arup / swarup.

 On the left side of the main idol are Varahi and Arup Lakshmi. Inside the sanctum where you are allowed only for special Pujas, you are given Kumkum, that you offer to Arup Lakshmi and take some with you as prasad. 

On the right of Kamakshi idol is an image of Vishnu & Swarup Lakshmi. The door leading to the main sanctum is called Bilvadwar.

AROOBA LAKSHMI - SWAROOBA LAKSHMI

Sri Maha Vishnu at Paar Kadal [ksheera samudram/ocean of milk offended by Lakshmi comment on black form of Vishnu cursed to become formless , with a split body and hunch back. To get relieved of this curse Lakshmi goes on penance in the Gayathri Mandapam.

By virtue of this Lakshmi returns to her divine form and appears with folded hands [pattanjali]. This form of Lakshmi with folded hands cannot be seen elsewhere. Lord Vishnu watches this from hidden from behind. Hence he is called as ‘Tirukkalvar’ or even as Adi varaga perumal.

Vaishnavite saint Thirumangai Alwar’s Thiruthandagam calls this place as one 108 ‘Divya Kshetrams’ .Devotees worshipping the devi here, irrespective of caste, .colour, creed or gender pray for their sins to be cleansed by applying the prasadam on arooba lakshmi by themseves. This form of worship by ones own hand is a special feature in this holy places.

Poornacharya

 https://youtu.be/58G1qa93nSE

12 short.

 https://m.facebook.com/story.php?story_fbid=10160612468482223&id=745532222&sfnsn=wiwspmo

sahaja.

                                       सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् |

सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृता: || 48||

saha-jaṁ karma kaunteya sa-doṣham api na tyajet
sarvārambhā hi doṣheṇa dhūmenāgnir ivāvṛitāḥ

saha-jam—born of one’s nature; karma—duty; kaunteya—Arjun, the son of Kunti; sa-doṣham—with defects; api—even if; na tyajet—one should not abandon; sarva-ārambhāḥ—all endeavors; hi—indeed; doṣheṇa—with evil; dhūmena—with smoke; agniḥ—fire; iva—as; āvṛitāḥ—veiled

One should not abandon duties born of one’s nature, even if one sees defects in them, O son of Kunti. Indeed, all endeavors are veiled by some evil, as fire is by smoke.

People sometimes recoil from their duty because they see a defect in it. Here, Shree Krishna states that no work is free from defect, just as fire naturally has smoke on top of it. For example, we cannot breathe without killing millions of microbes. If we cultivate the land, we destroy innumerable microorganisms. If we succeed against competition in business, we deprive others of wealth. When we eat, we deprive another of food. Since swa-dharma entails activity, it cannot be devoid of defects.

But the benefits of the swa-dharma far outweigh its defects. And the foremost benefit is that it provides a comfortable and natural path for one’s purification and elevation. In his book, Making a Life, Making a Living, Mark Albion, who was a professor at the Harvard Business School, cites a study in which the careers of 1,500 business school graduates were tracked from 1960 to 1980. From the beginning, graduates were grouped in two categories. In category A were those who said they wanted to make money first, so that they could do what they really wanted to do later, after they had taken care of their financial concerns. Eighty-three percent fell in category A. In category B were those who pursued their interests first, sure that money would eventually follow. Seventeen percent came in category B. After 20 years, there were 101 millionaires. One person was from category A (who wanted to make money first), and one hundred from category B (who pursued their interest first). The overwhelming majority of the people who became wealthy did so thanks to the work they found profoundly absorbing. Mark Albion concludes that for most people there is a difference between work and play. But if they do what they love, then work becomes play, and they never have to work for another day in their life. That is what Shree Krishna is asking Arjun to do—not to abandon the work that is best suited to his nature, even if it has defects in it, rather to work according to his natural propensity. But for work to be elevating, it must be done in the proper consciousness, described in the next verse.

असक्तबुद्धि: सर्वत्र जितात्मा विगतस्पृह: |
नैष्कर्म्यसिद्धिं परमां सन्न्यासेनाधिगच्छति || 49||

asakta-buddhiḥ sarvatra jitātmā vigata-spṛihaḥ
naiṣhkarmya-siddhiṁ paramāṁ sannyāsenādhigachchhati

Those whose intellect is unattached everywhere, who have mastered the mind, and are free from desires by the practice of renunciation, attain the highest perfection of freedom from action.

In this last chapter, Shree Krishna repeats many of the principles he has already explained. In the beginning of this chapter, he explained to Arjun that merely running away from the responsibilities of life is not sanyās, nor is it renunciation. Now he describes the state of actionlessness, or naiṣhkarmya-siddhi. This state can be reached even amidst the flow of the world by detaching ourselves from events and outcomes, and simply focusing on doing our duty. This is just as water flowing under a bridge enters from one side and flows out from the other. The bridge is neither the recipient of the water nor its distributor; it remains unaffected by its flow. Likewise, the karm yogis do their duty, but keep the mind unaffected by the stream of events. They do not neglect putting in their best efforts in doing their duty, as an act of worship to God, but they leave the final outcome in his hands, and are thus contented and undisturbed with whatever happens.

