Guest guest Posted December 26, 2008 Report Share Posted December 26, 2008 SrI: Dear Srimathy Jayashree Saranathan : It is delightful to read your welcome reflections on the Concept of Kula Dhaivam . The Kulam that we all have in mind is VaishNava Kulam in all its elaborate coverage including every one ( anya DEvathAs as well ). AzhwAr has rightfully said " Kulam Tarum , Selvam tanatidum " about the power of His mantram . In my mind , our Oppiliappan and Lord VenkatEsan is one and the same since our PerumAL is celebrated as " JyEshta BrAtaa " of Thirumalai SrinivAsan . The situation is like " Pazham Nazhuvi Paalil VizhunthAr pOlE " for us . Therefore , Oppiliappan is Yennappan , Ponnappan , MaNiyappan , Mutthappan and ThiruviNNagar sErnta appan . " KaanminkaL ulaheer yenRu KaNNmuhappE nimirntha " PerumAn , YengaLappan . For Saint ThyagarAja , Raamachandran is sakalam . For LeelAsukhar , KrishNan is sakalam and He asked Raamachandran to set aside His KOdhaNdam for few minutes , take on VeNu in His hands and present Himself for recieving his AarAdhanam . For Srimath Azhagiya Singars , Lord Narasimhan is sarvasvam . For Swamy Desikan Lord VaradarAjan of Hasti SailAgram is his " VAsthu Paithaamaham dhanam". Let us enjoy the special Bhaandhavyam of Saint ThyagarAja , who described His relationship to Ramachandra succinctly : " NeevEraa Kula dhanamu , NeevEraa Jeevanamu ". Let us reflect on some of the other declarations by Saint ThyagarAjA in this context : 1. Yamunaa KalyANi Krithi: " NaarAyaNa Hari " " Oh Raamachandra ! I am caught up in Your grip ( as my Kula dhaivam).Let my eyes be fixed upon your refined beauty and my heart be transported with Joy". 2. Kannada Raagam : "idhE bhAgyamu " " This alone is the real blessedness to be coveted--to worship incessantly at Your lotus feet with the whole heart ( as my Kula dhaivam and Kula Dhanam) . 3. Raagam SupOshiNi: Kriti : RamainchuvArEvaruraa? " Oh RaghUttamaa! Who is there among the beings in the whole universe , who can trasport one to transcendental joy but You ( my KUla dhaivam ) ? 4. Raagam PantuvarALi : Kriti : SaaramEgAni About he power of the Kula dhanam's name : " saaramEgAni anyamArga vichAramEDikE ?" Oh Mind! Raama naama alone is the precious thing worthy to be coveted . Why bother with others 9 other thoughts) ? 5. The power of the Kula dhaivam's name : " Raama ! Raghukula jalanidhi Soma ! lOkAbhirAma ! ---SaraNAgata jana rakshaka ! DhAnta! SeetA Kaanta ! KaruNA svAnta ! It is not possible for me to describe the joy one derives from the chanting of Your name ( inta soukhyamani nE jeppajAla ) . "smaraNE sukhamu Raama Naama ", " dhyAnamE varameina GangA snAnamu ( The dhyAnam of my Kula dhaivam's name is itself the most efficacious Bath in the holy GangA ) . 6. The uniqueness of his kula dhaivam as his AarAdhana Murthy : " VaadEraa dhaivamu manasaa ! ( Oh My mind ! He alone is my God ). " UndEdhi RaamudOkaduyUraka chEdipOku manasaa " ( There is Raama , the One Lord ! Oh my mind ! do not get needlessly ruined by seeking after others) 7. Balahamsa Raagam : Kriti: Raama yEva dhaivatam " Raama alone is my God . 8.Raama ! nee samAnamevaru ? ( Raama! Who is there equal to You ?). KalyANi Raagam : 9.Kaaru vlpulu neeku sarikaaru ? Oh Raama! No God of this universe can be equal to You . 10. In a Chaayaa tarangini raaga krithi , this Raama bhakthA asks : " Is happiness possible of attainment thru other Gods ? Oh Raama! to me, whose mind , without harbouring any prejudices against other faiths , is constantly and passionately in love with You ! 10. AtaaNaa / KaDDu jEsinAvu ; Raama Bhandhu ! " You have cast the prohibitory spell of "Raama Bhandhu " on me , preventing me from straying into numerous other faiths claiming allegiance to other gods . 11. Bilahari : Naa JeevAdhAramu ! " Oh the prop of my Life ! Oh RaamA ! You are the fruit of my penance , the brilliance of my eyes , the fragrance of my nose , the embodiment of the letters that I chant , You are the flower of my worship . 12. Yadhukula KaambhOji: Nee dayachE Raama nityAnandhadhaiti "Oh Raama ! By Your grace , I have attained the everlasting bliss ! 