Sunday, September 7, 2025

Chitha shudhi.

 “सदा तव पादारविन्दे स्मरामि।”

Keep me simple in heart,

Sincere in thought,

And graceful in deed.

Let me walk with You always—

In silence, in speech, in service,

Breath by breath, moment by moment.

May my life be a gentle offering

At Your holy feet.

हे भगवन् ।

हृदि सरलतां देहि,

चित्ते सत्यतां देहि,

कर्मणि माधुर्यं देहि ।

त्वया सह सर्वदा सञ्चरामि—

मौनम्, वचनम्, सेवा च।

प्रत्येकश्वासे, प्रत्येकक्षणे ।

मम जीवनम् भवतु

तव पादयोः समर्पणम् ॥

To be simple, sincere, and graceful is really the essence of staying close to the Lord always:

Simple – keeping the heart uncluttered, free from pride, complications, or unnecessary pretenses.

Sincere – letting devotion flow naturally, whether in prayer, service, or daily actions, without show or expectation.

Graceful – allowing the Lord’s presence to reflect in our words, conduct, and compassion, making life itself a gentle offering.

Such a life becomes a constant companionship with the Divine, not just in temples or rituals, but in every moment—breath by breath.

Friday, September 5, 2025

Chita shudhi.



 

Teachers day.



Sri Muralidhara Swamigal said in a discourse that Srimad Bhagavatam shares the teachings of the Gurus throughout its narrative. These teachings appear in order by Skanda (chapter). In the first Skanda, sage Narada teaches Veda Vyasa. In the second Skanda, sage Suka teaches King Parikshit. Here, Suka notes that a person should think of God at least during his last moment. In the third Skanda, God as Kapila teaches his mother. Kapila explains how the fetus in the womb cries, remembers previous births, and prays for a noble Guru in this birth for liberation. The fourth Skanda shares sage Narada’s teachings to Dhruva. The fifth Skanda features Rishabhayogeeswara. He teaches that a guru cannot be called so if he fails to show the way to reach God. In the sixth Skanda, Yama, the God of death, instructs his subordinates. He tells them not to disturb or approach the devotees of God as explained in the story of Ajamila.

In the seventh Skanda, child devotee Prahlada acts as a guru and tries to explain nine types of devotion. In the eighth Skanda, Sukracharya, the preceptor of the Asuras, tries to stop King Mahabali from giving charity. However, he fails. Meanwhile, King Mahabali becomes a guru and advises Sukracharya. King Ambarisha, as a guru, demonstrates the essential features of surrender to the world. The tenth Skanda contains the Gopikas teaching Uddhava “Bhramara Geetham.” In the eleventh Skanda, the Navayogis provide a detailed explanation of Srimad Bhagavatam. Lord Krishna tells Uddhava that his devotees are more dear to him like Mahalakshmi, His divine consort, who never separates from him. In the twelfth Skanda, it is said that if a person cannot follow any other path of bhakti, he can choose the simplest way: chanting the names of God. This will wipe out all his sins (Nama Sankeerthanam yasya Sarva Papa Pranasanam).











 

Wednesday, September 3, 2025

5+1

Pancha Veera Kshetram – The Eternal Glory of Parthasarathy Swamy Temple, Triplicane

In the bustling heart of Chennai, where the city’s pulse beats fast with modern life, there stands a timeless sanctuary – Sri Parthasarathy Swamy Temple at Triplicane. This sacred shrine is hailed as a Pancha Veera Kshetram, the only temple where five heroic forms of Lord Vishnu are worshipped together. More than stone and sculpture, it is a living river of tradition, poetry, and faith.

The Five Veeras – Guardians of Dharma

Inside the temple, the soul encounters five forms of the Lord:

Parthasarathy Perumal – Krishna as Arjuna’s divine charioteer. His face bears the scars of the Mahabharata war, a rare and moving portrayal of a Lord who chooses to share the burdens of His devotees. He is known for the veera with his mustache. 

Yoga Narasimha – The lion-man seated in yogic calm, ferocity contained in meditation.

Ranganatha (Venkatakrishnan) – Reclining on Adisesha, the cosmic protector who offers rest to the weary.

Rama – The ideal king, with Sita, Lakshmana, Bharata, Shatrughna, and Hanuman, making this a rare family shrine of the Ramayana.

Varadaraja Perumal – The granter of boons, embodying benevolence and grace.

Together, these five veeras are a spiritual panorama – courage, compassion, guidance, rest, and blessings, all under one sacred roof.

Āṇḍāḷ’s Shrine – The Soul of Devotion

No account of this temple is complete without Āṇḍāḷ, the only woman among the twelve Āḻvārs. Her shrine here glows with love and surrender, echoing her immortal Tiruppāvai. Each Margazhi dawn, her verses resound in the temple streets, awakening both city and soul. She reminds every devotee that devotion is not only heroic but also tender – the soul’s yearning for union with the Divine.

