Q. write an essay bringing out in your own words clearly explaining the description of the realities wise namely Jiva and Iswara in Yatindra mata dipi

Yatindra mata dipika was composed by Srinivasarya, a well known Visitadvaita philosopher who lived in Tirupathi. Chittoor district about the beginning of the seventeenth century. It is compendious exposition of the teachings of visistadvaita in its aspects of metaphysics, morals and religion, known as tattva hita and purushartha. The work is called yatindra mata dipika, or the light of the system of yatindra or sri ramanuja. Sri ramanuja deduces his philosophy from this shastra but gives a comprehensive and synthetic interpretation of it by recognizing the validity of pancaratra as the word of god and accepting the equal value of the teachings of Risis and alwars in the scheme of Ubhaya Vedanta.

The visistadvaita of Sri Ramanuja was not a reaction against the dry ritualism of the mimamsakas and the mentalism of atheistic thought which followed the intellectual revolution caused by the Buddha. But also the revival of the theistic mimamsa. Vedantic theism did not emerge suddenly in the evolution of philosophy of religion in India.

Sri Ramanuja in his Vedanta sangraha refers to Tanaka, Dramida, Guhadeva,Kapardin and Bharuci who were great exponents of theistic Vedanta. The inscriptions referring to the worship of Sankarshana and vasudeva (100BC) and the errection of the garuda column in the honour of Vasudeva the God of Gods about (200BC) prove the existence of the theistic faith at the very early period. The great Contribution by Sri Ramanuja is that he has given us for the first time a conception of monotheism (non Dualism) in a systematic form. Visistadvaita accepts as ultimate the three entities of matter (acit) individual self (cit) and Iswara. Matter and individual self are absolutely dependent on Iswara for their existence, the dependence being similar to that of body upon self. The universe forms the body of Iswara, and he is the universal self not only of the unconscious matter but also of the conscious self. Body is that which an indwelling self supports and controls for its own services. Similarly matter and self being the body of Iswara are supported and controlled by him for his own purposes.

Sri Ramanujas unique view of the relation of aprthaksiddhi (inseperability) in which Iswara stands to the world consisting of matter and selves. The inseperable relation of the world to Iswara is conceived this brings out clearly the intimate connection that subsists between substance and attribute. Iswara is substance and the world of matter and selfs are his inseperable attributes.

JIVA

Like Iswara the JIVA is of the nature of Consciousness and possesses dharma bhota jnana as an inseperable attribute. It is real external and unborn. It is distinct from the body, the sense organs, mind and vital airs. Though the individual self, as a mode of Brahman, is essentially of the same nature, it is actually distinct, for it is of monadic size and resides in a separate body. It is the agent, the enjoyer, the embodied self and the body. It is the embodied self with regard to its physical body. It is the body with regard to Iswara. It is not only sentient but also the essence of ananda. Samsara is due to avidya which is of the nature of Karma accumulated by the jiva in its previous births. In this condition jnana and ananda are obscured but fully manifest in the state of liberation. In spite of its monadic size, the jiva can contact the ends of space through its attributive knowledge. The jivas which are innumerable belong to three classes. The nityas (eternal) are those who have never been caught in the samsara, and who have from eternity been enjoying ananda in the supreme abode. The Muktas (liberated) are those souls who have attained liberation through Bhakti and Prapathi. The Baddhas (the Bound) are those who are not liberated from the trance migratory existence due to avidya and karma. At the moment of giving up the body, the jiva which has attained the knowledge of brahman issues out of the body through the aperture in the crown of the head and moves upwards through the rays of the sun. The released self ultimately reaches its supreme goal and enjoys ananda for ever being established in the communion with God. Moksha is essentially of the nature of sayujya (communion) and not salokya (co existence) sarupya (similarity) or samipya (intimacy)

Iswara

Iswara is the controller (niyanta) the principal (sesin) of all the worshiped in every act, the bestower of all fruit, the sustainer of all and the supreme cause of all effects, while cit and acit are his modes and subsidiaries (sesas) the controlled and the supported. Since consciousness pre supposes a conscious self the reality is not identical with consciousness. Hence Iswara is not pure nor difference being nor pure consciousness but the highest self, charaterised essentially by consciousness and unsurpassable ananda. He is the sole cause of the universe since he comprehends it within himself in latent form prior to creation, and then by his will manifests what is latent.

