledge. Hence, I pray to the Sri VaishNava

community to provide me with scriptural basis for our interpretation

that after mOksha, we share the same ananda as that of the Lord.

Dwaitins also question our position on the equality of all souls

(they see tAratamya), for which I solicit references in sruti. I

also want to know the reason for sri vaishNavAs to reject the bimba-

pratibimba philosophy of Sri Ananda Teertha. This is a request to

protect myself from the onslaughts of aggressive opposers of

rAmAnuja darsanam. I also want from learned devotees, the prescribed

etiquette towards aggressive vaishNavAs(who oppose our position) of

other sAmpradAyAs.

 

Thank you very much.

 

DAsOham,

SrIperumbUdUru vEnkata vinOd.

 

 

 

 

 

 

 

 

 

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Message: 7

Wed, 30 Mar 2005 21:56:01 -0800 (PST)

Madhavakkannan V <srivaishnavan

Sri Srinivasa Vaibhavam- Daya sathakam and Venkatesa Suprabhatham

 

 

SrI:

SrImathE Gopaladesika mahadesikaya namah:

 

Dearest Srivaishnavas,

Continuing on the glory of Tirumala Sri Srinivasa

perumAL:

 

AchArya saarva bhouman - Swamy Nigamantha Mahadesikan

composed a wonderful 108 verses on the daya of Sri

Venkatesa. The sthOthra is a gigantic celebration of

the Lord's matchless and limitless Daya GuNam. Almost

every subsection of Daya sathakam echoes the mood of

celebration of Lord's AnukampA and KaruNA. This

stotram celebrates the auspicious Quality (Kalyana

Guna ) of Mercy (Dhayaa) of the Lord of

Thiruvenkatam. Of All the Kalyana Gunaas of

Venkataadhri Sekhara Vibhu. His Dhayaa is the most

important one for the uplift of the Chetanaas.

The concept of Prapatti and Thiruvenkatamudayaan's

Dhayaa to realize the fruits of that Prapatti is the

subject of Venkatanatha Kavi in this "Satakam".

 

Sri Sadagopan Swamin writes in his post on Daya

sathakam:- The structure of this stotram containing

108 slokas (one for each of the Divya Desa Archaa

Murthys of Sriman Narayana perhaps) is extraordinarily

impressive even by Swami Desikan's standards of poetic

excellence.

 

Our Acharya has used ten plus different meters to

compose the ten groups of slokas, each of which house

" ten" slokas.The numbers of slokas and their poetic

meters are as follows:

 

1. Slokaas 1-10 : Anushtup meter

2.Slokaas 11-20 : Aryaa meter

3.Slokaas 21-30 : Oupacchandhasikam

4.Slokaas 31-40 : Maalini

5.Slokaas 41-50 : Mandhaakraanthaa

6.Slokaas 51-60: Nathkutakam

7.Slokaas 61-70: SikariNi

8.Slokaas 71-80 : HariNi

9.Slokaas 81-90: Pruthvee

10.Slokaas 91-104: Vasantha Tilakaa

11. Slokaas 105& 106 : Maalini again

12.Slokaas 107& 108 : Sardhoola Vikriditham

 

In the tradition of Sri Ramadesikachariar, each set of

the ten slokaas have the essence of the ten Patthus of

Thiruvaimozhi of Nammazhwaar. According to this

tradition , every set of ten reveals a particular

meaning, which together covers the ananatha KalyaaNa

GuNaas of the Lord of Thiruvenkatam. The ten meanings

associated with the ten sets of ten slokas have been

summarized by Srirama Desikaacchaar Swamy this way:

 

1.The Lord of Thiruvenkatam is the one , who can

give Mokshaanugraham .

2.He comprehends everything and He is capable of

carrying out whatever He chooses to do.

3.He destroys the enemies of those, who surrender

unto Him and thereby seek His help.

4.He is the means for attaining ALL worthwhile goals.

5.He is the fruit of ALL worthwhile endeavours.

6.He can be reached easily thru the glorious means

of Prapatti.

7.He will rush to the help of the lowest and the

highest

with same speed, when they appeal to Him sincerely for

help.

8.He is the Supreme principle standing on top of

Thiruvenkatam.

9.He is the one, who took the incarnations of Rama and

Krishna.

10.He is the one, who can offer the happiness

associated with Moksha right here on this earth.

