Guest guest Posted October 28, 2006 Report Share Posted October 28, 2006 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ============================================================= SRI RANGA SRI VOL.08 / ISSUE # 04 dated 27th October 2006 ============================================================= EDITORIAL Dear Bhagavatas: MOVING TO CLEVELAND, OHIO This is to inform you that I will be leaving for Cleveland, Ohio on Monday the 30th October 2006. My address at Cleveland for contacts is 25807 Iris Court, Westlake, OH-44145 Phone # (440) 716- 0771 Cell # (770) 876- 9188 (PLEASE NOTE THE ABOVE CHANGE OF ADDRESS AND PHONE #) My personal email address remains the same, namely, Ramanbil (AT) hotmail (DOT) com -- When I met asmad Achaaryan, Srimad Andavan, Poundarikapuram Swami Asramam, Srirangam, during my recent trip, he was pleased to learn that I was giving Tele-Upanyasams on Tiruppavai last year. H.H. suggested that I should give similar Tele-Upanyasams on Srimad RaamaayaNam. Bhagavatas in Atlanta who came to know of this, proposed to arrange for my series of Tele-Upanyaasam talks on “Srimad RaamaayaNam at the “Hindu Temple of Atlanta” on 9 successive Sundays from December 2006. Therefore, I hope to be back at Atlanta around Thanksgiving Day (end of November 2006).Please await a further announcement in this regard. Sri Madhava Kannan Swami, Co-Moderator of “Sri Ranga Sri” will hold charge as “Editor and Publisher” of the Journal, in my absence. Dasoham Anbil Ramaswamy ======================================================================IN THIS ISSUE: 1. IMPORTANT DAYS IN AIPPASI (TULA MONTH) BY SRI MADHAVA KANNAN SWAMI, SINGAPORE CO-MODERATOR OF “SRI RANGA SRI” 2. “THE MIGHTY AND THE ALMIGHTY – A CLASH OF WILLS? – Part-3” BY ANBIL RAMASWAMY (This is from my talk at Sri Hayagrivar Temple, Pondicherry on 31st May 2006) 3."DRAMIDOPANISHAD TATPARYA RATNAVALI" – PART- 4”: BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO 4. “MAAL UGANDHA AASIRIYAR – LIFE AND WORKS OF AZHWARS Part – 1- BY SRI MADHAVA KANNAN SWAMI, SINGAPORE CO-MODERATOR OF “SRI RANGA SRI” ============================================================ ISSUES RELEASED With this issue, about 231 Regular issues of SRS have been released so far, apart from numerous “Special Issues” as indicated below: 27 Issues of Vol. 1 15 Issues of Vol. 2 42 Issues of Vol. 3 35 Issues of Vol. 4 28 Issues of Vol. 5 30 Issues of Vol. 6 50 Issues of Vol. 7 and 04 Issues of Vol. 8 ---- These issues have been archived for public view at - By Sri Diwakar Kannan (diwakark@xxxx) You may also view the archives at http://www.ibiblio.org/sripedia maintainedBy Sri Srinivasan Sriram (ajiva_rts@xxxx) We strongly urge you to kindly peruse the "Regular Issues" archived in the Files Section and view the Contents at srsindex.html (Not the individual postings allowed for encouraging "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of “Sri Ranga Sri” - Tell your friends to join by sending an email to Srirangasri- IF NOT: Tell us, as to how we may improve. Ever at your service Moderator “Sri Ranga Sri” ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ======================================================================IMPORTANT DAYS IN AIPPASI (TULA MONTH) BY SRI MADHAVA KANNAN SWAMI, SINGAPORE, CO-MODERATOR OF “SRI RANGA SRI” ---- VIYA VARSHA- AIPPASI MONTH October 18, 2006- Wednesday -Aippasi 1- Aipaasi month begins- thula vishu puNya kaalam October 20, 2006-Friday- Chathurthasi- Naraga chathurthasi snaanam October 21, 2006- Saturday- Sarva amavaasyai- Deepavali Festival of lights October 27, 2006- Friday- Moolam Star – Sri Manavala maamunigaL Thirunakshathram October 28, 2006- Saturday- Pooradam Star- Sri VishvaksEnar Thirunakshathram October 29, 2006- Sunday- Utthiraadam Star- ThirutthuRaipooNdi Andavan Thirunakshathram October 30, 2006- Monday- ThiruvONam Star- Poigai AzhwAr Thirunakshathram October 31, 2006- Tuesday- Avittam Star- BhoothatthAzhwAr Thirunakshathram November 1, 