Sri Manavala MamunikaL

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Sri Manavala MamunikaL

 

 

 

 

Sri Manavala mamunikal was the son of Thikalakidanthan thirunavirudayapiran thatharannan, a desciple of Sri Pillailokacarya, and Sriranga nacciyar. He was born in the town of kidaram in Tamilnadu, in the year 1370 AD. He was the first acarya to comment of the works of earlier acaryas.

His parents named him Azhakiya manavalan, after the Lord Himself. He learnt the Vedas, Vedangas and all other sastras from his father. He was was an outstanding student, who knew the Divya prabandhas, the Vedas and had a boundless knowledge of religion. He married at the proper time and lived as a true vaishnava. He moved to Alvar Tirunagari and became a sishya of Tiruvaymozhip pillai.

It is said that Manavala mamuni's devotion to Nammalvar, Ramanuja and to his own Acharya grew as he studied the Alvar's hymns and rahasyas at Alvar tirunagari. On observing his devotion to Ramanuja, Tiruvay mozhip pillai ordered the construction of a Shrine of Ramanuja at Tirunagari and appointed Manavala mamuni to take care of the activities at the shrine. During this time Manavala mamuni composed his first work Yatiraja Vimsati, twenty sanskrit stanzas in praise of Ramanuja. Tiruvaymozhip pillai read the works and gave him the title Yatindra Pravanar. Since that time onwards he was addressed Yatindra Pravanar. He had a son and named him Ramanujap pillai.

After the death of his guru, Tiruvaymozhip pillai, Manavala mamuni moved north to Srirangam with his family and his co-disciple Ramanuja Jeeyar (later to be known as Vanamaamalai Jeeyar). He was very well received at Srirangam in spite of some initial friction with Uttama Nampi who was in charge of the temple administration. Soon they patched up and Manavala mamuni started to institute some reforms at the temple, very much in line with what Ramanuja did. He started to research the manuscripts of earlier acharyas and had them restored and recopied. He went on a pilgrimage to Kanchi, Tirumalai and Sriperumpudur.

While in Kanchi he studied Sri Bhashya with Kitambi Nayanar, a disciple of Brahamatantra Svatantra Jeeyar. After his return to Srirangam he renounced his householder status and became a Sanyasin, concentrating on temple activities. He, soon, began giving discourses on Alvar's hymns and his list of disciples grew constantly. He took over and renovated the old math of Ramanuja, using clay from Pillai Lokacharya's house. He also ordered an idol of Pillai Lokacharya to be installed at Srirangam temple.

After some time he returned to Alvar Tirunagari and when trying to teach Acharya hrdayam, encountered some difficulties. So he decided to consult with Tirunarayanpurattay, who was a co-disciple of Tiruvaymozhip pillai. Ay was on his way to Alvar tirunagari to meet Manavalamamuni. They both met at the outskirts of Alvar Tirunagari and returned to Manavala mamuni's residence, and the later studied the secrets of the Acharya Hrdayam. It is said that, Manavala mamuni, during this time had many important disciples such as Kantadai annan, Prativadi bhayankaram anna, Erumbi appa, Appilai and Appillan.

Around 1430, Mamuni conducted a one year lecture series on Tiruvaymozhi according to all five commentaries. During these lectures a small boy stepped forward and uttered the verse that became to be known as Manavala mamuni's Taniyan

 

 

• srIsailesha dayaapaatram dIbhaktyAdi gunArnavam |
  YatIndrapravanam vande ramyajAmAtram munim ||

This was interpreted by the audience as a proclamation by the Lord Himself as the same verse was revealed through the archakas at Tirupati and Alakar koil. After this incident, Manavala mamuni started writing commentaries on the works of earlier acharyas, composed independent works and compiled source documentation and cross-referencing on some important works (all listed in the table above).

Yatindrapravana Prabhavam records that Manavala mamuni undertook many extensive pilgrimage from Tirumalai in the north to Madurai and Alvar tirunagari in the south. During one such trips, a local chieftain in Madurai, MahabalivAnanAtharayan became his devotee and donated a village which he renamed as Azhakiya manavaala naaloor. After his return to Srirangam, a dispute over the temple control arose between the Saivas and Vaishnavas at Alakar Koil. This ruler settled the dispute in favor of Vaishnavas and Manavala mamuni's appointee there, Ethiraja Jeeyar.

It is said that, while at a very old age, Manavala maamuni discoverd that part of Periyavachchaan pillai's commentary on Periyalvar Tirumozhi was missing. So he sent word to Tiruppanalvar Tattar Nayanar at Alvar tirunagari to come and help him complete the commentary. It is also noted that he composed the commentary on Acharya Hrdayam with great difficulty as his health was failing. When he became very ill, preventing him from worshiping at the temple, he dedicated one tamil stanza a day, expressing to Ramanuja his anguish at staying in this world and his eagerness to reach Vaikuntham. These collected verses became known as Arti Prabhantham, his last work.

Manavala mamuni had many disciples, however, the following eight were the chief disciples known as Ashtadiggajas (elephants of the eight directions): Vanamaamalai Jeeyar, Bhattar Piraan jeeyar, Tiruvengada jeeyar, Koil kanthaadai annan, Prathivaadhi bhayankaram annaa, Erumbi appaa, Appillai and Appillan. They and their disciples made many contributions to promoting Srivaishnavam.

[gokulkr]

Pancha Sthavam - Swamy KooratAzhwAn

 

 

 

 

"Varadaraja Sthavam"

is one among the "Pancha

Sthavam" composed by Swamy KoorathAlwan. THe other

were:

1)Sri VaikunTa Sthavam on Sri Paramapada nAthan

2)Sri Sthavam on Sri Mahalakshmi PirAttiyAr

3)AthimAnusha Sthavam on VibhavAvatAram emperumAn

4)Sri Sundara bhAgu Sthavam on ThirumAlirun chOlai

Kalazhagar-archAvatAram

5)Sri VaradarAja Sthavam on Sri Hastigiri pErarulAlan

Sri Sundara bhAgu sthavam was composed by ALwan when

he was in ThirumAlirunchOlai after he lost his eye

sight due to the atrocity committed by the cruel

King Kirumikanda Chozhan-Sri Vaishnava thvEshi-.

After the return of Swamy EmperumAnAr from ThirunArA

yana puram, Swamy Ramanujar requested Alwan to compose

one Sthavam on behalf of Hastigiri pErarulAlan to get

back his sight again.

Instead Alwan requested PerarulAlan to grant mOksham

to NAlUrAn (his sishyA) who committed bhAgavatha

apachAram, since NaalUrAn is responsible for lost of

his AchAryan eyesight. Such is the greatness of Swamy

KooratAlwan!! Thats why AmudanAr says that "Its

difficult to explain the vaibhavam of Alwan in any

language" in Ramanusa NooTTrandhAthi.

The above five Sthavams are together known as "Pancha

Sthavam". The greatness of these five were stated

by Sri ParAsara Bhattar in Swamy KooratAlwan's

thaniyan as:

"SrivathsachinhamisrEbhyONama ukthim adheemahE

yadhukthyas-thrayeekaNDE yaanthi MangaLasoothrathAm"

Meaning:

KooratthAzvAn's Sri Sookthis have attained the state of

ThirumAngalyam (auspicious thread worn by Sumangalis)

around the Vedha Maadha.We recite the word of Nama:for

the MahA PaNdithar,KurEsar with the same reverence as

we recite the sacred Veda manthrams.

-------------

From the above thaniyan, inspite of ALwar Sri Sookthis,

other AchArya Sri Sookthis, IthihAsam such as Ramayanam

Mahabharatam, PurAnams such as Vishnu Puranam,etc.,

Only Swamy KooratAlwan Sri Sookthis have attained the

state of ThirumAngalayam to Vedha Maadha. Such is the

greatness of the Pancha Sthavams and the composer Swamy

kooratAlwan !!

His works has to be read by all SriVaishnavites which

is delicious and sweet to recite. While reciting Sri

Varadaraja Sthavam, the experince brings Hastigiri

PerarulAn in fronts one's eye.

[gokulkr]

Sri Lakshmi Hayagreevar

The Thiru Aaradhanai Perumal - Sri Lakshmi Hayagreevar of Swami Desikar is installed in Thiruthanka (thoopul) divya desam in Kanchipuram.

