Guest guest Posted June 21, 2003 Report Share Posted June 21, 2003 Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama: " Chendru kAndarkku iniya Koil " A hallmark of Azhwars' pasurams is the high priority afforded to depiction of Nature and its beauty. These wandering minstrels, blessed with wonderful wisdom, go from place to place where the Lord has made His abode, much in the fashion of bees flitting from flower to flower in search of newer and newer varieties of honey. Just as the bees' appetite for honey is boundless, Azhwars' proclivity for Bhagavat anubhavam too is insatiable, as they sing His praises endlessly, remembering His innumerable exploits during His various avataras, ever grateful to Him for having afforded them the wisdom of choice between mundane pleasures and the everlasting one of divine bliss. Coming back to the point, Nature occupies a pride of place in Azhwars' outpourings, so much so that in a verse, if two lines are devoted to the praise of the Lord of that particular divyadesam, the other two are reserved for a graphic description of the flora and fauna of the locale. Azhwars' compulsion to describe the scenic beauty of the places they visit is so overwhelming that one wonders whether they were camera-toting tourists or saints after bhagavat anubhavam. However, such doubts are easily resolved when we understand that beauty, wherever and whenever seen, reminds these seers of the bountiful creation of the Lord in all its kaleidoscopic colour and variety, and that while adulating Nature, they are in fact eulogising the Lord as its Creator. The magnificent magic of a dewdrop sitting on the tip of a blade of grass and throwing out a diamond-like dissemination of colours, the indescribable beauty of a single white crane standing with one leg with apparently infinite patience amidst a dazzling green field full of paddy crop waving its head ever so gently in the pleasant breeze, the rare music of a crystal-clear mountain stream wending its way from God-knows-where to some equally mysterious destination-------all these strike Azhwars as but facets of the innovative Creation indulged in by the Lord and as aspects of His own divine form, in all its myriad manifestations. It is hence no wonder that these peripatetic poets wax voluble while singing of whatever natural phenomena that confront them on their endless journeys from one divine abode to another. We thus have Sri Nammazhwar adducing eloquent tribute to the scenic beauty of TirumAlirumsOlai- " maruvil vaN sunai soozh MalirumsOlai " " malamaru madi sEr MalirumsOlai " mazha kaLittrinam sEr MalirumsOlai " " varu mazhai tavazhum MalirumsOlai " etc. Sri Tondaradippodi Azhwar furnishes a graphic description of the gorgeous groves surrounding Srirangam, the bewitching music of birds and bees, the majestic flow of the magnificent Cauvery whose waters are filled with gems and diamonds brought from far and wide, etc. " Vandinam muralum sOlai, mayilinam Alum sOlai kondal meedu aNavum sOlai, kuyilinam koovum sOlai " " Gangayil punidamAya Kaviri naduvu pAttu pongu neer parandu pAyum poompozhil arangam " " veLla neer parandu pAyum viripozhil arangam " " surumbamar sOlai soozhnda arangamA kOil " etc. The ecstasical dance of Srirangam's peacocks, to the magic-filled music of bees, all inspired by the bewitching beauty of Rangaraja, finds gleeful mention in Sri TiruppAnAzhwar's outpouring- " Vandu pAda mAmayil Ada " . Thus even during the brief span of his limited contribution of ten pasurams, this Azhwar is unable to resist the temptation of touching upon nature and its beauty. Even Sri Madhurakavi, who spurned singing the Lord and would eulogize only Sri Nammazhwar, devotes a line to the natural beauty of TirukkurugUr, in his short but sweet " KanninuN sirutthAmbu " - " kuyil nindru Al pozhil soozh KurugUr nimbi! " . Sri Periazhwar, Sri Andal, Sri Kulasekhara Perumal, and the three Mudal Azhwars- you name the Azhwar and one could quote verse after verse depicting Nature in all its magnificence. However, if one were to search for an Azhwar who specialized in searching out scenic locales and singing their praises, one would have to crown Sri Tirumangai Mannan, for his contribution, both in terms of number of pasurams and in terms of places covered, is the maximum. And