DARSANAM
taic[mf safvtaai, maci 2009 Sarvadhari, Masi 2009
Srinivasan, Davana Utsavam, C henga lpattu Vedanta Desikan Sa nnidhi
Sravana Samithi, Muscat Darsanam : 2 Sevai : 2
Muddirai of Parimuga Perumaal
A few weeks ago we were in T Nagar in one of the many jewellary shops that abound in Usmaan road, to have a look at the Silver articles as the prices were “somewhat” in the reasonable range. After checking the prices we were looking for the stamp of quality “ISI” to ensure that we have some assurance as to the purity etc. When the shop keeper could not show the stamp which is usually hidden illegibly at some corner which only a trained eye can spot, we walked away from the shop. The cost of the article is unimportant for this article, but the principle is as I will elaborate later. Human nature is to get value for what we spend and we look for some independent assurance “Stamp or Muddirai” to give us this comfort. When it comes to our sampradayam and our grand lineage, it is adeyen’s humble view that our Acharyan Swami Desikan’s Vaakku is Deiva Vaakku and there is no need for any separate assurance as to Its authensity. As Seva Swami has told me on many occasions, Swami Desikan has written what deserves to be learnt. If there is anything that He has not written, it is not worth the paper it is written. Readers would recollect the words of the Achaarya when He invokes Nara Hari and says that Thvayi Rakshathi Rakshakai kim anya: ….. This is in the same vein. Swami Desikan is regarded as the bimbam (reflection without blemish) of Thiru Venkatamudiyan, as Varadan, as Nrisimhan, as Hayagreevan and therefore no doubt in the minds of the followers of our sampradayam, who regard His Paasurams and Strotramalaas, Kavyams and Naatakams as equal to Draavida Samskrita Vedas. It is as though Swami Desikan had to use all the forms of communication to expound the greatness of our sampradayam and the essence of this aathma attaining moksha. But Swami Desikan chose in His Apaara Karunai to add the stamp of Lord Hayagreevan to provide assurance to us on the Saraanagathi Thaththuvam. Otherwise He would not have mentioned that the great AdhikAra Sangraham was not His composition but Darsanam, Masi 2009
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that of Lord Hayagreevan. Adeyen belongs to the majority in our samapradayam that Swami Desikan and Lakshmi Hayagreevan are one and the same and therefore we do not need any assurance. But for the few remaining in our sampradayam who regard him only as a great Acharya, Swami Desikan wanted to convey the message that the Sarangathi thathathuvam as propounded by Lord Krishna in Dwapara yuga is reiterated by Lord Hayagreevan. Not only that, I have a few other observations on the message of Adhikara Sangraham that Swami Desikan has permitted in my anubhavam. 1. The Achaarya and Aazwaar paramparai is established beyond doubt or debate 2. The Upkaaram of Swami Ramanuja whose sampradaayam we belong to 3. The answer to the cycle of rebirth and death is reiterated by Lord Hayagreevan However I noticed that Swami Desikan has not mentioned Aandaal in this prabanadam and it made me wonder why? How can He forget as He is Gnana Swaroopi and Godha to us is Bhoodevi who He himself had said so many times in Godha Stuti. It then occurred to me (because of His Kataksham) that the prabandam is written by Lord Hayagreevan and it was His thiru Ullam that Godha (who is personification of Kshama) should be placed with the Lord Himself and therefore finds mention in the words Innamuthath Thirumagal in the 3rd paasuram.
