SRI RANGA SRI e_JOURNAL _ VOL 11 / ISSUE # 06 dated 24th January 2010

[Guest guest]

SrI:

SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

===================================================================

SRI RANGA SRI VOL.11 / ISSUE # 06 dated 24th January 2010

===================================================================

IN THIS ISSUE:

 

1. VEDIC RITES- Part 14 by Sri U Ve Anbil Ramaswamy Swami, USA

2. AZHWARS AND SWAMI DESIKAN – PERIYAAZHWAR 6.1

===================================================================

ISSUES RELEASED

 

With this issue, about 313 Regular issues of SRS have been released

so far, apart from numerous " Special Issues " as indicated below:

27 Issues of Vol. 1

15 Issues of Vol. 2

42 Issues of Vol. 3

35 Issues of Vol. 4

28 Issues of Vol. 5

30 Issues of Vol. 6

50 Issues of Vol. 7

36 Issues of Vol. 8

27 Issues of Vol. 9 and

18 Issues of Vol. 10

06 issues of Vol. 11

---

You may view the archives at http://www.ibiblio.org/sripedia

maintained By Sri Srinivasan Sriram

 

We strongly urge you to kindly peruse the " Regular Issues " archived

in the Files Section and view the Contents at srsindex.html

(Not the individual postings allowed for encouraging " Reader

participation " ).

 

We are sure that you will be convinced of the quality of the

contents.

 

IF you are satisfied with the quality and contents of

" Sri Ranga Sri " -

Tell your friends to join by sending an email to

Srirangasri-

 

IF NOT:

Tell us, as to how we may improve.

Ever at your service

Moderator

" Sri Ranga Sri "

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

=====================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

 

1. VEDIC RITES – Part 14

by Sri Anbil Ramaswamy, USA.

RITES – Part II – NON-VEDIC RITES

 

INTRODUCTION

 

In Part I, we referred to a few rites based on the Vedas, the primordial and the

holiest of scriptures of the world that have been held to be authentic and

authoritative from time immemorial to the present times.

 

However, the curious phenomenon is that most of the genuine Vedic rites (except

perhaps those relating to Upanayana, Vivaaha and funeral rites) have lost their

relevance due to disuse and carelessness on the part of the so-called custodians

of Sanaatana Dharma or due to practical difficulties of the common folk in

observing strictly the rules and regulations enjoined in the Saastras. May be,

modern day complexities and compulsions also play an important role in their

decadence.

 

Kane, Pandurang Vaman in his " History of Dharmasastra Vol II Part I " (Chapter

VIII-Page 417) published by Bhandarkar Oriental Research Institute observes:

" The whole life of a person was so very minutely worked out and overlaid with so

much ritual in the grhyasmtras and smrtis that the tendency to neglect and

change became insistent and inevitable. This tendency was helped by the

accommodating spirit of the brahmana authors of later smritis and digests that

were ready to prescribe easier and easier substitutes for non-observance of the

elaborate sacraments, pre-natal and post-natal. "

 

May be, modern day complexities and compulsions also play an important role in

their decadence.

 

This portion of rites represents what is known as " kritya a-karaNam " (Not doing

what is prescribed as required to be done in the Saastras). Later on in this

write up, we will refer to what is known as " A-kritya karaNam " (Doing what is

either not recommended or expressly proscribed in the Saastras)

 

We may even venture to say that even those Vedic rites that are observed are

observed more as vestiges of a bygone age and not with due respect and faith

that they deserve. For example, marriages were performed for over a period of 5

days even till late 1920s. In fact, my Upanayanam ['my' represents the author of

this book] was done in GarbaashTamam year (in early 1930s) along with my elder

sister's wedding for a full 5 days packed with incessant religious activities.

In 1949, my marriage was finished in just one day. Today, it has been further

abridged to just about one hour or at best two!

 

It is intriguing how the elaborate procedures designed for 5 days could be so

compressed within an hour or two without dispensing the important components.