The conception of God as the Supreme person and creator raises the following question: How can the supreme being be eternally perfect, if he manifests himself as the world? Will not the imperfections of the world adhere to the perfect being also? Visistadvaita attempts to solve this problem by its doctrine of sarira sariri sambandha, or the relation between the world and brahman as body and soul. Brahma has the world of life and matter for his body, and constitutes the universal self of that body. The world body has two states, Karana and Karya, or the causal and the effected, the nature of which are contraction and expansion, these states belong to the world body of brahman alone and not brahman himself. Expansion is evolution and contraction is involution. Brahman becomes or manifests the world in the sence that he evolves the body which is his attribute. Not that the essence of Reality is in a state of flux. The notion of a supreme person whose attributes only is in a state of manifestation makes the divine being the substantive element the ground of all existence. The entire process of evolution in the form in which Iswara manifests himself in and through the world – body is an opportunity given to jivas to attain a life of perfection and communion with the supreme. Though this view of evolution attributes to the divine being a transcendent activity, he as the antaryamin reveals his nature in the entire process of evolution and human history. This impacts a unique value to the religious experience of all individuals in their intellectual, moral and psychic levels.

The imperfections clinging to the body do not affect the universal self, and the transcendental attributes of the universal self do not pervade the body. It is just like infancy youth old age and other bodily modifications which are not the attributes of jivas, but belong to the body. While pleasure pain ect belong to the knowing self and not to the body. Thus the relation of sarira saririn absolves the reality from having even a shadow of evil.

Though Visistadvaita conceives the reality as qualified by the realms of cit and acit, these modes do not constitute the whole of reality I for the realms of cit and acit, which as existents are real, are not identified with Iswara who is a self conscious being and a sub stratum of every thing. The view of reality as adhara and niyanta not only give a glimpse of the nature of the supreme being, but also suggests the personal nature of the divine. The visistadvaita conception of Deity must be sharply distinguished from pantheism on the one hand and anthropomorphism on the other hand. There is no room for rentheism, since the reality in spite of being the antaryami in all is looked upon as Narayana, concrete and endowed with consciousness and super individuality. Like wise any sort of anthropomorphism is out of place since the supreme being is thought of as possessing the six attributes of jnana aiswarya Shakti bala virya and tejas besides the infinite auspicious qualities of love mercy kindness etc. which transcend the ordinary qualities of human personality.

Visistadvaita offers a theistic ideal which affirms the existence of the supreme person and consistently interprets our experience as a whole so as to account for the oneness of the world. Iswara is an actually existent reality who embraces and comprehends all individual self and the world of matter not as isolated entities but as intimately releated to one another in an organic manner and thus forming a perfect and coherent unity. They have no existence apart from him; in and through him life and matter have meaning and significance.

Jiva is the 8^th avtara consisting of 26 verses.

1.The first verse gives the common characteristics of jiva and iswara

2. Gives the nature of jiva.

3. How jiva is different from body senses mind etc.

4. Jiva is monadic.

5. Jiva is eternal and unborn.

6. Jiva is different in each body.

7. Consciousness monadness etc. determines jiv’s essential nature.

8. Refutation of various conceptions of jiva by Buddhists, charvakas, sankhyas etc.

9. Objection if jiva is not all pervasive how can it enjoy its fruits in other regions? It is possible by power of adrsta which is a special kind of consciousness.

10 Jiva is of three kinds. The bound, the freed and the eternal.

11. Origin of devas etc.

12.human beings animals and non ambutants described.

13. Womb born, egg born, sprout born sweat born jivas

14. Owing to power of a vidya, bound jivas are subject to manifold afflictions.

15. Here various kinds of bound jivas explained.

16. Mumuksus are of two types votaries of kaivalya and moksa.

17. Moksha seekers are of two kinds bhaktas and prapannas.

18. Members of three varnas only are qualified for bhakti.

19. According to Vedanta sutras sudras are not qualified.

20 bhaktas are of two kinds.

21.nature of prapanna; every one is qualified for self surrender.

22. Prapanna is of two kinds ekantin and parama ekantin. Parama ekantin is of two kinds drpta and arta.

23. Description of mukta is given.

24 mukta attains equality with brahman in enjoyment of bliss.

25. Objections muktas cannot wander all over worlds since scriptures declares that the liberated do not return, muktas can wander according to their own will; scripture prohibits return due to karma.