Here’s a simple story to illustrate this point. A man had two daughters; the first was married to a farmer and the second was married to a brick kiln owner. One day, the father rang up the first daughter and inquired how she was doing. She replied, “Father, we are going through economic hardships. Please pray to God for us that we may have plentiful rains in the coming months.” He then rang up the second daughter, and she requested, “Father, we are low on funds. Please request God not to send rains this year, so that we may have lots of sunshine and a good production of bricks.” The father heard the opposite requests of his daughters, and thought, “God alone knows what is best. Let him do what he feels is best.” Such acceptance of the will of God brings detachment from outcomes, despite being immersed in the incessant stream of events in the world.

Prabhavair gunaih.

 

न तदस्ति पृथिव्यां वा दिवि देवेषु वा पुन: |
सत्त्वं प्रकृतिजैर्मुक्तं यदेभि: स्यात्त्रिभिर्गुणै: || 40||

na tad asti pṛithivyāṁ vā divi deveṣhu vā punaḥ
sattvaṁ prakṛiti-jair muktaṁ yad ebhiḥ syāt tribhir guṇaiḥ 

: No living being on earth or the higher celestial abodes of this material realm is free from the influence of these three modes of nature.

The Śhwetāśhvatar Upaniṣhad states that the material energy, Maya, is tri-colored:

ajāmekāṁ lohita-śhukla-kṛiṣhṇāṁ bahvīḥ prajāḥ sṛijamānāṁ sa-rūpāḥ
ajo hy eko juṣhamāṇo ‘nuśhete jahāty enāṁ bhukta-bhogām ajo ‘nyaḥ…(4.5)[v22]

“Material nature has three colors—white, red, and black, i.e. it has three modes—goodness, passion, and ignorance. It is the mother-like womb of the innumerable living beings within the universe. It is brought into existence and supported by the one unborn Lord, who is full of knowledge. God, however, does not consort with his material energy. He independently enjoys the pleasure of his transcendental pastimes. But the living entity enjoys her and thus becomes bound.”

Maya’s domain extends from the nether regions to the celestial abode of Brahma. Since the three modes of nature—sattva, rajas, and tamas—are inherent attributes of Maya, they exist in all the material abodes of existence. Hence all living beings in these abodes, be they humans or the celestial gods, are under the sway of these three modes. The difference is only in the relative proportions of the three guṇas. The residents of the nether regions have a predominance of tamas; the residents of the earth planet have a predominance of rajas; and the residents of the celestial abodes have a predominance of sattva. Now, using these three variables, Shree Krishna explains why human beings possess differing natures.

ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप |

कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणै: || 41||

brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa
karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ

The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas (and not by birth).

Someone said very appropriately that to find the perfect profession is like finding a perfect life-partner. But how do we discover the perfect profession for ourselves? Here, Shree Krishna explains that people have different natures, according to the guṇas that constitute their personality, and thus different professional duties are suitable for them. The system of varṇāśhram dharma was a scientific organization of society according to svabhāva-prabhavair guṇaiḥ (work based on one’s nature and guṇas). In this system of categorization, there were four āśhrams (stages in life) and four varṇas (occupational categories). The stages in life were: 1) Brahmacharya āśhram (student life), which lasted from birth till the age of 25. 2) Gṛihastha āśhram (household life), which was regular married life, from the age of 25 till 50. 3) Vānaprastha āśhram (semi-renounced life), which was from the age of 50 till 75. In this stage, one continued to live with the family but practiced renunciation. 4) Sanyās āśhram (renounced order), which was from the age of 75 onward, where one gave up all household duties and resided in a holy place, absorbing the mind in God.

The four varṇas (occupational categories) were Brahmin (priestly class), Kshatriya (warrior and administrative class), Vaishya (mercantile and farming class), and Shudra (worker class). The varṇas were not considered higher or lower amongst themselves. Since the center of society was God, everyone worked according to their intrinsic qualities to sustain themselves and society, and make their life a success by progressing toward God-realization. Thus, in the varṇāśhram system, there was unity in diversity. Diversity is inherent in nature and can never be removed. We have various limbs in our body, and they all perform different functions. Expecting all limbs to perform the same functions is futile. Seeing them all as different is not a sign of ignorance, but factual knowledge of their utilities. Similarly, the variety amidst human beings cannot be ignored. Even in communist countries where equality is the foremost principle, there are party leaders who formulate ideologies; there is the military that wields guns and protects the nation; there are farmers who cultivate the land; and there are industrial workers who do mechanical jobs. The four classes of occupations exist there as well, despite all attempts to equalize. The varṇāśhram system recognized the diversity in human natures and scientifically prescribed duties and occupations matching people’s natures.

However, with the passage of time the varṇāśhram system deteriorated, and the basis of the varṇas changed from one’s nature to one’s birth. The children of Brahmins started calling themselves as Brahmins, irrespective of whether they possessed the corresponding qualities or not. Also, the concept of upper and lower castes got propagated and the upper castes began looking down upon the lower castes. When the system grew rigid and birth-based, it became dysfunctional. This was a social defect that crept in with time, and was not the original intention of the Varṇāśhram system. In the next few verses, according to the original categorization of the system, Shree Krishna maps the guṇas of people with their natural qualities of work.

 Lord NARASIMHA 108 Names -WITH-MEANING

Lord Narasimha is the fourth incarnation of Lord Maha Vishnu who incarnated to kill Demon Hiranyakashyap and to save his devotee Prahllada. Lord Lakshmi Narsimha is said to be as 'Bhaktha Vallabha'. Devotee Lover and saves the devotee always when he is in troubles.