13. VaraaLi Raagam : Dharanu nee saridhaivamu gaanaraa Raghuvara ! " I have not found in this universe a God like You . Oh RaghuveerA ! --Your blessed feet are the sole object of my meditation and Your mercy is my wealth and eternal bliss ! 14. Hari KaambhOji : YentarAni " Whatever may come to me or go away from me , I will never allow myself to be seperated from YOu . 15. NaagasvarAvaLi Raagam : " SrIpathE !" " Oh Sripati ! Meditation on Your holy feet is the very life and sustenance to the bright -hearted ThyAgarAja ! 16. In a most beautiful Raama Priyaa krithi , ThyagarAja asks : " Oh Raama ! Pray clear my sandEham ! Are Your holy feet great or are Your elegant sandals (Paadhukais) great ? 17. PunnaagavaraaLi Raagam : "Tava DaasOham Daasarathy " " Oh Son of Dasaratha! I am Your servant ...Convinced that there is no other God like You in the world , I have taken refuge in You ." 18. Vijaya Vasantaa Raagam: Nee chittamu naabhAgyamu ! "Oh Raamachandra! Your will is my fortune and I am Yours . Realizing that it is ineffective to be brooding , I have once and for all taken refuge in You . Whenever I see or think of other Gods , I only see You shining in them . Raajillu SrI ThyAgarAja vinutha SrI Raama JayarAma SrungAra Raama ! daya sEyavayyaa sadhaya Raamachandra ! Raama! neepai tanaku prEma BhOdhu ! NeerajAksha ! Naa JeevAdhAra! Raaga Rasika ! Raaga rahita ! ninnu vinA sukhamu gaana ! tapasu yOga phalamu neevE ! bhAnuvamsa Tilaka! Aadhi DEva ! PrANa Naatha ! SuguNaBrundha ! Saadhujana Jeevana! Sanaatana ! Dayaraani ! Dayaraani ! Daasarathi RaamA! ThiruviNNagrappan ThiruvadigaLE SaraNam , Oppiliappan Koil V.Sadagopan ---- Original Message ----- Jayasree Saranathan oppiliappan ; Dr. Sadagopan Friday, December 26, 2008 12:01 AM Re: kula deivam I read with interest the discussion on Kula deivam. There are some clear cut concepts given by Maharishis such as Parashara and Jaimini on Kula deivam that guides a family for generations and the Phalana deivam that guides an individual in a particular birth. One must know the Kula deivam as one that has been worshipped for generations or at least in the last 3 generations. Apart from the Kula deivam, one will be guided by a Phalana deivam. Some people are fortunate to have both kula deivam and Phalana deivam as the same. It happens to them like this without any conscious thinking or efforts, due to their past good karma. In that case there is no confusion and the spiritual journey goes on smoothly. But there are many who run into confusions at times. And there have been instances where we see that the deity worshipped in the last 3 generations was not the Kula deivam. That will be reflected in the horoscopes of subsequent generations. In the case of Srivaishnavites, such a deviation is least likely to happen as they must have been praying some from of Vishnu –group deities only. The confusion comes when deities other than Vishnu's forms are worshiped in the family. A person grasping this deviation will anyway look for who his kula deivam is. In such cases, we ask them to worship Venkatavan as Kula deivam, as He is the Universal Kula deivam. It is also possible to know one's phalana deivam, from the horoscope. For this, one must identify the Athma karaka in the natal horoscope. The planet that has traveled long degrees in a rasi is the Athma karaka. The 12th house from that planet in the Navamsa is the Jeevan mukthamsa – that shows the Lord that is guiding one towards Mukthi. The lord of this house, or the occupant of this house of the planet aspecting this house must be studied in that order for their strength. The stronger of them will indicate the Guardian God in one's life. According to Parashara, If the planet is Sun, the Phalana deivam is Rama. For moon, it is Krishna, For Mars, it is Narasimha, For Mercury, it is Vishnu, For Jupiter, it is Vamana, For Venus, it is Parashurama, For Saturn, it is Kurma, For Rahu, it is Vraha and for Ketu it is meena When we come across person of faith in Gods other than Vishnu, we follow the Jaimini recommendation. According to Jaimini, If the planet is Sun, the Phalana deivam is Shiva. For moon, it is Gowri, For Mars, it is Skanda, For Mercury, it is Vishnu, For Jupiter, it