Neither extravagant nor self indulgent in persons who pursue higher intellectual life often produces in them a carelessness about material interest of all kinds.We are usually on the high road to ruin the moment we think we are rich enough to be careless. although the pursuit of wealth is not favorable to intellectual life. the inconvenience of poverty are even less favorable. careless situation often warrants a perpetual worry or thought of money. Here we must stress that the common road to success is a gradual increase. and money is important to physical and mental well being.
Tuesday, June 24, 2014
Tirumazhisai Alwar. (PN)
Tamil Nadu has a native Ethos associated with Narayana worship during the Sangamam age yet there was a time when Hinduism itself saw a back stage in the usurp of Bhudisam and Jainism.The advent of the Alwars and Nayanmars who propagated Vaishnavism and Shaivism gave a new life to temples and temple worship which had fallen into disuse. They spoke in the idiom of the common man and brought him face to face with the Divine overstepping the priest dominated frigid ritualism. thus a tremendous enthusiasm took hold and temple building became a passion and personal worship a way of life.Personal worship the new order of the day became an instant soul satisfying savior.
The Dravidian land south of the Vindhyas was never a stranger to the path of Devotion. Deities like Kotravai and Sevvel were being worshiped alongside Narayana (worshiped as Mayan and Tirumal) from over 2000 years ago.The time of the Paripadal in the 3rd century A.D saw the religious mythology ofnVaishnavism deeply imbedded in the Tamil consciousness. Paripadal describes Narayana sleeping on the Adisesha with Lakshmi on his breast. The Varaha incarnation which guarded the world and saved the vedas, the Narasimha incarnation that put an end to Hiranyakashupus egoistic rule. the destruction of Kesi by the dancing Krishna are references in the Paripaddal proclaiming the all pervading nature of Tirumal.
"Your heat and glow are seen in the Sun;
Your coolness and softness in the Moon;
Your compassion and grace in the rain;
Your guardianship and grace in the earth;
Your scent and brilliance in the blossoms;
Your image and wideness in the waters;
Your form and sound in the space;
Your appearance and withdrawal in the wind;
Therefore this that the rest and everything else
have descended from you yet are dependent upon you."
Again
" He takes the form desired by the devotees,
accepts the name decided upon by them,
even as they love and envision Him and meditate upon Him ceaselessly he becomes that image."
Thus the Bhakthi movement spread all over India with incredible speed.
Surdas Kabir Tukaram Eknath Meera Tulasidas guru Nanak Chitanyam were transforming the spiritual India to a period Utpannah Dravidechaham. The direction was the right one India became a center for the stage of religion in the world.
By reciting the names of the Lord
Who sports the right curling conch, we attract
Brilliance, strength, riches and beauty,
Birth in the blameless family and all the best that comes to us of their own accord.
This verse and many more of crystalline faith from Pey alvar was attracted Thirumazhisai alvar.he found Pey alvar planting the plants upside down, at first he thought him to be mad as he was also watering the plant with a pot full of holes. but an important message was being put across it was so effective it draws one to sit upright even today and to understand the meaning of all this not wanting to miss even the slightest message being conveyed.
"It was the experience of the Divine that mattered and not the explanation of His presence. Mere verbiage, the reasoning of logic and ritualism cannot reveal the Divine. One must till the inner countries of the mind, reject the vanities of the vital and physical nature. One must have a single-hearted aspiration for the Ananda of the Divine consciousness. When one's sincerity and surrender is total, the divine dissolves one's ego in a supernal experience."
For the first time in the history of Vaishnava literature we find Thirumalizhai alwar also known as Bhaktisara dealing with the vyuha theory, according to the Pancharatra Agama. The aim of the Alwar is to establish the supremacy of Narayana over all the godheads envisioned by man since the time of the Vedas. The Puranic age saw Brahma Vishnu and Shiva in prominence. now Bhaktisara established beyond doubt that the indwelling universal, the all pervading is Narayana alone Beautifully depicted in the Nanmukhan Tiruvanthathi.The lords love and compassion are boundless. he says there is no need for self torturing vows and penances. Limitless are the forms of Vishnu and each one is a pathway to divine consciousness. every part of creation is Vishnu.
The Lord with tresses. decorated by Tulasi leaves has long loved me.
Not wasting a moment Salute and meditate upon Him,
With bowed head worship Him,
offering cool blossoms, May your lips praise Him,
Your eyes feast upon his Image and ears listen to his deeds."
By giving the grace of the Lord the highest position in religion the Alvars paved a way of the Visitadvaitic explanation of the Avtara theory expounded by Ramanujacharya.
Mukti or liberation would be impossible if divine justice functioned through the mathematical rigour of the law of Karma. Therefore ethical religion requires that the legal conception of karma should be transformed into the religious idea of redemptive love, Krupa or the grace of God transfigures the rigorous law of karma and becomes the ruling principle of religion.
When the devotee can hear the flute call in his heart and gain the joy of God consciousness, he would have arrived. Having tasted the love of Narayana, he sees nothing else. He spends his time worshipping writing about the Lord, reading such works, listening to the Lord's greatness and praying to him. This truly is the life divine
" Having recognised the Primal Lord
And effectively tied Him with love
To their hearts --aspirants consider
This body a mere disease:
Their sights are now set
Towards the Beyond."
Hence forth the true knowledge remains with the devotee allowing him to stay unperturbed in this world of human affairs.
"O my heart! he is!
The good lord is a reality.
He is the meditative heart
The unequalled lord is the guardian
Of poor me and others like me as well."
My Lord who holds the fiery discus,
The conch, the mace, the bow
And the sword! one who'es chest
Is adorned by the Lotus born Lakshmi!
show me a way out of this body
That is itself a sickness, phlegm filled.
So may I be safe at your feet."
Bhaktisara indicates that despite faith born of pure devotion, his mind is beset with fears by the very fact of knowledge, philoshopy, religion and knowledge themselves can become a burden, create unnecessary doubts at crucial moments in one's life and become hurdles to the heart's direct movement towards the Supreme. he says the knowledge that helps man recognize the supreme can itself become a bar to man';s reaching the Supreme presence.
What is the way out of this fortress formed by the mind that has chosen to clutter itself with theologies, philosophies, religious and scriptural injunctions of varied hue?
ONLY INCANDESCENT DEVOTION CAN PULVERISE THE MENTAL BLOCK OF KNOWLEDGE THAT STANDS IN THE WAY OF ATTAINING THE DIVINE."
"O Ocean hued lord! Hail!
I have a request.
Your nature is to grant grace.
When you desire to do me good,
Please see to it that my mind
Is ever lost in thoughts
Of your lotus feet
Be pleased to think thus."
The Dravidian land south of the Vindhyas was never a stranger to the path of Devotion. Deities like Kotravai and Sevvel were being worshiped alongside Narayana (worshiped as Mayan and Tirumal) from over 2000 years ago.The time of the Paripadal in the 3rd century A.D saw the religious mythology ofnVaishnavism deeply imbedded in the Tamil consciousness. Paripadal describes Narayana sleeping on the Adisesha with Lakshmi on his breast. The Varaha incarnation which guarded the world and saved the vedas, the Narasimha incarnation that put an end to Hiranyakashupus egoistic rule. the destruction of Kesi by the dancing Krishna are references in the Paripaddal proclaiming the all pervading nature of Tirumal.
"Your heat and glow are seen in the Sun;
Your coolness and softness in the Moon;
Your compassion and grace in the rain;
Your guardianship and grace in the earth;
Your scent and brilliance in the blossoms;
Your image and wideness in the waters;
Your form and sound in the space;
Your appearance and withdrawal in the wind;
Therefore this that the rest and everything else
have descended from you yet are dependent upon you."
Again
" He takes the form desired by the devotees,
accepts the name decided upon by them,
even as they love and envision Him and meditate upon Him ceaselessly he becomes that image."
Thus the Bhakthi movement spread all over India with incredible speed.
Surdas Kabir Tukaram Eknath Meera Tulasidas guru Nanak Chitanyam were transforming the spiritual India to a period Utpannah Dravidechaham. The direction was the right one India became a center for the stage of religion in the world.
By reciting the names of the Lord
Who sports the right curling conch, we attract
Brilliance, strength, riches and beauty,
Birth in the blameless family and all the best that comes to us of their own accord.
This verse and many more of crystalline faith from Pey alvar was attracted Thirumazhisai alvar.he found Pey alvar planting the plants upside down, at first he thought him to be mad as he was also watering the plant with a pot full of holes. but an important message was being put across it was so effective it draws one to sit upright even today and to understand the meaning of all this not wanting to miss even the slightest message being conveyed.
"It was the experience of the Divine that mattered and not the explanation of His presence. Mere verbiage, the reasoning of logic and ritualism cannot reveal the Divine. One must till the inner countries of the mind, reject the vanities of the vital and physical nature. One must have a single-hearted aspiration for the Ananda of the Divine consciousness. When one's sincerity and surrender is total, the divine dissolves one's ego in a supernal experience."