Vazga Pallandu Thoopul Pillai Vazga Pallandu Nam Koorath Azwaan Vazga Pallandu Nam Ramanujan Adeyen nanganallur venkatesan
rsanaaM dun a-roXaanaaM vaNa-naap=\kdUiYatama\ . Eau%yantdoiXakaodntsauQaaiBa: XaaoQayaamyahma\ .. 4 Gist : With the nectar of an account of Vedantadesika I purify my tongue which has been soiled with dirty and sticky mud i.e. praise of wicked kings. By Venkatadwarin, born in the clan of Appular in 16 th Century in Acharya Panchasat (a work about Swami Desikan in 50 slokas)
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Name of the month : MASI (SARVADARI) 2009 Date
Tamil
Day
Item
13-02-09
1
FRI
Masa pirappu
Tarpanam
17-02-09
5
TUE
Ashtaka
18-02-09
6
WED
Anvashtaka
Both the days tarpanam
20-02-09
8
FRI
Ekadasi
Vratham
21-02-09
9
SAT
Dwadasi
23-02-09
11
MON
Sravanam
24-02-09
12
TUE
Amavasai
05-03-09
21
THU
Mrgaseersham
06-03-09
22
FRI
Tiruvadirai
07-03-09
23
SAT
Punarvasu
09-03-09
25
MON
Masi Magam
10-03-09
26
TUE
Magam
11-03-09
27
WED
Masi Magam
14-03-09
Panguni 1
SAT
Masa Pirappu
Darsanam, Masi 2009
Festival
Special
Paduka Aradanam Swami Desikan Monthly Tirunakshatram Tarpanam Tirukkachi Nambigal 1000th Tirunakshatram Bhashyakarar Monthly Tirunakshatram Kulasekhara Alwar Tirunakshatram Samudra Snanam Tirumalai Andan & Manakkal Nambi Tirunakshatram Tiruvahindrapuram Devanathaswami Samudra snanam Tarpanam
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KING NABHAGA (Smt. Suchitra Rajan, Andavan Thiruvadi) The seventh Manu of this world called Vaivasvata Manu had a son called Nabhaga. Nabhaga had a son who was also called as Nabhaga, who lived with his Spiritual Master (Acharyan) for a long time. Due to this reason, his brothers thought that Nabhaga would not come back to the kingdom and assumed that Nabhaga had accepted the vow of life long brahmacharya and divided the property of their father among themselves, without keeping any share for Nabhaga. One day Nabhaga returned home from the Ashram of his master and enquired, “My dear brothers, what have you kept as my share of our father’s property?’ . The brothers were shocked to see Nabhaga back and managed to reply as,”We have reserved our
father himself as your rightful share.” Nabhaga went to his father and said, “My elder brothers have given you as my share of the inheritance.” The father replied, “My dear son, do not accept what your brothers have said. They have cheated you, for I cannot be your property. Now please listen to me carefully and attentively. The descendents of Angira are about to perform a great sacrifice. They are very intelligent. but, on every sixth day they will become confused and lose their control and thus make mistakes while performing their duties. You should go to them and describe two Vedic mantras with reference to (pertaining to) Vaishvadeva. In this way, the great sages will become pleased with you, so that at the completion of the sacrifice, whey they are departing for the heavenly planets, they will give you whatever wealth they had received as reward for their service (remuneration).”
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Nabhaga acted according to his father’s advice, and as a result, the great rishis of the Angira dynasty gave him all of the wealth they had received as priestly remuneration before departing for the heavenly planets. At that time, a very blackcomplexioned person from the north came to Nabhaga and said, “All of the wealth from this sacrificial arena (area or place) belongs to me.” Nabhaga replied, “These riches were given to me by the descendents of Angira, and so they are mine.” The black- complexioned person then suggested,”Let us go to your father and ask him to settle our disagreement.” In this way, the matter was placed before the father, who then decided,” Whatever the great sages had offered in sacrifice was intended for Lord Shiva. Therefore, everything in the sacrificial arena certainly belongs to him.” Accepting the words of his father, Nabhaga offered his obeisances (respect or pranaam) to Lord Shiva and then said, “O worshipable Lord ! everything is yours. I bow my head before you with great respect and beg for your mercy.” Lord Shiva replied, Whatever your father has said is correct. However, since you have cheerfully accepted his verdict, I will allow you to take all of the wealth that was left aside by the brahmanas.”