26. The eternals. The eternals are ananta, garuda, visvaksena etc. whose consciousness is devoid of contraction, in as much as their activities are never opposed to the will of bhagwan. Their special duties have been fixed up from time without beginning by the eternal will of iswara.

Iswara is the 9^th avatara consisting of 29 verses they are in short.

1. Definition of Iswara.

2. Iswara is both material and efficient cause.

3. Definitions of material cause efficient cause.

4. Sriman Narayana is the sole cause of universe.

5. How causality results in Narayana and how it is determined by examination of Vedanta texts.

6. According to principal of “Samanya Visesa” all general terms such as Siva, Sambhu etc terminate in particular term Hiranya garbha.

7. Hiranya garbha refers to Narayana.

8.Antaraditya vidya refers to Vishnu.

9. All vidyas including daharavidya must be construed as referring to Narayana.

10. According to non dualistic passages of srutis identity of Brahman with Self is alone real and that everything else is unreal. There fore Narayana cannot be import of Vedanta texts. Narayana is proved to be cause of universe from Vedanta textswhich treat of causality the apparent contradictions between dualistic and monistic texts is harmonized by ghataka srutis.

11. Traditional teachings of visistadvaita.

12. Refutations of samkhya, mimamsa yoga and pasupata views in respect of Iswara.

13. Iswara is untouched by imperfections adhering to universe body.

14. Iswara is vibhu.

15. Various attributes of Iswara.

16. Narayana is the creator, the protector and the destroyer of the universe.

17. Iswara abides in five fold forms. Para, Vyuha, Vibhava, Antaryamin and Archa.

18. Para is highest. Narayana in Vaikuntha.

19. Vyuha is four fold Vasudeva, Sankarsana, Pradyumna and Aniruddha.

20. Each vyuha descends into three sub vyuhas such as Kesava etc.

21. Description of Kesava Madhava etc.,

22. Vibhava is avtara such as matsya etc.

23. Purpose of various avtaras such as matsya kurma etc.

24.Avtaras are manifold such as primary secondary etc.

25.Iswara incarnates by his own will and not owing to karma.

26.Iswara as antaryamin abides in all jivas.

27. Archa is that special form of Iswar which accepts any substance for body.

28. Archa is four fold.

29. Bhagwan is ever present with sri in all five fold states.

Ramanujas Visitadvaita is noted for.

a. It propounds a credible doctrine of complete identity between God and the absolute.

b. It harmonises God’s transcendence (paratva) with his accessibility (Soulabhya) and.

c. It inculcates the highest type of devotion without belitting the part of intellectualism and social duties in spiritual life.

While the doctrine first gained articulation as a system of thought in the now unavailable writings of Dramidacharya and later in those of the illustrious Yamuna acharya, it was Sri Ramanuja who put these devotional traditions coming from the alwars down into the mould of the Upanishadic thought by embodying them in the form of commentaries based on the Vedantic scriptures.

Since several pious and scholarly savants wrote on the doctrines of the system, the most brilliant of them being Sudarsana Suri and Vedanta Desika. There were also several others noted for their lucid exposition of the system. Srinivasa dasa disciple of Mahacharya who lived in the 16^th century and gave us the Yatindra mata dipika in brief but comprehensive writing on the system is a complete hand book simple and lucid and best for the study of visistadvaita.

He ends his work by the concluding verse.

“Thus Narayana the Supreme Vasudeva known by the name of Visnu, expressed by the term ‘Brahman’ and qualified by the sentient and the non sentient is the only reality that this is the philosophy of the adherents of visistadvaita is established here by.

Swamy adidevananda of Ramakrishna mutt mysore has givena transalation of the work of srinivasa dasa’s yatindramatadipika in Kanada and subsequently into English from where the above have been taken

Q.Kindly explain the greatness of emperuman as described in Arthapanchaka, paripadal thirattu, silappathikaram, hirnya vadha padalam of Kamba Ramayana

“Ananya cintayanto mam ye janah paryupasate Tesham nityabhiyuktanam yoga kshmam vahamya aham. Paritranaya sadhunam vinashaya ca dhushkritam dharma samsthapnarthaya sam bhavami yuge yuge”

“I take on myself to provide for and protect those who are ever devoted to me and adore me ever in thought, without a thought for any other, for protecting the good and destroying the wicked and to establish the ethical way of life. I assume birth form aeon to aeon”

As ascertained and assured by Him whenever Dharma declines and Adharma gets the upper hand, the lord has been taking different incarnations at different times and re establishing dharma.