is Shambashiva, For Venus, it is Lakshmi, For Saturn, it is Vishnu, For Rahu, it is Durga and for Ketu it is Ganesha. Another school of Thought identifies Hanuman for Saturn. A person may be following a God as told in Jaimini system. But he will gradually move over to the Vishnu group of deities as told by Parashara because Narayana is the Moksha saadhanam. This shift may happen in one generation , may happen with a conscious effort or by experiences or may happen over a series of generations. But this knowledge does give an awareness of mukthamsa. For a Srivasihnavite, already fortunate to be born in a family of Narayana –worshipers, the 'SennoyOngu' pasurams of Periaazhwar give an interesting food for thought. These are about the 3 Gods besides 'kula deivam', spoken by the Periaazhwar in 'SenniyOngu' 10, - the bhava of which is a 'moksha-saadhanam' according to Mumukshuppadi. Though the aazhwar makes references to other names of Sriman Narayana, he has specifically mentioned about Thiru Venkatavan (Srinivasa of Thirumalai) Kula deivam, Rama and Krishna. The 1 st verse starts with a reference to Thiruvenkatavan . The azhwar then proceeds to glorify Sri Rama in the 6th verse and completes with worshiping Sri Krishna in the phala-pasuram in the 11th. In between, he calls up 'Kula daivam' in the 3 rd verse. "emmanai, en kula deivamE, ennudai nayaganE". Who is this kula deivam that periyaazhwar is referring to? It is obvious that it is some Vishnu- deity as he was born in a family of Vishnu-worshippers. From 'Pallandu' pasuram (6th verse) we understand that it must be that deity worshiped by his parents, grand parents and all those in his previous generations. (endai, thanthai, thantahi tham mootthappan..Thirupplaandu -6) Then who is this specific deity? The clue to this question lies in the first verse. Any act or worship must begin with the worship of kula deivam. In the first verse, Azhwar begins with a salutation to Thiruvenkatavan (Srinivasa of Thirumalai). So the kula deivam he mentions must be Thiruvenkatavan only. One information of importance is that Srinivasa of Thirumlai is the kula deivam for many people or for all people. This is known from Naanmugan Thiruvandhathi and the vyakhyaanam (commentary) by Periyavaachaan pillai. The 48 th pasuram 'venkatame vinnor' tells how Thirumalai is the abode for everyone including nithya suris and ordinary persons. The Lord of this abode protects them all, removes the physical ailments and karma afflictions as well and enables them to live happily by suppressing the asura vargas. (Periya vachaan pillai). He protects all for generations and is therefore the Kula daivam for all. ('sarvarkum Thirumalaiye praabhyam' - Appillai urai) Periyazhwar recognises Thiruvenkatavan as Kula daivam in the 3rd pasuram after concurring with the above notion (that He removes all Vinai) in the 2nd pasuram. Kula daivam is the Lord who protects one for many births or protects the kulam for many generations from afflictions of the body and of karma-vinai ('vemkatangal mei mel vinai muttravum' - Nammazhwar). Even the name "Venkadam" means churning out the heat (vemmaiyai –k- kadaithal) The Lord in this abode churns out the heat of bad karma from us and frees us off them. After praying to Kula deivam, Periyaazhwar prays to Rama in the 6 th verse. On reading this verse, I used to wonder whether Rama was the phalana deivam (Guardian God) of periyaazhwar. It is because the description found in the 6th pasuram (Unnudaiya vikramam..) wherein the azhwar prays to Lord Rama, is more to do with how Rama giving rakshakam (protection) to the devotee. The mention about valor and victory over Lanka (victory over evil), if read with Periya vaachaan pillai urai (commentary) for the 47 th pasuram of Nanmugan Thiruvandhathi gives the lead about how one has to fashion one's life while living. According to his urai (commentary), Thirumalai is the place that protects one. But it is Rama who protects one wherever one is. Wherever one lives, that place must be considered as Ayodhya ('ayodhya matavim viddhi'). (Interepreted as – if you worship Rama in your pooja room, that place is the Ayodhya) Raman