 

The functions required to be done immediately on and after birth like Jaata

karma, Naama karaNa, Anna Praasana, Chowla and even Brahma upadesam etc are all

given the go by at the appropriate times, and to be hastily gone through as a

prelude to the wedding ceremony. How can we do Anna praasana, or naama karana

for example, to a youth of 25 or 30 years of age, literally " standing " at the

doorstep of marriage? Should not parents ponder over this and correct the

deviations at some stage?

 

Even in cases where Upanayanam is done, say at 8 to 12 years of age, with much

pomp and expense, parents do not care to ensure that their wards do their thri

kaala Sandhya vandhana karmas [the rite of sandhya vandhanam to be done 3 times

in a day] regularly. The reason is not far to seek. In most instances, the

parents themselves are defaulters in this regard and, therefore, have forfeited

their moral right to enforce this discipline on their children!

 

Once, when the father of a boy, asked whether the boy had done his Sandhya for

the day [the boy had his Upanayanam only a few days earlier,], the boy replied

that he had " forgotten " the mantra and asked his father to teach. To this, the

father replied " you had your Upanayanam only a few days ago and you say that you

have forgotten the mantra. Do you know when I had my Upanayanam? It was some 30

or 40 years ago. (He did not remember when!) How do you expect me to remember

the Mantram and teach you? " If the father had been doing his Nitya-karma [daily

rite] regularly as he is expected to do, such a situation would not have arisen.

 

In a rural setting, in the backyard of our village home, runs a narrow rivulet

(Vaaikkaal, in Tamil) that becomes bone-dry in summer till fresh waters fill it

during rainy days. On an occasion when it was still so dry, a father enquired

his son whether he had done his Sandhya for the day, the boy replied that he had

already done it at the Vaaikkaal. When confronted with the fact that it was

still dry, the boy answered: " The next house boy told me that water was

flowing " . His blatant lie got exposed!

 

The above conversations are not figments of my imagination but a stark fact, a

fact that one can vouch for in most of the respective households today.

 

The minimum time taken for Trikaala Sandhya is just about (3 X 8) 24 minutes. It

is strange that we have all the time on earth on our hands for all worthless

pursuits. But we cannot spare just these 24 minutes out of 24 hours in a day for

this most important duty enjoined on us!

 

The only Nitya karma anushTanam [practicing the daily rite] that we do these

days almost as a 'sacred religious ritual' that cannot be missed under any

circumstances is 'shaving our face', even if we miss our Sandhya! What a

tragedy! And, the only " Agni hOtram " [sacrificial fire] some people do is

" smoking cigarette " . What a travesty!

 

Much worse, the sacred thread is worn by the nail on the wall, but not by the

persons supposed to wear it, if not thrown away! The reason projected is that

they are " ashamed to wear it in public " .

 

It can be seen that while visiting amusement parks having water sports or

sailing on cruise (in the USA and may be, elsewhere too), the patrons are " NOT

ashamed of wearing any dress at all in public " – all in the name of advancement

in civilized conduct!

 

Did not Nammazhwar say? In Tiruviruttam 1:

" Poi ninra jnaanamum pollaa ozhukkum azhukku uDambum "

 

and in Tiruvoimozhi 5.1.5

 

" kaNNapiraanai viNNOr karu maaNickathai amuDai

naNNiyum naNNagillEn; naDuvE oru UdambiliTTu

tiNNam azhundak kaTTip pala seivinai vaNN kayitraal

puNNai maraiya varindu ennaip pOra vaithaai puramE "

 

Probably, these patrons respect such 'age old philosophy' in our AnushTaaana

Grantas [practical guide books] that hold our Sareera in extreme contempt being

so despicably unclean as to pollute any clothing that comes into contact with

it. And, they do not wish to pollute and safely avoid doing so by not wearing

any kind of clothing at all! They don't need a Duschaasana to doff them in

public. Their expertise in the art of DIY (Do It Yourself) in this regard should

be seen to be believed! May be, you cannot even believe your own eyes!

 

Perhaps, by way of concession, some bachelors may still wear the PooNool but use

it for purposes other than the intended one, like

• scratching the back or

• as a safety pin holder or

• as a key-holder to save the keys from getting misplaced or lost!

 

What we have lost really, however, is the golden key to our BrahmaNatvam and we

are blissfully oblivious to this obvious loss!