After saying this, Lord Shiva , who had come just to test Nabhaga, disappeared from that place. Nabhaga then later became an great devotee of the Supreme Lord SRIMAN NARAYANAN and came to know as MAHARAJA AMBARISHA. (to be continued…) So far from this story, we understand that we should listen and respect the words of our parents and elders without fail. We cannot see the Lord in front of our eyes but we can see our parents. We can learn to look at the Lord through our parents words and respecting them. All glories to the Achariyan and the Supreme Lord Sriman Narayanan.
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Prefactory to & Quintessence of By Paadukaa Sevaka, Paale A.P. Bhashyam Iyengar (of Chaturbhuja Raman Temple at Ponpathir koottam) Sri D.R Swamiyin Paadha DhooLi (The dust of Sri D.R swami’s Holy Feet) Humble Prostrations to Acharyas, Lord Rama, Lord Krishna and Goddess Andal ! Prologue to Thiruppavai The Eternally wakeful is awakened and the Primordial teacher is taught. These are the feats which the “Girl God Goda” performs in Her best song Thiruppavai. Though She has sung 143 other stanzas, it is by these 30 Thiruppavai verses only that she is most widely known. In fact, one month, the Marghazhi (Dec-Jan) month has been set apart by the Sri Vaishnavaite servants of Yore, for the enjoyment of this great work of religious art, Thiruppavai recitations in the Temples, Thiruppavai Bhajans in the streets and Thiruppavai lectures in societies and meeting places, that is the importance Thiruppavai has always received and still continues to receive in a large measure during the Marghazhi month. It does not belong to a particular sect (Sri vaishnavaites) alone. It speaks about Lord Krishna only. It can also be called as “Mini Dasama Skandam” (Tenth skandam) of Srimad Bhagavatham. Just as Ramayana, Maha Bharata & Srimad Bhagavatha are universal and belong to the entire humanity, Thiruppavai also belong to the entire humanity. The Great Sri Vaishnavaite Acharyas from Sri Ramanuja downwards have all without exception, given expression to their fascination for this poem. Just as the head is the main portion of the body, for the Vedas(Veda Purusha), Upanishads are claimed to be the head portion-“Shiro bhaagam”. The 4000 verses of the Azhwars have been claimed
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as Tamil veda. For this Tamil veda (4000 Divya Prabhandam) Thiruppavai is said to be the “Shiro bhaagam”, head portion, or Tamil Upanishad. Sanskrit Vedas praised Lord Narayana and His traits. That same Narayana has taken the form of idol (Archa) and has settled in the Temples, solely for our worship and delectation. Hence Lord Narayana and the idols (Archas) are one and the same. In the Tamil language, the 4000 verses are Vedas, and this Thiruppavai among them, is the vedantha or Upanishad. Its spiritual value is supreme and its poetical value is very high. As a human document, its value is as immense as it is eternal. A very brilliant moon-lit night. The scene is laid in Gokulam, the land of cows, cow-herds and Sri Krishna. The full moon is well up in the sky, the hour being about 9 P.M. In the village common (Paavai KaLam) are gathered a large number of dainty damsels, all of them in their teens, each dressed and bedecked to perfection. The varying hues and tints of their colourful dresses, seem to paint the very moonlight. Each face is a glow with an amount of suppressed excitement and anticipatory joy. For, they have all been just released from the dungeons of their respective houses, wherein they were interned for several weeks by their elders. Those elders in their wisdom thought, the punishment was necessary, to cure their girls of their longing for Sri Krishna’s company, a longing which promised to become an incurable disease. And so, the young hearts pined away in solitude and desolation and every moment tearful and frantic prayers were being wafted up over the air in all the metrebands. And the Girl’s messages were duly picked up by the boy Sri Krishna who wanted to teach a lesson or two, soon manoeured the release of the girls. He first saw to it that the monsoon failed
