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.08 / ISSUE # 07 dated 19th November 2006 ========================================================== EDITORIAL Dear Bhagavatas: As Sri Anbil Ramaswamy Swami is in Cleveland, I am sending this on his behalf.. Swami is available at: 25807 Iris Court, Westlake, OH-44145 Phone # (440) 716- 0771 Cell # (770) 876- 9188 You may contact him at Ramanbil@xxxxxxxxxxx Regards Namo narayana dAsan Madhava Kannan ========================================================== INTHIS ISSUE: 1. Panchaangam ? important dates for Kaartthigai month By Sri Madhavakannan 2. "THE MIGHTY AND THE ALMIGHTY ? A CLASH OF WILLS?? Part-5" BY ANBIL RAMASWAMY (This is from his talk at Sri Hayagrivar Temple , Pondicherry on 31st May 2006) 3. "DRAMIDOPANISHAD TATPARYA RATNAVALI" ? PART- 7": BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO 4."MAAL UGANDHA AASIRIYAR ? LIFE AND WORKS OF AZHWARS Part ? 4- THIRUMAZHIAZHWAR BY SRI MADHAVAKKANNAN, SINGAPORE CO-MODERATOR OF "SRI RANGA SRI" ========================================================= ISSUES RELEASED With this issue, about 233 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7 and 07 Issues of Vol. 8 --------------------------------------------------------------------- - These issues have been archived for public view at - http://groups.yahoo.com/group/srirangasri By Sri Diwakar Kannan You may also view the archives at http://www.ibiblio.org/sripedia maintained By Sri Srinivasan Sriram (ajiva_rts@xxxx) 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-subscribe@xxxxxxxxxxxxxxx IF NOT: Tell us, as to how we may improve. Ever at your service Moderator "Sri Ranga Sri" ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxx ========================================================== 1. PANCHAANGAM- IMPORTANT DATES FOR VIYA ? KAARTTHIGAI MONTH November 17, 2006-Friday ?Kaartthigai 1- Kaartthigaimonth begins November 20, 2006- Monday ? Sarva amaavasya November 26, 2006- Sunday ? SravaNa vratham November 30, 2006- Thursday ? Srimath Azhagiya Singar 45th Pattam 81st Thirunakshathram December 1, 2006 ? Friday ? Sarva kaisika Ekadasi December 2,2006 ? Saturday ? PradhOsham December 4, 2006 ? Tuesday ? Thirumangai AzhwAr Thirunakshathram [Thirukkaartthigai] December 5, 2006- Wednesday ? ThiruppANAzhwAr Thirunakshathram 2. "THE MIGHTY AND THE ALMIGHTY ? A CLASH OF WILLS? ? Part-3" Man's will and God's will? BY ANBIL RAMASWAMY (This is from his talk at Sri Hayagrivar Temple , Pondicherry on 31st May 2006) --------------------------------------------------------------------- (Excerpts from Chapter 11of"Hinduism Rediscovered") --------------------------------------------------------------------- GOD'S WILL AND MAN'S FREE WILL The interrelationship of "Gods will" and "man's free will" may be summed up as follows: ? I may do what I like; but whether I can do at all depends on God's will. ? I may live as I choose; but whether I live at all depends on God's will. ? I may breath any air - pure or polluted; but whether I breath at all is decided by God's will ? I may see hear, smell, feel or taste as I like (of course, subject to mundane limitations and societal restrictions); but whether I am enabled to see, hear, smell, feel or taste is beyond my control. It is in God's control. ? The 'May' is within my power and free will ? The "Can" is in the power and will of God. God is no doubt responsible for creation of man but not for the differences that exist between them. For a plant to grow land, water, air and sunshine are quite necessary. If any one of them is absent plants cannot grow. But, what accounts for the growth of different kinds of plants say Mango or Neem or Jack-fruit? Neither the land nor the water nor the air nor the sunshine is responsible for the sprouting of the different plants. But, it is the seed of the particular plant sown that is responsible for the sprouting of the particular plant. God is responsible for creation much in the same way as land, water, air and sunshine but the differences in the creatures are due to their past actions precisely as the seeds