 

===============================================================

In Chapter 1, we proceed to consider some such rites that have crept into

practice in the guise of being Vedic or Quasi-Vedic or bearing a semblance of

being so.

 

In Chapter 2, we refer to some other rites that do not seem to have any support

at all or have only questionable support, if any. At best, their votaries may

cite some oblique and unreliable references (like from some Raajasa and Taamasa

scriptures) to buttress some kind of authority for these practices.

 

Nevertheless, it cannot be denied that they have come to thrive and thrive with

incredible vitality, though based on some such bizarre traditions. They have

acquired a good amount of following among sections of the population - a

following in some cases that can be termed even fanatic and fantastic, since the

adherents might argue that their so called `tradition " has greater validity than

the Vedas themselves.

 

As explained in Part - , even in the strictly Vedic ambience, we find

exceptions, and exemptions galore permitting deviations allowed in

• Parisishtas – enveloping regulations

• Kaarikas – actions or procedural observances

• Prayogas – uttering or doing methods

• Paddhatis - customs

• Sishta aachaarams – regulating or strict practices

consisting of

" Desa-aachaara – tradition or practice in the place "

" Kula-aachaara – practice in the clan " and

" Jaaty-aachaara – the practice in the caste system " etc.

 

And, we are experts only in taking shelter under these or some other exceptions,

and exemptions and convert them to be our " rules to live by " to suit our

convenience. The line between those " genuine " and these fanciful " traditions "

claimed by the votaries is almost so imperceptible that we cannot tell one as

genuine from the other or dismiss the latter as outright spurious.

 

Though convinced of this stark situation, being reasonable researchers of the

subject, we are in an unenviable position, where we cannot just jettison them

summarily as fanciful without first putting the votaries to strict proof for

their assumption of validity!

 

In Chapter 3 we refer to some practices that are not sanctioned in the Vedas.

In Chapter 4 we refer to some movements against Brahmin and Male domination in

performing these rites.

In Chapter 5 we refer to " The Great Yoga Fad "

In Chapter 6 we refer to influence of other religions on Vedic practices.

===============================================================

 

CHAPTER 1

 

SOME SAMSKARAS THAT SEEM TO BE VEDIC BUT REALLY ARE NOT VEDIC

 

As mentioned earlier, we proceed to consider some rites that have crept into

practice in the guise of being Vedic or Quasi-Vedic or bearing a semblance of

being so, but in reality are NOT based on Vedic authority.

 

AN IMPORTANT DISCLAIMER

We hasten to assure that our intention is not to condemn these practices but

only to highlight the fact that they do not seem to have any Vedic support. It

is not our intention to discourage people from observing them because they seem

to have some backing in tradition. We invite scholars who have done deeper

research on the topics to enlighten whether and if so, what authorities exist in

the Vedas in such instances. We would, however, request them to not only cite

but also provide the actual quotes for a better understanding and appreciation

of the rites / practices.

 

===============================================================

 

1. NISHKRAMANA (NOT A VEDIC SAMSKARA)

 

A rite called " NishkramaNa " is done by some, at the time when the child is taken

out on its first outing from home. Usually, the child is taken to the nearest

temple. Prayers are offered for the health and longevity of the child. Before a

baby is taken out for the first time to say a temple, it is carried to a

neighbor's place.

 

" The custom of taking the child out ceremoniously may be very old, but we do not

get any reference to it in the Vedic literature " (Vide Page 86 0f Hindu

Samskaras by Dr. Raj Bali Pandey).

 

Manu says – 2.2.3 Niskramana & annaprasana --

In the fourth month the Nishkramana (the first leaving of the house) of the

child should be performed, in the sixth month the Annaprasana (first feeding

with rice), and optionally (any other) auspicious ceremony required by (the

custom of) the family. [v.2.34.]

 

But, this is being observed invariably by devout families.

 

2. VIDYA AARAMBA (NOT A VEDIC SAMSKARA)

 

This is also known as " Akshara abhyaasam " , " vidhya / Akshara Aarambham " etc.

This was NOT recognized as " Samskara " either in Grihya Sutras or Dharma Sutras

or in early Smriti literature. This, perhaps, was because children began their

education by memorizing the sacred hymns without the need for written letters.