[gokulkr]

 

 

</PRE>

 

 

sri:SrimadhE raamaanujaaya nama:thirumangaiyaazvaar aruLicceythathiruvezukooRRirukkaithaniyan_gaLemperumaanaar aruLiccheythavaivaaziparakaalan vaazhikalikanRi,vaazhi kuRaiyaloor vaazvEnthan, - vaazhiyarOmaayOnai vaaLvaliyaal manthirangoL mangaiyargOnthooyOn sudarmaana vEl!seeraar thiruvezu kooRRiruk kaiyennum senthamizaal,aaraa vamudhan kudanthaip piraan_than adiyiNaikkeez,Eraar maRaipporuL ellaam edutthu ivvulakuyyavEsEraamaR sonna aruLmaari paatham thuNain^amakkE.2672:oru pErunthi irumalarth thavisil,*orumuRai ayanai eenRanai,* orumuRai-irusudar meethinil iyangaa,* mummathiL-ilangai irukaal vaLaiya,* orusilai-onRiya IreyiRRu azhalvaay vaaLiyin-attanai,* moovadi naanilam vEndi,*muppuri noolodu maanuriyilangu-maarvinin,* irupiRappu orumaaNaagi,*orumuRai eeradi, moovulaku aLandhanai,*naal_thisai nadunga anciRaip paRavai-ERi,* naalvaay mummathaththu irusevi-oruthani vEzhaththu aranthaiyai,* orun^aaL-irun^eer maduvuL theertthanai,* mutthee-naanmaRai aivagai vELvi,* aRuthozil-anthaNar vaNangum thanmaiyai,* aimpulan-agatthinuL seRutthu,* naan_gudan adakki-mukkuNaththu iraNdavai akaRRi,* onRinil-onRi ninRu,* ANGgu iru piRappaRuppOr-aRiyum thanmaiyai,* mukkaN naal_thOL-aivaay aravOdu* ARupothi sadaiyOn-aRivarum thanmaip perumaiyuL ninRanai,*Ezulaku eyiRRinil koNdanai,* kooRiya-aRusuvaip payanum Ayinai,* sudarvidum-aimpadai angaiyuL amarnthanai,* sunthara-naal_thOL mun^n^eer vaNNa,* nin Iradi-onRiya manatthaal,* orumathi mugatthu-mangaiyar iruvarum malarana,* angaiyil-muppozuthum varuda aRithuyil amarnthanai,*neRimuRai naalvagai varuNamum Ayinai,*mEthagum aimperum boothamum neeyE,*aRupatha_muralum koonthal kaaraNam*Ezvidai adangac seRRanai,* aRuvagaic-samayamum aRivaru nilaiyinai,* aimpaal-Othiyai Agath thirutthinai,* aRamudhal-naan_gu avaiyaay moortthi moonRaay*iruvagaip payanaay onRaay virinthu-ninRanai,* kunRaa madhumalarc sOlai-vaNkodip padappai,* varupunal ponni-maamaNi alaikkum,* sen^n^el oN_kazhanith-thigazvana muduttha,* kaRpOr purisaik-kanaka maaLikai,* nimirgodi visumbil-iLampiRai thuvakkum,* ## selvam malku then-thirukkudanthai,* anthaNar manthira moziyudan-vaNanga,* AdaravamaLiyil aRithuyil-amarntha parama,* nin adiyiNai paNivan-varumidar agala maaRRO vinaiyE. (2)thirumangaiyaazhvaar thiruvadigaLE saraNam.idaNGkoNda nenchathiNaNGkik kidappan* enrum ponnith-thadankoNda thaamarai sUzhum malarntha thaNpUNGkudanthai*vidaNGkoNda veNpal karunthuththi senkaN thazhalumizhvaay*padangoNda paampaNaip paLLi koNdaan thiruppaathangaLE.emperumaanaar thiruvadigaLE saraNam</PRE>

[gokulkr]

<TABLE title="Sri Andal" cellSpacing=0 cellPadding=0 width=619 border=0><TBODY><TR height=25><TD vAlign=center>Sri Andal

 

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Life story of Sri Andal:

The life story of Sri Andal is very well known in South India and to a few people in the north. However, a brief narrative is given here for the fresher. The Sri Vaishnava tradition holds that Sri Andal was found in the flower garden in kali yuga 98, Adi (Ashata month), Shukla Chathurthi, Tuesday with Puram star in SRIVILLPUTHUR in the Pandiya dynasty. Accordingly, her date of birth is 8th of June 3004 B.C. But modern historians fix a date the first half of the 8th century A.D. Be that as it may, our account follows the "Guru Parampara" tradition.

Upbringing of Sri Andal by Periyaazhvaar/Vishnuchithan:

As Sita was found by king Janaka, while tilling the land for doing yagna, Vishnuchitha (a great vedic scholar, poet, Vishnu devotee also known as Periyazhvar found the divine child under a tulasi plant while he was tending his nandavana(garden) in Srivilliputhur. He brought her up in simple and godly surroundings natural to a pious, vedic, dhwaija. The child prodigy thus fostered lovingly grew into a beautiful maiden and became an embodiment of love for Sri Krishna.

Sri Andal's love for Krishna/Sri Vatabhadrasayee:

Being a devotee of "Sri Vadabhatrasayee", the presiding deity of srivilliputhur, Vishnuchitha would weave a garland of tulasi leaves daily and keep it sacredly rolled in a flower basket so that he may, after attending to his other course, take the garland later to the temple for offering to the lord. The child “kodai”(Andal) in her profound innocence would take out the garland daily without her father's knowledge, adorn herself and look into the mirror to satisfy herself whether she was suitable bride to the lord and then would remove the garland and replace it in the basket in its original form. This was going on for days and without actually knowing that her daughter had adorned the garland around herself, Vishnuchitha would offer this to the deity who wore it beatifically.

One day to his surprise, Vishnucitha saw the child wearing the garland before he could take it to the temple. He was shocked for he considered this as a great defilement. He remonstrated her for this act. He fasted that day and did not offer the garland and was all repentant. But lo! What a surprise? At night, the lord appearing in dreams asked Vishnuchitha, why you did not offer me the tulasi wreath today? I am ever eager to have the things touched by my devotee. Think not Andal kodai to be a mere mortal.”

To his wonder Vishnuchitha found that tulasi wreath worn on the previous ay by Andal had not faded. But, was fresher than a freshly made garland. Thereafter, he offered the garland to the deity after being worn by Andal. The lord continued to give his the bliss of ineffable “darshan”. (Even today, this practice is being observed at the temple of Srivilliputhur.)

When Andal attained her marriageable age, her father was worried to find a suitable match for her. But, the divine child would not marry anyone except lord Krishna.

Therefore, Vishnuchitha narrated all the KALYANA GUNAS of all the Archa-Murthis of the one hundred and eight Sri Vaishnava Kshetras in India, so that she may for herself choose the deity. When she heard of the Soundarya of lord Sriranganatha, tears of joy came over her and her heart prayed to HIM to come and accept her in wedlock.

Wedlock of Sri Andal with Sri Ranganatha:

At this, Vishnuchitha, knowing not what to do, meditated. Sri ranganatha spoke to him in a dream: "Do not hesitate to offer your daughter to Me, for she is Bhudevi herself." Simultaneously the lord bade the sthanikas(officials in charge) of Srirangam to go to Srivilliputhur and bring Andal in a palanquin in all royalty.

 

King Vallabhadeva along with his retinue joined the procession from Srivilliputhur to Srirangam with Sri Andal in a palanquin.

The whole route was decorated on either sides with flowers and wreaths of finely weaved green saplings (called thoranam). As sri Andal entered the inner shrine of Sri Ranganatha, the magnetic beauty of the lord instantly attracted her. She boldly mounted up His serpent couch and joined the eternal lustrous light of Sri Ranganatha in the presence of the gathering.

Sri Andal's works:

To posterity, Sri Andal gave two gems as masterpieces:-

1. 
   
2. TIRUPPAVAI (30 verses)
   
3. NAACHIYAAR THIRUMOZHI (143 verses).

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[gokulkr]

 

 

Sita Upanishad

 

Om ! Gods ! With ears let us hear what is good;

Adorable ones ! With eyes let us see what is good.

With steady limbs, with bodies, praising,

Let us enjoy the life allotted by the gods.

May Indra, of wide renown, grant us well-being;

May Pusan, and all-gods, grant us well-being.

May Tarksya, of unhampered movement, grant us well-being.

May Brihaspati grant us well-being.

Om ! Peace ! Peace ! Peace !

 

1. The gods, indeed, said to Prajapati: who is Sita ? What is Her form ? Then Prajapati replied: She is Sita:

2. Being the first cause Sita is known as

Prakriti; of Pranava, too, She is cause

And so is named Prakriti.

3. Maya in very essence,

Is Sita, of three letters formed.

Called Vishnu, the world-seed,

And Maya, too, is the letter i.

4. The letter sa denotes truth immortal;

Achievement; Siva with his consort.

Ta denotes the Queen of Speech

United with Brahman, the Deliverer.

5. The Goddess who is the great Illusion, whose form is unmanifest, and who is denoted by ‘i’ becomes manifest, beauteous as the moon, faultless of limb, decked with ornamental garlands, pearls and other adornments.

6. At first, at the time of Vedic studies, She is essentially the clear Vedic speech. Secondly, on earth, at the tip of the plough She springs up, who, as the bliss of Brahman-realization, is ever present. Thirdly, as denoted by ‘i’ She becomes unmanifest. So is She Sita. Thus they explain in the text of the Saunakas.

7. By Srirama’s (light of total liberation) presence enabled

The universe She sustains;

All embodied beings

She brings forth, sustains and withdraws.