in the case of plants. Our actions depend on our 'Vasanas' inherited over countless lives and God dispenses the seeds precisely as per our Karma. God is indifferent to the fruits of Karma while we are concerned and affected. According to St. Bernard : "Grace is necessary for salvation; Freewill equally so. But grace in order to give salvation; freewill in order to receive it. Therefore, we should not attribute part of the good work to grace and part to freewill; it is performed in its entirety by the common and inseparable action of both; entirely by grace, entirely by freewill but springing from the first in the second" Some Scholars think that the idea of a future life depended on previous behavior must have developed from a long period of keenly observing plants, trees and fields. Hinduism believes that land gives 'birth' repeatedly if healthy seeds are sown and tended. They saw that plants do not really die; the death of a plant is a process by which it renews itself in the spring. In a sense, each life of a plant ends in a death in order to be reborn. A plant's re-growth is determined by the healthy or unhealthy conditions of former births. Scholars believe that Hinduism felt the same to be true of all living beings. Suppose, you give a goldsmith some amount of gold for making a chain. Someone else gives some gold for making a ring. The goldsmith cannot be blamed of partiality when he delivers the chain to you and the ring to the other person. He delivers to the respective customers whatever they had desired. Though God has powers to do anything he likes, He does dispense the end products exactly as desired by the individual creatures as expressed through their 'Karma'. If one realizes this truth, one would not curse God as being partial or without eyes or without mercy. Lord Krishna says "Works do not cling to me. In me there is no desire for fruits whoever understands me as such is not bound by Karma" BG 4 / 14 "na maam karmaaNi limpanthi na mE karma phale spruhah/ Iti maam yO bhajanthi karmaibhih na sa badhyate"// In the mundane world itself, we are subject to so many restrictions, forces and curbs on our actions. Let us see why a person does not normally go astray. ? Quite a few are intrinsically averse to it due to their Vasanas. ? The innate fear generated by our conscience; ? The feeling of shame should we be caught red handed by a disapproving peer group where we would like to maintain our prestige. ? The fear of punishment on detection by the police, courts or other law enforcing authorities and ? Last but not the least, due to the fear of contracting diseases for example - in the case of AIDS. ? Even people given to beastly habits in the matter of food and sex are now returning to the mainstream of disciplined life and are inclined to "preserving family values" not because of any real change of heart but because of the irony that such a grave depravity needed such a dreadful scourge as AIDS to correct them. ===================================================================== To Continue ============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxx ============================================================ 3."DRAMIDOPANISHAD TATPARYA RATNAVALI" ? PART- 6": BY SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO --------------------------------------------------------------------- -------------------- SrI: SrImate SrI ra'nga rAmAnuja mahA deSikAya namaH. tAtparya ratnAvaLi - Submission 7 - Slokam 5 of avatArikA. Slokam 5: Adau SarIrakArtha kramamiha viSadam vimSatir-vakti sAgrA samkshepo'sau vibhAgam prathayati ca RcAm cAru pAThopapannam | samyak gItAnubaddham sakalam anugatam sAma SAkhA sahasram samlakshyam sAbhidheyair-yajurapi Satakaih bhAt-yatharvA rasaiSca || The basic concept involved in understanding this Slokam is that it its accepted tradition by elders to draw certain conclusions based on the number of Sloka-s in a grantham. For instance, we know that the gAyatrI mantra has 24 akshara-s. We also know that SrImad rAmAyaNam consists of 24,000 Sloka-s. Based on the relationship between the numbers 24 