must be considered as one's father who leads, guides and protects. ('Ramam dhasaratham viddhi'). Sita must be considered as the mother, so tells Sumithra to Lakshmana. (Maam viddhi janakaathmajaam') Periyavaachaan pilaai says that all these apply to the nithya suris who live in Thirumalai. The inference is that Rama is in the image of Srinivasa at Thirumalai, protecting everyone. To explain this in today's parlance, worship at Thirumala comes like a package. Srinivasa ensures that your 'vinai' (karma) of body and mind of previous birth and present birth are burnt off and in addition, Rama's protection also is assured! Rama is the 'kaakkum deivam'. In other words, the 'Guardian God' for everyone! The jiva thus protected has to aim for the final fruit. Who else, but 'Ayar yeru' (11th pasuram) leads us all to make us 'anukkargal'. This is corroborated in the 50th pasuram of Nanmugan Thiruvandhathi, "kootramum saara.." that speaks about 'kannan kadal kidakkum maayan urai kidakkum'. The Mayan urai is nothing but the Charama slokam of Mayan, the Gitacharyan. (sarva dharmaan …. The sloka asking us to renounce even the fruits of our action and surrender unto His feet) When the jivas realize that it is only by taking refuge in His feet by giving up all dharmas, they can be said to be moving in the right direction. Thus in my opinion, though Sriman Narayana had been the object of worship for Periyazhwar in his pasuramas, he has also indicated Srinivasa as his Kula deivam (rather the kula deivam for all) and the glory of the two forms of Narayana, namely, Rama as Protector (phalana deivam for all) and Krishna as Liberator (Moksha sadhanam for all) There is no mincing of words as to who his or everyone's Kula daivam is. It is Thiruvenkatavan for all, to protect one, for all generations to come and in all births to come. His chief concern is protection of one in body (mei) and in karma (vinai) There is no mincing of words as to who his or everyone's phalana deivam is It is Rama who is to be worshipped as the protector in life. Krishna is the upaya (means) for moksha. In worship, Periyaazhwar sees Him as Jyothi in his heart ('sudaroliyai nenjinulle thondrumen Jyothi nambhi' -10th pasuram). But if we attempt to find out who his 'Ishta devatha' (God he desired) could have been, we may think that it was Vatapatra saayi to whom he did daily kainkaryam! The Lord whom he and his daughter Andal saw every day and paid personal adorations and worship was Vatapatra saayi of Srivilliputtur. I may perhaps be right in referring this Lord as his Ishta devatha. In this was I am led to think that that Lord at Oppiliappan Koil is our moderator Swami's Kula deivam (worshiped for more than 3 generations), Phalan deivam as he had grown under Him and Ishta deivam as he had delighted in nithya kainkaryam to Him. However, I may be permitted to say, that Thiruvenkatamudaiyaan is Kula Deivam for all of us 'sarvarkum Thirumalaiye praabhyam' as told by Sri Appillai and indicated by Aazhwars. ------------------------------- Oppiliappan , "Dr.V.Sadagopan" <yennappan wrote:>> SrI:> > Dear SrI Lakshmi Narayanan :> > Gotram has nothing to do with Kula dhaivam .> Kavi Venkataadhri of ArasaNippAlai > belongs to Atreya Gotram and his kula > dhaivam was Lord Venkatesar .> > One does not need to have a Kula dhaivam .> Usually Lord of Thirumalai is Kula dhaivam> for many . In my case , the EmperumAn of> ThiruviNNagaram ( Oppiliappan Koil)> is our Kula dhaivam . I was born under the shadow of > this temple in Sannidhi Street and for many generations ,> our family has worshipped here . Therefore , we do not> know of any other dhaivam to identify as Kula> Dhaivam .> > V.Sadagopan > - > Lakshmi Narayanan > oppiliappan > Thursday, December 25, 2008 11:22 AM> Fw: kula deivam> > > > > --- On Thu, 25/12/08, Lakshmi Narayanan <narayananlakshmi1 wrote:> > Lakshmi Narayanan <narayananlakshmi1> kula deivam> oppiliappan > Thursday, 25 December, 2008, 4:19 PM> > > Namaskarams to everyone.> > If we did not know who our kula deivam is how can we find out. is it true if we belong to> Athreya Gothram, is Arasanipalai temple is our gula Deivam. Does the gothram has something to do with kula deivam.