VAISHNAVA ELEMENT OF TIRU-K-KURAL
It has been pointed out that the unrivalled Tamil classic of tiru-k-kuraL is held by some partisans to be Jaina and, alternatively, Saiva in character. It is not only the tiru-k-kuraL, but also Kamban?s famed rAma-kathA and Srivilli-puttoorAr?s mahA-bhAratam, that have excited the Saivas to throw up claims of their religious estate over them.
IS IT A JAINA WORK ?
As for Jaina claims, the Jaina-darSanam acknowledges the jeeva-s (individual soul), dharma (animating principle), adharma (the static principle), puttala (concretized atoms and their characteristic assembly), kaalam (time dimension), and AkASam (space). God or any of God?s valencies is not included in this six-fold basic Jaina assumptions. (This is discussed in SribhAshyam, ?naikasmin-na sambhavAt?, 2-2-31.) As such, it passes how the atheistic (?nireeSvara?) Jaina darSanam could justify itself in tiru-k-kuraL which vibrates throughout to theistic notes.
And it was not only the Saivas ; a Christian outfit at Tiruchi (Tamil Nadu) had, some 15-20 years back, eagerly funded a so-called **research** study which **started with its conclusion** that tiru-k-kuraL was an entirely Christian work !
VAISHNAVA PROOF OF TIRU-K-KURAL
Tiru-k-kuRaL is what could be described as ?neeti-SAstram?. It contains profound epigrams, as in the ?subhAshita? literature, like bhartRhari?s ?Sataka-trayam? in Sanskrit, the ?sumati-Satakam? in Telugu, dAsa-bOdham in Marathi, but none of these can be designated as ?SAstram?. It would be fruitful to make a synoptic study of kuRaL, Apastambha-dharma-sUtram and manu-smRti as works of kindred genre. (The ?Srivaishnava Sudarsanam? editor, Sri S. Krishnaswami Aiyyangaar, has published an excellent Sanskrit translation of the first two books of kuRaL by the incumbent vAna-mA-malai jeeyar svAmi.)
A compilation of 55 verses, under the title tiru-vaLLuva-mAlai, contains tributes to kuRaL from different savants and all of them designate it as Tamil scripture. The ?mAlai? contains repeated comparison of the kuRaL (consisting of two-lined verses) to the vAmana incarnation of the Lord, both being ?short? or ?tiny? in form but transcendental in import.
?tirumAl as little vAmana just shot up (in cosmic form) to stride in just two steps across all of creation; even so has Valluvar of blemishless wisdom comprehended, in his couplets, the entirety of human values.? [bharanar].
?Our lores say that it was kaSyapa who was progenitor of the little vAmana; verily so is Valluvar?s kuRaL exalted in heaven and has scanned the earth.? [ponn-muDiyAr].
?Valluvar imparts the threefold values (purushArtha ~ dharma, artha,
?The lotus among flowers, the jambUnatam for gold purity, kAmadhenu among kine, airAvatam among the elephants, and Narayana among the celestials, so is Valluvar?s work unique for poesy.? [kavi-sAgara perun-dEvanAr].
QUOTES FROM KURAL ITSELF.
The opening verse is an invocation to God identified as ?the letter A precedent to alphabets?, ?primordial Adi?, and ?bhagavan?.
?the letter A precedent to alphabets? is a direct translation from Patanjali?s mahA-bhAshyam (on pANinee?s ashTAdhyAyee) averment, vAsudEva is identified in letter A (?akAra-vAchyO vAsudEva:?).
?primordial Adi? echoes the opening verse of taittireeya Upanishad, the Brahman from which these beings spring etc [?yatO vA imAni bhUtAni jAyantE??]. The Upanishad is cited by Sri Ramanuja in his SribhAshyam on the brahma-sUtram ?janmAdyasya yata:? (1.1.2.).
?bhagavan? is the unique and famous cognomen (?rUDhee vAchyam?] of Narayana, as testified in vishNu-purANam (6-5-68). The root ?bhaga? signifies the host of six precious qualities of the Lord ~ aiSvarya, veerya, yaSa:, Sri, jnAna, vairAgya. The derivative ?bhAgavata? applies to a Vaishnava.
Verse 84 extols the householder?s hospitality which makes for the grace of Lakshmi of pink lotus complexion (?SeyyAL?).
Verse 167 warns that envy would result in the lapse of the grace of Lakshmi (?SeyyavaL?).