Narasimha Maha Mantra

Ugram Viram Maha-Vishnum

Jvalantam Sarvato Mukham

Nrisimham Bhishanam Bhadram

Mrityur Mrityum Namamy Aham

Narasimha Astotarams – 108 Names of Lord Narsimha is read on Wednesday and in the Month of Margasira.

108 Names of Lord Narasimha with Meanings ;

Names Meaning

1 Om narasimhaya namah Obeisances unto the half-man half-lion Lord

2 Om mahasimhaya namah Obeisances to the great lion

3 Om diyva-simhaya namah Obeisances to the Divine lion

4 Om mahabalaya namah Obeisances to the greatly powerful

5 Om ugra-simhaya namah Obeisances to the terrifying lion

6 Om mahadevaya namah Obeisances to the Lord of lords

7 Om stambha-ja-aya namah Obeisances to One who appeared from the pillar

8 Om ugra-locanaya namah Obeisances to one who possesses terrifying eyes

9 Om raudraya namah Obeisances to the angry one

10 Om sarvadbhutaya namah Obeisances to one who is wonderful in everyway

11 Om srimanaya namah Obeisances to the most beautiful

12 Om yoganandaya namah Obeisances to the source of yogic bliss

13 Om trivikramaya namah Obeisances to Lord Vamana (Who took three great steps)

14 Om harine namah Obeisances to Sri Hari Who takes our troubles away

15 Om kolahalaya namah Obeisances to the roaring (Varahadeva – Varaha-nrisimha)

16 Om cakrine namah Obeisances to Him Who carries the disk

17 Om vijayaya namah Obeisances to Him Who is always victorious

18 Om jaya-vardhanaya namah Obeisances unto Him Who has ever increasing glories

19 Om panchananaya namah Obeisances unto Him Who is five-headed

20 Om param-brahma-aya namah Obeisances unto Supreme Absolute Truth

21 Om aghoraya namah Obeisances to Him Who for His devotees is not horrible

22 Om ghora-vikramaya namah Obeisances to him Who has terrifying activities

23 Om jvalan-mukhaya namah Obeisances to One Who has an effulgent face

24 Om jvala-maline namah Obeisances to Him with effulgent garland of flames

25 Om mahajvalaya namah Obeisances to He Who is most effulgent

26 Om maha-prabhuhaya namah Obeisances to the Supreme Master

27 Om niti-laksaya namah Obeisances to Him Who possesses all good (moral) qualities

28 Om sahasraksaya namah Obeisances to the thousand-eyed One

29 Om durniriksyaya namah Obeisances to Him Who is difficult to see (bzw. difficult to look at)

30 Om pratapanaya namah Obeisances to Him Who oppresses His enemies with great heat

31 Om mahadamstraya namah Obeisances to Him Who possesses huge teeth

32 Om yudha-prajnaya namah Obeisances to the Supremely intelligent in battle (ready to fight)

33 Om canda-kopine namah Obeisances to Him Who is likened to an angry moon

34 Om sada-sivaya namah Obeisances to the All auspicious Lord

35 Om hiranyakasipu-dhvamsine namah Obeisance to Him Who destroys Hiranyakasipu

36 Om daitya-danava-bhanjanaya namah Obeisances to He Who destroys the masses of the race of demons and giants

37 Om guna-bhadraya namah Obeisances unto Narasimha Who is full of wonderful qualities

38 Om mahabhadraya namah Obeisances to Him Who is very auspicious

39 Om bala-bhadraya namah Obeisances to Him Who is auspiciously powerful

40 Om subhadrakaya namah Obeisances to the extremely auspicious One

41 Om karalaya namah Obeisances to He Who possesses a wide open mouth

42 Om vikaralaya namah Obeisances to Him with very wide open mouth

43 Om vikartaya namah Obeisances to the Lord Who performs wonderful activities

44 Om sarva-kartrikaya namah Obeisances to the Lord performs ALL activities

45 Om sisumaraya namah Obeisances to Him Who also appears as Matsya

46 Om trilokatmaya namah Obeisances to the Soul of the three worlds

47 Om isaya namah Obeisances to the Lord known as the controller

48 Om sarvesvaraya namah Obeisances to THAT supreme controller

49 Om vibhuaya namah Obeisances to Narasimha Who is the BEST

50 Om bhaivaradambaraya namah Obeisances to Him Who causes terror by roaring in the sky

51 Om divyaya namah Obeisances to That Divine Person Narasimha

52 Om acyutaya namah Obeisances to our infallible Lord Nara-simha

53 Om kavine namah Obeisances to the Supreme intelligent (poet)

54 Om madhavaya namah Obeisances to the husband of Srimati Laksmi devi

55 Om adhoksajaya namah Obeisances to Him Who is beyond understanding (or beyond explaining)

56 Om aksaraya namah Obeisances to the infallible One

57 Om sarvaya namah Obeisances to He Who is the origin of everything

58 Om vanamaline namah Obeisances to Him Who wears garland of forest flowers (or adorned by His loving devotees)

59 Om varapradaya namah Obeisances to the Merciful Lord Who grants boons to the deserving like Prahlada

60 Om visvambaraya namah Obeisances to Narasimha Who maintains the universe

61 Om adbhutaya namah Obeisances to Him Who is WONDERFUL

