Vaishnava element of tiru-k-kuRaL.

[Guest guest]

VAISHNAVA ELEMENT OF TIRU-K-KURAL

 

It has been pointed out that the unrivalled Tamil classic of tiru-k-kuraL is

held by some partisans to be Jaina and, alternatively, Saiva in character.

It is not only the tiru-k-kuraL, but also Kamban’s famed rAma-kathA and

Srivilli-puttoorAr’s mahA-bhAratam, that have excited the Saivas to throw up

claims of their religious estate over them.

 

IS IT A JAINA WORK ?

 

As for Jaina claims, the Jaina-darSanam acknowledges the jeeva-s (individual

soul), dharma (animating principle), adharma (the static principle), puttala

(concretized atoms and their characteristic assembly), kaalam (time dimension),

and AkASam (space). God or any of God’s valencies is not included in this

six-fold basic Jaina assumptions. (This is discussed in SribhAshyam,

“naikasmin-na sambhavAt”, 2-2-31.) As such, it passes how the atheistic

(‘nireeSvara’) Jaina darSanam could justify itself in tiru-k-kuraL which

vibrates throughout to theistic notes.

 

And it was not only the Saivas ; a Christian outfit at Tiruchi (Tamil Nadu)

had, some 15-20 years back, eagerly funded a so-called **research** study which

**started with its conclusion** that tiru-k-kuraL was an entirely Christian work

!

 

VAISHNAVA PROOF OF TIRU-K-KURAL

 

Tiru-k-kuRaL is what could be described as “neeti-SAstram”. It contains profound

epigrams, as in the ‘subhAshita’ literature, like bhartRhari’s ‘Sataka-trayam’

in Sanskrit, the ‘sumati-Satakam’ in Telugu, dAsa-bOdham in Marathi, but none

of these can be designated as ‘SAstram’. It would be fruitful to make a

synoptic study of kuRaL, Apastambha-dharma-sUtram and manu-smRti as works of

kindred genre. (The ‘Srivaishnava Sudarsanam’ editor, Sri S. Krishnaswami

Aiyyangaar, has published an excellent Sanskrit translation of the first two

books of kuRaL by the incumbent vAna-mA-malai jeeyar svAmi.)

 

A compilation of 55 verses, under the title tiru-vaLLuva-mAlai, contains

tributes to kuRaL from different savants and all of them designate it as Tamil

scripture. The ‘mAlai’ contains repeated comparison of the kuRaL (consisting

of two-lined verses) to the vAmana incarnation of the Lord, both being ‘short’

or ‘tiny’ in form but transcendental in import.

 

“tirumAl as little vAmana just shot up (in cosmic form) to stride in just two

steps across all of creation; even so has Valluvar of blemishless wisdom

comprehended, in his couplets, the entirety of human values.” [bharanar].

 

“Our lores say that it was kaSyapa who was progenitor of the little vAmana;

verily so is Valluvar’s kuRaL exalted in heaven and has scanned the earth.”

[ponn-muDiyAr].

 

“Valluvar imparts the threefold values (purushArtha ~ dharma, artha, kAma)

naturally, and in this (the kuRaL) would compare with bhAratam, SrirAma-kathA,

manu, and the timeless vEda, no less.” [bhAratam perun-dEvanAr].

 

“The lotus among flowers, the jambUnatam for gold purity, kAmadhenu among kine,

airAvatam among the elephants, and Narayana among the celestials, so is

Valluvar’s work unique for poesy.” [kavi-sAgara perun-dEvanAr].

 

QUOTES FROM KURAL ITSELF.

 

The opening verse is an invocation to God identified as “the letter A precedent

to alphabets”, “primordial Adi”, and “bhagavan”.

 

“the letter A precedent to alphabets” is a direct translation from Patanjali’s

mahA-bhAshyam (on pANinee’s ashTAdhyAyee) averment, vAsudEva is identified in

letter A (“akAra-vAchyO vAsudEva:”).

 

“primordial Adi” echoes the opening verse of taittireeya Upanishad, the Brahman

from which these beings spring etc [“yatO vA imAni bhUtAni jAyantE…”]. The

Upanishad is cited by Sri Ramanuja in his SribhAshyam on the brahma-sUtram

“janmAdyasya yata:” (1.1.2.).

