Diwali or Deepavali.

Diwali is celebrated in India the land of Festivals. The Festival of Lights is the most Gorgeous festival celebrated all over the country. or where ever Indians dwell.
Diwali is derived from Deepavali meaning a cluster of lights. This festival is marked by illumination in every home. It is also know for the crackers or fireworks which go on practically all through the night. Early next morning before Sun rise, every member takes a holy bath and wears new clothes. this is a ritual symbolising good over evil. there after they visit friends and relatives and gifts are exchanged and sweets consumed with gaiety and exchange of good tidings.
This celebration reminds and marks the joyous celebration of the death of the titan of Hell. Narakasura at the hands of Lord Krsna. Narkasura the son of the earth, was all powerful. He became an intolerable menace to the Gods sages and all men of piety. he plundered earth and heavens, he had carried away 16,000  fair daughters of the Gods and had imprisoned them in his Harem. The Gods led by Indra approached Lord Krsna and supplicated the Lord to destroy the demon. Krsna readily agreed. He fought a fierce battle. After destroying thousands of demons Krsna slew  Narakasura. Thereafter he rescued the imprisoned damsels and at their earnest prayers took them as his wives.
Symbolically this festival too like all others festivals and rituals explains the deeper meaning attached to the festivities. It is the inner personality of man and his deliverance from his ego and ignorance to the attainment of the supreme nature of God realisation. Here the darkness of the night represents man's total ignorance of his self and his godhood. In the darkness resides the desire ridden ego which destroys peace and brings about sorrow and misery in the bosom of man. the 16,000 damsels represents the desire that arise in an egoistic man, this desire dwells in the darkness the ignorance controlled by the ego. all the desires cannot find fulfilment in this limited world. they remain frustrated. Man is driven to a state of sorrow and suffering by his own negative tendencies. to pull himself out of this miserable state man has to employ his positive tendencies and direct his attention to the higher Self. every man has within him both positive and negative tendencies. they are represented by gods and demons.the gods approach to krsna indicates the positive tendencies reaching out to the self seeking to understand it. this naturally destroys the negative tendencies getting destroyed one by one represented by the fire crackers. this goes on all through the time the ego lasts all through the night. With the rising of the sun all darkness is dispelled all ignorance removed all desires destroyed. Narakasura killed. Man gets transformed. the bath at before dawn indicating the battle won new clothes signify the newly acquired godhood. the transformation brings about joy and celebration, bliss represented by eating sweets and merry making. meeting with friends and relatives symbolising the vision of Divinity in one and all alike.

Navagraha.

Character.
Surya, the Sun is strong, splendid, bold, regal, warlike, victorious and energetic;
Chandra, the moon is inconstant, amorous, charming, imaginative, poetical, artistic;
Mangal, the Mars is a politician, a soldier, crafty and ruse, unscrupulous, unmerciful, tyrannical;
Budha, the mercury is speculative, scientific, skilful, mercantile, eloquent, clever at all intellectual pursuits;
Brhaspati, the Jupiter is religious, learned, a philosopher, a yogin, master of occult sciences, wise, statesmanlike, fortunate, successful, invincible, noble in mind and disposition;
Shukra, the venus is self willed, lustful, a master of statecraft, a poet, thinker, philosopher;
Shani, the saturn is cruel, vindictive, gloomy, immoral, criminal, unruly, destructive;
Rahu, is violent, headstrong, frank, furious, and rapacious;
Ketu is select, meditative, unsocial, a silent doer of strong and selfish actions;

Each planet has a strong and powerful influence on the man if it shares in the governance of the horoscope

Sarasvati.

1. Sarasvati, Full of Plentitude.
pavaka nah sarasvati
vajebhih vajinivati
yajnam vashtu dhiyavasuh.
May the purifying Sarasvati,
with plentiful types of plentitudes and
Rich in the substance made by the thoughts, desire our yajna.
2.Awakener of Right thoughts.
chodayitri sunrtanam
chetanti sumatinam
yajnam dadhe sarasvati.
She is the impeller of auspicious truths and
the awakener of all happy thoughts
May that Sarasvati uphold the yajna.
3.Vast flood of Truth.
maho arnah sarasvati
prachetayati ketuna
dhiyo vishva virajati.
sarasvati awakens the great flood (of Truth)
by the perception of revelation (in the consciousness)
She illumines entirely all the thoughts.
4.Guardian of Thoughts.
pra no devi sarasvati
vajebhir vajinivati
dhinam avitri avatu.
May the Goddess Sarasvati
full of plentitude, with the steeds of force (life force) of plenty,
the guardian (avitri) of thoughts, protect us.

srirangam

The origin.

The sanctuary (Vimana) rose out of the Ocean through the grace of the penance of Brahma. Who worshipped it and appointed the Sun god Surya to attend to the daily worship of Sri Ranganatha. Ikshvaku descended from the sun and shifted the sanctuary to his capital Ayodhya. Sri Rama the incarnation of Vishnu in the Ikshvaku dynasty presented the precious sanctuary to Vibhishana who had come to attend the coronation of Sri Rama at Ayodhya.  Vibhishana returned to Lanka carrying the sanctuary with him. On the way being weary he laid down the sanctuary at the valley of Kavery and rested. He was not able to lift the sanctuary when he decided to leave again. He became agitated and worried. The King Chola Dharmavaram who reigned over that region consoled him, he built a temple with enclosures round the sanctuary.  This being a region of valley the river kavery flooded the region burying the temple under sand. Eventually the forest grew and covered the land under which the temple lay buried. A descendent of the King Dharmavarma resting under a tree in the above forest heard a parrot sitting on one of the branches recite a verse (Kavery viraja …………….Pranavartha prakashaka.) which meant River kaveri is the same as the River Viraja in Vaikunta. The Srirangam temple is Vaikunta itself, the lord of Arangam, who is none other than Vasudeva, God’s eternal abode is here perceptibly. The vimana is in the form of the Pranava (OM) its four towers are like the four Vedas and Sri Rangasayee is expounding the import of the pranava.