For the first time in the history of Vaishnava literature we find Thirumalizhai alwar also known as Bhaktisara dealing with the vyuha theory, according to the Pancharatra Agama. The aim of the Alwar is to establish the supremacy of Narayana over all the godheads envisioned by man since the time of the Vedas. The Puranic age saw Brahma Vishnu and Shiva in prominence. now Bhaktisara established beyond doubt that the indwelling universal, the all pervading is Narayana alone Beautifully depicted in the Nanmukhan Tiruvanthathi.The lords love and compassion are boundless. he says there is no need for self torturing vows and penances. Limitless are the forms of Vishnu and each one is a pathway to divine consciousness. every part of creation is Vishnu.
The Lord with tresses. decorated by Tulasi leaves has long loved me.
Not wasting a moment Salute and meditate upon Him,
With bowed head worship Him,
offering cool blossoms, May your lips praise Him,
Your eyes feast upon his Image and ears listen to his deeds."
By giving the grace of the Lord the highest position in religion the Alvars paved a way of the Visitadvaitic explanation of the Avtara theory expounded by Ramanujacharya.
Mukti or liberation would be impossible if divine justice functioned through the mathematical rigour of the law of Karma. Therefore ethical religion requires that the legal conception of karma should be transformed into the religious idea of redemptive love, Krupa or the grace of God transfigures the rigorous law of karma and becomes the ruling principle of religion.
When the devotee can hear the flute call in his heart and gain the joy of God consciousness, he would have arrived. Having tasted the love of Narayana, he sees nothing else. He spends his time worshipping writing about the Lord, reading such works, listening to the Lord's greatness and praying to him. This truly is the life divine
" Having recognised the Primal Lord
And effectively tied Him with love
To their hearts --aspirants consider
This body a mere disease:
Their sights are now set
Towards the Beyond."
Hence forth the true knowledge remains with the devotee allowing him to stay unperturbed in this world of human affairs.
"O my heart! he is!
The good lord is a reality.
He is the meditative heart
The unequalled lord is the guardian
Of poor me and others like me as well."
My Lord who holds the fiery discus,
The conch, the mace, the bow
And the sword! one who'es chest
Is adorned by the Lotus born Lakshmi!
show me a way out of this body
That is itself a sickness, phlegm filled.
So may I be safe at your feet."
Bhaktisara indicates that despite faith born of pure devotion, his mind is beset with fears by the very fact of knowledge, philoshopy, religion and knowledge themselves can become a burden, create unnecessary doubts at crucial moments in one's life and become hurdles to the heart's direct movement towards the Supreme. he says the knowledge that helps man recognize the supreme can itself become a bar to man';s reaching the Supreme presence.
What is the way out of this fortress formed by the mind that has chosen to clutter itself with theologies, philosophies, religious and scriptural injunctions of varied hue?
ONLY INCANDESCENT DEVOTION CAN PULVERISE THE MENTAL BLOCK OF KNOWLEDGE THAT STANDS IN THE WAY OF ATTAINING THE DIVINE."
"O Ocean hued lord! Hail!
I have a request.
Your nature is to grant grace.
When you desire to do me good,
Please see to it that my mind
Is ever lost in thoughts
Of your lotus feet
Be pleased to think thus."
Tuesday, June 17, 2014
Goda Stuthi Vedanta Desikar.
Goda Stuti also described as Bahuguna Ramaniyam is a work in 29 verses reveals the highest philosophy and religious ideals radiated by Goda Devi (Aandal) through her compassion and love, full of literal beauty abounding spiritual favor and a life led with complete devotion and single minded love for the Lord unparalleled in the world literary history or incarnation.
Goda Devi considered as an incarnation of Mother earth there have been in numerable works, books, commentaries, dramas folk lore and prayerful poems dedicated to her. Godas life has been the subject of Veneration by devotees and poets through the last one thousand years, to name a few Kummi in Tamil, Tirunamamu poems in Telugu, Emperor Krishnadevarayas epic Amukta Malyada, Marriganti Appala Desika's Sri Goda Sthavam, Sri Kesava Kaviraja's Sri Goda Parinaya champu in Sanskrit, Madura kavi Srinivasa Iyengar's Kothai Venpa in tamil are well known. Goda Vaibhavam by Ekkirala Krishnamacharya Amukta by Kovela SampathKumaracharya. to top all these works or the work from which all got their inspiration is Goda Stuthi of Vedanta Desikar.
Vedanta Desika 1268 - 1369 was a great Vaishnava Acharya who presided over the
Acharya Peetams in both Kanchipuram and Srirangam at different times. A brilliant scholar and a sublime poet who during his lifetime was acclaimed with honours os Kavitarkika Kesari, Kavikattha Simha, Kavi Katha Ghata Kesari and Sarva tantra Swathantra. His poetic outporings include 30 most famous Hymns, Hamsa Sandesa Kavya, Yadavabhyudayam a maha kavya and drama in the form of Sankalpa Suryodayam. A Phenominal bhakta, a Rasika and scholar who left us the most number of works to the Sri Sampradaya devotees and Genere.
Tradition ascribes the genesis of Goda Stuti to Vaikasi Vasanthothsavam when Goda devi's utsava Vigragham is taken in procession to the temple of Venkateswara in Natakasalai street. Vedanta Desika had been to attend the festival, and as he was approaching the temple of Goda Devi he came face to face with the Deity. A sudden gust of Ananda consciousness enveloped him and he began inditing verses in praise of Goda Devi.by the time all of them reached the Vasantha mandapam of Venkateswara temple the lyrical garland of 29 verses was complete. to this day the Goda Stuthi is recited by the descendents of Perialvar the foster father of Goda Devi during the Spring festival of Vaikasi in Srivilliputtur.
A poem on a poet for Goda herself a highly philosophical poet and devotee, a highly dramatic visible gesture for her love for God and the manner in which the answering grace of Ranganatha envelopes his devotee. We can see a little wandering into the groves of Vaishnavism will bring us close to the foot prints of the Hound of Heaven. The Lord too goes in search of his devotee as Rama for Sita and Ranganatha for Goda Devi. The Lord is ever anxious to regain the beautiful soul Sarvanga Sundari.that has been lost in the folds of the earthly living waiting for the vision of Krishna. Goda Devi leads us to the Lord this union Yogadrusya beyond mere mental planes of consciousness, defies description its a visionary experience.
As Sri Aurobindo puts it.
A sealed identity within her woke; she knew herself the Beloved of the Supreme; the master and the mother of all lives. the adorer and the Adored self lost and one.
Namalwars words
The Lord of Tirumaliruncolai, has pervaded the universe, he is all life, he has become me, He praises himself, he is honey, milk, sugar candy nectar, Ah! he has devoured me.
Sri Nathamuni, the first in line of Sri Vaishnava acharya and his successors Uyyarkonda, Manakkal Nambi, Alavandar, Periya Nambi, Ramanuja, Srivatsanga Misra, Enbar, Bhattar etc Vedanta desikar.
The mere mention of the river Yamuna evokes the figure of Krishna even as the recital of Goda Devi's Tirumozhi and Tiruppavai brings before us the entire personality of the lord.
in Perialwars works we watch Krishna's birth, and the step by step growth, the babe in the cradle the Chandamama stage, the rhythmic shaking of head Chenkeerai, the clapping of hands Sappani, the first hesitant step talar nadai, games appoochi etc.presently the prankster, the flute player the eternal lover. There is so much treasure here that one can easily be lost, the significance infinite the contemplation on the brilliantly incredible universe makes the seeker in us dumbfounded. We have to use this beautiful body and life to achieve the almighty divine. GODA STUTI enables one to.
Verse 13.
"Vision of Beauty! Your love
Is gauged by the humour
Of your friends who ask!
How did you choose as your groom
An ancient man who flies a bird
And sleeps on a snake?"
Verse 16 as explained in Sri Aurobindos Savitri.
" The wedding of the eternal Lord and Spouse
Took place again on earth in human forms.
In a new act of the drama of the world
The united two began a greater age.
In the silence and murmur of that emerald world
And the mutter of the priest-wind's sacred verse,
Amid the choral whisperings of the leaves
Love's twain had joined together and grew one.
The natural miracle was wrought ones more
In the immutable ideal world
One human moment was eternal made."
(so the bees drink the nectar from the flowers that adorn the crown as much as they want {Svachchanda kalpita} and in glee make a sound which enhances the music> They are delighted in the task of drinking in company {Sapeetirasa pramodha} {Koodiyirudu kulirndelorempavai}The coming together of the lords devotees be it singing his praise or taking his prasad the act of sitting together creates a sense of fulfilment and joy.
Verse 17. as visioned by Subramania Bharati.
"Through the play of consciousness in matter
You have designed this wonderful universe:
This myriad multi coloured worlds
You have structured in terms of beauty.
Many a joy you have devised, O Lord!"
Nammalvar's Sukha anubhava
"Is your crown formed by your face bright?
Has the brilliance of your feet
become the lotus seat?
Have your gleaming ornaments
and gold sheened robe
Streamed out of your bodily glow?