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and the land became dry. How can the land of cows thrive, if there is no grass and no water? There was threat of impending famine. The wiseacres of Gokulam met in conclave and decided, that the rain-inviting Kathyayanee Vratham should at once be observed. That was to be done only by maidens, those very girls whom they had thrown in the dungeons. The Vratham or Nonbu as it is called in Tamil, required a boy, to be the master of ceremonies, to help the girls. To their Chagrin, the old men found that, to officiate as such master of ceremonies, there was no one but Krishna, fit, able and willing. So they ate the humble pie and released the girls, and asked them to put themselves in touch with Sri Krishna and observe the Nonbu, in the right orthodox style. And so, here are the girls in high glee, their faces beaming with joy at the unexpected reunion with the Krishna of their hearts. As is not unusual with the gathering of ladies, there is a confused Babel of voices, each girl in the fullness of her excitement talking about, as to how to set about the pleasant task of repairing to Krishna’s place, and obtaining from Him all that they and their elders want from Him. Then spoke the leader among them, she, to whom the rest of them always turned for advice, guidance and support. Tall, graceful and exceedingly attractive, she looked round with her dark bright eyes (as dark and bright as Sri Krishna Himself) and lifting up the palm of her soft little hand to enjoin silence, began to deliver herself in rich and beautiful voice. And what she then said is, the first stanza of Thiruppavai. (Maargazhi ThingaL) Now, let us know the songstress- that divine Poetess, whose great gift to us is this masterpiece of all literatures, Thiruppavai. The Vratham or Nonbu set out above, has been talked about in some of the Puranas and elsewhere too. But, it was Andal (Sri Goda) that elevated it to the level of a magnificent epic. This Divine Girl was the foster daughter of Sri Vishnu Chiththa, better known as Periazhwar of SriVillipuththur. She was God-mad from her infancy (a rare malady) and made up her mind to marry God, and none but God. She is nevertheless a Historical Person. Her life story, even like Sri Krishna Charithra, has a sweetness all its own. And it lives and lingers in the mind, a thing of beauty and a joy for ever. Her God love was so compelling, that even from His Archa or Idol Forms in Temples, God was forced to come out and acknowledge her love. The local (Sri Villiputhur) God
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(Vatapathra sayee) expressed a desire to wear, only the flower garland which were previously worn by Goda. Her first offering to God was flower Garland (Poomaalai), which was made long before she offered her Lyrical garland (Paamaalai). Then, the great Sri Ranganatha of Sri Rangam-even that Lord of infinite repose, had to break the barriers of idolism and marry her, as she desired, in the form of young bride-groom. It is in that Form, He is now seen in Srivilliputhur, as Rangamannar, bereft of His Divine symbols- the Shankha and Chakra. Such was the greatness and strength of the divine love of our songstress, Sri Andal. Her Poem, this Thiruppavai is but the ecstatic outpouring of that Sweet Heart, of that sweet heart of God, in one of her wonderful moods of divine rapture. Having heard of, and read the story of, how the Gopis observed the Kathyayanee Vratham, Andal at once took it up as a fit subject for her contemplation and enjoyment. She mentally pictures to herself everything about it, in such minute detail, that she literally turns into a Gopi Herself. The idea grows and grows. The mind gets infactuated with it, and lives and enjoys it. The enjoyment exceeds the bounds of the minds and the heart, and breaks out into lyrical rhapsody and that is Thiruppavai. It is not a poem of the pen, but a song of the heart. Everyone can hear, nay see it. It is not as if the Thiruppavai songs are to be recited, only during the month of Margazhi. It is a mistaken impression. It is not so. The Thiruppavai songs are to be recited daily. If one were to recite them with deep devotion, ferver and rapture, and with all sincerity, the Lord will surely lift him up from the Samsara Sagara and take him to His Abode. i.e Sri Vaikunta, bound by His fascination for Sri Andal and Her Thiruppavai. This is written through this humble self by Sri Andal Herself, for Her delectation. May the choicest blessings of Goddess Sri Andal and Lord Sri Krishna be on us all. All Glory to Andal! All Glory to Sri Krishna! Sarvam Krishnaarpanamasthu ! Sarvam Sri Padhukaarpanamasthu ! Courtesy: Paaduka seva, paalee A.P.Bashyam Iyengar (Sri D.R.Swamy Paada Dhooli)