and 24,000, our pUrvAcArya-s declare that SrImad rAmAyaNam is gAyatrI vyAkhyAnam. In the current Slokam, svAmi deSikan points out that nammAzhvAr's tiruvAimozhi contains the essence of the SarIraka mImAmsA (the brahma sUtra-s), the Rg veda, the sAma veda, the yajur veda, and the atharva veda. It shows the message of vedAnta in the form of SarIraka mImAmsA through 21 pASuram-s from the first three tiruvAimozhi-s, in the same sequence in which Sage bAdarAyaNa (veda vyAsa) presents the message of the vedAnta to us through the 16 pAda- s of brahma sUtra (SarIrakArtha kramamiha viSadam vimSatir-vakti sAgrA). These same 21 pASuram-s reveal to us the message of the esteemed Rg veda with its 21 SAkhA-s (cAru pAThopapannam RcAm). The sAma veda consists of 1000 SakhA-s. Counting ten pASuram-s (not counting the phala Sruti pASuram), from each of the 100 tiruvAimozhi- s in nammAzhvAr-s SrI sUkti the total of 1000 pASuram-s (one hundred times ten) are considered to reveal to us the message of the melodious sAma veda (gItAnubaddham sAma SAkhA sahasram). There are 101 SakhA-s in yajur vedam. The 101 pASuram-s that are considered as revealing the message contained in the yajur veda through tiruvAimozhi are: (a) The 100 phala Sruti pASuram-s of the 100 tiruvAimozhi-s' and (b) the 12th pASuram from `kESavan tamar', which is considered as one pASuram along with the 11th pASuram of this same tiruvAimozhi. This is further explained below. The `kESavan tamar' tiruvAimozhi has thirteen pASurams. Excluding the ten pASuram-s that have been counted as explaining the sAma veda, and the last pASuram (phala Sruti) that has been accounted for along with the other phala Sruti pASuram-s, there are two pASuram-s left (pAsurams 11 and 12); these two together are considered as one (pASuram 11 starts with padmanAbhan and ends with dAmodaran, and pASuram 12 elaborates on `dAmodran' further, and so can be considered as an extension of the previous pASuram). Adding this to the 100 phala Sruti pASuram-s, we have a total of 101 pASuram-s. These 101 are considered a gist of the yajurveda with 101 SAkha-s (samlakshyam sAbhidheyaih yajurapi Satakaih) The atharva veda has nine SAkhA-s, and the nine pASurams of the third tiruvAimozhi starting pASuram 1.3.2 (recall that the first pASuram of the 3rd tiruvAimozhi was grouped with the pASuram-s that give the gist of the Rg veda earlier), are considered to summarize the atharva veda (athatvArasaiSca bhAti). Further support regarding the SarIraka mImAmsA: upanishad bhAshyakArar has explained that the first 21 pASuram-s of tiruvAimozhi summarize the SarIraka mImAmsA (the brahma sUtra-s). svAmi deSikan also points out the above in his dramiDopanishad sAra, in the 4th Slokam: dvikAbhyAm dvi ashTA'nghriH dur-adhigama nIti sphuTitA yadantyA mImAmsA Sruti Sikhara tattvam avRNata | tadAdau gAtAbhih munih adkika vimSAbhih iha nah kRtI sAra grAham vyataradati sa'ngRhya kRpayA || uttara mImAmsA consists of four chapters, each with four pAda-s, or a total of 16 pAda-s for the four chapters. dvi asTa a'nghrih ? 16 parts. adhika vimSatibhih gAthAbhih ? by songs exceeding twenty; this is interpreted as referring to the number 21. SrI UV makes the correlation between the 16 pAda-s brahma sUtra and the 21 pASuram-s of tiruvAimozhi, in his vyAkhyAnam for tiruvAimozhi, particularly establishing that the order in which the 16 pAda-s of brahma sUtra explain the Supreme Brahman, is the exact same order (SarIrakArtha kramam) in which the 21 pASuram-s of tiruvAimozhi concisely summarize the Supreme Brahman. . We won't go through the detailed mapping in this write-up, but give the first three or four as examples to illustrate the point. - 1st pASuram ? uyarvaRa ? conveys the meaning of the brhama Sabdam that is the topic of the first sUtra ? athAto brahma jij~nAsA. - 2nd pASuram ? mannan agam malar aRa ? The fact that Brahman is different from the cetana-s and acetana-s ? satyam j~nAnam anantan brahma. - 1st pAda establishes that Brahman is the sRshTi kAraNam, the Creator of all ? this is also the subject of the first two pASuram- s, 1.1.1 and 1.1.2. - pASuram-s 