 

Swami Desikan goes on to describe in detail the

Anantha Kalyana Gunaas of Sriman Narayana in his

Taatparya RatnaavaLi and Dramidopanishad Saaram . He

is thus paying his tribute to Nammazhwaar"s

Thiruvaimozhi in all of these three works .We will

illustrate the ten essential meanings of Daya Satakam

in the subsequent sections as revealed by Srirama

Desikaacchaar Swamy in the tradition of

his Achaarya, Navaneetham Krishnamaacchaar Swamy of

Oppiliappan Koil.

 

In the very first sloka ,Swami Desikan states

precisely his goal in composing this Grantham

and describes the object of his salutations this

way:

 

PRAPATHYEH TAM GIRIM PRAAYA:

SRINIVAASAANUKAMPAYAA I

IKSHUSAARA SRAVANTHYEVA

YANMOORTHYAA SARKARAAYITAM II

 

Here he compares the Lord"s Dhayaa as

the sweet flowing river of Cane sugar juice,

which has solidified to become the mountain of

Thiruvenkatam. Swami States that he offers his

Prapatti to that mountain , which has become the

embodiment of the Lord"s Dhayaa .

 

The first theme covered by the first ten

slokas revolves around the fact that the

Lord of Thiruvenkatam (SravaNa Venkatesan )

is eminently suitable for worship and adoration.

The reason is that He is an ocean of Mercy (Dhayaa).

He serves as the treasure for those , who have no

riches to speak of . He is the field out of which

grows the four fruits of human life (Purushaarthams).

That concept of blemish-free mercy makes Him the

supreme object of contemplation and worship as

described below:

 

AKINCHANA NIDHIM SOOTHIMAPAVARGHA TRIVARGAYOH :

ANJANAADHRI ISWARA ABHISHTOWMI NIRANJANAAM

 

The above sloka is the last of the first group of ten.

In earlier verses, Swami desikan offers his

salutations to Guru Paramparaa and Azhwaars. In the

beautiful second verse , he says:

 

vigaahe teertha bhauLaam seethaLAm guru Santathim I

Srinivasa Dhayaambhodhi pareevaha paramparaam II

 

The key words are: SeethaLAm Guru santathim

Srinivasa Dhayaambhodhi Pareevaha Paramparaam

Vigaahe . He says that he immerses in the cool waters

of the flowing stream of Guru Parampara that

originated from the ocean of Mercy known as

Srinivasa.

 

Thanks to Sri Sadagopan Swamin for granting permission

to enjoy here. There should be another series to enjoy

all verses of Daya sathakam [perhaps next year]

 

Let us now enjoy the popular Sriu Venkatesa

Suprabhatham [reference book: Balaji- Venkateswara-

Lord of Tirumala- Tirpuati- An introduction written by

Nanditha Krishna]

 

Special slokas have also been composed in celebration

of Lord Venkatesa. They are recited regularly every

day inside the temple and at home by the devotees.

 

Sri Venkatesa Suprabhatham- These are the verses for

invocations with which the daily aradhanas are begun

in Tirumalai. They are made up of four parts.

 

Suprabhatham- meaning good dawn to You; a prayer

awakening the Lord early in the morning. It is made up

of 29 verses, the first four addressed to Rama,

Govindha, and Shree Mahalakshmi. The next 24 verses

eulogize the Lord Srinivasa and address Him by various

names. The last stanza says that whomsoever recites it

everyday will get happiness, peace and the highest

state i.e. mOksha or eternal service at His Lotus

feet.

 

Stothram- or entreaty - made up of 11 verses, the

devotee prays for Lord Venkatesa's protection, saying

that he comes from far away to worship the Lord's

Lotus feet; his occasional visits and adoration may be

favoured with the same rewards as those received from

daily worship.

 

Prapatti: meaning- Saranagathi- this 16 verses prayer

to Lord Sri Sriniavasan starts with a salutation to

Sri Mahalakshmi who always resides in His divine

chest; and goes on to surrender at the feet of the

Lord. In the tenth verse, it refers to Rg vedic

description of Vishnu's Lotus feet as the most exalted

place of attainment, and in the 11th verse to the

Bhagawath Gita where the Lord as Parthasarathi showed

Arjuna, His Lotus Feet as the place for unconditional

and unreserved submission. The shloka makes the point

that Lord Venkateshwara will protect the devotee who

totally surrenders himself to the Lord.

 

Mangalaasaasanam: meaning a prayer for glory and all

auspiciousness, it promises that those who go to see

Lord Venkateshwara will desire to stand in his

presence forever and continuously gaze at His handsome

and attractive divine form.