 

“bhagavan” is the unique and famous cognomen (‘rUDhee vAchyam’] of Narayana, as

testified in vishNu-purANam (6-5-68). The root ‘bhaga’ signifies the host of

six precious qualities of the Lord ~ aiSvarya, veerya, yaSa:, Sri, jnAna,

vairAgya. The derivative ‘bhAgavata’ applies to a Vaishnava.

 

Verse 84 extols the householder’s hospitality which makes for the grace of

Lakshmi of pink lotus complexion (‘SeyyAL’).

 

Verse 167 warns that envy would result in the lapse of the grace of Lakshmi (‘SeyyavaL’).

 

Verse 356. One who acquires the wisdom of instruction from the guru shall

eventually reach for the passage of no-return (to worldly career of suffering

and tribulation). [maRReeNDu vArA neRi.]

 

“passage of no-return” [maRReeNDu vArA neRi] is, of course, from “brahma-lOkam

abhi-sampadyate, na cha puna: AvartatE, na cha puna: AvartatE” of chhAndOgya

Upanishad (viii.xv.1) which is recalled in the conclusive brahma-sUtram

“anAvrtti: SabdAt, anAvrtti: SabdAt”, where SribhAshyam fortifies with Lord

Krishna’s declaration, O son of Kunti, one who attains unto me knows no more of

rebirth (“mAm upEtya tu kauntEya, punar-janma na vidyatE” Gita 8:16). Also,

The transcendental path reaches unto my Supreme Abode from which there is no

return (“paramAm gatim, yat prApya na nivartantE tad-dhAma paramam mama”, Gita

8:21). This manner of riddance of a return [maRReeNDu vArA neRi] unto worldly

suffering, guaranteed by the permanent proximity with the Lord in his Supreme

Abode, is testified in kaThOpanishad 1-2-9 (“He thus reaches that station from

where he does not get back to be born… that is the Supreme Station of Vishnu”

~ “sa tu tat padam ApnOti, yasmAt bhUyO na jAyatE… tad vishNO: paramam padam”.)

 

Verse 519. Lakshmi (“tiru”) will desert the ruler who is suspicious of an

earnest worker.

 

Verse 610. The ruler who is free from laziness shall attain unto the domain of

the entire spread of worlds which the Lord (trivikrama) spanned with his feet

(“aDi aLandAnn tAyadu ellAm”).

 

Verse 617. The deity of Lotus (‘tAmaraiyinAL’, padminee) will be with him who

is free of idleness.

 

Verse 1103. Do you fancy that the world of the lotus-eyed Lord (Vishnu,

puNDareekAksha ~ tAmarai-k-kaNNAnn) offers greater delight than leaning on the

slender shoulder of one’s beloved ?

 

The kuRaL classic, dated antecedent to 2nd cent.AD, thus extensively reflects

the verities of our dharma-SAstra and the vEda and, on the plane of

theomorphism, God-identity, it is richly permeated with Vaishnava elements.

The two marked characteristics of Sriman-nArAyaNa, namely, the lotus tint of

his eyes (“kapyAsam puNDareekam Evam akshiNee”) and his stridence over the

three worlds (“idam vishNur vichakramE trEdhA nidadhE padam”) are invoked in

very crucial places in this classic.

 

STANDARD SAIVA OPERATIONS.

 

Attached to this note are some mails drawing attention to the on-going

aggressiveness and crudity of Saiva assault on Vaishnava religion. It becomes

important to understand what is the backdrop of such Saiva cynicism.

 

It is patent that the Saiva icons are offensive to the eye as Saiva exploits are

raucous on the ear ~ “kANilum uru-p-polAr, Sevikku inAda keertiyAr”, as in

tiru-c-chanda-vrttam 69: cremation grounds for his haunt, grotesque in his

looks, “pitr-sadma-GOchara:” and “bheema-rUpa:” is how the celebrated poet

Kalidasa put it in his ‘kumAra-sambhavam’ as ‘nindA-stuti’, but literally true,

of the Siva concept.