in most places, Azhwar follows the invariable practice of devoting two lines of each verse to the flora and fauna of the divyadesam and the other two to the Lord and His glory, obviously considering His vibhUti as beautiful and praiseworthy as His own magnificent form and endearing exploits. One is able to imbibe a panoramic view of each divyadesam, the type of trees inhabiting it, the sort of crops being sown in the water-filled fields, the incredible variety of wild life to be found in abundance, etc., the whole depiction presenting a picture of peace, prosperity and unspoilt environment. Abundant greenery aided by free-flowing rivers, wild life flourishing amidst an atmosphere of safety and serenity, man living in absolute harmony with nature and benefiting therefrom in myriad varieties, Nature coming through unfailingly with bountiful rainfall which was copious but not excessive-all these may be alien things to us in the present day and age, but were very much the order of the day during Sri Parakala's times, as we come to know from his accounts of the numerous divyadesams he visited. However, amidst all these accounts of greenery and serenity, there is one which is outstanding for its total contrast from the normal run of fabulous foliage and fertility. At this particular divyadesam, Sri Kalian encounters only barren rock radiating intolerable heat, scrubs and bushes that provide hardly any cover, predators waiting to pounce on the unsuspecting pilgrim and wild paths strewn with boulders and sharp stones. The midday Sun is at its blistering best, so much so that even hardy animals like wild dogs and weatherproof birds like eagles find their steps faltering in the unbearable heat. Animals tired of searching for prey or for blades of grass in the inhospitable environs fall down with life ebbing slowly but surely out of their emaciated frames. The only vegetation worth the name consists of bamboo shoots tall enough to touch the sky, but even these are aflame due to constant friction. What with the incredibly hot air, the overhead Sun in a killer mood and with the towering bamboo on fire all around, this divyadesam is practically inaccessible but for the lion-hearted like Sri Kalian. The terrible sound of the blazing bamboo, the howl of hungry wolves, the terrifying roar of starved lions- these are the only sounds to be heard, piercing the otherwise eerie silence that fills the place. For those who are prepared to brave all such natural obstacles, there exists the threat of bestial and murderous hunters who are prepared to kill and maim the unwary pilgrim and rob him of the last of his possessions. Is it any wonder then that this divyadesam was described by Sri Tirumangai Mannan as " chendru kAndarkku ariya kOil " and " Deivam allAl chella oNNA SingavEl Kundram " , etc.? If Sri Parakala, who must be the hardiest of all the Azhwars, having braved the snow-filled and inhospitable climes of BadarikAshramam, SAlagrAmam etc., considers this particular divyadesam as inaccessible to ordinary mortals, we can well imagine its harsh and hostile terrain and uninviting ambience. And which exactly is the divyadesam the Lord has blessed with such dubious distinction of inaccessibility? It is none other than " SingavEl Kundram " or AhObilam, located near Cudappah in Andhra Pradesh. Even several centuries after Azhwar's mangalasasanam, Sri Ahobilam remained inaccessible and inhospitable to the ordinary pilgrim, making all the beauty of the magnificent Lord a wasted full moon shining over the desert, with none to appreciate and adore. Had Sri Kalian been with us today, he would have revised his opinion of this divya desam and called it " Chendru kAndarkku iniya kOil " . What are the transformations this divyadesam has undergone to merit this sobriquet? Right from the time of Sri InjimEttu Azhagiasingar, improvements have been effected to this hoary shrine, which forms the headquarters and principal devastthAnam of Sri Ahobila Mutt. During the reign of Sri Mukkur Azhagiasingar, a new Rajagopuram was built and consecrated, with some improvement in creature comforts. Prakritam Srimad Azhagiasingar has continued, consolidated and considerably improved upon the efforts of his illustrious predecessors to make this divyadesam shed the