2006- Wednesday- Sadhayam Star- pEyAzhwAr Thirunakshathram November 2, 2006- Thursday- Vaishnava Ekadasi November 16, 2006- Thursday- Ekadasi “Kaartthigai maasam begins [VishNupathi puNya Kaalam] ====================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx====================================================================== 2. “THE MIGHTY AND THE ALMIGHTY – A CLASH OF WILLS? – Part - 3” BY ANBIL RAMASWAMY ---- (This is from my talk at Sri Hayagrivar Temple, Pondicherry on 31st May 2006) ---- (Excerpts from Chapter 11 of “Hinduism Rediscovered” by Anbil Ramaswamy) ---- ICHCHA SAKTI, CHITTA SAKTI, KRIYA SAKTI “In order that the souls may discern the way to shape their future, God has provided them with 3 kinds of powers Ichca Sakti, Chitta Sakti and Kriya (Or Pravritti) Sakti. 'ICHCHA SAKTI' (Power to desire) – This is essentially the function of the mind (manas) - Desire for Life, Health, Wealth, Power, Sex, Food, Enjoyment etc. When the mind comes into contact with the 'Bhoga vishayas' (objects of enjoyment) it develops Ichcha or desire. Desire is not bad in itself. But, the objects of desire and the means to obtain them may not always be good. If they are good, it will lead to a chain of action that would create good Agami Karma and this would modify the Sanchita karma. If they are bad, it will lead to a different chain of action resulting in adverse 'Agami Karma' which in turn would affect adversely the Sanchita karma. 'CHITTA SAKTI' (Power of wisdom). This refers to the 'sixth sense' in human beings which differentiates them from beasts. This is also called 'Buddhi'(Intellect). In common parlance it can be defined as the power to discriminate between good and evil (i.e) Intellect as distinct from mind. The mind is subject to moods or Ahankara (Deceit) which blinds one's vision to right and wrong. The Chitta sakti is also assisted by conscience "Antah-karaNa" in weighing the pros and cons in any situation - whether good or bad. And, the Saastras provide the guidelines as to what constitutes good and what constitutes bad and helps in regulating conduct. Mind is said to be a conglomeration of 4 faculties. MANAS: The receiving agent of all impressions coming through senses directly and may be called the 'antenna'. BUDDHI: Plays the role of sorting, sifting, analyzing and concluding. AHAMKARA: or Ego which is the feeling of "I-ness" that which claims agencyfor every thought and deed. CHITTHA: The 'subconscious' which stores up all impressions and keeps them ready for retrieval in action. This Chitta is also called the 'little inner voice' as Mahatma Gandhiji would put it. In other words, it is the manifestation of the 'Antaryaami' - (the divine presence residing in the heart of every soul). It is this Chitta that definitely indicates what should be done and what not in given circumstances based on the analysis and conclusions provided by Buddhi. Mind is a reservoir brimful with dirty Vasanas that cannot be wished or washed away or sublimated by waving a magic wand or ordered to vanish by crying 'Avaunt'. The only way to neutralize the toxic effects of its contents is by pouring in 'Vasanas' of the opposite kind (i.e) pure, ennobling, elevating thoughts, words and deeds which alone can uplift and lead the soul on to the path of divine perception. Mind is not a sinner by itself. It is a sinner on account of its Vasanas. Mind with the sense or ego (Self deceit) in him is a sinner. Rid of these impurities, the mind is divine. Mind is said to have three tendencies:- First, it leaves the present and constantly revels in the past or in the future. Second, it desires to have something that is not available Third, once it gets what it desires, it develops a strong attachment to it and undergoes a syndrome of 'possession' and if it does not get it, it generates within itself a disappointment and consequent anger. 