The king in whose dream Vishnu appeared, reverentially cleared the sand dunes and discovered the Vimana underneath. He renovated the old temple and re-installed the Lord in all His glory. He constructed a kili mantapam (a colonnade) near the Perumal Sannidhi. The King there after came to be known as Kili cholan. He then built around the rediscovered sanctuary a temple with streets enclosures and flower gardens. He also improved the banks of both branches of the river enclosing the island of Srirangam. In Ahananuru one of the early sangam works in Tamil there is a mention of this temple with a reference to Arangam and Panguni festival of that temple. This work belongs to around the fourth century. Also in a later work Silappadikaram there is a mention of the temple. The Ramayana, the Padma purana and Matsya purana mention this temple of Lord Ranganatha giving a description of the lord. Prappannamrutham has numerous references to the temple. The Lakshmi Kavyam of the fifteenth century  describes the celestial wedding of Uraiyur Valli with Lord Ranganatha and also describes the Adi Brahmotsavam festival.  Works like Maduravijayam and Saluvabhyudayam refer to the Muslim occupation and subsequent restoration of the temple by Vijayanagar rulers. This is how ancient this temple is. All the Alwazrs have sung in praise of the Lord Ranganatha. Thondaradipodi  alwar lived here for a long time. Sri Ramanuja also lived here for a long time there are record evidence of the detailed instructions given by him regarding the manner in which the festivals (utsavams) are to be celebrated and the manner in which the different rituals are to be performed. He also classified thoroughly the manner of administration of the temple and their duties. These rules are being followed even today and if a doubt arises as to some details the instructions of are taken as authoritative. This is also the place where three famous women devotees of the Lord attained salvation and merged with the Lord himself. The first was Sultani a Mohamedan princess, daughter of a Delhi Badsha. She was known as Thulukka Nachiar. The second was Chola Kulavalli, daughter of a Chola King Dharma Varma, she is known as Woraiyur Nachiar. The third is the daughter of the Chera king Kulasekara, known as Chera Kulavalli. This is also the temple where Manavala Mamuni repeated Tiruvaimozhi for the benefit of Lord Ranganatha Himself. It is believed that the Lord and his Divine consort were part of the august assembly for the whole year and listened to these discourses. At the end of which he assumed the form of a young boy and uttered the following verse which is repeated even today both at the commencement and at the end of the recitals of divya Prabhandham;

“Sri Sailesa/ Rangesha, Dayapathram dhi bakthyathi gunarnavam

Yathindra pravanam Vande Ramyajamataram munim”

{three perumal temples which are remembered and reputed for the embellishment of their processional idols. 1.The Varadaraja Swami temple at Kanchi is famous for the beauty of the umbrella (Kodai Azhagu) 2. The Thirunarayanapuram (Melkote) is known for the beauty of the diamond Crown (Mudi Azhagu) while the Srirangam is known for the captivating and enthralling gait (Nadai Azhagu) of the utsava murthy.

There are 21 towers in the temple. Each one of them is a masterpiece, full of ornamental  images.

More details from related posts all having Srirangam as header.

Punyaha Vachanam. Pavamana Sukta.

Punyaha means an auspicious day/ time / saying. Punyaha Vachanam is the recitation done before beginning any religious rite both in houses and temples.
Pavamana is a popular epithet for Soma, the Lord of Delight. according to Vedic sages every activity generates Soma, the delight. Pavamana means that which flows and that which purifies. all the mantras of mandala 9 of Rig Veda are dedicated to Soma.
hiranya - varnah shuchayah pavaka
yasu jatah kashyapo yasu indrah
agnim ya garbham dadhire virupah
ta na apah sham syona bhavantu  1.
golden of colour, pure, purifying,
in these waters was born Kashyapa, in these was born Indra,
they have conceived Agni in them as a child of varied forms;
may these waters be blissful and felicitous to us.
Kashyapa refers to Prajapati the originator of beings, Prajapati is a designation not a particular person or being. 
yasam raja varuno yati madhye
satya anrte avapashyan jananam
madhushchuah shuchayo yah pavakah
ta na apah sham syona bhavantu 2
In their midst Varuna travels,
gazing on the truth and falsehood of men,
they the waters are dripping honey; they are pure, purifying;
may these waters be blissful and felicitous to us.
yasam deva divi krnvanti bhaksham
ya antarikshe bahudha bhavanti
yh prthivim payasa undanti shukrah
ta na apah sham syona bhavantu 3

shivena ma chakshusha pashyata apah
shivaya tanuva ua sprshata tvacham me
sarvan agnin apsushad huve
vo mayi varcho balam ojo ni dhatta 4


pavamanasa suvarjanah
pavitrena vicharshanih
yah pota sa punatu ma 5


punantu ma devajanah
punantu manavo dhiya
punantu vishva ayavah 6


jatavedah pavitravat
pavitrena punahi ma
shukrena deva didyat
agni krtva kratum ranu  7


yatte pavitram archishi
agne vitatam antara
brahma tena punimahe  8


ubhabhayam deva savitah
pavitrena savena cha
idam brahma punimahe   9


vaishvadevi punati devyagat
yasyai bahvih tanuvo vitaprshthah
taya madantah sadhamadyeshu
vayam syama patayo rayinam   10


vaishvanaro rashmibhir ma punatu
vatah pranena ishiro mayobhuh
dyavaprthivi payasa payobhih
rtavari yajniye ma punitam   11


brhadbhih savitah savitah trbhih
varshishthair deva manmabhih
agne dakshaih punahi ma   12


yena deva apunata
yenapo divyam kashah
tena diyena brahmana
idam brahma punimahe   13


yah pavamanir adhyeti
rshibhih sambhrtam rasam
sarvam sa putam ashnati svaditam
matarishvana  14


pavamanir yo adhyeti
rshibhir sambhrtam rasam
tasmai sarasvati duhe
kshiram sarpir madhudakam  15


pavamanih svasti ayanih
sudugha hi payasvatih
rshibhih sambhrto rasah
brahmaneshu amrtam hitam  16


pavamanir dishantu nah
imam lokam atho amum
kaman samardhayantu nah
devir devaih samabhrtah  17

pavamanih svasti ayanih
sudugha hi ghrtash chutah
rshibhih sambhrto rasah
brahmaneshu amrtam hitam  18


yena devah pavitrena
atmanam punate sada
tena sahara dharena
pavamanayah punantu ma   19


prajapatyam pavitram
shatodyamam hiranmayam
tena brahmavido vayam
putam brahma punimahe  20

indrah suniti saha ma punatu
somah svastya
varunah samichya
yamo raja pramrnabhih punatu ma
jataveda ma urjayantya punatu   21.























to be continued.

