nachiyar.: February 2019

Sunday, February 24, 2019

kartige kruthika jata catur kavi shikamani.

Reselling is important for culture to evolve. Each generation is different and for a myth, story or an life history to resonate with that generation it must be told in a way they can relate to it for it to remain as part of the culture.

Born in the 8th century A.D. a devotee par excellence was a child in love with God. He was a natural genius a great poet. He loved to visit shrines and temples. the Gods and goddesses in them were very dear to him. He was generous and kind this lofty attitude attracted friends to him who wanted to be with him always so they together planned trips to various temples and places. One day when they arrived at the temple of Ranganatha which was situated on an islet of the Kavery river. due to its being on the river there grew around it a thick forest. invested with fierce wolfs and hyenas and jackals. The priest of the temple used to visit the temple during the day offer some flowers and a little water and would quickly flee the place for fear of the wild animals which frequented the place. The temple some how left a deep impression on the group of Tirumangai the devotee and his little group of friends. They all decided to do some thing about the temple. They wanted to secure the Lord as it seems their passion soon grew. They decided to approach the rich and request for contributions to build a shrine for the Lord. Since they were just children no body took their word seriously. mean time the passion for the god grew to heights which could not contain them they then decided it was worth while to waylay rich people passing by to secure funds to achieve their unselfish desire to build a temple for their beloved lord. They saw all round them rich merchants who were growing richer by robbing the poor man of almost every thing he had often nothing left even to eat it was then that they decided to rob the rich feed the poor and involve them in building the temple for Sri Ranganatha. The gang as they were now called were ready to put in their best efforts to help. one became efficient to indulge the rich wayfarers in dialogue so that his friends could easily carry away his wealth. one became an expert in unlocking any type of lock. one became so unique to indulge the traveler in dialogue it seemed that he held on to his shadow and the traveler forgot his mission and lingered around to enable the boys to rob him off all he had. one became adept to walk as if on water the river in spate never restricted him to carry out his work thus soon Tirumangai was able to am mas wealth to build the temple. They were now able to get the best architects and masons to build the temple. it took nearly two years of collective working to achieve some impressive enclosure for the lord known as the first enclosure it took another six years to build the second ring of walls. And eight years again to build the third enclosure all this while thousand of people became engaged in this mammoth task. the forth enclosure took ten years and the fifth twelve years and eighteen years to build the sixth enclosure. In all sixty years the young boys were now reaching eighty years of age. slowly kings people started sending the money of their own accord to Tirumangai and his band for the construction of the temple. The seventh enclosure was also completed. Thirumangai was so far fetched in his bakthi it is said he used to make food offering for the God himself his love was so intense there was no knowing when tears would gush out from his eyes. He spontaneously sang a thousand songs now known as Tirumozhi. sacred utterances.

Thursday, February 21, 2019

Alabandaru (Net)