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Sri. M.K. Sudarsan, Kuwait (Son of Smt. Mani Krishnaswami) Introduction : Seven hundred and thirty-four years ago, in the year 1268 CE, on this day, Swami Desikan was born as Venkatanathan to his parents, Anantha Suri and TotAmba, in a small village called Thuppul on the outskirts of the famous town of Kanchi. Today we in Kuwait are gathered here this evening to celebrate the memory of Swami Vedanta Desikan on his 'tirunakshtram' and to offer him our obeisance. We may ask ourselves, "Why are we doing this?", and the answer is: If only we knew enough about this great soul, his life, personality and his works, we would realize it is important to commemorate him not only once every year on his 'tirunakshatram' but every day of our lives. How should we know him? One of the easiest ways to get to know about the life and work of SvAmi Venkatanathan is through the prefatory verse, called 'tanian', with which you are all familiar. We recite it at the beginning of all his works. And also through the colophon recited at the end viz.: srimAn venkata nAThArya kavitArkika kEsari vEdAntAchArya varyOmE sannidhatAm sadAhrudi
kavitArkika simhAya kalyANa guNashAlinE srimathE venkateshEyA vEdAnta guravE namaha S wami Desikan, Parakala Mutt, Toopul
In the first verse we say, "May Venkatanathan ever reside in our hearts" ("venkata nathArya ... sannidhatAm sadAhrudi"). And through the second, we say, "Our obeisance to Darsanam, Masi 2009
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Venkatanathan" ("venkatEshAya... namaha"). Now, why do we express such sentiments of deep reverence to Swami Venkatanathan? Is it because he was: (1) a "kavi-kEsari" -- a glorious poet? (2) a "tArkika-simham" -- a lion amongst philosophers? (3) a "kalyANa guNa shAlin" -- a person of rare and sublime human qualities? (4) a "vEdAntAchAryA" or "vEdAnta-guru" -- a preceptor or guru who showed The Way, the "Art of Living", to followers not only of his times but to posterity as well? The answer is: The memory of Swami Venkatanathan deserves to be remembered for all 4 reasons above but especially for the last mentioned i.e. as a Vedantic 'guru' he showed us how we must live out the time given to us on earth and the purpose to be achieved. Let us begin however with the first of the 4 reasons: As a "kavi-kesari", a poet in many languages, Venkatanathan was peerless in his times and after. Before him, the only poet of perhaps equal stature, in terms of both quality and output, was the legendary KalidAsa. To this day scholars find it impossible to adequately describe the range and power of his poetic prowess. Desikan wrote extensively in Sanskrit and Tamil and to a lesser extent in PrAkrut and ManipravAlam. His collection of Tamil poetry is known today as 'dEsika-prabhandham' and enjoys a status equal to that of the inspired outpourings of the mystic AzhwArs. In Sanskrit, he composed well over 2000 stanzas of exquisite Sanskrit poetry on a variety of religious themes but mostly in praise of Deities of famous temple-towns like SriRangam, Tiruvengadam, Kanchi and a host of others. His poetry flowed in a dazzling variety of forms such as short couplets and long quatrains, 'stOtra', 'gadyam', 'dandakam', all in every known metric rhythm possible -- from the simple 'mAlini' metre to the long-winded 'sArdUlavikreedita'. In his famous work praising the Lord at
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Tiruvengadam, titled 'dayA -satakam', Desikan composed 108 stanzas in 10 different metres each being most appropriate to the underlying theme of the verse. Desikan's poetic inspiration was pure magic and almost superhuman in genius. One evening in SriRangam, where Desikan lived and worked several years, a rival poet contemptuously challenged him to compose poetry on the most shabby and un-poetic of themes on earth -- a pair of common footwear! Next morning Desikan astounded the rival, and the rest of the world too, with a poetic work of 1000 stanzas entitled "PadukA-sahasram"! One thousand stanzas in Sanskrit of the highest order, in praise of the sacred Sandals of Lord Ranganatha, the Deity of the temple! Written in one sitting within the course of one night! Desikan was hailed "kavi-kEsari" also because he was an acknowledged master of phonetics and linguistics. He could create beautiful sounds out of words. He could also weave, with equal ease and felicity, meaningful words out of pure sound. As an example of the first case, we can turn to 2 particular verses in the 'stotra' of "kAmAsikAshtakam" where Desikan evokes the fearsome, awe-inspiring image of "jvAla-nrsimha", the man-lion 'avatAr' of NarayAnA. In these 2 stanzas, composed as they are of hard syllables and harsh, guttural-sounding consonants, the words are made to sound like the roars of an angry lion. Listen to the following: vikasvara nakha svaru xata hiraNya vaxaH sthalii nirargala vinirgalad.h sandhyaayitaaH.