8. Sita must be known;

She is the first cause;

As Om is She that cause,

Declare the Brahman-knowers.

9. Now, therefore, inquiry into Brahman.

10. She here is all the Vedas; all the gods; all the worlds; all renown; all virtue; all ground, effect and cause; the great Beauty of the Lord of gods. She has a form which is different and yet the same. She is the essence of the intelligent and the inert. She is all, from Brahma to stocks and stones. She is embodied, owing to distinctions of attributes and activities. She assumes the forms of gods, sages, men and Gandharvas; of demons, fiends, spirits, ghosts, goblins, etc.; and of the elements, sense-organs, mind and the vital breaths.

11. That divine Being is threefold through Her power, namely the power of desire, the power of action, and the power of knowledge.

12. The power of desire is threefold: Sri, Bhumi and Nila. Auspiciousness is the form (of Sri); the power (of holiness) is the form (of Bhumi); the sun, the moon, and the fire are the forms (of Nila).

13. As the moon (She) is the mistress of the herbs; She is the tree of plenty, flowers, fruits, creepers and bowers; the mistress of medicinal plants and physicians; She is the divine draught of immortality, yielding the fruit of massive splendour. She satisfies the gods with ambrosia and the animals with grass on which, respectively, the gods and the animals live.

14. She illumines all worlds, day and night, in the garb of the sun, etc. As determinations of time, such as the smallest moment, hour, day with its eight divisions, day of the week, and night, as also the fortnight, month, season, six months, and year and as the prescriber of the term of human life as a hundred years, She manifests herself and is known as Delay and Speed. Thus wheel-like, She revolves as the wheel of Time, the wheel of Universe, etc.; comprising (all dimensions of time) from the moment up to fifty years of Brahma’s life. All the luminous temporal divisions are the specific determinations of this very Time, the container of all.

15. As fire is the food and drink of living beings, their hunger and thirst. As regards the gods, She has the form of sacrifice. As regards the herbs in the forest, She is the coolness and the warmth. Both inside and outside the fuel She dwells, eternal and fleeting.

16. The Goddess Sri assumes a threefold form in conformity with the Lord’s will for the protection of the world. That She is styled Sri and Lakshmi is known.

17. The Goddess Bhu is the Earth comprising the seven islands and the seas; the container and the contents of the fourteen worlds such as bhu, etc.; and her essence is Pranava.

18. Nila is festooned with lightnings. To nourish all herbs and living beings, She assumes all forms.

19. At the root of all the worlds, She assumes the form of Water, being known as ‘consisting of frogs’ and supporting the worlds.

20. The real form of the power of action (is as follows): From Hari’s mouth (proceeds) sound; from this sound ‘the drop’; thence, the syllable Om; from this syllable, distinctively proceeds the mount Rama, the abode of the Vaikhanasas. On that mount flourish manifold branches representing action and knowledge.

21. The primal science of

Vedas three, reveals all sense;

They are the ‘three’, comprising

Ric, Yajus and Saman.

22. Based on a fact, fourfold, they are called

The Ric, Yajus, Saman, Atharvan.

23. The ‘three’ are so famed as they

Concern the four priests, form texts

Of triple sense, lingas, and much else.

The Atharvan is, in essence,

Ric, Yajus and Saman, too.

24. Yet separated it is, being

In the main, of magic sense.

The Rig-Veda does flourish

In branches twenty-one.

25. The Yajus is well known

In nine and hundred various schools.

Saman has a thousand branches;

The Atharvan but forty.

26. The Vaikhanasa philosophy

With intuition is concerned;

With Vaikhanasa it is that

Sages ever engage themselves.

27. Rituals, Grammar, Phonetics, Etymology, Astronomy and Metre are the six limbs.

28. The minor limbs are Vedanta

And Mimamsa, the treatise on

Nyaya and Puranas upheld

By the knowers of the Law; so also

Of meditation (upasana) the chapters;

29. Ethics, of the Vedic lore all branches,

Tradition, Law upheld by Rishis great;

History and legend – these the Upangas.

30. The five minor Vedas are

Architecture and Archery,

Music, Medicine and Occult Thought (daivika).

31. The Discipline, the Rites, the Gloss, the Lore,

Conquest supreme of breath – these twenty-one

Are renowned as self-evident.

32. The word of Vishnu at first sprang forth

From Vaikhanasa as the Vedas three.

33. As of old from sage Vaikhanasa

The ‘three’ sprang forth –

Hear all from me.

The eternal Brahmic form is power to act.

34. The manifest power is but the memory of the Lord; its essence is manifestation and evolution, restriction and promotion, subsidence and upflaring. It is the cause of the patent and the latent, possessing all feet, limbs, faces, colours. It is at once different and non-different (from the Lord); the unfailing consort of the Lord, perpetually dependent on Him. She becomes patent and latent, and is called the manifest power because She is competent to bring about, through the (mere) closing and opening (of Her eye) creation, sustentation and retraction, suppression and promotion.

35. The power of desire is threefold. At the time of retraction, for the sake of rest, when She rests on the right side of the Lord’s chest, in the shape of Srivatsa, She is the power of Yoga.

36. The form of the Power of enjoyment is enjoyment. Associated with the Tree of Plenty, the wish-granting Cow, the wish-fulfilling Gem, and the nine Treasures such as the (precious) Conch and Lotus, She is impelled by the devotion of the worshipper, whether sought or unsought (to yield enjoyments) as a result of rites, compulsory or optional, like the Agnihotra; or as a result of (the eight ‘limbs’ of Yoga practice, namely) restraint, discipline, posture, control of breath, withdrawal, attention, meditation and contemplation; or as a result of worship of the Lord’s image in pinnacled temples; or as a result of ceremonial baths, etc.; or of the worship of manes, etc.; or as a result of giving food, drink, etc., for pleasing the Lord. (All this) is done (through the Power of enjoyment).

37. Now the Power of heroism, four-armed, (is described). She indicates by her gestures fearlessness and (the granting of) boons; She bears the lotus; crowned and bedecked, She is surrounded by all the gods; is bathed, at the foot of the Tree of Plenty, by four elephants, in ambrosial waters from jewelled pots. All divinities, Brahma and others, render obeisance to Her. She is vested with the eight miraculous powers such as becoming atomic in proportion; She is lauded by the wish-granting cow who is before Her; she is extolled by the Vedas, the Shastras, etc. Celestial nymphs like Jaya wait upon Her. The luminaries – the sun and the moon – shed splendour on Her. Tumburu, Narada and others sing of Her glory. The full moon and new moon days hold an umbrella over Her; two delightful beings hold the whisks. Svaha and Svadha fan Her. Bhrigu and other supernatural beings adore Her. The Goddess Lakshmi is seated on a divine Lion-Throne in the lotus posture, effectuating all causes and effects. The steady (image of) the Lord’s idea of differentiation, She beautifies. With tranquil eyes, adored by all the gods, She is known as the Beauty of Heroism. This is the Secret.

 

 

Om ! Gods ! With ears let us hear what is good;

Adorable ones ! With eyes let us see what is good.

With steady limbs, with bodies, praising,

Let us enjoy the life allotted by the gods.

May Indra, of wide renown, grant us well-being;

May Pusan, and all-gods, grant us well-being.

May Tarksya, of unhampered movement, grant us well-being.

May Brihaspati grant us well-being.

Om ! Peace ! Peace ! Peace !

 

Here ends the Sita Upanishad, included in the Atharva-Veda.

[gokulkr]

Hanumath Bhujanga Prayatha Stotram

 

 

[Prayer to Lord Hanuman in Bhujanga meter]

[Also Known as Anjaneya Bhujanga Stotram]

[Attributed to Adi Shankara - not in the list of Sankara’s Complete Works]

 

Prapannanuragam, prabha kanchanabham,

Jagat geetha souryam, thusharadri dairyam,

Thruneekruthya hethim ranodhyad vibhoothim,

Bhaje vayu puthram, pavithrath pavithram.1

 

I pray that son of the God of wind,

Who is the holiest among the holy,

Who loves his devotees,

Who shines like gold,

Whose heroism is sung by the world,

Who is as heroic as the cold mountain,

Who made the fire, look as small as the grass,

And got incomparable fame in the field of war.

 

Bhaje hemarambhavanenithyavasam,

Bhaje bala bhanu prabhacharu bhasam,

Bhaje chandrika kunda mandarahasam,

Bhaja santhatham ramabhoopaladasam.2

 

I always sing about him who,

Is always the servant of the king Rama,

Who lives daily in the golden orchard of banana,

Who has the same dazzle as the infant sun,

And whose smile is similar,

To the moon light, jasmine and mandara flowers.

 

Bhaje lakshmana prana raksha sudaksham,

Bhaje thoshitha sesha geervana paksham,

Bhaje gora sangrama seemahathaksham,

Bhaje rama namanu sampraptha laksham.3

 

I salute that Hanuman who showed great capability,

In saving the life of Lakshmana,

Who satisfied and made happy all the devas,

Who killed the asura called Aksha*,

At the end of a fierce battle,

And who has reached his grand aim,

By chanting the holy name of Rama.