Shri Suktam

1.Lakshmi.
hiranyavarnam harinim
suvarna rajatasrajam
chandram hiranmayim lakshmim
jatavedo mama vaha
O knower of all things born, bring here to me
Lakshmi, the goddess of Beauty and Fortune, abundant in the golden light, who is delight,
who is resplendent like gold and is the spouse of Hari (Vishnu)
she wears garlands (Sraja) of flowers which are golden coloured or white.
2. Golden Light. tam ma a vaha jatavedo
lakshmim anapagaminim
yasyam hiranyam vindeyam
gam ashvam purushan aham
O Agni Jataveda,(the knower of all things born)bring me
the Goddess Lakshmi who never strays (from me)
May I obtain from her the golden Light of the Truth,
the rays of knowledge (Gam) the steeds of life energies (ashva) and the successors. 
3.Goddess of Beauty
ashvapurvam rathamadhyam
hstinada prabhodinim
shriyam devim upahvaye
shrir ma devi jushatam.
I invoke the presence of the Goddess of Beauty (Shri)
who is in the middle of a chariot with the steeds of life energy in front;
She is awakened by the sounds or call of those who are full of skill (hasti) (or by the call of elephants)
May the goddess of wealth take delight in me.
4. Smiles Benevolently
kam so smitam hiranya prakaram
ardram jvalantim trptam tarpayantim
padmesthitam padma varnam
tamihopa hvaye shriyam.
I invoke here the presence of the goddess Shri
who is the absolute (kam) who smiles benevolently and who is the form of golden light,
who is compassionate, who beams brightly, who is content (trptam) but satisfies the devotees (tarpayantim).
She is seated on the lotus and has the hue of the lotus.
5. May all bad qualities perish
chandram prabhasam
yashasa jvalantim shriyam loke
devajushtam udaram
tam padma nemim sharanam pra padye
alakshmir me nashyatam
tvam vrnomi
She is delightful with her effulgence
and brightly renowned in the world of riches and felicities (shriyam)
she is generous and is beloved of the gods;
I take refuge in her who has lotus in her hands
I seek her as my refuge.
May all the qualities perish in me which hinder the presence of beauty and harmony.
6. Dispel the Ignorance
adityavarne tapaso adhi jato
vanaspatis tava vrksho atha bilvah
tasya phalani tapasa nudantu
maya antara yashcha bahya alakshmih.
O Sun splendoured one, out of your tapas, sprang forth
the bilva tree that is the king of delight.
It was then by your grace that its fruits (attained celebrity)
May the veil of ignorance (maya) within and the bad qualities outside be dispelled.
7. Potent words and ecstasy.
upaitu mam devasakha
kirtishcha manina saha
pradurbhuto asmi rashtre asmin
kirtim vrddhim dadatu me.
May the friends of the Gods approach me
along with the (Potent) words and the ecstasy (to give them to me)
Born am I into this kingdom;
may he grant me progress and the capacity to laud you.
8. Absence of Plentitude.
kshut pipasa malam jyeshtham
alakshmim nashayami aham
abhutim asamrddhim cha
sarvan nirnuda me grhat.
In the shape of impurities of hunger and thirst, which manifested earlier (to Lakshmi)
May I drive away the misfortune
all the things (or forces) which cause all ill happenings and the absence of plentitude (asamrddhim)
9. Nourishes all.
gandha dvaram duradharsham
nityapushtam karishinim
ishvarim sarvabhutanam
tam iha upa hvaye shriyam.
whose grace enters us through all the subtledoors and is unassailable.
She nourishes (all beings) for ever with her abundance.
she is the ruler of all creatures.
I invoke here the presence of the Goddess shri
10.Aspiration and Truthful Speech.
manasah kamam akutim 
vachah satyam ashimahi
pashunam rupam annasya
mayi shrih shrayatam yashah.
The power of mind and the aspiration(akuthi)
(By your grace) may I obtain the truthful speech,
may I have the abundance of food (anna) and the forms (rupam) of varieties of knowledge (Pashunam){see}
May the glory (as your devotee) and the riches and felicities settle in me( shrayatam)
11. Mother of Lotuses.
kardamena praja bhuta
mayi sam bhava kardama
shriyam vasaya me kule
mataram padmamalinim.
(The goddess) had you for son.
O Kardama reside in me.
In my abode, establish the goddess of riches,
the mother, who wears a garland of lotuses.
12. waters
apah sravantu snigdhani
chiklita vasa me grhe
ni cha devim mataram shriyam
vasays me kule.
May the waters produce amiable effects (snigdhani)
O Chiklita (come and) dwell in my abode.
and make thy mother, the goddess of prosperity,
abide in my household.
13. Moist with compassion.
ardram pushkarinim pushtim
pingalam padma malinim
chandram hiranmayim lakshmim
jatavedo mama vaha.
Who is moist with compassion, attended by elephants and nourishes the entire world.
She is golden coloured and wears a garland of lotus flowers 
She is bedecked with the golden lustre and she is delight herself,
O Agni Jataveda, bring Lakshmi to me.
14. Shining like the Sun.
ardram yahkarinim yashtim'
suvarnam hemamalinim
suryam hiranmayim lakshmim
jatavedo mama vaha.
she is compassionate and holds the staff of Dharma (yashtim)
she is radiant wearing the garlands and necklaces of gold.
Lakshmi, shining like the Sun with the golden lustres.
O Agni Jataveda, bring to me.
15. Lakshmi who strays not.
tam ma a vaha jatavedo
lakshmim anapagaminim
yasyam hiranyam prabhutam
gavo dasyo vindeyam purushan aham.
O Agni, Jataveda, bring to me
Lakshmi who strays not from me.
and the abundant (Prabhutam) wealth of gold.
On her arrival by her grace may I obtain the cattle, maids the men-folk(like children, companions)

In the woods of Brindavan

Did you see a black bull,

Roaming free with Balarama

Gambolling in sheer joy

somewhere roundabout?