These different avtaras also reflect the process of evolution. The first avtara Matsyavatara, Kurmavatara, Varaha avatara, Narasimha avatara, Vamana avatara, Rama, Parasurama, Balrama and Sri Krishna.

Sriman Narayana i.e. Vishnu the supreme Lord is said to be pervading ,omniscient, omnipotent and omnipresent. He is all powerful and at the same time all merciful. Usually he has five different aspects. They are Paratva (supreme) Vyuha (emanation) Vibhava (incarnation) Archa (icon) and Antasryami (indweller).

Paratva refers to Sri Vaikuntham where the Lord is present as Para Vasudeva with his inseparable consort Sri Mahalakshmi and Nitya suris like Ananta, Garuda, Visvaksena etc.

In the Vyuha, he manifests himself in four forms for the well being of mankind, thease are known as Vasudeva Sankarshana, Pradyumna and Aniruddha. Sri Krishna is Vasudeva his brother Balarama is Sankarshana and Pradyumna and Aniruddha are his son and grandson. These vyuhas are 24 in no. Iconographically all these are identical, except for the manner in which the four emblems/weapons i.e. Sankha Chakra gadha and Padma are arranged in the four hands.

Sl no	Name of vishnu	Upper right	Upper left	Lower left	Lower right.
1	Kesava	Shanka	Chakra	Gada	Padma
	Narayana	Padma	Gada	Chakra	Shanka
	Madhava	Chakra	Shanka	Padma	Gada
	Govinda	Gada	Padma	Shanka	Chakra
	Vishnu	Padma	Shanka	Chakra	Gada
	Madusudana	Shanka	Padma	Gada	Chakra
	Trivikrama	Gada	Chakra	Shanka	Padma
	Vamana	Chakra	Gada	Padma	Shanka
	Sridhara	Chakra	Padma	Shanka	Gada
	Hrishikesa	Chakra	Gada	Shanka	Padma
	Padmanabha	Padma	Shanka	Gada	Chakra
	Damodara	Shanka	Gada	Chakra	Gada
	Samkarshana	Shanka	Padma	Chakra	Gada
	Vasudeva	Chakra	Shanka	Gada	Padma
	Pradyumna	Shanka	Chakra	Gada	Padma
	Aniruddha	Gada	Shanka	Padma	Chakra
	Purushotama	Padma	Shanka	Gada	Chakra
	Adhokshaja	Gada	Shanka	Chakra	Padma
	Narasimha	Padma	Gada	Shanka	Chakra
	Achyuta	Padma	Chakra	Shanka	Gada
	Janardhana	Padma	Chakra	Shanka	Gada
	Upendra	Shanka	Gada	Chakra	Padma
	Hari	Shanka	Chakra	Padma	Gada
	Sri Krishna	Gada	Padma	Chakra	Shanka

Vishnu purana states ; to attain moksha in Krita yuga people took to meditation. In TretaYuga it was achieved through performing sacrificial rites and through rituals in dvapara Yuga. In Kali Yuga (present times) moksha can be attained even by the mere chanting of the name or names of God.

Emberuman as explained or expressed in Artha Panchaka.

The Tamil Prabhanda Artha Panchakam was composed by Swami Desikan. It is in the meter of Kocchaka KalippA. Artha Panchakam are five doctrines most important to comprehend by those who wish to gain moksham, This prabandam is dedicated to Lord Vardaraja of Kanchipuram by Swami Desikan.

The five truths / doctrines that a mumukshu (one who desires moksha) should know are;

1. The Svaroopam of Bhagavan ( 2 pasurams)

2. The Svaroopam of Jeevan ( 2pasurams)

3. The obstacles until now that prevents us from gaining Bhagvan (2 Pasurams)

4. The means practiced for gaining Moksham bhakti or Prapati (2 Pasurams)

5. The chief phalam of Bhagavatha anubhavam from one of the two upayams. (2 Pasurams)

Thus each of the 5 doctrines are explained in 2 pasurams each the 11^th pasuram is the phala Sruthi for this aadikala Patthu (stanzas 248 to 258 of Srimad Rahasya Thraya Saram)

1. The Svaroopam of Brahman.

In this Karma Bhumi Emperuman has as his sport the distribution of phalams to each Jeevathma according to its accumulated karma. Therefore this samsara mandalam is recognized as the nandhavanam where the lord engages in such sport.