O Narayana explain this?"
Verse 18.
"Mother Goda Devi
By accepting your scarf
And the garland scented
By your tresses,
Rangapathi has won the sure right
Of being crowned
The Lord of auspicious life."
Sri Ranganatha is usually referred to as the treasure house of auspicious things (Mangala nidhi) The temple of Srirangam is famous for its colourful ceremonies all of which are associated with splendour as well as auspicious ideas. Known as Bhuloka Vaikuntham, the "PERIYA" (big) is used for several aspects connected with the temple;
Periya Kovil (Big Temple)
Periya Perumal (God)
Periya Piratti (mother)
Periya Arangam (Sri Rangam)
Periya Avasaram (Cooked offering)
Periya Melam (Drum)
Periya Tiruppaniyaram (Temple Sweets)
(Kamba Ramayana was released in this temple.)
Festivals all round the year.
Viruppanan festival in April-May
Vasantothsavam in May-June
Jyeshtabhishekam in June-July
Pavitrotsavam in August-September
Navaratri in September-October
Oonjal seva in October-November
Parvotsavam in November-December
Adhyayanotsavam in December-January
Bhupati festival in January-February
Boat festival in February-March
Brahmotsavam in March-April
Everyday something roseate, and all the year round on all the days the golden sounds of the Divya Prabhandham recitation for Ranganatha the King on the Universe. Yamunacharya in Stotra ratna says
Tr. S Satyamurti Iyengar says.
"Who else but you is in the form of the Goddess of Fortune (affluence, wealth and prosperity) Sri, Mahalakshmi herself. Who but you is the repository of the quality known as absolute sattva. who except you is the lotus eyed. Who but you is the most eminent of all purushas. In just an infinitesimal fraction of whose myraids of phases does this wonderful universe, with its diversity of the sentient and the non sentient objects rest?"
Sri Sribhashyam Appalacharyulu says.
Though Ranganatha is the owner of priceless auspicious signs (Sowbhagya Sampatha) it is Goda Devi's offering (of the crown Scarf and her garland that adorn his crown) that crowns him effectively. He goes on to say he becomes aware of the innocent souls, with her Tiruppavai she has woken up (Udbhodhya) the Lord and made him aware of His Lordship over the cosmos. this she has done by offering all that she has at his altar.
Tr. C Sitaramamurti says
She has reminded Huim of the Upanishadic secret that the individual self (Jivatma) is entirely dependent upon the Supreme self (Paramatma) Her message lies in making known toall that He is the Indweller of the heart of the universe and that the entire world is His and that He is the Lord Absolute. This great secret of the nature of the self is hidden in the caves of the Upanishads, in the same way as the Supreme Self lies asleep in the valleyof the mountains. To grasp this secret and to give it to Him is to give up the freedom (Swatantrayam) ascribed to her and to accept her natural position of entire dependence on Him."
Tiruppavai, TR. R Bangaruswami says.
The job is complete when she hands over her scarf and garland to the Lord at their wedding. These symbolize the dependence of individual self on the Supreme Self. Not knowledge nor tapas nor yet yajna of any kindthat can clinch our relationship to the Lord, but the sterling sincerity of the cowherdesses is a sure passport to His Kingdom:
"Govinda, untouched by the least blemish!
Our relations do not terminate here.
Ignorant folks we, in our love
We called you by familiar names.
No offence please! grant us boons."
Tr. R E Hume says.
"That which is invisible, ungraspable,
without family, without caste--
Without sight or hearing is It,
without hand or foot,
Eternal, all pervading, omnipresent, exceedingly subtle;
That is the Imperishable, which the wise
perceive as the source of beings.
As the spider emits and draws in its thread,
As herbs arise on the earth,
As the hairs of the head and body
from a living person,
So from the Imperishable arises
everything here."
The Prayer of FAITH.
Thou flower like,
Rise from your bed, march into the hall,
And taking your Lion Throne
Enquire into our grievance
And dispense mercy."
As Kamban in Balakandam, Kadi Mana Padalam.
"As they came to the wedding seat,
The noble, victorious Hero
And the loving maid Swan like
Appeared like Bhoga and Yoga."
Sri Tyagaraja Sings
Coodamu Ra re SriRanga.......
Krishnadevaraya's gratitude took the form of the epic Amukta Malyada a mahakavya pasuram. that people who wish to rule over earth pray to Ranganatha , Sri Devi and Bhu Devi is not suprising for this rare combination gives them all that is on earth and in heaven wrapping the gifts in Aananda.
Tr. C. Ramanujacharya says.
come let us enjoy the sight. Sri Rangaraja, bedecked with shining and precious ornaments and attended by princes on horseback has come out in procession in Chitraveethi of Rangapuri, made holy by the Kaveri,
and made fit as the abode of Lakshmi. Devas enjoy the seva and worship with devotion and tyagaraja sings in the procession.
Sri Aurobindo in Savitri. says.
"I have been pity, leanng over pain
And the tender smile that heals the wounded heart
And sympathy making life less hard to bear
Within me a blind faith and mercy dwell:
I carry the fire that never can be quenched
And the compassion that supports the suns.
I am the hope that looks towards my God."
Verse 25.
Vedanta Desika realizes that Goda Devi is not always gentle with her words. If it were so the Lord would perhaps be tired and awarded harsh punishment to all on this earth. Vedanta desika says, the mother and acharya care less forpersonal liberation when millions of human beings are struggling for a breath of grace.
and the example can be seen in Ramanujacharya sharing the Astakshara Mantra citing if so many can go to heaven he does not mind suffering in hell. It is then that Nambi embraces Ramanujacharya and says:
"Apart from saving themselves
By saving their souls
There is no one on this earth
Who, seeking to save others,
Dares to destroy himself.
Nay, not in all the seven worlds, my son!".
From Savithri again By Sri A.
"What force condemned to birth and death and tears
Those conscious creatures crawling on the globe?
If earth can look up to the light of Heaven
And hear an answer to her lonely cry,
Not vain their meeting, nor heaven's touch a snare."
The Lord seems to be enjoying the (bhoga rasa anukulya) the charm in Goda devi's anger. the knitted browof Goda Devi sends outarrows to splinter the idea of punishment itself.
in reality creation involves man, nature and God in an integral action and the end in view is the universal ananda.
" A deep compassion, a hushed sanctuary,
Her inward help unbarred a gate of heaven:
Love in her was wider than the universe,
The whole world could take refuge in her single heart."
Verse 29.
"This auspicious prayer to Goda
Has blossomed in the devotion
Of the poet Venkatesa.
He who recites it
Will get eternal Kainkarya
At the lotus feet of Ranganatha
Who is ever with Lakshmi,
He also grants the Lord's grace."
Goda Devi considered as an incarnation of Mother earth there have been in numerable works, books, commentaries, dramas folk lore and prayerful poems dedicated to her. Godas life has been the subject of Veneration by devotees and poets through the last one thousand years, to name a few Kummi in Tamil, Tirunamamu poems in Telugu, Emperor Krishnadevarayas epic Amukta Malyada, Marriganti Appala Desika's Sri Goda Sthavam, Sri Kesava Kaviraja's Sri Goda Parinaya champu in Sanskrit, Madura kavi Srinivasa Iyengar's Kothai Venpa in tamil are well known. Goda Vaibhavam by Ekkirala Krishnamacharya Amukta by Kovela SampathKumaracharya. to top all these works or the work from which all got their inspiration is Goda Stuthi of Vedanta Desikar.
Vedanta Desika 1268 - 1369 was a great Vaishnava Acharya who presided over the
Acharya Peetams in both Kanchipuram and Srirangam at different times. A brilliant scholar and a sublime poet who during his lifetime was acclaimed with honours os Kavitarkika Kesari, Kavikattha Simha, Kavi Katha Ghata Kesari and Sarva tantra Swathantra. His poetic outporings include 30 most famous Hymns, Hamsa Sandesa Kavya, Yadavabhyudayam a maha kavya and drama in the form of Sankalpa Suryodayam. A Phenominal bhakta, a Rasika and scholar who left us the most number of works to the Sri Sampradaya devotees and Genere.
Tradition ascribes the genesis of Goda Stuti to Vaikasi Vasanthothsavam when Goda devi's utsava Vigragham is taken in procession to the temple of Venkateswara in Natakasalai street. Vedanta Desika had been to attend the festival, and as he was approaching the temple of Goda Devi he came face to face with the Deity. A sudden gust of Ananda consciousness enveloped him and he began inditing verses in praise of Goda Devi.by the time all of them reached the Vasantha mandapam of Venkateswara temple the lyrical garland of 29 verses was complete. to this day the Goda Stuthi is recited by the descendents of Perialvar the foster father of Goda Devi during the Spring festival of Vaikasi in Srivilliputtur.