'KRIYA OR PRAVRITTI SAKTI' Power of Action): That which allows a world of freedom to the soul either to accept or reject the dictates of conscience and proceed with action. If it decides to act according to the injunctions, such acts result in 'PuNya'. If it decides to act against the injunctions such acts incur 'Papa', the consequences of which the soul has to suffer either in this life itself or in future lives. When we buy, say, a computer or any gadget, they provide us with the User's Manual with a list of "Do's and Don'ts". If we follow the instructions, the gadgets work alright. If we do not, and misuse or abuse the gadgets, they might not work but might even explode causing damage. The Saastras are like the user's manual and our lives are like gadgets. It is up to us to save or ruin our lives by the proper or improper use of the Saktis endowed to us with reference to the Saastric codes of conduct. A father gives his two sons one million each. And instructs them as to how to use the amount so that they can become billionaires and also cautions them how if they squander the capital, they will go down the drain. One follows the instructions and prospers; the other does just the opposite and ruins himself. God in his infinite mercy has endowed us with a body, soul and intelligence and has provided us with the 'Do's and Don'ts through the Saastras that govern every conceivable situation in life, like the father mentioned above. Since the father is to be praised for the money and the advice he gave and cannot be blamed for the plight of the prodigal son which was his making, the conduct or misdemeanor of individual soul rests with it and it will have to reap the consequences. When a cow is tethered with a rope, it can graze whatever is within its reach. It cannot move beyond the limits imposed but is quite free to graze grass or poison ivy or weeds that may lie within its ambit. Assuming also, that it has the power to differentiate between the edible and the in-edible, it will be for it to choose and enjoy or suffer as per its choice. This is another analogy which explains the role of man in the day-to-day affairs and the overall supervision of God. The more one understands and follows the Saastric injunctions, the sharper one's intellect would become and the movement towards God would be that quicker. It is here that ethics finds its place in religion where human effort at first appeared to be woefully inadequate. Man has freedom to obey or disobey God. Fate is only an infinitesimally small segment that has been blown out of proportion. We are born with a particular parentage of Vasanas, in a particular environment, in a particular sex. Our fate influences our tendencies acquired through the past actions. (e.g.) if I am not able to resist smoking, it is because my system is tuned to the smoking habit. And every action has a reaction. - People continue to smoke knowing full well that it most certainly kills -because of habit. This is the VASANA theory. Similarly, we come across the instance of a person convicted of counterfeiting currency, continued to discover means to procure infrastructure to use his 'know-how' in counterfeiting within his prison cell itself! This is the 'Vasana' that he has refused to shed in spite of the punishment. 'Once bitten' by a scorpion one becomes 'twice shy' and looks for scorpions in every nook and corner; one who finds a gold ring on the way, gets habituated to looking “down to earth” for a golden treasure all the way. But, Fate does not act anything beyond conditioning tendencies. All else is in your hands in this life. You have TOTAL FREE WILL to turn TO God or AWAY FROM God. But if you do surrender to him wholeheartedly and unconditionally, He promises that he will take care of your "YOGA" and "KSHEMA" "Those people who not being mindful of anything else, think of me and worship me well - the prosperity and welfare of those who are desirous of being ever united with me, I look after and carry on" BG 9 / 22 "Ananyas chintayanto mam / Ye janah paryupasathe tEshaam Nityabhiyuktanaam / Yogakshemam vahamyaham ---- To Continue ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx===================================================================== 3. "DRAMIDOPANISHAD TATPARYA RATNAVALI" – PART- 4”: BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO ---- Slokam 2 of avatArikA: praj~nAkhye mantha Saile prathita guNa rucim netrayan sampradAyam tat-tal-labdhi-prasaktaiH anupadhi vibhudhaiH arthito ve’nkaTeSaH | talpam kalpAnta yUnaH SaThajit Upanishad dugdha sindhum vimathnan grathnAti svAdu gAthAlahari daSa-SatI nirgatam ratna jAtam || Having thus declared the greatness of nammAzhvAr’ tiruvAimozhi as one that uplifts us from the cycle of birth and death, svAmi deSikan proceeds to outline his next step. Given that all works about bhagavAn deal with the enjoyment of His guNa-s, and given that a simple study of AzhvAr’s pAsuram-s should reveal these guNa-s, svAmi deSikan tells us what he plans to achieve through this work of his, in this second Slokam. The rationale for undertaking this work is given in this Slokam. There have been vyAkhyAna-s for tiruvAimozhi prior to svAmi deSikan, and specific guNa-s have been identified for the pattu-s, for the tiruvAimozhi, and even for specific pASuram-s. tirikkurugaip-pirAn piLLAn has identified guNa-s associated with each tiruvAimozhi in his ARAyirap-paDi vyAkhyAnam. PeriyavAccAn piLLai has identified guNa-s sung in each tiruvAimozhi for the first pattu. The IDu vyAkhyAnam describes the guNa-s sung by the different pattu-s in different places. However, there is no consistency between these different sources. Thus, the need was felt by the elders at the time of svAmi deSikan for an analysis of the guNa-s of bhagavAn that are specifically sung in each aspect of tiruvAimozhi. It is to fulfill this need that svAmi deSikan undertook this effort. - ve’nkaTeSah – (The author) tUppul ve’nkaTa nAthan - tat-tal-labdhi prasaktaih anupadhi vibudhaih arthitah – having been requested by scholars who were greatly desirous of knowing the principal guNa of bhagavAn that is sung by the AzhvAr in each pattu, in each tiruvAimozhi, and in each pASuram - praj~nAkhye – using the ocean of knowledge received from his illustrious AcArya-s - manthaSaile – as the churning rod that is huge like a mountain - prathita guNa rucim sampradAyam netrayan – using the sacred tradition imparted by the AcArya-s in specifically enjoying the kalyANa guNa-s of emperumAn as the rope to churn this mountain of knowledge - SaThajit Upanishad dugdha sindhum vimathnan – churning the Milky-ocean in the form of AzhvAr’s tiruvAimozhi that is an Upanishad (vedAntic work) - svAdu gAdhA lahari daSa SatI nirgatam ratna jAtam – and using the most enjoyable thousand precious stones that came out through the thousand waves that rose in the form of the thousand pASuram-s of AzhvAr - grathnAti – has strung them together (in the form of this composition. Thus, this work becomes a ratnAvaLi). The term ‘guNa-ruci’ in the Slokam means ‘the desire to know and enjoy the specific guNa that is primarily brought out in each pASuram, in each tiruvAimozhi, and in each pattu’. ‘sampradAyam netrayan’ can be understood as ‘using strictly traditional methods of analysis’. ‘tat-tal-labdhI prasaktaih’ refers to the situation that the gunanubhavam (enjoyment of bhagavASn’s guNa-s) are scattered in a few grantha-s, and is incomplete and inconsistent, and hence has led to the desire to know and enjoy the complete set of guNa-s of bhagavAn that are sung in tiruvAimozhi. This is explained further in the next paragraph. It is well-known that bhagavAn acceded to the request of the deva-s for amRtam, and using the Mandara Mountain as the churning rod and vAsuki as the churning rope, He churned the Milk Ocean that serves as the support for His bed, and got the amRtam (nectar) for the deva-s. Similarly, svAmi deSikan accedes to the request of the learned elders of his time, uses the mountain of knowledge that has been acquired by him from his AcArya-s as the churning rod, uses the