Anyone

 Anyone can dance. I truly beleive in this. From the time we are born, kicking our legs and hands, expression, rhythm and motion is a part of our lives. The beating of the heart and the way we breathe also follows this basic rhythm and movement. So dance is not something new for any of us. Its finding our own rhythm and moving our body synchronous to it. There are no bad dancers, but only bad listeners. Even silence can be the music for our dance. When we dance, we not only move our body, but also involve our minds, heart and finally infuse our very soul into the very being of the dance. So, why do most people hesitate to dance, and feel vulnerable in social events where dancing happens? Over the years, dancing has been made into something unattainable, elitist, . The simple pleasure of moving the body to a rhythm, exploring the emotions associated with the movement (strong, graceful, joyful etc) expresses different facets of who we are. When you dance your body releases endorphins. This is a chemical that trigger's positive energy and good vibes! It helps improve our emotional state and reduce our perception of pain. So basically, dancing is your cure for happiness!

By Dr. Nandhini navnith. 

The vicious cycle.

 

The turbulent senses drag the mind of even a wise man. If a person can draw his senses away from worldly things as a tortoise draws in its limbs, then his wisdom will be firmly set. Lord Krishna explains the vicious cycle of longing for the sense objects to Arjuna in the Srimad Bhagavad Gita Chapter 2 slokas 62 and 63 — attachment emerges to a man thinking about sense objects. From attachment desire, from desire anger, from anger delusion, from delusion the loss of memory; the destruction of discrimination and with that a person is lost. He will be in the swirl of samsara with repeated births and deaths (punarapi jananam punarapi maranam).

Valayapettai Sri Ramachariar said in a discourse that everyone has one kind of torment or the other, from a tiny insect to Brahma, the God of creations (all celestials included). People who are in the pursuit of worldly pleasures will develop mental distress caused by agitation and may become nonplussed. When distress grows, a person may not get wisdom and a clear vision of truth.

The reason for all the above is our papa karma (past deeds). We should never try to seek remedies to overcome this by ourselves without the blessings of God. If we worship God who has “Subhaasrayathvam“ — the power of neutralising our sins (subhathvam) and who is the ultimate refuge for us (Aasrayathvam), we can easily cross the sea of samsara with no rebirths.

clouds

 Azhwars, the Vaishnava saints, rendered hymns in Tamil, encompassing the philosophical and theological ideas of the three fundamental doctrines of Vaishnavism. These three are tattva (ultimate reality), hita (the means to attain the same) and purushartha (supreme goal of life). Each of the Azhwars presented these in a manner readily comprehensible to the ordinary man through their hymns dedicated to the Supreme, said Tirukkudanthai Dr. Venkatesh in a discourse.Poigai Azhwar, Bhuttat Azhwar and Pey Azhwar sang on Vaikunta and Tiruvikrama. Tirumazhisai Azhwar was focused on antartyami, the Lord within us. Kulasekhara Azhwar was dedicated to singing on Rama. Tiruppan Azhwar sang on both the sthalams, Tirumalai and Tirupati. Tirumangai Azhwar rendered pasurams on all the Divya Desams. Lord Krishna was everything to Periazhwar, Andal and Nammazhwar. For his disciple Madhurakavi, Nammazhwar was the ultimate guru and sang on him. However, Tondaradippodi Azhwar believed only in residing in Srirangam, and singing upon Lord Ranganatha. His prayer, “Pachai mamalai pol meni” continues to reverberate in temples and resonate with devotees over the centuries.

Born in Tirumandangudi under the Kettai star in the Tamil month of Margazhi, Tondaradippodi Azhwar established a garden to offer herbs and flowers to the Lord every day. He took pride in being a tolava tondan. He rendered two prabhandams — Tiruppalliezhuchi and Tirumaalai. It is often said that those who do not know Tirumaalai, do not know Tirumaal (Narayanan). Tiruppalliezhuchi is rendered in all the Vaishnava temples every day. He reinforced the efficacy of nama sankirtan. Such is the power of the Lord’s name that if uttered in hell, it turns into heaven! “Namanum Mudgalanum pesa… Naragil ninrargal ketka, naragame sorgamagum” (When Yama and Mudgalan were conversing, the latter simply said, Krishna. At once, hell turned into heaven).