 

It was therefore necessary for Saivam to go for cosmetics on its essentially

crude shamanistic practices (without abandoning its essential lewd and morbid

elements) so as to acquire material resources (grab and sneak into Vaishnava

temples) and seek respectability for its religious books. Since their books

do not get across rightaway, the ploy is to propagate stuff as part of

expositions of the Vaishnava books of SriRamayana and Mahabharatam. [Why did

Sri Vibhishana establish the Sriranga-vimAnam in river kAvEri ? It was

piLLaiyAr who made him do that !] The late Saiva preacher Kripananda Variar

was an

adept in this.

 

The Saiva operations are two-fold in kind: firstly, to effect massive

interpolations into patently Vaishnava works, and force-instal sacreligious

structural / sculptural additions in Vaishnava holy places. (One instance of

such unaesthetic modern installations is the huge concrete nandi statue painted

in blinding coppersulphate blue and set up at the approach to the

AzhvAr-teertham falls at the foothills of tirumalai-tiruvEnkaTam. So with the

same-tint concrete Siva outside of the Haridwar railway station. But the most

recent and offensive and unwarranted action of humdrum “hindu” revivalism is

the towering (60 ft ?) concrete Siva stood astride the holy stream of GangA

right at the ‘hari-ki-paeri’ bathing ghat. The gazetteer compiled in British

days contains a record of the armed rioting

of Saiva gangs at Haridwar seeking to get it re-named as Haradwar, but the

British upheld the ancient name Haridwar as sanctified in civil and religious

history.)

 

Secondly, the Saivas simply appropriated a Vaishnava work / shrine through the

subversion of misinterpretation / disfiguration. The Saiva shrines at

Tirunelveli-tiru-k-kuRRAlam, tiruvaNNA-malai, tiruvArUr, are said to be

instances of such (mis-)appropriation. Where for any reason a minor Saiva

shrine is accommodated within a major Vaishnava temple, the Saiva tenant

abruptly breaks bounds and gets to spill around all over the place. This is

happening right now in the divya-dESam karambanUr-uttamarkOyil (just to the

north of Srirangam) and tiru-k-kuRun-kuDi (in district Tirunelveli).

 

The Tamil classics of SriRamayana and Mahabharatam were treated to liberal (and,

predictably crass) Saiva interpolations. The goody-goody Saiva scholar, T.K.

Chidambaranatha Mudaliar, had issued his own edition of Kamban omitting

drastically and virtually all crucial sections of Vaishnava aesthetics and

sensibilities, but TKC it was who had pointed out that massive interpolations

had been effected in this surpassing classic by the Saiva, one

Velli-ambala-desikar. The aruli-c-cheyal edition of Vidwan Puduvai

Venkatasami Reddiar carries his erudite article exposing the Saiva

interpolations in Villi-puttoor Bharatam. The legend of brahmA-vishNu

expeditions to reach for the

scalp and bottom of the cosmic phallus has been inserted in the vAmana-purANa’s

section detailing the nara-nArAyaNa hermitage of badarikASramam ~ the insertion

just sticks out as one, and is as visible as a wart. The silly jalandhara

episode (offered ostensibly as an account of the tulasi ~ sweet basil, or

ocimum sacrum ~ which is central and sacred to Vaishnava sentiment) is one such

morbid insertion in the beautiful and poetic padma-purANam, and the most recent

savant to condemn it as unauthentic is the scholarly cognoscenti (rasika), Sri

Krishna-premi svami, who lives in Srirangam.

 

The wonder of ‘Atti-c-chUDi’, the alphabetically arranged epigrams (which are

even shorter than kuRaL), also says (at the syllable ‘ti’), Be thou devoted to

Vishnu (“tiru-mAlukku aDimai seyi”). The Saiva tamperer, in his despair, just

wrote out a Saiva invocation (referring to Siva as donning the string of Atti

leaves) and prefixed the invocation on top of this work. Going by the potency

and popularity of crass handiworks, the work has got to be known as

‘Atti-c-chUDi’, despite that it contains no Saiva reference whatsoever..

 

tirumanjanam Sundara Rajan.

 

 

 

To:

ramanuja

 

"Jai Simman R. Rangasamy" <rjsimman >

Date:

Wed, 10 Aug 2005 18:46:30 -0700 (PDT)

Subject:

[ramanuja] Thirukural's Vaishnava dimension ?