 

Vinaa vEnkatEsaam na nAThO na nATha

Sadhaa vEnkatEshaam smaraami smaraami

harE vEnkatEsha prasiddha prasiddha

priyam vEnkatEsha prayaccha prayaccha

 

There is no Lord for me other than Lord Venkatesa

I [utter] think of Lord Venkatesa all the time

May Lord Venkatesa be happy with my prayers

May Lord Venkatsa be pleased to bless me forever

 

Let us begin to enjoy the nectarine AzhwAr's verses on

Thirumala now in next posts

 

SrI PadmaavathI samEtha Sri Srinivasa ParabrahmaNE

Namah:

Acharyan ThiruvaDigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

 

 

 

 

 

 

 

 

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Message: 8

Thu, 31 Mar 2005 16:14:03 -0000

"vasu_sampath" <vasu_sampath

KRIPAMATHRA PRASANNACHARYAR -TIRU NAMA VAIBAVAM VYSAM 2

 

 

 

Let us now enjoy the other similarities that we find from the

Emperuman's Krishna Avataram and Emperumanr's Charitram.

 

3. "MAKKAL ARUVARAIKKALIDAI MODHA EZHANDAVALTAN VAYITRIL

CHIKKANA VANDU PRIANDU NINDRI" - (PeriaAlvar Thirumozhi 5-3-1)

Yasoda gave birth to many kids, it was not only Lord Krishna who was

born to her. It was only Krishna who lived for the good of the jiva

and as of the rest of them the world knows only about the birth

and death. When Emperumanar descended t o this earth, many were

born at the same time, yet no one was as glorious and powerful as

Ramanujar was.

 

Just as the world speaks about the greatness of Emperuman so also it

speaks about the greatness of Acarya Ramanujar -founder of

Visistaadvaita Philosophy.

 

4. VASUDEVOVAHAM KRISHNAM GANUMATRODAKOU YAYOV"

 

When Vasudevar carried the infant Krishna to Thiruvaipadi, Yamuna

river dried itself upto the knee of Vasuvedevar and paved way to him.

Similarly after the birth of Sri Ramanujar, the samsara sagaram

(river of wordly bondage) also started to evoparate.

Ramanujar by his grace released the Srivaishnavas from the river of

wordly bondage. Periyalvar's Thirumozhi is worth quoting

here"PIRAVI ENNUM KADALUM VATTRI PERUM PADAMAKI NINDRADAL"

 

5. In the Krishna Avataram , the sowlabya sowsheelya gunam of

Lord is well depicted. Emperuman inspite of his supremacy ,

expresses himself as one among the Yadavas (Cow-herd community). He

not only showed his sowlabya guna to them but also extended it even

to the evil-doers. For. Eg., he was friendly with Semali, who

misused his weapon -Tiruchakaram, however he was granted Moksham ,so

is the case of Sisubalan and other Asuras.

 

Emperumanar inspite of his supreme brilliance and greatness, mingled

with everybody so freely, this friendliness he showed even to the

Yadava Prakasar who tried to kill Emperumanar . Emberumanar by his

auspicious qualities and Ansuhtanam defeated the jealousy of

Yadavaprakasar

 

 

6. Vedanthacharyar in his `YADAVAPUDAYAM" describes the demon

women -Buthani as "Maya "KAMSAPAYUKTHA KILA KAPI MAYA", she came to

kill Lord but was killed by him. Maya is real poison , yet it

attracts us towards it and finally the Jiva gets lost into the

Maya. However Emperumanar like Emperuman is beyond the clutches of

Maya and he conquered it by his auspicious qualities.

 

7. KALLA SAKADAM KALKAZHIYA KALOCHI (Tiruppavai -6

song) Lord Krishna by his lotus feet kicked the "SAGADASURAN".

Acarya Ramanujar has also done this `SAGADA BANGAM". "SAGADAM' means

one which carries us from one place to another. From this world to

reach the other world there are many ways viz., heaven , hell etc.,

these are Kalla sagadam .

 

But, by the grace of Acarya and by holding his feet theses Sagada

Margam is destroyed and we attain the eternal abode of Lord .

Ramanujar's pair of feet leads us to the Archiradri Margam and

destroys the Sagada Margam. SRI VISHNU LOKA MANI MANTAPA MARGA DAYE

RAMANUJO VIJAYATHE ETHIRAJA RAJAHA..

 

 

 

8. In the Krishna Avataram Emperuman destroyed the twin tree

(Twin Asuras) -Yamarujna. There are many twin qualities which is

the cause for the wordly sufferings viz. Ahankarar Mamakara, Joy

and sorrow, Kama Krodha, Punyam papam . It is only by the grace of

Acarya that the individual gets himself released from these twin

demons.