When Yamuna was only twelve, he won a kingdom through the power of his wits. At that time, the royal pandita of the Pandya king of Cola had succeeded in making all the other panditas in his country look like fools. He was famous as “Vidvajjanakolahala” which means “One who throws scholars into an uproar.” The royal pandita was very dear to the king who patronized him lavishly. Vidvajjanakolahala used to extract an annual tax from all the panditas in the land. Those who didn't pay had to face the royal pandita in argument and be humiliated and subsequently punished. For fear of losing their reputation as scholars, everyone used to regularly pay this tax without argument. One day a disciple of the royal pandita arrived at the asrama of Yamuna's guru demanding the tax. Yamuna's guru was away at the time and Yamuna himself refused to pay the tax, considering it to be an insult to his gurudeva. He sent the disciple back with the message that an insignificant follower of Bhasyacarya would challenge the world-conquering royal pandita, Vidvajjanakolahala in open debate.
When the news of the twelve-year old boy's challenge came to the royal pandita, he simply laughed. “All right,” he said. “Summon this scholar here and let us match wits.” By the king's own order a day was set for the debate, and at the appointed time the boy scholar was brought before the royal court on a lavish palanquin. Seeing the boy's beauty, the queen was charmed. She instantly took his side, while the king favored his own pandita. A wager was settled on by the king and queen. If the king's pandita won the debate, the queen was to submit to the king's every whim. If the queen's favorite, the beautiful boy pandita, won the debate, the king was to award Yamunacarya half the kingdom.
First the royal pandita examined the child, asking him many obscure questions about Sanskrit grammar which Yamuna answered perfectly. Then it was Yamuna's turn to examine the scholar. He said, “I will state three maxims. If you can refute them, I shall admit defeat. The first is this: your mother is not barren.”
The royal pandita was dumbfounded. To refute this maxim would be do deny his own birth. Unable to answer, he stood silent.
Yamunacarya continued: “My second proposal is this: The king is righteous. Refute this if you dare.”
Again the pandita was silenced. How could he argue that his own king was impious?
Finally the boy said: “My third proposal is this: The queen is chaste. Refute this and I am defeated.”
Unable to refute these propositions, the pandita fought back. “You are proposing things which are irrefutable. By asking me to challenge the piety of the king and the chastity of the queen you are committing treason and blasphemy. How dare you ask this of me! This is an outrage. If you think these propositions can be refuted then refute them yourself and be damned as an offender to the throne. Otherwise admit your insolence and hang your head in shame.”
The panditas followers filled the arena with applause, and the king felt confident that his champion had successfully turned back the challenge of this impudent boy. But Yamunacarya was not finished. “As you wish,” he said. “I shall refute these propositions myself. First I asked to to refute the proposal that your mother is not barren. Since you have failed to do so, I must cite the Manu Smrti on this matter. According to the Laws of Manu, “If a woman has no more than one child, she may be considered barren.” (eka-putro hy aputrena lokavadat, Manu-Samhita, 9.61, Medhatithi Bhashya). Since your mother had only one son, the proposal that she is not barren is refuted.
“Now the second proposal: the king is pious. I asked you to refute this, but you were unable to do so. The Laws of Manu also state that since he is responsible for their protection, the king assumes one sixth of the results of the pious or impious deeds of his subjects. (sarvato dharmasad bhago rajo bhavati raksatah, adharmadapi sad bhago bhavatyasya hyaraksatah, Manu-Samhita, 8.304, Medhatithi Bhashya) Since this is Kali-yuga, the people in general are naturally impious, and so the king must assume a heavy burden of impiety. This refutes the second thesis: the king is pious.
“As for my refutation to the third proposal—the queen is chaste.” With this the crowd became quiet. The queen herself blushed. Yamunacarya's supporters wondered, how the boy could refute this proposition and conquer the pandita without embarrassing the queen. Yamunacarya continued, “The Laws of Manu state that a great king is the representative of the gods. The gods—Agni the fire-god, Vayu the wind-god, Surya the sung-god, Chandra the moon-god, Yama the lord of death, Varuna, Kuvera, and Indra—are all present in the body of the king. The queen, therefore is wedded to more than just one man. When a woman is married to more than one man how then can she be chaste? Thus the third proposition is refuted.”
The crowd was astonished. The boy scholar had certainly defeated the royal pandita. The queen was jubilant and embraced Yamunacarya, saying, “Alabandaru,” meaning “one who conquers.” The court pandita was disgraced. The king, who had been defeated in his wager with the queen, arose and said, “My boy, Alabandaru, child-scholar that you are you have defeated my royal pandita, the terror of scholars—Vidvajjanakolahola himself. His pitiful life is now yours to do with as you see fit. I commend him into your hands. As for yourself, I promised the queen to give you half my kingdom upon your victory here. Now that you have won, I humbly request you to accept half my kingdom as your reward.” The king awarded to Yamunacarya the place which is now called alavandara-medu.
Yamunacarya, who had won the title of “conqueror” now became famous as Alabandaru, the boy-king. As the years passed, he became involved more and more in the affairs of state, practically forgetting the legacy of his grandfather, Nathamuni. Surrounded by kingly opulence and royal power, he gradually became entrenched in the position of a king. Absorbed in politics, he had little time for spiritual affairs.
About this time, Alabandaru's grandfather, Nathamuni, had passed away, but before he left this world, he called his most confidential disciple Nambi to his side and entrusted him with a sacred task: to inspire Yamunacarya to renounce his kingdom and champion the cause of Sri Vaisnavism. Yamunacarya was uniquely qualified to propogate Sri Vaisnavism. No one else could take the place of Nathamuni.

Wednesday, February 20, 2019

A Small Vedic Hymn from the .speaking tree.

A powerful Hymn from the Rig Veda.

"AUM AVRIKEY KSHESHYANTA"

Avrikey means the man who is above malice, lie, falsehood, or treachery. In other words the person who is plain truthful simple straight and pure, in his thoughts and action is avrikey. He is a person who is without any unnatural and unnecessary turns or twists in his thinking and conduct.

Ksheshyanta means God always resides or stays in the heart of such a man who is Avrikey.

A man comes alone into this world when he leaves this earthly existence again he exists alone. However when God is with him he enjoys all the benefits of being in the majority even if he is secluded in this world or the next. Only a wakeful modest resolute consistent determined truthful seeker can achieve the status of being Avrikey. He should strive to be tolerant like a tree, humbler than dust, for this will help him to attune his conduct perfected with practice of forgiveness,(The Popes message this year was to inculcate forgiveness so apt). politeness, forbearance, patience and restraint are prerequisite to become Avrikey. There should be no disagreement within and without in thought speach or action. Accumulation and assimilation of these virtues takes a devotee in the fast track to liberation. The vedas so full of insight say "Prehi prehi pathebhi purvaybhi" O! incessant traveller you may tread the worldly path with the help of eternal truth.

