SRI RANGA SRI E_JOURNAL_ VOL.10 / ISSUE # 12 dated 23rd July 2009

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SRI RANGA SRI VOL.10 / ISSUE # 12 dated 23rd July 2009

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IN THIS ISSUE:

 

1. VEDIC RITES- 3 by Sri U Ve Anbil Ramaswamy Swami, USA

2. AZHWAARS and SWAMY DESIKAN (4.1- Thirumazhisai AzhwAr and Swamy Desikan –

Part 1)

3. Srivaishnavam – Part 5

 

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1. VEDIC RITES – 3

Sri Anbil Ramaswamy USA

CHAPTER 3

GODS OF THE VEDAS

Veda Samhitas or recensions in general are collections of mantras or hymns of

praise of the different deities representing the various facets of the natural

world and include 33 major deities: grouped into 3 categories of 11 each

presiding over as many as 330 million subordinate deities. This is also known as

" Muppattu Mukkodi Devatas " (Arrangement is in alphabetical order and not

according to their relative importance)

(i) CELESTIAL GODS

1. ARKA: One who radiates from 'ark' - to radiate denotes a particular aspect of

Sun God.

2. ARYAMA: Guardian of compacts and marriages, Represents chivalry, another

aspect of Sun God.

3. CHANDRA: Moon, also known as Indu (drop of Soma), Nisaakara (maker of night),

Nakshatra Naatha (master of constellations), Sitaamsu (having cool rays)

4. INDRA: Lord of thunder and lightning; a.k.a. Mahendra (Indra, the great) His

city, Amaraavati (Immortal city), his horse, Uchaisravas (shrill shriek), the

rainbow is called Indra dhanus

5 MITRA: Friendship, Solidarity, mainly connected with vows (cf.). Zorashtrian

'mitras'

6.PUSAN: Prosperity, Nourisher, Guardian of roads, herdsmen and protector of

cattle

7. SAVITR: Vivifier, Life stimulator, Procreator, also refers to power of words

8. SURYA: The luminous from 'SUR' or 'SVAR' to shine (cf.) svarga a.k.a. Aditya

(source of the world), Paavaka (purifier), Karmasaakshin (witness of deeds)

Divaakara (maker of day) Prabhaakara (source of light) Bhaanu (shining),

Bhaaskara (maker of light) Sahasraamsu (1000 rayed)

9. TVASTR: The Vedic Vulcan, the shaper, craftsman

10. VARUNA: The mysterious, cryptic, hidden- from 'VRU' to envelop, cover or

restrain; cosmic law (cf.) Greek Uranus. Varuna becomes Ahura Mazda (Ormudz) the

supreme God and creator of the world. If Varuna is the Lord of RTA, Ahura is the

Lord of Akasa. Like Varuna, Ahura is also closely associated with Mitra, the

Sungod.

11. VISHNU - The All-Pervader, the Supreme deity

(ii) ATMOSPHERIC GODS.

1. APSARAS: Nymphs (cf.) nymphs of Greece-born of waters in the pond (Ap+

saras), Essences

2. ARUNA: the red one, charioteer of the Sun God.

3. DYU: or Dyava: The sky a.k.a. Ambara (veil) Antariksha (space)

4. DEVAS: the divine ones (from the root 'Div " to shine)

5. GANDARVAS: Divine musicians, fragrances, also harmonies (go always with

Apsaras)

 

6. MARUTS: Breath. One without whom one dies

PITRUs-consisting of

 

7. ASHTA VASUS :(Eight) Spheres of existence: viz. Apah (water), Anala (fire)

Anila (wind), Dhaara (flow), Dhruva (Polestar) SOma (an aspect of moon)

Prabhaasa (light) and Prathyusha (dawn)

 

8. EKAADASA RUDRAS: (Eleven) Divinities of life: viz. Ahirbudhnya (sea snake),

Ajaikapada (shepherd), Bhaga (fortunate), Dahana (burning), Kapaalin (bearer of

skulls), Mrigavyaada (hunter), Nirruti (misfortune), Pinaakin (archer), Sarpa

(snake), Sthaanu (pillar), and Trayambaka (three eyed)