> > please give your answers.> > Jai Sriman Narayana> thank you all. > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 27, 2008 Report Share Posted December 27, 2008 Thank you Swamin for the excellent presentation, and highlighting the definition of Kula Deivam, which I feel is educative to some of the bhakthas like me. Dasan Tamarapu Sampath Kumaran--- On Fri, 12/26/08, Dr.V.Sadagopan <yennappan wrote: Dr.V.Sadagopan <yennappanRe: Re: kula deivam"Ponnappan" <Oppiliappan >Cc: Rajeev, "divya desam" , RamanujaandDesika , "Srikanth Veeraraghavan" <hindusrikanth, "Sgt" <saranagathi >, "SG" <Tiruvenkatam >, "IRS" , "Swami" , "DS" <desikasampradaya >, "RB" <Raamabhakthi >Friday, December 26, 2008, 10:31 AM SrI: Dear Srimathy Jayashree Saranathan : It is delightful to read your welcome reflections on the Concept of Kula Dhaivam . The Kulam that we all have in mind is VaishNava Kulam in all its elaborate coverage including every one ( anya DEvathAs as well ). AzhwAr has rightfully said " Kulam Tarum , Selvam tanatidum " about the power of His mantram . In my mind , our Oppiliappan and Lord VenkatEsan is one and the same since our PerumAL is celebrated as " JyEshta BrAtaa " of Thirumalai SrinivAsan . The situation is like " Pazham Nazhuvi Paalil VizhunthAr pOlE " for us . Therefore , Oppiliappan is Yennappan , Ponnappan , MaNiyappan , Mutthappan and ThiruviNNagar sErnta appan . " KaanminkaL ulaheer yenRu KaNNmuhappE nimirntha " PerumAn , YengaLappan . For Saint ThyagarAja , Raamachandran is sakalam . For LeelAsukhar , KrishNan is sakalam and He asked Raamachandran to set aside His KOdhaNdam for few minutes , take on VeNu in His hands and present Himself for recieving his AarAdhanam . For Srimath Azhagiya Singars , Lord Narasimhan is sarvasvam . For Swamy Desikan Lord VaradarAjan of Hasti SailAgram is his " VAsthu Paithaamaham dhanam". Let us enjoy the special Bhaandhavyam of Saint ThyagarAja , who described His relationship to Ramachandra succinctly : " NeevEraa Kula dhanamu , NeevEraa Jeevanamu ". Let us reflect on some of the other declarations by Saint ThyagarAjA in this context : 1. Yamunaa KalyANi Krithi: " NaarAyaNa Hari " " Oh Raamachandra ! I am caught up in Your grip ( as my Kula dhaivam).Let my eyes be fixed upon your refined beauty and my heart be transported with Joy". 2. Kannada Raagam : "idhE bhAgyamu " " This alone is the real blessedness to be coveted--to worship incessantly at Your lotus feet with the whole heart ( as my Kula dhaivam and Kula Dhanam) . 3. Raagam SupOshiNi: Kriti : RamainchuvArEvaruraa? " Oh RaghUttamaa! Who is there among the beings in the whole universe , who can trasport one to transcendental joy but You ( my KUla dhaivam ) ? 4. Raagam PantuvarALi : Kriti : SaaramEgAni About he power of the Kula dhanam's name : " saaramEgAni anyamArga vichAramEDikE ?" Oh Mind! Raama naama alone is the precious thing worthy to be coveted . Why bother with others 9 other thoughts) ? 5. The power of the Kula dhaivam's name : " Raama ! Raghukula jalanidhi Soma ! lOkAbhirAma ! ---SaraNAgata jana rakshaka ! DhAnta! SeetA Kaanta ! KaruNA svAnta ! It is not possible for me to describe the joy one derives from the chanting of Your name ( inta soukhyamani nE jeppajAla ) . "smaraNE sukhamu Raama Naama ", " dhyAnamE varameina GangA snAnamu ( The dhyAnam of my Kula dhaivam's name is itself the most efficacious Bath in the holy GangA ) . 6. The uniqueness of his kula dhaivam as his AarAdhana Murthy : " VaadEraa dhaivamu manasaa ! ( Oh My mind ! He alone is my God ). " UndEdhi RaamudOkaduyUraka chEdipOku manasaa " ( There is Raama , the One Lord ! Oh my mind ! do not get needlessly ruined by seeking after others) 7. Balahamsa Raagam : Kriti: Raama yEva dhaivatam " Raama alone is my God . 8.Raama ! nee samAnamevaru ? ( Raama! Who is there equal to You ?). KalyANi Raagam : 9.Kaaru vlpulu neeku sarikaaru ? Oh Raama! No God of this universe can be equal to You . 10. In a Chaayaa tarangini raaga krithi , this Raama bhakthA asks : " Is happiness possible of attainment thru other Gods ? Oh Raama! to me, whose mind , without harbouring any prejudices against other faiths , is constantly and passionately in love with You ! 