As an avrikey the evolved person will savor the import of the sweet and powerful Vedic hymn.

Monday, February 18, 2019

teacher and the taught combine.

Ramanuja trains his disciples and himself receives training from his guru.
Returning to the monastery at Srirangam, Ramanuja the chief among ascetics, stayed there for a few days.
1.when at that time his disciple Kuresa expressed his eagerness to know the mystic meaning of the supreme sloka:
sarva darman paritayjya mamekam sharanam vraja|
aham tvam sarva pabebhyo mokshaisyami ma shucha||
Ramanuja charya answered "Well Kuresa my Guru Sri Goshthipurna has advised me thus in this matter: "To him alone who free of the taint of egotism and observing continence, will attend on his Guru for one year in a spirit of service, you may communicate the significance of the verse and to none else." If you spend a year in this way, I shall give you the interpretation of the verse."
Magnanimous Sir, said Kuresa, life is uncertain How should I know that i shall live a year more? please therefore deign to make me competent to receive the interpretation of the verse even now.
It is laid down in the shastras said Yathiraja that one who fasts for a month attains the merit of observing Brahmacharya for a year. Live one month on alms alone, for living on alms and observing fast are the same. By so living for a month Kuresa gained the interpretation of the verse.

2.His second disciple Dasarathi too approached him for the mystic interpretation of the supreme verse. To him he said "My child you are my relative, born of a good Brahmana family It is my wish that you receive the mystic interpretation from Sri Goshthipurna. Though they may be many faults in you I wont see them because you happen to be my relative. As directed by Ramanuja, Dasarathi went to Goshthipurna. but even after a period of six months the Guru did not bestow his grace but one day addressed him saying Scholarship wealth and birth in a good family can bring pride in small minded men alone. In a virtuous man these being the causes of self control, bring good qualities not blemishes. Do take refuge in your own Guru if you are able to conquer pride.
Dasarathi hastened to Ramanuja without any delay and reported all that had happened. At that time Attulai, the daughter of Mahapurna was narrating to Yatthiraja thus: Dear brother my father has sent me to you. I shall tell you the reason at length. I have just come today from my fatherinlaws house. there i have to fetch water for cooking both in the morning from a far off lake. It is a lonely road so fear of physical exertion overwhelms me. on my submitting this to my mil yesterday instead of sympathisisng with me she in her extreme wrath said could you not bring a cook from your fathers house? i do not command such means to employ a servant so as to keep you sitting idle with one foot over the other. greatly grieved i came away my father directed me to you saying your spiritual brother will solve your issue. {Fortunately for her another disciple too who was there with his woe.}
"Dear sister grieve not Here I have a brahmana whom i am sending along with you. he will do for you the work of fetching water and cooking." He glanced at Dasarathi. knowing full well his Gurus wish Dasharathi followed her for six months he did the work with much care and devotion.
One day a Vaishnava was expounding a verse from a scripture and the assembled people were intently listening. Dasharathy noticed that the exponent had fallen into a dangerous error so he stated his view. At first the expounder was angry and stated so. Dasarathy unperturbed continued to calmly expounding the verse. His exposition was done with such grammatical precision and in such beautiful diction that all were captivated, the exponent himself begged pardon by touching his feet and asked "Why this profession of a servant for a profound scholar like you?"
He replied that he had become a cook to carry out the command of his guru. When they came to know that he was Dasarathi, the great scholar disciple of Yatiraja, in a group they went to Srirangam and supplicated " O Mahatma worthy to be remembered at dawn every day! It is notmeet anymore that your worthy disciple be kept employed as a cook. He has not the slightest trace of pride in him. He is a veritable Paramahamsa. Please give orders so that in great honor we may bring him to your feet."
Yathiraja was so greatly pleased with these words that he himself went along with them and after embracing Dasarathi affectionately gave him his blessings. After he was brought to Srirangam, Yathiraja gave him the esoteric interpretation of the supreme distich and made him blessed. Because he served Vaishnavas to reach this end he also came to be known as Vaisnavadasa.