9. DWAADASA AADITYAS: (Twelve) Sovereign principles of the sky: viz., Aryama (an

aspect of Sun God) Bhaga (share), Dhaatri (order), Mitra (friend), Pushan

(nourisher), Rudra (roarer), Savitru (vivifier), Surya (sun god) Tvastr

(craftsman) Varuna (water god) and Vishnu (pervader)

 

10. VAYU: Wind God a.k.a.Vaata (wanderer), Marut (the one without whom one dies)

Anila (one by whom one lives) Paavana (cleanser)

11.VISVEDEVAS: Manes, a vague group of indeterminate gods

(iii) TERRESTRIAL GODS

1. AGNI: (Devourer), Fire God cf. Latin 'Ignis " a.k.a. Jaatavedas (one who

knows all happenings), Paavaka (purifier), Vaisvaanara (all pervader), Havya

vaahana (oblation bearer), Vahni (conveyor)

2. AAPAH: Water

3. BRIHASPATI: The great master, Teacher of Gods

4. DHATR: Order

5. HIRANYAGARBHA: Golden Embryo

6. PRAJAAPATI: Lord of progeny

7. PRITHVI: Earthly sphere

8. SOMA: Ambrosia, Nectar, Devoured, the lord of offering, fuel, the presiding

deity being Moon a.k.a. Soma, considered as chalice of Soma. Gandharvas are

associated with Soma as the promoter of lust.

9. SUKRA: The teacher of the genie or anti-gods.

10. VAGEESA: Lord of speech

11. VIVASVAAN: The ancestral law, morality.

(iv) OTHER GODS AND DEMI GODS MENTIONED IN THE VEDAS

ABHASVARAS: The shining

ADITI: Primordial vastness

AMSA: the share

ANGAARAKA: Mars

ASVINS: the twin gods of Agriculture, Healers

BUDHA: Mercury

CHITRAGUPTA: Scribe of Yama, secrets illustrated

DAKSHA: Ritual skill

GARUDA: Divine falcon, Vehicle of Vishnu

KAAMA; The god of love a.k.a. Ananga (limbless)

KAAMADENU: The cow that grants all wishes

KIMPURUSHAS: Divine musicians

KINNARAS: Heavenly humans

KRATU: Inspiration

MANUS: The Law givers

MARICHI: Light

MAYA or MAAYA: Power of illusion, also the name of the architect for the

anti-gods

PRACHETAS: Awareness

RATHI: Desire, wife of Kaama

RBHUS: Gnomes who worked in metal, skillful craftsmen

SAADHYAS: Those who have the means to realize

SAKRA: The mighty

SESHA: The remainder, what remains when everything else has disappeared

SIDDHAS: Those who have realized

SURABHI: Fragrant, the mother of Kamadhenu

TUSHITAS: The satisfied

UPANAAYIKA: Minor fairies

VAISRAVANA: Son of fame, denotes Kubera

VIDYAADARAS: The bearers of knowledge

VISRAVAS: Fame

VISVAKARMA: Architect of the Gods

YAKSHAS: Speedy beings

YAMA: Lord of death

YAAMINI : Yama's sister, also means night who subsequently became river Yamuna

(Markandeya purana 77.7)

YOGINI: Powers of realization

 

 

But, the Gods of Atharva Veda are different (e.g.) Kaala (Time), Kaama (Desire)

Paasupata (Lord of Cattle), Rohita (Sun), Maatarisvan (Wind), Viraaj (Cosmic

water), Uchishta (the remains of sacrifice), Endor (son of death), Parameshtin

(He that is highest), Vidhari (the arranger) and Chitra Ratha (kind of

Gandharvas or invading spirits).

The Westerner is perplexed by the plethora of Gods and Goddesses that the Hindus

swear by. As Carlyle put it in his " Abbot Samson " - " So many minds, as many men " .

Each Hindu may have his / her own chosen personal God to whom each may pay

exclusive obeisance- whether it is one of these 33 crores or those that fall

beyond the pale of these - village deities like Paraasakti, Maariyamman,

Maanasa, Ayyanaar etc.