There are no limits to the Lords auspicious gunas. He has both Svaroopa Niroopaha Viseshanams SNV and Niroopita svaroopa Viseshanams NSV. These distingvishing features sets him apart from others.

The Svaroopa Niroopa gunas are five in number.

1. Sathyathvam Invariant nature at all times (Aviyatha)

2. Juanathvam his Juana never diminishing (Sundara)

3. Ananthathvam his presence at all places at all times without restriction of any kind. (alavilla)

4. Aanandatvam Aananda swaroopa (aaravamudham)

5. Amalathvam Blemishless (amalan)

After comprehending the true nature of the Lords attributes with the above SNN the other attributes NSV reveal the glory of the lord as Souseelyam, Karunyam, Vatsalyam etc.

The Lord with the above gunas rules over the Leela and Nithya Vibhuthis Boolookam and Sri Vaikuntam.

The Lord of Atthigiri along with his consort perundevi thayar pervades all objects of his creation as the indweller and controls with his sankalpa their svaroopa, sthithi and pravruthi.

The Lord of Hasthigiri cuts the bonds of samsara for those who perform saranagathy at His sacred feet and grants them moksha.

2. The description of the Svaroopa of Jeevatma.

Jeevathma is thirumal. The Lord is the shining indweller of all Jeevathmas. This body made of Pancha Bhutas the indriyas, manas, prana, vayus, jeevana are distinctly different from Jeevathma it manifests again and again with the aham.

Lord Vardaraja with and through his sankalpa facilitates the jeevas to use the gifts given by him according to the phalams arising from its karmas for experiencing these. It again takes a new body in the ocean of samsara. The divya dampathi the indweller enjoys the karmaphala and have their leela rasam.

3. Types of Moksha virodhi

Jeevathma does not remember its inherent and inescapable link to the Sarvasvaram the Lord and therefore becomes a servant to another jivan. The jeevan does not recall its status as an eternal entity and engages in trivial pleasures because of not remembering the difference between it and the perishable sarira in which it is temporarily housed. The jeevan fails to gain Acharya Kataksham and therefore is full of agyanam. Our lord takes pity on such a jeevan and shows it the way to enter into satsanga and to receive acharya kataksham. Our Lord therefore awaits for the jeevan to qualify for moksha sukha and grants them freedom from rebirth.

4. The Upaya of Bhakthi and Prapathi.

The Lord of athigiri is visualized as the one worshiped by the Devas and as the delectable nectar for Perundevi tayar. The eight angas of Bhakti yoga are

1. Yamam (ahimsai, sathyam, non stealing,control of kamas et.)

2. Niyamam (parishudhi, satisfied with what one has performance of vrathams tapas Vedanta parichayams satvik tyagam etc.)

3. Aasanam (yogic posture)

4. Pranayanam (control of breath)

5. Prathyakaran (Control of Senses)

6. Dharanai (imprint of emperuman in ones mind)

7. Dhyanam Uninterupted meditation of the Lord.

8. Samadhi reaching the state of anubhava through dhyanam.

The Lord of thigiri is saluted as the one who is never separated from his peratti. He is recognized as the dark rainy season cloud that pours down the showers of karunai on those who perform prapathi unto him after the anustanam of purushakara prapati at the sacred feet of perundevi thayar first for gaining success in our prapti to the Lord.

5. Elaboration of Moksha swaroopa.

Perundevi thayar has roopam and kalyana gunas befitting her lord and stays together with him as bliss principle Lord Varadaraja bearing such illustrious glories through association with thayar commands the Jeevas that performed saranagathy at his sacred feet after liberating that jeevan which then transcends to its true svaroopa with the anugraham of the Lord and arrives at Sri Vaikunta to perform eternal kainkaryam to the Lord.

In the Phala shruthi sloka the Lord Vardaraja is saluted endearingly as anthamita arulashi athigiri thirunal who is the eternal divinity with his sacred consort and who rules over vaikunta as a unique chakravarthy of the Land of infinite bliss.

Silapadikaram is one of the oldest and most excellent poems in Tamil literature. It portrays the Tamil culture in all its aspects in a very clear language. The three main divisions of Tamil Literature Iyal, Isai and Natakam find the best expression of excellence in this epic. The just administration of Tamil kings, the high character and chastity of women and the respect in which they were held in society, the services rendered by the Tamil Kings for the encouragement of poets and tamil literature, the proficiency of the people in the knowledge and appreciation of good music and dramatic performances, the festivals, the habits, the type of food and the entertainments of the tamil people can be gleaned from the study of this work.