We saw one who checked and grazed

His favourite cows with loving care,

Made them drink and played with them

In the woods of Brindavan.

Did you see that young bull

Stinking of Butter Govardhan

Who left me desolate and has his fill

Of joy in the cowherds hamlet?

We saw one with a garland

A dark cloud laced with lightning,

making merry with a gang

In the woods of Brindavan.

Did you see that youngster hereabouts

A very plague personified

Born to torment all women

With his unacceptable lies?

We saw one under Garuda's wing

Spread like a canopy overhead

To guard him from the sun's fierce rays

In the woods of Brindavan.

Did you see the god who caught

with his lotus eye in the rain cloud

me poor fish, to play and twirl

And drag me along wherever he went?

We saw one like an elephant calf

His gleaming body covered with sweat

As if with pears, and play with others

In the woods of Brindavan.

Did you see that god who has gone,

escaped like a pig from its poke,

Madhava my selfish jewel

who wont give anyone anything?

We saw one in a yellow cloth

Like a great big raincloud calf

Who when he walks can fill a street

In the woods of Brindavan.

Did you see that mischievous wretch

who does not know propriety

Brows lovely bent like his own bow,

his nature never consistent?

We saw one, black hue red eyes,

beautiful like the sun's rays

coming up the eastern hill,

In the woods of Brindavan.

Did you see that thick dark cloud,

His nature wholly consistent,

His heart as black as his body

Whom none can trust, inscrutable?

We saw one coming along

Surrounded by a huge host

Like the stars which fill the sky

In the woods of Brindavan.

Did you see that gracious lord

With his discus in one hand

And a white conch in another

Clothed in a yellow garment?

We saw one bright spirited

His strong shoulders overspread

with fragrant locks, with wine drunk bees

In the woods of Brindavan.

Did you see that spotless one

Who gave to Brahma and the rest

His lotus navel for their home

to make regions for his sport?

We saw one who went to the woods

Hunted there and also slew

Dhenuka, the elephant and the bird

In the woods of Brindavan.

those who would treasure as a balm

These words of Vishnuchittan's Kodai,

Of the great Lord of heaven

rescuer of the elephant-

Describing what was seen on earth

In the woods of Brindavan,

Will reach the sacred feet of the Lord

Never to be parted from them!

Here or Elsewhere.

It is easy and comfortable to go within and in an inner consciousness find and maintain a union, even a close union with the Divine. It is because of such a state of peace and bliss that many, nay, most who go there do not want to come back, to normal life upon this earth. And teachers great and small have taught that it is best like that, and perhaps the only thing to do under the circumstances. For this life and this earth mean the very opposite of that inner heaven and that highest good. But some are not given this comfortable solution of the difficulty. they are asked to turn back and live the life of the earth, add to the experience of the tranquil above the experience of the trouble below. surely in increases the scope of their consciousness. but to turn upon the world means also to re-enter into ignorance, for this world means ignorance, the role is once more to embrace ignorance, but with a view to bringing into it the light and bliss that he gained from above, permeating the stuff of the present world with the substance of the higher consciousness. It is a sacrifice demanded of him, thus to abandon the eternal felicity of the high heavens the unbroken union with the Divine and to enter into the depths of this great perilous world. But for them this is a privilege too, to bring solace to the afflicted, the transforming light to the obscure souls, the radiant energy to inert earth. It is a high privilege for which the luminous soul is thankful; He modestly accepts the gift of grace from the supreme. his role is that of a modest intermediary. (A)

this time it is purple.

Jyoti kalash chhalake
 Huye gulabee lal sunehare, rang dal badal ke
 
 Ghar aangan wan upawan upawan
 Karati jyoti amariat ke pujan
 Mangal ghat dhalake jyoti kalash chhalake
 
 Pat pat birawa hariyala, dharti kaa mukh huwa ujala
 Sach sapne kal ke jyoti kalash chhalake
 
 Usha ne aanchal failaya, faili sukh kee shital chhaya
 Niche aanchal ke jyoti kalash chhalake
 
 Jyoti yashoda dharati gaiyya, nil gagan gopal kanhaiyya
 Shamal chhabi chhalake jyoti kalash chhalake

Lali.

Lali mere lal ki, jitha dekho tita lal,

Lali dekhana mai gayi mai bhi hogayi LaL

Ever Green.

The secret of normal and even spiritual life is to keep it ever green. You must learn to pour into it a continuous flow of new sap. Look upon yourself, look upon the world always with fresh eyes-- never burdened or obscured by the scales of past experiences and acquisitions collected. unlearning the past begin from the start as a beginner a fresh impact a new revelation an unexpected opening. thats the way to remain ever young and progressive.

aarthi

Om Jai Jagadish Hare
Swami Jai Jagadish Hare
Bhakt Jano Ke Sankat
Daas Jano Ke Sankat
Kshan Men Door Kare
Om Jai Jagadish Hare

Jo Dhyaave Phal Paave
Dukh Bin Se Man Kaa
Swami Dukh Bin Se Man Kaa
Sukh Sampati Ghar Ave
Sukh Sampati Ghar Ave
Kasht Mite Tan Kaa
Om Jai Jagadish Hare

Maat Pita Tum Mere
Sharan Kahoon Kiski
Swami Sharan Kahoon Kiski
Tum Bin Aur Na Dooja
Tum Bin Aur Na Dooja
Aas Karoon Jiski
Om Jai Jagadish Hare

Tum Pooran Paramatma
Tum Antaryami
Swami Tum Antaryami
Paar Brahm Parameshwar
Paar Brahm Parameshwar
Tum Sabke Swami
Om Jai Jagadish Hare

Tum Karuna Ke Saagar
Tum Paalan Karta
Swami Tum Paalan Karta
Main Moorakh Khalakhami
Main Sevak Tum Swami
Kripa Karo Bharta
Om Jai Jagadish Hare