At the behest of Mahapurna ramanuja studied again the Tamil Prabandhas under Sri Vararanga. Whenhe had finished this course Goshtipurna came to Ramanuja accompanied by Maladhara, a disciple of Yamunamuni, and said " My child he is a great scholar and a disciple of Yamunamuni our Guru. He knows the meanings of Satharisukta, the thousand songs of Sathari profoundly well. Learn all this from him and become blessed. "
And so did Ramanuja according to the word of his Guru. It so happened one day that some interpretation of Maladhara did not seem quiet proper to Ramanujacharya, who expounded the passage in a new way. The Scholar, taking such conduct of the pupil to be audacity, left for his home. Coming to know of it, from hearsay, Goshtipurna went to Maladhara and asked "Could Ramanuja assimilate the entire meaning of the Thousand Songs?"
In reply to this Maladhara narrated all that happened.
"Brother said Goshthipurna, don't take him to be an ordinary man. None of you or I know the core of Yamunamuni's thoughts so well as he does. The younger brother of Rama, Lakshmana himself has incarnated as Ramanuja for the good of the jivas.So take his exposition to be the esoteric meaning coming out of the mouth of Yamunamuni himself, though you might not have heard it from his lips."
Thus counselled by Goshthipurna, Maladhara again went to Ramanuja and continued teaching him. It so happened again another day that Ramanuja gave a different interpretation of a particular verse. But this time instead of being annoyed, Maladhara listened to him attentively. He could never dream that even this verse could have this deep meaning. In great joy he circumbulated Ramanuja and prostrated himself before him. Maladhara then placed his son as a disciple under Ramanuja. After completing his studies of the thousand songs Yathiraja resolved to learn the secrets of Dharma from Sri Vararanga. When Vararanga, the adept in divine songs, got tired singing and dancing before Sri Ranganatha, Ramanuja would remove his exhaustion and physical pain by massaging his feet and anointing turmeric powder on his body. Every night he would himself prepare condensed milk and serve that for his supper. After six months had passed like this, Sri Vararanga cast his gracious look on him. One day when Yathiraja was massaging his feet, Vararanga said, "My child, I know that you have been serving me with a view to take my all. Today I am much pleased with you. Come I shall tell you my innermost feelings."
So saying he continued, my child, what you are doing is the supreme pursuit of man.
Gurureva param brahma gurureva param dhanam
Gurureva param khamo gurureva parayanam.
Gurureva para Vidya Gurureva para gathih
Yasmath tvadupadestaso thasmad gurutaro guru.
Upayaschapyu peyashcha Gururevethi bhavay.
(from Satyaki tantra)
It is Guru himself who is the supreme Brahman;
Guru is the greatest treasure.
Guru is the highest among all desirable things.
He is the most secure refuge.
Guru is the embodiment of the knowledge of Brahman.
It is he who is the supreme goal.
He being your teacher there is none greater than he.
Know that he is the means to realise God, and God himself is he.
Thus Ramanujas wants were all fulfilled he became one whoes desires were all fulfilled. he became one full of supreme joy.
He gave vent to some of this joy in his work Gadyatraya which is a treasure trove as it were.
Sri Vararanga had no issue. He made his younger brother who was very dear to him Chotanambi the disciple of Ramanuja.
The great five Kanchipurna, Mahapurna, Goshthipurna, Maladhara and Vararanga were the mst intimate disciples of Yamunamuni. Trained by each of them Yathiraja became as it were the second manifestation of Sri Yamunacharya.

The books on Sri Ramanuja were only written keeping in mind the target audience of Vaishnava scholars for discussion among themselves, and to cater to a select group of Vaishnavites. Apparently, children were not in the scheme of things with regard to such publications. but to include children will garner a fresh generation of devotees who can follow our great Guru.

Friday, February 15, 2019

sure .....

The need for moral conduct for purity and sinlessness and for selflessness in life has been believed on the proclamation by all great religious teachers in India and every other part of the world. But they have differed in the question of how this sinless life is to be realized in practice. Is it to be made dependent upon spiritual and philosophical realization, or is it to be made dependent upon the culture of the tender and benevolent emotions. this has in fact been the practical problem at issue. There can be no doubt that both the processes are capable of yielding the fine fruit of pure and noble conduct. However to most men and women the culture f emotions happen to be easier than the achievement of spiritual and philosophical realization. Bhakthi therefore has been chosen as the most suitable means of achieving purity sinlessness and selflessness. The emotion of Bhakthi is said to be akin to love.It is in fact deep devotion and love. what doubt then that most preachers preferred that the God realization came easier to men of family life than to those who perused it individually. emotions run so high the lessons taught so deep that one can easily cling to. It in fact kills selfishness, the feeling is steadily and carefully cultivated in the human heart. If it is made to fill its object not mearly in family children etc but in the great being who is the very life and foundation of the universe from whom comes all that is good and true and beautiful in the universe. for each individual in the family which is closely knit realizes that there is a well wisher who is responsible of what is faced as the famous saying goes the family that eats together and prays together is indeed a blessed one for them will arise anuraga dviragah an intense attachment to the divine being and absolute loving devotion to God. this is undoubtedly a great moral force in human history. The obligatoryness of Bhakti is therefore an unfailing authority in favour of pure ethical conduct and high nobility of purpose. It is an unfailing means to help us always to attain real success in living the righteous life. Bhaga Bhagavat and Bhakti are all of the same origin etymologically.