Animals like the holy cow, the snake or the monkey or even the rat (as obtaining

in a temple in Rajasthan) may hold the attention of some devotees. Botanical

spirits like the Pippala or Aswattta tree, the Vata or Nyagrodha (Banyan) tree,

the Asoka tree, the sacred Tulasi (Holy basil) or the Vilvam, not to leave out

the humble reeds of Kusa, Darba and Dhurva grasses have their share of

veneration. Besides the natural elements, mountains and rivers are revered with

due respect.

 

So far as the Hindu is concerned, it is another way of recognizing that God is

everywhere, in every living being and even in every inanimate object.

 

No wonder, the Westerner is intrigued by the fact that despite such wild variety

and proliferation in the polytheism of the masses, an indisputable undercurrent

of unity is discernable in the monotheism of the classes.

 

This paradox is resolved by the Hindu philosophical dictum that all these

multitudinous array of divinities are but the outward representations of the one

Brahman that - pervades them all, ensouls them all and whose body they all

constitute.

 

 

The great Nammazhwar referring to this phenomenon observes that each individual

according to his / her own lights, intelligence and stage of evolution adores

some deity or other as 'Ishta devata' and pay obeisance with utmost sincerity

and the respective God / Goddess also confers what each prays for according to

his / her destiny. This is because ultimately, it is this Brahman who acting

through these deities (being immanent in them) actually confers the blessings

(Tiruvoimozhi 1.1.5)

" Avaravar tamatamadu Arivari vagai Vagai

Avaravar iraiyavar Ena Adi Adaivargal

Avaravar Iraiyavar Kuraivilar Iraiyavar

Avravar Vidhi Vazhi Adaiya Ninranare "

 

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2. AzhwArs and Swamy Desikan

Thirumazhisai AzhwAr and Swami Desikan – Part 1

 

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all

 

Continuing on AzhwArs and Swamy Desikan-

we will now enjoy Thirumazhisai PeryAzhwAr and Swamy Desikan.

Reference:

Article in Tamil was written by Navalpakkam Sri U Ve Dr NV Vasudevachariar

Swami, Thiruvananthapuram as appeared in Sri Hayagriva priya

 

Introduction:

 

Maasil manantheLi munivar vagutthathellaam

Maal ugandha aasiriyar vaartthaikkovvaa..

 

Says Swamu Desikan extolling the divine compositions of AzhwArs. The blemishless

sages who realized the tattva jnAnam with their enormous penance and deep

meditation on Lord's lotus feet, wrote the divine works like purANa ithihAsams

and even those wonderfulk works would be no match to the unparalleled divine out

burst of tamil verses sung by divinely blessed AzhwArs (who are blessed with

unambiguous paratattva jnAnam).

 

thoNdarkku amudhuNNalaay poyyil paadalaana AzhwArgaL aruLiccheyal pradhAnam-

declares that AzhwArs verses are more important and take precedence over the

epics and purANams.

 

Our acharyas who immersed themselves in such divine works of AzhwArs, recited

them, enjoyed them, and blessed us with their enjoyment through their

commentaries as well. They have given the wonderful and right interpretations so

that there are no ambiguities. Swami Desikan mentions that these 4000 verses are

our very life. (naalaayoramum adiyOngaL vaazhvE) . He enjoyed the divine verses

and them alone.

 

How he enjoyed Thirumazhisai azhwAr's verse is narrated here briefly.

 

Before that let us enjoy Thirumazhisai AzhwAr's life history.

 

This is a biography of the GREAT AzhwAr by name " Thirumazhisai AzhwAr "

(born at Thirumazhisai, to Bhargava rishi and his pathni kanakAngi after an

unusual of 12 months stay in the womb). Seeing the foetus that came out as just

a lifeless lump of flesh with no arms, legs, etc., they were terribly depressed

and with unwillingness left it at the " moongil " (bamboo) bush and returned. Our

Lord Sriya: pati appeared with His consort and blessed the " flesh " with Their

katAksham and it turned into an alive, Divya tEjas, cute little bundle of joy; a

fully developed and lovely baby which was later picked up with both the arms

affectionately by a tribe(Harijan) named " ThiruvALan " . A really blessed couple

ThiruvALan and pankaya chelvi, was very much overwhelmed by the grace of God for

this Gift of swarna vigraham-like baby.