Verse 356. One who acquires the wisdom of instruction from the guru shall eventually reach for the passage of no-return (to worldly career of suffering and tribulation). [maRReeNDu vArA neRi.]
?passage of no-return? [maRReeNDu vArA neRi] is, of course, from ?brahma-lOkam abhi-sampadyate, na cha puna: AvartatE, na cha puna: AvartatE? of chhAndOgya Upanishad (viii.xv.1) which is recalled in the conclusive brahma-sUtram ?anAvrtti: SabdAt, anAvrtti: SabdAt?, where SribhAshyam fortifies with Lord Krishna?s declaration, O son of Kunti, one who attains unto me knows no more of rebirth (?mAm upEtya tu kauntEya, punar-janma na vidyatE? Gita 8:16). Also, The transcendental path reaches unto my Supreme Abode from which there is no return (?paramAm gatim, yat prApya na nivartantE tad-dhAma paramam mama?, Gita 8:21). This manner of riddance of a return [maRReeNDu vArA neRi] unto worldly suffering, guaranteed by the permanent proximity with the Lord in his Supreme Abode, is testified in kaThOpanishad 1-2-9 (?He thus reaches that station from where he does not get back to be born? that is the Supreme Station of Vishnu? ~ ?sa tu tat padam ApnOti, yasmAt bhUyO na jAyatE? tad vishNO: paramam padam?.)
Verse 519. Lakshmi (?tiru?) will desert the ruler who is suspicious of an earnest worker.
Verse 610. The ruler who is free from laziness shall attain unto the domain of the entire spread of worlds which the Lord (trivikrama) spanned with his feet (?aDi aLandAnn tAyadu ellAm?).
Verse 617. The deity of Lotus (?tAmaraiyinAL?, padminee) will be with him who is free of idleness.
Verse 1103. Do you fancy that the world of the lotus-eyed Lord (Vishnu, puNDareekAksha ~ tAmarai-k-kaNNAnn) offers greater delight than leaning on the slender shoulder of one?s beloved ?
The kuRaL classic, dated antecedent to 2nd cent.AD, thus extensively reflects the verities of our dharma-SAstra and the vEda and, on the plane of theomorphism, God-identity, it is richly permeated with Vaishnava elements. The two marked characteristics of Sriman-nArAyaNa, namely, the lotus tint of his eyes (?kapyAsam puNDareekam Evam akshiNee?) and his stridence over the three worlds (?idam vishNur vichakramE trEdhA nidadhE padam?) are invoked in very crucial places in this classic.
STANDARD SAIVA OPERATIONS.
Attached to this note are some mails drawing attention to the on-going aggressiveness and crudity of Saiva assault on Vaishnava religion. It becomes important to understand what is the backdrop of such Saiva cynicism.
It is patent that the Saiva icons are offensive to the eye as Saiva exploits are raucous on the ear ~ ?kANilum uru-p-polAr, Sevikku inAda keertiyAr?, as in tiru-c-chanda-vrttam 69: cremation grounds for his haunt, grotesque in his looks, ?pitr-sadma-GOchara:? and ?bheema-rUpa:? is how the celebrated poet Kalidasa put it in his ?kumAra-sambhavam? as ?nindA-stuti?, but literally true, of the Siva concept.
It was therefore necessary for Saivam to go for cosmetics on its essentially crude shamanistic practices (without abandoning its essential lewd and morbid elements) so as to acquire material resources (grab and sneak into Vaishnava temples) and seek respectability for its religious books. Since their books do not get across rightaway, the ploy is to propagate stuff as part of expositions of the Vaishnava books of SriRamayana and Mahabharatam. [Why did Sri Vibhishana establish the Sriranga-vimAnam in river kAvEri ? It was piLLaiyAr who made him do that !] The late Saiva preacher Kripananda Variar was an adept in this.
The Saiva operations are two-fold in kind: firstly, to effect massive interpolations into patently Vaishnava works, and force-instal sacreligious structural / sculptural additions in Vaishnava holy places. (One instance of such unaesthetic modern installations is the huge concrete nandi statue painted in blinding coppersulphate blue and set up at the approach to the AzhvAr-teertham falls at the foothills of tirumalai-tiruvEnkaTam. So with the same-tint concrete Siva outside of the Haridwar railway station. But the most recent and offensive and unwarranted action of humdrum ?hindu? revivalism is the towering (60 ft ?) concrete Siva stood astride the holy stream of GangA right at the ?hari-ki-paeri? bathing ghat. The gazetteer compiled in British days contains a record of the armed rioting of Saiva gangs at Haridwar seeking to get it re-named as Haradwar, but the British upheld the ancient name Haridwar as sanctified in civil and religious history.)