A poem on a poet for Goda herself a highly philosophical poet and devotee, a highly dramatic visible gesture for her love for God and the manner in which the answering grace of Ranganatha envelopes his devotee. We can see a little wandering into the groves of Vaishnavism will bring us close to the foot prints of the Hound of Heaven. The Lord too goes in search of his devotee as Rama for Sita and Ranganatha for Goda Devi. The Lord is ever anxious to regain the beautiful soul Sarvanga Sundari.that has been lost in the folds of the earthly living waiting for the vision of Krishna. Goda Devi leads us to the Lord this union Yogadrusya beyond mere mental planes of consciousness, defies description its a visionary experience.
As Sri Aurobindo puts it.
A sealed identity within her woke; she knew herself the Beloved of the Supreme; the master and the mother of all lives. the adorer and the Adored self lost and one.
Namalwars words
The Lord of Tirumaliruncolai, has pervaded the universe, he is all life, he has become me, He praises himself, he is honey, milk, sugar candy nectar, Ah! he has devoured me.
Sri Nathamuni, the first in line of Sri Vaishnava acharya and his successors Uyyarkonda, Manakkal Nambi, Alavandar, Periya Nambi, Ramanuja, Srivatsanga Misra, Enbar, Bhattar etc Vedanta desikar.
The mere mention of the river Yamuna evokes the figure of Krishna even as the recital of Goda Devi's Tirumozhi and Tiruppavai brings before us the entire personality of the lord.
in Perialwars works we watch Krishna's birth, and the step by step growth, the babe in the cradle the Chandamama stage, the rhythmic shaking of head Chenkeerai, the clapping of hands Sappani, the first hesitant step talar nadai, games appoochi etc.presently the prankster, the flute player the eternal lover. There is so much treasure here that one can easily be lost, the significance infinite the contemplation on the brilliantly incredible universe makes the seeker in us dumbfounded. We have to use this beautiful body and life to achieve the almighty divine. GODA STUTI enables one to.
Verse 13.
"Vision of Beauty! Your love
Is gauged by the humour
Of your friends who ask!
How did you choose as your groom
An ancient man who flies a bird
And sleeps on a snake?"
Verse 16 as explained in Sri Aurobindos Savitri.
" The wedding of the eternal Lord and Spouse
Took place again on earth in human forms.
In a new act of the drama of the world
The united two began a greater age.
In the silence and murmur of that emerald world
And the mutter of the priest-wind's sacred verse,
Amid the choral whisperings of the leaves
Love's twain had joined together and grew one.
The natural miracle was wrought ones more
In the immutable ideal world
One human moment was eternal made."
(so the bees drink the nectar from the flowers that adorn the crown as much as they want {Svachchanda kalpita} and in glee make a sound which enhances the music> They are delighted in the task of drinking in company {Sapeetirasa pramodha} {Koodiyirudu kulirndelorempavai}The coming together of the lords devotees be it singing his praise or taking his prasad the act of sitting together creates a sense of fulfilment and joy.
Verse 17. as visioned by Subramania Bharati.
"Through the play of consciousness in matter
You have designed this wonderful universe:
This myriad multi coloured worlds
You have structured in terms of beauty.
Many a joy you have devised, O Lord!"
Nammalvar's Sukha anubhava
"Is your crown formed by your face bright?
Has the brilliance of your feet
become the lotus seat?
Have your gleaming ornaments
and gold sheened robe
Streamed out of your bodily glow?
O Narayana explain this?"
Verse 18.
"Mother Goda Devi
By accepting your scarf
And the garland scented
By your tresses,
Rangapathi has won the sure right
Of being crowned
The Lord of auspicious life."
Sri Ranganatha is usually referred to as the treasure house of auspicious things (Mangala nidhi) The temple of Srirangam is famous for its colourful ceremonies all of which are associated with splendour as well as auspicious ideas. Known as Bhuloka Vaikuntham, the "PERIYA" (big) is used for several aspects connected with the temple;
Periya Kovil (Big Temple)
Periya Perumal (God)
Periya Piratti (mother)
Periya Arangam (Sri Rangam)
Periya Avasaram (Cooked offering)
Periya Melam (Drum)
Periya Tiruppaniyaram (Temple Sweets)
(Kamba Ramayana was released in this temple.)
Festivals all round the year.
Viruppanan festival in April-May
Vasantothsavam in May-June
Jyeshtabhishekam in June-July
Pavitrotsavam in August-September
Navaratri in September-October
Oonjal seva in October-November
Parvotsavam in November-December
Adhyayanotsavam in December-January
Bhupati festival in January-February
Boat festival in February-March
Brahmotsavam in March-April
Everyday something roseate, and all the year round on all the days the golden sounds of the Divya Prabhandham recitation for Ranganatha the King on the Universe. Yamunacharya in Stotra ratna says
Tr. S Satyamurti Iyengar says.
"Who else but you is in the form of the Goddess of Fortune (affluence, wealth and prosperity) Sri, Mahalakshmi herself. Who but you is the repository of the quality known as absolute sattva. who except you is the lotus eyed. Who but you is the most eminent of all purushas. In just an infinitesimal fraction of whose myraids of phases does this wonderful universe, with its diversity of the sentient and the non sentient objects rest?"
Sri Sribhashyam Appalacharyulu says.
Though Ranganatha is the owner of priceless auspicious signs (Sowbhagya Sampatha) it is Goda Devi's offering (of the crown Scarf and her garland that adorn his crown) that crowns him effectively. He goes on to say he becomes aware of the innocent souls, with her Tiruppavai she has woken up (Udbhodhya) the Lord and made him aware of His Lordship over the cosmos. this she has done by offering all that she has at his altar.
Tr. C Sitaramamurti says
She has reminded Huim of the Upanishadic secret that the individual self (Jivatma) is entirely dependent upon the Supreme self (Paramatma) Her message lies in making known toall that He is the Indweller of the heart of the universe and that the entire world is His and that He is the Lord Absolute. This great secret of the nature of the self is hidden in the caves of the Upanishads, in the same way as the Supreme Self lies asleep in the valleyof the mountains. To grasp this secret and to give it to Him is to give up the freedom (Swatantrayam) ascribed to her and to accept her natural position of entire dependence on Him."
Tiruppavai, TR. R Bangaruswami says.
The job is complete when she hands over her scarf and garland to the Lord at their wedding. These symbolize the dependence of individual self on the Supreme Self. Not knowledge nor tapas nor yet yajna of any kindthat can clinch our relationship to the Lord, but the sterling sincerity of the cowherdesses is a sure passport to His Kingdom:
"Govinda, untouched by the least blemish!
Our relations do not terminate here.
Ignorant folks we, in our love
We called you by familiar names.
No offence please! grant us boons."
Tr. R E Hume says.
"That which is invisible, ungraspable,
without family, without caste--
Without sight or hearing is It,
without hand or foot,
Eternal, all pervading, omnipresent, exceedingly subtle;
That is the Imperishable, which the wise
perceive as the source of beings.
As the spider emits and draws in its thread,
As herbs arise on the earth,
As the hairs of the head and body
from a living person,
So from the Imperishable arises
everything here."
The Prayer of FAITH.
Thou flower like,
Rise from your bed, march into the hall,
And taking your Lion Throne
Enquire into our grievance
And dispense mercy."
As Kamban in Balakandam, Kadi Mana Padalam.
"As they came to the wedding seat,
The noble, victorious Hero
And the loving maid Swan like
Appeared like Bhoga and Yoga."
Sri Tyagaraja Sings
Coodamu Ra re SriRanga.......
Krishnadevaraya's gratitude took the form of the epic Amukta Malyada a mahakavya pasuram. that people who wish to rule over earth pray to Ranganatha , Sri Devi and Bhu Devi is not suprising for this rare combination gives them all that is on earth and in heaven wrapping the gifts in Aananda.
Tr. C. Ramanujacharya says.
come let us enjoy the sight. Sri Rangaraja, bedecked with shining and precious ornaments and attended by princes on horseback has come out in procession in Chitraveethi of Rangapuri, made holy by the Kaveri,
and made fit as the abode of Lakshmi. Devas enjoy the seva and worship with devotion and tyagaraja sings in the procession.
Sri Aurobindo in Savitri. says.
"I have been pity, leanng over pain
And the tender smile that heals the wounded heart
And sympathy making life less hard to bear
Within me a blind faith and mercy dwell:
I carry the fire that never can be quenched
And the compassion that supports the suns.
I am the hope that looks towards my God."
Verse 25.
Vedanta Desika realizes that Goda Devi is not always gentle with her words. If it were so the Lord would perhaps be tired and awarded harsh punishment to all on this earth. Vedanta desika says, the mother and acharya care less forpersonal liberation when millions of human beings are struggling for a breath of grace.
and the example can be seen in Ramanujacharya sharing the Astakshara Mantra citing if so many can go to heaven he does not mind suffering in hell. It is then that Nambi embraces Ramanujacharya and says:
"Apart from saving themselves
By saving their souls
There is no one on this earth
Who, seeking to save others,
Dares to destroy himself.
Nay, not in all the seven worlds, my son!".
From Savithri again By Sri A.
"What force condemned to birth and death and tears
Those conscious creatures crawling on the globe?
If earth can look up to the light of Heaven
And hear an answer to her lonely cry,
Not vain their meeting, nor heaven's touch a snare."