*Aksha was the on of Ravana.

 

Krutha bheethi nadam kshithi kshiptha padam,

Ghanakrantha jangam kati sthodu jangam,

Ajandastha kesam bhjaslishta dasam,

Jaya sree sametham, bhaje ramadhootham. 4

 

I pray that victorious emissary of Rama,

Who heralded the promise of protection,

Who firmly stood on earth by his feet,

Who shook his hips and grew as tall as the skies,

And arrested all the directions within his arm length.

 

Chalath bala gathad brama chakravalam,

Kadorattahasath prabhinnaja bhandam,

Maha simha nada dwiseerna trilokam,

Bhaje chanjaneyam prabhum vajra kayam. 5

 

I pray that son of Anjana who is the lord,

With the body as hard as the diamond,

Who by the beat of his tail shook the horizon,

Who by his strong shout broke the universe,

And who by his lion like roar stifled all the three worlds.

 

Rane bheeshane megha nadadhi nadhe,

Sarosham samavapya soumithramamse,

Khaganaam ghanaanam suranam cha marge,

Natantham namantham hanumanthamede. 6

 

I meditate on that Hanuman,

Who in the horrific war against Megha nada*,

Full of horrific sound of sounds,

Carried the son of Sumithra,

And saluted and danced with frenzy,

In the path of birds, clouds and devas.

* Indrajit, the son of Ravana Who had voice like thunder.

 

Nakha pastha jambhari dambolidharam,

Karadwandwa nirdhooha karogra dandam,

Pada gatha bheethahi rajadhi vasam,

Rana kshobha daksham bhaje pingalaksham. 7

 

I pray that red eyed one,

Who has nails which are fiercer than,

The diamond mace of Lord Indra,

Who has hands much stronger than,

Than the fierce stick of god of death,

Who has fierce steps which make ,

The patala* world tremble with fear,

And who is great at the times of fierce warfare.

* Patala - The world underneath the earth.

 

Pradoshe prabhathe thada cha ardha rathre,

Shubangam jitha nanga leela prasangam,

Sada bhavayan manaseamum vadhedhya,

Ssa dhanyassa maanyo na chaasyopadasthe. 8

 

Whether it is dusk, dawn or midnight,

If one is clean and wins over his desires and passion,

And chants this prayer of Hanuman,

Meditating always on him,

He alone is blessed and a great man,

And will never be subject to any danger.

 

Viladwari bhoopalakadwari ghore,

Gaja vyagra simha kularanya bhage,

Saranyaya varnyaya devair namasthe,

Namasthe kapi sreshta rama priyaya. 9

 

Whether it is in the opening of caves,

Or in the gate of the kings palace,

Or in the dark forests full of,

Elephants, tigers and lion,

My salutations to the chief of monkeys,

Who is the darling of Rama,

And who is the God who takes care of his devotees.

 

Sudha sindhumuulangya sadhoni ssedhe,

Sudhandhapraknupthasudhamoushadhhestha,

Kshanadrona shaileyasarena nethum,

Bhavantham vina ko hi loke samartha. 10

 

In this whole world who but you are capable of,

Crossing the ocean in the pitch of dark at night,

And in a moment, bring the herb which gives life,

Protected by the Sudhandhas*, along with,

The peak of the drona mountain?

* The devas guarding the mountain and its herb.

 

Samudhram tharangadhi roudhram vinidhram,

Vilamghoru jhanga sthutha marthya sangha,

Nirathanga lankam vilankam vidhaya,

Pithevasi seethathitha papa hari.11

 

After crossing the fierce sea which is,

Always full of tides and enjoying the songs of praise,

Sung by the crowds of devas, you entered,

The city of Lanka which had no worries,

And you killed the goddess of Lanka,

And also consoled the sorrow of Sita like a father.

 

Remanadha Ramaam kshamanadha ramaam,

Yaso hethu bhootham visokam vidhaya,

Vanam santhahantham javaddhana vaanam,

Sada chinthaye sree hanumanthameva.12

 

I always think about that Hanuman,

Who consoled Goddess Sita, who is the wife of Rama,

Who was the reason for the fame of Rama, king of patience,

And who burnt and destroyed the forest of Rakshasas.

 

Jarabharatho bhooripeeda sareere,

Irooda ranaa rooda bhooriprathapa,

Bhavath pada bhakthim bhavad bhakthi rakthim,

Kuru sri hanumath prabho, may dayalo. 13

 

Since my body is full of creeping age and all its ills,

Hey Hanuman, You who have unalloyed fame,

Please create in me the devotion to your feet and,

Passion for such a devotion in my mind.

 

Udharantharangam sada rama bhaktham,

Samuddhanda vruthim dwishaddhanda lolam,

Amoghanubhavam thamougagna daksham,

Thanmath prabhavam Hanumantha meede.14

 

I meditate on that Hanuman,

Who has a very broad heart,

Who always has devotion to Lord Rama,

Who controls all his actions,

Who is the enemy of god of death,

Who is greatly merciful,

Who is capable of removing ,

Darkness created by ignorance,

And who exhibits the extreme limit of his strength.

 

Karothbhasi tangam kireetidhwajangam,

Hathaseshapangam rane nirvisangam,

Jwalath kundalangam trilokee mrukangam,

Ranath basma lankaam, Bhaje nishkalankam. 15

 

I pray that innocent Hanuman,

Who carries a hatchet in his hand,

Who is seen in the flag of Arjuna,

Who can remove all sins without a trace,

Who extremely shines in a battle,

Who wears dazzling ear studs,

Who is the moon to the three worlds,

And who made Lanka in to ash in the war.

 

Maha bhootha peedam mahothpada peedam,

Maha vyadhi peedam, mahadhipra peedam,

Hara swasritha bheeshta dana pradhayin,

Namasthe namasthe kapeendra prasathe. 16

 

Salutations and salutation to him,

Who is famous as the Indra among monkeys,

And who fulfills the wishes of his devotees,

With a humble request to

Put an end, to the great problems from ghosts,

To the Great dangers arising suddenly,

To the sufferings due to diseases,

And to the sufferings due to great sorrows.

 

Namasthe maha sathwa vahaya thubhyam,

Namasthe maha vajra rekhaya thubhyam,

Namasthe maha kalakalaaya thubhyam,

Namasthe maha deerga valaya thubhyam. 17

 

Salutations to Him who,

Is the great carrier of good qualities,

Salutations to Him who,

Is like a great diamond line,

Salutations to Him who,

Is the death to god of death,

And salutations to Him who,

Has a very long tail.

 

Namasthe mahasouri thulyaya thubhyam,

Namasthe phalee bhootha sooryaya thubhyam,

Namasthe maha marthya kayaya thubhyam,

Namasthe mahath brahma charyaya thubhyam. 18

 

Salutations to Him who,

Is a great warrior,

Salutations to Him who,

Thought that Sun is a fruit,

Salutations to Him who,

Wears the form of a man,

And salutations to Him who,

Observed the great vow of chastity*.

*Hanuman observed Brahmacharya

 

Hanumath bhujangam prabhatha prayathe,

Prayane pradhoshe padan vai satopi,

Vimukthwagha sangha sada rama bhaktha,

Kruthartho bhavishyathyupatha pramodha. 19

 

He who reads this prayer of Hanuman,

Either after dawn or before dusk,

Even if he is an adamant sinner,

Would get rid of all his sins,

Become a great devotee of Lord Rama,

And Would become greatly happy,

And also would be greatly proud of himself.

[gokulkr]

Sri Narasimhar - Mangalagiri

 

 

Temple Timings

 

Panakala Lakshmi Narasimha Swamy Temple Timings

 

Morning 07-00Opening the doors 07-00 to 07-30 Morning Archana 07-30 to 01-00Special Archana for the devotees and offering Panakam 01-00Maharnivedana 03-00Closing the doors

It is said that, in the evenings, Gods, and Sages worship the Lord. So, there is no Archana in the evenings.

 

 

Sri Lakshmi Narasimha Swamy Temple Timings

 

Morning 05-00Opening the doors 05-30Offering the Theertham 06-00Morning Archana 07-30Ghoshti (Using the theertham offering) 07-30 to 11-00 Special Archana for the devotees 11-30Maharnivedana 12-30Closing the doors Evening04-00Opening the doors 04-00 to 07-00Special Archana for the devotees 07-30Evening Archana, Harathi, Theertha Ghoshti 08-30Closing the doors Mangalagiri - The Auspicious Hill

 

Mangalagiri means The Auspicious Hill. This place is one of the 8 important Mahakshetrams (sacred places) in India. The eight places where Lord Vishnu manifested himself are (1) Sri Rangam (2) Srimushnam (3) Naimisam (4) Pushkaram (5) Salagamadri (6) Thothadri (7) Narayanasramam (8) Venkatadri. Thotadri is the present Mangalagiri. Lakshmi Devi has done tapas on this hill. That's why it got this name (The auspicious hill). There are three Narasimha Swamy temples in Mangalagiri. One is Panakala Narasimha Swamy on the hill. Another one is Lakshmi Narasimha Swamy at the foot of the temple. Third one is Gandala Narasimha Swamy at the top of the hill.