strict methods of analysis based on sampradAyam (tradition) passed on to him by his AcArya-s as his churning rope, churns the milk ocean called tiruvAimozhi that serves as the support for Him like a comfortable bed for all time, and draws out the 1000 gems (ratna-s) from the thousand pASuram-s which are the nectar coming out of this ocean. BhagavAn gives the nectar He got to all the deva-s; and svAmi deSikan gives this ratnAvaLi to all the devotees. The deep regard that svAmi deSikan had for tiruvAimozhi grantham is revealed by his use of the term ‘SaThajit Upanishad dugdha sindhu’ to refer to tiruvAimozhi – AzhvAr’s work is an Upanishad itself (the dramiDopanishad), that gives the summary of all the veda-s. One cannot but help notice the deep devotion that svAmi deSikan has for his AcArya-s. This is an important part of our sampradAyam. SvAmi deSikan credits his AcArya-s for the knowledge he possesses, and he credits his AcArya-s for the analytical principles and approach that he is going to follow in digging out the gems from AzhvAr’s pASuram-s. AcArya bhakti is the key requirement for all of us in attaining emperumAn. There are those who are confused as to who the Supreme Deity is according to nammAzhvAr. This is partly based on an incorrect understanding of the meaning of AzhvAr’s words in pASuram-s such as – ‘muniyE! nAn muganE! mukkaNNappA!’, ‘ariyai ayanai aranai alaRRi’ etc. Though the question that is raised by some may seem strange to us, AzhvAr himself points out that there is lot of confusion on who the Supreme Deity is in the minds of people, and repeatedly points out that SrIman nArAyaNa is the only One who can be the Supreme Deity, and no one else. svAmi deSikan points out in his very first Slokam that AzhvAr’s tiruvAimozhi reveals to us the wealth that is ‘emperumAn who is inseparably associated with SrI’ – ramA sannidhAnam nidhAnam’. In this second Slokam, he is pointing out that tiruvAimozhi is the milk ocean in which the never-aging SrIman nArAyaNa who is a youth even at the time of praLaya, reclines for all time – SaThajit Upanishad dugdha sindhu: kalpAnta yUnah talpam ---- To Continue ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx===================================================================== 4. MAAL UGANDHA AASIRIYAR- LIFE AND WORKS OF AZHWARS – Part 1” BY SRI MADHAVA KANNAN SWAMI, SINGAPORE, CO-MODERATOR OF “SRI RANGA SRI” ---- SrimAn vEnkata nAthArya kavi tArkika kEsari / vEdAntAchArya varyOmE sannidatthAm sadA hridi // RamAnuja dayA pAtram gnAna vairAgya bhooshaNam/ srimadh vEnkata nAthAryam vandhE vEdhantha dEsikam// Lakshmi nATha samArambhAm nATha yAmuna madhyamAm/ Asmadh AchArya paryanthAm vandhE guru paramparAm// “poigaimuni bhoothathAr pEyAzhwAr thaN porunalvarum kurukEsan vittuchitthan/ tuyya kulasEkaran naM pANanAthan thondar adip podi mazhisai vandha jOthi/ vaiyamellAm marai viLanga vALvEl Endhum mangaiyar kOn enRivargaL magizhndhu pAdum/ seyyatamizh mAlaigaL nAm theLiyavOdhith theLiyAdha maRai nilaNgaL theliginRomE/” (From AdhikAra sangraham by Srimad vEdAntha Desikan) Divya Prabandham - the four thousand Tamil devotional hymns (pAsurams) or holy collects sung by the Divine Ten AzhwArs, Sri Andal and Sri Madhurakavi AzhwAr and Sri Thiruvarangatthu Amudhanaar are reverentially praised as 4000 and Tamil Vedas. They are called Vedas because they reflect the relevant portions of Vedas in unambiguous terms and they do not speak of anything other than Vedas, directly or indirectly. The PAsurams of the AzhwArs and Sri Andal praise the Lord with His Divine consort in his varied incarnations, expressing the depth of devotion in which they were immersed, their divine experiences and also praying for the eternal bliss of association with Him and service to Him. Sri Madhurakavi AzhwAr’s 11 verses [pAsurams] were in praise of his Achaarya Sri NammAzhwAr and Sri Thiruvarangatthu Amudhanaar’s 108 pAsurams on Sri Ramanujacharya’s glories are also in 4000. (These 108 PAsurams of Amudhanaar were