forbidding image it had acquired and make it as easy to access and worship as its counterparts located at other places. The 600th anniversary celebrations of the Mutt witnessed wholesale improvements to infrastructure at this remote abode of the Lord, with a spanking new Malola Guest House, the exclusive telephone exchange, the mini power station, arrangements to harness the waters of the BhavanAsini for drinking needs of the resident and itinerant population and a host of similar developments, making Ahobilam eminently accessible and worshippable, all forming a glowing testimonial to the lowkIka kArya kushalatA of Srimad Azhagiasingar. The innumerable ornaments Sri Prahlada Varada of lower Ahobilam has been adorned with, the renovations and refurbishing carried out at several of the nine shrines of Nrsimha, transforming them from dark and forbidding abodes into bright, cheerful shrines the Lord is pleased to reside in and the devotees find extremely inviting, the regular visits and tirumanjanam by the Swati Group, who visit all the shrines and arrange for comprehensive worship once a month-all these efforts have indeed turned Ahobilam into an enormously attractive destination for the intending pilgrim. Boarding and lodging are no longer a problem due to the new hostelry and the nitya tadIyArAdhanam at Sri Ahobila Mutt. Though the upper reaches of Ahobilam still retain their untamed wildness, they are no longer forbidding, but inviting with the promise of adventure and rewarding Bhagavat anubhavam at the end of an arduous journey. From a place one would be fortunate enough to visit once in a lifetime, that too for notching up one's tally of divyadesams visited, Ahobilam has been transformed into a repeat destination and one of choice for Srivaishnavites and others, with the Government of Andhra Pradesh actively aiding in the endeavour, pleased at the changes for the better wrought by the elderly seer, who has focussed His personal attention on the matter and ensured a sea change in the ambience and infrastructure. The most difficult shrine to visit, that of JwAlA Nrisimha, is now under renovation, with the existing crude path being replaced by a pucca structure with proper steps cut into the rocky mountain. Once this is over, none of the nine shrines need any more be skipped by the elderly and the unwell on grounds of difficulty of access. No amount of words can however fully describe the magical transformation Sri Ahobilam has undergone in recent years, and one would have to make a personal visit to see for oneself how easy pilgrimage to this once-forbidding shrine has become. None is satisfied with a single visit, wanting to return again and again, captivated by the magnificence of the Nava Nrsimhas and losing themselves in His boundless beauty, described by Azhwars as " azhagiAn " , " teLLiya singam " , " SingavEL " etc. Here would you find the " adbhuta KEsari " eulogised by Swami Desikan and on whom Sri Rudra had composed the glorious MantrarAja pada stotram. Here resides the Primordial Purusha, adulated by the Nrsimha TApaneeya Upanishad and whom Sri Mukkur Azhagiasingar had glorified in his KarAvalamba Storam. I would invite all devotees of the Lord to visit Sri Ahobilam and see for themselves how a formidable, " tinaittanayum sella oNNA SingavEl kundram " has been transformed into a " Chendru kAndarkku iniya kOil " , and to participate in their own way in the innumerable kainkaryams under way at this holy of holies. Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya nama: Dasan, sadagopan An abridged version of this article was featured in Sri Nrisimhapriya (English Edition) in their recent issue. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted June 21, 2003 Report Share Posted June 21, 2003 Dear Sri. Satakopan Iyengar Thanks for the beautiful article on " Chendru Kandarkku Ariya Koil " . Adiyen would like to add that one should visit this divya desam atleast once in his/her lifetime. One should also visit when Srimath Azhagiyasingar graces this divya desam during Brahmotsavam (which happens in Panguni). The toughest part of the climbing is actually " Ugra Sthambam " which is around quarter to half mile steep hill climb from Jwala Nrusimhar Sannidhi. Jwala Nrusimhar sannidhi is as tough as ugra sthambam in which one misses some steps, one can fall into the deep gorge. Similarly the ugra sthambam is such a steep climb that if one misses one step during climbing down the hill, it is very difficult to get hold of something to stop falling. The rocks are eroded and so smooth and slippery that one would be very careful during his climb down. One would actually pass through the smashanam during the climbing of Ugra Sthambam. Sri. U.Ve Azhisur Swami (one the aradakars of Sri Ahobila Mutt) risked his life and had gone to ugra sthambam four days before I went. He was 76 yrs old. If he can go at this age, we should all make an effort to see this divya desam. There is a circuitous route to reach Pavana Narasimhar sannidhi through Jeep or Tractor (though it is a very rough route). The other alternative is to walk 7 kms (climb around 700 steps through a mountain and then walk) to reach Pavana Narasimhar Sannidhi. It is also better not to go to this sannidhi on a Friday afternoon/Saturday as sacrifices of goats/hens are given to Nrusimhar here. Srimath Azhagiyasingar himself could not stop this practice. One should see the serene beauty of " PrahladaBadi " where Sri. Prahlada went to school. The rock is so smooth here and the cave in which Sri. Prahlada Nrusimhar resides here is astoundingly beautiful. It is really the place where one would meditate on our Seeriya Singam. Also the guide there informed me that Sri. Prahlada had written 1 lakh Ashtakshara japam on the rock floor. Adiyen did see some writings carved on the floor but not sure if it was Sri. Prahlada himself carved it or somebody else. Jwala Nrusimhar moolavar has 8 hands whereas the utsavar in melAhobilam sannidhi has 10 hands. If it is the moolavar who has such aschariya bujams, the utsavar is enthralling with 10 hands. The way to JwalaNrusimhar is very beautiful because Bhavanasini River runs in between the rocks and hills and one has to climb watching the beautiful river passing by along us. During Brahmotsavam (adiyen stayed only for three days and hence was not there for serthi), Prahlada VAradan would grace the Sri Ahobila Mutt every day morning and evening during purappadu. First during the purappadu, when Prahlada Varadan reaches the mutt front entrance, Srimath Azhagiyasingar goes to the front of the mutt and he is honored with garlands from Prahlada Varadan. Srimath Azhagiyasingar admires the beauty of our perumal and then goes around the vahanam admiring the mun sathupadi and pin sathupadi. Then he accepts satari and maalai and goes into mutt to resume Aradhanam etc or whatever activity he is doing. Then after going completing veedi purappadu, Prahlada Varadan again comes back to Mutt. This time he comes into the mutt and sits in front of Malolan. Srimath Azhagiyasingar by the time would have mostly completed his Abhigamana Aradhanam. He would then again pray to Prahlada Varadan and then the aradhakars/chief bhattars of KEezh Ahobilam sannidhi would do thaliga hamsegithal to PrahladaVaradan. Then any Bharanyasams would be done after this.Then the prasadam would be distributed to everyone. Additionally one would have prasadams from Malolan also in the afternoon. Similarly the same thing would happen in the evening. This time, Srimath Azhagiyasingar would recite " Mantra Pushpam " in front of Prahlada Varadan. It would be a very great delight to watch Sri. Prahlada Varadan and Malolan with Srimath Azhagiyasingar in serthi. Everyday, in the morning and evening, Srimath Azhagiyasingar would be honored with mariyadais from Prahlada Varadan Sannidhi. In the afternoons during brahmotsavam at 2:00 p.m, Jwala Nrusimhar utsavar thirumanjanam would be done in the mel ahobilam sannidhi (Adiyen missed this due to time constraints). So, Raman Irukkum idam than namakellam ayodhi. Like that, Ahobilam will turn into Ayodhi when Srimath Azhagiyasingar graces it. In short, it is a must to visit this divya desam to enjoy nature and god together. Adiyen Ramanuja Dasan Lakshminarasimhan S. ------------------------- Srimathe Lakshminrusimha divya pAduka sevika srivan satakopa Sri Narayana Yathindra MahadesikAya Namaha ------------------------- >sadagopaniyengar <sadagopaniyengar > , , >tiruvengadam <tiruvengadam >, Oppiliappan ><Oppiliappan >, radha jagannathan <radha, > " j.srinivasan " <j.srinivasan, " cs.srinivasan " ><chetlurvas, sukanya Murali <sukanyamurali, mythily >ramadesikan <r_mythily >Chendru Kandarkku Iniya Koil >Sat, 21 Jun 2003 18:26:26 +0530 > > >Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama: > > > > " Chendru kAndarkku iniya Koil " > > > > A hallmark of Azhwars' pasurams is the high priority afforded to >depiction of Nature and its beauty. These wandering minstrels, blessed with >wonderful wisdom, go from place to place where the Lord has made His abode, >much in the fashion of bees flitting from flower to flower in search of >newer and newer varieties of honey. Just as the bees' appetite for honey is >boundless, Azhwars' proclivity for Bhagavat anubhavam too is insatiable, as >they sing His praises endlessly, remembering His innumerable exploits >during His various avataras, ever grateful to Him for having afforded them >the wisdom of choice between mundane pleasures and the everlasting one of >divine bliss. > > > > Coming back to the point, Nature occupies a pride of place in >Azhwars' outpourings, so much so that in a verse, if two lines are devoted >to the praise of the Lord of that particular divyadesam, the other two are >reserved for a graphic description of the flora and fauna of the locale. >Azhwars' compulsion to describe the scenic beauty of the places they visit >is so overwhelming that one wonders whether they were camera-toting >tourists or saints after bhagavat anubhavam. However, such doubts are >easily resolved when we understand that beauty, wherever and whenever seen, >reminds these seers of the bountiful creation of the Lord in all its >kaleidoscopic colour and variety, and that while adulating Nature, they are >in fact eulogising the Lord as its Creator. The magnificent magic of a >dewdrop sitting on the tip of a blade of grass and throwing out a >diamond-like dissemination of colours, the indescribable beauty of a single >white crane standing with one leg with apparently infinite patience amidst >a dazzling green field full of paddy crop waving its head ever so gently in >the pleasant breeze, the rare music of a crystal-clear mountain stream >wending its way from God-knows-where to some equally mysterious >destination-------all these strike Azhwars as but facets of the innovative >Creation indulged in by the Lord and as aspects of His own divine form, in >all its myriad manifestations. > > > > It is hence no wonder that these peripatetic poets wax voluble while >singing of whatever natural phenomena that confront them on their endless >journeys from one divine abode to another. We thus have Sri Nammazhwar >adducing eloquent tribute to the scenic beauty of TirumAlirumsOlai- > > " maruvil vaN sunai soozh MalirumsOlai " > > " malamaru madi sEr MalirumsOlai " > >mazha kaLittrinam sEr MalirumsOlai " > > " varu mazhai tavazhum MalirumsOlai " etc. > > > >Sri Tondaradippodi Azhwar furnishes a graphic description of the gorgeous >groves surrounding Srirangam, the bewitching music of birds and bees, the >majestic flow of the magnificent Cauvery whose waters are filled with gems >and diamonds brought from far and wide, etc. > > > > " Vandinam muralum sOlai, mayilinam Alum sOlai > > kondal meedu aNavum sOlai, kuyilinam koovum sOlai " > > > > " Gangayil punidamAya Kaviri naduvu pAttu > > pongu neer parandu pAyum poompozhil arangam " > > > > " veLla neer parandu pAyum viripozhil arangam " > > " surumbamar sOlai soozhnda arangamA kOil " etc. > > > >The ecstasical dance of Srirangam's peacocks, to the magic-filled music of >bees, all inspired by the bewitching beauty of Rangaraja, finds gleeful >mention in Sri TiruppAnAzhwar's outpouring- " Vandu pAda mAmayil Ada " . Thus >even during the brief span of his limited contribution of ten pasurams, >this Azhwar is unable to resist the temptation of touching upon nature and >its beauty. > > > >Even Sri Madhurakavi, who spurned singing the Lord and would eulogize only >Sri Nammazhwar, devotes a line to the natural beauty of TirukkurugUr, in >his short but sweet " KanninuN sirutthAmbu " - " kuyil nindru Al pozhil soozh >KurugUr nimbi! " . > > > >Sri Periazhwar, Sri Andal, Sri Kulasekhara Perumal, and the three Mudal >Azhwars- you name the Azhwar and one could quote verse after verse >depicting Nature in all its magnificence. > > > >However, if