The Lord seems to be enjoying the (bhoga rasa anukulya) the charm in Goda devi's anger. the knitted browof Goda Devi sends outarrows to splinter the idea of punishment itself.
in reality creation involves man, nature and God in an integral action and the end in view is the universal ananda.
" A deep compassion, a hushed sanctuary,
Her inward help unbarred a gate of heaven:
Love in her was wider than the universe,
The whole world could take refuge in her single heart."
Verse 29.
"This auspicious prayer to Goda
Has blossomed in the devotion
Of the poet Venkatesa.
He who recites it
Will get eternal Kainkarya
At the lotus feet of Ranganatha
Who is ever with Lakshmi,
He also grants the Lord's grace."
Monday, June 9, 2014
Spiritual life.
Spiritual life is a way of total personal commitment. It is not a life of detached contemplation but an infinite passionate, personal involvement that comes automatically in the wake of the adoration of God. Its essence lies not in trying to understand certain ideas, but in seeking to live by them and to verify them in the crucible of life. Faith is a deep inner orientation of ones whole being. hidden inward being.
SONNAL VIRODAM.
Tis hard to say but say it i must, so listen.
Since the Lord of bees humming Vengadam hill
Is my Lord and Father and my Mother,
I refuse to sing my sweet songs on anyone else.
List of Namalwar Tiruvaimoli.
Uyaravara
Arise O heart, worship the feet of the God
Who is highest than the highest good
Who is the Lord of the ever wakeful celestials
Who dispels doubt and grants pure knowledge.
He clenses the heart makes it blossom and grow
He is beyond the ken of thought, feeling and senses
He is pure consciousness, all goodness, and eternal
He has no peer, or superior he is in all our souls.
He cannot be thought of as this and not that
he is the sentient and insentien, in high and in low
He is in the senses, but not of them, and endless
Let us seek the good one he is everywhere.
He stands as the He there, here and between
the she there here between and whereever
The things that are here there between and whereever
he is their good bad indifferent, their past and their future.
Let each one offer worship as he deems fit
and each one shall attain his God's feet.
for, our Lord who stands above these gods,
accepts the offerings made to them and bids them deliver the fruit.
Our Lord is eternally one unchanging
Standing sitting lying or walking,
not standing not sitting not lying not walking
forever the same forever not the same.
The lord of the Vedas who swallowed the universe
Is manifest as fire, earth water sky and air.
he is there in all the things made of these,
hidden like life in the body, everywhere.
Though he is everywhere he cannot be seen even by the gods
he is the first case, the almighty, who swallowed all,
He burnt the three cities, granted wisdom to the gods
He is Brahma the creator, and Siva the destroyer too.
would you say he is, then he is, and all this is him
say he is not then too he is, as the formless spirit in all
With the twin qualities of being and not being
He pervades all things and places forever.
He who swallowed all reclines in the cool ocean,
resides in every drop, the universe itself, complete
On earth and in the sky, hidden everywhere,
In every attom and cell continuously forever,
This decad of a thousand songs by Kurugur Satakopan
On the lord who exists in fire, earth, water, sky and air,
Subtly as heat mass coolness strength and sound
Offers liberation to those who recite it.
Vidumin
Give up everything, surrender your soul, to the maker and accept his protection.
fleetier than lightning, is the life of the body, ponder a while, on this matter yourself.
Uproot all thoughts, of you and yours, merge with the lord, there is no greater fulfilment.
The lord is beyond, being and not being, cutting all attachments, attain that infinite good.
When all attachment ceases, the soul becomes free. so seek the eternal lord and cut all attachments.
The lord has no attachments, he exists everywhere, become freed of attachments and merge with him fully.
Look at the vast wealth, of radiance all around, know that all these are his, and merge into him.
go to the source, of thought word and deed. direct them to him and merge yourself too.
When thus directed, all obstacles will vanish, then wait for the moment, of shedding the body.
Unite with the feet, of the glorious Narayana, Lord of countless virtues, Lord of incomparable good.
This decad of a thousand , are the considered words, By Satakopan of Kurugur, city of many lakes.
Pattudai.
The Lord is easy to reach by devotees through love. His feet are hard to get by others, even lotus dame L.
Oh, how easily he was caught and bound to the motar, pleading.
For stealing butter from the milkmaids churning pail.
Heedless of place and context, he appears in countless forms
his radiant fullness is beginningless and endless.
for ever providing the ambrosia experience of liberation
with cool grace he exists within and without.
Who can comprehend the wonders of Narayana?
He bears the highest good of vedic sacrifice.
For ever he creates, destroys, and plays between the two.
He contains the Gods, and the living and the lifeless.
My Lord is hard to see as the changless one.
My Lord is easy to see as the changless one
My Lord bears a thousand names and forms.
My Lord is opposed to name and form being and not being.
Accept the method of the Vedas and know him through realisation.
He is the Lord without end, beginning of all spoken of therein.
Give up all doubt and cut asunder your attachments.
For he resolves the conflict of the six schools of thought.
O People even if you realize your nature different from body.
Formless sans, length, breadth or height, the Lord is not attained.
Praise him who is spoken of as Brahma, Vishnu and Siva.
He is the Lord dwelling in your heart.
He pervades all forms eluding count as one or as many.
He is the radiant Narayana, four faced Brahma and Shiva
hold him in your hearts with steady devotion
Shed all desires and serve him alone that is the only good.
Let us purge our hearts free from desire
and worship the radiant feet of the Lord spouse of Lakshmi.
Our past karmas will vanish, we shall not want.
even if death comes we shall die humbly and well.
Siva who burnt the three cities occupies the Lords right,
Brahma who made the seven spheres resides in them on his navel.
Yet he is here within the universe for all to see.
Such are his wonders these thoughts that fill my heart.
He mistifies even the clear thinking Gods
he has wonders that would fill the sky.
He is of dark cloud hue his lotus feet measured the earth
I shall for ever sit and praise and worship and adore him.
This decad of the sweet thousand songs
By Satakopan of dense grooved wealthy Kurugur
addresses the celebrated Lord of celestials, who churned the mighty ocean
Those who master it will rejoice in Heaven.
Anciraiya
O frail crane, compassionate with beautiful wings and a handsome mate.
Would the two of you not pity my plight and take a message from me
To my Lord who rides the fierce Garuda bird?
Why? were he to cage you both, indeed would that hurt you?
O flocking koels! would it hurt you to take a message from me
To my lotus eyed Lord come are you not my good pets?
Oh, my past misdeeds, that I have never sought him so long!
Alas! must I remain separated from him for ever?
O graceful fortunate swans in the company of spouses!
That clever dwarf who notoriously took the earth by begging-
Go tell him that this maiden has lost all her senses,
alas mindless me my dark karmas will never end
My cloud hued Lord does not notice my plight
Nor take pity on me and say "Oh this is not proper"
what more can i say? go tell him O blue curlews,
that he has no goodness left in him. Would you or would you not?
O strong heron searching for worms in the watered groves.
If you see my Lord Narayana, would you give him my message pray?
He made the seven garden worlds and tended them with love
only this hapless maiden tearfully stands unworthy of his touch.
O clever bees if you see my compasionate lord,
Pray speak to him thus: "You are unjust Before her life withers,
Direct your good Garuda bird to walk by her street:"
Alas what is the crime we have committed?
O my fond parrot, you hurt me with your talk, Are you not me pet?
The cool dew-breeze blows like a needle threading my bones.
Go and ask my relentless lord, who sees my faults alone,
What wrong has she done for not receiving your grace?
O my little mynah I have lost my lustre and my charms,
Alas even when I beseech you to go to my distant Lord
and tell him of my grave sickness, you do not take notice!
Better start looking for someone to feed you henceforth.
O cool dew breeze! This boy is mmade for collecting flowers
To place at the feet of my Lord Narayana everyday.
of what use is it to be separated from him thus?
Go ask him this, then come back and spilt my bones.
The lord is the cause of cyclic birth, and souls and all else,
lies reclining in the peaceful ocean with a radiant discus in hand.
Hapless we shall tell him this when we see him, then merge into him,
Till then O dark desolate heart, do stay on with me.
this decade of the matchless thousand songs
By Satagopan of Kurugur surrounded by fertile fields
Addresses the measureless Krishna, maker of the seven worlds,
Those whomaster it shall enjoy the wealth of heaven.
Valavel
Hapless meI saw the lord of celestials, cause of the seven worlds,
And faintly called "O rogue who are butter by stealth!"
Then, "O strong herdsmen who killed seven bulls
For winning Nappinnai`s jasmine smile, O my lord".
O my wonder my lord, sages and celestials faint in your contemplation,
you are the will and the seed of all creation, undiminishing, known to the heart alone!
They offer worship with water, sandal, incense and flowers.
and count your glories with melting hearts but never come to an end.