62 Om bhavyaya namah Obeisances to He Who determines the future (Who IS the future for His devotees)

63 Om sri-visnave namah Obeisances to That Narasimha Who is the all pervading Lord Vishnu

64 Om purusottamaya namah Obeisances to Narasimha Who is the Supreme Enjoyer

65 Om anaghastra namah Obeisances to Him Who can never be wounded by weapons

66 Om nakhastraya namah Obeisances to Him Who has sharp nails for weapons

67 Om surya-jyotine namah Obeisances to Narasimha the source of Suns rays

68 Om suresvaraya namah Obeisances to Narasimhadev, Lord of devatas

69 Om sahasra-bahu-aya namah Obeisances to Nara-hari the thousand-armed Lord

70 Om sarva-jnaya namah Obeisances to Him Who is the all-knowing

71 Om sarva-siddhi-pradayakaya namah Obeisances to Him Who awards all perfections to the sadhakas (devotees)

72 Om vajra-damstraya namah Obeisances to Narasimha Who has teeth like lightning bolts

73 Om vajra-nakhaya namah Obeisances to Narasimha Who possesses nails like piercing lightning bolts

74 Om mahanandaya namah Obeisances to the source of supreme bliss – Atmananda – Narasimha

75 Om param-tapaya namah Obeisances to the source of All austerities, spiritual energy (and taptah – heat)

76 Om sarva-mantraika-rupa namah Obeisances to that Divine Personality Who although one, he appears as the many mantrika formulas

77 Om sarva-yantra-vidaramaya namah Obeisances to Him Who destroys all machines (demoniac plans/arrangements/vehicles for demoniac works)

78 Om sarva-tantratmakaya namah Obeisances to Narasimha the essence of, and proprioter of all tantras (ritual rites – pujas)

79 Om avyaktaya namah Obeisances to the Lord Who appears unmanifest

80 Om suvyaktaya namah Obeisances unto Nara-simha Who for His devotees becomes wonderfully manifest from the pillar (or when needed)

81 Om bhakta-vatsala namah Obeisances to the Lord Who always has the well-being of His devotee at heart

82 Om vaisakha-sukla-bhototthaya namah Obeisances to That Narasimhadeva Who appeared during waxing moon of the month of Visakha (April-May)

83 Om saranagata-vatsalaya namah Obeisances to The Lord Who is kind to those surrendered to Him (like the mother lioness who is kind to her cubs)

84 Om udara-kirtine namah Obeisances to Nara-simha Who is universally famous

85 Om punyatmaya namah Obeisances to Him Who is the essence of piety

86 Om mahatmaya namah Obeisances to That great personality, Nara-simha

87 Om candra-vikramaya namah Obeisances to Him Who is the performer of moonlike or great deeds, or who performs deeds that eclipse All others

88 Om vedatrayaya namah Obeisances to the Lord of the three original Vedas (Rg, Yajur, Sama)

89 Om prapujyaya namah Obeisances to Narasimha Who is supremely worshipable

90 Om bhagavanaya namah Obeisances to Narasimha the Supreme Personality of Godhead

91 Om paramesvaraya namah Obeisances to He Who is the Supreme Controller (Nara-simha-deva)

92 Om srivatsamkaya namah Obeisances to the Lord Who is just like Krishna, being marked with symbol of Laksmi

93 Om jagat-vyapine namah Obeisances to Narasimha Who pervades the entire universe

94 Om jagan-mayaya namah Obeisances to the Supreme Mystic Who makes the material world seem real

95 Om jagat-palaya namah Obeisances to the protector of the universe (Nara-simha)

96 Om jagannathaya namah Obeisances to the Lord of Universe

97 Om mahakhagaya namah Obeisances to Him Who moves in the air or with the movement of the air (is everywhere)

98 Om dvi-rupa-bhrtaya namah Obeisances to Him Who has double form (man-lion)

99 Om paramatmaya namah Obeisances to Him Who is the Supersoul of All beings

100 Om param-jyotine namah Obeisances to Him (Nara-simha) Whose effulgence is the source of Brahman

101 Om nirgunaya namah Obeisances to Narasimha Who possesses transcendental qualities (not those of the material nature)

102 Om nrkesarine namah Obeisances unto Him man-lion (or having a lion’s mane while appearing part human)

103 Om para-tattvaya namah Obeisances to the Supreme Absolute Truth (One Who is of the Supreme nature)

104 Om param-dhamaya namah Obeisances to He Who comes from the Supreme Abode

105 Om sac-cid-ananda-vigrahaya namah Obeisances to Narasimha Whose Form is made of eternal knowledge and bliss

106 Om laksmi-nrsimhaya namah Obeisances unto the Man-Lion Form together with the Supreme Goddess of Fortune Srimati Laksmi-devi

107 Om sarvatmaya namah Obeisances unto the universal, primeval soul (the Supreme Personality of Godhead – Narasimhadeva)

108 Om dhiraya namah Obeisances unto Narasimha who is always sober (being never bewildered)

Om prahlada-palakaya namah Obeisances unto Narasimha Who is the protector of Prahlada Maharaja, and those of that nature – surrendered unto Him.