In verse four of Andal’s Thiruppavai, gopikas summon Parjanya, the god of rains, and order him to rain. Devotees are close to Lord Krishna’s heart, so the devata of rains obeys the orders of the gopikas, T.N. Aravamuda Thathachariar explained in a discourse. The Lord, after all, is the One who resides inside everyone, including the devatas. He is present in everyone as antaryami.Lord Narayana has five forms — para, vyuha, vibhava, antaryami, and archa. The first three pasurams speak of the para, vyuha, and vibhava forms. In the fourth pasuram, Andal speaks of the antaryami form. It is said that the clouds refer to Acharyas, who lead us to Bhagavan. Scholars have compared Poigai Azhvar, Bhootatazhvar, Peyazhvar, Thirumazhisai Azhvar, Thirumangai Azhvar and Ramanujacharya to clouds. In Thiruvarangathamudanar’s Ramanuja Nootrandadi, Ramanujacharya is compared to clouds.

There is one difference between the gracious Ramanuja and clouds. Clouds may give too much rain, causing floods. Or they may give scanty rain, resulting in droughts. But there are no such problems in the case of Ramanujacharya. His teachings always lead his sishyas to the Lord. There is nothing negative in his approach.

The verse begins with the words ‘aazhi mazhai kanna’. But some scholars point out that this can be split as aazhi mazhaikku anna. Anna means elder brother. Krishna is the generous cloud, and His elder brother is Balarama. Balarama is the avatara of Adi Sesha. Ramanujacharya likewise is the avatara of Adi Sesha. So, it can be assumed that Ramanuja’s avatara, which is to take place in the future, is being suggested here.Goddess Bhumadevi once asked Lord Vishnu in Sri Vaikunta which service He liked the most. God replied that He relished the service of people making and offering garlands to Him.  Sri Dushyanth Sridhar said in a discourse that the Goddess took the avatar of Sri Andal to fulfil His cherished desire. Also called Godha, she was brought up by Vishnuchithar (Periazhwar) in an atmosphere of love and affection, who used to make garlands and offer the same to Lord Vatapatrasayee at Srivilliputhur daily.Sri Andal practised devotion from a young age and composed “Thiruppavai” and “Nachiar Thirumozhi”. Her life has been stitched into a perfect spiritual system. She showed us how to realise God through the spiritual act of stringing garlands and singing His paeans.  The term Andal refers to one who rules over. She had reigned over the people through her devotion, knowledge and clarity in words. In the fourth poem of Thiruppavai (Aazhi mazhai Kanna), she uses the unique Tamil letter “Zha“ 11 times, which shows her mastery of the language. It is said that the navagrahas act as guards to Lord Rama, Ranganatha and Srinivasa. Andal has mentioned in Thiruppavai about navagrahas — Sun and Moon (1st and 22nd poem), Mars (20th), Venus and Jupiter (13th), Saturn (20th), and Mercury (17th).

The thousand names of the Lord, narrated by Bhishma in the war of Kurukshetra, and known as the Vishnu Sahasranamam to all, is unique. There is no end to its efficacy. There is not a single undesirable characteristic in Him, rather He is the epitome of all that is right and just. Chanting Vishnu Sahasranamam and singing His praise is the only way to attain everything, His Holiness Srirangam Srimad Andavan (Srimushnam) Srivaraha Mahadesikan said in a discourse.One should know what is desirable conduct. When Draupadi was dishonoured in Duryodhana’s court, she reposed faith in His name and chanted ‘Govinda’, securing immediate benefit and succour. Vishnu Sahasranamam is one of the most nuanced renderings, with subtle, deep, and highly philosophical interpretations. In its literal form, it dovetails bhakti marg with mukhti marg.