one were to search for an Azhwar who specialized in searching >out scenic locales and singing their praises, one would have to crown Sri >Tirumangai Mannan, for his contribution, both in terms of number of >pasurams and in terms of places covered, is the maximum. And in most >places, Azhwar follows the invariable practice of devoting two lines of >each verse to the flora and fauna of the divyadesam and the other two to >the Lord and His glory, obviously considering His vibhUti as beautiful and >praiseworthy as His own magnificent form and endearing exploits. One is >able to imbibe a panoramic view of each divyadesam, the type of trees >inhabiting it, the sort of crops being sown in the water-filled fields, the >incredible variety of wild life to be found in abundance, etc., the whole >depiction presenting a picture of peace, prosperity and unspoilt >environment. Abundant greenery aided by free-flowing rivers, wild life >flourishing amidst an atmosphere of safety and serenity, man living in >absolute harmony with nature and benefiting therefrom in myriad varieties, >Nature coming through unfailingly with bountiful rainfall which was copious >but not excessive-all these may be alien things to us in the present day >and age, but were very much the order of the day during Sri Parakala's >times, as we come to know from his accounts of the numerous divyadesams he >visited. > > > >However, amidst all these accounts of greenery and serenity, there is one >which is outstanding for its total contrast from the normal run of fabulous >foliage and fertility. At this particular divyadesam, Sri Kalian encounters >only barren rock radiating intolerable heat, scrubs and bushes that provide >hardly any cover, predators waiting to pounce on the unsuspecting pilgrim >and wild paths strewn with boulders and sharp stones. The midday Sun is at >its blistering best, so much so that even hardy animals like wild dogs and >weatherproof birds like eagles find their steps faltering in the unbearable >heat. Animals tired of searching for prey or for blades of grass in the >inhospitable environs fall down with life ebbing slowly but surely out of >their emaciated frames. The only vegetation worth the name consists of >bamboo shoots tall enough to touch the sky, but even these are aflame due >to constant friction. What with the incredibly hot air, the overhead Sun in >a killer mood and with the towering bamboo on fire all around, this >divyadesam is practically inaccessible but for the lion-hearted like Sri >Kalian. The terrible sound of the blazing bamboo, the howl of hungry >wolves, the terrifying roar of starved lions- these are the only sounds to >be heard, piercing the otherwise eerie silence that fills the place. For >those who are prepared to brave all such natural obstacles, there exists >the threat of bestial and murderous hunters who are prepared to kill and >maim the unwary pilgrim and rob him of the last of his possessions. > > > >Is it any wonder then that this divyadesam was described by Sri Tirumangai >Mannan as " chendru kAndarkku ariya kOil " and " Deivam allAl chella oNNA >SingavEl Kundram " , etc.? If Sri Parakala, who must be the hardiest of all >the Azhwars, having braved the snow-filled and inhospitable climes of >BadarikAshramam, SAlagrAmam etc., considers this particular divyadesam as >inaccessible to ordinary mortals, we can well imagine its harsh and hostile >terrain and uninviting ambience. And which exactly is the divyadesam the >Lord has blessed with such dubious distinction of inaccessibility? It is >none other than > > " SingavEl Kundram " or AhObilam, located near Cudappah in Andhra Pradesh. >Even several centuries after Azhwar's mangalasasanam, Sri Ahobilam remained >inaccessible and inhospitable to the ordinary pilgrim, making all the >beauty of the magnificent Lord a wasted full moon shining over the desert, >with none to appreciate and adore. > > > >Had Sri Kalian been with us today, he would have revised his opinion of >this divya desam and called it " Chendru kAndarkku iniya kOil " . What are the >transformations this divyadesam has undergone to merit this sobriquet? >Right from the time of Sri InjimEttu Azhagiasingar, improvements have been >effected to this hoary shrine, which forms the headquarters