You created the sages and the celestials, even the four faced brahma,
and gave him the power to make the wombs of all creation,
Lord who stepped over all creation and measured the universe
You are compassionate to all, like a mother to all beings
The lord of celestials, lord of Vaikuntha my own lord,
Became himself the cause of the three (Brahma Siva and Indra) within him
He caused the celestials and the sages and the living and all else to be,
Then himself appeared in the deep ocean sleeping on a serpent couch.
O Madhava lord bearing the fawn eyed dame Lakshmi!
O Govinda, who straightened the bow like bends of Trivikra's body!
O Madhusudana, gem hued lord of effulgent celestial light, hear me!
May this hapless self attain your nectar lotus feet!
O Madhava, O Lord who entered the cowherd fold and became their chief!
O Kesava, O lord of celestials, you are the medicine to cure my despair!
O Sridhara, you shot an arrow piercing seven dense trees!
O Lord of many great acts and many names, I call and swoon calling you.
My lord Tirumal wearing the fragrant Tulasi garland,
My Krishna, you release devotees from weed like mortal bondage.
Alas! when even great minds fail to understand him,
I of lowly intellect weep to see him, what greater folly than this?
Lord who then swallowed the seven worlds and brought them out again,
What wonder that you took birth as a child Krishna,
And ate butter by stealth, leaving not a trace behind!
Was it expellent medicine for a little earth that had remained inside you?
The peerless lord of celestials, our lord and protector is spouse of Sri;
A beautiful great form compassionate like a mother to all creation.
Innocently as a child he suckled from the poisoned breast
Of the fierce demoness Putana, and drank her life to the bones.
The Vaikuntha lord of effulgent knowledge, beyond size and shape and situation,
pervades all things and beings as the indwelling spirit of all.
Driving out my twin karmas, he cut asunder my Maya bonds,
Then made my place my heart in him, faithfully.
This decad of the thousand songs of Kurugur Satakopan
praised by musicians, devotees and poets, alike
Fondly addresses the Lord of wonders full of grace.
Those who sing t will never suffer on earth.
Parivadil
Seekers of infinite joy, do not give up sing of the faultless lord, offering flowers, incense and pure water.
The cool fragrant tulsi wearing lord, Is the lord spoken of in the Vedas, Wholeheartedness in devotion alone, Is the qualification to serve him.
The Lord is beyond like and dislike, my heart never parts from him, My tongue forever sings of him, My body dances like a ghoul.
My body dances like a ghoul, Worships and serves the lord, Repository of all virtues, that celestials argue and rave about.
The Lord is not attracted nor repelled, enjoys neither hatred nor friendship, Pleased by abstinence and steady devotion, He is ambrosia to the devotees.
The Lord is sweeter than the ambrosia, he gave ambrosia to the gods, he reclines in the deep ocean, with a radiant discus in hand.
He cut asunder the heads and arms, Of the island Lanka's king,Bow your heads before him, and swim across the ocean of time.
Surrender O devotees and worship him, The heavy karmas in your path, Standing as obstacles will vanish, and abiding wealth will be yours.
He breaks the two fold karmas, and grants the highest fruit, The great celebrated lord is the peerless spouse of Lakshmi,
The beautiful bridegroom Madhava, in the bat of an eyelid, will plunge us of our karmas, His banner bears the fierce Garuda.
This decad of the faultless thousand, by pure hearted Satakopan, adressing the perfect Madhava, secures freedom from rebirth.
Piravittuyar
Odumpal
Ivayum
Poruma Nilpadai
Vayum Tiraikalum
Tinnan Vidu
Unil Veluyire
Adiyadi
Singing and dancing endlessly,
this bright forehead girl calls
Narasimha! and looks everywhere,
then tears welling, she swoons.
Desirous of seeing you
this bright maiden faints
Lord who destroyed Bana's arms
Oh! you are heartless indeed.
Like wax in fire she melts for you
Lord who destroyed Lanka's demon-haunt
You do not let your compassion rise
Alas! what can I do?
Her breath is hot, her heart is troubled
with beseeching hands and tears,
O destroyer of Lanka, she calls.
ThenO! Rider of the Bird, softly.
She raves madly night and day,
her beautiful eyes with tears;
Alas you do not give her your Tulasi,
Great indeed is your compassion, O great one.
O compassionate one! she calls
Then Moon loving Lord, softly
My souls ambrosia, she sighs
Then stands and melts into tears.
Her heart is dry her soul is parched
Dear my eyes Lord she calls
Then Lord reclining in the ocean.
O! the deceit my clever one has fallen to.
Oh! deceiver she calls and joins her hands
Hotly she sighs with a heavy heart she cries
Oh! my destroyer of the powerful Kamsa
alas the suffering she takes to see you.
Night or day she knows not when,
Dew blossom Tulasi, she says
O Lord with powerful radiant discus,
Pray what have you in store for her?
this poor girl stands night and day
With tears welling in her eyes
O lord who destroyed Lankas fabulous wealth,
Pray spare her innocent looks at least!
This decad of the poetic thousand songs
sung by benovolent satakopan
Addressingthe LordVamana eternal
Is a worthy garland on his feet.
Andamattu
Vaikunda
Kesavan Tamar
Anaivadu
Emma
Kilaroli
Mudiccodi
Munnirnalam
Olivil Kalam
Pukalunel
Moimmampumpolil
Pray tell, O people of the ocean girdled earth
What are they who cannot sing and dance in joy
The glories of the dark hued lord whosaved the elephant
From the jaws of the crocodile in the lotus tank.
Praising the lord who gives woe to the mighty Asuras
Fiends who mince and eat mortals on earth,
Those who cannot sing on top throat and dance in ecstacy
must forever suffer the throes of karmic birth.
Thse who do not dance and touch the earth with their heads
Repeatedly uttereing the praises of our Lord
Who stopped a hailstormwith a mountain
Must forever suffer stormy hell as their only retreat.
Sing the praise of Sridhara of coral lips
who killed seven bulls for lve of Nappinnai
Dance with hands over head, dignity be blown.
or else what use this birth amid saintly men?
The Lord of vedas left his radiant Vaikuntha
and came as a mortal to protect the innocent from Kama's tyranny.
Other than singing and dancing his praise through every street
What is thereto learn before scholars, are they men?
The birthless lord who took birth reclines in the ocean
Sweet as fruit and nectar, sugar and honey and ambrosia
He is the living and Non living and all else.
Those who praise him, sing and dance, attain total knowledge.
The radiant lord unleshed a terrible army
Over the unfair hundred and granted victory to the five.
Of what use to the good world are men who build up their biceps
If they do not melt their hearts, dance and sing their praise.
Our Lord resides in Venkadam of cool water springs
Rave his name incessantly and be called a mad man
Roam through towns and hamlets, let the world mock at you
Jump and dance in ecstacy, and be worshipped by celestials.
The Lord worshipped by celestials is the Lord of all creation
For all others than those who have reached him forever
Through yogic penance and see him in their hearts,
Dancing and singing his praise is the only Karma.
He is the Karmas their fruit and their cause,
My Lord of gem hue and lotus eyes, lord of celestials
with oneness of heart melting inside, dance and sing
Lose your pride and shame, and rave his praise like mad.
This decad of a thousand songs
oh acyuta, lord who corrects devotees and accepts them
Is by Satakopan of fertile Kurugur fields
Those who sing it will win over strong Karmas.
Seiya Tamarai
Payilum sudaroli
Anaivadu
Sonnal Virodam
Canmam Palapala
Orunayakam
Balanai
Kovai Vayal
Mannai Irundu
Virrirundelulagum
TirpparaiSilamitla
Eralum
Nannadar
Onrum Tevum
Kaiyar Cakkaram
Polika
Masarucodi
Urellam
Ennaneyo
Kadalanalam
Norranonbiten
Aravamude
Maneinokku
Piradavarum
Vaikal
Minnidai
Nalkuravum
Kuravai
Tuvalin Mamani
Malukku
Unnumsoru
Ponnulakaliro
Nirai Nilanai
Ulakamunda
Unnilaviya
Kangulum
Vellaiccuri
Aliyeleccangum
Karpar
Pamaru
Elaiyar
maya
Enraikkum
Inbam Payakka
Tevimaravar
Nangal Varivalai
Angumingum
Varkada
Mayakkutta.
Ellaiyum
Irundum
Kankal Sivandu
Karumanikka
Nedumarkku
Konda Pendir
Pandai Nalale
Orayiramai
Maiyar
Innuyir
Urukumai
Enkanal
Arukkum
Mallikai
Malai Nanni
Talatamarai
Kedumidar
Veimaru
Sarve
Kannan Kalalinai
Arul Peruvar
Sencol
Tirumaliruncolai
Sulvisumbu
Muniye.
SONNAL VIRODAM.
Tis hard to say but say it i must, so listen.
Since the Lord of bees humming Vengadam hill
Is my Lord and Father and my Mother,
I refuse to sing my sweet songs on anyone else.
List of Namalwar Tiruvaimoli.
Uyaravara
Arise O heart, worship the feet of the God
Who is highest than the highest good
Who is the Lord of the ever wakeful celestials
Who dispels doubt and grants pure knowledge.