 

Emperumanar for the good of the jiva, had performed Saranagathi to

Periya Perumal and Pirati and prayed for the salvation of all those

who are associated with him, thus those who have surrendered unto

the feet of Acarya Ramanujar are sure to get themselves released

from wordly bondage.

 

9. "VAIYAM EZHUM KANDAL PILLAI VAYULE, VAYUL VAIYAGAM KANDA

MADA NALLAR..

 

Emperuman showed the seven world in his mouth to his mother Yasoda,

Emperumanar also has shown to his devotees the seven sacred things

which are like the seven worlds , Smrithis, Sruthis, Ithihasa,

Puranas, Pancharatrangal, Alvar's sri sukthis and Acaryas Sri

sukthis.

 

10. Vedanthacharyar in his YADVAPUDAYA KAVYAM" describes

the "Kalinga Nardanam by comparing it with the life of Sri Ramanujar.

 

The "Kalinga" serpent spitted venomous poison in the Yamuna river,

Lord Krishna danced in its head and destroyed its Ahankaram.

The poisonous river became pure, by the sacred feet of Lord Krishna.

 

Just like the Kalinga, many evil-doers gave wrong interpretation to

Vedas and thus made it impure . The Vedas stand in the place of

Yamnua River. Emperumanar conquered these venomous people just as

Emperuman who conquered the Kalinga, venomous serpent .

 

"THUYA PERU NEER YAMUNAI THURAIVANAI (Tiruppavai) .

 

Acarya Ramanujar gave correct interpretations to Vedas and it was

his efforts that the Vedas were made alive to speak the greatness of

Supreme Lord.

 

Kaligan wih its five heads spitted venomous poison, similarly the

preachers of other religions gave wrong interpretation to Vedas in

five ways they are :

1. denying the presence of Supreme Bramman

2. There is god but he is learnt by Anumanan that is by

perception and not by sastras.

3. Emperuman is accepted through sastras but he is described as

one without form and qualities.

4. there is not one god but many gods.

5. The world is unreal.

 

These are five wrong preaching done by other School of Philosophy.

It was Ramanujar, who defended it and showed the right meaning of

Vedas. Just like Emperuman danced in the head of Venemous kalinga

so did Emperumanar on the preaching of other School of Philosophy

and protected the Vedas from them.

 

NATTIYA NEESA SAMAYANGAL MANADANA NARANNANAI KATTIA VEDAM

KALLIPUTRADHU, THENKURUGAI VALLAL VATAMILLA VAN TAMIL MARAI

VAZHNDADU MANNULAKIL ETIYASEELATHU RAMANUSAN THAN IYALVUKANDE."

(Ramanuja

Nutrandadhi-54)

 

 

 

11. Emperuman Krishna killed the Asura Kesi,who came in the form

of a horse, Upanishad quotes"INDIRIYANI HYANAHUHO." the sense

organs are called as horses in the Upanishad, our Emperumanar had

controlled the sense organs which are also termed as horses "KAMADHI

DOSHA HARAMA ATHMA PADASHRITANAM", "MADANKADANAIR NA KLICHYANTHE

YATHISWARASAM SRAYAHA". As per the above verse, Emperumanar lived

by defeating the sense organs.

 

12. Kamsan sent two Asuras to kill Lord Krishna, one assumed the

form of Villa tree, ready to fall on Lord Krishna as soon as he

comes near it, and the other Asura took the form of a calf.

Emperuman threw the calf towards the Villa tree and thus by single

action killed the two Asuras. Emperumanar conquered his opponents

with their own statements. In Sri Bashyam ,Bashyakarar (Ramanujar)

established the Visistadvaita Philosophy with the statements of the

opponents. Thus while the other leaders mis -interrupted the Vedas,

Ramanujar defended it with their own statements.

 

13. It is well -known incident in Krishna Avataram whre in when

the cow-herd community(Yadavas) people wished to express their

gratitude for their well being to Indra god of devas, Lord

prevented them from doing so ,and requested them to show their

gratitude to the mountain (Govardana Giri) which protected them

from natural calamities and to the cow which helps their livlihood.

 

Emperuman himself became the mountain and accepted their pooja, But

Indran was annoyed and showed his anger by way of torrential rain,

Lord Krishna protected the Yadavas from it by holding the mountain

as umbrella for seven days .Emperuman prevented the yadavas from the

Devatantra bajanam( worhsipping lowlier gods than the Supreme Lord)

While protecting the Yadavas , Emperuman did not punish the God

Indra instead showered his blemish less grace even on him.