Tum Ho Ek Agochar
Sab Ke Praan Pati
Swami Sab Ke Praan Pati
Kis Vidhi Miloon Dayamaya
Kis Vidhi Miloon Dayamaya
Tum Ko Main Kumati
Om Jai Jagdish Hare

Deen Bandhu Dukh Harta
Thaakur Tum Mere
Swaami Rakhshak Tum Mere
Apne Haath Uthao
Apni Sharan Lagao
Dwaar Padha Tere
Om Jai Jagadish Hare

Vishay Vikaar Mitaao
Paap Haro Deva
Swami Paap Haro Deva
Shradha Bhakti Badhao
Shradha Bhakti Badhao
Santan Ki Seva
Om Jai Jagadish Hare

Tana mana dhan sab tera

swami sab kucha hai tera.(2)

Tera tere arpan 

tera tere arpan

kya lage mera

Om Jai Jagadish Hare
Swami Jai Jagadish Hare
Bhakt Jano Ke Sankat
Daas Jano Ke Sankat
Kshan Men Door Kare
Om Jai Jagadish Hare

Ramanuja as seen by RPMS.

IN A Foreword written By Sri Rangapriya Mahadeshika Swamy to a book on Ramanuja Nootrandhadhi.

He says the verses of Ramanuja  Nootrandhaadhi conjure's up before our mind's eye the resplendent picture of the great acharya Bhagavan Ramanuja, his golden character, and his position as an aacharya par excellence. this work also inspired later poets and writers in their works naming a few of them like Yathiraja Vaibhavam, Yathiraja Prapatti, Yathiraja Bhajanam. Vedanta desikar also prays to the lord to qualify him to be able to sing these verses.
Ramanuja Nootrandhaadhi shines as the final part of the illustrious Dravida Divya Prabhandham and serves as a divine composition for recitation during the Utsava outings of the Lord and the aacharyas.
He then lists out the qualifications of an acharya as put down by the revered Vedanta Desika.
"aachaaryaadiha devataam samadhikaam anyaam namanyaamahe."
An aachaarya should be considered by the disciple as god himself.
Ramanujacharya as portrayed in RN was the home of all the qualities of an aacharya. Though he was soft towards his devotees, he was a terror to the followers of six heretic faiths eg. charvakas,  bauddhas, pashupathas, jains, saankhya, yoga, whom he later disciplined. (This can be seen in the second chapter of the Sri Bhashya Avirodhaadhyaaya.) He was free from all blemishes and a home for all that is good and golden.
Just as Ramayana and Vishnu Sahasranama were written and recited in the presence of the heroes of it. so too Ramanuja Nootrandhadhi. the authenticity of the work is unquestionable.
Swamiji says just as the Svethaasvathara Upanishad states that he alone gets enlightenment (on teaching the Upanishad )cause he has the same devotion to his spiritual teacher as he has to the Lord.
The Author of R N says Ramanujacharya was like an all in one Father Mother Friend Teacher son master. {What a blessing to be a disciple of the great master}
Swamiji next narates an incident in Ramanujacharya's life when he was eager and enquired of Lord Varadaraja through his dearest devotee weather he would get Moksha and the fitting reply of the Lord saying "Whether Ramanuja gets liberation or not is a different matter, but all those recommended by Ramanujacharya are sure to get liberated."
This work he says can be compared to the work of Madurakavi alwar Kanninum Shirutthaambu. where the teacher is so very much important. that the disciple feels Guru to be every thing they are so engrossed in guru he is equal to Lord. {Such great attitude only the blessed can achieve. Its no wonder that their works are so important and extraordinary.}
Swamijithen says the work is compared to Gayathri mantra and says it is "Prapanna Gayathri."
He concludes by blessing the author and wishing for works to bring glory to him and the readers reciters alike.

contemplation of beauty can bring joy.

I almost always admire the nose ring worn by Thayar Alamelu manga it is so magnificent. she carries off the jewel so to say to enhance the beauty of the jewel. May be that is why the lord is decked with jewels cause we are so ignorant and seem to be wearing tinted glasses to view the world. so to help us see the beauty of the Lord he adorns jewellery. Or else why would the beautiful lord require any thing at all. We seem to be so blind to the truth that we need the assistance of beautiful clothes jewels and other decorations to make us aware of the beauty of the Lord. Just like when they adorn the lord aarthi is done so too just before he retires to bed each dress jewellery crown is removed and aarthi is done the hair do is opened for the goddess. her hair oiled and massaged and then aarthi is done. its very beautiful to watch. The jewels worn by the god play an important part when we come before the lord they help in removing the dhoshas we have and allows god to see our bhakti alone. Jewels when in contact with the Lord's give out a special brilliance they seem to be showing us the direction we should have in life. Just by following the guiding line we would be able to cross the ocean of samsara 

To Learn and to Understand. (A)

It is one thing to learn (apprehend) and quiet another thing to understand (Comprehend). In learning you take in a thing by your surface mind and it is something that comes in from outside. You do not absorb it or make it wholly your own, and if you are not mindful, leave it aside for some time it goes clean out of your memory. Understanding on the other hand is when you absorb it, get it live it in your consciousness within. when you have understood a thing in its true sense you never forget it, it never leaves you, it has become an element of your consciousness. example You read Einstein, read over and over again his formulas and equations and even commit them to memory- learn by rote; but after a time, if you loose touch with them, they vanish from your mind or  become very vague and may be you have to start all over again. but if you entered into the perception these forms embody, the inner principle that determine them. if Einsteinian's consciousness became  in some way your consciousness you would have understood and would never forget. it would not be a lesson but an experience. What is needed as we can see is the inner awakening by which you live a thing, identify yourself with it, unless there is this awakening this openness in the consciousness, however much you may learn a thing like a lesson thrust on you it would not enter you may learn but eventually it is forgotten.
One comprehends only what one already possesses, you must be involved make it your habit make it your nature you must have some thing of it at least of what you want to know and understand. Your mind should be tuned to the object you wish to understand to seize. the inner spark should be there to make it possible to receive the light outside and beyond.
 to be continued. 