He clenses the heart makes it blossom and grow
He is beyond the ken of thought, feeling and senses
He is pure consciousness, all goodness, and eternal
He has no peer, or superior he is in all our souls.
He cannot be thought of as this and not that
he is the sentient and insentien, in high and in low
He is in the senses, but not of them, and endless
Let us seek the good one he is everywhere.
He stands as the He there, here and between
the she there here between and whereever
The things that are here there between and whereever
he is their good bad indifferent, their past and their future.
Let each one offer worship as he deems fit
and each one shall attain his God's feet.
for, our Lord who stands above these gods,
accepts the offerings made to them and bids them deliver the fruit.
Our Lord is eternally one unchanging
Standing sitting lying or walking,
not standing not sitting not lying not walking
forever the same forever not the same.
The lord of the Vedas who swallowed the universe
Is manifest as fire, earth water sky and air.
he is there in all the things made of these,
hidden like life in the body, everywhere.
Though he is everywhere he cannot be seen even by the gods
he is the first case, the almighty, who swallowed all,
He burnt the three cities, granted wisdom to the gods
He is Brahma the creator, and Siva the destroyer too.
would you say he is, then he is, and all this is him
say he is not then too he is, as the formless spirit in all
With the twin qualities of being and not being
He pervades all things and places forever.
He who swallowed all reclines in the cool ocean,
resides in every drop, the universe itself, complete
On earth and in the sky, hidden everywhere,
In every attom and cell continuously forever,
This decad of a thousand songs by Kurugur Satakopan
On the lord who exists in fire, earth, water, sky and air,
Subtly as heat mass coolness strength and sound
Offers liberation to those who recite it.
Vidumin
Give up everything, surrender your soul, to the maker and accept his protection.
fleetier than lightning, is the life of the body, ponder a while, on this matter yourself.
Uproot all thoughts, of you and yours, merge with the lord, there is no greater fulfilment.
The lord is beyond, being and not being, cutting all attachments, attain that infinite good.
When all attachment ceases, the soul becomes free. so seek the eternal lord and cut all attachments.
The lord has no attachments, he exists everywhere, become freed of attachments and merge with him fully.
Look at the vast wealth, of radiance all around, know that all these are his, and merge into him.
go to the source, of thought word and deed. direct them to him and merge yourself too.
When thus directed, all obstacles will vanish, then wait for the moment, of shedding the body.
Unite with the feet, of the glorious Narayana, Lord of countless virtues, Lord of incomparable good.
This decad of a thousand , are the considered words, By Satakopan of Kurugur, city of many lakes.
Pattudai.
The Lord is easy to reach by devotees through love. His feet are hard to get by others, even lotus dame L.
Oh, how easily he was caught and bound to the motar, pleading.
For stealing butter from the milkmaids churning pail.
Heedless of place and context, he appears in countless forms
his radiant fullness is beginningless and endless.
for ever providing the ambrosia experience of liberation
with cool grace he exists within and without.
Who can comprehend the wonders of Narayana?
He bears the highest good of vedic sacrifice.
For ever he creates, destroys, and plays between the two.
He contains the Gods, and the living and the lifeless.
My Lord is hard to see as the changless one.
My Lord is easy to see as the changless one
My Lord bears a thousand names and forms.
My Lord is opposed to name and form being and not being.
Accept the method of the Vedas and know him through realisation.
He is the Lord without end, beginning of all spoken of therein.
Give up all doubt and cut asunder your attachments.
For he resolves the conflict of the six schools of thought.
O People even if you realize your nature different from body.
Formless sans, length, breadth or height, the Lord is not attained.
Praise him who is spoken of as Brahma, Vishnu and Siva.
He is the Lord dwelling in your heart.
He pervades all forms eluding count as one or as many.
He is the radiant Narayana, four faced Brahma and Shiva
hold him in your hearts with steady devotion
Shed all desires and serve him alone that is the only good.
Let us purge our hearts free from desire
and worship the radiant feet of the Lord spouse of Lakshmi.
Our past karmas will vanish, we shall not want.
even if death comes we shall die humbly and well.
Siva who burnt the three cities occupies the Lords right,
Brahma who made the seven spheres resides in them on his navel.
Yet he is here within the universe for all to see.
Such are his wonders these thoughts that fill my heart.
He mistifies even the clear thinking Gods
he has wonders that would fill the sky.
He is of dark cloud hue his lotus feet measured the earth
I shall for ever sit and praise and worship and adore him.
This decad of the sweet thousand songs
By Satakopan of dense grooved wealthy Kurugur
addresses the celebrated Lord of celestials, who churned the mighty ocean
Those who master it will rejoice in Heaven.
Anciraiya
O frail crane, compassionate with beautiful wings and a handsome mate.
Would the two of you not pity my plight and take a message from me
To my Lord who rides the fierce Garuda bird?
Why? were he to cage you both, indeed would that hurt you?
O flocking koels! would it hurt you to take a message from me
To my lotus eyed Lord come are you not my good pets?
Oh, my past misdeeds, that I have never sought him so long!
Alas! must I remain separated from him for ever?
O graceful fortunate swans in the company of spouses!
That clever dwarf who notoriously took the earth by begging-
Go tell him that this maiden has lost all her senses,
alas mindless me my dark karmas will never end
My cloud hued Lord does not notice my plight
Nor take pity on me and say "Oh this is not proper"
what more can i say? go tell him O blue curlews,
that he has no goodness left in him. Would you or would you not?
O strong heron searching for worms in the watered groves.
If you see my Lord Narayana, would you give him my message pray?
He made the seven garden worlds and tended them with love
only this hapless maiden tearfully stands unworthy of his touch.
O clever bees if you see my compasionate lord,
Pray speak to him thus: "You are unjust Before her life withers,
Direct your good Garuda bird to walk by her street:"
Alas what is the crime we have committed?
O my fond parrot, you hurt me with your talk, Are you not me pet?
The cool dew-breeze blows like a needle threading my bones.
Go and ask my relentless lord, who sees my faults alone,
What wrong has she done for not receiving your grace?
O my little mynah I have lost my lustre and my charms,
Alas even when I beseech you to go to my distant Lord
and tell him of my grave sickness, you do not take notice!
Better start looking for someone to feed you henceforth.
O cool dew breeze! This boy is mmade for collecting flowers
To place at the feet of my Lord Narayana everyday.
of what use is it to be separated from him thus?
Go ask him this, then come back and spilt my bones.
The lord is the cause of cyclic birth, and souls and all else,
lies reclining in the peaceful ocean with a radiant discus in hand.
Hapless we shall tell him this when we see him, then merge into him,
Till then O dark desolate heart, do stay on with me.
this decade of the matchless thousand songs
By Satagopan of Kurugur surrounded by fertile fields
Addresses the measureless Krishna, maker of the seven worlds,
Those whomaster it shall enjoy the wealth of heaven.
Valavel
Hapless meI saw the lord of celestials, cause of the seven worlds,
And faintly called "O rogue who are butter by stealth!"
Then, "O strong herdsmen who killed seven bulls
For winning Nappinnai`s jasmine smile, O my lord".
O my wonder my lord, sages and celestials faint in your contemplation,
you are the will and the seed of all creation, undiminishing, known to the heart alone!
They offer worship with water, sandal, incense and flowers.
and count your glories with melting hearts but never come to an end.
You created the sages and the celestials, even the four faced brahma,
and gave him the power to make the wombs of all creation,
Lord who stepped over all creation and measured the universe
You are compassionate to all, like a mother to all beings
The lord of celestials, lord of Vaikuntha my own lord,
Became himself the cause of the three (Brahma Siva and Indra) within him
He caused the celestials and the sages and the living and all else to be,
Then himself appeared in the deep ocean sleeping on a serpent couch.
O Madhava lord bearing the fawn eyed dame Lakshmi!
O Govinda, who straightened the bow like bends of Trivikra's body!
O Madhusudana, gem hued lord of effulgent celestial light, hear me!
May this hapless self attain your nectar lotus feet!
O Madhava, O Lord who entered the cowherd fold and became their chief!
O Kesava, O lord of celestials, you are the medicine to cure my despair!
O Sridhara, you shot an arrow piercing seven dense trees!
O Lord of many great acts and many names, I call and swoon calling you.
My lord Tirumal wearing the fragrant Tulasi garland,
My Krishna, you release devotees from weed like mortal bondage.
Alas! when even great minds fail to understand him,
I of lowly intellect weep to see him, what greater folly than this?
Lord who then swallowed the seven worlds and brought them out again,
What wonder that you took birth as a child Krishna,
And ate butter by stealth, leaving not a trace behind!
Was it expellent medicine for a little earth that had remained inside you?
The peerless lord of celestials, our lord and protector is spouse of Sri;
A beautiful great form compassionate like a mother to all creation.
Innocently as a child he suckled from the poisoned breast
Of the fierce demoness Putana, and drank her life to the bones.
The Vaikuntha lord of effulgent knowledge, beyond size and shape and situation,
pervades all things and beings as the indwelling spirit of all.