Baan stambh.

 There is a fascinating mystery called “Baan Stambh” in the ancient Somnath Temple of Gujarat.

On the south side of the temple, overlooking the sea, is a pillar called “Baan sthamb”. An arrow is built on the top of the pillar which points towards the sea. The existence of this pillar is mentioned in some ancient books from the 6th century. 

There is an inscription carved on the pillar in Sanskrit - 

 “आसमुद्रांत दक्षिण ध्रुव,पर्यंत अबाधित ज्योर्तिमार्ग'”. 

(“there is no earth terrain from this point  of the sea to the South Pole). 

Now the fact - If you start travelling from Somnath Mandir towards South, you will indeed not find any mountain or piece of land until you reach the South Pole (Antarctica).

The nearest land towards South Pole is nearly 10,000 KM away.

So the mystery is - how did our ancestors know this fact in 6th century? 

Did they have aerial map of the earth? What degree of knowledge of Astronomy, Geography,Mathematics and indeed Maritime Sciences they must have had! 

Our ancient Indian heritage is indeed a marvel !

K U 108 at a time.

 https://youtu.be/DfLFWfAgNBM

M f M

 Lakshmi Narayana Mantra For Marriage

By Abhilash Rajendran  Thursday, March 11, 2021

Lakshmi Narayana is the divine couple in Hinduism. It is believed that the mantras dedicated to them will help in early marriage, in getting desired partner and solving marriage related problems in life. Here is a Lakshmi Narayana mantra for marriage as per Hindu religion. This Lakshmi Narayana Mantra is chanted for a good marriage and for solving problems in marriage.

Lakshmi Narayana Mantra For Marriage

ॐ धनाय नम:
धनाय नमो नम:
लक्ष्मी नम:
लक्ष्मी नमो नम:
लक्ष्मी नारायण नम:
नारायण नमो नम:
नारायण नम:
प्राप्ताय नम:
प्राप्ताय नमो नम:
लक्ष्मी नारायण नमो नम:

How To Chant Lakshmi Narayana Mantra For Marriage?

The best day to chant the mantra is Thursday

Wake up early in the morning before sunrise. Take bath and wear yellow color dress.

Sit facing east light lamp using cow ghee, offer yellow flowers and yellow banana. Wear chandan and light yellow flower dhoop or agarbatti. Chant the mantra 108 times.

Feed a cow during day time.

The mantra should be chanted for 21 Thursdays.

3=1000

 https://www.facebook.com/206783812798277/posts/2422317231244913/?sfnsn=wiwspmo

Read also previous article on taraka Rama. 

SR janana.

 Iti hrdayasukham nisamya vakyam

Srutisukhamatmavata vinitamuktam,

Prathitagunayasa gunairvisistah

Paramaribo paramam jagama harsam.

Confidence.

 What will this day be like?

I wonder
What will my future be?
I wonder
It could be so exciting
To be out in the world
To be free
My heart should be wildly rejoicing
Oh, what's the matter with me?

… I've always longed for adventure
To do the things I've never dared
Now here I'm facing adventure
Then why am I so scared?

… A captain with seven children
What's so fearsome about that?
Oh, I must stop these doubts
All these worries

… If I don't I just know I'll turn back
I must dream of the things I am seeking
I am seeking the courage I lack
The courage to serve them with reliance
Face my mistakes without defiance
Show them I'm worthy
And while I show them
I'll show me

… So let them bring on all their problems
I'll do better than my best
I have confidence
They'll put me to the test
But I'll make them see
I have confidence in me

… Somehow I will impress them
I will be firm, but kind
And all those children
Heaven bless them
They will look up to me
And mind me

… With each step I am more certain
Everything will turn out fine
I have confidence
The world can all be mine
They'll have to agree
I have confidence in me

… I have confidence in sunshine
I have confidence in rain
I have confidence that spring will come again
Besides, which you see
I have confidence in me

… Strength doesn't lie in numbers
Strength doesn't lie in wealth
Strength lies in nights of peaceful slumbers
When you wake up
Wake up!
It's healthy

… All I trust I leave my heart to
All I trust becomes my own
I have confidence in confidence alone
(Oh, help)

… I have confidence in confidence alone
Besides, which you see
I have confidence in me

The other devotee.

 Work is worship for him.

Glimpse.

 https://m.facebook.com/story.php?story_fbid=3063146487280865&id=100007566310442&sfnsn=wiwspwa

Life.

 

Story uniquely told.

 https://youtu.be/sybcP4m2TvI

Must watch for sure children too.

Ramanuja.108.

 can one just imagine 108 Kalyana utsavams to all the Divya desham perumal at a single spot on a single day. Day 19th Feb 2022 will go down in history. Only bhagwan Ramanujacharya can bless for this to take place. What a day and what a sight it will be waiting with anxiety to watch this great event. 

U V W X Y

 Between the U and Y the show was stolen by Victory With X. And rightfully so for a greater cause. Now 🥸🤐😇 lessons to learn.  Atleast be part of the glorifying group or you will lose more than you are proud of. Magnanimity and inclusiveness is the order of the day. 

Your secret is stolen your pride will follow.

Behumble and grounded we are all part of the bigger canvas recent happenings have painted the picture the globe over if one still wishes to ignore A B C and .....Teacher  waiting to zee.