R^idhira
sindhu
avantu madanaasikaa manuja pa~ncha vaktrasya maam.h aham.h prathamikaa baahavaH.. 6
mithaH
prakaTitaahavaa
saTaa paTala bhiiShaNe sarabha saaTTaa haasodbhaTe sphurat.h kR^idhi parisphuTad.h bhR^ikuTike.api vaktre kR^ite. kR^ipaa kapaTa kesarin.h danuja Dimbha datta stanaa saroja sadR^ishaa dR^ishaa vyativiShajya te vyajyate.. 7 If the above verses show us how words use pure sound to create images, in the 'pAdukA-sahasram' Desikan demonstrates how the reverse effect can also be
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achieved with equally telling effect – where meaningful words are woven out of pure sound: pAdapA pAdapA pAdapA pAdapA pAdapA pAdapA pAdapA pAdapA pAdapa pAdapA pAdapA pAdapA pAdapA pAdapA pAdapA pAdapA (939 Paduka-Sahasram) Now if any poet of lesser stature than Swami Desikan were to pen lines like the above, and try and pass it off as poetry, it is likely he will be taken to be a raving lunatic. But Desikan's genius shows us how even seemingly senseless sound can be made to contain lofty poetic meaning. The above stanza when read as follows: pAdapA-apAdapA-aapAda-pApA-dapA, pAdapA, pAda-pApA-dapA-apAdapA pAda,pApAda, pApAda-pApAda-pApAda, pApAdapApA-adapApAdapA yields the following meaning in very rough English translation: "The pAdukAs of Lord of SriRangam -- render sinless all things and all beings of this world -- protect all beings in this world and the other -- reward all men who do their bounden duty by their parents and punishes those that fail in it -- elevates the devotees of God in the eyes of all the worlds -- maintains eternal order in both heavenly and earthly spheres". No wonder indeed, it was then as it remains today, that Swami Desikan was hailed by one and all as "kavi-kEsari". (to be continued) dAsan, Sudarshan
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This stotram has a historical background. The great centre of Sri Vaishnavism Srirangam had fallen into the hands of the Muslim invaders led by Malik Kafur in the 14th Century A.D. Before that, the shrine of Lord Ranganatha had been closed after secretly sealing the sanctum sanctorum, and the utsava-murti removed to places of safety by the pious people of the place. Several great acharyas lost their lives, and several others, Vedanta Desika among them, ran away from the place in fear and panic. Desika stayed at Satyamangalam near Kollegal now in Mysore State. It is from there he sang this stotra in praise of Lord Ranganatha, praying to Him to banish their fear and return to His abode. Sloka 20 voices the prayer to banish fear in Srirangam and restore it to its former glory, and sloka 22 prays to the Lord to wield His weapons and remove their fear caused by the Muslims and the Yavanas (other foreigners). The Stotra refers to the Lord's five weapons (panchayudhas), which He always holds in His hands for our protection, in four places 11, 21, 22 and 23. Fear and/or freedom from fear figure in nearly half the total number of slokas of this stotram. Sloka 19 refers by name to eight staunch devotees of the Lord who obtained complete freedom from fear by taking refuge at the Lord's feet and prays for a similar benefit and blessing for all of us. A paaraayanam of this stotram has been prescribed by elders for securing freedom from fear of any sort. (All stotras will be published here in alphabetical order). Courtesy : www.ramanuja.org
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