 

This shape of the hill looks like an elephant. From all the directions, the hill appears in the elephant shape only. There is an interesting legend to show as to how the mountain came into existence. Pariyatra, an ancient king had a son Hrasva Srungi visited all holy and sacred places to regain normal bodily stature and finally visited this holy place of Mangalagiri and stayed for three years performing penance. All the Devathas (Gods) advised him to stay at Mangalagiri and continue to do penance in praise of Lord Vishnu. The father of Hrasva Srungi came with his retinue to take back his son to his kingdom. But Hrasva Srungi took the shape of an elephant to become the abode of Lord Vishnu who is locally known as Panakala Lakshmi Narasimhaswamy.

 

The temple of Sri Panakala Lakshmi Narasimhaswamy is situated on the hill. On the right side of the steps provided to reach the temple, there is a stone inscription by Sri Krishnadeva Raya of Vijayanagar and a little further up, the foot prints of Mahaprabhu Chaitanya are to be seen. Midway on the steps there is a temple of Lord Panakala Lakshmi Narasimhaswamy there is only the face with the mouth widely opened. A dhwajasthambham was erected in front of the temple in 1955. Behind the temple there is the temple of Sri Lakshmi, to the west of which there is a tunnel which is believed to lead to Vundavalli caves on the banks of the Krishna. The stone inscription of the kings of Vijayanagar relate besides to the conquest of Rayalu over Kondapalli etc., that Siddhiraju Thimmarajayya Devara granted a total of 200 kunchams (10 kunchams make one acre) land in 28 villages of which Mangalagiri was one and gift of 40 kunchams by China Thirumalayya to Ramanujakutam.

 

The steps to the temple were constructed by Sri Channapragada Balaramadasu in 1890. There was a cave next the devi temple on the hill. It is said that, there is a way to Vundavalli from that cave, and the sages used to go by that way to take bath in Krishna River. Now, the cave is very dark, and the way could not be seen.

 

The Demon Namuchi

 

The Lord that has established himself on the hill is in the form of Narasimha (man-lion) which Lord Vishnu assumed to kill Hiranyakasipu, a rakshasa father of Prahlada, a great devotee. He is also called as Sudarsana Narasimhaswamy. The legend says that Namuchi, a Rakshasa after great penance obtained a boon from Brahma that he would not be killed by anything that is either wet or dry. He began to harass Indra and the Devathas. Encouraged and supported by Lord Vishnu, Indra commenced destroying the army of Rakshasa Namuchi, who did in a cave in Sukshmakaram (small size) giving up his sthulakaram (Physical manifestation). Indra dipped Sudarsanam, the disc of Lord Vishnu in the foam of the ocean and sent it into the cave. Lord Vishnu manifesting himself at the centre of the disc destroyed the Pranavayuvu (life breath) of the Rakshasa with the fire of his exhalation. He thus got the name of Sudarsana Narasimha. The blood that flowed from the body of the Rakshasa seemed to have formed into a pool at the foot of the hill which is known hill. The Devathas themselves were unable to withstand the fire of the anger of the Lord and they prayed for appeasement. The Lord took amrutam (nectar) and cooled down. It was in Krithayugam. The Lord said that he would be satisfied with ghee in Threthayugam, with milk in Dwaparayugam and with panakam(Jaggery water) in Kaliyugam. Hence the Lord is called in Kaliyugam as Panakala Lakshmi Narasimhaswamy.

 

Story in Threthayugam

 

In Threthayugam, the second of the four yugas, people who enjoyed in heaven as a result of their good deeds in the world are most unhappy to return to this world (when once the fruits of good deeds are exhausted, the soul has to come back to the world). They prayed Indra, the Lord of heaven to save them from the impending fate. Indra advised them to spend their time in the world at Mangalagiri to attain heaven again. In Krithayugam, the first of the four yugas when the sinners were few, Yamadharmaraja, the Lord of hell advised them to wash off their sins by doing penance at Mangalagiri. Mangalagiri is in existence from the beginning of the Universe with the names Anjanadri in Krithayugam, Thotadri in Threthayugam, Mangaladri and Mukthyadri in Dwaparayugam and Mangalagiri in Kaliyugam affording salvation to sinners also. In Krithayugam, Vaikhanasa Maharshi worshipped the Lord and his idol is worshipped even today in the temple. It is also believed that Lord Rama while departing for Vaikuntam after completing his mission in that incarnation advised Anjaneya to stay at Mangalagiri and after obtaining his blessings to remain in this world for ever. Anjaneya took his adobe at Mangalagiri as Kshetrapalaka.

 

Panakala Narasimha Swamy - God Who Drinks Panakam

 

It is said that here, god is self-existent. In the temple, there will be no statue of the god, but there is only mouth, widely opened to 15 cms. The mouth is covered by metal face of the god. The temple will be opened till afternoon only, with the belief that devatas will perform pujas in the night. The God takes jaggery water as offering by a conch. The Jaggery water is actually poured into the mouth of the Lord, a gargling sound is clearly audible as if the Lord is actually drinking it and the sound becomes shriller and shriller as and when the Lord is drinking. The sound will come to a stop after sometime and the balance of the jaggery water is thrown out. This phenomenon happens not once in a day but is a recurring feature during the course of the day as and when devotees offer panakam (jaggery water). It will be interesting to note that even a single ant is not traceable near the Lord nor around the temple in spite of the offering of so much jaggery water. As the offering of the panakam to the Lord is peculiar, the Lord here is called panakala Narasimhaswamy. There is a legend about the offering of the panakam (jaggery water) to the Lord. It is said that the hill was once a volcano. Sugar or jaggery water, it is said, neutralizes sulphur compounds found in a volcano and prevents a volcanic eruption.

 

Behind the temple there is the temple of Sri Lakshmi, to the west of which there is a natural cave. It is believed that it will lead to Undavalli caves on the banks of the Krishna river and the sages used to go to take bath in Krishna River. Now, the cave is very dark and the way could not be seen. We can reach the temple through steps-way on foot and also by road-way. The steps to the temple were constructed by Sri Channapragada Balarama Dasu in 1890. In 2004, ghat road had been constructed through which the pilgrims can reach the temple easily.

 

Laxmi Narasimha Swamy Temple

 

At the foot of the hill, there is another temple whose origin is traced to the time of Yudhishtira, the eldest of the pandavas. Yudhishtira is said to be the founder of the chief image of this temple and the deity here is called Sri Lakshmi Narasimha Swamy. In Vijayawada itself, which is 8 miles from Mangalagiri there is a hill called Indrakeeladri in which Arjuna is said to have done tapascharya (penance) in order to obtain the weapon Pasupata from Lord Siva. About 200 years back Raja Vasireddy Venkatadri Naidu who ruled from Amaravati as his capital constructed a stupendous gopuram (tower) on the eastern gate of the Lakshmi Narasimhaswamy. It is one of the highest gopurams in South India and only one of its type in this part of India. It is 153ft. in height and 49 feet wide with 11 storeys, and gates facing east and west. This great and imposing tower dwarfs the central shrine. The devoted patience of thousands of skilled craftsmen and the labour of many more apprentices which had gone into this great structure is a testimony to the religious fervour which characterized the builder. After constructing the gopuram, it was leaning towards one direction. The Kancheepuram Architects suggested to dig a tank opposite to the tower. After digging the tank, it is said that, the tower became straight.

 

The Image of the Lord in the form of Narasimha (man-lion) and that of Lakshmi Devi to his left are of stone. The garland of the Lord with 108 saligramams is of special significance here. Dakshanavrutha Sankham, a special conch believed to be one that was used by Lord Krishna and resented by the Maharaja Sarfoji of Tanjore, is one more possession of significance of the Lord. There is also an ancient ratha (temple car) belonging to the temple with ornamental wood carvings depicting the scenes from the great epics of Bharata, Bhagavatha and Ramayana. Thimmaraju Devaraju a military chieftain of the Vijayanagar rulers improved this temple. He had constructed prakarams (compound walls), mandapas, gopurams (towers), five images of Lord Bhairava, a festival chariot, ten varieties of courts for annual ceremonies, flower gardens lakes and tanks. He had also installed utsava vigrahas in the temple (metal images intended for being taken out in procession). To the north of the temple there is a temple of Sri Rajyalakshmi to the south that of Rama with Sita and Lakshmana and to the west vahanasala (the store house for the vehicles of which the golden garudavahanam, the silver Hanumanthavahanam and ponnavahanam are noteworthy). The Lakshmi narayana temple and the Anjaneya Mandiram in Pedda Bazar are the other places of worship in the town.

 

Gandalayam

 

On the top of the hill, there is no deity for the god. There is only facility to put a deepam. If anyone gets miseries, then they go there, lamp the deepam by cow ghee, and they lose the miseries. That lamp is visible from many villages.