10. AtaaNaa / KaDDu jEsinAvu ; Raama Bhandhu ! " You have cast the prohibitory spell of "Raama Bhandhu " on me , preventing me from straying into numerous other faiths claiming allegiance to other gods . 11. Bilahari : Naa JeevAdhAramu ! " Oh the prop of my Life ! Oh RaamA ! You are the fruit of my penance , the brilliance of my eyes , the fragrance of my nose , the embodiment of the letters that I chant , You are the flower of my worship . 12. Yadhukula KaambhOji: Nee dayachE Raama nityAnandhadhaiti "Oh Raama ! By Your grace , I have attained the everlasting bliss ! 13. VaraaLi Raagam : Dharanu nee saridhaivamu gaanaraa Raghuvara ! " I have not found in this universe a God like You . Oh RaghuveerA ! --Your blessed feet are the sole object of my meditation and Your mercy is my wealth and eternal bliss ! 14. Hari KaambhOji : YentarAni " Whatever may come to me or go away from me , I will never allow myself to be seperated from YOu . 15. NaagasvarAvaLi Raagam : " SrIpathE !" " Oh Sripati ! Meditation on Your holy feet is the very life and sustenance to the bright -hearted ThyAgarAja ! 16. In a most beautiful Raama Priyaa krithi , ThyagarAja asks : " Oh Raama ! Pray clear my sandEham ! Are Your holy feet great or are Your elegant sandals (Paadhukais) great ? 17. PunnaagavaraaLi Raagam : "Tava DaasOham Daasarathy " " Oh Son of Dasaratha! I am Your servant ...Convinced that there is no other God like You in the world , I have taken refuge in You ." 18. Vijaya Vasantaa Raagam: Nee chittamu naabhAgyamu ! "Oh Raamachandra! Your will is my fortune and I am Yours . Realizing that it is ineffective to be brooding , I have once and for all taken refuge in You . Whenever I see or think of other Gods , I only see You shining in them . Raajillu SrI ThyAgarAja vinutha SrI Raama JayarAma SrungAra Raama ! daya sEyavayyaa sadhaya Raamachandra ! Raama! neepai tanaku prEma BhOdhu ! NeerajAksha ! Naa JeevAdhAra! Raaga Rasika ! Raaga rahita ! ninnu vinA sukhamu gaana ! tapasu yOga phalamu neevE ! bhAnuvamsa Tilaka! Aadhi DEva ! PrANa Naatha ! SuguNaBrundha ! Saadhujana Jeevana! Sanaatana ! Dayaraani ! Dayaraani ! Daasarathi RaamA! ThiruviNNagrappan ThiruvadigaLE SaraNam , Oppiliappan Koil V.Sadagopan Quote Link to comment Share on other sites More sharing options...
Guest guest Posted December 28, 2008 Report Share Posted December 28, 2008 Respectful SwAmin, This is a very interesting write up. However, there needs clarity. Many may not be able to understand fully and pinpoint the message that is being conveyed. The definition of "kulam" and "kudi" is fine. Kula deivam -- Deivam means God. It may be Vishnu, Siva, Muruga,or Durga according to whom, the siddhanta has also been developed. So, those who worship SrI Vishnu form a group. Within this come differences -- according to the form that is being worshipped by the family traditionally. SrI Vishnu has inumerable forms and names. If one has to progress, he or she has to choose a form and a name. If a tradition of a family is worshiping a particular form of SrI Vishnu -- in arcAmoorthy. This may be SrI Ranganatha, Sri Venkateswara, SrI Kanchi Varadar or Melkote's Selva NarayaNa or still some other kshEtram. This becomes what is generally meant "kula deivam" in the common parlour. Here "deivam" is meant only a particular moorthi with a particular name which also belong to SrImaN nArAyaNa. It is because, it is easier to meditate on that form and do japa by that name. adiyEn has heard that there were or even now are who concentrate on only SrI Ranganatha and their kshetram is Sri Rangam. They do not go to any other kshetram or moorthi, even if it is ThiruvEnkatam or SrinivAsan. Similarly are other kshetrams and moorthies. Literal research on words or terms of the Lord will not help us. We have to leave as it is. What is, however, required is that guidance by Scholars/ Acharyas to guide a particular family who has lost the continuity of its traditional Moorthi and the Name. For them, as stated earlier, SrI ThiruvenkatamudaiyAn comes to help. If anything excess has been stated by adiyEn, pl. pardon. Regards, dAsan anbil