In a sense, this may be said to represent " Primary education " and

" BrahmOPadesam " done during upanayana samskaara [described in part 1] as

" Secondary Education " . Some rice or paddy grains were spread and the praNavam,

alphabets and letters written thereon with a stylus specially made for the

purpose.

--

[The author remembers how at 5 years of age, he was taken in procession in a

horse drawn coach (a luxury in those days!) to the nearby elementary school,

fully dressed with a shining satin coat and velvet cap to match - all decorated

with dazzling and colorful sequins. The procession was led by a ceremonial band

and after reaching the school sweets and candy were distributed to all other

children, and, presents were given to the teachers]. [This was done, perhaps, to

create a congenial atmosphere to cajole the child from becoming a " whining

school boy unwilling to go to school " and protesting the prospect of being

placed in an unfamiliar environment!]

 

3. VEDA AARAMBA (NOT A VEDIC SAMSKARA)

 

This was NOT a Vedic Samskara possibly because it was integrated with

BrahmOPadesam, which is a Vedic samskara. In the earliest enumeration of the

Samskaras by Gautama Vedaaramba is NOT mentioned.

(Vide Gautama Dharma Sutra viii.24)

 

4. KESAANTA (NOT A VEDIC SAMSKARA) – first shaving of the face of a male

 

This was NOT a separate Vedic Samskara in the beginning because it was clubbed

with " ChuDa karanam " or " ChowLam " But, the later Paddati writers inserted it as

a Samskara between " Upanayana " and " Samaavartana " . " . Even Vyasa (in Post –

Vedic period) would seem to have mentioned it as a major Samskara and included

it in the list of the famous 16 Samskaras.

(Vide Footnote 4 on page 143 of Hindu Samskaras by Dr. Raj Bali Pandey)

" Keasanta " or shaving of beard and moustache was performed at the age of

sixteen, possibly to remind the boy that he was no more a boy but had matured

into a man!

 

5. VARA DAKSHINAI (NOT A VEDIC REQUIREMENT) – [varan is the boy about to be

married, dakshinai is a gift to him]

 

In the good old days, the practice of " Vara dakshiNai " , now enforced ruthlessly

on the parents of the brides with disastrous consequences, was practically

unknown and is nowhere contemplated in the Saastras. On the other hand, it was

the groom's party that offered a substantial amount to the bride's parents in

what was known as " Kanyaa Sulkam " - price for the girl - probably to compensate

their giving away their precious daughter in marriage. Even today in some cases

of marriages in Andhra Pradesh the girl's parents are to be paid and not the

other way.

 

In Manu Saasthram, among the 8 types of marriages – please note – whenever you

take a girl in marriage for your son or a boy for your daughter, you take the

girl or boy from a poor family by giving the parents of that varan or vadhu,

good amount of money or other kind of wealth. This is mainly from the angle of

uplifting the proposed 'sambhandhi' family also from economic doldrums, and

thereby a social status and security is offered to the varan or vadhu's

families. Perhaps this 'societal uplifting matter' is degraded to a squeezing in

the name of 'vara dakshiNai'.

 

Manu's rules --

27. The gift of a daughter, after decking her (with costly garments) and

honoring (her by presents of jewels), to a man learned in the Veda and of good

conduct, whom (the father) himself invites, is called the Brahma rite.

 

28. The gift of a daughter who has been decked with ornaments, to a priest who

duly officiates at a sacrifice, during the course of its performance, they call

the Daiva rite.

 

29. When (the father) gives away his daughter according to the rule, after

receiving from the bridegroom, for (the fulfillment of) the sacred law, a cow

and a bull or two pairs, that is named the Arsha rite.

 

31. When (the bridegroom) receives a maiden, after having given as much wealth

as he can afford, to the kinsmen and to the bride herself, according to his own

will, that is called the Asura rite.

 

32. No father who knows (the law) must take even the smallest gratuity for his

daughter; for a man who, through avarice, takes a gratuity, is a seller of his

offspring.

 

51. But those (male) relations, who, in their folly, live on the separate

property of women, (e.g. appropriate) the beasts of burden, carriages, and

clothes of women, commit sin and will sink into hell.