Ilango Adigal the author of the work is the younger brother of the Chera king Sengutthvan. The work comes under the category of a poem which narrates a continuous story. The excellence of its language has won it a place amoung the highest level of tamil literary endeavour excellent description of rivers (Kaveri and Vaigai) great cities Pukar and Madurai) forms of dance such as Kuravaikkuttu, wild forests, celebration of marriages gods like Vishnu etc are found here.

Here we are concerned not with the story line of silpaadikaram but the description of emberuman given so beautifully in it…..

The northern hills (vadavarai) called the meru as stirrer (mathu) and with Vasuki as rope and stirring the ocean is the description of getting the nectar. The hand that stirred the ocean and bound by Yasodas backyard rope turned as a flowery cart is a magic we as zapped (Murutkai)

The devas believed that he was the treasure in every way and worshiped him giving up every type of hunger. The mouth that ate the stolen butter from the pot and turned it into tulsi and left us zapped.

The devas worshipped the red lotus feet of yours Tirumal perumal. You walked the three worlds with two feet to end darkness. The feet also magically transformed into a letter carrier. You who are one who left the walking the three worlds incomplete in the vamana avataram continued it in rama avataram. The feet that leaped together with his brother to forrest and then in the end destroyed the old lanka. Oh1 of what use is the ears if they don’t hear the greatness of the sevakan (protector Vishnu) and also servant (Hanuman) What is the use of the ears (sevi) which cannot hear the greatness of Vishnu (Thirumaal)

The world (perulakam) and heaven (Vinnaviaik kaanum) looked balarama (periyavan) and Krishna (mayavan) Thiruvadium (feet) Kaiyum (hand) and Mouth (thiru vayum) seyya (worked) Oh what are those eyes which don’t see Krishna. What use are the eyes which don’t look at him stunned (kan-imaithu)

He crossed the person sagging breasts (madamthazhum nenjam) who came with a vengeance refers to the person who tried to breast feed and kill Krishna ended up encountering the 100 which lead to war in all four directions with a blow of conch. What use is of the tongue which doesn’t praise the person who was messenger as for

What use is the tongue which doesn’t chant his name.

Every thing and every one is for the service to God. When one goes even before the idol of God with a feeling of every thing is his maya and my only duty is to sing his praise the feeling one gets is so enjoyable even if for a few moments.

Emberuman description from Kamba Ramayana

In the Ramayana of kamban the world possesses an epic which can challenge comparison not merely with the “Illiad” and “Aeneid”” the Paradise Lost” and the Mahabaratha” but with its original itself The Ramayana Of Valmiki.The build and structure of the Ramayana of Kamban are superb. The plot in almost all its details is Valmiki’s but if Kamban takes the situation from Valmiki he has treated them absolutely in his own way. In the manner of developing the situation, in the gradation by which the climax of each situation is brought about, we feel the touch of a master artist. In the delenation of Character, Kamban stands on a level with the greatest poets in the world. The lines are drawn with a firm hand and the characters are painted with such accuracy and fullness that from any single sentence and sometimes even from a single phrase in a speech one can tell the person speaking.

The story of Narasimha avatar did not find a place in the Ramayana of Valmiki. However Kamban included it in his Tamil version of the epic. He skillfully narrates the story of slaying of Iranyan through Vibishanan. It was part of his advice to Ravana in an attempt to stop him from his foolish act of a fight with Rama. Iraniyan Vadhai padalam occurs in the Yudha Kandam of Kamba Ramayana, when Ravana summons his ministers for a supposed to be counseling.

Prahalada Charitam.

Hiranya Kashipu the father, hears about all the drama about his son Prahalada preaching to the student inmates of the Gurukulam, about Vishnu Bhakti and Vishnu being the Self of everybody. He decides to put an end to this treachery going on under his own roof. He brings Prahalada to his assembly hall and asks the million dollar question. Little one who is your source of strength. (Kaste Balam) Prahalads reply to this is to be embedded in golden letters.

NOT ONLY FOR ME, BUT, FOR YOU AS WELL AS FOR ALL THIS WORLD NAY, FOR ALL THE THREE WORLDS, LORD NARAYANA IS THE STRENGTH.

Kamban in Tamil has this description of the infinite absolute through the mouth of Prahalada.