Poetry and Living Tradition

The temple is one of the 108 Divya Desams, celebrated in the Nālāyira Divya Prabandham by saints like Pey Āḻvār and Tirumangai Āḻvār. During festivals, the air fills with these hymns, woven into daily worship like a living necklace of song.

Festivals that Bind the City

The Brahmotsavam in April–May and the grand Vaikunta Ekadasi are the lifeblood of Triplicane. The temple car, pulled by countless hands along the Mada streets, becomes a symbol of Chennai’s unity in devotion. The temple tank, Kairavini Pushkarini, reflects gopurams and lamps, turning water into poetry.

To this day, the temple remains Chennai’s spiritual heart. The scent of jasmine garlands, the echo of conches, the glow of oil lamps, and the cadence of Tamil hymns turn every visit into an experience of eternity.

Sri Parthasarathy Swamy Temple

Location: Triplicane, Chennai, Tamil Nadu

Deities: Five forms of Vishnu – Parthasarathy, Yoga Narasimha, Ranganatha, Rama, Varadaraja

Special Shrine: Āṇḍāḷ, the only female Āḻvār

Built by: Pallavas (8th century CE), expanded by Cholas, Vijayanagar kings, Nayaks

Significance: One of the 108 Divya Desams, praised in the Divya Prabandham

Temple Tank: Kairavini Pushkarini

Major Festivals: Brahmotsavam (April–May), Vaikunta Ekadasi, Margazhi celebrations with Tiruppāvai

To stand before Parthasarathy Swamy is to feel the assurance of the Lord who guided Arjuna – still guiding every soul through the battles of life. With the Pancha Veeras as guardians, and Āṇḍāḷ as the tender voice of divine love, this temple is Chennai’s eternal jewel, where history, devotion, and poetry live forever.

Monday, September 1, 2025

Granthamala. Synopsis orderly.

 The Rāmānuja Granthamālā is a collection of the principal works of Śrī Rāmānuja (1017–1137 CE), the great Ācārya of the Śrī Vaiṣṇava tradition. These works collectively establish and explain Viśiṣṭādvaita Vedānta—its philosophy, theology, and practice. A synopsis of the main works is as follows:

1. Śrībhāṣya

Nature: Commentary on the Brahmasūtras of Bādarāyaṇa.

Content: Establishes Viśiṣṭādvaita Vedānta as a qualified non-dual system.

Highlights:

Refutes Advaita and other rival schools.

Proves Brahman as Nārāyaṇa with infinite auspicious attributes (kalyāṇa guṇas).

Stresses śeṣatva (servitude) and prapatti (surrender) as the means to liberation.

2. Gītābhāṣya

Nature: Commentary on the Bhagavad Gītā.

Content: Practical guide for spiritual life.

Highlights:

Reconciles karma, jñāna, and bhakti yogas.

Advocates prapatti as a simple, universal path for all.

Interprets Gītā as a dialogue of grace and surrender.

3. Vedārtha Saṅgraha

Nature: Independent treatise.

Content: A systematic exposition of Upaniṣadic philosophy.

Highlights:

Shows how the Upaniṣads consistently affirm a personal Brahman (Nārāyaṇa).

Resolves apparent contradictions in Vedāntic statements.

Lays foundation for Viśiṣṭādvaita hermeneutics.

4. Vedānta Saṅgraha / Vedānta Dīpa (attributed)

Shorter works explaining Vedāntic concepts in summary fashion.

5. Vedānta Sara

Nature: A concise manual.

Content: Abstract of Vedānta principles for beginners.

6. Śaraṇāgati Gadyam

Nature: Prose hymn.

Content: Rāmānuja’s direct prayer of surrender at Śrī Raṅgam.

Highlights: Models prapatti as heartfelt, unconditional surrender to Śrīman Nārāyaṇa and Śrī Mahālakṣmī.

7. Śrīraṅga Gadyam

Nature: Prose hymn.

Content: Prayer to Lord Raṅganātha for eternal service.

Highlights: Overflow of devotion and yearning for liberation.

8. Vaikuṇṭha Gadyam

Nature: Visionary hymn.

Content: Describes Vaikuṇṭha, the supreme abode, in great detail.

Highlights: A theological picture of the bliss of service to the Lord.

9. Nitya Grantham

Nature: Manual of daily worship.

Content: Prescribes the Śrī Vaiṣṇava nityakarma—pujā, prayers, and discipline.

Highlights: Ensures practical integration of philosophy into life.

10. Commentaries (Vārtikas / Glosses)

On minor Upaniṣads and stotras.

Clarify ritual and philosophical points for disciples.

Overall Themes

Philosophy: Viśiṣṭādvaita Vedānta—Brahman as Nārāyaṇa with body–soul relation to the universe.

Practice: Bhakti and Prapatti as soteriological paths.

Devotion: Loving surrender as the soul’s natural state.