SrInivAsan --- On Sat, 27/12/08, Jayasree Saranathan <jayasree.saranathan wrote: Jayasree Saranathan <jayasree.saranathan Re: kula deivamoppiliappan , "Dr. Sadagopan" <yennappanSaturday, 27 December, 2008, 9:04 PM Dear Moderator swamin, It is a thought provoking mail from Swamin, making me share a bit more on the question of the Universal Kula deivam. Respected Swamin, please consider the present mail as an attempt at 'tattwa nirNayam' and not as an apacharam or adhika-prasangi- th-thanam. Our bhagawan has numerous roopams, He has numerous names. No one roopam or no one name is inferior or superior to another. Each one of us connect with some roopams or some names due to various reasons - known and unknown. But beyond all this, there is something as tradition which we follow. In that way, kula deivam comes as a tradition - as a protector of a kulam. Kula vazhakkam – Kudi vazhakkam. Kulam is defined as something different from Kudi. Kudi is the root word for Kutumbham (we can quote texts in Tamil). A kudi vazhi is something that comes in a family for generations. There is 'kudi vazhakkam' coming down in the family. But Kula vazhakkam is different from Kudi vazhakkam A kulam is defined as "koottam" that is not homogenous in all aspects but is united on some specific trait. In this way, there is manushya kulam, deva kulam, asura kulam etc. As swamin has said we are a vaishnava kulam as Vishnu worship is the unifying thread. It is with reference to this unifying factor, we have been given a single form as the form common to all. That form is Venkatavan's. Specific forms of God are worshipped as kudi vazhakkam. The shalagrama worship is transferred from generation to generation as Kudi vazhakkam. The veettu vazhipaadu is kudi vazhakkam. However the root of Kudi vazhakkam is always the root of Kula vazhakkam. As a kulam, all people of a kulam worship one form as the foremost. If we say Koil, it denotes Srirangam. If we say PerumaL, He is always the one associated with the chanting of "Govinda Govinda" –He is the Malaiappan. Seeing the 'para- vasthu' on Garudan, Periaazhwar, remembered Venkatavan, his Kuala deivam, the one worshiped by "enthai, thanthai.." and who enjoys "ThiruvOna –th- thiru vizhavu". Aazhwar has thus indicated the Kula deivam for all! The Kula dhanam Dhanam has been identified as four in number. They are Sriranga mangala nidhi, the nidhi at Venkatam, at Hasthigiri and at Yadugiri. The common thread in these four is veLLam (flood waters) and verpu (hill or mountain) This is further fine-tuned by aazhwars who have seen 3 forms in their vuLLam (vuALn kandai pasurams) One is at veLLam, one is at verpu and the other is 'maN aLAndhaan' These three are glorified, as they remind one of the cosmic forms of Lord! The first is about his sthithi in milky ocean (veLlAm / Srirangam) The second is about Koorma avatara (venkatam) And the third is about Vamana avatara. (maN aLandhaan) Elaborating this, if we look at a river, or waters or floods, we are reminded of milky ocean and the worlds that are yet to be born If we look at a hill or mountain, we are reminded of Thirmaal in His original ThirumEni. The tall mountain reminds us of His tall figure. The sun and the moon are His charka and shanku. The blue sky and the dark clouds are Him only. His dress is bright, made so by the lightening in the hill tops. We can be near Him only when we reach the clouds and sky in the hill tops. This is a cosmic form of lord which can be experienced only on the hill top. The mountain resembles the Manthara parvada with the serpent around it as was in Koorma avatara. (Nanmugan Thiruvandhathi 49) The lord at Venkatam with His 'Thiru mangai" and the Parivar (and nithya sooris) is in the Ultimate form – reminiscending the world that has just been formed after the churning. In the avatars after these two only, Bhoodevi is taken out and specific acts of protection are carried out. In all these avatars, Bhagawan's imprint is on the world we live. But the first two as personified at Vellam and Venkatam are the result of Lord's mercy on us to make Himself accessible to us in His traits as not felt by the inhabitants of this world! The four forms of dhanam (nidhi) are worshipped everyday. But no one knows the origins of two of them. The one at Srirangam is the kula dhanam of Sri Raman himself. No one knows its origins. The one at Venkatam also has no beginnings. His is the eternal swaroopa of the Nedu-maal. It is He who comes as Jyeshtan. It is He who is Kanishta too. Baladeva is Jyeshtan. But Krishnan as Kanishtan is special. Specialty of Venkatam as Verpu. 