Hare Krishna.Has there been any work done showing Thiruvalluvar to be a

Vaishnava ? I am aware of this debate about Valluvar's religious identity, with

works showing him to be a Jain. There is also strong claim to him beinga

Saivite. Some Saiva Aadheenams have practically attempted to canonise Kural

into a Saivite text. Are there any literatures presenting a Vaishnava view?

 

Dasan r. jai simman jakarta

 

ramanuja

"bsundarrajansrivilliputtur"

Sat, 25 Sep 2004 20:00:26 -0000

[ramanuja]

Dear shri man Kasturi rangan Swamin...... (Your Sarabha Story) Shri : Shri

Sadagopan Than- Tamil Nool Vazhiya Shri Kaarimaaran Thiruvadikalae Saranam

 

Dear Kasturi Rangan Swamin Adiyaen's Pranams. Adiyaen is surprised/embarrassed

to know new things by reading your mail.whatsoever it be, for us to get rid of

this birth ,death cycle, we approach our almighty. Tamil (Dravidian) people's

favorite poet Thiruvalluvar also , i think , may be a Shri Vaishnavite. here is

a clip.

 

Vendunkaal vendum Piravaamai matrathu vendaamai venda varum.

 

See What our beloved kaarimaaran ji says: ( complimented)

 

Atrathu Patrenil Utrathu Veedu Uyir (Ref 1.2.X) Veedumin Mutravum Veedu seithu

Veedu udaiyaanukku....

 

Our Shri Vishnu sahasranamama is also saying "sharabha story Atula sharabho

bheema sama yajno havir Hari:" Reference :

www.mypurohith.com/Rituals/vishnusahasranaamam[0-75].asp When i try to go the

word by word meaning,

 

They say that Shiva took the form of eight legged Creature(like a spider man) to

kill lion. Let Lord Shiva be a Spider man/Ape man. That is his business.

ADIYAEN IS concerned of OUR almighty.

 

Howsoever the meaning of Sarabha (= Sara + bha ) refers as sara means that which

is perishable. all finite substance/entities are subject to annihilation. so

sarabha here refers to He who dwells and shines forth in us. (that is our

almighty). complimenting the Balamurali krishna's carnatic song. "Anthari ki

Shri hari anthar-aathmaa !!! Brahmam okka-dey para- brahmam.." Thanks for

bringing this story.

 

ADIYAEN THONDAR THONDAR THONDAN SADAGOPAN DAASAN.

"Kodumaa vinaiyaen avan adiyaar adiyae koodum ithu vallaal Vidumaaru -

yenpathaen ANTHO VIYAN MOO-VULAGU PERINUMAE"

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

ramanuja, "kasturirangan_k" wrote:

> Dear Devotee, > >

I also see a sculpture ,irking my eyes always, every time , I see that pillar

where a sculpture depicts like this. It has brahma , in the form of holy-Swan

flying up …. and our almighty In the form of Boar trying to go down and in the

center of which Shiva is there. They try to depict a story that Our beloved

almighty, and Brahma, tried to find the origin of Shiva one trying to see his

head and the

other tail.

 

If this one merely irks your eyes, wait till you read accounts from shiva/linga

puranas & sharabhopanishad. The story of Nrsimha slain by rudra in the form of

sharabha. They twist the whole meaning of "harim harantam..." yajurvedic

mantra as "shiva who killed Hari (in the form of Nrsimha)". In tamil nadu

there is a shiva

temple, if I remember correctly, where he is called "sattainathar" - shiva who

is wearing the skin of vishnu for clothes! You have to take them as the

hostility of shaivas & vaishnavas in yesteryears channelized through literary

means.

 

Vaishnavas have given the shaivas their due in their puranas. For example, in

Harivamsha, there is a story on how shiva became nIlakanTha - Vishnu choked

shiva to such an extent that shiva started begging for mercy. The mark from

the choking became permanent on Shiva's throat.