3 and 4 ? covey that all the cetana-s and a-cetana-s form part of His Body, and He is the AtmA of all ? the sense of the 2nd pAda - pASuram-s 5 and 6 ? convey that He is a svatantran, and is not subject to any other being's control ? pAda 3 - pASuram 7 ? paDar poruL muzhuvadumAi ? His niravadhika mahimA is sung; He is the upAdAna kAraNa and the AtmA of all; SuDar migu SurutiyuL uLan ? He is the One who is sung by all the veda-s; - ? pAda 4, etc. Additional comments about the Rg veda: SvAmi deSikan has used the phrase `cAru pATha upapannam RcAm' to describe the correlation between tiruvAimozhi and the Rg veda. cAru means `beautiful. `upapannam' means `endowed with'. The common meaning that we all know for the word `pATham' in the current context is a reference to the `svara' ? melody, sweetness (as in Ghana pATham, karma pATham etc.). So, one interpretation for the phrase could be `the Rg veda with its associated beautiful melodious svara-s'. This immediately raises the question ? are the other veda- s not endowed with `cAru-pATha-s'? SrI UV raises this question, and gives quotes such as `yajureva Sirah' ? declaring the special beauty of svara-s etc. for the yajur veda. SrI UV gives an interpretation that overcomes this objection ? the word `pATham' means the number 21 in `gaNana rIti'. Thus, the phrase `cAru pATha upapannam RcAm' is interpreted as `the esteemed Rg veda consisting of 21 SAkhA-s'. The interpretation in terms of the number of SAkhA-s is also consistent with the other statements that are based on the number of SAkhA-s. Additional comments relating to the yajur veda: SrI UV's interpretation given above counted all the phala Sruti pASuram-s in establishing the basis in tiruvAimozhi for the 101 SAkhA-s of yajur veda. There is another view, that counts the 100 tiruvAmozhi-s as counting towards the 101 SAkhA-s of yajur veda. SrI UV analyzes the support for both the interpretations, and seems to prefer the count using the phala Sruti pASuram-s. His arguments are simple to understand, but they are not being included here in order to avoid too much detail. Additional comments relating to the atharva veda: SrI ve'nkaTeSAcArya's vyAkhyAnam refers to `eight SAkhA-s' for the atharva veda (ashTa SakhamAna atharvaNa vedam), and SrI UV refers to `nine SAkhA-s'. It is considered by some that the atharva veda reflects all the nava rasa-s (the nine rasa-s: SR'ngAra ? love; hAsya ? comedy; karuNA ? pity; raudra ? fury; vIryam ? heroism; bhayankaram ? fear; bIbhatsam ? disgust; adbhutam ? wonder; SAntam ? peace). In the very first Slokam of tAtparya ratnAvaLi, svAmi deSikan had indicated that tiruvAimozhi is the ultimate limit of SAnti rasa (SAnti SuddhAnta sImA). The other eight rasa-s are contained in tiruvAimozhi as accessories to the SAnti rasa. SrI ve'naTeSAcArya comments that the gist of the atharva with its eight SAkhA-s is thus reflected in tiruvAimozhi. SrI UV prefers to continue the interpretation in terms of the number of SAkhA-s, rather than in terms of the `rasa-s', for consistency with the other comparisons. As can be seen, there are several ways of explaining which specific pASuram-s are to be included in order to explain svAmi deSikan's thoughts reflected in the current Slokam. The point to take for us from this pASuram is that it is svAmi deSikan's considered opinion that nammAzhvAr's tiruvAimozhi contains the gist of all the four veda-s, as well as the SarIraka mImAmsA that summarizes the message of the upanishad-s. This is one more greatness of tiruvAimozhi. Note that in the previous Slokam (Slokam 4), svAmi deSikan pointed out that tiruvAimozhi is an upabrahmaNam like the itihAsa-s, purANa- s, etc. ? tiruvAimozhi being the best among those that explain the message of the upanishad-s. In the current Slokam, he points out that tiruvAimozhi is in all ways equal to all the veda-s and the upanishad-s. -dAsan kRshNamAcAryan --------------------------------------------------------------------- -------------------- To Contimue ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxx =========================================================== 3."MAAL UGANDHA AASIRIYAR ? LIFE AND WORKS OF AZHWARS Part ? 