His qualities are three (Satva, Rajas, & Tamas)

His actions are three (Creator, Protection & Dissolution)

His forms are three (Brahma Vishnu and Shiva)

His eyes are three ( The sun Moon and Fire)

His words are three (Bhu, BhuvaH and SuvaH)

All that have a beginning a middle and an end. Constitute a monumental proof of his existence. This is also the bottom line of all the vedas.

Hiranya Kashipu is at the height of his furry, with sword in hand, he moves about the hall and asks to know where the Lord of Prahalada is hiding. He is ready to settle the issue then and there. He challenges Prahalad:- If he is every where as you declare with pride, tell me do you see him here in this pillar? And he points out to one of the gigantic pillars in that hall. Prahalada with infinite confidence says YES, I SEE HIM. Not seeing what his son was seeing the king gives the pillar a fourceful kick as if he would break the pillar and see who is within.

Lo and behold. That was the time when the entire world and that assemblage in particular, heard a deafening explosive noise as if the world itself was exploding to pieces with a big bang. The fact of the matter was the Pillar split into two with that explosive noise which the three worlds heard and then and there the Lord appeared in the most unusual form. It was the appearance of half lion half man. The roar that the man lion raised at that time sent jitters into the bones of even Hiranya Kashipu. He did not expect anything of that sort to happen. Much less did he expect to see this unusual figure of the so called enemy of his. He immediately remembered his own boon. He had got from Brahma, that he would not be killed by man or animal, Now right before him there was neither a man nor an animal, but both in one form. God appeared at that time in that fashion for two reasons, one to prove true the words of his favourite devootee and two to prove to the world his immanence and penetration in everything. Also “Satyam VidhAtum nija bhRRitya – bhAshhitaM” The Lords avtara comes. He comes not with just a single purpose, but with that it may serve several causes. To vindicate Brahmas boon in all its entirety. The Narasimha form of the Lord which was stiking terror in everybody in the assembly except Prahalada jumped on Hiranya Kashipu and carried him aloft to the gate of the palace so that it was neither inside the house nor outside. All defences of Hiranya Kashipu was of no avail, before the fiery Narasimha Swamy, who put him on his lap so that it was neither on earth nor in the sky. It was evening time so that it was neither day or night. The nails of the Man lion pierced the chest of the Asura king, tore open the heart and put an end to his life. The end came therefore by neither the living nor the non living because the nails of a body can be classified as neither. The Gods and other divine beings had already assembled in the heavens to watch this scene which put an end to the longest period of humiliation for them and for the world. But the fury of Narasimha Avtara had not subsided, he killed all those who came to defend the king. Brahma and the other gods sang praises of the Lord. But no one dared to go near and pacify the lord. Prahalada prostrated before him. The Lord lifted him up and caressingly touched him on the head. How is it possible for me says Prahalada who have been born in a family of asuras to offer suitable prayers to the Lord? One may possess wealth, an aristocratic family, beauty, austerity, education sensory expertise, lustre, influence, physical strength, diligence, intelligence, and mystic yogic power, all these qualities qualifications will not satisfy the Lord. If Bhakti, dedication and devotion is not there.

The song of praise that poured forth from this little boy in this way is full of Vedanta content.

1. I do not wish for your benediction for a long life or the worldly opulence, mystic power and other material pleasures enjoyed by all living entities. I only request you to place me in touch with your pure devotee and let me serve him.

2. In this material world every living entity desires happiness which is exactly like a mirage in the desert. So where is this happiness? Where is this body which is merely a generator of various diseases. It is very difficult to calm down the blazing fire of lusty desires by poring drops of honey like happiness on it.

3. The entire cosmic creation is caused by you and the cosmic manifestation is an effort of your energy. This relationship between your lordship and the cosmos is like that of the seed and the tree.

4. Many saintly persons are only interested in their own deliverance. They are not interested in the well being of their contemporaries. I do not want to attain Moksha all by myself. I do not see any other resort for these deluded ones except yourself oh!Lord.

5. Only the brave soul overcomes what lust arises in the mind.

6. Silence austerities, learning, penance, vedic recitation, practice of one’s own dharma teachings, solitude, japa, and Samadhi are all means towards moksha, no doubt. But mostly they are just professional aids (Jivanopaya) for those who are yet to control their senses. And for those who are given to show them selves off they do not even serve as such.