People

 When professionals do the job it's so well done.

The meaning stands out the essence is felt.

Finally the tribute he well deserves has  begun. No fear now it will carry forward for generations to come. We have to continue to keep at this awareness for the good of mankind.

Please listen to the song so well done.

https://youtu.be/euuwI9qdYJk

Regards glimpse.

 https://youtu.be/I6_nZhUGyRs

Writing my passion.

 Completed writing the Thiruvaimozhi my personal hand written copy by pronouncing every verse. God should bless me to recite it fluently too. 

shyamala.

 Kalidasa was one of the great Sanskrit poets. He wrote many great dramas like Shakunthalam and great epics like Kumara Sambhavam, Malavikagni mithram, the message poetry called Megha Sandesham etc. He is extremely famous for the use of appropriate similes and metaphors. Shyamala Dandakam is perhaps the greatest stotra written by him eulogizing the mother goddess Shyamala.

He has employed a poetic style called Dandakam in writing this prayer. Dandakam is that poetry where some of the lines have more than 26 syllables. It very much resembles prose. In this case, the entire Dandakam is a single sentence from start to the end. I have attempted to retain the same style

There is a folk story about how he came about to write this stotra. He was a foolish wood cutter who was made to act wise by the courtiers of a proud princess and thus convinced the princess marry him. The princess advised the wood cutter to enter in to a temple of Kali, and when she went for a walk, he locked himself in. When Kali came back, the wood cutter refused to allow her in, unless she made him wise. After she did, the first prayer of this wood cutter to Kali was Shyamala Dandakam.

One entry giving full sloka is already there earlier. 

N E I

 .

               *NORTH EAST INDIA* 

 

          Arunachal  Pradesh Governor *P B Acharya* said, "Indians know more about the US than about  the Northeast".

          He made a valid point - very few of us know enough about the Northeast.

          Here are some of the surprising facts about the Northeast.

          1.     There are *eight states* in Northeast: Arunachal Pradesh, Mizoram, Assam, Manipur, Meghalaya, Tripura, Sikkim, Nagaland.

          2.     There are nearly *220 languages* spoken in the Northeast, It is a mix of Tibetan, South-east Asian and East Indian Cultures.

          3.     Northeast is the only part of India that the *Mughal Empire could not  conquer*.

          4.     The *Ahom Dynasty*, which ruled the Northeast for 600 years, is the longest unbroken Dynasty in Indian history.

          5.     The world's largest river island, the *Majuli* and the world's smallest river island, *Umananda* both are in the Northeast.

          6.     *Seven prominent National Parks* of India are located in Northeast.

          7.     *Shillong* is considered as the Rock Capital of India.

          8.     *Mawsynram* in Meghalaya holds the Guinness World Record for being the Wettest Place on Earth.

          9.     *Sualkuchi* in Assam is one of the World's largest weaving villages where the entire population is engaged in weaving Silk Fabrics.

          10.    *Muga*, the Golden Silk of Assam, is not produced anywhere else in the World.

          11.    It is the cleanest region in India. *Mawlynnong* in Meghalaya is the cleanest village in *entire Asia*.

          12.    70% of the country's *Orchids* are found in Northeast.

          13.    Mizoram and Tripura are among the states with the highest *Literacy* rate in India.

          14.    There is *no Dowry* culture in entire Northeast.

          15.    Sikkim is the first state in the world where 100% of its agro produce is organic and certified so. Sikkim won the Future Policy Award 2018, beating 51 nominated policies from 25 countries, according to a statement. Policies from Brazil, Denmark and Quito (Ecuador) bagged silver awards.

          The award is co-organised by the Food and Agriculture Organisation of the United Nations (FAO), the World Future Council (WFC) and IFOAM – Organics International

          Kindly spread this information to all your contacts to help develop awareness of the Northeast part of India further.

Pro

 https://youtu.be/QV4LtARrM_A

Moha Mudgara

Moha Mudgara (Destroyer of illusion) is a popular Hindu devotional poem in Sanskrit composed by Adi Shankara. This work of Adi Shankara underscores the view that Bhakti (devotion) is also important part along with Jnana (knowledge), as emphasised by the bhakti movement. A popular rendition sung by M. S. Subbulakshmi begins with the shloka । स्थापकाय च धर्मस्य सर्वधर्म-स्वरूपिणे ।। अवतार-वरिष्ठाय रामकृष्णाय ते नमः ॥ meaning "(Salutations) to the establisher of Dharma who is of the essence of all of nature; salutations to that great incarnation of the form of Ramakrishna."

 There is a story related to the composition of this Hymn. It is said that Shri Adi Shankaracharya, accompanied by his disciples, was walking along a street in Varanasi one day when he came across an old aged scholar reciting the rules of Sanskrit grammar of Panini repeatedly on the street. Taking pity on him, Adi Shankara went up to the scholar and advised him not to waste his time on grammar at his age but to turn his mind to God in worship and adoration, which would only save him from this vicious cycle of life and death. The hymn "Bhaja Govindam" is said to have been composed on this occasion.