Again an unusual (this unusualness is found on many occassions in this

AzhwAr's life) phenomenon of not drinking or eating any thing nor any

expelling of any waste by this baby saddened them. They really longed to see the

baby drink or eat something; It has been happening for quite some time and this

unusualness news spread everywhere and attracted lots of people to see and be

blessed with the darshan of this divine child, who is growing and developing

like any other normal child without absolutely any intake. When a simple,

devoted agriculturist old couple paid their visit, they brought some cow's milk

with them and the old lady lovingly placed the baby on her lap and offered the

milk saying " Oh our beloved thirumazhisaiyE, the one who came amidst us by the

grace of Sriman nArAyaNa, please take this milk and remove our worries, dear "

and IT STARTED DRINKING, lo, behold! (one can imagine the happiness mixed with

tears of joy that must have flowed in the hall!) And they were coming everyday

to offer the milk to the baby; one such day the baby AzhwAr showed and signaled

the left over milk to be drunk by the old couple; The moment they drank, they

regained their youth; yet another marvel by the Divine AzhwAr, who was none

other than chakrAyudhA (the Discuss of mahA vishNu).

 

The " young " old couple, later were blessed with a male child called

" kaNikaNNan " who at a later stage became a close friend/ardent disciple of

ThirumazhisaiAzhwAr. The AzhwAr, actually had learnt tried all other

religions/doctrines., namely., Buddhism, jainism, advaitA and in fact became a

staunch devotee of SivA (with a name siva vAkyA). pEyAzhwAr argued with him,

showed him evidences from vEdAs ans smrithis to claim sriman nArAyaNA as the

supreme deity, and finally initiated him into vaishNavic philosophy and named

him bhaktisArar. AzhwAr later declares his struggles in his pAsuram:

 

sAkkiyam kaRROm samaN kaRROm, sankaranAr/

Akkiya Agama nool arinthOm bhaktiyAl/

senkatkariyaAnai sErnthOm yAm theethilamE/

yenkatkariyathOnRil/

 

" After my futile efforts to know the supreme principle through jainism,

buddhism, and saivite philosophy, I am blessed by sriman nArAyaNa to take refuge

at the Lotus feet of Sri Devi and have escaped all problems and misfortunes

since then. "

 

BhaktisArar visited various sthalams (temples) and came to Thiruve:ka

(bhoodhathAzhwAr's birthplace) and was allured by the beauty of the Lord and the

scenic beauties and decided to stay there for some time. Our kaNikaNNan, too

joined bhaktisArar and served him as an ardent disciple (sishyA) to AzhwAr.

There was also an old lady (unmarried) who devotedly, whole heartedly served

AzhwAr by cleaning, mopping, drawing " kOlams " etc.

 

AzwAr was greatly impressed by her indefatigable service and devotion

towards azhwAr and appreciated her openly; The old lady was moved and

regretted that she joined him at this age only and not when she was able so that

she could have continued to serve for more years. Hearing that, azhwAr's kind

heart melted and showered his graceful look (katAksham) on the lady, who was

immediately transformed into an extremely beautiful young lady. Later, during a

" nagarvalam " , the pallava king saw her in azhwAr's place and married her.

 

After some years, when the king actually noticed that his queen is not ageing

and has got the same youthful look while he was getting old, he found out that

it was AzhwAr's divine katAksham that did the magic. He asked kaNikaNNan who was

summoned to the court to make a request to AzhwAr on behalf of the king,

kaNikaNNan refused saying he and the AzhwAr will not yield and sing for a

mortal. That enraged the king and he ordered to banish kaNikaNNan from his

kingdom. KaNikkaNNan said " this is not the only sthalam for me; The entire world

is His " and walked off.

 

 

He went to azhwAr and narrated the incident which forced him to leave that place

and begged for his pardon for leaving him; AzhwAr felt very sad that his dearest

friend/devoted disciple is leaving him. He did not feel like staying there

without kaNikaNnan. Hence, AzhwAr, too decided to push off from Thiruve:ka.

AzhwAr went straight to the temple and prayed wholeheartedly with tears in his

eyes and requested the Lord also to come along with them, as he can not think of

living without the Lord.