 

Festivals

 

Sri Panakala Lakshmi Narasimha Swamy Brahmothsavam is very important annual festival. It is believed that the celebration was inaugurated by Dharmaraja at the behest of Lord Krishna. Pradyumna, the son of Lord Krishna, reqested his father to celebrate his birthday annualy for a sapthaham (seven days) from Phalguna Suddha Sapthami. Lord Krishna entrusted this work to Dharmaraja, the eldest of the pandavas who has the successor to the throne at Hasthinapura.

 

At present the festival is celebrated for 11 days commencing from phalguna sudda shasti (february - march). One day before Phalguna Suddha Purnima i.e. on Chaturdasi, here the marriage of Santha Narasimha Swamy, and Sridevi and Bhoodevi will be celebrated. They follow Agama sastra in this celebrations. Before the marriage, Chenchus celebrate on the occassion of Narasimha swamy marrying their daughter Chenchu Lakshmi. On that day night, Swamy comes by Sesha Vahanam and participate in Eduru Kola. The next day after the marriage is Purnima, on which the Holi festival is celebrated by indians. The same day, here, people celebrate Tirunalla, and about 1,00,000 people, local and from distant places congregate. On a big chariat, the Lord will go on procession and hundreds of devotees will pull this cart with fervour and enthusiasm.

 

Srirama Navami, Hanumajayanthi, Narasimhajayanthi, Vaikunta Ekadasi, and Mahasivarathri are other festivals which are celebrated here on a large scale. On Mahasivarathri, Lord will go on procession on a small chariot.

 

Ksheera Vruksham (The milk tree)

 

Ksheera vruksham (the milk tree) on the Mangalagiri hill is of great attraction particularly to the woman. The legend goes to say that king Sasibandi was advised by Narada to visit pilgrimages. King left the kingdom, and his queen, and started visiting pilgrimages. The queen came to know about this, and grew furious and cursed Narada to become a Ksheera vruksham on the hill within the easy reach of devotees, blessing women at its very sight, with property, children and washing off the sins they committed out of ignorance or oversight, for having ill-advised her husband to desert her and take to penance. Narada took this not as a curse but as a boon as it meant service to humanity, blessed the queen with happy life with her husband and a thousand children. Even today the milk tree is on the Mangalagiri hill and throughout the year thousands of women visit and worship the tree for begetting children.

 

There is a legend connected with the making of the procession idols of the temple. A repated goldsmith was appointed to make the procession images of the Lord. In spite of all his skill and care, the panchalohas (five metals) melted together in a huge crucible and smeared over the images to form a brilliant coating, the metals used to separate themselves and this bitter disappointment continued day after day. He began the process of burning one day after praying for the Lord's grace and heared a voice that success in his work required human sacrifice. Just then his son rushed to him and requested the father for water to quench his great thirst. He lifted his affectionate son and threw him into the molten mixture of the five metals and the body disappeared in no time. The amalgam was cast and beautiful icons of the Lord were then completed. After completing the work, the goldsmith thought about his son and called out in agony come my son and I will give you water to quench your thirst. It is believed that the body jumped out of the image and stood before his father.

 

Gali Gopuram (Tower)

 

Thoorpu Gali Gopuram (Tower on East Side) is the main attraction for the Lakshmi Narasimha Swamy temple. Vijayanagara kings constructed three storeys and Raja Vasireddy Venkatadri Naidu constructed another 8 storeys. Raja Vasireddy constructed this from 1807 to 1809. Height of this temple is 153 feet and width is 49 feet. It is very rare to find out towers which have less width, and more height like this tower. Utthara Gali Gopuram (Tower on North Side) is opened on the Vaikunta Ekadasi (Mukkoti) day. It was constructed by Rangapuram Jamindar Madapati Venkateswararao in 1911. When Padamati Gali Gopuram (Tower on West Side) was being constructed, accidentally some stones fell down and some workers died. By this incident, the work was stopped and had not been started till now. Dhakshina Gali Gopuram (Tower on South Side) was renovated in 1992 for Krishna pushkaras by the initiative of the Executive officer Sri Nootakki Kotaiah.

[gokulkr]

 

 

SrI kAmAsikAshTakam.

 

 

 

 

 

 

This stotram is about SrI nar*simha mUrti in the divya kshetram in kA~nci by

name vELukkai or veL irukkai. vEL in tamizh means "by One's own will";

irukkai means to be seated or to be located. Since perumAL made this His

place by His own will, the place is called tiru vEL irukkai. The samskr*t

name of this stotram echoes the same meaning - kAma - by His own will, AsikA

- being seated, ashTakam - consisting of 8 Sloka-s. PerumAL's name here is

kAmAsikA narasimhan. svAmi deSikan refers to this emperumAn as kAmAsikA

harih and kAmAsikA kesarih in this stotram.

 

In tiruvELukkai, bhagavAn is in the yoga narasimha form and is seated in the

yogic posture of parya~nka bandha. He has three eyes in His narasimha form

in this kshetra. svAmi deSikan points out that His being seated in the

yogic posture of parya~nka bandham suggests that He is seated with the

determination to help all His devotees (Slokam 4), and

chose

this posture in order to give live instruction to all of us on how to

perform yoga in order to attain Him (Slokam 5 - prAyeNa praNipedushAm

prabhurasau yogam nijam Sikshayan).

 

Even though the point should have been obvious, it is worth pointing out

that the AcArya's stotra-s, in addition to praising bhagavAn and giving us

an easy way of chanting His guNa-s, seem to have as one of their objectives

the propagation of the basic tenets of SrIvaishNavism by repeatedly

re-emphasizing and re-stating them in storam after stotram. Thus we see in

this storam also svAmi deSikan bring out out several basic aspects of his

and our pUrvAcAryas' teachings. These are:

 

1. He is the object of the uttara bhAga (final part) of the veda-s, viz. the

upanishad-s (Slokam 1).

 

2. bhagavAn is the only one who can remove our tApa-traya-s. These tApa-s

are referred to by svAmi deSikan in SaraNAgati dIpikA Slokam 23 - tApatryeNa

vihatim na bhajanti santah etc. In the current Slokam, svAmi deSikan prays

to kAmAsikA harih, the perumAL of this keshetram, to burn the three tApas-s

that result from samsAra with his three eyes (the sun, the moon, and agni).

The tApa-s are: a) AdhyAtmikam - belonging to to the individual, such as

headache, cold, anger, desire, fear, etc. b) Adhi bhaudikam --those

resulting from other bhUta-s such as the birds, animals, other people etc.,

and c) Adhi daivikam - those resulting from devatA-s such as from the wind,

sun, rain, etc.

 

3. He appears in His arcA mUrti form in many of these divya-kshetra-s out of

His sheer Mercy towards us, just so that He is easily accessible to us. It

is as if bhagavAn gave up the great regard for SrI viakuNTha vAsam (vimukta

vaikunTha bahumatim) so that He can be a nitya vAsi in this beautiful

kshetram and be accessible to all of us (Slokam 3).

 

His vibhava incarnations are for the purpose of destroying His enemies and

protecting His devotees. Thus, in His narasimha incarnation, He came to

protect prhalAda and other devotees from hiraNyakaSipu. This is one of the

rahasya-s of His incarnations. This is explained by svAmi deSikan in

SaraNAgati dIpikA Slokam 17 (AtmIya rakshaNa, vipaksha vinASanArthaih). In

the current stotram, he praises this aspect of bhagavAn and seeks His

protection. He has the anubhavam of kAmAsikA narasimhan's hands fighting

with each other in their desire to perform this function (aham prathamikA

mithah prakaTita AhavAh bAhavah - Slokam 6).

 

4. bhagavAn is the only true relative we all have (bandhum akhilasya

jantoh). All the other relatives such as father, mother, etc. are only

transient relatives, and are related this way purely because of our mutual

karma-s (Slokam 4).

 

5. bhagavAn is the one who assigns functions to, and controls, all the other

devatA-s so that they perform their assigned duties without violation

(sva-sthAneshu marud-gaNAn niyamayan - Slokam 5). This has been referred by

svAmi deSikan in abhIti stavam Slokam 4 also (marut taraNi pAvaka tridaSa

nAtha kAlAdayah svakr*tyam adhikurvate tadaparAdhato bibhyatah).

 

bhagavAn is also the One who controls all our indriya-s (svAdhIna

sarvendriyah). His nAma of hr*shIkeSa signifies this.

 

6. bhavAn's anger knows no limits when anyone commits apacAram towards His

devotee. The narasimha incarnation is a typical example of this. svAmi

deSikan describes through almost identical Sloka-s in dayA Satakam Slokam 84

and Slokam 7 in the current stotra, His making His appearance reflect His

intense anger towards His devotee's enemy.

 

However, the wonder of bhagavAn's leelA is that at the same time His

appearance reflects intense anger towards hiraNyakaSipu, He makes His

appearance to prahlAda one of intense Mercy and kindness reflecting that of

a mother feeding her young child (datta sthanA saroja sadr*SA dr*SA samudita

Akr*tir-dr*Syate - dayA Satakam, datta sthanA saroja sadr*SA dr*SA

vyatibhishajya te vyajyate in the current stotram). Such is the nature of

His kr*pA or dayA to His devotees.