> Regards, > Kasturi Rangan .K

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

ramanuja

Send an Instant Message "tavaradhan"

Sat, 25 Sep 2004 22:36:49 -0000

[ramanuja] alleged mention of vinAyaka worship in vaishNavite scriptures

 

srI kastUri rangan wrote ----------- > Coming to our own pAncharatra agamas,

jayakhya & sanatkumara samhitas detail the worship of gaNesha with mula mantra

( with yantra too

I believe) among other deities. It also gives details on installing murti of

gaNesha in a vishnu shrine (a practice which died out and installing murtis of

Azhwars & Acharyas appeared).

I haven't looked at other agamas. So the statement that gaNapati worship is not

part of Hinduism cannot be true. ------------

 

can you provide justification for the above paragraph? I would like to know the following

 

(i)the exact verses in the jayAkhya & sanatkumAra samhitas mentioning what you are quoting

(ii) What the "Worship" entails (iii) whether the installation of the vinAyaka

idol is a part of the dEvatha installation around the temple, or a separate

ritual for vinAyaka (iv) your data sources that lead you to say that the

practice of installation of divine vigrahas of AzvhArAchAryAs replaced what

used to be, in your opinion, a practice of installation of vinAyaka in the

temples.

<<adiyEn rAmAnuja dAsan, varadhan

 

ramanuja

Send an Instant Message "kasturirangan_k"

Sun, 26 Sep 2004 18:29:06 -0000

[ramanuja] Re: alleged mention of vinAyaka worship in vaishNavite scriptures

 

Shri Varadhan wrote: > > can you provide justification for the above paragraph?

I would like to know the following > > (i) the exact verses in the jayAkhya &

sanatkumAra > samhitas mentioning what you are quoting > (ii) What the

"Worship" entails > (iii) whether the installation of the vinAyaka idol is a

part of the dEvatha installation around the temple, or a separate ritual > for

vinAyaka

 

Few months back, in this very list, I requested information on this same topic!

The context was like this –

I had an argument with somebody, in which I had claimed the following:

 

1. Vaishnavas had never worshipped an "elephant-faced" deity. 2. There was no

evidence for Vishvaksena having an elephant-face. Recalling from memory, he

commanded an army of gajamukhas who formed one fourth of his total army. 3. The

thumbikkai azhwar stuff is a backdoor attempt to smuggle vinayaka worship into

vaishnavism. In this course of the argument, I a reference to gaNesha worship

in jayakhya samhita was exchanged. Unrelated to this, I stumbled another

reference in "Vaisnavism: Its Philosophy, Theology and Religious Discipline",

by S. M. Srinivasa Chari, where a mention anya devatas (including gaNesha,

durga...) in Sanatkumara samhita occured. I skimmed through the originals, just

enough to make sure that anya devatas are indeed mentioned. The reference of

anya devatas in pancharatra samhitas is a topic I had intended to investigate,

but hadn't really gone deeper. I would be receiving couple of pancharatra

samhitas shortly.

 

Given some time, I may be able to consolidate all the references. Interested

members can contact me privately. > (iv) your data sources that lead you to say

that the practice of installation of divine vigrahas of AzvhArAchAryAs replaced

what used to be, in your opinion, a practice of installation of vinAyaka in

the temples. This is a speculation of Shri SMS Chari. Having noting the non-

precedence of installing mUrtis of gurus & acharyas and

having observed the absence of anya-devata sannidhis in vishnu temples, despite

the references of the same in Vaishnava agamas, he should have done a basic

arithmetic. I have observed the amman sannidhi in Tirukkovilur temple. It does

not seem to have been an installation as per agamas. I am open to correction on

this.

 

Regards, Kasturi Rangan .K

 

ramanuja

Send an Instant Message "kasturirangan_k"

Sun, 26 Sep 2004 18:46:34 -0000

[ramanuja] Re: Dear shri man Kasturi rangan Swamin...... (Your Sarabha Story)

 

Dear Devotee, Disclaimer: The following is simply an "academic reference". They

say that Shiva took the form of eight legged Creature(like a spider man) to

kill lion. Let Lord Shiva be a Spider man/Ape man. That is his business.