Thursday, February 14, 2019

16 qualities.

gunah, viryam, dharma, krutagnasya, drudvrata, satyavakya, Charitra, Vidvaan, sarvabutah hitah, samartah, priya darshanah, aatmavaan, jitakrodho, dhyutimaan, anasuyukah, kasya bibyati devah ca jyata rosaya myuge,
1) gunah = good qualities,
2) viryam = courage, one who does not get shaken in his heart but is able to accomplish even very hard tasks,
3) krutagnasya = one who remembers the help given to him by others
4) drudvrata = firm resolved
5) satyavrata = one who speaks only truth and nothing else
6) charitra = character
7) Charitra = character, conduct,
8) Vidvaan = knowledgeable, wise,
9) sarvabutah hitah = one who wishes the best for every butah(living thing).
10) samartah = one is able, one who can achieve any given task,
11) priya darshanah = handsome always in all attires at all times,
12) aatmavan = one who has mastered his aatma,
13) itakrodho = one who has mastered his anger,
14) dhyutiman = one who has great shine,
15) anasuyakah = one without jealousy,
16) kasya bibyati devah ca jyata rosaya myuge = even gods will tremble when he gets angry.

(note the difference between controlling and mastering. Mastering anger is different from controlling anger. We can control anger in certain situations but can lose its control sometimes. But once you master you something, its always in your control. Mastering anger means understanding the trigger for anger and why it erupts. Thus one gets to a situation where he does not get angry. There could be a doubt quality 13 and quality 16 are possible simulaneously. Rama does not get angry, he has mastered it, but he uses anger as a tool to get his work done when required. He expresses anger to get a work done. He does not get into the grip of anger like us.)

This was the question asked by rishi Valmiki. He asked," is there any person with these 16 qualities. If there is such a person, please tell me who he is. And I want to know about a person who is alive not some historical figure." 16 qualities are generally possessed by moon in hindu literature. That is the reason Sri Rama is also called Ramachandra. So, now Valmiki has asked the question . This is the scene of epic Ramayana's birth. Then the devarshi Narada replied as follows, "You have asked a rare question and people with such qualities do not ordinarily exist(that means the one with all such qualities is an extra-ordinary person).Yes, Valmiki, such a person exists. He belongs to Ikshavaku kula(dynasty), he is the son of King Dasharatha, people call him Rama. He has all the qualities you mentioned and along with it he is a vasi(one who has mastered his senses). He has great willpower and great physical power. He knows all sciences. He has great riches. He has strong shoulders and high cheeks. He knows use of all weapons. He can control enemies. He knows all vedas. He is equal to Sri Maha Vishnu. He protects all the beings and dharma. He can protect the entire world. He protects his own dharma. He protects people who depend on him for protection. He is extremely handsome and pleasing to those who see him. He is satyaparakram(truth is his strength)." Then Devarshi Narada tells the entire Ramayana to rishi Valmiki in a brief manner. The Ramayana told by Narada to Valmiki is called Sankshep Ramayana. It is about 100 shlokas. It is called a mala mantram. It is supposed to have great powers to those who pray through it.
Bramarshi Narada narrated the entire Ramayana very briefly,"The mighty Emperor Dasharatha, who ruled the kingdom of Khosala with its capital city Ayodhya, was childless. So, he performed the rare Ashvamedha Yagam( a type of yagam) to wash away his papam(bad karma or sins). When he successfully performed the yagam, he received a prasadam( a food item consecrated with the blessing of god). He distributed it to his three wives. Then, Rama was born as the eldest son to his first wife Kaushalya. After due course of time, Rama was married to Sita, daughter of King Janaka of Mithila Kingdom.