added later into this 4000). Owing to the great esteem in which Sri NammAzhwAr and Sri Ramanujar are held in the tradition of Acharyas, the PAsurams extolling them are also included in the four thousand devotional hymns worshipping the Lord. Before we outline their number of pAsurams (as to how it gets added to 4000, let us see their origin and dates of birth. Tradition assigns high antiquity to the AzhwArs taking them to 4200 BCE to 2700 BCE and also regards them as Divine incarnations (as amsaas of the Lord’s paraphernalia). According to guru paramparas, the first four AzhwArs namely Poigai AzhwAr, BhUtatthAzhwAr, PEyAzhwAr and Thirumazhisai AzhwAr were born at the end of Dwapara Yuga, which corresponds to 4200 BCE. Madhurakavi also is believed to be born in Dwapara yuga corresponding to 3200 BCE. NammAzhwAr, KulasekarAzhwAr, PeriyAzhwAr and ANdAL were born during the first century of Kaliyuga which approximates to 3103 BCE to 3003 BCE. The remaining three AzhwArs ThoNdaradippodi AzhwAr, ThiruppAN AzhwAr and Thirumangai AzhwAr took birth in the years of 298, 343 and 399 respectively in the Kaliyuga which corresponds to 2803, 2758 and 2702 BCE. (From A Govindacharya, the Holy lives of Alwars). However, the modern scholars have questioned these dates and assigned a period ranging from 5th to the 9th centuries CE on the basis of a few historical evidences, though there is no unanimity among them on the dates. Whatever it is the order in which they would have appeared is: 1, 2 and 3: Mudhal AzhwArs (First three AzhwArs- Poigai, BhUtha, PEy AzhwArs);[The Thirunakshathram- birthdays of these three Azhwaars are on Oct 30th Nov 1st and Nov 2nd on three consecutive days. Please read the wonderful article “Four is a crowd” by our Sri Sadagopan Iyengar Swami posted a few days ago] 4. Thirumazhisai AzhwAr, 5. Madhurakavi AzhwAr 6. NammAzhwAr 7. PeriyAzhwAr 8. AndAL 9. KulasekaraAzhwAr 10. ThoNdaradipodi AzhwAr 11. ThiruppAN AzhwAr and 12. [Kadai kuutti] Thirumangai AzhwAr It may be noted that Swami Desikan appeared on the first Thirunakshathram of first AzhwAr namely Poigai AzhwAr [in ThiruvONam] and ascended to Paramapadam on the Thirunakshathram of the last AzhwAr, Thirumangai AzhwAr in Karttigai. Further, the reference is there in Srimad Bhaagavatam to the birth of these AzhwArs: In the beginning of Kaliyuga, persons exclusively devoted to Narayana and endowed with spiritual knowledge will be born here and there but in large numbers in the land of the Draavidas where the flow of rivers ThaamaraparaNi, Krtamaalaa (Vaigai), Payasvini (Paalaar), the holy river cauveri, and the MahaanadhI (PeriyaaRu), which runs westwards. kalau khalu Bhavishyanthi nArAyaNa parAyaNaa: kvachin kvachi mahAbhAga drAmidEsu cha bhUrisa: thAmaraparaNi nadI yatra krtamaalaa payasvinI: kAvErI cha mahAbhAgA prathIchI cha mahAnadhI (Srimad Bhaagavatam- XI-5- 38-39) It is to be noted that NammAzhwAr and Madhurakavi AzhwAr were born on the banks of ThamaraparaNi; PeriyAzhwAr and ANDAL in a place close to Vaigai (Madurai); Poigai AzhwAr, BhUthathAzhwAr, PeyAzhwAr, and Thirumazhisai AzhwAr near the Paalaar and ThoNdaradippodi AzhwAr, ThiruppAN AzhwAr, Thirumangai AzhwAr on the banks of the river Cauveri. The dates are not however relevant for enjoyment of their divine pAsurams of course. The important point is that they were all born before Sri Nathamuni (823 CE) and Ramanuja (1017 CE) who were greatly influenced by their pAsurams and teachings and after the periods of Agamas, the epics and the Puranas, as their PAsurams reflect the deep knowledge of these Agamas, epics and Puranas. Let us look at the count: A composer wise count of 4000 given by Swamy Sri Vedantha Desikan: (From Prabhandha Saaram - 15 and 16). I am giving just the meanings of the relevant Paasurams) If we keep a count of the 4000 Divya Prabandhams: 1. Mudhal AzhwArs (Poigai, BhudhathAzhwAr, and PeyAzhwAr) sang 300; (mudhal, irandaam and moonRaam nooranthaadhi- 100 each) 2. Thirumazhisai AzhwAr sang 216 (120- Thirucchandha viruttham; 96- Naanmukhan Thiruvandhaathi) 3. MaaRan (Sri NaamAzhwAr) sang 1296 as the essence of Vedas containing true spiritual teachings-[ Thiruviruttham- 100; Thiruvaaasiriyam- 7; Periya ThiruvandhAthi- 87; Thiruvaaymozhi- 1102; ] 4. MadhurakavigaL (who showed the path of devotion to AchArya) sang 11 (Kanninun chRrutthambu); 5. Kulasekara AzhwAr (king of Vanji land) sang 105 (PerumAL Thirumozhi) 6. PeriyAzhwAr (Bhatta nAthan) sang 473 pAsurams which shines as the literature for music 7. Kodhai (Sri Andal) who was an incarnation of Sri BhUmi PiraaTTi Herself) sang 173 (ThiruppAvai-30; Naacchiyaar Thirumozhi- 143) 8. ThoNdar adippodi AzhwAr- (Patthar adippodi) sang fifty five (Thiruppalliyezhiucchi- 10; Thirumaalai- 45) 9. PaaNar (ThiruppANAzhwAr) sang 10 (Amalanaadhipiraan) 10. Parakalan (Thirumangai AzhwAr) sang 1253 in all praising the glorious Lord of Thirumalai Sri Srinivasan, the father of the world, [Periya Thirumozhi- 1084; ThirukkuRunthANDakam- 20; ThirunedunthANdakam- 30; ThiruvezhukkuRRirukkai- 1; SiRiya Thirumadal- 40; Periya Thirumadal- 78] 11. Sri Thiruvarangatthu Amudhanaar- (during Sri Ramanuja’s period) sang 108 pAsurams praising the beautiful Lotus Feet of YathirAjar (Sri Ramanuja) who showed us the path to mOksham (Salvation). Add the above: You get 4000. These four thousand hymns sung and left by these saints for the welfare of all in all directions of the world are the source of prosperity for the lives of ours -who are servants of the Lord and His devotees. The Naalaayiram (4000) is organized as follows: 1. FIRST 1000- PeriyAzhwAr Thirumozhi; ThiruppAvai; Naacchiyaar Thirumozhi; PerumAL Thirumozhi; Thirucchandha Viruttham; Thirumaalai; Thiruppalliyezhucchi; Amalanadhipiran; KaNNinun chIru tthaambhu; - nine works. (Total- 947 pAsurams) 2. Second 1000- Periya Thirumozhi; ThirukkuRunthANdakam; ThirunedunthANdakam; - three works (Total- 1134 pAsurams) 3. Third 1000- Thiruvaymozhi alone- (1102 pAsurams) 4. Fourth 1000- mudhal, iraNdaam and mooNraam nooRanthAdhi; Thirumazhisai AzhwAr’s naanmukhan ThiruvanthAdhi; Thiruviruttham; Thiruvaasiriyam; Periya ThiruvanthAthi; ThiruvezhukkuRRirukkai; SiRiya Thirumadal; Periya Thirumadal; Iraamaanusa NooRanthAthi (11 works- Total- 817 pAsurams) TOTAL- 4000. Now- if we notice; PeriyAzhwAr comes in the 6th chronologically; but still his Prabandhams are the first to be taken in 4000. WHY? 1.PeriyAzhwAr saw the PerumAL and Thaayar first, before reciting the pAsurams- Even PEy AzhwAr saw. ThirupPANAhwAr saw. NammAzwAr is in the AchArya lineage. It is He who blessed us with all 4000. He is also reported to be the “angi” while all other AzhwArs as “anga” parts of His ThirumEni (Body) His work should have been taken as the first. But, it is PeriyAzhwAr who sang PallAndu for PerumAL. 2. Sri ANDAL is the incarnation of PiraaTTi (BhUmi PiraaTTI). Hence, PiraaTTi should be given top preference. ThirupPAvai and Nacchiyaar Thirumozhi to be taken as the first in 4000. But AndAl would not have been happy to receive that special treatment. She would not be pleased because her AchArya (as claimed by her in each of her works - as Bhattar Piraan kodhai) PeriyAzhwAr should be given higher position than hers. That’s why first PeriyAzhwAr PAsurams and then immediately followed by AndAL’s works. 3. Who else can have the rarest distinction of being called Father in law of PerumAL? He needs to be in the TOP and the first position. 4. PeriyAzhwAr’s ThiruppallANDu is the meaning of PraNavam enshrined most beautifully. And the 4000 is the Tamil Vedas; hence, the praNavam (Thiruppallandu) is the beginning of 4000. Due to the above the PeriyAzhwAr’s works have been taken first in 4000. The first Ayiram (first 1000) is also considered as "PraNavam"; The second 1000 is considered as "namO" sabhdham; The Third 1000 is considered as "Narayana" sabhdham and The last 1000 is considered as the “Aya” sabhdham; thereby the whole 4000 is an elaboration of Thiru-AshTaakshara Mantram. Let us continue on the life history of these divine Saints – AzhwArs. Though adiyEn had posted the same few years ago, I would like to repost them as they are always sweet to be shared; and there are lots of new members who may not be aware of them. AzhwAr EmperumAnAr Desikan ThiruvaDigaLE SaraNam ----To Continue ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== Quote Link to comment Share on other sites More sharing options...