Sharabha was not spiderman or apeman . The description of sharbha is something

like partly lion, partly snake and partly a bird. Sharabha worship was usually

confined to Himachal regions and was shared with obscure Bauddha cults too. It

was also called

"pakshirAja". The Himachali shrines contains bones of sharabha, which were

actually dinosaur bones. The description given curiously matches the

description of archeopteryx. So the people there seemed to have got the anatomy

alright. Here is a crude reconstruction of the same:

 

http://daphne.palomar.edu/mlane/DRAWINGS/archeopteryx.JPG and of sharabha:

http://www.arthistory.upenn.edu/narasimha/pahari.jpg

http://www.shivaya.biz/i/Product%20Images/Sharaba_CD.gif

 

The episode of sharabha seemed to have caused heated clashes between shaivas & vaishnavas.

Regards, Kasturi Rangan .K

 

ramanuja

Send an Instant Message "tavaradhan"

Mon, 27 Sep 2004 02:29:38 -0000

[ramanuja] Re: alleged mention of vinAyaka worship in vaishNavite scriptures

 

srI kastUri rangan wrote: --- > This is a speculation of Shri SMS Chari. Having

noting the non- precedence of installing mUrtis of gurus & acharyas and having

observed the absence of anya-devata sannidhis in vishnu temples, despite the

references of the same in Vaishnava agamas, he should have done a basic

arithmetic.

 

I have observed the amman sannidhi in Tirukkovilur temple. It does not seem to

have been an installation as per agamas. I am open to correction on this.

----- The "amman" sannadhi in thiru-k-kOvilUr is that of vishNu durga. The

presence of this sannadhi is even mentioned in thirunedundhaaNdakam - in the

7th paasuram (vaRpudaiya varai nedunthOL). This paasuram

describes thiru-k-kOvilUr and its greatness.

 

One of the descriptions for thiru-k-kOvilUr is - "vindhai mEya kaRpudaiya

mada-k-kanni kaaval pooNda", the place which is guarded by the spinster who has

gnyAna (kaRpu, here), and who does not give up (paRRiRRu viddadhu irukkai). this

kanni is the vishNu durga, who is none other than the yOga mAyA of the Lord, and

was born just befor KrishNa was born to dEvaki (the child that flew from the

hands of kamsa, and warned him). the word vindhai mEya is also used to denote

the place in where vishNu durga

performed tapas to be given the kainkaryam of guarding a place of the Lord. The

above is clearly mentioned in the thirunedundhaaNdagam vyAkhyaanam of svAmi

periya vachchaan piLLai. Swami ES Bhoovarahaachaariaar has gracefully blessed

us with almost 250 hours of word by word upanyAsam on thirnedundhaaNdagam

commentary by svaami periyavachchaan piLLai. This set is available from Vedics,

and has 15 CDs consisting of MP3 files, and costs $70 (+ $10 S&H). Please see

www.vedics.net for more details. I recommend this to any person who is

interested in our sampradaayam; it is very easy to listen to, and is

appropriate for everyone.

 

aazhvaar emperumaanaar jeeyar thiruvadigaLE SaraNam.

adiyEn rAmAnuja dAsan, varadhan

 

ramanuja

Send an Instant Message "kasturirangan_k"

Mon, 27 Sep 2004 05:17:19 -0000

[ramanuja] Re: alleged mention of vinAyaka worship in vaishNavite scriptures

 

Shri Varadhan wrote -- > can you provide justification for the above paragraph?

I would like > to know the following > > (i) the exact verses in the jayAkhya &

sanatkumAra > samhitas mentioning what you are quoting > (ii) What the "Worship"

entails

Preliminary references: sources:

1. Tantrasangraha (part 3), Yogatantra-granthamala volume 6, edited by Dr.

Ramaprasada Tripathý (Varanasi: Sampurnanand Sanskrit Vishvavidyalaya, 1979).

2. jayAkhya saMhita; Baroda Sayajirao Gaekwad Oriental Library Series; 1931.

7.44 onwards is a vidhi on gaNapati upAsana. The same patala has worship of

saraswati & kshetrapAla as well as vishvaksena (i.e. vishvaksena is different

from gaNapati). referesthUlA~NgaM ekadamShTraM ca lamboDaraM gajAnanaM |

kesareShva~NgaShaTkaM ca patratrayagataM nyaset dhyAyeccaMpaka varNAbhaM

baddhapadmAsanaM dvija | karnikAyAM tripatre.abje rakte ShaTkesare shubhe 7.44

(Allusion to gaNapati yantra)

 

Sanatkumara samhita 10.23-29 are the mantras recommended for the worship of

rudra. The vidhi is given as addition of pranava in the beginning & namaH in

the end for japa of rudra mantras. These mantras are from maitrayaniya samhita,

and a variation of these occur in mahanarayana upanishad. If possible, I'll

gather more consolidated references.