Later, Emperor Dasharatha desired to anoint Rama as the Emperor of Khosala to look after welfare of the people because people also wanted to see prince Rama as their ruler. But, the dear wife of Dasharatha, Kaikeyi, claimed the boons from Dasharatha. According to these boons, Emperor Dasharatha must banish Rama to Dandaka forests and anoint Bharata(second son of Dasharata and only son of Kaikeyi) as the Emperor of Khosala. To honour the promise given by his father to Kaikeyi, Sri Rama went to Dandaka forest. Younger brother of Rama named Lakshmana also followed his brother out of brotherly love and affection. Sri Rama's wife Sita who was the most beautiful lady, also accompanied her husband. All the people of Ayodhya were immersed in sorrow when this happened. The trio of Rama, Sita and Lakshmana entered the terrible forests, they crossed great rivers and visited many sages and hermits on their way. Finally, they settled at Chitrakuta. Bharata, son of Kaikeyi, returned from his uncle's house and came to know about the promise that his mother Kaikeyi derived from his father. He also came to know about the banishment of his brother and consequently the death of his father. Bharata was plunged into an endless sea of sorrow. He immediately went to Chitrakuta along with all the royal gurus(teachers), citizens of Ayodhya and the vast army to persuade Rama to return to Ayodhya and take the throne back since their father, who had given the promise, was no more. Rama did not agree to this adharma and declared that he would spend fourteen years in forests as his father had promised to Kaikeyi . After failing to convince Rama, Bharata, took the Padukas(foot wear) of Rama and ruled the Khosala as Rama's agent and Rama's padukas as royal emblem. Later, Rama left Chitrakuta because it reminded him of his people who had visited him recently. He left chitrakuta and entered the scary Dandaka forest and resided there. Once, a rakshasi(demoness) named Shurpanaka saw Rama. She got attracted to him and lustfully approached him. But Rama cut her nose and ears. Kara and Dhushana(two demons) attacked Rama with a force of 14000 demons, when Shurpanaka complained to them. Rama destroyed the entire 14000 demons within a few minutes. Shurpanaka witnessed this slaughter and informed her brother Ravana. Ravana abducted Sita and imprisoned her in Lanka. Rama befriended Sugreeva(vanara, a monkey clan that has human like qualities) and killed Sugreeva's brother Vali. Then, Rama sent search squads of vanaras in all directions to search for his missing wife Sita. Hanuman(one of the vanaras sent to search for Sita) who went to south direction, discovered Sita in Lanka and informed Rama about it. Rama built a bridge across the sea with the help of Neela(another vanara) and crossed the bridge along with his mighty army of vanaras into Lanka. There he slew Ravana, rescued his wife Sita and returned to Ayodhya. There, he was annointed as the Emperor of Khosala. Rama ruled the earth for 11000 years. He established dharma in his rule. Peace and prosperity were hallmarks of his rule. His rule came to be known as Rama-Rajya to the world.

In Rama Rajya, there were no deaths of minors/childs/kid. There were no widows. There were no fire accidents. There were no viral fevers. There were no starvation deaths. People were free from nasty diseases. There were no deaths of even animals by drowing. There were no turbulances in the world. There were no thefts. Rama performed many Ashvameda Yagams and several other Vedic Yagams. He gifted away great wealth, crores of milch cows and expensive jewels to Brahmanas. He donated extensively to the poor, needy, and deserving. He ruled for 11000years and then after giving up his mortal coil, he reached Brahma Lokam(World of Brahma)."

Brahmarshi Narada also narrates a phalashruti(advantages of listening/reading to a particular devotional saga). The phalashruti he gives for this Ramayana is that those who read it will have a long span of life. They will be able to see their great grand children play. After that they will have a painless death and reach heaven.

Rishi Valmiki listened to this brief Ramayana very attentively. He was delighted to listen the story of Lord Rama. His mind and heart were filled with celestial joy and divine peace.

saint Valentine.

Valentine's Day is named after Saint Valentine, a Catholic priest who lived in Rome in the 3rd Century.
At the time of Valentine's life, many Romans were converting to Christianity, but the Emperor Claudius II was a pagan and created strict laws about what Christians were allowed to do. Claudius believed that Roman soldiers should be completely devoted to Rome and therefore passed a law preventing them from marrying. St Valentine began to marry these soldiers in secret Christian ceremonies and this was the beginning of his reputation for believing in the importance of love.
Eventually, Valentine was found out and jailed for his crimes While imprisoned, Valentine cared for his fellow prisoners and also his jailor's blind daughter. Legend has it that Valentine cured the girl's blindness and that his final act before being executed was to write her a love message signed ‘from your Valentine'. Valentine was executed on 14 February in the year 270.

It wasn't until more than 200 years later that 14 February was proclaimed St Valentine's Day. By this time Rome had become Christian and the Catholic Church was determined to stamp out any remaining paganism. A pagan fertility ritual was held in February each year and the Pope abolished this festival and proclaimed 14 February Saint Valentine's Day, thus establishing this feast day on the Catholic Calendar of Saints.

The poet Chaucer in the Middle Ages was the first to link St Valentine with romantic love. This was the beginning of the tradition of courtly love, a ritual of expressing love and admiration, usually in secret. This custom spread throughout Europe and stories grew about a High Court of Love where female judges would rule on issues related to love on 14 February each year. Historians believe that these meetings were in fact gatherings where people read love poetry and played games of flirtation.

Friday, February 8, 2019

ocean color.

Ocean color varies from green to blue, depending on the type and concentration of phytoplankton, or algae, in any given area. A deep blue ocean typically means there is little phytoplankton present. The more phytoplankton present, the more green the water appears. According to NASA, when sunlight hits the ocean, some of the light is reflected back directly, but most of it penetrates the ocean surface and interacts with the water molecules it encounters. By keeping a close watch on ocean colors, scientists can better understand phytoplankton and how they impact the world around them.

Phytoplankton live at the ocean surface, where they use sunlight and carbon dioxide to engage in photosynthesis. They pull carbon into the ocean while giving off oxygen. When these organisms die, they bury carbon in the deep ocean, a crucial process that helps to regulate the global climate.

paying close attention to changes in the oceans' color can offer the first clues of the changes that are underway.