Secondly, the Saivas simply appropriated a Vaishnava work / shrine through the subversion of misinterpretation / disfiguration. The Saiva shrines at Tirunelveli-tiru-k-kuRRAlam, tiruvaNNA-malai, tiruvArUr, are said to be instances of such (mis-)appropriation. Where for any reason a minor Saiva shrine is accommodated within a major Vaishnava temple, the Saiva tenant abruptly breaks bounds and gets to spill around all over the place. This is happening right now in the divya-dESam karambanUr-uttamarkOyil (just to the north of Srirangam) and tiru-k-kuRun-kuDi (in district Tirunelveli).
The Tamil classics of SriRamayana and Mahabharatam were treated to liberal (and, predictably crass) Saiva interpolations. The goody-goody Saiva scholar, T.K. Chidambaranatha Mudaliar, had issued his own edition of Kamban omitting drastically and virtually all crucial sections of Vaishnava aesthetics and sensibilities, but TKC it was who had pointed out that massive interpolations had been effected in this surpassing classic by the Saiva, one Velli-ambala-desikar. The aruli-c-cheyal edition of Vidwan Puduvai Venkatasami Reddiar carries his erudite article exposing the Saiva interpolations in Villi-puttoor Bharatam. The legend of brahmA-vishNu expeditions to reach for the scalp and bottom of the cosmic phallus has been inserted in the vAmana-purANa?s section detailing the nara-nArAyaNa hermitage of badarikASramam ~ the insertion just sticks out as one, and is as visible as a wart. The silly jalandhara episode (offered ostensibly as an account of the tulasi ~ sweet basil, or ocimum sacrum ~ which is central and sacred to Vaishnava sentiment) is one such morbid insertion in the beautiful and poetic padma-purANam, and the most recent savant to condemn it as unauthentic is the scholarly cognoscenti (rasika), Sri Krishna-premi svami, who lives in Srirangam.
The wonder of ?Atti-c-chUDi?, the alphabetically arranged epigrams (which are even shorter than kuRaL), also says (at the syllable ?ti?), Be thou devoted to Vishnu (?tiru-mAlukku aDimai seyi?). The Saiva tamperer, in his despair, just wrote out a Saiva invocation (referring to Siva as donning the string of Atti leaves) and prefixed the invocation on top of this work. Going by the potency and popularity of crass handiworks, the work has got to be known as ?Atti-c-chUDi?, despite that it contains no Saiva reference whatsoever..
tirumanjanam Sundara Rajan.
To: |
ramanuja@xxxxxxxxxxxxxxx |
From: |
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Date: |
Wed, 10 Aug 2005 18:46:30 -0700 (PDT) |
Subject: |
[ramanuja] Thirukural's Vaishnava dimension ? |
Dasan r. jai simman
To: ramanuja@xxxxxxxxxxxxxxx
From: "bsundarrajansrivilliputtur"
Date: Sat, 25 Sep 2004 20:00:26 -0000
Subject: [ramanuja]
Dear shri man Kasturi rangan Swamin...... (Your Sarabha Story) Shri : Shri Sadagopan Than- Tamil Nool Vazhiya Shri Kaarimaaran Thiruvadikalae Saranam
Dear Kasturi Rangan Swamin Adiyaen's Pranams. Adiyaen is surprised/embarrassed to know new things by reading your mail.whatsoever it be, for us to get rid of this birth ,death cycle, we approach our almighty. Tamil (Dravidian) people's favorite poet Thiruvalluvar also , i think , may be a Shri Vaishnavite. here is a clip.
Vendunkaal vendum Piravaamai matrathu vendaamai
See What our beloved kaarimaaran ji says: ( complimented)
Atrathu Patrenil Utrathu Veedu Uyir (Ref 1.2.X) Veedumin Mutravum Veedu seithu Veedu udaiyaanukku....
Our Shri Vishnu sahasranamama is also saying "sharabha story " "Atula sharabho bheema sama yajno havir Hari:" Reference : www.mypurohith.com/Rituals/vishnusahasranaamam[0-75].asp When i try to go the word by word meaning,
They say that Shiva took the form of eight legged Creature(like a spider man) to kill lion. Let Lord Shiva be a Spider man/Ape man. That is his business. ADIYAEN IS concerned of OUR almighty.