4- THIRUMAZHISAI AZHWAAR BY SRI MADHAVA KANNAN - CO-MODERATOR OF "SRI RANGA SRI" --------------------------------------------------------------------- ------------------ SrI: SrImathE Gopaladesika mahadesikaya nama: ... This is a biography of the GREAT AzhwAr by name "Thirumazhisai AzhwAr" (born at Thirumazhisai, to Bhargava rishi and his dharma pathni kanakAngi after an unusual of 12 months stay in the womb). It is told that the saptha Rishis including BhArgava Rishi asked BrahmA about the most sacred place on the Earth that was fit for the permanaent residence to do penance. Brahma told them that Thirumazhisai KshEthram was the best and named it MahIsAra KshEthram. The Rishis stayed there. While being there, the wife of BhArgava Rishi KanakAngi gave birth to a child on a Thai Makam. It was a lifeless one with no form or parts. Seeing the foetus that came out as just a lifeless lump of flesh with no arms, legs, etc., they were terribly depressed and with hard heart and unwillingness left it at the "moongil" (bamboo) bush and proceeded with their life. It is His leelA. He has different mission and purpose on each and every one of His creation. Our most merciful Lord Sriya: patih appeared with His consort and blessed the "flesh" with Their katAksham and it turned into an alive, Divya tEjas, cute little bundle of joy; a fully developed and lovely baby which was later picked up affectionately by a tribe(Harijan) named "ThiruvALan". A really blessed couple ThiruvALan and pankaya chelvi, was very much overwhelmed by the grace of God for this Gift of swarNa vigraham- like most charming baby boy. This Boy was Thirumazhisai AzhwAr, who is the amsam of the Lord's Sudarsana chakram Again an unusual [very interesting incidents have happened in this AzhwAr's life) phenomenon of not drinking or eating any thing nor any expelling of any waste by this baby saddened them. They really longed to see the baby drink or eat something; It was happening for quite some time and this unusualness news spread everywhere and attracted lots of people to see and be blessed with the darshan of this divine child, who was also growing and developing like any other normal child in spite of no intake. When a simple, devoted agriculturist old couple paid their visit, they brought some cow's milk with them and the old lady lovingly placed the baby on her lap and offered the milk saying "Oh our beloved boy, the one who came amidst us by the grace of sriman nArAyaNa, please take this milk and remove our worries, dear" and IT STARTED DRINKING.. (one can imagine the tears of joy that must have flowed in the hall and the excitement!) And they were coming everyday to offer the milk to the baby since then; one such day the baby AzhwAr showed and signaled the left over milk to be drunk by the old couple; The moment they partook the left over milk, they regained their youth; yet another marvel by the Divine AzhwAr, who was none other than chakrAyudhA (the Discuss of mahA vishNu). The "young" old couple, later were blessed with a male child whom they named "kaNikaNNan" who at a later stage became a close friend/ardent disciple of ThirumazhisaiAzhwAr. Meanwhile, The BhArgava Rishi puthran( Thirumazhisai AzhwAr) controlled his Indhriyams and practised AshtAnga Yogam. He studied all kinds of religions (Saaktham , Saivam et al) and rejected them all in favor of VaishNavam and recognized that Sriman NaarAyaNn is the Aadhara Moorthy and Jagath KaaraNa Vasthu (ParamAthmA). Azhwar stayed at Thiru AllikkENi worshipping GeethAchAryan and met there with the Mudhal AzhwArs. Few years later, Thirumazhisai AzhwAr settled at ThiruvehhA , where Poygai AzhwAr was born. KaNikaNNan served Thirumazhisai as his disciple The AzhwAr, actually had learnt tried all other religions/doctrines., namely., Buddhism, jainism, advaitA and in fact became a staunch devotee of SivA (with a name siva vAkyA). pEyAzhwAr argued with him, showed him evidences from vEdAs ans smrithis to claim sriman nArAyaNA as the supreme deity, and finally initiated