The wonder of it all.(A)

The ordinary consciousness takes for granted the things that exist as they are. It does not question; it finds everything very natural and as a matter of course. It sees and expects to see the same old familiar things repeated and is not struck by any  extraordinary note in them. that is the unconsciousness of the ordinary consciousness. But when you begin to be conscious, when you look about and gaze at things, you awake, as it were from sleep, and begin to question, to wonder: why is it like this, how is it so, what is it, to what purpose etc etc. Normally you see the sun rise, rain fall, earth rotate but you do not spend a thought over any of these happenings, except that they are useful or simple nuisance. But when there is a light in you and you become conscious, conscious of yourself and the things around you then every thing acquires an importance, a sense and you are full of wonder, wondering at the wonderful creation. The more you advance the more the light grows in you. now all the more the wonder increases. As awareness increases, your interest too increases. a new beauty surrounds, flows out of every object and event. You do not take things for granted and let things pass mechanically, but meet with every one of them as a guest, with whom you wish to make acquaintance and be familiar, each one having a message for you and yourself something to deliver. that is the source of inexhaustible delight and of ever increasing knowledge.   

The Succession after Ramanuja.

According to the Tengalai accounts, Ramanujar appointed Parasara Bhattar his successor as Acharya. Bhattar wrote several Sanskrit hymns he also wrote in Sanskrit commentary on the ancient Vaishnava works the thousand names of Vishnu and a manual of daily worship.
The Vadagalai bographies state that Ramanujar appointed his Uncle Tirumalai Nambis son Tirukkuruhai Piran Pillan (Kuresa as his successor in the authoritative exposition of both the sanskrit and tamil scriptures. The very first of the written commentaries on the tamil hymns written in heavily sanskritized tamil is said to have been written by Pillan on the basis of Ramanujas own lectureson the hymn. earlier evidence however proves Parasara bhattar to be the successor. But it can be seen as a genius of Ramanujar that he set his disciples to different tasks depending on their talent and also his view of the needs of the community. today it however seems strange that the person who the northern school believe to be his successor had written the work assigned to him in Tamil and the Southern school believer  to have written in Sanskrit. and what goes to prove is that Ramanujar foresaw the change in the tradition of the teachings being orally handed down to be over taken by written literature. therefore he assigned his disciples duties so that each of them could see the greatness of both the Alwars works and the Vedic tradition to make it clear that he preached Ubhaya Vedanta. Ramanuja was not the originator of the traditions he articulated or the founder of the distictive sri Vaishnava community, but he had much to do with articulating those traditions in their synthesis in a way that made them known all over India and with the enlarging the Sri vaishnava community.

The recorded teachings of Ramanujacharya.

People outside of the Sri Vaishnava community in India and the west too know Ramanuja only as the author of the theistic commentary on the Vedanta Sutras called Sri Bhashya. and that too many have read only the very first sutra which itself is a wide ranging essay which is so comprehensive that they feel it is the summary of all of his works and his philosophy. a smaller group outside may also know of his commentary on Bhagvad gita yet again few among them may know that he has authored Vedartha sangraha a summary and meaning of the Vedas.
However within the two schools of Sri Vaishnava community there is agreement that he has authored nine works all in Sanskrit. Besides the above mentioned there are two brief commentaries on the Vedanta sutras, three gadyas and a manual of daily worship.
Divya Suri Carita containing a poetic history of the Sri Vaishnava saints and teachers gives the list in one verse. but this work seems to have ended before the end period of Ramanujacharya. The Author Garuda Vahana Pandita. has written a poetic drama giving the above details. but there is a doubt that this work may have been written 200 years later by one having the same name belonging to the same family it may be actually a title held by the family.
The first authentic reference is there fore by Sudarshana suri the last of the great teachers before the split of the Northern and Southern schools of the Sri vaishnava community.
But it is known that Sri ramanuja lectured in Tamil commenting on the hymns of the Alvars especially  the Tiruvaimoli. the first written commentary of this is said to have been written by one of his own disciples at his behest. It is written in a heavily Sanskritized Tamil called Maniparvala and many of the phrases are characteristic of Ramanuja.
The six thousand and the thirty six thousand etc have many of Ramanujas opinion scattered all over. Another work called Varttamalai which has a record of conversations of a number of earlier acharyas gathered together.this too shows no work in Tamil by Sri Ramanujacharya.
to be continued.

Ramanuja as leader of the community.