Howsoever the meaning of Sarabha (= Sara + bha ) refers as sara means that which is perishable. all finite substance/entities are subject to annihilation. so sarabha here refers to He who dwells and shines forth in us. (that is our almighty). complimenting the Balamurali krishna's carnatic song. "Anthari ki Shri hari anthar-aathmaa !!! Brahmam okka-dey para- brahmam.." Thanks for bringing this story.
ADIYAEN THONDAR THONDAR THONDAN SADAGOPAN DAASAN.
"Kodumaa vinaiyaen avan adiyaar adiyae koodum ithu vallaal Vidumaaru - yenpathaen ANTHO VIYAN MOO-VULAGU PERINUMAE" *****************************************************************
--- In ramanuja@xxxxxxxxxxxxxxx, "kasturirangan_k" wrote:
> Dear Devotee, > >
I also see a sculpture ,irking my eyes always, every time , I see that pillar where a sculpture depicts like this. It has brahma , in the form of holy-Swan flying up ?. and our almighty In the form of Boar trying to go down and in the center of which Shiva is there. They try to depict a story that Our beloved almighty, and Brahma, tried to find the origin of Shiva one trying to see his head and the
other tail.
If this one merely irks your eyes, wait till you read accounts from shiva/linga puranas & sharabhopanishad. The story of Nrsimha slain by rudra in the form of sharabha. They twist the whole meaning of "harim harantam..." yajurvedic mantra as "shiva who killed Hari (in the form of Nrsimha)". In tamil nadu there is a shiva
temple, if I remember correctly, where he is called "sattainathar" - shiva who is wearing the skin of vishnu for clothes! You have to take them as the hostility of shaivas & vaishnavas in yesteryears channelized through literary means.
Vaishnavas have given the shaivas their due in their puranas. For example, in Harivamsha, there is a story on how shiva became nIlakanTha - Vishnu choked shiva to such an extent that shiva started begging for mercy. The mark from the choking became permanent on Shiva's throat.
> Regards, > Kasturi Rangan .K
azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
From: Send an Instant Message "tavaradhan"
Date: Sat, 25 Sep 2004 22:36:49 -0000
Subject: [ramanuja] alleged mention of vinAyaka worship in vaishNavite scriptures
srI kastUri rangan wrote ----------- > Coming to our own pAncharatra agamas, jayakhya & sanatkumara samhitas detail the worship of gaNesha with mula mantra ( with yantra too
I believe) among other deities. It also gives details on installing murti of gaNesha in a vishnu shrine (a practice which died out and installing murtis of Azhwars & Acharyas appeared).
I haven't looked at other agamas. So the statement that gaNapati worship is not part of Hinduism cannot be true. ------------
can you provide justification for the above paragraph? I would like to know the following
(i)the exact verses in the jayAkhya & sanatkumAra samhitas mentioning what you are quoting
(ii) What the "Worship" entails (iii) whether the installation of the vinAyaka idol is a part of the dEvatha installation around the temple, or a separate ritual for vinAyaka (iv) your data sources that lead you to say that the practice of installation of divine vigrahas of AzvhArAchAryAs replaced what used to be, in your opinion, a practice of installation of vinAyaka in the temples.
<<adiyEn rAmAnuja dAsan, varadhan
From: Send an Instant Message "kasturirangan_k"
Date: Sun, 26 Sep 2004 18:29:06 -0000
Subject: [ramanuja] Re: alleged mention of vinAyaka worship in vaishNavite scriptures
Shri Varadhan wrote: > > can you provide justification for the above paragraph? I would like to know the following > > (i) the exact verses in the jayAkhya & sanatkumAra > samhitas mentioning what you are quoting > (ii) What the "Worship" entails > (iii) whether the installation of the vinAyaka idol is a part of the dEvatha installation around the temple, or a separate ritual > for vinAyaka
Few months back, in this very list, I requested information on this same topic! The context was like this ?