and principal >devastthAnam of Sri Ahobila Mutt. During the reign of Sri Mukkur >Azhagiasingar, a new Rajagopuram was built and consecrated, with some >improvement in creature comforts. Prakritam Srimad Azhagiasingar has >continued, consolidated and considerably improved upon the efforts of his >illustrious predecessors to make this divyadesam shed the forbidding image >it had acquired and make it as easy to access and worship as its >counterparts located at other places. The 600th anniversary celebrations of >the Mutt witnessed wholesale improvements to infrastructure at this remote >abode of the Lord, with a spanking new Malola Guest House, the exclusive >telephone exchange, the mini power station, arrangements to harness the >waters of the BhavanAsini for drinking needs of the resident and itinerant >population and a host of similar developments, making Ahobilam eminently >accessible and worshippable, all forming a glowing testimonial to the >lowkIka kArya kushalatA of Srimad Azhagiasingar. The innumerable ornaments >Sri Prahlada Varada of lower Ahobilam has been adorned with, the >renovations and refurbishing carried out at several of the nine shrines of >Nrsimha, transforming them from dark and forbidding abodes into bright, >cheerful shrines the Lord is pleased to reside in and the devotees find >extremely inviting, the regular visits and tirumanjanam by the Swati Group, >who visit all the shrines and arrange for comprehensive worship once a >month-all these efforts have indeed turned Ahobilam into an enormously >attractive destination for the intending pilgrim. Boarding and lodging are >no longer a problem due to the new hostelry and the nitya tadIyArAdhanam at >Sri Ahobila Mutt. Though the upper reaches of Ahobilam still retain their >untamed wildness, they are no longer forbidding, but inviting with the >promise of adventure and rewarding Bhagavat anubhavam at the end of an >arduous journey. From a place one would be fortunate enough to visit once >in a lifetime, that too for notching up one's tally of divyadesams visited, > Ahobilam has been transformed into a repeat destination and one of choice >for Srivaishnavites and others, with the Government of Andhra Pradesh >actively aiding in the endeavour, pleased at the changes for the better >wrought by the elderly seer, who has focussed His personal attention on the >matter and ensured a sea change in the ambience and infrastructure. > > The most difficult shrine to visit, that of JwAlA Nrisimha, is now under >renovation, with the existing crude path being replaced by a pucca >structure with proper steps cut into the rocky mountain. Once this is over, >none of the nine shrines need any more be skipped by the elderly and the >unwell on grounds of difficulty of access. No amount of words can however >fully describe the magical transformation Sri Ahobilam has undergone in >recent years, and one would have to make a personal visit to see for >oneself how easy pilgrimage to this once-forbidding shrine has become. None >is satisfied with a single visit, wanting to return again and again, >captivated by the magnificence of the Nava Nrsimhas and losing themselves >in His boundless beauty, described by Azhwars as " azhagiAn " , " teLLiya >singam " , " SingavEL " etc. Here would you find the " adbhuta KEsari " >eulogised by Swami Desikan and on whom Sri Rudra had composed the glorious >MantrarAja pada stotram. Here resides the Primordial Purusha, adulated by >the Nrsimha TApaneeya Upanishad and whom Sri Mukkur Azhagiasingar had >glorified in his KarAvalamba Storam. > > > > I would invite all devotees of the Lord to visit Sri Ahobilam and see >for themselves how a formidable, " tinaittanayum sella oNNA SingavEl >kundram " has been transformed into a " Chendru kAndarkku iniya kOil " , and to >participate in their own way in the innumerable kainkaryams under way at >this holy of holies. > > > >Srimate Sri LakshmINrsimha divya paduka sevaka SrivanSatakopa Sri Narayana >Yatindra Mahadesikaya nama: > >Dasan, sadagopan > > > >An abridged version of this article was featured in Sri Nrisimhapriya >(English Edition) in their recent issue. > > > > > > > > > > > > > > Quote Link to comment Share on other sites More sharing options...
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