Ramanujacharya became an ascetic and established his own math near the temple in Kanchi. His first disciple was his elder sister's son Mudali Andan (Dasarathi) and a scholarly and wealthy Brahmin called Kurattalvan (Kuresa) Also called Sri Vatasanka who gave away his wealth and lived with his wife in great simplicity. also Nadadur Alavan the son of his other sister is considered one of his early disciples. Next in line was his former teacher Yadava Prakasa. who was given a new name Govinda Jiyar. He was asked to write a book by Sri ramanuja on the rules for Vaishnava ascetics (Yatidharma samuccaya)
Now the Yamunacharya disciples of Srirangam when they heard that Ramanujacharya had become an ascetic and had started his own muth. they had the temple authorities to send a message in the name of the temple diety Lord Ranga to the temple diety of Kanchipuram Lord Varada requesting permission for Ramanujacharya to leave the service of Lord Varada and Join the Service of Lord Ranga. at his temple. The first request was declined by Lord Varada speaking through his priests. Then a senior disciple of Yamuna, Thiruvarangattu perumal Ariyar succeeded in the second attempt by so charming Lord Varada through his singing and dancing, while reciting five verses of Alwars in Lord Varada's praise that the Lord promised him any boon he required. Thus Ramanujacharya reached the sacred Srirangam he was met by Periya Nambi (MahaPurna) and other disciples and also by a procession from the temple headed by the image of Visvaksena, the commander of Lord Vishnu's army. He was led through to the central shrine. where he sang the famous Alwar hymn Tirupallandu and two verses from Yamuna's Stotraratna. It is said Lord Ranga addressed him as follows."We have given the wealth of both our realms (this world and the eternal world, ubhaya Vibhuti aisvarya) for you and your people. After examining everything manage all the works of our house" whereupon Ramanujacharya turned to Periya nambi and quoted a verse from Nammalvar's Tiruvaymoli(10-6-10) meaning "If you are connected with great people, you can attain even a good that is both great and difficult" (I owe this honour to you as my acharya) to this Periya nambi replied with another line from Tiruvaymoli (5-2-1) meaning "You will see that this Kali is going to be destroyed.' this prophecy is now fulfilled, take up what the Lord has commanded.
Ramanuja then examined the treasury, he then inspected the supplies of rice, sandal paste, flower garlands and lights, looked into the duties of higher and lower servants of the temple, attended to repairs of the ramparts and examined the maintenance of flower gardens. He took Akalanga Nattalvan a non brahmin headsman of a nearby village as his disciple and made him the supervisor of the daily periodic rites in the temple. this may have been in the interest of honesty.
Ramanujacharya proceeded to reorganise the temple administration little at a time. It did result in the displacement of some temple functionaries while curtailing the power of others. gradually some posts were allotted to his disciples of which some were related to him as they belonged to a different group of brahmins. this angered the temple archakas and there was an attempt to poison Ramanujacharya. He therefore retired to Tiruvellarai for two years when what he was trying to do became clear and the temple servants repented. they now sent Yamucharya's senior disciple (T P Ariyar) to persuade Ramanujacharya to come back. Ramanujacharya conceded and returned but he still found that the Periya Koil Nambi (High Priest) still held the key to the temple. this led to conflict of power. The High priest opposed Ramanujas plan to change from five fold to ten fold divisions of the temple servants.(Parijanas). Here Lord Ranganatha appeared in Ramanujacharyas dream and pointed out that The Periya Koil Nambi has entrusted himself to our care, but he could do as he wished. In the morning Ramanujacharya called for his disciple Kurattalavan and related his dream and said "The existence of our enemy appears to be agreeable to the Lord Ranganatha let us go to Kanchipuram. He was pacified by Kanchipurna saying Gad may have greater design and that they should be patient. Kurattalavan succeded in persuading the high priest to seek Ramanujacharya as his guru. there is a small story behind how this is done. Ramanujacharya was pleased and gave the Periya KoilNambi a new name Amudanar. The same Amudanar is considered to be the author of a hundred stanzas of the Tamil poem in praise of Ramanuja. The original works contained ample descriptions of Ramanujacharya and his greatness his qualities and deeds. Ramanujacharya disapproved of it and they were dropped in the final presentation. It comes as no surprise that Ramanujacharya was so highly praised by the same person whose authority in the temple he had so seriously diminished. This only goes to prove how great our Ramanujacharya was. No small feat this happening time and again proving he was just and fair to all concerned. He thus brought about a sort of cooperation between brahmins and non brahmins in the temple administration.
Every Sri Vaishnava is competent to perform worship to his own household image of the deity. Ramanujacharya had not been instructed and initiated into the esoteric lore of the sect by Yamuna charya, he had to receive this instruction from his disciples. His entire education upto this point had been in the sanskrit scriptures alone thus he had to be thoroughly instructed in the tamil hymns from the time of Nathamuni to that of Yamunacharya's time.
Periya Nambi or Maha Purna was the first who taught him for six months initiating him into Sri Vaishnava sampradaya. this had to be abruptly stopped due to the quarrel between their wives. By then they had covered the first 2000 of the four thousand hymns.
Tirukottiyur Nambi or Gosthi Purna who instructed Ramanujacharya into the first of the rahasya mantra. an interesting story is spun round this learning which brings out the greatness of Ramanujacharya.
TirumalaiAndan or Maladhara taught Ramanujacharya the four great works of Nammalvar.
Tiruvarangattu Perumal Araiyar taught Ramanuja charya the secret of Guru Prapatti i.e. total reliance on the Guru who is to be regarded as god himself.
Periya Tirumalai Nambi or sri Saila Purna his own uncle was his final treacher who taught him the meaning of the Ramayana.
all the teachers found Ramanuja to be an argumentive pupil who would not simply accept what was being taught until he was convinced that it was right and was as per what was Yamunacharya's principle.
With all of the five Yamunacharya's disciple Ramanujacharya began as an obedient disciple but then proceeded to demonstrate his own special gifts and finally his unique authority. all his mediators committed one or more sons to Ramanujacharya's care to be his disciples.

Cling to truth.

The Life Divine is the life of Truth. It is based on truth it is truth body and substance truth absolute pure and simple. to find the truth we must begin by finding it in its purity and living it. Our steadfastness, our faithfulness must be unalloyed, our sincerity of utmost purity. It is truth alone that leads to truth. Remember "Do not imagine that truth and falsehood, light and darkness, surrender and selfishness can be allowed to dwell together in a house consecrated to the Divine.The transformation must be integral.

consciousness.

What is consciousness and what are its dimensions?
You are conscious of things when you are aware of them, aware of their presence. When you are not aware when you do not perceive you are unconscious. It is the difference between being sleep and awake. When you are asleep things are lost, you become unconscious of them; when you are awake things reappear and you are conscious of them it is analogous to day and night. Night in its darkness swallows up things, annihilates them as it were this is unconsciousness the day dawning brings forth the things and gives them their normal concrete form tangible reality this is consciousness. so consciousness is light, creation and unconsciousness is darkness annihilation.
The essential consciousness is an unchanging reality existing everywhere in the universe but it expresses itself in different modes and apparent forms, its essential quality does not change but acquires a different colour and vibration in accordance with its degree and level of expression. Now consciousness because of inadequate expression becomes blurred or faint etc. You have simply to shake off the outer coating to allow the inner reality to shine forth in its own nature.
Consciousness is not merely consciousness, simple awareness, it is also power energy. The vedic word is cit-tapas, conscious energy. It is not like knowledge is power. it does not mean that consciousness has power or gives power. but consciousness is power. its more likely comparable with light energy which does not merely illumine, it energises, activates, moves things. the inherent quality of light is energy. in the same way consciousness is also a vibration of energy. It is the self-impulsion of consciousness. This impulsion need not always go out, cast or speed itself in outward expression or activity. it may be stilled self contained impulsion. It is say awareness pregnant with power. Consciousness is luminosity, consciousness is energy, consciousness is also delight. The very soul of consciousness is happiness, a gladness absolute and inviolate, the delight which is love in its supreme mode. Saccidananda. The vedic rishi says it is one it is called variously as Light, Infinity, Harmony and Delight.