I had an argument with somebody, in which I had claimed the following:
1. Vaishnavas had never worshipped an "elephant-faced" deity. 2. There was no evidence for Vishvaksena having an elephant-face. Recalling from memory, he commanded an army of gajamukhas who formed one fourth of his total army. 3. The thumbikkai azhwar stuff is a backdoor attempt to smuggle vinayaka worship into vaishnavism. In this course of the argument, I a reference to gaNesha worship in jayakhya samhita was exchanged. Unrelated to this, I stumbled another reference in "Vaisnavism: Its Philosophy, Theology and Religious Discipline", by S. M. Srinivasa Chari, where a mention anya devatas (including gaNesha,
durga...) in Sanatkumara samhita occured. I skimmed through the originals, just enough to make sure that anya devatas are indeed mentioned. The reference of anya devatas in pancharatra samhitas is a topic I had intended to investigate, but hadn't really gone deeper. I would be receiving couple of pancharatra samhitas shortly.
Given some time, I may be able to consolidate all the references. Interested members can contact me privately. > (iv) your data sources that lead you to say that the practice of installation of divine vigrahas of AzvhArAchAryAs replaced what used to be, in your opinion, a practice of installation of vinAyaka in the temples. This is a speculation of Shri SMS
Regards, Kasturi Rangan .K
From: Send an Instant Message "kasturirangan_k"
Date: Sun, 26 Sep 2004 18:46:34 -0000
Subject: [ramanuja] Re: Dear shri man Kasturi rangan Swamin...... (Your Sarabha Story)
Dear Devotee, Disclaimer: The following is simply an "academic reference". They say that Shiva took the form of eight legged Creature(like a spider man) to kill lion. Let Lord Shiva be a Spider man/Ape man. That is his business. Sharabha was not spiderman or apeman . The description of sharbha is something like partly lion, partly snake and partly a bird. Sharabha worship was usually confined to Himachal regions and was shared with obscure Bauddha cults too. It was also called
"pakshirAja". The Himachali shrines contains bones of sharabha, which were actually dinosaur bones. The description given curiously matches the description of archeopteryx. So the people there seemed to have got the anatomy alright. Here is a crude reconstruction of the same:
http://daphne.palomar.edu/mlane/DRAWINGS/archeopteryx.JPG and of sharabha: http://www.arthistory.upenn.edu/narasimha/pahari.jpg http://www.shivaya.biz/i/Product%20Images/Sharaba_CD.gif
The episode of sharabha seemed to have caused heated clashes between shaivas & vaishnavas.
Regards, Kasturi Rangan .K
From: Send an Instant Message "tavaradhan"
Date: Mon, 27 Sep 2004 02:29:38 -0000
Subject: [ramanuja] Re: alleged mention of vinAyaka worship in vaishNavite scriptures
srI kastUri rangan wrote: --- > This is a speculation of Shri SMS Chari. Having noting the non- precedence of installing mUrtis of gurus & acharyas and having observed the absence of anya-devata sannidhis in vishnu temples, despite the references of the same in Vaishnava agamas, he should have done a basic arithmetic.
I have observed the
One of the descriptions for thiru-k-kOvilUr is - "vindhai mEya kaRpudaiya mada-k-kanni kaaval pooNda", the place which is guarded by the spinster who has gnyAna (kaRpu, here), and who does not give up (paRRiRRu viddadhu irukkai). this kanni is the vishNu durga, who is none other than the yOga mAyA of the Lord, and was born just befor
aazhvaar emperumaanaar jeeyar thiruvadigaLE SaraNam.
adiyEn rAmAnuja dAsan, varadhan
From: Send an Instant Message "kasturirangan_k"
Date: Mon, 27 Sep 2004 05:17:19 -0000
Subject: [ramanuja] Re: alleged mention of vinAyaka worship in vaishNavite scriptures
Shri Varadhan wrote -- > can you provide justification for the above paragraph? I would like > to know the following > > (i) the exact verses in the jayAkhya & sanatkumAra > samhitas mentioning what you are quoting > (ii) What the "Worship" entails
Preliminary references: sources:
1. Tantrasangraha (part 3), Yogatantra-granthamala volume 6, edited by Dr. Ramaprasada Tripathý (Varanasi: Sampurnanand Sanskrit Vishvavidyalaya, 1979).
2. jayAkhya saMhita; Baroda Sayajirao Gaekwad Oriental Library Series; 1931.
7.44 onwards is a vidhi on gaNapati upAsana. The same patala has worship of saraswati & kshetrapAla as well as vishvaksena (i.e. vishvaksena is different from gaNapati). referesthUlA~NgaM ekadamShTraM ca lamboDaraM gajAnanaM | kesareShva~NgaShaTkaM ca patratrayagataM nyaset dhyAyeccaMpaka varNAbhaM baddhapadmAsanaM dvija | karnikAyAM tripatre.abje rakte ShaTkesare shubhe 7.44 (Allusion to gaNapati yantra)
Sanatkumara samhita 10.23-29 are the mantras recommended for the worship of rudra. The vidhi is given as addition of pranava in the beginning & namaH in the end for japa of rudra mantras. These mantras are from maitrayaniya samhita, and a variation of these occur in mahanarayana upanishad. If possible, I'll gather more consolidated references.
Thanks & Regards, Kasturi Rangan .K
From: Send an Instant Message "kasturirangan_k"
Date: Mon, 27 Sep 2004 16:25:36 -0000
Subject: [ramanuja] Re: alleged mention of vinAyaka worship in vaishNavite scriptures
shrI varadhan wrote --- > On a preliminary look at it (from the version present on > granthamandira.org), it looks like the first portion of the 10th chapter is a chapter on how to make different maalaas, and how to purify the maalaas. The 10.23 - 10.29 you quoted above seems to be mantras that are ordained to purify the mala. Please look carefully at 23 - Having consecrated the mala, one has to do a japa on manu. BTW, it is consecration and not simply a purification (like the rules purification of cloth, silk, gold,
utensils in dharma sutras and manusmriti). Pay attention to 25 - "Add praNava in the beginning and namaH in the end and do a japa of the following" - This is an injunction to perform a japa, which I think, very well falls in the realm of "worship". The subsequent rudra mantras with variations are found in mahanArAyaNa itself - "vAmadevAya namaH jyeshTAya namaH rudrAya namaH...." and ends with rudra gayatri. This is followed by yet another injunction of doing a japa on sadashiva by adding praNava & namaH in front & back. So, the vidhi seems to be the japa of rudra mantras with the mala after consecration.
Regards, Kasturi Rangan .K
To: |
oppiliappan@xxxxxxxxxxxxxxx, andavan@xxxxxxxxxxxxxxx, ramanuja@xxxxxxxxxxxxxxx |
From: |
"ThiruppathyRaguveeradayal" <rajamragu@xxxxxxxxxxxxx> |
Date: |
Thu, 18 Aug 2005 13:07:47 +0530 |
Subject: |
[ramanuja] THIRUPPULANIYUM THIRUKKURALUM |
Top of Form
Bottom of Form
Adiyen dasasya vignapanam. Almost all of us know the Sthalapuranam and other details of the Divyadesam Thiruppullani. But many of us may not be knowing that very great Tamil scholors have sung many hymns in praise of Sri Adhi Jagannatha Perumal there and quite interestingly they had not identified themselves.
I am giving below a sample from one of such works. The title is "Thiruppullani Maalai" in which the unknown author had selected one Thirukkural from each of the 133 Adhikarams and put them in "kattaLai kalitthurai" veNba form and written the hymns. Really a very wonderful and enjoyable work.
______The Samples________
1) viNNanRu viNNInRu poyppin virineer viyanulakath
thuNNInRu DaRRumpasi yenalARpullai yoorinmazhai
vaNNamsiran thavanvanthu aruLAviDil vADumuyirth
thaNNam payirenarkku iyamuNDO icchakathalatthE.
2)
ponnAttu iRaiyODu ayirANi pORRum ambOrukapoo
minnAtku nAyakam ennum pullAniyil veeRRirukkum
annArkku aDiyavar solvar aZhukkARu avA vekuL
innAcchol nAngum izhukkA iyanRathu
3) pazhukkum pazhamozhi pArozhukkam vizhuppam tharalA
ozhukkam uyirinum OmbappaDum enRu uraipparnenjE
sezhikkum thiruppullaimAl patthatthanbiR RirunthuvaiyEl
izhukkamillAmai ozhukkam vizhuppamellAm tharumE
I am trying to send all the 133 veNbas in pdf format so that it can be enjoyed more. If anybody is more interested The Diwan and Administrative Secretary, Ramanathapuram Samasthanam and Devasthanam, Ramanathapuram (Ph:+91 4567 221213 Email : ramanathapuramrsd@xxxxxxxxxxxxx) may directly be contacted to receive the book titled "PULLAI NOORRIrATTU" in 2 volumes
Adiyen,
Dasan,
T.Raguveeradayal
Thiruppullani
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