This composition is a reminder that Adi Shankaracharya, who is often regarded as reviver of Hinduism Jnana Marga  or the "Path of Knowledge" to attain Mukti also was a proponent of Bhakti Marga (Bhakti Yoga) to attain the same goal, and as C Rajagopalachari put in his commentary, "When intelligence (jnana) matures and lodges securely in the heart, it becomes wisdom (vignyana). When that wisdom (vignyana) is integrated with life and issues out in action, it becomes devotion (bhakti). Knowledge (jnana) which has become mature is spoken of as devotion (bhakti). If it does not get transformed into devotion (bhakti), such knowledge (jnana) is useless tinsel."

In this prayer, Adi Shankaracharya emphasizes the importance of devotion for God as a means to spiritual development and to liberation from the cycle of birth and death. The prayer leaves one in no doubt that the renunciation of our egotistical differences and surrender to God makes for salvation. Many scholars hold that this composition encapsulates with both brevity and simplicity the substance of all Veantic thought found in whatever other works that Adi Shankaracharya wrote:

The refrain "Bhaja Govindam" which defines the composition and gives it its name invokes the almighty in the aspect of supreme god Shree Krishna; it is therefore very popular not only with Sri Adi Shankaracharya's immediate followers, the Smarthas, but also with Vaishnavas and others.

Govinda (also known as Govind and Gobind) are the names of Vishnu. The name appears as the 187th and the 539th name of Lord Vishnu in Vishnu Sahasranama. Lord Vishnu or his complete incarnation Krishna are regarded as the Supreme God in the Vaishnava tradition and also by much of the pan-Hindu tradition. The name is also popularly addressed to Krishna, referring to his youthful activity as a cowheard boy.

Govinda has four meanings

1. The sages call Krishna "Govinda" as He pervades all the worlds, giving them power.
2. The Shanti Parva of the Mahabaratha states that Vishnu restored the earth that had sunk into the netherworld, or naraga in Tamil, so all the devas praised Him as Govind (Protector of the Land).
3. Alternatively, it means "He who is known by Vedic words alone".
4. In the Harivamsha, Indra praised Krishna for having attained loving leadership of the cows which Krishna tended as a cowherd, by saying, "So men too shall praise Him as Govinda."

Maharishi Mahesh Yogi, in his commentary on the Bhagavad-Gita, states that Govinda means "master of the senses". In the Mahabharata, when Draupadi's saree was stripped by Dhushasana in the court of Hastinapura, it is said that Draupadi prayed towards Lord Krishna (who was in Dwaraka at that time) invoking him as "Govinda" at the instance of extreme distress where she could no longer hold her saree to her chest. For this reason, it is believed that "Govinda" is how the Lord is addressed by devotees when they have lost it all and have nothing more to lose. This may be the reason why in colloquial Tamil and Telugu the slang-term "govinda" sometimes refers to the prospect of losing or failing in something important.

A proud moment.

 https://www.facebook.com/100026470822213/posts/979933756232309/

Very proud that our guru got such a tremendous tribute at Hyderabad.  Hyderabad us such a cosmopolitan city it's people are unique. And rightfully too they were able to bring about this unique glory to this city for which it will be known the world over for generations to come. 

Many people are of varied opinions but the fact that  this was accomplished is initself proof of the great idea and thought behind this dream. May the tribe grow. May the glory of the Saint reach the heights it was meant to be May every house top ring with the deeds and praises for this all great acharya bhagwan in human form.

My heart feels a sort of cool that this has come about and I am  a witness to this. For people who worry that his secret is out and it may be misused by some need to be assured that works and deeds of such great people is itself enough to protect it. 

Getting the film industry of telugu people to work for the great saints propaganda is the right  way  forward. 👍 

Eqality tribute.

 https://www.facebook.com/100026470822213/posts/979477462944605/

Watch for full display of lighting and delivery of the great acharya by China jeyar swamy. A rightful tribute. We are blessed to belong to this day.  And time. 

ASRD

 thiruvAimozhi has 5 different vyAkyAnams (commentaries).

• 6000 padi by thirukkurugaippirAn piLLAn
• 9000 padi by nanjIyar
• 24000 padi by periyavAchchAn piLLai
• Idu (eedu) 36000 padi of nampiLLai documented by vadakku thiruvIdhip piLLai
• 12000 padi (word-by-word meaning) by vAdhi kEsari azhagiya maNavALa jIyar

padi is a type of measurement – usually one padi means 32 aksharams (letters).

There are also several arumpadha viLakkams (detailed analysis of vyAkyAnams) which 

Of these nampiLLai‘s Idu mahA vyAkyAnam is the most comprehensive and detailed vyAkyAnam for thiruvAimozhi. nampiLLai being an expert in both samskrutham and thamizh literature, presents the views of our pUrvAchAryas in relation to sruthi, smruthi, ithihAsams/purANams, etc., in the most relishable and authoritative way.
Out of bhagavAn’s divine will, nampiLLai instructs Idu mahA vyAkyAnam to be kept confidential and highlights that in the future, emperumAn himself will reveal the same to everyone through the most apt AchArya. The history of Idu being transmitted from nampiLLai to mAmunigaL can be viewed at http://guruparamparai.wordpress.com/2013/04/21/eeynni-madhava-perumal/.