him into vaishNavic philosophy and named him bhaktisArar. AzhwAr later declares his struggles in his pAsuram: sAkkiyam kaRROm samaN kaRROm, sankaranAr/ Akkiya Agama nool aRinthOm bhaktiyAl/ senkatkariyaAnai sErnthOm yAm theethilamE/ yenkatkariyathOnRil/ "After my futile efforts to know the supreme principle through jainism, Buddhism philosophies and saivite religion. I am blessed by sriman nArAyaNa to take refuge at the Lotus feet of Sriya: Pathi and have escaped all problems and misfortunes since then." 1) BhaktisArar visited various sthalams (temples) and came to Thiruve:ka (bhoodhathAzhwAr's birthplace) and was allured by the beauty of the Lord and the scenic beauties and decided to stay there for some time. Our Kanikkannan, too joined bhaktisArar and served him as an ardent disciple (sishyA) to AzhwAr. 2)There was also an old lady (unmarried) who devotedly, whole heartedly served AzhwAr by cleaning, mopping, drawing "kOlams" etc.. AzwAr was greatly impressed by her indefatigable service and devotion towards AzhwAr and appreciated her openly; The old lady was moved and regretted that she joined him at this age only and not when she was able so that she could have continued to serve for more years. Hearing that, azhwAr's kind heart melted and showered his graceful look (katAksham) on the lady, who was immediately transformed into an extremely beautiful young lady. (This AzhwAr's miracles are really great, dear vaishNavALs) Later, during a "nagarvalam", the pallava king saw her in azhwAr's place and married her. 3) After some years, when the king actually noticed that his queen is not ageing and has got the same youthful look while he was getting old, he found out that it was AzhwAr's divine katAksham that did the magic. He asked Kanikkannan who was summoned to the court to make a request to AzhwAr on behalf of the king, Kanikkannan refused saying he and the AzhwAr will not yield and sing for a mortal. That enraged the king and he ordered to banish Kanikkannan from his kingdom. Kanikkannan said "this is not the only sthalam for me; The entire world is His" and walked off. He went to azhwAr and narrated the incident which forced him to leave that place and begged for his pardon for leaving him; AzhwAr felt very sad that his dearest friend/devoted disciple is leaving him. He did not feel like staying there without kanikannan. Hence, AzhwAr, too decided to push off from Thiruve:ka. AzhwAr went straight to the temple and prayed wholeheartedly with tears in his eyes and requested the Lord also to come along with them, as he can not think of living without the Lord. Kanikkannan pOginRAn kAmaru poon kacchi maNivaNNA1 nee kidakka vEndA sennAppulavanum pOginrEn neeyum unRan painnAgappAi suruttikkoL " Kanikkannan is going out of kanchi Manivanna, I am also leaving with him. You don't have to lie down here any more; You also roll your "nAgam" (serpent bed) and follow me" and FRIENDS, OUR LORD FOLLOWED THE AZHWAR WITH THE SNAKE ROLLED AND TUCKED UNDER HIS ARMS. The king next day got the news that the temple is desolated and the entire city looks dark and lifeless, he understood his folly and rushed immediately to chase the trio. He caught them on the way and prostrated on the ground, repenting for what he had done; requested them to forgive him for his mistake and to come back to kanchi. AzhwAr and Kanikkannan, understanding the sincerity of his regret and repentance requested the Lord again to return and stay at kanchi. Needless to say, the Lord obeyed. Kanikkannan pOkkozhindAn kAmaru poon kacchi maNivaNNA1 nee kidakka vEndum sennAppulavanum pOkkozhindEn neeyum unRan painnAgappAi viritthukkoL 4)Once on his way to Tirukkudantai, he stopped for a while to take rest and he sat on the "ThiNNai" ( a sort of bench-pial) in front of a house in Perumpuliyur. A few brahmins were reciting vedas inside that house. On seeing the "harijan" (our AzhwAr), they stopped their recitation since, as per tradition and shAstrAs, Veda was not to be recited in the presence of a person belonging to the fourth caste and our AzhwAr immediately understood and was about to leave when the Brahmins started their recitation. They forgot the next line and at what point they had left the recitation. The AzhwAr broke open a paddy seed that was lying there with his fingernail to indicate the exact context which had a reference to the paddy seed. The brahmins were simply flabbergasted and astonished and realized the greatness of the AzhwAr and asked for his pardon. 5)When the Archaka ( priest) of the local temple wanted to honor the AzhwAr, knowing fully well his bhakti and GnAna, some people objected and spoke ill of the AzhwAr. Tha AzhwAr felt hurt and prayed to the Lord to show himself to these people in his physical body to prove that the antaryAmi is the same Narayanan in all living beings, irrespective of the jAti, caste,creed colour, etc., Akkarangal Akkarangal Enrum Aavadhu En Kolo Ik Kurumbai Neekki Ennai Eesanaakkka Vallaiyel Sakkaram Koll Kaiyane Sadankar Vai Adangida Ut Kidantha Vanname Puram Posindhu Kaattide Meaning:" What is the use of your having those resplendent hands if you cannot remove the idiosyncrasy of these ignorant folk and make me powerful in their midst? Lord, with the divine discus in your hand ! Teach these fools a lesson by showing yourself appearing in my very physical body" Again, The Lord obeyed the AzhwAr and showed himself off in the body of AzhwAr and the protestors were simply astonished and prostrated and begged for his pardon. (It only again goes to prove that no one is superior or inferior by birth; it is just bhakti and love for Him which will make us dearer to Him- No one chooses his kulam, parents, life; It is all His mercy) 'TIRUCHANDA VIRUTTAM' On reaching Tirukkudantai ( Kumbakonam), he let the birch bark leaf containing his writings in the waters of river Kaveri. The leaf floated back to him holding his works viz.,'Tiruchanda Viruttam' ( a poem of beautiful verses) in which he sang the following beautiful verse: NinRadhu Enthai Ooragathu Irundathu Enthai Paadagathu AnRu Vekkanaik Kidandhathu EnnilAtha MunnelAm AnRu NAn PiRandilEn PiRandhapin MaRandilEn NinRadhum Irundhadhum Kidandhathum En NenjuLe " Before I was born, He was standing in Ooragam, was sitting in Paadagam and was lying down in Tiruvekka.At that time I was not born with wisdom; When once I was born with this wisdom, I never forgot. Therefore, the Lord left all those places and has taken permanent abode in my heart". The idea is that the great Gnanis never considered themselves as born at all until they realized this ' Artha gnAnam'. And, once they realized this, they had no other avocation than being immersed in the thought of the Lord. This is how Mumukshup padi explains this sentiment. 'NAANMUGAN TIRUVANTADHI' The other work of the AzhwAr is 'Naanmugan Tiruvantadhi'- an Antadhi commencing with the words 'Naanmugan' - a reference to the four faced Brahma. The first stanza of the Antadhi categorically states Naan Muganai Naraayanan Padaithaan- Naan Muganum Thaan Mugamaaai Sankaranaithaan Padaithaan Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh Porulai Sinthaamal Konmin Neer Therndhu "The four faced Brahma was born to Narayana and to this Brahma was born Sankara. I am declaring this truth in this Antadhi. Resort to this without any doubt, if you desire to wipe out the pangs of birth" The AzhwAr was so straight forwarded, outspoken, fearless and established the oneness and supremacy of Sriman Narayanan and srivaishnavam. He became an exemplary Sri vaishnava AcharyA and it is told that he spent about 700 years meditating on Tiruvallikkeni perumAL Sri Venkata krishnan. AzhwAr EmperumAnAr Desikan ThiruvaDigaLE saraNam Regards Namo narayana dAsan -------------------------------------------------------------------- To Continue ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxx ============================================================ Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/SriRangaSri/ <*> Your email settings: Individual Email | Traditional <*> To change settings online go to: http://groups.yahoo.com/group/SriRangaSri/join (Yahoo! 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