Driving out my twin karmas, he cut asunder my Maya bonds,
Then made my place my heart in him, faithfully.
This decad of the thousand songs of Kurugur Satakopan
praised by musicians, devotees and poets, alike
Fondly addresses the Lord of wonders full of grace.
Those who sing t will never suffer on earth.
Parivadil
Seekers of infinite joy, do not give up sing of the faultless lord, offering flowers, incense and pure water.
The cool fragrant tulsi wearing lord, Is the lord spoken of in the Vedas, Wholeheartedness in devotion alone, Is the qualification to serve him.
The Lord is beyond like and dislike, my heart never parts from him, My tongue forever sings of him, My body dances like a ghoul.
My body dances like a ghoul, Worships and serves the lord, Repository of all virtues, that celestials argue and rave about.
The Lord is not attracted nor repelled, enjoys neither hatred nor friendship, Pleased by abstinence and steady devotion, He is ambrosia to the devotees.
The Lord is sweeter than the ambrosia, he gave ambrosia to the gods, he reclines in the deep ocean, with a radiant discus in hand.
He cut asunder the heads and arms, Of the island Lanka's king,Bow your heads before him, and swim across the ocean of time.
Surrender O devotees and worship him, The heavy karmas in your path, Standing as obstacles will vanish, and abiding wealth will be yours.
He breaks the two fold karmas, and grants the highest fruit, The great celebrated lord is the peerless spouse of Lakshmi,
The beautiful bridegroom Madhava, in the bat of an eyelid, will plunge us of our karmas, His banner bears the fierce Garuda.
This decad of the faultless thousand, by pure hearted Satakopan, adressing the perfect Madhava, secures freedom from rebirth.
Piravittuyar
Odumpal
Ivayum
Poruma Nilpadai
Vayum Tiraikalum
Tinnan Vidu
Unil Veluyire
Adiyadi
Singing and dancing endlessly,
this bright forehead girl calls
Narasimha! and looks everywhere,
then tears welling, she swoons.
Desirous of seeing you
this bright maiden faints
Lord who destroyed Bana's arms
Oh! you are heartless indeed.
Like wax in fire she melts for you
Lord who destroyed Lanka's demon-haunt
You do not let your compassion rise
Alas! what can I do?
Her breath is hot, her heart is troubled
with beseeching hands and tears,
O destroyer of Lanka, she calls.
ThenO! Rider of the Bird, softly.
She raves madly night and day,
her beautiful eyes with tears;
Alas you do not give her your Tulasi,
Great indeed is your compassion, O great one.
O compassionate one! she calls
Then Moon loving Lord, softly
My souls ambrosia, she sighs
Then stands and melts into tears.
Her heart is dry her soul is parched
Dear my eyes Lord she calls
Then Lord reclining in the ocean.
O! the deceit my clever one has fallen to.
Oh! deceiver she calls and joins her hands
Hotly she sighs with a heavy heart she cries
Oh! my destroyer of the powerful Kamsa
alas the suffering she takes to see you.
Night or day she knows not when,
Dew blossom Tulasi, she says
O Lord with powerful radiant discus,
Pray what have you in store for her?
this poor girl stands night and day
With tears welling in her eyes
O lord who destroyed Lankas fabulous wealth,
Pray spare her innocent looks at least!
This decad of the poetic thousand songs
sung by benovolent satakopan
Addressingthe LordVamana eternal
Is a worthy garland on his feet.
Andamattu
Vaikunda
Kesavan Tamar
Anaivadu
Emma
Kilaroli
Mudiccodi
Munnirnalam
Olivil Kalam
Pukalunel
Moimmampumpolil
Pray tell, O people of the ocean girdled earth
What are they who cannot sing and dance in joy
The glories of the dark hued lord whosaved the elephant
From the jaws of the crocodile in the lotus tank.
Praising the lord who gives woe to the mighty Asuras
Fiends who mince and eat mortals on earth,
Those who cannot sing on top throat and dance in ecstacy
must forever suffer the throes of karmic birth.
Thse who do not dance and touch the earth with their heads
Repeatedly uttereing the praises of our Lord
Who stopped a hailstormwith a mountain
Must forever suffer stormy hell as their only retreat.
Sing the praise of Sridhara of coral lips
who killed seven bulls for lve of Nappinnai
Dance with hands over head, dignity be blown.
or else what use this birth amid saintly men?
The Lord of vedas left his radiant Vaikuntha
and came as a mortal to protect the innocent from Kama's tyranny.
Other than singing and dancing his praise through every street
What is thereto learn before scholars, are they men?
The birthless lord who took birth reclines in the ocean
Sweet as fruit and nectar, sugar and honey and ambrosia
He is the living and Non living and all else.
Those who praise him, sing and dance, attain total knowledge.
The radiant lord unleshed a terrible army
Over the unfair hundred and granted victory to the five.
Of what use to the good world are men who build up their biceps
If they do not melt their hearts, dance and sing their praise.
Our Lord resides in Venkadam of cool water springs
Rave his name incessantly and be called a mad man
Roam through towns and hamlets, let the world mock at you
Jump and dance in ecstacy, and be worshipped by celestials.
The Lord worshipped by celestials is the Lord of all creation
For all others than those who have reached him forever
Through yogic penance and see him in their hearts,
Dancing and singing his praise is the only Karma.
He is the Karmas their fruit and their cause,
My Lord of gem hue and lotus eyes, lord of celestials
with oneness of heart melting inside, dance and sing
Lose your pride and shame, and rave his praise like mad.
This decad of a thousand songs
oh acyuta, lord who corrects devotees and accepts them
Is by Satakopan of fertile Kurugur fields
Those who sing it will win over strong Karmas.
Seiya Tamarai
Payilum sudaroli
Anaivadu
Sonnal Virodam
Canmam Palapala
Orunayakam
Balanai
Kovai Vayal
Mannai Irundu
Virrirundelulagum
TirpparaiSilamitla
Eralum
Nannadar
Onrum Tevum
Kaiyar Cakkaram
Polika
Masarucodi
Urellam
Ennaneyo
Kadalanalam
Norranonbiten
Aravamude
Maneinokku
Piradavarum
Vaikal
Minnidai
Nalkuravum
Kuravai
Tuvalin Mamani
Malukku
Unnumsoru
Ponnulakaliro
Nirai Nilanai
Ulakamunda
Unnilaviya
Kangulum
Vellaiccuri
Aliyeleccangum
Karpar
Pamaru
Elaiyar
maya
Enraikkum
Inbam Payakka
Tevimaravar
Nangal Varivalai
Angumingum
Varkada
Mayakkutta.
Ellaiyum
Irundum
Kankal Sivandu
Karumanikka
Nedumarkku
Konda Pendir
Pandai Nalale
Orayiramai
Maiyar
Innuyir
Urukumai
Enkanal
Arukkum
Mallikai
Malai Nanni
Talatamarai
Kedumidar
Veimaru
Sarve
Kannan Kalalinai
Arul Peruvar
Sencol
Tirumaliruncolai
Sulvisumbu
Muniye.
IM outlet for his energies.
There is a very marked tendency among persons of culture to feel dissatisfied with themselves and their success in life when they do not exercise direct and visible influence over others. He is apt to think that his culture and intelligence are lost upon the world and that hi is a failure or he finds fault with the world in general for not giving him a proper chance of making his abilities tell. The facilities for obtaining culture are so many and great, and within the reach of so many well to do people that hundreds of people become so clever in various ways, who otherwise would have remained utterly uncultivated had they lived in previous century.
A few of course distinguish themselves in literature and other pursuits which bring notoriety to the successful.
A greater number have to remain in positions of obscurity, often being clearly conscious that they have ability and knowledge. the position of the clever man who remains bscure is, if he has ambition, rather trying to the moral fibre, but there are certain considerations which might help to give a direction to his energy and so procure him a sure relief, which reputation too frequently fails to provide.
Intellectual men often keep their intellect to themselves. it is often useless they think to elevate any human being above his own intellectual level unless he gradually climbs himself as a man who ascends a mountain.
Often we find considerations not of a common type which do charities like the for example the alpine snows are good for the irrigation of the valleys though the meadows that they water must be eight or ten feet below them. it can never be given to the intellect that has not developed. and that power and activity comes only with years of labour.
A few of course distinguish themselves in literature and other pursuits which bring notoriety to the successful.
A greater number have to remain in positions of obscurity, often being clearly conscious that they have ability and knowledge. the position of the clever man who remains bscure is, if he has ambition, rather trying to the moral fibre, but there are certain considerations which might help to give a direction to his energy and so procure him a sure relief, which reputation too frequently fails to provide.
Intellectual men often keep their intellect to themselves. it is often useless they think to elevate any human being above his own intellectual level unless he gradually climbs himself as a man who ascends a mountain.
Often we find considerations not of a common type which do charities like the for example the alpine snows are good for the irrigation of the valleys though the meadows that they water must be eight or ten feet below them. it can never be given to the intellect that has not developed. and that power and activity comes only with years of labour.
Subscribe to:
Posts (Atom)