 

Thanks & Regards, Kasturi Rangan .K

 

ramanuja

Send an Instant Message "kasturirangan_k"

Mon, 27 Sep 2004 16:25:36 -0000

[ramanuja] Re: alleged mention of vinAyaka worship in vaishNavite scriptures

 

shrI varadhan wrote --- > On a preliminary look at it (from the version present

on > granthamandira.org), it looks like the first portion of the 10th chapter

is a chapter on how to make different maalaas, and how to purify the maalaas.

The 10.23 - 10.29 you quoted above seems to be mantras that are ordained to

purify the mala. Please look carefully at 23 - Having consecrated the mala, one

has to do a japa on manu. BTW, it is consecration and not simply a purification

(like the rules purification of cloth, silk, gold,

utensils in dharma sutras and manusmriti). Pay attention to 25 - "Add praNava in

the beginning and namaH in the end and do a japa of the following" - This is an

injunction to perform a japa, which I think, very well falls in the realm of

"worship". The subsequent rudra mantras with variations are found in

mahanArAyaNa itself - "vAmadevAya namaH jyeshTAya namaH rudrAya namaH...." and

ends with rudra gayatri. This is followed by yet another injunction of doing a

japa on sadashiva by adding praNava & namaH in front & back. So, the vidhi

seems to be the japa of rudra mantras with the mala after consecration.

Regards, Kasturi Rangan .K

 

To:

oppiliappan, andavan, ramanuja

 

"ThiruppathyRaguveeradayal" <rajamragu (AT) sancharnet (DOT) in>

Date:

Thu, 18 Aug 2005 13:07:47 +0530

Subject:

[ramanuja] THIRUPPULANIYUM THIRUKKURALUM

Top of Form

Bottom of Form

Adiyen dasasya vignapanam. Almost all of us know the Sthalapuranam and other

details of the Divyadesam Thiruppullani. But many of us may not be knowing that

very great Tamil scholors have sung many hymns in praise of Sri Adhi Jagannatha

Perumal there and quite interestingly they had not identified themselves.

I am giving below a sample from one of such works. The title is "Thiruppullani

Maalai" in which the unknown author had selected one Thirukkural from each of

the 133 Adhikarams and put them in "kattaLai kalitthurai" veNba form and

written the hymns. Really a very wonderful and enjoyable work.

 

______The Samples________

 

1) viNNanRu viNNInRu poyppin virineer viyanulakath

thuNNInRu DaRRumpasi yenalARpullai yoorinmazhai

vaNNamsiran thavanvanthu aruLAviDil vADumuyirth

thaNNam payirenarkku iyamuNDO icchakathalatthE.

2)

ponnAttu iRaiyODu ayirANi pORRum ambOrukapoo

minnAtku nAyakam ennum pullAniyil veeRRirukkum

annArkku aDiyavar solvar aZhukkARu avA vekuL

innAcchol nAngum izhukkA iyanRathu aRam enavE

 

3) pazhukkum pazhamozhi pArozhukkam vizhuppam tharalA

ozhukkam uyirinum OmbappaDum enRu uraipparnenjE

sezhikkum thiruppullaimAl patthatthanbiR RirunthuvaiyEl

izhukkamillAmai ozhukkam vizhuppamellAm tharumE

 

I am trying to send all the 133 veNbas in pdf format so that it can be

enjoyed more. If anybody is more interested The Diwan and Administrative

Secretary, Ramanathapuram Samasthanam and Devasthanam, Ramanathapuram (Ph:+91

4567 221213 Email : ramanathapuramrsd (AT) sancharnet (DOT) in) may directly be contacted

to receive the book titled "PULLAI NOORRIrATTU" in 2 volumes

 

Adiyen,

Dasan,

T.Raguveeradayal

Thiruppullani

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