Mind and Matter.

Material space is not the same as mental space and the speed of light and the speed of thought are not commensurable.The mental world, the world of thoughts, is a world in itself. It is autonomous. It moves with its own way with its own laws. In the Yoga of Sri Aurobindo he says We human beings believe that it is we who think, that is produce or create our thoughts, that we are the makers of our notions and ideas. but in reality it is not so. Thoughts notions ideas all movements of the mind are self existent realities. They go about or flow on like the waves of a vast sea. Human beings are mere instruments, receptacles that capture or seize some mere instruments, receptacles that capture or seize some undulations of this vast ocean. Man a mental being in him the brain is developed to such an extent and in such a manner that it serves as antennae or as an aerial to receive vibrations from the mental world. Indeed an ordinary human mind is a sort of crossroads where all kinds of thoughts from all places meet, cross one another and make a ideal market place. In fact, an individual does not possess any thought-movement which can be called his own. He only catches a contagion. And like a contagion thought-movements pass from one person to another although one may think or feel that the movement is one's own.
In order to have one's own thought, in order to think by oneself, a long process of education and training is necessary. A growing personal individual consciousness is the first requisite and for that one must do what the vedic rishi sought to do, gather the thoughts that one has, collect them, sift them and try to have a control over them. One must develop the habit of admitting certain thoughts and rejecting others. Thoughts that are useful, that carry light and peacefulness and happiness, are necessary those that are worth accepting.Those that are of the contrary nature should be pushed out. This is an exercise that develops the individual consciousness and the individual will.
One may try to recognise thoughts that are of a different category, that do not seem to belong to the accustomed level of consciousness but carry a vibration that is of elsewhere, that seem to come down from higher ranges of consciousness. this means an elevation of consciousness, your being rises into higher realities.
The true individual, the being who is capable of living and creating independently, is formed of a stuff that lies in these higher regions.
Mind is a force, thought and energy but that can be truly and fully effective when it is organised, directed, it then becomes a guided missile. In an ordinary mind the thoughts are dispersed they go about in all directions, to all objectives therefore their efficacy is at its minimal. For example like Light energy which becomes immensely, incredibly powerful when it is concentrated or gathered to one point. so also the thought when focused shines in the knowledge of the real truth. example
Usually when we think of a person or a thing, our thought vibration reaches its object but because the vibration is diffuse - i.e. not polarised it touches or just brushes its object very faintly without almost any reaction from it. Where as an organised, truly individualised consciousness has its thoughts- movements too, so organised and controlled and directed that it moves with a clear and forceful momentum. A mental vibration a thought movement becoming fully dynamic, totally effective then it gets its support from the vital which too is organised then the individualised personality loses its capriciousness and lends its support to the directing consciousness. 

Mahakavyas.

The ancient sages instilled the knowledge of the supreme self through four aphorism's which appear as mahakavyas in each of the four vedas.
1. Prajnanam Brahma Consciousness is Brahman: This aphorism appears in Aitareya Upanishad in the Rgveda. It declares that Consciousness in the microcosm is the same consciousness pervading the macrocosm. The all pervading Consciousness is the Supreme reality, Brahman.
2. Tat tvam asi That thou art: Appears in Chandogya Upanishad in the Samaveda. Tat That refers to the Supreme God, Tvam thou to self within, the core of your being. Asi art indicates that God and your  Self are one and the same.
3. Ayam Atma Brahma This self is Brahman: In Mandukya Upanishad in the Atharvanaveda.  Ayam Atma means this Self. It refers to Consciousness within. Atman,the Self within which activates your body to perceive and act, mind to feel, intellect to think. Atman is the same as all pervading Consciousness Brahman.
4. Aham Brahma asmi I am Brahman; Appears in Brhadaranyaka Upanishad in the Yajurveda. this aphorism is the ultimate pronouncement of the spiritually Enlightened. Aham means I, the Self within. Brahman is the Reality, supreme God. The Enlightened declares his Self to be God.  

Paripadal

Your heat and glow are seen in the sun.
Your coolness and softness in the moon,
Your compassion and grace in the rains,
Your guardianship and patience 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 depended upon you.

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.


You are the heat within the fire; Fragrance within the flower; Gem within the stone; Truth within the word; Mercy within justice; Might behind valour; Secret within the scripture; Foremost among elements; Splendour in the sun; Coolness in the moon; You are everything; and also the inner substance of these. (Paripadal, iii: 63-68)

Paripaatal contains seventy poems on various deities of the Hindu pantheon. This is a rare example of religious poetry we find in Sangam literature and is possibly the oldest religious composition in Tamil. The poems have associated music (பண்) so that these can be classified as songs (இசைப்பா). There are eight songs on Thirumaal (Vishnu), 31 songs on Kumaran (Muruga), one song on the Sea God, 26 on the mother Vaigai and four songs on Madurai. These songs are written in the 'Paripaatal' meter.

Ettuthokai The Eight Anthologies' - Classical Tamil poetic work - form part of thePathinenmaelkanakku anthology series of the Sangam Literature. Ettuthokai and its companion anthologyPattupattu are some of the oldest available Tamil Literature and dated to belong to between 200 BCE and 200 CE.

Aiṅkurunūṟu	Akanaṉūṟu
Puṟanāṉūṟu	Kalittokai
Kuṟuntokai	Naṟṟiṇai
Paripāṭal	Patiṟṟuppattu
Pattuppattu
Tirumurukāṟṟuppaṭai	Kuṟiñcippāṭṭu
Malaipaṭukaṭām	Maturaikkāñci
Mullaippāṭṭu	Neṭunalvāṭai
Paṭṭiṉappālai	Perumpāṇāṟṟuppaṭai
Poruṇarāṟṟuppaṭai	Ciṟupāṇāṟṟuppaṭa

To be continued.