'Verpu' -the mountains - are lofty, can be seen from anywhere. Such lofty abodes are 3 in number. Venkatam, Vaikuntham and Maal Irum cholai are His iruppidam In addition we have Emperumaanaar' s manas. Since they are lofty abodes, we don't have to go to them. ( Appillai urai for "sendru vaNAnguminO SeNuyar Venkatatthai" – Nanmugan T– 42) From wherever we are, we can see them and worship. Just look at the direction of verpu. Look at the sky and clouds and the sun and the moon. You have had the dharshan of Him. That is why that 'verpu' of Venkatavan is characterized as 'senni vOngu' – high in the world by Aazhwar. In previous births as "pazhavadiyen" , aazhwar would have served the Lord in different divya desas. But at all those times, Venkatam and Thiruvarangam must have been at the top of his list. Thiruvarangam is final destination. Once one has gone there, it is all over. It happened with Andal, Azhwars and Emperummanaar! Raman as Venkatavan. Raman is another form of Venkatavan (Naan .Thiru 47) (Peria vaacchaan and Appillai urai) due to the kind of protection He does. Venkatavan does rakshanam in the forests of Venkatam where elephants and lions co-exist. Similarly Raman carried out his rakshanam not in Ayodhya but in the forests where he protected the rishis. Thirumagai aazhwar who vows not to see any other God than ThirviNNagaraan, remembers Raman in Him (mattrOr deivam…Peria Thirumzhi -6-3-5) Periaazhwaar also sees Raman at first in the 'para-vasthu' and then remembers the ThiruvOnatthaan. As "Kaakkum deivam" Raman and Venkatavan have been identified as one and the same. Venkatavan established this to Saint Thyagaraja too. When Sri Thyagaraja went to Thirumalai, he could not see the Lord as the 'thirai' was down. It fell when Thyagaraja sang, 'Thera theeyagadhaa Rama.." (thirai vilagaadha Rama) He saw Raman in Thiruvenkatavan, not vice cersa! One can see Venkatavan in Venkatam only!!Please forgive me for the mistakes if any, in this mail.Oppiliappan, "Dr.V.Sadagopan" <yennappan@.. .> wrote:>> SrI:> > Dear Srimathy Jayashree Saranathan :> > It is delightful to read your welcome reflections > on the Concept of Kula Dhaivam .> > The Kulam that we all have in mind is> VaishNava Kulam in all its elaborate coverage > including every one ( anya DEvathAs as well ). > > AzhwAr has rightfully said " Kulam Tarum ,> Selvam tanatidum " about the power of > His mantram . > > In my mind , our Oppiliappan and Lord VenkatEsan is > one and the same since our PerumAL is celebrated as > " JyEshta BrAtaa " of Thirumalai SrinivAsan . > The situation is like " Pazham Nazhuvi Paalil > VizhunthAr pOlE " for us . Therefore , Oppiliappan is> Yennappan , Ponnappan , MaNiyappan , Mutthappan and > ThiruviNNagar sErnta appan . " KaanminkaL ulaheer yenRu> KaNNmuhappE nimirntha " PerumAn , YengaLappan . > > For Saint ThyagarAja , Raamachandran is sakalam .> For LeelAsukhar , KrishNan is sakalam and He asked > Raamachandran to set aside His KOdhaNdam for > few minutes , take on VeNu in His hands and present Himself > for recieving his AarAdhanam . For Srimath Azhagiya Singars ,> Lord Narasimhan is sarvasvam . For Swamy Desikan > Lord VaradarAjan of Hasti SailAgram is > his " VAsthu Paithaamaham dhanam". > > Let us enjoy the special Bhaandhavyam of > Saint ThyagarAja , who described His relationship> to Ramachandra succinctly : " NeevEraa Kula dhanamu ,> NeevEraa Jeevanamu ".> > Let us reflect on some of the other declarations > by Saint ThyagarAjA in this context :> > 1. Yamunaa KalyANi Krithi: " NaarAyaNa Hari " Add more friends to your messenger and enjoy! Invite them now. Quote Link to comment Share on other sites More sharing options...
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