Paduka Sahasram

The Mahakavya starts with wishing victory to the bhagavathas and ends with the same wish.
the 32 Paddatis have been named as
1. Prasthaavana.
2. Samaakya.
3. Prabhaava.
4. Samarpana.
5. Prathistapana.
6. Adhikaara Parigraha.
7. Abhisekha.
8. Niryaatana.
9. Vaitaalika.
10. Sringaara.
11. Sanchaara.
12. Pushpa.
13. Paraaga.
14. Naada.
15. Ratnasamanya.
16. Bahurathana.
17. Padmaraaga.
18. Mukta.
19. Marakatha.
20.Indraneela.
21. Bimba Pratibimba.
22. Kaanchana.
23. Sesha.
24. Dwandya.
25. Sannivesha.
26. Yantrika.
27. Rekha.
28. Subhaashita.
29. Prakeerna.
30. Chitra.
31. Nirveda.
32. Phala.

1. Prasthaavana. The fact that it was Bharata who demonstrated the greatness of Paduka to the world is described. It contains a prayer to him. Significantly Swami Desika says he could in fact compose even a lakh of slokas with Padukas blessings. Entire worlds welfare is dependent on the padukas. it holds God Himself.

2. Samaakya. Meaning a name the paddati says that for our sake Nammazhwar became the soul of padukas. Further since the fourth varna originated from God's feet. Nammazhwar chose that varna for his birth as it were. There is also stress on Bhagavatha kainkaryam as being more important than service to God.Nammazhwar being the 7th dassa in the order, there is a prayer to Naammazhwar in this paddati and there is a mention of Adisesha being another roopa of Paduka.

3. Prabhaava. Padukas unlimited power and extraordinary greatness is described in this paddati, and it owes its origin to Ramayana through Bharata. The poet in swamy desikan says if the entire land became paper and the seven sees the ink and narrator none other than god himself. Only then the greatness of Paduka can be fully described. If any one has done kainkaryam to paduka even for a short while the devatas stand in queue to do kainkaryam to him. At the time of ones death what are known as athivahika ganas will show hospitality.

4. Samarpana. As per Bharata's wish Rama giving Paduka to him. Yogis admire paduka which looks after the welfare of humanity as a whole.

5. Prathistaapana. Bharata returns to Ayodhaya with Padukas. Installation of Padukas on Simhasana thus enabling Sri Rama to keep up his fathers promise to Kaikeyi. Both Father and Son thus upheld Trut and the Promise given.

6. Adhikaara. Padukas assume rulership. The period of this rule did not witness any criticism or reaction.

7. Abhisekha. Vashishta himself carried out pattabhisekha of Padukas which augured early coronation of Sri Rama.

8. Niryaatana. On returning padukas to Sri Rama Bharata's joy knew no bounds. there is a pituresque description of people eagerly waiting for sri Rama to wear the paduka on his holy feet. Sita Tara, Sugriva Vibhisana eagerly awaited to behold Sri Rama thus. Swami Desika says Sri Ranganatha is Ramachandra himself.

9. Vaitaalika. covers king's daily routine which includes his visiting the palace courts, taking an inspection tour of the city, his daily chores taking bath etc ending with going to bed. During these acts padukas are offered to Ranganatha and He is reminded of such routine by those who are known as Vaitaalikas. refered also as Vedas and Vedantas.

10. Sringaara. Paduka being Paduka devi is instrumental in Sringara frolic of Sri Ranganatha. The King is expected to experience worldly sringaara, here details of this are given.

11. Sanchaara. Sri Ranganathas utsava wearing His Padukas wherein he is stepping back and forth enabling his devotees to get a good view of Himself and vice versa. It was with padukas assistance Shakataasura Vadha took place. Trivikrma measured the world and Ahalyas curse got ended. Did not Ganga become holy with the contact of Padukas? Gopikas favorite too were his padukas.

12. Pushpa. Archana with flowers to Him covering various avatarams. When archana is performed to God, the flowers finally settle down at His holy feet. Although Arjuna did archana to God's Padukas during the war, he used to be surprised to see the same flowers finding their way to Krishna's neck as garland. Devatas knew the importance of archana to padukas for overcoming the various ills ailling the world as a whole.

13. Paraaga. Paraaga is dust generated by Padukas, which falls on devotees heads as though in return to archana performed by them to his Padukas, leading to fulfillment thereby warding off all misfortunes.

14. Naadha. no doubt the holy dust falling on devotees partaking in the utsava ensures their welfare, but what about those old and infirm people who are not mobile? it is here that the naadha or sound produced by the gem laden padukas comes in handy. The sound itself blesses all who care for his poximity. The sound assures mukti to one and all.

15. Ratna Saamanya. The rays emanating from precious stones inlaid on padukas are described to be the connecting ropes leading to paramapadam setting out through madhyama naadi. Ardentdevotees perceive paramaartha as described in Vedantha through this medium of light through padukas precious stones.