Emperuman descended to this earth as Acaryan and shoered his

overwhelming unconditional grace to all "PITAKA VADAI PIRAN PIRAMA

GURVAI VANDHU." hence all the worship/ prayers are done only to

Acarya. Sree Vachana Bushanam verse 305 - KUTTRAM SEIDAVARPAKKAL

PORAYUM, KRUPAYUM,SIRIPPUM, UGAPPUM UPAKARA SMRITHIYUM NADAKKA VENUM"

 

Ramanujar ,was so graceful that he extended his grace on all without

any discrimination, It is by his grace all his disciples are saved

from the torrential rain (Rain of wordly bondage)

 

Emperuman protected the Yadavas by lifting up the mountain for seven

days whereas Emperumanar released the disciples from the world of

bondage for ever.

 

 

14. Lord Krishna , inorder to marry Nappinai Pirati killed the

seven bulls, Emperumanar delivered the Tirumantram to the chetanas

(Jivas) to kill the seven bulls -seven evil qualities which

prevails in the individual they are - Kama krodah, Lobam, Moham,

Madam, Matsaryam, Asuyai. These are the seven qualities which

destroys the man kind and is the cause for their wordly sufferings.

 

Emperumanar conveyed the greatness of Tirumantartham to those who

were desirous to get themselves released from worldly bondage

 

MUMUKSHAPADI 113 - ETTU EZHAYAI MUNDRU SARADAYIRUPPADORU MANGAL

SUTHRAM POLE TIRUMANTRARTHAM"

 

Emperumanar thus used this mangala sutram (Tirumantram) and ited it

over the Chetanas (got them united with the Tirumantram) which

helped them to get rid of the seven bulls( Evil qualities).

 

15. Lord Krishna destroyed the two Asuras who came as wrestlers

like wise Acaryan also destroyed the two evil qualities which is

cause for worldly sufferings ie., EGO & EGOT. Alvar's

Pasuram `NEER NUMADHU ENDRU VER MUDAL MAYTHU"

 

Lord Krishna destroyed the Kovalayapeeda Yanai, similarly

Emperumanar also defeated the sense organs . Poigai Alvar's

Pasuram `MADAKALIRAKIYA INDRIYATHIN DUSHTA TANMAYAI THOLAITHAVAR -

`madakaliru anaithum seri tiriyamal senneeree."

 

15. Emperuman visited the house of Malakarar and accepted the

offerings of Malakarar . Our Acaryan showed the eight forms of

worship to win the heart of Lord .

 

The eight forms of worship to be followed by a Sri Vaishnavan are.

 

· AHIMSA PRATAMAM PUSHPAM

· PUSHPAM INDRIYA NIGRAHAM

· SARVA BHUTA DAYA PUSHPAM

· KSHAMA PUSHPAM VISESHATAH

· GNYANAM PUSHPAM

· TAPAH PUSHPAM

· DYANAM PUSHPAM

· TADANCHA SATYAM ASHTAVIDHA PUSHPAM

VISHNOHO PRITIKARAM BAVETH"

 

The Anushtanam of our Acaryan was as conveyed above and he wished

his followers to practice the same.

 

16. Emperuman (Lord Krishna) protected the Darma , killed the

Asuras like Kamsa and made the Pandavas win the battle. Like wise

our Acaryan gave us the true knowledge i.e Artha Panchaka Gynanam

and showed us the path of salvation.

 

NYANAM KANINDHU NALANKONDU NALL DORUM NAIPAVARUKKU VANAM KODUPATHU

MADAVAN

VALVINAYEN MANATHIL ENAM KADINTHA RAMANUSAN

TANNAI EITHINARKKU ATTANAM KODUPATHU

THAN TAGAVENNUM SARAN KODUTHE.." (Ramanuja Nutrandadhi -66)

 

 

This write-up is a translation of Sri P.B. A. Swami's Vyasam "SRI

RAMANUJAN TIRU NAMA VAIBAVAM".

 

 

Adiyen Sri Vaishnava Dasi

 

Vasumathi Sampathkumar

 

 

 

 

 

 

 

 

 

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Message: 9

Thu, 31 Mar 2005 22:10:33 -0800 (PST)

Varadachari Ananthanpillai <varkal

Re: Significance of Sandhyavandanam

 

Shri Velukkudi swamy has given a discoursew on

sandyavandanam. Please refer to the CD. You will get

the answer.

--- padmasowrirajan <padmasowrirajan

wrote:

>

>

>

> Om Namo Bhagavathe Vasudevaya Namaha:

>

> Could anyone please tell about the significance of

> Sandhya

> Vandhanam? And what if one Brahman does not perform

> his

> Nithyanushtana Karma's?

>

>

>

>

>

>

>

>

 

 

 

 

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azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

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