 

kaNikaNNan pOginRAn kAmaru poon kacchi/

maNivaNNA1 nee kidakka vEndA/

sennAppulavanum pOginrEn neeyum unRan/

painnAgappAi suruttikkoL/

 

" kaNikkaNNan is going out of kanchi maNivaNNa, I am also leaving with him. You

don't have to lie down here any more; You also roll your " nAgam " (serpent bed)

and follow me " and FRIENDS, OUR LORD FOLLOWED THE AZHWAR WITH THE SNAKE ROLLED

AND TUCKED UNDER HIS ARMS.

 

The king next day got the news that the temple is desolated and the entire place

looks dark and lifeless, he understood his folly and rushed immediately to chase

the trio. He caught them on the way and prostrated on the ground, repenting for

what he had done; requested them to forgive him for his mistake and to come back

to kAnchi.

 

AzhwAr and kaNikaNNan, understanding the sincerity of his regret and

repentance requested the Lord again to return and stay at kAnchi. Needless to

say, the Lord obeyed.

 

kaNikaNNan pOkkozhindAn kAmaru poon kacchi/

maNivaNNA1 nee kidakka vEndum/

sennAppulavanum pOkkozhindEn neeyum unRan/

painnAgappAi viritthukkoL/

 

Once on his way to Tirukkudantai, he stopped for a while to take rest

and he sat on the " ThiNNai " ( a sort of bench-pial) in front of a house in

Perumpuliyur. A few brahmins were reciting vedas inside that house. On seeing

the " harijan " (our AzhwAr), they stopped their recitation since, as per

tradition and shAstrAs, Veda was not to be recited in the presence of a person

belonging to the fourth caste and our AzhwAr immediately understood and was

about to leave when the Brahmins started their recitation.

 

They forgot the next line and at what point they had left the recitation.

The AzhwAr broke open a black paddy seed that was lying there with his

fingernail to indicate the exact context which had a reference to the paddy

seed. The brahmins were simply flabbergasted and astonished and realized the

greatness of the AzhwAr and asked for his pardon.

 

When reading the lives of AzhwArs, it can be obviously inferred that AzhwArs

never ever crossed the limits of their varnAsrama dharmam- says Swami Desikan in

Srimad Rahasyathraya saram. One can get all their clarifications from Swami's

such wonderful works quoting scriptures and azhwArs' verses/ lives.

 

When the Archaka ( priest) of the local temple wanted to honour the AzhwAr,

knowing fully well his bhakti and GnAna, some people objected and spoke ill of

the AzhwAr. Tha AzhwAr felt hurt and prayed to the Lord to show himself to these

people in his physical body to prove that the antaryAmi is the same nArAyanan in

all living beings, irrespective of the jAti, caste, creed colour, sex etc.,

 

Akkarangal Akkarangal Enrum Aavadhu En Kolo /

Ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel /

Sakkaram Koll Kaiyane Sadankar Vai Adangida /

Ut Kidantha Vanname Puram Posindhu Kaattide /

 

Meaning: " What is the use of your having those resplendent hands if you

cannot remove the idiosyncrasy of these ignorant folk and make me powerful in

their midst? Lord, with the divine discus in your hand ! Teach these fools a

lesson by showing yourself appearing in my very physical body "

 

Again, The Lord obeyed the AzhwAr and showed himself off in the body of

AzhwAr and the protestors were simply astonished and prostrated and begged for

his pardon.

 

Swamy Desikan in Sri VegasEthu sthOtra, when he sings in praise of Thiruve:kaa

Lord, refers to as yathOthkaari, SaraNamupagathAnAm sOyamAdESakApI . It means

the One who is obedient perumAL…. sonna vaNNam seydha perumAL.

 

Enjoyment of AzhwAr's prabandhams

 

Naanukhan ThiruvanthAthi:

 

Swami refers to this as " maayOnallaal deivam maRRillai ena uNarttha vEdac

chezhumporuL naanmukham 96 paattum… the ninety six verses that are the very

essence of Vedas and Vedanta and most wonderfully establish and declare that

there is none else other than Sriman Narayanan is the Parattvam.