16. Bahuratna. In this paddati there is a vivid description of varied colours of precious stones as if they represent Kritayuga, Kretayuga, Dwaparayuga and Kaliyuga. The varying intensity of rays emanating from different coloured stones show as if the day, the night and the dawn have met in one place, which can take place only with Sri Ranganathas power.

17. Padmaraaga. Ornamental stones and pearls on the padukas annihilate inner darkness and lead to prosperity in the broadest sense.

18. Mukta. the light from the padukas ornamental stones eliminate life's tensions by providing amritam.

19. Marakatha. It is the job of the padukas to take God from one place to another just Like Garuda who flies him to far away places. The Marakatha stone is also known as Garudamani.

20. Indraneela. The light emanating from neela gems ward off tamas there by leading to knowledge which is required to understand God.

21. Bhimba Pratibhimba. here swami desika talks about the reflection seen on stones themselves. Bharata used to wonder at his own reflection produced by the stones in the paduka which gave him the impression that he himself was sitting on the throne when it was the paduka which was adorning it. Sri Rama had wished him to sit on the throne thus.

22. Kaanchana. which means gold was used to make sri Ranganathas Padukas while God walked on sand on the shoresof Kaveri, the river acquired a lustre and became famous by the name of Kanakapaga. kanaka gold apaga river.

23. Sesha. Ananta the many hooded serpent on whom Lord Ranganatha rests is a sesha to God. like any of us.God being the origin of every thing "the adi" anantha acquired the name adisesha. Jeevatman is sesha to god. Padukas are Jeevathma - swaroopa and therefore, are the very avtara of adisesha.

24. Dwandva. This paddathi is so named because the Padukas which are in the shape of Om in sanskrit script propounded Jeevathma and paramathma relationship and hence known as dwandva paddati. the two padukas also represent daya and patience which are required to ensure our welfare.

25. Sannivesha. Padukas shape and appearance are described in this paddati. They assume the size of God's holy feet- be it the size of an atom or of brahmanda.

26. Yantrika. The mechanical aspects of padukas are described here. In particular the joint in the padukas which sandwiches and grips the big toe and the next toe is described. it is difficult to walk without its existence on the padukas. This joint looks like the lotus representing Lakshmi and since God's Thiruvadi is a kingdom on its own it is also dependent on Lakshmi.

27. Rekha. Imprint of lines, rekhas on the Padukas is described. This it is said is supposed to reassure and clear the doubt that vedas will vanish during the deluge. pralaya.

28. Subhaashita. The moral flowing from prayers to Paduka is based on incidents of God's padukas protecting Ayodhya in his absence. Saranagathy to kaakaasura who misbehaved with Sitadevi etc. there is also stress on the fact that everything depends on God's will and that good persons karma always protects him.

29. Prakeerna. many aspects of the padukas are delt here. Various avtaras of God and Thaayaar who also takes avataaras to suit God's own are covered here. Varied nature of Padukas their power and capability are described here.

30. Chitra. Here the Poets genius reaches a crescendo. an entry for this already available.

31. Nirveda. Here Hita is discussed a convenient method to attain God.

32. Phala. The fruits that one will acquire just by reciting these slokas of this great work is explained in 38 verses here.

Thursday, February 7, 2019

He exists in the words of Nammazhwar also.

The songs of Azhwars are the outpourings of their mystic experience which transcends the limits of rational thought and feeling. But this experience is also recognisable in every individual who yearns for something higher and spiritual from this life on earth. The ultimate goal is release from the cycle of birth and this means all association with the physical world should be cut off. Nammazhwar conveys what the scriptures have said about this truth of the soul’s journey to salvation, and of how a jivatma qualifies to step into this path, pointed out Velukkudi Sri Krishnan in a discourse.

Azhwar exemplifies many facets of absolute devotion to God and total absorption in His boundless compassion. His bhakti reaches a peak and God responds to his surrender and wishes to grant him Moksha. To emphasise that the path to moksha implies the journey of the soul sans the physical attributes, Azhwar projects a vision to indicate that even if God wishes to take him to Vaikunta with his body it would not be possible. It is a stage that is reached when the jivatma sheds this love for the physical body. His prayer is to the Lord to make him let go His hold on this body through His Sankalpa. Azhwar addresses his own self to hold on to the Lord at Tirumalirumsolai to indicate that the Lord alone sustains the atma and helps to destroy the physical connections that bind the jivatma. It is only fitting that this body comprising the karmendriyas and the jnanendriyas, the subtle body and its attributes, the Moola prakriti, Mahat, ahamkara and mind, etc, is renounced by His grace.

Azhwar realises in all humility that if at all anyone can attain moksha, it is by His grace alone. Azhwar’s sentiments reflect the Lord’s impartial benevolence that extends to all jivatmas without any reason whatsoever.