 

7. bhagavAn is the only one who can protect us. If He does not protect us

no one else can protect us, and if He decides to protect us, we don't need

anyone else's protection. This concept is conveyed in Slokam 8 - tvayi

rakshati rakshakaih kim ananyaih, tvayi ca arakshati rakshakaih kim

ananyaih. The same idea was conveyed in SrI ashTabhujAshTakam Sloka-s 5 and

6: bhayam kutah syAt tvayi sAnukampe, rakshA kutah syAt tvayi jAtaroshe

(Slokam 5), and tvayi pravr*tte mama kim prayAsaih, tvayyapravr*tte mama kim

prayAsaih (Slokam 6). This is the basis of goptr*tva varaNam (the

deliberate choice of bhagavAn as the Sole Protector) which is one of the

a~nga-s of prapatti.

 

8. In the ninth and final Slokam of SrI kAmAsikAshTakam svAmi deSikan

reminds us that if one chants this stotram even once with faith and with

devotion, bhagavAn will forgive their sins even if they be huge like

elephants, and will bestow any benefits that the devotee seeks. It appears

svAmi deSikan intentionally chose to compare our sins to huge 'elephants',

since it is the kAmAsikA kesari (lion) who is going to eliminate the sins.

[gokulkr]

thanks for giving lakshmi ashtothram

[gokulkr]

 

 

Lord Dhanvantri

 

 

 

 

 

 

Lord Dhanvantri is the discoverer of Ayurveda, and is considered the physician of the gods. According to Hindu mythology, Lord Dhanvantri appeared while the primeval ocean was being churned. He brought with him the knowledge of long life, health, and medicine. When the primeval ocean was being churned for the Nectar of Immortality, 14 gems were produced, and Lord Dhanvantari is considered one amongst them. He is amsa of Sri Surya Narayana.

Lord Dhanvantari destroys negativity and blesses his devotees with good health. He is also known by the name Sudhapani, since he appeared with the pot of Nectar in his hands. The day of his appearance is celebrated on the thirteenth day or 'trayodasi' when the moon is in its waxing phase. This day is celebrated every year, a few days before Diwali/Deepavali (the festival of lights).

[gokulkr]

All 108 Divya Desa Perumal in one Temple

In Thiru Narayoor divyadesam (also popularly called as Naachiyar koil), all the 108 Divya Desa Perumal vigrahams are found. So by visiting this temple, you can see all the Perumal of all the 108 Divyadesams.

[Harihar]

Dear Gokulkr,

In one of your post u have written that there are 108 siddhas.

Can u pls tell me who all are those 108 siddhas & who is the top most among them???

Thanks in advance....

[gokulkr]

 

 

Garuda Upanishad

 

 

 

 

Om ! O Devas, may we hear with our ears what is auspicious;

May we see with our eyes what is auspicious, O ye worthy of worship !

May we enjoy the term of life allotted by the Devas,

Praising them with our body and limbs steady !

May the glorious Indra bless us !

May the all-knowing Sun bless us !

May Garuda, the thunderbolt for evil, bless us !

May Brihaspati grant us well-being !

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

Om! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed.

Om Shanti! Shanti! Shanti!

I will preach the Brahman – science. Brahman taught it to Narada, Narada to Brhatsena, Brhatsena to Indra, Indra to Bharadvaja, Bharadvaja to his puils who desired to preserve their life.

(He taught them the science) which achieves this, which achieves good, removes poison, destroys poison, overcomes poison and annihilates poison:

“Struck is the poison, annihilated is the poison, destroyed is the poison; it is struck by Intra’s thunder-bolt, Svaha! May it originate from snakes, from vipers, from scorpions, from cankers, from salamanders, from amphibious animals or from rats”.

“May you be Anantaka’s messenger, or be Anantaka himself! May you be Vasuki’s messenger, or be Vasuki himself! May you be Taksaka’s messenger, or be Taksaka himself! May you be Karkotaka’s messenger, or be Karkotaka himself! May you be Samkhapulika’s messenger, or be Samkhapulika himself! May you be Padmaka’s messenger, or be Padmaka himself! May you be Maha Padmaka’s messenger, or be Maha Padmaka himself! May you be Elapatraka’s messenger, or be Elapatraka himself! May you be Mahailapatraka’s messenger, or be Mahailapatraka himself! May you be Kalika’s messenger, or be Kalika himself! May you be Kulika’s messenger, or be Kulika himself! May you be Kambalasvatara’s messenger, or be Kambalasvatara himself!”

For twelve years snakes do not bite him who hears this great science on the new moon night. The snakes do not bite him as long as he lives who, having recited this great science on the new moon night, wears it (as an amulet).

He who teaches it to eight Brahmanas he releases (from the effects of snake bite) by merely touching with grass, with a piece of wood, with ashes. One who teaches it to a hundred Brahmanas, he releases by a mere glance. One who teaches it to a thousand Brahmanas, he releases by the mere thought – he releases it by the mere thought.

Thus spake the exalted Brahman – the exalted Brahman. This is the essence of the Garuda Upanishad.

Om! That (world) is a complete whole. This (world) too is a complete whole. From the complete whole only, the (other) complete whole rose. Even after removing the complete whole from the (other) complete whole, still the complete whole remains unaltered and undisturbed.

Om Shanti! Shanti! Shanti!

Om ! O Devas, may we hear with our ears what is auspicious;

May we see with our eyes what is auspicious, O ye worthy of worship !

May we enjoy the term of life allotted by the Devas,

Praising them with our body and limbs steady !

May the glorious Indra bless us !

May the all-knowing Sun bless us !

May Garuda, the thunderbolt for evil, bless us !

May Brihaspati grant us well-being !

Om ! Let there be Peace in me !

Let there be Peace in my environment !

Let there be Peace in the forces that act on me !

 

Here ends the Garuda Upanishad, as contained in the Atharva-Veda.

[gokulkr]

its not just 108, its 210. THeir names are in following link :

 

http://www.nandhi.com/210siddhars.htm

 

Om Namo SriLakshmi Narasimha Parabrahmanae namaha

[gokulkr]

Thirukkudanthai - Sri Saarangapani Perumal Temple, Kumbakonam

 

 

 

 

 

Temple Location :

About the Temple:

This temple lies in the Tanjore district of Tamil Nadu. It's about 1 1/2 miles away from Kumbakkonam railway station. Which is on the chennai - Thanjore main line. Bus facility and staying facilities are ample.

Sthala Puranam:

When it was time for the destroyal of this world a huge pralaya came up. In order to save the vedha's Amirtham and tools necessary to create lives on earth, lord Bhrama collected all these things and put them in a mud pot and kept the pot safety on the top of the Mountain Meru.

Pralaya kalam (ie) the period of non stop heavy rain came and the pot of bhrama was washed away by the flood. In due course moving in the south direction it came to halt at a particular place. Then for the wish of all devar's (ie) heavenly people Lord Shiva broke the pot with an arrow. Immediately Amudham (ie) the liquit given eternity flowed from the pot and formed two tanks. One is known as Maha maga kulam and the othr Potramarai kulam. The remains of the pot and Amudham joined together to form "Lord Kumbeswarar". In the name of the broken pot (ie) Kumbam that place was clled Kumbakkonam or simply Kudanthai.

Lord Narayana's Marriage:

Once there was a dispute between the rishis as to whom to submit the "Avirbagam" (ie) to whom they should give more importance among the trinity "Sivan, Bhrama and Vishnu".

As they couldn't resolve the matter they sent "Brighu Maharishi" to test the Trinities and finally to select the best member. So, Brighu Maharishi went to Siva logam (ie) the place of Shiva and Bhramalogam (ie) place of Bhrama and was dishonoured by them. So angrily he went at last to Vishuloga (ie) the the place of Maha Vishnu.

There too he wasn't honoured properly. So he got very angry and kicked Maha Vishnu's heart where godess Mahalakshmi lives. But in turn Mahavishnu took the feet which kicked him and said "Oh! rishi you have kicked me, but I do not bother about that but your feet may ache due to this so let me soothe it." Saying so he tactfully took away the third eye of Brighu Maharishi which was conceled under his toe.

Due to this Brighu Maharishi regained his temper and also lost his eye of Pride.

As soon as he lost his pride he became very humble and pleaded Mahavishnu to forgive him. From this the Lord god has showed us that unless we lose our pride and become humble. What ever position we may hold, that would never fetch god towards us.

Meanwhile, as Bhrigu Maharishi gave a kick where she lived, Mahalakshmi gave a kick where she lived, Mahalakshmi got annoyed and left the scene. She came to the earth and started to live at Kollapuram.