7. All these created forms either gross like earth, water and fire or subtle like air and space, non of them are distict from the formless you. It is like seed and plant.

Those who are one with you see you through their yoga both externally and internally.

8. I offer my respectful obeisance to you the most deserving of those to whom we may pray without rendering the six kinds of devotional service, such as singing your praise, working for you, worshiping you with spiritual activities, dedicating the result of all actions, always remembering your lotus feet and hearing about your glories who can achieve that which is obtainable by the parama hamsaas.

9. If you want to grant me boons please grant me the non-sprouting of such desires in my heart as vanquish the functioning of the senses, mind, prana, body, dharma, courage, intelligence, shame, copulance, memory, truth.

Lord Narayana was so pleased with Prahalada that he granted him a long life of kingship of this world with all material honours and prosperity. A life full of spiritual activity and at the end union with the ABSOLUTE DIVINE.
Greatness of Emberuman in Yadavabyudhayam.

Bhoomidevi approached the devas to rid her of the adharma. The devas appealed to the lord thus:-

1. The lord is THRIVEDIMADHYA meaning shines on all the three vedas.

2. He is THRIDHAAMA three abodes Vaikunta, milky ocean and surya mandala.

3. He has five weapons PANCHAHETHAYAH shankha, chakra,gadha,sharanga and khadga.

4. He is BAAHYAANTHARA HAVIRBHEJA meaning takes external offerings as in the yajna and also internal in the form of the self which is offered in devotion. He is varadha – bestower of grace.

5. He is ANANYADHEENA MAHIMA unlimited, he is also DHAYADHEENA VIHARA overwhelmed with mercy.

6. He is DHAYAAMBHUDHI an ocean of mercy.

7. The glory of the Lord cannot be ascertained by the vedas too as he is the creator of the vedas too.

8. He is BRAHMAADHISTHAMBHA PARYANTHAM, from brahma to the smallest say blade of grass all is him as all is created by him.

9. He shines in the heart of the pure.

10. To those who are burdened with samsara devotion to him is like a cool welcome river.

11. He is the boat that helps those who are caught in the whirlpool of sin to cross over to the other side.

12. He is unparallel limitless and the cause of the universe.

13. Like the sun wakes up one from sleep so also the jivas too wake up from the ignorance.

And then the lord appeared to the devas and reassured them saying those who follow his command will never come to harm. He then took the Krishna avtara as promised.

EMBERUMAN AS PER THE DESCRIPTION IN PARIPADAL TIRATTU.

· “You are the righteousness that the sages so cherish.

· You are the love that your devotees want.

· You are the kindness that reform the straying people.

· You are the terror that makes your enemies tremble.

· You are the moon and sun upon the sky.

· You are the God Shiva nad his job destruction.

· You are the vedas the creator Brahma and his job creation.

· You are the clouds, the sky, the earth and the tall himalayas.

· Thus by being many, we cannot find any one who can equal you.

· You carry the disc made of gold in your right arm and rule over all the living beings.

· You are incomparable and only you can equal you.

· You wear a dress made of gold.

· You have a flag with the garuda emblem, a conch, the disc that destroys the enemies, a body with the colour of shapphire and a beautiful chest.

We with our family and relations bow at your feet. Bless us.’

The above called paripadal thirattu must be the earliest thamizh religious work known to history.

Paripadal is the 8^th in the Ethuththokai works. It is a collection of poems which are set to music and written about thirumaal, murugan and vaikaiaaRu.

Ethuththokai are eight anthologies that form part of early tamil literature known as sangamam literature written eighteen centuries ago. They consist of two thousand three hundred and seventy one poems varying from small stanzas of three lines in Ainkurunuru to stanzas of forty lines in purananuru.

There are four hundred and seventy poets known either by their proper names or by casual names called from their works. The authors of a 100 verses are unidentified. The poets belong to different parts of Tamil nadu and to different professions.

Of the eight anthologies five are on Akam, two on Puram and one on both. Six on them are on Akaval meter which is a kind of blank verse interspersed with alliterations and rhymes. The poems on Akam as well as Puram theme are written in this meter and its regulated and subtle music adds to the poetic beauty. This metre is a simple but wonderful instrument which causes no impediment to the freedom of expression of the poet. Kalittokai and Paripatal are not written in akaval meter but they are beautiful poems.

Lord Vishnu has been described from the earliest ages to now 20 centuries but even today can we do justice, and can we with our limited knowledge of him describe HIM.