Mamunigal            learns the Idu mahA vyAkyAnam (and all other vyAkyAnams) through thiruvAimozhi piLLai and becomes fully attached to them. Though he was a great scholar in ubhaya vEdhAntham (samskrutham and thamizh vEdhAntham) – he fully spent his energy in rejuvenating dhivya prabandham and the various vyAkyAnams. He becomes such an expert in Idu mahA vyAkyAnam that he was famously known as “eettup perukkar” (the one who explains the divine meanings of Idu vyAkyAnam in the most detailed and precise manner). SrI ranganAthan, desirous of hearing the Idu vyAkyAnam through mAmunigaL, orders mAmunigaL to lecture the divine meanings of thiruvAimozhi with its vyAkyAnams for a whole year, right in front of his main sanctum in periya kOyil (SrIrangam). mAmunigaL accepts the orders of emperumAn and delivers his lectures with great enthusiasm. He lectures the Idu vyAkyAnam mainly and explains the principles in relation to sruthi, smruthi, ithihAsams/purANams, pAnchArAthram, other vyAkyAnams of thiruvAimozhi and other dhivya prabhandhams etc. On the most auspicious Ani thirumUlam day, he performs sARRumuRai (completion) of his kAlakshEpam. periya perumAL himself appears as a small boy and submits “SrISailESa dhayApAthram” thaniyan (a verse of glorification) to mAmunigaL and accepts him as his own AchArya. From then onwards, the glories of bhagavath vishaya (Idu) kAlakshEpam become well established and the same have been carried out by our sath sampradhAya AchAryas regularly.

Thus, we have seen the glories of thiruvAimozhi, Idu mahA vyAkyAnam and mAmunigaL. emperumAn has great love for all 3 of them and thus he himself heard the thiruvAimozhi vyAkyAnam through mAmunigaL in periya kOyil (SrIrangam).

It is also common practice to explain thiruppallANdu and kaNNinuN chiRuth thAmbu vyAkyAnams before explaining thiruvAimozhi.

• mAmunigaL highlights in upadhEsa raththina mAlai that “vEdhaththukku Om ennumathu pOl” – just like praNavam (OmkAra) is the essence of vEdham and is thus recited at the beginning of any vEdha pArAyaNam, thiruppallANdu highlights the identity of jIvAthmA and paramAthmA. So, thriuppallANdu is explained first to understand the sambandha gyAnam (knowledge about the relationship between jIvAthmA and paramAthmA).
• mAmunigaL highlights in upadhEsa raththina mAlai that “vAyththa thirumanthiraththin maththimamAm padham pOl” – just like the “nama:” which explains the upAyam and is in the middle of thirumanthram, kaNNinuN chiRuth thAmbu explains the upAya gyAnam (knowledge about the means to reach emperumAn) and is explained next.
• nArAyaNAya sabdham in thirumanthram explains the auspicious qualities of bhagavAn and kainkaryam. thiruvAimozhi is filled with narration of bhagavAn‘s auspicious qualities – every paththu (centum) is focussed on a particular quality of emperumAn, every padhigam (decad) is focussed on a particular quality of emperumAn and even every pAsuram is focussed on a particular quality of emperumAn. So, thiruvAimozhi explains the upEya gyAnam (knowledge about the ultimate goal – performing eternal kainkaryam after being overwhelmed with the auspicious qualities of bhagavAn). Thus thiruvAimozhi is explained in the end.

Thus, one needs to study thiruppallANdu, kaNNinuN chiRuth thAmbu and thiruvAimozhi to get a full understanding of the important principles of our sath sampradhAyam.

vyAkyAnam for thaniyans has been provided by piLLai lOkam jIyar.

Many recent-time vidhwAns such as kAnchIpuram SrI u. vE prathivAdhi bhayankaram aNNangarAchAryar swamy have given wonderful and simple explanations for thiruvAimozhi pAsurams based on pUrvAchAryas‘ vyAkyAnams. SrImAn purushOththama nAidu swamy has also given very simple/elegant thamizh translation for eedu vyAkyAnam. With the help of all of these and the mercy of emperumAn, AzhwArs, AchAryas and asmadhAchAryan, we will see the English translation for this wonderful dhivya prabandham. In our translation, we will see the word-by-word meaning from vAdhi kEsari azhagiya maNavALa jIyar‘s 12000 padi commentary and highlights from other vyAkyAnams wherever applicable/possible.

• கோயில் திருவாய்மொழி – எளிய விளக்கவுரை
• कोयिल तिरुवाईमोळी – सरल व्याख्या
• ಕೋಯಿಲ್ ತಿರುವಾಯ್‌ಮೊೞಿ – ಸರಳ ವಿವರಣೆ
• కోయిల్ తిరువాయ్మొళి – సరళ వ్యాఖ్యానము
• kOyil thiruvAimozhi – Simple explanation
• Introduction (e-book – http://1drv.ms/1LBCXEZ)
  • bhagavath vishayam thaniyans (Invocation for studying thiruvAimozhi vyAkyAnams)
  • thiruvAimozhi thaniyans (Invocation)
  • avathArikai (Introduction)
    • Part 1 – nanjIyar, periyavAchchAn piLLai and vAdhi kEsari azhagiya maNavALa jIyar’s introductions
    • Part 2 – nampiLLai’s introductions
• 1st centum
• 2nd centum
• 3rd centum
• 4th centum
• 5th centum
• 6th centum
• 7th centum
• 8th centum
• 9th centum
• 10th centum

adiyen sarathy ramanuja dasan

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