 

52. Some call the cow and the bull (given) at an Arsha wedding 'a gratuity;'

(but) that is wrong, since (the acceptance of) a fee, be it small or great, is a

sale (of the daughter).

 

53. When the relatives do not appropriate (for their use) the gratuity (given),

it is not a sale; (in that case) the (gift) is only a token of respect and of

kindness towards the maidens.

 

6. BETROTHEL (NOT A VEDIC SAMSKARA)

 

The Grihya Sutras do not mention the betrothal ceremonies as such. And we do not

have any information as to how they were performed in the 'Sutra' period. But, a

formality called " Kanyaa VaraNam " is found mentioned. In this varaNam the names

of the ancestors of both parties with Gotra [lineage from a rishi] and Pravara

[fame and name] were announced loudly to let the assembled guests know that both

the bride and the bridegroom have good family backgrounds, the pedigree of which

can be traced to many generations. This step is NOT mentioned in the Grihya

Sutras but mentioned in the later Paddhatis

====================================================

Items 7 to 10 listed below routinely observed in Hindu marriages just before the

start of maangalya dhaaraNam are also NOT Vedic Samskaras.

 

7. OONJAL (NOT A VEDIC SAMSKARA)

The movement on the swing on which the couple is seated and swung to the

accompaniment of singing by womenfolk - is not a Vedic Samskara.

 

8. PIDI SUTRUDAL (NOT A VEDIC SAMSKARA)

Sumangalis waving balls of cooked rice in front of the couple (PiDi suttruvadu)

is also not a Vedic Samskara.

 

9. PAAL THODUDHAL (NOT A VEDIC SAMSKARA)

Sumangalis washing the feet of the couple with milk and wiping the milk with

silk cloth similarly is not a Vedic Samskara.

 

10. CIRCUMAMBULATING THE WEDDING COUPLE (NOT A VEDIC SAMSKARA)

Sumangalis carrying lighted lamps and pouring turmeric water – mangaLa aarathi -

while going around the couple in circumambulation –pradhakshiNam - is also not a

Vedic Samskara.

 

The above were NOT part of the VAIDEEKA KARMAS also originally but are

traditionally practiced. It was probably believed that these would ward off any

evil forces lurking ready to harm the couple as explained while dealing with

" Marriage Samskaras " in Part I Vedic Rites.

 

11. MANGALYA DHAARANA MANTRAM (NOT A VEDIC MANTRAM)

 

The recital of the well known Sloka 'maangalyam tantunaanEna' that is invariably

flashed out in season and out of season in Television shows and movies,

depicting the guy acting as groom tying the " MangaLa Sutram " on the neck of the

girl acting like a bride is NOT a Vedic Mantram.

 

" maangalyam tantunaanEna mama jeevana hEtunaa/

kaNTE badnaami subhagE tvam jeeva saratas satam// "

 

(Vide page 23 of " Vivaaha Mantraartha Bodhini " pub: Lifco Associates Reprint

1991)

 

(However, the Editor of Nrisimhapriya (English) Page 57 December 2008 Issue says

that it is found " cited by Swami Koorathaazhwaan, Paraasara BhaTTar and Swami

Desikan " )

 

12. SINDOORA-DAANA (NOT A VEDIC SAMSKARA)

 

The painting of red lead on the parting of the hairs on the front head (VagiDu)

of the bride on the occasion of marriage is the most striking feature of the

present-day marriages, especially in North India but it is NOT mentioned in the

Grihya Sutras. The Paddhatis merely say that " Sindura-Daana " is performed

according to local traditions.

 

13. SITTING ON BULL'S HIDE (NOT A VEDIC SAMSKARA)

This is another practice that was followed until recently in which the bride was

bodily lifted from the ground by a strong man and settled down on a red bull's

hide with some mantrams, the bull's hide being symbolic of conferring fertility

and prosperity. Neither the lifting nor the bull's hide is found mentioned in

the Sutras. It was perhaps in vogue in the yesteryears. But it must have been

given up at some stage, as the lifting bodily was regarded as indecent and

settling down on hide as religiously objectionable.