Without Mahalakshmi the godess of Money Lord Narayana was worried a lot and came to earth in search of his beloved wife. But as he couldn't find he, he transformed himself into Lord Srinivasa and married godess Padmavathi. As Mahalakshmi left him he was not having enough money for marriage so he borrowed some money from Lord Khubera. Once again he was left alone for Padmavathidevi had a dispute with Lord Srinivasa and left Thirupati. By now, Mahalakshmi who was staying at Kollapuri came to know the news of Lord Srinivasa's marriage from Naradha. She became very angry and started to search Lord Srinivasa who had fled to Abyss (ie) paathala loga in Kumbakkonam, to escape from Mahalakshmi's angry.

Godess Mahalakshmi searched Lord Srinivasa every where but her effort gave her no fruits. So she became a small child and crawled as BalaKomalavalli in the Potramarai Kulam.

Brighu Maharishi who kicked Mahalakshmi felt very much for his action and hence took rebirth as Hema Maharishi. He saw Balukomalavalli and started to bring her up as his own daughter. When it was time for Komalavalli's marriage, Hema Maharishi performed a very hard penance and pleaded Mahavishnu to accept Mahalakshmi. Lord Mahavishnu granted his wish. On a Mahashankaranthi day Lord Mahavishnu emerged out from Vaideha Vimanam contained in the pranava vimana of Sri Rangam and came in a huge chariot and married Komalavalli Thaayar.

As the Thayaar Komalavalli was angry with Lord Srinivasa who has a standing posture to soothe her anger Lord Mahavishnu now adapted the sleeping posture of Ranganatha of Sri Rangam and became saarangapani in Kumbakkonam.

Actually Shargam is the name of the bow of Sri Rama, one of the ten Avathar's of Sri Mahavishnu. Sri Rama is very famous for his one man - one wife format of life. So on order to give assurence of Security for his wife komalavalli Lord Mahavishnu has adapted the shargam in the name of Sri Ramam and the posture of Ranganatha so as to be called as "Saarangapani".

There is a "Paadhala Srinivasar" in this temple which remainds as the above tale.

Godess Mahalakshmi repented for her mistake and from then onwards she took a vow that she would never leave her dear husband. Hence even today she never leaves out of her chamber. So only she is called as "Padhi Thanda Patni".

This place is treated incoherent with Thirupati, SriRangam, Kaatu Mannar Kovil, Alwar Thirunagari, Thruvellarai, Thiruvekka, Thiru Kandiyur, ThiruKarambanoor, Thiruputkuzhi and Thirupullamboothamkudi. This place is treatd as the place which explains the meaning of Paramathma Thathuvam.

The following three incidents:

The magical pot of Bhrama - Lord shiva who broke the neck of the pot - Lord Ranganatha who as Aaraamudhan also named Saarangapani's marriage with Komalavalli represents the power of the trinity Bhrama, Vishnu and Sivan at a single place like the I which happend at Karambanoor and Kandiyur. Even then, this place is called as Bhaskara Shetram only.

The combination of some hamsam's (ie) parts of Lord Shivan and Lord Vishnu is named as Lord Bhaskara. He has two heads and four hands. Two hands are used by him to pray Lord Shiva whereas the other two hands contain the lotus which represents Godess Mahalakshmi. Her body is of red colour, the colour of Lord Shivan and his ornaments are all of blue colour replresenting Mahavishnu.

As the powers of lord Shiva and Vishnu has combined here this place is called as Bhaskara shethram. This place paves a way to the unison of Shaiveties and Vaishnaveties.

Naadamunigal and Divya Prabantham:

During 9th, A.D, divya prabatham was not compiled. It was scattered here and there. On that time in Kaatumannar kovil also called Veera Narayanapuram near Chidambaram there lived a man called Naadhamunigal.

He worked in the temple and one day he came to hear II paasurams which had "Aara Amudhey" as its beggning. The verse was so pure, gentle and devotional that Naadamunigal was completely take aback by it. He asked the two men about the verse and enquired them regarding the last line which hinted that these II paasurams or verses were among the other 1000 verses. But the men who sand said they were Unaware about the matter.

Somehow Naadamunigal wanted to find the rest of 1000 Paasurams. But he couldnt get any clues from the men and so he was very much worried. Suddenly he remembered the first line which began with the word "Aara Amudhe" so quickly he went to the Saarangapani temple in Kudanthai and started to pray hardly. Immedietely a flash ran in his mind the last line of the II Paasurams said that it was written by Sadagopan of Thirukurukur (ie, "Kurukur Sadagopan Kuralin Maliya sonna OOrayirathul").

He thanked the god to remaind him and headed straightly to Thirukkurukur. There he came to know about the history of Nammalwar and his excellent diciple "Madhurakavi alwar" who treated Nammalwar as his god. Then he met Pharangusasadhasar who came in the way Madhurakavialwar who gave him II Paasurams (Starting with Kanninum Siruthambu...) sung by his guru. The verse was written by Madhurakavialwar in praise of his beloved guru Nammalwar.

Naadhamunigal was very happy and he went to the temple in Alwar Thirunagari (Thirukurukur) and sat in front of the Tamarind tree under which Nammalwar was sitting in his time.

He started to chant the II Paasurams of Madhurakavialwar without stopping for 12,000 times. Nammalwar appeared before Naadhamunigal and started to teach him all the 4000 paasurams and with a written copy of Dhivya prabantham. Naadhamunigal returned to Kaatu Mannar kovil Secessfully. Srimadh Naadhamunigal then divided the prabantha paasurams into 4 group each containing almost 1000 paasurams.

Henceforth Aaraamudha perumal of this Thirukkudanthai - Naatha munigal from Kaatu mannar kovil Nammalwar of Alwar Thirunagari all worked together to the rebirth of prabantham. Also the way in which Aaramudhan came to this place, bears a relation to Thirupathi and Sri Rangam. This temple Karbagraham (or) Moolavar sannathi has two entries one named Uthrayana vaasal and the other Dakshinayana Vaasal, both the terms deputing the Sun's orbit. Hence this place is also treated incoherence with Thiruvellarai.

As Aaraamudhans appearence has a relation to the myths of the trinity Bhrama, vishnu Sivan this place can be treated inaccordance to Kadhambanoor and Kandiyur.

Once upon a time Therumazhisai Alwar came to have a dharsan of Aaraamudha perumal. He was very much impressed by his beauty and wanted to have a chat with him. So he prayed the Lord and after some times, the Lord Wanted to answer his prayer and hence he lifted his head from the sleeping posture and started to get up. But, Alwar didnt wanted to disturb his sleep and hence he requested perumal not to get up and to remain in the same posture so as to bless each devotee visiting him and to treat each one of them as Thirumazhisaialwar. The post of Aara Amudhan is called as Uthra Sayanam and he is thus called as Uthanasai.

As the Lord god accepted his devotees wish as he did in Kanchipuram, this place is coherent to Thiruvekka of Kanchipuram.

Once there lived a man named Narayaswamy in Thirukudanthai. He was very rich but had no children. So at one stage he devoted all his money and wealth to the Aara Amudhan's temple. When his neghbours asked him to adopt a son to render rites and rituals after his death,

Narayanaswamy said them that, he did not cared that and also said them that after his death, Lord Aaraamudhan would come in person to perform his rites. So happened after his death, a young man came from nowhere and performed his last rites.

Till now on certain day of the year, all the things necessary for doing rites and rituals are kept in the Aaraamudhans sannadhi and the temple is closed, so that Aaraamudha perumal would performing the rituals for Narayanaswamy's death.

This coherates to the incident of Sri Rama performing the rites of the dead Jadayu at Thiruputkuzhi and Thirupullam boothamkudi where he took rest after finishing the rites.

At a distance of 3 miles south from this place there is Nadnipura Vinnagara divya desa temple, then to the east are Thirunageswaram, Uppliappan kovil then at 6 miles south there is Naachiyar Kovil in Thirunarayur from there at 3 miles distance there is Thirucherai and after that is Thiruvellainkudi. So totally there are six divya desams to be visited.

Moolavar:

The Moolavar of this temple is Sri Saarangapani. Aara Amudhan, Abayaryaapthamiruthan and Utthanasayi are the other names of Moolavar. Prathyaksham for Hema Maharishi. Moolavar is in Udhyoga sayana posture (ie) he appears as though is getting up from sleeping position.

 

Thayaar:

Komalavalli. Also called as "Padi Thanda Pathini" ie thayaar would never (leave out) or leave away from her chamber. She has her own seperate sannadhi in this temple.

Mangalasasanam:

• Sri Aandal - 1 Paasuram.
  
• Periyalwar - 3 Paasurams.
  
• Thirumizhisai Alwar - 7 Paasurams.
  
• Boothatalwar - 2 Paasurams.
  
• Peiyalwar - 2 Paasurams.
  
• Nammalwar - 11 Paasurams.
  
• Thirumangai - 25 Paasurams.
  Total - 51 Paasurams.

 

Pushkarani:

 

1. Hema Pushkarani (Potramarai Kulam).
   
2. Cauvery Nadhi.
   
3. Arasalaaru.

Vimanam:

Vaidega Vimaanam.