Community: Integration of all seekers, regardless of caste or status, into the fold of Śrī Vaiṣṇava dharma.

In short, the Rāmānuja Granthamālā unites deep Vedāntic philosophy, devotional outpourings, and practical guidance into a complete system of spiritual life.

Householder.

 Yudhishthira tells the sages, who want to go to the forest with the Pandavas, that while he likes the company of learned men, he does not want them to suffer in the forest. In the Mahabharata, we find Vidura advising Dhritarashtra to always seek the company of the learned. Those with knowledge will give proper and timely advice to those they are with. Yudhishthira tells the sages that he does not desire wealth for himself, said Kidambi Narayanan in a discourse. But wealth is necessary if he is to take care of the interests of the sages, who want to accompany him to the forest. A householder has the important duty of having to provide for sanyasis. A sanyasi should always have darbha grass, good water and a proper place to carry out his duties. A householder must ensure that sages are given whatever they need.

In addition, a grihastha must provide water for the thirsty, a resting place for those who are tired, and food for the hungry. Unfortunately, Yudhishthira now has nothing. He has been stripped of all his possessions. How then can he take care of the sadhus, if they insist on following him? That is his worry. Every man should treat guests, relatives and members of his family with respect. Even when one cooks food, one must never do it with the thought that one is preparing food for oneself. One must think of how to share the food with those who lack the means to have a hearty meal. Suppose one comes across a man who is a total stranger. If one finds him tired after a long journey, one should immediately give him food. This too is the duty of a householder. Yudhishthira tells sage Saunaka that the highest dharma is for a man to carry out all the duties of a householder without fail. Although Yudhishthira is knowledgeable, he seeks Saunaka’s opinion on this.



Sunday, August 31, 2025

Depth.

  A woman’s emotional life is not only defined by her relationships.

While relationships—such as with family, partners, children, and friends—can play a significant role in anyone’s emotional world, including women’s, they are not the sole defining factor. A woman’s emotional life is shaped by a wide range of experiences, such as:

Her sense of self, goals, values, and beliefs all contribute to emotional depth.

Careers, passions, creative pursuits, and accomplishments offer fulfillment, challenges, and pride.

Many women draw emotional strength and insight from spiritual practices, introspection, or philosophical reflection.

Emotional experiences are tied to the body, including physical health, hormonal shifts, and overall wellness.

Empathy, justice, and compassion often drive women to participate in community service or social movements, shaping emotional responses deeply.

Women, like all humans, undergo transformation through joy, trauma, aging, and resilience.

This question often arises from literature or cultural discussions where women’s roles have been historically portrayed through the lens of relationships—like wives, mothers, lovers. For instance, in Kate Chopin’s "The Story of an Hour", the protagonist’s brief emotional freedom after her husband’s death highlights how women’s inner lives have often been confined to relational identities.

But in reality, and increasingly in contemporary narratives, women’s emotional landscapes are vast, complex, and self-driven—defined not only by whom they love but also by who they are.

“The Story of an Hour” by Kate Chopin is a powerful short story written in 1894 that explores deep themes of freedom, identity, marriage, and the role of women in society. The true meaning of the story lies beneath its seemingly simple plot and is best understood through its symbolism and emotional complexity.

Mrs. Louise Mallard is told that her husband has died in a train accident. At first, she weeps with grief. But soon, alone in her room, she feels a profound sense of relief and freedom at the thought of living life on her own terms. However, her husband unexpectedly walks in alive—and the shock of losing that freedom kills her.

Freedom vs. Marriage (The Illusion of Liberation)

Louise’s initial grief turns into joy as she realizes she is now free to live for herself.

Her whispered words “Free, free, free!” express a deep longing that had been buried by societal expectations.

Chopin critiques the institution of marriage, not necessarily as abusive, but as something that can limit a woman’s individuality, even in a kind relationship.

The story is about self-discovery. For the first time, Louise sees herself as an individual, not just someone's wife.

The phrase “There would be no powerful will bending hers” shows her inner desire for autonomy.

Her awakening is brief but profound—she tastes freedom and realizes how much she had been suppressed.

The ending is a masterclass in dramatic irony: doctors say she died of “joy that kills,” but the reader knows it was the shock of lost freedom.

The story critiques how patriarchal society misunderstands women’s emotional lives, assuming they are only defined by their relationships.

Chopin was writing at a time when women had very few rights.

The story subtly suggests that even a well-meaning, loving marriage can feel like a prison to a woman who longs for independence.

It challenges the 19th-century belief that a woman's fulfillment could only come from domestic roles.

“The Story of an Hour” is not just about death or marriage—it's about a woman briefly touching the sky of freedom, only to have it snatched away. It reveals how fragile personal liberation can be in a world that doesn’t recognize a woman’s desire for independence as valid.

Now especially when the men have gone leaving her rich and especially qualified, people talk as if she has crossed boundaries. She is living for herself and doing what she likes best within a confinement really. Let her be respect her for that.