 

14 to 22. OTHER LOCAL CUSTOMS DURING MARRIAGE (NOT VEDIC SAMSKARAS)

 

As marriage is also a social function, fun and frolic are given a free play

especially after the serene ceremonies are over. Paaraskara Grihya Sutra says

that these should be done according to " Graama vachanam " or the local village

custom though these are NOT given in the Sutras.

 

vivaahE smasaanE cha vriddhaanaam streeNaam cha vachanam kuryu: / sutrE

anupavidvam api vadhu varayOr mangaLasutram

galE maalaa dhaaraNam // (Gadaadhara)

 

Some of them are-

14. TYING OF AUSPICIOUS YARNS

15. WEARING A VARIETY OF GARLANDS

16. TYING THE GARMENTS OF THE BRIDE AND THE BRIDEGROOM AS THEY GO AROUND THE

FIRE PIT

17. TOUCHING THE CUP OF A BANYAN TREE

18. TOUCHING THE NOSE OF THE BRIDEGROOM ON ARRIVAL AT THE BRIDE'S PLACE.

19. BESMEARING THE CHEST OF THE BRIDEGROOM WITH CURD

20. MAKING A STRANGE KIND OF SOUND THROUGH MOUTH IN CHORUS, (ESPECIALLY IN

BENGALI MARRIAGES)

(This is practiced also in Kerala temples at the time of " Karpoora Neeraajanam " )

21. VRATHA BHAKSHANAM: A practice followed in South Indian families

22. MAAMIYAAR MAI IDAL: A practice followed in South Indian families

23. SUMANGALI PRAARTANAI (NOT A VEDIC SAMSKARA)

 

This is a ritual seeking the blessings of women of the family who are no more;

something akin to the " Naandi Sraadham " , there are no Vedic rituals or mantras

in this ritual. It is purely a ladies' function. In most families this function

is performed during important events in life like marriage, Upanayanam etc. In

some families it is performed every year. It is believed that performing this

Pooja will satisfy the unfulfilled yearnings of all the girls and ladies who

passed away at young age or middle age [not ripe enough for passing away] and

they would in turn bless the family. It is common practice to conduct the

" Sumangali Prarthanai "

 

a. BEFORE the marriage if the daughter is getting married and

b. AFTER the marriage if the son is getting married and when the new

daughter-in-law comes home.

 

This function generally is not performed on Tuesdays or Saturdays.

Dasoham

Anbil Ramaswamy

To be continued

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

=====================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

2. DESIKAN AND AZHWAARS – 6.1- Periyazhwaar

SrI:

SrImathE Gopaladesika mahadesikaya nama:

 

Dearest all,

 

Continuing on AzhwArs and Swamy Desikan- we will now enjoy PeriyazhwAr and

Swamy Desikan.

 

Reference:

 

Article by Sri U Ve Kaniyambaakkam Dr Devanathachariar Swami, Thirupathi –

appeared in Sri Nrusimhapriya, Sep 2002

 

Only one AzhwAr who was blessed to have the name " Periya " is PeriyazhwAr.

 

PeriyAzhwAr's original (given) name was VishNu chitthar- (what an apt name- His

chittham (mind) always on VishNu..).. VishNu chitthar was born in a Brahmin

family (pUrva SikhA Brahmin- mun kudumi sOzhiyar) at Srivilliputthur. He was

born in the Tamil month of Aani, swAthi star (Nakshathram). (SrI UttamUr Swamy

was also born in the same star in Massi month). VishNuchitthar is an amsam of

Garudan , the Lord's vehicle - transport .- one of the Nithya sooris.

 

Vishnu Chitthar occupied himself in performing the kaimkaryam of adorning the

Lord of SrivilliputthUr with MaalA (galrland of flowers). He had groomed an

exquisitely beautiful garden (nandhavanam) full of TuLasi and other flowers. He

did not have any child and he and his dharma pathni were longing for a child. He

found one day a baby girl in his thuLasi garden and named the baby GodhA and

reared her as his own. Godhai is the incarnation of ShrI bhUmi Piraatti. She

composed ThiruppAvai and NaacchiyAr Thirumozhi and blessed us with such greatest

Sri sUkthis. Later, she married Lord RanganAthA at Srirangam and made Her foster

father acquire later the name of PeriyAzhwAr as a result of his becoming the

father-in-law to Lord RanganAthan Himself.