 

In Naanmukhan ThiruvanthAthi, AzhwAr establishes in very many ways- Sriman

Narayanan is the one and only unparalleled Lord of all and is the one who had

created four faced brahmA and enabled him to create Sankaran and others.

 

On reaching Tirukkudantai ( Kumbakonam), he let the birchbark leaf

containing his writings in the waters of river Kaveri. The leaf floated

back to him holding his works viz.,'Tiruchanda Viruttam' ( a poem of

beautiful verses) in which he sang the following beautiful verse:

 

NinRadhu Enthai Ooragathu Irundathu Enthai Paadagathu /

AnRu Vekkanaik Kidandhathu EnnilAtha MunnelAm /

AnRu NAn PiRandilEn PiRandhapin MaRandilEn /

NinRadhum Irundhadhum Kidandhathum En NenjuLe /

 

" Before I was born, He was standing in Ooragam, was sitting in Paadagam and was

lying down in Tiruvekka.At that time I was not born with wisdom; When once I was

born with this wisdom, I never forgot. Therefore, the Lord left all those places

and has taken permanent abode in my heart " . The idea is that the great jnaanis

never considered themselves as born at all until they realized this ' Artha

gnAnam'. And, once they realized this, they had no other avocation than being

immersed in the thought of the Lord. This is

how Mumukshup padi explains this sentiment.

 

The other work of the AzhwAr is ' Naanmugan Tiruvantadhi'- an Antadhi

commencing with the words 'Naanmugan' - a reference to the four faced

Brahma. The first stanza of the Antadhi categorically states

 

Naan Mugani Naraayanan Padaithaan- Naan Muganum /

Thaan Mugamaaai Sankaranaithaan Padaithaan /

Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh Porulai

Sinthaamal Konmin Neer Therndhu

 

" The four faced Brahma was born to Narayana and to this Brahma was born

Sankara. I am declaring this truth in this Antadhi. Resort to this without any

doubt, if you desire to wipe out the pangs of birth "

 

The AzhwAr was so straightforwarded, outspoken, fearless and established the

oneness and supremacy of Sriman nArAyaNan and sri vaishNavam. He became an

exemplary Sri vaishNava AcharyA and it is told that he spent about 700 years

meditating on TiruvallikkeNi perumAL Sri vEnkata krishNan

 

More on this – tomorrow..

 

AzhwAr EmperumAnAr Desikan ThiruvaDigaLE SaraNam

Regards

Namo narayana

Narayana dAsan madhavakkannan

 

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3. SRIVAISHNAVAM – Part 5

 

Ennuyir thandhu aLitthavaraich charNampukki/ yaanadaivE avargurukkaL

niRai vaNanghi/

PinnaruLaal perumpudhUr vandha vaLLal/ periya nambi Alavandhaar

maNakkal nambi/

NanneRiyai avarkku uRaittha uyyakkoNdaar/ nathamuni sadagOpan

sEnainAthan/

Innamudhath ThirumagaLenRu ivarai munnittu/ Emperumaan ThiruvadigaLai

adaiginREnE!

 

Hitham:

 

The upaayam-the means to attain mOksham is called Hitham. Such ways for attining

mOksham are Bhakti yOgam and Prapatti (Surrender). If we pour a viscous oil, how

uninterruptedly, without any gap, or porosity, the oil flows downr- like that

the jIvAthmA has to keep thinking and meditating continuously on Sriman NarayNA

from this moment upto the last consciousness before falling into the death trap

and the last breath/unconsciousness), without any gap, or interruption with the

highest level of bhakti- that is Bhakti yOgham.

 

We very well know it is next to impossible due to our " monkey-like " vacillating

mind, Bhakti yOgham is extremely difficult to achieve. (Please note that we are

talking about performance of Bhakti yOgham; and not bhakti). There are so many

NiyamAs and qualifcations for Bhakti Yogham. Since we are not capable of

performing Bhakti yOgam, we are blessed with Prapatti (an act of surrender)which

can facilitate us to attain mOksham, by getting our Lord Sriman NarayaNan

immensely pleased by our surrender to His Lotus Feet unconditionally with

complete faith. All that we have to do is to

surrender unto Him and His Lotus Feet completely (as assured by Sri

KrishNA in gItA).

 

But, please again note- for Prapatti yOgham, too, what we need is MAHA VISWASAM.

MAHAA- note Big, Terrific- Great, Tremendous-Complete- Enormous or whatever- We

should have so much faith in Him. HE WILL SAVE US; HE WILL SAVE. HE WILL OF

COURSE SAVE US;. Prapatti, therefore also warrants our Great Faith in Him at all

times under all situations;

 

We should Never have any doubt about Him; His Parathvam; His Supremacy; His

Capacity; Do all that pleases Him; Don't do anything that DOES NOT PLEASE HIM.

Surrender (Prapatti or SharaNAgathy is only the means to please Him. He is the

SiddhOpaayam; Prapatti is only SaddhyOpaaayam.

 

Prapatti is also addressed as bharaNyAsam, bharasamarppaNam,

saraNAgathi, and athrushtam. One should approach his AchAryA and get to know

about Bhagavadh VishyaNgaL. After, one should perform surrender

(Prapatti) at the Feet of AchAryA and surrender to the Lord. Through the

AchAryA, we should perform Prapatti. Then we need not worry about the mOksham;

we should only repose total, complete faith in Him.

 

Pancha Samskaaram

 

As mentioned earlier, Sri VaishNavan, who wants to go on the right

track, shall approach the AchAryA. AchAryA teaches him the sampradaaya

vishayangaL. Then the SrivaishNavan shall carry out the Panch samskaaram

(samAshrayaNam- Please read Sri Anand Karalapakkam Swami's excellent posts on

samAshrayaNam- They are really lucid and descriptive and simply SUPERB!

available in www.ahobilamutt.org). AchAryan applies the marks of sanghu and the

chakrA on the Sri VaishNavan's shoulders, as a part of samAshrayaNam.(Please

note that

these Panch samskaarams ARE ALSO applicable to SriVaishNava ladies.

 

Every VaishNavan shall CERTAINLY carry out this Pancha Samskaaram. (Five

Samskaarams).

 

1. Carrying the marks of Sanghu and ChakrA on his shoulders (as applied by his

achAryA)

2. Applying 12 ThirumaN SrichoorNam on his body (please apply ThirumaN

SrichoorNam at least one on his forehead daily- or even that is difficlut due to

various reasons, at least on Saturdays and Sundays and holidays- But apply and

cultivate that habit for your son - very essential- be an example- I have seen

in Saudi Arabia, even the Chief Executive Director of a Petrochemical Complex a

Saudi, who has graduated from the US, does not change from his traditional

attire; nor does he forget the five times prayers during the day- no airs about

that; why shall we be afraid of- embarrassed about- the guys who see us with

ThirumaN srichoorNam are going to be seeing us for a fraction of a time in our

entire life cycle- why do we give a damn to them- We belong to Emperumaan's

party and let us have His chinnam on our forehead.- we are ready to wear the

dress code as specified and as called for the occasion but why don't we wear the

dress code as warranted by the sampradaayam- the panchakaccham, the Oordhva

puNdram- ThirumaNsrichoorNam- Please!)

3. Having the dAsya naamam, (as named by AchAryA- like NarAyaNa dAsan-

ananthapadmanAbha dAsan, etc.,)

4. getting upadEsam from AchAryA on the ManthrAs. (ahtAksharam, dwayam, charama

slOkam)

5. UpadEsam for performing daily Thiru ArAdhAnam for Emperumaan with the three

manthrAs as described earlier (even maanasIka ArAdhanA can be performed if one

is not fortunate to get a saalagraamam or due to any

other reasons;

 

MaansIka ArAdhanA: (This is as exactly described to me in an extremely moving

narration by Srimad Poundareekapuram Andavan during His upadEsam- I have

attempted not to dilute to a large extent)

 

Even during maanaseeka ArAdhaNA, one can do it in a couple of minutes or take an

hour or so; We all know that our heart is like an inverted Red lotus bud.

Assume that is has been made vertical in upright position and consider that it

has fully bloomed as the Most Beautiful Red Lotus

flower. Imagine the Antharyaami, who is sitting on that flower- Our

Lord, Emperumaan- Right from waking the Dearest Emperumaan and Piraati from the

Red Lotus considered to be bloomed to its full grown petals from an inverted

heart of ours; consider yourself seated at the corner at the feet of Divya

dampati and one can visualise to his fullest satisfaction performing

Thirumanjanam, most fragrant sambhiraNi smoke, agrbatthis, adorning Them with

the most valuable vEshti and utthriyam with lots and lots of jarigai for

Emperumaan and Great, Gorgeous looking Most colourful pattu pudavai (silk sari)

with rettai pEttu jarigai and jarigai puttAh in the most beautiful bright,

marvellous colour- adorning Them with the world's costliest jewels, randging

from diamond, MANickkam, Gold, Coral, Emerald, countless numbers of necklaces,

rings,

maalais, saharanaama malai, Most Fracgrant, Big, ThuLasi maalais,

Diamond kireetams (crowns) etc., etc.,

 

- Just think of them; after all only imagining- Let us give Them the best that

we can imagine; we can imagine and visualise Their smile while wearing all that

we offer; one can continue with the japam of those sacred manthrAs while

decorating Divya Damati; one can visualise also his spouse taking part (we need

not even ask them; that is also our imagination) in the alankaara kaimkaryam for

the Piraati while the male member can decorate the Emperumaan with great love.

One can imagine any avathaar or any ishta deivam Sri Sita Ram or Sri RukmiNi

KrishNan or Sri RanganAyakI samEtha Sri RanganAthA or Sri BhUmi Piraatti samEtha

Oppliliappan or Sri Lakshmi Narasimhan- any deity of Lord Sriman Narayana or any

avathaar.; while the alankaaram is about to be over, quickly one can (imagine)

ask his spouse to bring from the kitchen, with a pure clothing and great love

and bhakti, the Prasaadham to be offered to The Divya Dampati- This also- one

may bring in variety of dishes and amudhu for our Dearest Lord- AkkAra

adisil,navaneetham (butter), PuLiyOdharai, sakkarai Pongal, VeNpongal, tasty

curd rice, kadalai paruppu suNdal (favourite for Sri Lakshmi Hayagreeva

PerumAL), vadaparuppu, pAnakam (for Sri Rama Navami)- any or combination of them

in big Golden vessels so that we can offer Them sumptuously and also offer to

other bhakthA and NityasUris present in Your Heart of Sri vaikuntam; Offer to

everyone- all BhAgawathAs; Ask them again if they need more and more of it;

Enjoy looking at the Lord, piraati and all devotees eating the prasadham with

fullest enjoyment. We have enough to offer to all 33 crores of dEvAs even; While

They are all enjoying the prasaadhams, one may keep prostrating at Their Lotus

Feet as many times as one can (this is not imagination- really!) and ask for

Their pardon for all our apachaarams done knowingly and unknowingly- one can

make Them sit on a " Oonjal " also decorated so nicely with flowers and ThuLasi

and gently swing it so that They look at each other and smile at our acting so

much funny like the small kid tries to comb the mother's hair for fun; While

They are having fun at the Oonjal, one may prostrate (without of course getting

hit by the oonjal), at Their Lotus Feet; They may feel sleepy and like to relax

- one may request Them to walk unto the amsa dhULikA manjam nearby (also in your

heart), and ask Them to lie down- one should also request the Periya Piraatti to

lie down next to the Lord and assure Her that we (you and your spouse) will

gently press Their legs and calf muscles and perform kaimkaryam to Them-we can

continue the entire day activities with The Divya Damati and make this list

bigger and bigger; It is all our anubhavam- We can do this only when there is

less disturbance at home ; that is why we should try to get up before others get

up especially the little ones at home - If you have no time, you can quicken the

process and complete the entire activity in less than five minutes - He knows

all our problems and understands too!). .......

 

It is better to stop this post here when we are in that beautiful state of mind

with pErAnandham after having performed the ArAdhanam.

 

[Reference : Tamil booklet on Srivasihnavam by Sri U Ve Dr VN

Gopaladesikachariar Swami – Oppiliappan Koil]

 

Regards

 

Namo narayana

dAsan

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