SrI: SrImathE Gopaladesika mahadesikaya namah: Dearest Srivaishnavas, Thanks to you for your encouraging words on adiyEn?s rambling. It is all due to you devout and dedicated kaimkarya ruchi.. that has made my babble more palatable. Let us continue to enjoy Poigai muni?s anubhavam on Srinivasan of ThiruvEnkatam. vEngadamum viNNakarum veqkaavum, aqkaatha poongidangil neeLkOval ponnakarum, - naangidatthum ninRaa Nnirunthaan kidanthaan nadanthaanE, enRaal kedumaam idar [77th verse] Venkatam- Tirupathi ViNNagaram- Paramapadham (upper world) Ve:kaa- Thiruve:kaa divya desam The most fragrant flowered ? deep canals(?) of water [as agazhi] around ? in the most beautiful golden city ThirukkOvaloor If one utters that the Lord is gracefully in standing posture in ThiruvEnkatam; in sitting posture in Paramapadham [SrI vaikuNtam]; reclining wonderfully in Thiruve:kaa; [Kanchi]; and walking [to measure the Universe as Thirvikraman] in ThirukkOviloor ulagaLandha perumAL; then, all his paapams [sins- karmic diseases] will get crushed. What a wonderful manner in which AzhwAr expresses the divinity of Divya Desams and mere utterance that the Lord stands, sits, reclines and walks in these divya desams [contemplating of His mercy and dayA on us for taking such archA roopams for our sake and to bless us] itself is adequate to get out paapams crushed. Last verse, AzhwAr mentioned saying: going to ThiruvEnkatam alone is enough. Now he mentions utterance [from where we are] of His archA roopam in these divya desams of ThiruvEnkatam, SrI vaikuNtam, Thiruve:kaa and ThirukkOviloor alone will suffice to get the sins washed away. Can one not utter this easily? No? It is not easy. The mind is so fickle and goes behind and runs amuck behind materials pursuits and worldly pleasures; hardly remembers Him at anytime.. and hence it is definitely a blessings and bhAgyam to have even a thought to mention that He stands in ThiruvEnkatam; sits in Paramapadham; reclines in Thiruve:kaa and walks in ThirukkOviloor. Blessed are we to read this verse and its translation. This is the same as echoed in NammAzhwAr Thiruvaaymozhi [10.8.1] where AzhwAr says: thirumaalirunchOlai malaimenREn enna thirumaalvandhu en nenchu niRaiyap pukundhaan? I have just uttered ThirumaalirunchOlai once. He took this as an excuse [vyAjam] and has entered into my heart and filled my heart totally and fully. Thondaradippodi AzhwAr also mentions mere utterance of His divine name as Achutha, Arangaa? is enough for me and even if I am [I may not be] aksd to rule the upper world (Srivaikuntam), I do want that even. Achchutha!!! Amararere!!! Ayarthum kozhundhE ? ennum [uttering Achutha, Chief of Nithyasuris! Cowherd Body] : Acchutha is one of the prime nAmas of the Lord emperuman Sriman Narayana which means that he is one who never leaves his devotees. He takes care of his devotees at any point of time. Since we are more concerned with him protecting us, it is one of the nAmas the bhakthas like to utter often. So here alwar wants to prove to the world the supreme Sriman Narayanan, who is otherwise called Acchutan never leaves his devotees to fate and hence he is the only person who we can trust in all crucial circumstances. Many people may say, they will save us but will not be able to keep up their words always, including the devatas and also the brahma or rudran but the only saviour at all times is achchutan. People may then question how alwar can say that the other devatas who give results quicker than emperuman do not save us so now alwar then says Amararere thereby proving that even those devatas are governed only by the supreme Sriman Narayanan. He is the king of AmarAs(Devargal). Even in Thirumangai Alwar?s Thirunedundandagam he says ?Mai vanna ????. Devarendru anjinome.. [though he is beautiful, one who is standing in front of me but I fear if he is a deva who is unapproachable by ordinary human]. So it is natural tendency of a human to fear while thinking of a deva. So if achchutan is devadhEvan(king of kings) then we will never go near him. But then alwar says though he has supreme powers he has a great guna called sowlabhyam which makes him to come to us and play his leela with us like one among us. So thereby the alwar proceeds to talk about the Krishna- Ayar thum kozhundhE.. [From Smt Sumithra?s excellent post on Tirumaalai series - Thanks to her] AzhwAr elaborates Thirukkoviloor with a long adjective about its beauty, fragrance, flowers etc.. why AzhwAr has such an affinity for this Divya Desam? Naturally so.. as this is the place where AzhwAr along with the other two AzhwArs ? was blessed with a divine darshan of the Lord in the dhEhaLi- rEzhi [corridor] and hence the Lord is called dhEhaLessan. Swamy desikan composes a sthOthra on this Lord of ThirukkOviloor- called dhEhaleeesa sthuthi. Let us enjoy one verse in reference to this verse. [From Sri Satakopan Swami?s wonderful translation. Swami Desikan celebrates the advent of the Three ThiruvanthAdhis by the Mudhal AzhwArs. svacchandha vikrama samunnamithAth amushmAth sthOthrathrayam yadhabhavath tava paadhapadhmAth I vEthALa BhUtha SarasAm apadisya vAcham peAyENa tath prasava bhUmim avApa bhUya : II ( Extended Meaning ) : Oh Lord DehaLeesA ! The flood of sacred waters that flowed out of Your own sankalpam from Your uplifted feet branched off into three divisions and reached dEva lokham , Manushya Lokham and the nether world . Those three streams then took on the form of the three thiruvandhAthis associated with Poygai , BhUtham and pEy aazhwAr and finally returned to Your sacred feet . Swami suggests that they started like Ganga at His sacred feet and returned to them . The triple stream of GangA ( srOthAsthrayam ) is compared here to the three floods of divine utterances that emanated from the three aazhwArs . The Lord's celebrated feet , the origin of GangA in TrivikramAvathAram , is the goal of the parama bhakthAs assembled in the DehaLi of ThirukkOvalUr sthOthra priyan . The unanimity of thought and purpose of the three AzhwArs is compared to the three branches of the same river ( srOthasthrayam ) . The tradition is to enjoy these three prabhandhams in unison . They have the tatthva trayam with the extraordinary beginnings , which are echoes of one another : Vyaam tahaliyA , AnbE tahaLiyA and ThirukkanDEn . Similarly , Tattva , Hitha and PurushArtham , another triad , is connected to the AzhwAr's Parabhakthi , Paraj~nAnam and Parama Bhakthi . Sri D.Ramaswamy Iyengaar points out this connectivity and reminds us that these andhAthis are affectionately named " VyatthandhAthi , AnbhandhAthi and ThiruvandhAthi " . Sri D.R IyengAr also speculates that Kumaara VaradAchAr , the son of Swami Desikan might have been inspired by this verse to consider Srimadh Rahasya Thraya Saaram of his AchAryA as " sthOthra Trayam " : vigAhE NigamAnthArya VishNupaadha SamudhbhavAm I Rahasya thraya sArAkhyam thrisrOthasamakalamashAm II He salutes his father's ( AchAryA's ) magnum opus as originating like the GangA with the three branches ( the three andhAthis of Mudal AzhwArs ) from the sacred feet of Sriman VishNU NaarAyaNan AzhwAr ThiruvaDigaLE SaraNam Sri PadmavathI samEtha Sri Srinivasa ParabrahmaNE namah: Regards Namo Narayana dAsan __________________________________ Do you Yahoo!? Yahoo! Small Business - Try our new resources site! http://smallbusiness.yahoo.com/resources/ ------------------------ Yahoo! Groups Sponsor --------------------~--> In low income neighborhoods, 84% do not own computers. 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