 

Vishnu Chitthar was not versed in VedAs and other traditional forms of

scholarship. He presented daily TuLasi Maalais adorned by His daughter to

Vadapathra Sayee as commanded by Him .He led a life full of VairAgyam

(Dispassion ), anushtAnam , Bhakthi and Bhagavath Kaimkaryam .Lord Vatapathra

Sayee decided one day to bring out the glory of Vishnu Chitthar . There was a

royal competition going on at the southern city of Mathurai convened by King Sri

Vallabha Devan to establish who is the Supreme God based on vedic pramANams .

Many vidhvAns of the day and great Vedic scholars participated in that assembly

(sathas) to win the sumptuous purse set aside for the winner in that competition

..

 

Lord Vadapathra Sayee appeared in Vishnu Chitthar's dream and commanded him to

appear in the sathas and win the prize money. Vishnu Chitthar protested and

pointed out to the Lord that he was illiterate in the VedAs and had no formal

tutelage in them. The Lord responded that He is responsible for the outcome of

the debate on establishing His Parathvam as Sriman NaarAyaNan and insisted that

Vishnu Chitthar attend the royal sathas. The obedient servant of the Lord

arrived at the sathas and was able to deliver a brilliant and convincing

discourse on the unquestioned supermacy (parathvam) of Sriman NaarAyaNan with

ample pramANams ( proofs ) from VedAs and VedAntham . This he did through the

anugraham of PerumAL since he did not learn VedAs and VedAntham through the

traditional route. The judges of the competition declared VishNu Chitthar as the

winner and the King let him cut down the bag of gold tied up on a lofty pole.

When VishNu Chitthar approached the flag

stand , the pole bent down to his level by itself and the prize money was

collected and Sriman NaarayaNa Parathvam was established in an uncontestable

manner.

 

The King fell at the feet of VishNu Chitthar and placed him on the back of the

royal elephant for a procession around the main streets of Then Mathurai .

Sriman NaarAyaNan with His Devis wanted to witness the honors accorded to His

dear devotee and appeared in the sky on the back of Garudan.

 

When Vishunu Chitthar saw the Lord , he was overwhelmed with the beauty , youth

and laavaNyam of the Lord and broke out spontaneously .. ne engadaa inga

vandhE.. (Why have You come here? This place is full of evil, and with such

beauty epitomized, the people will cast evil glances on You.. ). He bursts out

like an affectionate caring Mother with full of vaathsalyam on the Lord.. With

his mangaLAsAsanam (praise) of the Lord using the bells on the neck of the

elephant as taaLam. He started singing ¡§pallANdu¡¨ (hundreds of thousands of

years of the Lord¡¦s well being. )

 

This Vaaathsalyam that burst out on PeriyAzhwAr is called as ¡§pongum parivu.¡¨-

which generally is found in all our mothers when they are concerned about their

children. That is why the AzhwAr (who considered the role of a mother to the

Lord Himself naturally as if it is the original one which bursts out.. ) is

called PeriyAzhwAr..

 

Sri Manavala maamunigaL¡¦s UpadEsa Ratthina maalai says: (from SrI Satakopan

Swami's translation)

 

mangaLAsAsanatthil maRRuLLa AzhwArkaL

tangaL aarvatthu aLavu thaan anRi--pongum

parivAlE VilliputthUr Bhattar PirAn peRRAn

PeriyAzhwAr yennum peyar.........(18)

 

Bhattar PirAn, who incarnated (as an amsam of GarudA ) at Sri

VillipputthUr received the name of PeriyAzhwAr as a honorific title. Why So?

This is because of his intensity in bhakthi (abhnivEsam ) for eulogizing Sriman

NaarAyaNan exceeded (exhuberantly ) that of all the other AzhwArs

 

More on this – in next issue

 

AzhwAr ThiruvaDigaLE SaraNam

Swamy Desikan ThiruvadigaLE SaraNam

Regards

Namo Narayana

dAsan

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

=====================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx