H ashtaka

 बाल समय रवि भक्षि लियो तब,

तीनहुं लोक भयो अंधियारों

ताहि सो त्रास भयो जग को,

यह संकट काहु सों जात  न टारो

देवन आनि करी विनती तब,

छाड़ि दियो रवि कष्ट निवारो

को नहीं जानत है जग में कपि,

संकटमोचन नाम तिहारो, को – १

बालि की त्रास कपीस बसै गिरि,

जात महाप्रभु पंथ निहारो

चौंकि महामुनि शाप दियो तब ,

चाहिए कौन बिचार बिचारो

कैद्विज रूप लिवाय महाप्रभु,

सो तुम दास के शोक निवारो, – को – २

अंगद के संग लेन गए सिय,

खोज कपीश यह बैन उचारो

जीवत ना बचिहौ हम सो  जु ,

बिना सुधि लाये इहाँ पगु धारो

हेरी थके तट सिन्धु सबै तब ,

लाए सिया-सुधि प्राण उबारो,-  को – ३

रावण त्रास दई सिय को तब ,

राक्षसि सो कही सोक निवारो

ताहि समय हनुमान महाप्रभु ,

जाए महा रजनीचर मारो

चाहत सीय असोक सों आगिसु ,

दै प्रभु मुद्रिका सोक निवारो, -को – ४

बान लग्यो उर लछिमन के तब ,

प्राण तजे सुत रावन मारो

लै गृह बैद्य सुषेन समेत ,

तबै गिरि द्रोण सुबीर उपारो

आनि संजीवन हाथ दई तब ,

लछिमन के तुम प्रान उबारो, – को – ५

रावन युद्ध अजान कियो तब ,

नाग कि फांस सबै सिर डारो

श्री रघुनाथ समेत सबै दल ,

मोह भयो यह संकट भारो

आनि खगेस तबै हनुमान जु ,

बंधन काटि सुत्रास निवारो,-  को – ६

बंधु समेत जबै अहिरावन,

लै रघुनाथ पताल सिधारो

देवहिं पूजि भली विधि सों बलि ,

देउ सबै मिलि मन्त्र विचारो

जाये सहाए भयो तब ही ,

अहिरावन सैन्य समेत संहारो,- को – ७

काज किये बड़ देवन के तुम ,

बीर महाप्रभु देखि बिचारो

कौन सो संकट मोर गरीब को ,

जो तुमसो नहिं जात है टारो

बेगि हरो हनुमान महाप्रभु ,

जो कछु संकट होए हमारो,-  को – ८

दोहा-

लाल देह लाली लसे , अरु धरि लाल लंगूर I

बज्र देह दानव दलन , जय जय जय कपि सूर II

H Amrutha vani

 रामायण की भव्य जो माला,

हनुमत उसका रत्न निराला।

निश्चय पूर्वक अलख जगाओ,

जय जय जय बजरंग ध्याओ।।

अंतर्यामी है हनुमंता,

लीला अनहद अमर अनंता।

रामकी निष्ठा नस नस अंदर

रोम रोम रघुनाथ का मंदिर।।

सिद्धि महात्मा ये सुख धाम,

इसको कोटि कोटि प्रमाण।

तुलसीदास के भाग्य जगाये,

साक्षात के दर्श दिखाए।।

सूझ बूझ धैर्य का है स्वामी,

इसके भय खाते खलकामी।

निर्भिमान चरित्र है उसका,

हर एक खेल विचित्र है इसका।।

सुंदरकांड है महिमा इसकी,

ऐसी शोभा और है किसकी।

जिसपे मारुती की हो छाया,

माया जाल ना उसपर आया।।

मंगलमूर्ति महसुखदायक,

लाचारों के सदा सहायक।

कपिराज ये सेवा परायण,

इससे मांगो राम रसायन।।

जिसको दे भक्ति की युक्ति,

जन्म मरण से मलती मुक्ति।

स्वार्थ रहित हर काज है इसका,

राम के मन पे राज है इसका।।

वाल्मीकि ने लिखी है महिमा,

हनुमान के गुणों की गरिमा।

ये ऐसी अनमोल कस्तूरी,

जिसके बिना रामायण अधूरी।

कैसा मधुर स्वाभाव है इसका,

जन जन पर प्रभाव है इसका।

धर्म अनुकूल नीति इसकी,

राम चरण से प्रीती इसकी।

दुर्गम काज सुगम ये करता,

जन मानस की विपदा हरता।

युगो में जैसे सतयुग प्यारा,

सेवको में हनुमान निरारा।

दोहा- श्रद्धा रवि बजरंग की रे मन माला फेर,

भय भद्रा छंट जाएंगे घडी लगे ना देर।।

MN

 हे दुःख भन्जन मारुती नंदन

सुन लो मेरी पुकार

पवनसुत विनती बारम्बार

पवनसुत विनती बारम्बार

हे दुःख भन्जन मारुती नंदन

सुन लो मेरी पुकार

पवनसुत विनती बारम्बार

पवनसुत विनती बारम्बार

अष्ट सिद्धि नव निधी के दाता

दुखिओं के तुम भाग्यविदाता

अष्ट सिद्धि नव निधी के दाता

दुखिओं के तुम भाग्यविदाता

सियाराम के काज सवारे

सियाराम के काज सवारे

मेरा कर उधार

पवनसुत विनती बारम्बार

पवनसुत विनती बारम्बार

हे दुःख भन्जन मारुती नंदन

सुन लो मेरी पुकार

पवनसुत विनती बारम्बार

पवनसुत विनती बारम्बार

अपरम्पार हे शक्ति तुम्हारी

तुम पर रीझे अवधबिहारी

अपरम्पार हे शक्ति तुम्हारी

तुम पर रीझे अवधबिहारी

भक्ति भाव से ध्याऊं तोहे

भक्ति भाव से ध्याऊं तोहे

कर दुखों से पार

पवनसुत विनती बारम्बार

पवनसुत विनती बारम्बार

हे दुःख भन्जन मारुती नंदन

सुन लो मेरी पुकार

पवनसुत विनती बारम्बार

पवनसुत विनती बारम्बार

जपं निरंतर नाम तिहरा

अब नहीं छोडूं तेरा द्वारा

जपं निरंतर नाम तिहरा

अब नहीं छोडूं तेरा द्वारा

राम भक्त मोहे शरण मे लीजे

राम भक्त मोहे शरण मे लीजे

भाव सागर से तार

पवनसुत विनती बारम्बार

पवनसुत विनती बारम्बार

हे दुःख भन्जन मारुती नंदन

सुन लो मेरी पुकार

पवनसुत विनती बारम्बार

पवनसुत विनती बारम्बार

हे दुःख भन्जन मारुती नंदन

सुन लो मेरी पुकार

पवनसुत विनती बारम्बार

पवनसुत विनती बारम्बार

B B

 Bajrang Baan English

॥ Doha ॥

Nishchay prem pratith te, binay kare sanman ।

Tehi ke karaj sakal shubh, siddha karai Hanuman ॥

॥ Chaupayee ॥

Jai Hanumant sant hitkari ।

Suni lijai prabhu araj hamari ॥01॥

Jan ke kaaj vilambha na kijai ।

Aatur dauri maha sukha deejai ॥02॥

Jaise kudi Sindhu wahi para ।

Surasa badh paithi vistara ॥03॥

Aage jayee lankini roka ।

Marehu laat gaee sur loka ॥04॥

Jaay Vibhishan ko sukh deenha ।

Sita nirakhi param padh leenha ॥05॥

Baagh ujaari Sindhu maha bora ।

Ati aatur yum kaatar tora ॥06॥

Akshay kumar maari sanhara ।

Loom lapait Lannk ko jaara ॥07॥

Laah samaan Lannk jaari gayee

Jai jai dhuni sur pur mmhah bhayee ॥08॥

Ab vilaambha kehi kaaran swami ।

Krupa karahu urr antaryaami ॥09॥

Jai jai Lakshman praan ke daataah ।

Aatur hoy dukh harahu nipaata ॥10॥

Jai Giridhar jai jai sukh-sagar ।

Sur samuha samartha bhatnagar ॥11॥

Om Hanu Hanu Hanu Hanu Hanumant Hattile ।

Bairihi maru bajjrah ki kile ॥12॥

Gada bajjrah lai bairihi maaro ।

Maharaj prabhu daas ubaaro ॥13॥

Om-kar huunkar maha-prabhu dhaavo ।

Bajjra gada hanu vilambha na lavo ॥14॥

Om hrim hrim hrim Hanumant Kapeesa ।

Om Huum Huum Huum Hanu ari urr shisha ॥15॥

Satya hou Hari shapath paay-ke ।

Ram-duuth dharu maru dhaay-ke ॥16॥

Jai jai jai Hanumant agaadha ।

Dukkha paavat jan kehi apraadha ॥17॥

Puja jap jap nem achaara ।

Nahin jaanata kacchu daas tumhara ॥18॥

Van upavan, mag giri gruha maahi ।

Tumhare bal hum darpath nahi ॥19॥

Paay paroh kar jori manavoh ।

Yahi avasar abh kehi gohravoo ॥20॥

Jai Anjani Kumar Balvanta ।

Shankar suvan veer Hanumanta ॥21॥

Badan karal kaal kul ghalak ।

Ram sahay sada prati-palak ॥22॥

Bhoot preth pishachya nishachar ।

Agni Betal kaal mari-mar ॥23॥

Innhe maru tohi shapath ram ki ।

Rakhu naath marjaad naam ki ॥24॥

Janaksuta Hari daas kahavoh ।

Taaki shapath vilambha na lavo ॥25॥

Jai Jai Jai dhuni hoath akasha ।

Sumirath hoath dusaha dukha naasha ॥26॥

Charan sharan kar jori manavoh ।

Yahi avasar abh kehi gouravoh ॥27॥

Uthu uthu chalu tohi Ram duhai ।

Paayh parooh kar jori manai ॥28॥

Om cha cha cha cha chapal chalanta ।

Om Hanu Hanu Hanu Hanu Hanumanta ॥29॥

Om han han hank deta kapi chanchal ।

Om san san sahami parane khal dal ॥30॥

Apne jan ko turantah ubharo ।

Sumirat hoy anand hamaro ॥31॥

Yaha Bajrang Baan jehi mareh ।

Tahi kaho phir kaun ubareh ॥32॥

Paath karai Bajrang Baan ki ।

Hanumant raksha karai pran ki ॥33॥

Yaha Bajrang Baan jo jaape ।

Tehi te bhoot preth sabh kaape ॥34॥

Dhup deyah aru jaapai hamesha ।

Taake taanh nahi rahe kalesha ॥35॥

॥ Doha ॥

Prem pratith-he kapi bhajai, sada dharai urr dhyaan ॥

Tehi ke karaj sakala shubh, siddha karai hanuman ॥

The T

 No more little a day for everything is going to move in large chunks, of little importance will be the little things  for they are the things of the past. The future is tomove in giant leaps or else you won't be noticed for change is happening everywhere. A focused giant step planned and executed well. No more the past the ancient values respect, all those are but taken for granted what can one give to the world of today can you stand apart and survive. That is the TRUTH.

line

 The new concept of city dwelling in the future as per science where tens of millions of people live within the sky scraper building without having a need to go out. the solar powered turbines will be in use  , the outside becoming more and more dangerous. not far into the future will this be possible .

also artificial everything when intelligence itself is artificial its but natural everything can be substituted for you protecting the natural habitat. caged humans free animals. nature at its best. this is already in the process and should be possible very soon as early as 8 years from today. The process is called the line.

Pade pade.

 To a man whose understanding is firmly and properly fixed on (a knowledge of) his essential

nature, on the upaya adopted by him, viz prapatti and on the ultimate aim of life (Purushartha)

a recognition that he is steadily fixed in this state gives more delight even than his 

approaching moksha. For by the might of this knowledge, he is able, with a disciplined mind,

to close up the chasms lying before him (as obstacles) which are deep and hard to fill and

which are as immense as the sky.

"ittham vichintyah sarvatra bhAva santi padE padE

kavi tArkika simhasya kAvyEshu lalitEshvapi"

(In the verses of this lion among poets there are

beauties and sentiments of immeasureable beauty, at

every turn of phrase -- however simple they appear to

be... and these are to be fathomed after deep study!)

The meaning of this great 'yadAvAbhyudaya' would have

been totally lost to posterity but for the commentary

.. that an Advaitin scholar

called Appayya Dikshita wrote.

"Vanja Para Samayam Mattra Vandhon Vazhiye

Mannu Pughaz Bhoothooran Manamuhappon Vazhiye

Kanja Thirumangai Ughakka Vandhon Vazhiye

Kaliyanurai Kudi Konda Karuththudayon Vazhiye

Senjol Tamil Maraigal Thelindhu Uraippon Vazhiye

Thirumalai Mal Thirumaniyay Sirakka Vandhon Vazhiye

Thanja Parakadhiyay Thantharulvon Vazhiye

Than Tamil Thoopul Thiruvenkadavan Vazhiye!!!

Nanilamum Than Vaala; Naan maraigal Thaam Vaala

Maanagaril Maaran Marai Vaazha

Gyaniyargal Senniani Ser Thoopul Vedantha Desikane

Innum Oru Nootrandirum!!!

Vazhiyani Thoopul varum Vedathasiriyan

Vazhiyavan Paadhara Vindha Malargal

Vazhiyavan Kodhila Thal Malarai Kondadi Kondirukkum

Theethilla Nallor Thiral!"

The meaning of the Tamil Verses are as following:

"May Your grace live long; for you have changed many unrighteous paths to the righteous path

May Your grace live long; for you have lived a life as pleasing to Sri Ramanujacharya

May Your grace live long; for you have given joy for great men with your service

May Your grace live long; for you have been an embodiment of the words of Thirumangai Alwar

May Your grace live long; for you have presented the Tamil Vedas the Divya Prabandams very clearly

May Your grace live long; for you have proved your incarnation of being the Divine bell of the Lord of Seven Hills

May Your grace live long; for you are blessing us with the path of Salvation

May Your grace live long; for you are the Lord of Seven Hills whom came to elaborate the Tamil Verses"

"May our Swami Desikan live for one more century, for the well-being of the Worlds ( The Earth, the worlds above Earth,

the worlds below Earth and the Eternal world), for the well-being of Vedas, for the sacred text of Nammalvar's

Thiruvaimozhi to present glorious in sacred Sri Rangam; Oh Swami Vedanta Desika, the dusts from your holy feet

are being worn by the great Gyanis to get betterment in their Spiritual life; May You live one more century for our sake!"

"May Your grace live long; the grace of Swami Desikan who was born in Thoopul, who has no equivalent in knowledge; who is our greatest Philosopher; Long live His Lotus Feet! Long live the sacred men who are divine and pious always meditating and

celebrating the grace of this Aacharya and who are staying away from all sorts of evil deeds and who are always surronded with

the good and sacred deeds!"

The life of an illustrious Advaitin admirer of

Desikan, Sri Appayya Dikshitar. I am deeply grateful

for the kind gesture of Sri Parthasarathy. I dedicate

this posting to the doyen.

Appayya Dikshitar was born in a village called

Adayappalam near Kanchipuram. His lineage was an

interesting one.

His grandfather was a scholar named Vakshasthala

Ganapati of Bharadhwaja 'gOtra'. He had two wives of

which the second was Totadri Amba, the daughter of

RangarAjadhvari who belonged to family of one

VaikuntachArya. This appears to have been a very

unusual "mixed marriage" between Vaishnava and SmArta

families in those days! Appayya Dikshita himself is

reported to have confirmed this.

Two sons, RangarAjadhvari (again) and Achan Dikshita

were born of this alliance. Appaya Dikshita was born

to the first one. Achan Dikshita's grandson was the

reputed Nilakanta Dikshitar of later years.

Appayya Dikshitar's father RangarAjadhvari was the

author of many Advaita works. He passed away when his

son was only 9 years old. But Appayya Dikshitar even

by that tender age had learnt and mastered all that

his father had taught him by way of Veda, vEdAnga,

vyAkarana and traditional arts and sciences. Appayya

Dikshita's mastery over chandas, nirukta and jyotisha

is said to be easily evident in his works, the

"nakshatra vAdavalli" and "prAkrita manidIpa".

Appayya DIkshita was deeply Advaitic in outlook. He

was also a staunch Siva bhakta. In 2 highly

controversial works Dikshita attempted to prove that

the heroes of the Ramayana and the Mahabharata were

incarnations of Siva, the supreme Lord of the

Saivites. Though these works stired the proverbial

hornet's nest even in those days, scholars even today

admit that a reading of these classics of Appayya

Dikshita speak volumes about his originality and

mastery over the 2 "itihAsAs".

Although Dikshita lived for a long time in Chidambaram

(the Vatican of Saivism in those days), and served in

the temple of Lord Nataraja there by composing many

works in praise of Siva, it did not stop him from also

composing works in praise of Lord Vishnu. Two works

are known today -- "Sri Krishna DhyAna paddathi" and

"Varadarajastava". Diskhita was an indomitable

intellectual.

Even amongst the Advaitins, Appayya Dikshita was a bit

of a maverick and a stormy petrel. His interpretation

of Advaitic 'mImAmsa' and 'alankAra' were entirely

original and for this he had to face loud and bitter

criticism from other Advaitic pandits of the times

like Khandadeva, Somanatha and Venkatadhvari. Appayya

Dikshita's brand of Vedanta also came under attack

from the famous Sri Rangaramanuja muni, the Vaishnava

commentator on the Upanishads.

In spite of all these severe critics, everyone who was

acquainted with Dikshita's works, whether Advaitin or

Vaishnava, held no two opinions about his many-sided

scholarship and sincerity of purpose. They considered

him to be a 'sarva-tantra-svantatra', a master of all

arts and sciences, much in the mould of Vedanta Desika

on whose work Dikshita was later to write a

commentary. SriVaishnavas of those times, especially,

had no hesitation whatsoever in proclaiming that even

a scholar belonging to their own 'sampradAya' could

not have written a better commentary on Swami

Venkatanathan's classic Sanskrit opera

"yAdavAbhyudaya".

Appayya Dikshita happened to be the poet-laureate

('asthana-vidwan') at the royal court of Chinna Timma,

who was the local ruler of Vellore between 1574 and

1585. The King Chinna Timma came from a lineage of

royal kings of the Raja dynasty and they were great

patrons of literature. Some of the kings like Chinna

Timma also adopted Vaishnavas as personal mentors or

'sadAchAryAs'. It is this Vaishnava connection of his

forbears which probably had made this king familiar

with Desikan's 'yAdavAbhyudaya'. Chinna Timma was

desirous of having someone write a detailed commentary

on this 'mahA kAvya' of Desikan and felt his

poet-laureate Appayya Dikshita was the best suited to

undertake it. It is said the king performed a

"kanakAbhishEkam" on Dikshita for having successfully

completed the royal commission.

The 'yAdavAbhyudaya' is a Sanksrit opera of 24

'sargas' or cantos. It is an equal of KalidAsa's

magnificent works like Raghuvamsha or Meghasandesham.

Swami Desikan himself considered it to be his best

poetic work when he attested:

"gauda vaidarbha panchala malakaram sarasvatim

yasya nityam prasamsanti santah

saurabhavedinah"

(The cognoscenti who realize the true value of

perfumery, extol the poetic muse of Desika who wears a

garland woven out of Gauda, Vaidarbha and Panchala

'riti').

It is common among SriVaishnavas to hail the 'stOtra'

of YamunAchArya as "stOtra-ratna" and Desikan's

'yAdavAbhyudaya' as "kAvya-ratna". This operatic

magnum-opus traces the life of Krishna from his days

in Gokulam right upto His ascent unto Heaven at the

end of His avataric sojourn on earth. Scholars to this

day have never ceased marvelling at the breath-taking

beauty of Sanskrit poetry that brims over in this

'kAvya'. Dikshita in his own times, having lost

himself in the enchanting poetry of Desikan, is said

to have declared:

"ittham vichintyah sarvatra bhAva santi padE padE

kavi tArkika simhasya kAvyEshu lalitEshvapi"

(In the verses of this lion among poets there are

beauties and sentiments of immeasureable beauty, at

every turn of phrase -- however simple they appear to

be... and these are to be fathomed after deep study!)

Sri T.S.Parthasarathy writes: "Desika's original along

with Dikshita's commentary has recently been edited

and published by Abhinava Desika Sri Uttamur

Viraraghvacharya swami on behalf of the Ubhaya Vedanta

Granthamala of Madras. The original and the commentary

by two intellectual giants of two different times are

literary treasures deserving to be cherished and

preserved forever".

The meaning of this great 'yadAvAbhyudaya' would have

been totally lost to posterity but for the commentary

... believe it or not... that an Advaitin scholar

called Appayya Dikshita wrote on it! 

Fourty Ninth SlOkam (Prayer for the Lord's Mercy)

*************************************************

ajn~Ana vaaridhim apAya-dhurandharam mAmm

ajn~A-vibhanjanam akinjana-saarvabhoumam

vindhan BhavAn ViBhudhanATa SamasthavEdhi

kim nAma pAthram aparam manuthE krupAyA:

General Meaning:

*****************

Oh Dhaiva NaayakA! I am the central abode of ajn~Anam.

I stand in the front row of all sinners. I regularly

trespass Your commands enshrined in Your sAsthrams.

I do not have any capital for gaining sadhgathi.

adiyEn stands before You with all these deficiencies

and consider myself an appropriate fit to recieve Your

compassion. Why would You even think of anyone more fit

than this aparAdhi to be the object of Your anukampA?

Therefore , You should take pity on me and bless 

adiyEn with Your abundant KaruNai.

Additional Comments:

*********************

Swamy Desikan thinks of all of us and expresses his

nirvEdam (sorrow over his deficencies )and aakinchanyam 

( being without any spiritual wealth whatsoever)

on our behalf. Swamy Desikan is sarva Saathvika GuNa 

Saarvabhouman and the Lord knows that Swamy Desikan had 

none of the deficiencies that he is accusing himself of having .

Yet, Swamy Desikan as a ParamAchAryan seeking our welfare

showed us the way of approaching the Lord and performing

SaraNAgathy before Him. He assumes on himself the sufferings

of the SamsAris (kaama krOdhAthi KOlAhalam ruining

their lives) and reaches nirvEdha prAchuryam ( the height

of despondency over the sufferings of us ,the Bhaddha jeevans)

and appeals to the Lord :

1)I am the ocean of aj~nAnam (Aj~nAna Vaaridhi)

2)I am in the front row of the sinners(ApAya dhurandharam )

3)I am the Trespasser of Your commands(Aj~nA vibhanjanam)

4)I the leader of those without any spiritual wealth

( akinchana Saarvabhouman).

As Seshi (Swamy) , who knows every thing ( Samastha Vedhi),

You have acquired me as Your Seshan , who has gained Svaroopa 

Jn~Anam to perform SaraNAgathy. Swamy Desikan has performed 

MokshArTa SaraNaagathy and has thvarai (a sense of urgency )

to perform nithya kaimkaryam to the Lord there. Swamy Desikan

wishes to develop ruchi for Parama PurushArTam thru

the SaraNAgathy performed at the sacred feet 

of Lord DEvanAthan.

Swamy Desikan challenges the Lord to find one , who is

more deserving of His KaaruNyam and rakshaNam than himself

based on the combination of aj~nAnam , accumulated sins from

repeated trespasses of the Lord's commands. Swamy asks the Lord:

Why would You as a Samastha Vedhi (sarvaJ~nan) need any one else 

to rescue , who is more deserving than me for being the object of 

Your compassion (BhavAn krupayA aparam pAthram kim nAma 

manuthE?).In the next slOkam , Swamy Desikan presses

his case further as the one to be saved by the Lord .

SlOkam 50: (Importance of Protection by the Lord)

************************************************

PrahlAdha Gokula GajEndhra ParikshidhAdhyA:

thrAthas-ThvayA nanu vipatthishu thAdhruseeshu

saravm tadEkam aparam mama rakshaNam tE

santhOlyathAm Thridasa Naayaka kim garIya: 

General Meaning

****************

Oh Dhaiva NaayakA! Once You took NrusimhAvathAram

to come to the rescue of Your child devotee , PrahlAdhan ,

when his cruel father exposed to him to many dangers.

You protected then that dhaanava sisu. During KrishNAvathAram ,

You protected the cattle and the people of Gokulam from

the wrath of Indhran, who sent hail storms and stone rains 

on the defenseless people of Gokulam for not worshipping 

him as before. You rushed to the lotus pond to free 

GajEndran from the the terrible teeth of the crocodile

and protected that srEshta Bhakthan.During KrishNAvathAram 

once again , You responded to the saraNAgathy appeal of

Uttharai to save her embryo from being destroyed by 

the angry AsvatthAman , who sent the apANDavAsthram 

to eliminate even the last trace of PaaNDava vamsam.

Thus You have performed many mighty deeds of SaraNAgatha

RakshaNam. Now, Oh Lord Dhaiva NaayakA ! adiyEn

has a request to You. Please place all of the above

deeds of rescue of Your BhakthAs on one scale of

a balance;next, place the deed of rescuing this 

MahA aparAdhi, who is bent on breaking Your SaastEic 

commands on the other scale of the same balance.

When you examine as to which scale stays below, 

You will find the act of rescuing me will stay 

down . From that test , You will be convinced 

that offering protection to me is of utmost priority

and importance to You. 

Additional Comments:

********************

Oh Dhaiva NaayakA! Please think about Your raksaNam

of PrahlAdhan during your NrusaimhAvathAram ,

Your rescue of GopAs and Gopis from IndhrA's anger as

Govardhana Girdharan, protection of the Lord of

elephants from the cruel jaws of the crocodile as

Gajendhra Varadhan, saving of Child Parikshith 

in Uttharai's womb. When they faced dire dangers , 

You came to their rescue in a trice ( PrahlAdha 

aadhyA: thAdhrudheesushu vipatthishu ThvayA thrAthA:).

Oh Lord ! Please place the weight of ALL those mighty 

rakshaNams on one scale of a balance and place the act

of RakshaNam of adiyEn on the other scale. Please

evaluate for Yourself, which is the bigger of the two

rakshaNams (Tath sarvam tE yEkam mama rakshaNam aparam).

Oh Lord! You will find that the scale of the balance 

carrying my rakshaNam will outweigh the other scale .

Please see it Yourslf as to which act is more heavy

( Thridasa Naayaka! kim gariya: ithi santhOlyathAm).

NamO SrI DevanAthAya,

Daasan, Oppiliappan Koil VaradAchAri Sadagopan 

P.S: May the powerful prayers and appeals of 

Swamy Desikan for becoming the beneficiary of

the compassion of Lord Dhaiva Naayakan and 

to protect him thereafter inspire you all to take part

in the RathnAngi Kaimakryam for Him and recieve

His eternal blessings !

772. sAkshAthpadham maDhuBhidha: prathipAdhayanthyoU

mAnOpapatthiniyathE maNipAdhukE dhvE

anyOnyasangathivashAdhupapannacharyA

mAjnyAm shruthismruthimayImavaDhArayAmi

The twin-Paadukas are exactly equivalent to the Lord's commandments 

[which enlighten us on the Lord's Swaroopa (nature) which are 

recognized as the right authority on the basis of scriptural 

authority and logical conclusion, and which guide us on the right 

dutiful conduct in respect of dharmic behavior. The Paadukas together 

show us the Feet of the Lord, nay, even the Abode of the Lord. They 

are established as valuable treasure by scriptural and logical 

authority and they together conduct the Lord in His course of action 

and moment.

One is Sruti; the other is smriti-the two Paadukas thus constitute 

our guide in action.

SlOkam 772:

1) UtthamUr Swamy's anubhavam: In the previous slOkam,

Swamy Desikan compared the Paadhukais to the two vibhUthis

of the Lord. The support for those two VibhUthis arise from

Sruthis and Smruthis , which are created as a rsult of

the Lord's commands. In this slOkam , Swamy Desikan 

compares the two Paadhukais to to Sruthi(VedAs) and 

Smruthis( code of laws established by the Lord). He says:

" Oh PadhukAis! You bring the Lord's feet directly 

to us for worship; You accompany the Lord and fit 

His feet in a perfect manner and thus truly belong to Him. 

You take the matching steps with each of Your PaadhukAs , 

when He moves around ". The above three steps are known as

Paadha PratipAdhanam(sequential steps), MaanOpapaddhi 

Niyamanam and AnyOnya Sangathi vaasam . These three 

attributes also fit the Srutis and Smrutis. They reveal

directly the Lord's holy feet to the righteous persons.

They belong to the Lord(MaanOpapaddhhi niyamanam) and

they go in unified steps like the PaadhukAs(anyOnya 

sangathi vAsam). In view of these close similarities , 

Swamy Desikan states that the two PaadhukAs are 

the manifestations of Srutis and Smrutis.

2) SrImath Andavan's anubhavam: Oh Paadhukais! When we have

your darsanam , You both remind adiyEn of Sruthi(Vedam) and

Smruthi. They do not separate from each other.You both do not

separate from each other in Your kaimkaryam to the Lord.

The topics covered by Vedams and Smruthis are totally 

compatible with the PramANams and Yukthis. VedAs and Smruthis 

are BhagavAn's commands.Therefore no one should transgress

them . 

3)The PaadhukAs bring the Paadhams of the Lord directly

before the people( Madhubhidha: padham saakshAth 

prathipAdayanthyou).The PaadhukAs measure closely to

the feet of the Lord( Maana) and fit them well( Upapatthi).

They are of the form of Sruthii and Snruthi (Sruthi-smruthi

mayam). adiyEn considers them as being equivalent to the Lord's

command ( Madhubhida: aj~nAm avadhArayAmi). These pair of 

Paadhukais of the Lord through their companionship

(anyOnya sangathivasAth) are a perfect fit ( upapanna)

for ideal sanchAram ( Upapanna charyAm) and are of

the form of both Sruthi and Smruthi( Sruth-Smruthimayam)..(V.S)

college days reminder

  Mere Rab Ki Mujh Per Inayat Hoi

Kaho Bhi To Kese Ibadat Hoi

Haqeqat Hoi Jese Mujh Per Ayaan

Qalam Ban Gya Hai Khuda Ki Zuban

Mukhatib Hai Banday Se Parwardigar

Tu Husn e Chamman Tu He Rang e Bahaar

Tu Miraj e Fun Tu He Fun Ka Singhar

Musavvir Hoon mein Tu Mera Shahkaar

Ye Subhey Ye Shamey Ye Din Or Raat

Ye Rangeen Dilkash Haseen Kainat

Kay Hooroon Malaik O Jinnat Mein

Kya Hai Tujhy Ashrafulmakhluqat

Meri Azmatoon Ka Hawala Hai Tu

Tu He Roshni Hai Ujala Hai Tu

Farishtoon Se Sajda Bhi Karwa Diya

Kay Tere Liye Mein Ne Kiya Na Kia

Ye Dunai Jahaan Bazm Arayaan

Ye Mehfil Ye Mele Ye Tanhayaan

Falak Ka Tujhy Shamyana Dia

Zameen Per Tujhy Abo Dana Dia

Milay Absharoo Se Bhi Hoslay

Pahadoo Mein Tujh Ko Diye Rastay

Ye Pani Hawa Or Shams O Qamar

Ye Moj e Rawa Ye Kinara Bhanwar

Ye Shakoon Pey Gunchay Chataktay Howey

Falak Pey Sitarey Chamaktay Howay

Ye Sabzay Ye Pholoon Bhari Kiyariyaan

Ye Panchi Ye Odti Hoi Titliyaan

Ye Shola Ye Shabnam Ye Mitti Ye Sang

Ye Jharnoo Kay Bajtay Howey Jal Tarang

Ye Jhiloon Mein HAstay Howey Se Kanwal

Ye Dharti Pey Mosam Ki Likhi Ghazal

Ye Sardi Ye Garmi Ye Barish Ye Dhoop

Ye Chehra Ye Qad Or Ye Rang o Roop

Darindoon Charindoon Ko Qaboon Diya

Tujhy Bahi De Kar Kay Bazoon Diya

Behan Di Tujhy Or Shareek e Saffar

Ye Rishtay Ye Natay Ye Gharana Ye Ghar

Kay Olaad Bhi Di Diye Waledain

Alif Laam Meem Qaaf Or Aeen Gain

Ye Aqal o Zahanat Shaoor o Nazar

Ye Basti Ye Sehra Ye Khushki Ye Tar

Or Os Per Kitabain Hidayat Bhi Di

Nabi Bhi Otaray Shariyat Bhi Di

Garz Kay Sabhi Kuch Hai Tere Liye

Bta Kia Kya Tune Mere Liye

does doesnot

 Our birth is but a sleep and a forgetting:

The Soul that rises with us, our life’s Star,

Hath had elsewhere its setting,

And cometh from afar:

Not in entire forgetfulness,

And not in utter nakedness,

But trailing clouds of glory do we come

From God, who is our home:

Heaven lies about us in our infancy!

 two quantum scientists have claimed that they can prove the existence of the soul, a quantum entity that acts as the program for the computer of our brain, and exists independently of the physical body after death. One psychologist says that the concept of soul is merely an extrapolation we make based on the duality that we experience between body and consciousness.

belief in the soul, if not in contradiction with it, is not supported by science.

 science is not beholden to a worldview that is governed mechanistically, and is non-intentional and non-experiencing all the way down. our emotions, which are presumably not physical in nature, can actually change our brain states—even more they can affect our epigenetic patterns. But, Beauregard certainly isn’t the only scientifically-minded intellectual who believes the soul exists and has some important role to play in our investigation.

Schwartz is a famous psychologist who has argued for the soul as an important datum that informs our way of thinking about humans and the world. In several places, Schwartz has argued that you are not your brain, but, in fact, you are something more or above and beyond your brain. You are something other than your brain illustrated by the fact that your brain can be shaped by you—it’s almost as if you are an outside force that can shape and form your own neural patterns. Scientists have referred to the neural phenomena as neuroplasticity (i.e., the view that our neural patterns are malleable), which Schwartz has deployed as a way of showing that we are the kinds of agents that can change our brain states.

Comparatively little that is of bearing regarding the soul or mind is the object of neuroscientific study. In fact, it is more likely that neuroscientists are often not directly concerned with the soul question at all. Even if they have a settled opinion that the soul doesn’t exist, their own discipline tells us very little about the nature of the soul; at least not directly, so their belief may be misguided. Why then should we take Murphy’s authority claim seriously? Simply put, we shouldn’t. For, Murphy’s claim that no neuroscientist believes in the existence of souls is little more than an appeal to authority for something else going on in the discussion. Take another look at the quote above.

Some in the scientific community, like Murphy, may have you thinking that the soul is passé and no longer scientifically reputable. Three challenges present themselves to Murphy’s claim. First, science, especially neuroscience, tells us very little about the features often associated with the soul, which concern features like consciousness, thought, experience, and values. Second, there are a number of scientists, psychologists, and neuroscientists who believe we have lots of reasons to think that there is a soul or, at a minimum, something above and beyond our present embodiment. Third, for these and many other reasons, not only have the scientists offered little that refutes the existence of the soul, but we seem to have good positive grounds for thinking that, in fact, souls do exist.

The Australian biologist Jeremy Griffith has provided the long awaited, first principal, biological explanation of the human condition, our capacity for so called ‘good and evil’. With the clarifying, biological explanation for why we humans became competitive, selfish and aggressive, it is now possible to look into and explain the rather elusive concept we refer to as our ‘soul’— our species’ instinctive memory of a time when our distant ancestors lived in a cooperative, selfless, loving, innocent state, or, as it is referred to metaphorically in the religious context of the Christian Bible,

Very roughly speaking, when most people think about an immaterial soul that persists after death, they have in mind some sort of blob of spirit energy that takes up residence near our brain, and drives around our body like a soccer mom driving an SUV. The questions are these: what form does that spirit energy take, and how does it interact with our ordinary atoms? Not only is new physics required, but dramatically new physics. Within QFT, there can't be a new collection of "spirit particles" and "spirit forces" that interact with our regular atoms, because we would have detected them in existing experiments. Ockham's razor is not on your side here, since you have to posit a completely new realm of reality obeying very different rules than the ones we know.

But let's say you do that. How is the spirit energy supposed to interact with us? Here is the equation that tells us how electrons behave in the everyday world:

Don't worry about the details; it's the fact that the equation exists that matters, not its particular form. It's the Dirac equation -- the two terms on the left are roughly the velocity of the electron and its inertia -- coupled to electromagnetism and gravity, the two terms on the right.

As far as every experiment ever done is concerned, this equation is the correct description of how electrons behave at everyday energies. It's not a complete description; we haven't included the weak nuclear force, or couplings to hypothetical particles like the Higgs boson. But that's okay, since those are only important at high energies and/or short distances, very far from the regime of relevance to the human brain.

If you believe in an immaterial soul that interacts with our bodies, you need to believe that this equation is not right, even at everyday energies. There needs to be a new term (at minimum) on the right, representing how the soul interacts with electrons. (If that term doesn't exist, electrons will just go on their way as if there weren't any soul at all, and then what's the point?) So any respectable scientist who took this idea seriously would be asking -- what form does that interaction take? Is it local in spacetime? Does the soul respect gauge invariance and Lorentz invariance? Does the soul have a Hamiltonian? Do the interactions preserve unitarity and conservation of information?

Nobody ever asks these questions out loud, possibly because of how silly they sound. Once you start asking them, the choice you are faced with becomes clear: either overthrow everything we think we have learned about modern physics, or distrust the stew of religious accounts/unreliable testimony/wishful thinking that makes people believe in the possibility of life after death. It's not a difficult decision, as scientific theory-choice goes.

We don't choose theories in a vacuum. We are allowed -- indeed, required -- to ask how claims about how the world works fit in with other things we know about how the world works. I've been talking here like a particle physicist, but there's an analogous line of reasoning that would come from evolutionary biology. Presumably amino acids and proteins don't have souls that persist after death. What about viruses or bacteria? Where upon the chain of evolution from our monocellular ancestors to today did organisms stop being described purely as atoms interacting through gravity and electromagnetism, and develop an immaterial immortal soul?

There's no reason to be agnostic about ideas that are dramatically incompatible with everything we know about modern science. Once we get over any reluctance to face reality on this issue, we can get down to the much more interesting questions of how human beings and consciousness really work.

Sean Carroll is a physicist and author. He received his Ph.D. from Harvard in 1993, and is now on the faculty at the California Institute of Technology, where his research focuses on fundamental physics and cosmology. Carroll is the author of From Eternity to Here: The Quest for the Ultimate Theory of Time, and Spacetime and Geometry: An Introduction to General Relativity. He has written for Discover, Scientific American, New Scientist, and other publications. His blog Cosmic Variance is hosted by Discover magazine, and he has been featured on television shows such as The Colbert Report, National Geographic's Known Universe.

pratyushapuram

 Deepavali festival is celebrated by people in all parts of our country.In some places of North India, people celebrate it correlating to the incarnation of Lord Rama. In Ayodhya, the citizens were feeling sad not seeing the divine face of Sri Rama for over 14 years and they were literally craving to see Him. It is believed that Lord Rama after conquering Ravana returned from Sri Lanka on this day. People lit lamps welcoming Him and the festive mood returned in Ayodhya.

In South India it is linked to Lord Krishna. Celebration of deepavali is viewed in two ways. One from puranas and the other from Dharma Sastras.

According to Vishnu purana, Narakasura was born to Lord Vishnu and Mother Earth (Bhudevi) during the Lord’s incarnation as Varaha (wild boar) When Narakasura was born, Lord Krishna told Bhudevi that the “asura would be indulging in all unrighteous deeds and he may be killed by me in your presence”. The asura was disturbing all the celestial beings, sages and other pious people . Devendra, the chief of celestial beings pleaded to Lord Krishna to save them from the atrocities of the asura. Satyabhama — the divine consort and incarnation of Bhudevi — accompanied Lord Krishna to Pratyushapuram, the place of Narakasura, and she told him that the demon deserves to be punished . It is believed that on this day of Deepavali, Narakasura was killed by Lord Krishna, symbolising righteous winning over unrighteous.

At the request of the asura, this day is celebrated as the festival of lighting lamps signifying removal of darkness and achieving prosperity, peace and happiness.

Dharma Sastra grantha like Dharmasindhu, Nyayasindhu say Deepavali festival should be celebrated for three days . The previous day called Yamatrayaodasi to remember Yama, the king of Righteousness. Remembering him will prevent us from indulging in evil thoughts and acts.

On the day of Deepavali, called Narakachaturdasi, we have to take oil bath as goddesses Lakshmi is dwelling in oil and Ganga Devi is residing in water. Next day, Lakshmi pooja is to be performed for wealth and prosperity, said Valayapettai Sri Ramachar in a discourse.

Turmeric back

 Explaining a Periyazhvar verse, Manavala Mamunigal gives an example to show Lord Krishna’s saulabhya. The Gopikas went to the river to bathe. They wanted to check if the turmeric pieces they were going to use for their bath would leave a lovely yellow colour on their skin. Usually, turmeric is rubbed on a stone to check its quality. But the rocks on the river bank were already covered with turmeric marks. So the Gopikas rubbed their turmeric pieces on Krishna’s back to check the quality. Imagine the Supreme One allowing them to treat Him thus! No wonder Lord Krishna is the One who comes to mind when we speak of the quality of saulabhya.

When Krishna told the Gopas and Gopikas to make their offerings not to Indra but to Govardhana hill, Indra was furious. He caused it to rain continuously for a week. But Krishna did not punish him. An Acharya has given a beautiful explanation as to why He spared Indra, said M.A. Venkatakrishnan in a discourse.

When a mother has a second child, when the first is still very young, the first child becomes jealous of the attention the mother gives the newborn. Naturally, the mother pays more attention to the newborn, because it needs her help. The elder child, unable to understand why it is no longer the focus of her attention, shows its displeasure by throwing tantrums. The mother does not punish the child, because she knows the reason for its behaviour. Likewise, in the case of Indra, the Lord had helped him many times. But now He was with the Gopas and Gopikas and was showering His affection on them. This made Indra envious of them, and his trying to trouble them was his way of displaying his anger against these new friends of Krishna. So, the Lord, like a mother who understands and forgives her child, forgave Indra.

The M

 The month of Margazhi is special to both Vaishnavites and Saivites. Lord Krishna says that among the months He is Margazhi, indicating its auspiciousness. Andal’s Thiruppavai is recited in Vishnu temples in Margazhi. It was in Margazhi, in the Arudra star, that Lord Nataraja showed His divine dance to sages Vyagrapada and Patanjali. Nandanar had darshan of the Lord of Chidambaram in Margazhi. When Pamban Swamigal was in hospital, he had a vision of two peacocks dancing, indicating Muruga’s presence. This too took place in Margazhi, said T. Rajarathinam in a discourse.

The month of Margazhi is special to both Vaishnavites and Saivites. Lord Krishna says that among the months He is Margazhi, indicating its auspiciousness. Andal’s Thiruppavai is recited in Vishnu temples in Margazhi. It was in Margazhi, in the Arudra star, that Lord Nataraja showed His divine dance to sages Vyagrapada and Patanjali. Nandanar had darshan of the Lord of Chidambaram in Margazhi. When Pamban Swamigal was in hospital, he had a vision of two peacocks dancing, indicating Muruga’s presence. This too took place in Margazhi, said T. Rajarathinam in a discourse.

The bath is symbolic of bhakti towards Siva and Ambal. This is the bath which takes us close to God and eventually liberates us. In the first eight verses, the girls wake up their sleeping friends. They sing of His qualities and about His devotees. The girls refer to Siva as the One without beginning and end, and as an effulgent light (arutperum jothi). In verse 10, Manickavachagar expresses his amazement at Lord Siva’s greatness. Can we say which town Siva belongs to? Who is related to Him? Who is not, Manickavachagar wonders.

Tulasi.

 

Tulasi mahima is spoken of by Prahlada in Padma Purana, said P.T. Seshadri in a discourse. Prahlada says that rishis met Sadananda. They asked him whose name, if uttered, would destroy our sins and give us punyas. Sadananda told them about how Tulasi Devi’s avatara happened.

He said Rudra had told his son Subrahmanya about Tulasi Devi’s greatness. Sadananda said that when the milky ocean was churned, using the Mantara mountain as the churning rod, many things appeared from the ocean, including nectar. Sacred drops of water fell from Lord Narayana’s eye into the nectar pot. Tulasi came from one of these drops. Lord Narayana took for Himself only three entities that emanated from the ocean. They were Lakshmi, Kaustubha gem and Tulasi. Of these, He wore the first two on His chest, but He wore Tulasi all over His body. The Lord wanted to grant Tulasi a boon. Tulasi requested that no matter what sins a person had committed, if he prayed to Tulasi , his sins should be wiped out.

She further requested that those who did an archana to the Lord using Tulasi and those who consumed Tulasi offered at His feet must reach His feet. She also prayed that He must always think of her, just as she would be thinking of Him always. The Lord gave her the boons she asked for. In addition, He said that there were lots of flowers like lotuses, maalasugandha, jasmine and so on, which were offered to Him in worship. Some even offered flowers made of gold. But if these flowers were offered without Tulasi, He would not be pleased. Wilted flowers are removed from the Lord’s body, and discarded. But Tulasi leaves, even if they have wilted, will continue to please Him, He said. Moksha is guaranteed to those who use Tulasi when they do their daily aradhana to the Lord.

Nammazhvar, in his Thiruviruttam, points to the sacredness of tulasi, said P.T. Seshadri, in a discourse. Nammazhvar imagines himself to be Parankusa Nayaki, a girl pining for Krishna’s love. Parankusa Nayaki’s anxious mother sends for a woman fortune teller and asks her to suggest a remedy for her daughter’s problem. The fortune teller says that what ails her daughter is no ordinary disease, and ordinary medicines will be of no use. Tulasi is the only medicine that will help, says the fortune teller. She advises Parankusa Nayaki’s mother to place around her daughter’s neck a tulasi garland that has adorned the Lord. Or she could place a tulasi leaf on her head. Even a tulasi stalk can be placed on her head. Or the root of the tulasi plant can be put on her head. Even the soil in which a tulasi plant grew can be placed on her head and will cure her, says the fortune teller.

Padma Purana has the story of tulasi’s birth. When the milky ocean was churned and nectar was obtained, an auspicious drop of water from Lord Narayana’s eyes fell into the nectar pot and tulasi came from this. Padma Purana has a sloka which begins with the words “tulasi amrita janmaasi,” where not only is tulasi’s birth from nectar mentioned, but the purpose of her birth is also mentioned. The sloka says that tulasi is dear to Lord Kesava, and that she is being plucked only to be offered to Kesava. The sloka ends with a prayer for tulasi’s blessings. Prahlada recites this sloka in Padma Purana and says it should be recited before plucking tulasi leaves. Manavala Mamunigal quotes this sloka in his Jeeyar Thiruvaradhana krama, although he does not mention Padma Purana explicitly. Manavala Mamunigal too says this sloka must be recited before plucking tulasi leaves.

One who just sees Tulasi Devi gets the benefit of giving millions of cows in charity and when that person offers worship and prayers to Tulasi Devi then that person becomes worthy of worship in this Kali-yuga. In the Kali-yuga that person who plants a Tulasi tree for the pleasure of Lord Krsna, even if the messengers of Yamaraja are angry with him, what can they do to him, he need not fear even death personified.

tulasi amrta-janmasi sada tvam keshava-priya

keshavatam cinomi tvam varada bhava sobhane

tvadang sambavai aniyam pujayami yatha harim

tathe kuru pavitrangi kalou mala vinashini

One who chants this mantra while picking Tulasi leaves and then offers them to Lord Krsna's lotus feet, the results of that offering is increased millions of times.

Now listen carefully to the Tulasi Stava:

01

munayah sidha-gandhavah, patale nagarat svayam

prabhavam tava deveshi, gayanti sura-sattama

02

na te prabhavam jananti, devatah keshavadrite

gunanam parimananutu, kalpakotisha-tairapi

03

krsna-anandat samudbhnuta, kshiroda-mathanodyame

uttamange pura yena, tulasi-vishnu na dhrita

04

prapyaitani tvaya devi, vishno-rangani sarvashah

pavitrata tvaya prapta, tulasitvam namamyaham

05

tvadanga-sambavaih patrai, puja-yami yatha harim

tatha kurushva me vighna, yato yami para gatim

06

ropita gomati-tire, svayam-krsnena palita

jagadditaya tulasi, gopinam hita-hetave

07

vrindavane vicharata, sevita vishnuna svayam

gokulasya vivriddhyarth, kamsasya nidhanaya ca

08

vashisththa vachanat purvam, ramen sarayu-tate

rakshasanam vadharthaya, ropita-tvam jagat-priye

ropita-tapaso vridhyai, tulasi-tvam namamyaham

09

viyoge raghavendra-sya, dhyatva tvam janak atmaja

ashokavana-madhye tu, priyena saha-sangata

10

shankarartha pura devi, parvatya tvam himalaye

ropita sevita siddhyai, tulasi tvam-namamyaham

11

dharmaranye gayayam ca, sevita pitribhih svayam

sevita tulasi punya, atmano hita-michhata

12

ropita ramachandren sevita laksmanena cha

sitaya palita bhaktya, tulasi-dandake vane

13

trailokya-vyapini ganga, yatha-shastre-shu giyate

tathaiva tulasi devi drisyate sacharachare

14

risyamuke ca, vasata kapirajen sevita

tulasi balinashaya, tarasangam-hetave

15

pranamya tulasi-devi, sagarot kramanam kritam

krit-karyah prahusthascha, hanuman punaragataha

16

tulasi grahanam kritva, vimukto yati patakaih

athava munishardula, brahma-hatyam-vyapohati

17

tulasi patra-galitam, yastoyam-sirasa vahet

ganga-snanam avapnoti, dasha-dhenu phala-pradam

18

prasid devi deveshi, prasid hari vallabhe

ksirod-mathanod bhute, tulasi tvam namamyaham

19

dvadasyam jagare ratrou, yah pathet tulasi stavam

dvatrim-shadaperadhans cha, ksamate tasya keshavah

One who worships Tulasi Devi on the Dwadasi (12th day) and chants this Tulasi Stava destroys all 32 kinds of sinful reactions. Lord Krsna becomes very happy with that person.

In that house where this Tulasi Stava is present, misfortune never visits, not even by accident, and the goddess of Fortune will happily reside there.

One who recites this Tulasi Stava will attain devotion to Lord Krsna and his mind will never wander away form the Lotus-feet of Lord Krsna.

That person who stays awake on the Dwadasi night (12th day) after worshipping Tulasi Devi with this Stava will attain the benefit of visiting all the holy places and his mind will never contemplate enjoying separately from Lord Krsna. Not only this, but that fortunate devotee 

will never be separated from the association of the Vaisnavas (devotees of Lord Krsna).

Veedala guttu.

 Vaade venkatesudane vaade veedu 

Vaadi chuttukaiduva valachethivaadu

Kaarimaarasuthuni chakkani maatalaku chokki

Chooragaa vedaalaguttu choopinavaadu

Theerani vedukatho  tirumangaiyaluvaari

Aaradi muchchi mikootiki aasa padma vaadu

Periyaaluvaari bidda pisiki paivesina 

Viruladandala meda vesina vaadu

Taruni cheyi vesina daggari bhujamu chaachi 

Paravasamai chokki paayaleni vaadu 

Paamarula danameedi paatalella baadumantaa 

Bhoomikella Nora noori posina vaadu

Maamakoothuralamelumanga naanchaariyu daanu

Geemugaane venkatagiri nude vaadu

He who is known as venkatesa is this very person

He is the one who is holding the sharp round weapon in his right hand.

Bewitched by the sweet words of the son of kaarimara he disclosed the secret of the vedas, without any inhibition to him.

In a spirit of limitless fun, he willingly partook the food offered by thirumangai Alvar through robbing others.

He is the one who adorned round his neck, the crushed garlands worn earlier by Periyalvars daughter.

He is the one who when a young damsel keeps her hand on him becomes enamored and extends his shoulder to her.

He spread the message to the entire world and asked even the illiterate people to sing songs in his praise.

He is the one who is staying in venkatagiri as his home along with alamelumanga daughter of his uncle.

Poreru

 In 10 verses describing Lord Sri Rama the presiding deity of Thirupputkuzhi which is about 7 miles from kanchi. Sri Rama performed the last rites of the vulture Jatayu here.  The word paramartha means the ultimate purpose or goal of human life. The alwars know Sri Ram here as poreru who Swamy Desika describes with such epithets as Ranapungava, Ahavapungava, and Samarapungava. All these mean the Supreme hero in the battle field. Sri Rama in his abhaya assures the devotees of fearlessness to those who do sharanagathy even once by S Desika in these 10 verses. 

 

SrImadh-grudhra-saras-theera PaarijAtham upAsmahE

yathra Thungai; athungaisccha pranathai: gruhayathE Phalam

The valor of Lord Raamachandran is matchless. In DaNdakAraNyam, He destroyed 14,000 asurAs single handedly. 

He pulverized RaavaNA's army and finally RaavaNan Himself in a great battle. In AaraNya kANdam , our Lord's parAkramam is saluted as He destroyed Kharan , DhUshaNan , Thrisiras and the Moola Bhalam. 

Through His heroic acts, He destroyed the asurAs and made the lives of the Sages of DhaNdakAraNyam comfortable and free from fear.

Swamy Desikan has saluted these valourous deeds in SrI Raghuveera Gadhyam's AaraNya and Yuddha KhANdams following the foot steps of Aadhi Kavi, Sage VaalmIki. Swamy Desikan's summation of the Lord's Valour is housed in three salutations of SrI Raghuveera Gadhyam:

AsahAya Soora !

AnapAya Saahasa!

Raagava Simha !

In ParamArTa Sthuthi, Swamy Desikan continues celebrating the valour of the Lord of AyOdhyA and points out that He is the PaarijAtha tree at the banks of JatAyu PushkariNi (Grudhra Saras):

SrImadh-grudhra-saras-theera PaarijAtham upAsmahE

yathra Thungai: athungaisccha pranathai: gruhayathE Phalam

--First slOkam of SrI ParamArTa Sthuthi (anushtup metre)

At Thirupputtkkuzhi, the destroyer of RaavaNA and his clan gives His darsanam as Vijaya Raaghavn and is ready to grant all the boons that bhakthAs seek of Him just like a PaarijAtha tree in IndhrA's garden.

On the banks of the JatAyu PushkariNi with its nourishing water is a mighty tree with sweet fruits. There the lowly (athungai:) and the mighty (thungai:) worship the Lord, perform SaraNAgathi and are treated equally with respect to the Phalans without consideration of their Jaathi-KUlam -GuNam and material possessions.

That is indeed a miracle brought about by the PaarijAtha Tree (SrI Vijaya Raaghavan) of Thirupputtkuzhi. 

Swamy says that he meditates on that PaarijAtha Tree (Srimath-grudhra-saras-theera paarijAtham upAsmahE). Both the lowly and the lofty prostrate before this Grudhra Saras theera PaarijAtham and becomes kruthArTaas.

After Composing the first slOkam in anushtup metre, Swamy Desikan sets the rest of the 9 slOakms of SrI ParamArTa Sthuthi in lilting Oupacchandasikam metre:

Gurubhis-Thvadhanya SarvabhAvai:

guNa-sindhou krutha-samplavas-ThvadhIyE

RaNapungava vandhi-bhAvam icchan

aham asmi yEkam anugraha aaspadham tE

Oh the Lord of Thirupputkkuzhi, who is celebrated for Your valour in battles! Oh Vijaya RaaghavA! Our AchAryAs do not house anyone in their heart lotuses except You.

They focus on You and You alone and shine as ParamaikAnthis (Thvadhanya Sarva-bhAvai:). 

They have trained me to be deeply immersed in the ocean of Your anntha kalyANa guNams (Gurubhi: ThvadhIyE GuNa Sindhou krutha samplava: asmi) and adiyEn desires deeply to eulogize You (vanhdhi bhAvam icchan aham asmi). 

adiyEn has positioned myself to be the chief object of Your anugraham (Vandhi bhAvam icchan aham , tE yEkam anugraha aaspadham asmi).

Swamy Desikan reminds the Lord of the Upadesams of his AchAryans about ananya bhakthi (avyapachAra Bhakthi) to the Lord to become qualiifed as a ParamikAnthi. 

Then, Swamy Desikan states that he wants to go beyond the meditation about the Lord and engage in composing a Sthuthi about the Lord of Thirupputtkuzhi. 

He hints that his efforts to compose a sthuthi wont bear fruit unless he is so blessed by the Grudhra-saras-theera PaarijAtham. Therefore, Swamy Desikan prays to the Lord to bless him to create a sthuthi on Him .

BhuvanAsraya bhUshaNAsthra-vargam

manasi ThvanmayathAm mamAtanOthu

vapurAhavapunga ThvadhIyam

MahIshINAm animEsha darsaneeyam

Swamy Desikan points out about two things here:

(1) The entire assembly of ChEthnam and achEthanam adorn the Lord's ThirumEni as dhivya aabharanams and Dhivya aayudhams/weapons (BhuvanAsraya BhooshaNa-asthra vargam ThvadhIyam Vapu:).

(2) SrI DEvi and BhU Devi and other consorts of His can not take their eyes off from such a beautiful ThirumEni . They do not close their eye lids for fear of missing even a fraction of second's enjoyment of His dhivya soundharyam (MahIshINAm animEsha darsaneeyam ThvadhIyam Vapu:).

Swamy begs the Lord to grant him the boon as Grudhra-saras-thera PaarijAtham to make His manas become totally immersed in His beauty and anantha kalyANa guNams so that he can succeed in composing a Sthuthi befitting Him.

SrI VijayarAghavan blesses Swamy Desikan and grants him the requested boon and Swamy starts in right earnest with His sthuthi proper:

abhirakshithum agratha: sTitham ThvAM

PraNavE PaarTaraTE cha bhAvayantha:
ahitha-prasamai: ayathna-labhyai:
kaTayanthi Aahavapungavam guNa~jnaa:

Oh Vijaya RaaghavA! PraNavam is made up of three Letters: A+U+M (akAra-ukAra-makArams). The first letter is "A" (akAram denoting your Sarva Rakshakathvam (protecting one and all that perform SaraNAgathi to You). Swamy says: " Abhirakshithum PraNavE agratha: sTitham ThvAm).

Swamy goes on to point out where else He sat in front (agratha: sTithaam). He sat in front portion (the charioteer's seat) of the car (raTam) of Arjunan and performed GIthOpadesam) (PaarTa RaTE cha agratha: sTithAm ThvAm).

Those who possess unimpeachable aathma guNams reflect on this important tatthvam and meditate on the meaning of PraNavam to banish their desire, anger et al. 

They recognize that You did not need to take weapons against the evil KouravAs. You won the victory over them by mererly sitting in the front seat of the raTam. 

These superior souls comprehend Your parAkramam to destroy Your and Your BhagavathA's enemies by Your sheer presence and eulologize You hence as asAdhAraNa RaNa Punghavan (Aahavapungavam kaTayanthi).

KamalA nirapAya DharmapathnI

KaruNAdhyaa: svayam ruthvijO guNAstE
avanam srayathAm ahInamAdhyam
Sa cha dharmas-Thvadhanya sEvaneeya:

Swamy Desikan now shifts his attention to another aspect of SrI Vijaya Raaghavan :

His performance of the SaraNAgathi Yaj~nam with His dharma pathni, SrI DEvi (SrI Maragathavali ThAyAr) under the shade of VijayakOti VimAnam at JatAyu KshEthram to protect PrapannAs :

Oh Vijaya RaaghavA! Your ThirunAmam, "RaNa Pungavan" has two meanings: 

(1) The greatest One in battles and 

(2) the greatest One in performing Yaj~nams. 

You perform a Yaagam with Your dharma PathnI, SrI Maragathavalli, who is never ever separated from You.In that Yaagam , Your kalyANa guNams like karuNai serve as the Rthviks (officiating priests). 

The name of Your Yaagam is "SaraNAgatha Rakshanam " (SrayathAm avanam aadhyam ahInam). 

That sanctimonious yaagam cannot be done by anyone other than You (Sa dharma cha Thvadh ananya sEvanIya:).

AhInam is a Soma Yaagam that takes many days to perform. Swamy Desikan hints that this "SaraNAgatha Vrathi" continues to do this Yaagam of SaraNAgatha RakshaNam without interruption while accompanied by His PirAtti.

IndhIvaradhaLa-SyAma: PuNDarIkanibhEkshaNa:

Dhrutha kOdhaNDa-thUNIrO RAAMA YEVA GATHIR-MAMA

--Raama KarNAmrutha SlOkam

(Neela mEgha SyAmaLan with the lotus soft and beautiful eyes is Lord Ramabhadran with Kodhandam and arrow in His hand is my sole refuge).

visAla nEthram paripoorNa ghAthram

SitA KaLathram sura-vairi-jaithram

KaruNya paathram jagatha: pavithram

SRI RAAMARATHNAM PRANATHOSMI NITHYAM

--Raama KarNAmrutham SlOkam

(I prostrate before the gem of Raghu Vamsam, Raama Rathnam always. I bow before that Lord of SitA Devi known for His broad eyes, and majestic, upright body. He is the abode of mercy and the unfailing victor over the enemies of the DevAs.He is the most sacred ParamAthman in all the worlds. I bow before Him always).

krupaNA: sudhiya: krupAsahAyam

SaraNam ThvAm RaNapungava PrapannA:

apavarga-nayAdh-ananyabhAvA:

varivasyA rasam yEkam aadhriyanthE

Oh Lord Vijaya RaaghavA! Oh The most celebrated (foremost) among Warriors(RaNa Pungava)! 

Those buddhisAlis (SudhiyA:) who recognize their unfitness to stand up to the rigors of practising Bhakthi yOgam feel importunate (krupaNA:)and perform SaraNAgathi at Your holy feet fully knowing that You are the ocean of Mercy and that You will protect them. 

They are clearly aware of Your KaruNai as Your primary help (KaruNA SahAyam) and perform SaraNAgathi as prapannAs (ThvAM SaraNam PrapannA:). 

They do not get distracted by any tatthvam except Your anantha kalyANa guNams and SaraNAgatha rakshaNa Vratham (ananya BhAvA:) and perform prapatthi unto You. 

They wish for only one Phalan (YEkam aadhriyanthE). 

What is it these Sudhiya: wish a svboon form You?

They only seek the kaimkarya Aanandham (VarivasyA Rasam) to You and Your Devi at SrI Vaikuntam as a sukham arising from Moksha Sidhdi.

avadheerya chathurvidham pumarTam

BhavadharTE viniyuktha jeevitha: sann

labhathE Bhavatha: phalAni janthu:

nikhilAnyathra nidharsanam JaDAyu:

Oh Lord of Thriupputtkkuzhi! Any embodied jeevan, which casts aside the four kinds of PurushArTams (Dharma-ArTa-Kaama-Moksham) and places its life as samarpaNam in Your service gets in return from You fruits of every kind (Bhavatha: nikhilAni phalAni labhatE). 

In this matter, JaDAyu is the prime example (athra JaDAyu: nidharsanam).

During Your incarnation as SrI Raamachandran, the eagle king JaDAyu fought with RaavaNan to free Your dear Consort from him and got mortally wounded. 

It gave all what it had inspite of its advanced age. It fought heroically without asking anything in return from You. 

What did you do for that noble JaDAyu? 

You blessed JaDAyu superior worlds and then Moksham. 

For those, who perform kaimkaryam to You without anticipating anything in return all the isvaryams in this and the other world come their way automaticaly.

SaraNAgatha-rakshaNa-vrathI maam

na vihAthum RaNapungavaarhasi Thvam

vidhitham bhuvanE VibhIshaNO vaa

yadhi vaa RaavAna ithyudhIritham tE

Oh Lord of Thirupputtkkuzhi! Foremost among Your Vrathams is that of protecting those who perform SaraNAgathi at Your Thiruvadi. You are the SaraNAgatha RakshaNa DhIkshithan. 

It is not fit for You as the one who has undertaken SaraNAgatha RakshaNa dhIkshai to abandon adiyEn SaraNagata-rakshaNa vrathI Thvam maam vihAthum na arhasi). 

People of the world know very well Your command to SugrIvan at Sehtukkarai (TE udhIritham bhuvanE vidhitham): Be it VibhIshaNan or RaavaNan himself bring them to Me. 

I will grant them abhayam. When You are known all over the world for this Vratham, adiyEn alone should not be abandoned by You in spite of my paapams.

That wont be consistent with Your role as Sarva-lOka SaraNYan.

BhujagEndhra GaruthmadhAdhi labhyai:

Thvadhanuj~naa- Anubhava pravAha bhEdhai:

SvapadhE RaNa-pungava Svayam mE

paricharyA vibhavai: parishkriyETA:

Oh Vijaya RaaghavA! At Your Supreme abode (Sva padhE) AdhisEshan (BHujagEndhra:), GaruDan , the other Nithya Sooris as well as Muktha Jeevans enjoy You in a manner befitting Your wish. 

Their enjoyment overflows as flood in many directions. Many special kaimkaryams that please Your ThiruvuLLam arise form their kaimkarya prApthis. 

It is adiyEn's prayer to You for gaining such kaimkarya prApthi at Your Parama Padham. The anubhavam of enjoying You should blossom forth in the shape of many Kiamkaryams to You. 

Those kaimkaryams should be accepted by You and should cause pleasure to You. 

It is well known that You feel happy over nishkAma Kaimkaryams by ParamaikAnthis.

vimalAsaya VenkatEsa JanmA

ramaNIyA RaNapungava-prasAdhAth

anasooyubhi: aadharENa bhAvyA

ParamArTa-sthuthi: anvaham prapannai:

This delectable (RamaNIya) eulogy named ParamArTa sthuthi arose from the VenkatEsa Kavi of blemish free mind. 

This happened as a result of the grace of Thirupputtkkuzhi VijayarAgava PerumAn. 

The PrapannAs, who have performed SaraNAgahti at the Thiruvadi of the Lord get cleansed from the dhOshams such as Jealousy and intolerance. 

May Those PrapannAs free of dhOshams recite this Sthuthi daily with sraddhA and gain the anugraham of SrI Maragathavalli SamEtha Sri Viujaya Raaghavan!

Kavi-taarkika SimhAya KalyANa-guNa-saalinE

SrimathE VenkatEsAya VedAntha GuravE nama:

what can we give you when all belongs to you pray let us take your name praise your numerous deeds sing your praise and accept what is bestowed on us raveling in your glory always.