Guest guest Posted October 29, 2006 Report Share Posted October 29, 2006 SRI: SrImathE Ramanujaya nama: Dear Sri Govindarajan swamin You are correct... Sri Thirukkurugai Piraan PiLLAn Thirunakshathram falls on Pooraadam Aippasi.. Pl forgive me as I missed this. PILLAAN ( TIRUK KURUGAI PIRAAN PILLAAN): He was born in Aippasi -Pooraadam. He was declared as the Gnaana Putran of the Master. This is as per: Sri Vaishnava Acharya Parampara"- A special manuscript in the handwriting of Sri Paravakkotai Srimad Andavan, Sri Dopala Desika Maha Desikan- containing details from Prathama Acharya to Tirutturaippoondi Ramanuja Maha Desikan of Poundarika puram Asramam. (PPM) and Guide to Srivaishnavas" by Srirangam Siromani M.S.Rajagopalachariar and published by Sri Visishtadvaita Pracharini Sabha, Madras. (MSR) >From Acharya vamsa vruksham written by Sri Anbil Ramaswamy Swami Thanks for pointing the error Regards Namo Narayana dAsan madhavakkannan ************** Dasan, Adiyen would like inform that the Tirunakshatram of "Tirukkurugai piran pillan" who was deciple of Bhagavad Bhashyakarar, author of "Aarayirappadi" vyakyanam of Tiruvaimozhi was yesterday i.e. Saturday, 28th October 2006. Aippasi Pooradam. Adiyen noticed through the sanke panchangam but it is not listed here under. Am I correct ? whether it is on another month? The Sannidhi of T.P.Pillan sannadhi is situated in Srirangaraja veethi, close to Kanchi Devaperuman sannidhi maintained by Tatachariars. Dasan. Villiambakkam Govindarajan. On 28/10/06, Ram Anbil <Ramanbil (AT) hotmail (DOT) com> wrote: > SrimatE Raamaanujaaya Namaha // > SrimatE Nigamaanta Mahaa Desikaaya Namaha // > SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ > SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// > KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / > SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// > ============================================================= > SRI RANGA SRI VOL.08 / ISSUE # 04 dated 27th October 2006 > ============================================================= > EDITORIAL > Dear Bhagavatas: > MOVING TO CLEVELAND, OHIO > This is to inform you that I will be leaving for Cleveland, Ohio on > Monday the 30th October 2006. My address at Cleveland for contacts is > 25807 Iris Court, Westlake, OH-44145 > Phone # (440) 716- 0771 Cell # (770) 876- 9188 > (PLEASE NOTE THE ABOVE CHANGE OF ADDRESS AND PHONE #) > My personal email address remains the same, namely, Ramanbil (AT) hotmail (DOT) com > -- > When I met asmad Achaaryan, Srimad Andavan, Poundarikapuram Swami Asramam, > Srirangam, during my recent trip, he was pleased to learn that I was giving > Tele-Upanyasams on Tiruppavai last year. H.H. suggested that I should give > similar Tele-Upanyasams on Srimad RaamaayaNam. Bhagavatas in Atlanta who > came to know of this, proposed to arrange for my series of Tele-Upanyaasam > talks on "Srimad RaamaayaNam at the "Hindu Temple of Atlanta" on 9 > successive Sundays from December 2006. Therefore, I hope to be back at > Atlanta around Thanksgiving Day (end of November 2006).Please await a > further announcement in this regard. > > Sri Madhava Kannan Swami, Co-Moderator of "Sri Ranga Sri" will hold charge > as "Editor and Publisher" of the Journal, in my absence. > Dasoham > Anbil Ramaswamy > ======================================================================IN > THIS ISSUE: > 1. IMPORTANT DAYS IN AIPPASI (TULA MONTH) > BY SRI MADHAVA KANNAN SWAMI, SINGAPORE > CO-MODERATOR OF "SRI RANGA SRI" > 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.