It is human nature to become accustomed to certain comforts and experience difficulty when those comforts are gone, even if for a short while. The average person seeks to lead a fearless life but endowed with wealth. The ultimate blessing lies in chanting Vishnu Sahasranamam.

“Paramam yo Mahateja Paramam yo Mahattapa paramam yo maahad brahma par manya parayanam” says Bhishma. “That which is the greatest light, that which is the greatest penance, that which is the greatest brahmam, is the greatest shelter that I know” — the prayer is so powerful that it can be chanted even when one is unwell, since Vishnu namam is the ultimate medicine. Chanting the lines, “Sri Rama Rama rameti rame rame manorame; Sahasranama tat tulyam ramanama varanane” is also highly recommended. The best dharma in life is to chant Vishnu Sahasranamam and serve others, in His name.

A s 2 combined.

 

In centuries gone by, Vedas used to be recited very early in the morning. Belief was that 3am-430am in Margazhi was the most auspicious time to learn and recite the Vedas and Prabhandham and thus one benefits the most when one reads the Vedas and Prabhandham at this time. It is also a known fact that the planetary position of Moon is such that it would aid spiritual seekers on Ekadasi day.

Vaikunda Ekadesi

Legend has it that, to protect the Devas, Vishnu once fought a long battle with an Asura. Shakti, Vishnu's female energy, emerged out of his body and defeated the Asura. A pleased Vishnu named this maiden as Ekadesi and granted her the power to relieve people from the greatest sins, if they observed a fast on this day, and also to help them reach Vaikundam. Vaikunda Ekadesi is a very holy day and is spent fasting, praying and in meditation. Devotees look upon this austerity as a means to succeed in their spiritual endeavour. It is believed that there is no fasting that is even comparable to the Vaikunda Ekadasi fasting, such is its power.

Lord NamPerumal, in all his glory and resplendence, enters the Parama Padha Vaasal (the Gateway to Salvation) early in the morning on the Vaikunda Ekadesi day. Devotees pass through this symbolic Gateway to Heaven or Vaikundam, the abode of Lord Vishnu, to obtain his blessings and grace and to find their way to heaven.

‘Vedham Tamil Seitha Maaran’- The beginning of a 10 day festival

NammAzhvaar, the greatest among the Azhvaars, was primarily responsible for Naalaayira Divya Prabhandham( it was from NammAzhvaar that Natha Muni picked up the entire content of the Prabhandham- Natha Muni was directed by Aravamudai of tirukudandai and hence he is also referred to as ‘Vedham Tamil Seitha Maaran’. When one says just Azhvaar, it means the reference is to Nammazhvaar, such is the reverence for him.

As a mark of honouring the Azhvaar and his contribution to the Prabhandham, Lord NamPerumal himself comes to meet him every year at the 1000 Pillar Mandapam on each of the 10 days following the Vaikunta Ekadesi and listens to Araiyars singing and enacting the Azhvaar praise - 100 Paasurams a day from ThiruvaaiMozhi – for 10 days beginning Vaikunda Ekadesi for a total of 1000 Paasurams during the 10 day Ira Pathu period. All the Azhvaars are also present on the occasion as well as Ramanuja and ThiruKachi Nambi. Thus started the 10day Divya Prabhandham festival.

Madurakavi Azhvaar’s praise of NammAzhvaar

“Kanninun Sirutha Ambinaal

Katunappa Panniya Perumaayan

Ennapanil Nannith Then Kurugur Nambi Yenrakkaal

Anniku Amuthoorum Enraavukey”

(Madura Kavi’s praise of his Lord, NammAzhvaar….The wonder child -My Lord -was held on a leash of rope. And just uttering Kurugur Nambi’s (NammAzhvaar) name is like bringing nectar to oneself)

Especially Vaikunta Ekadasi is quite significant. It happens in the Tamizh month of Margazhi, where reciting of Vedas and Prapandam is considered auspicious. This happens as a twenty days event where the first ten days before Vaikunta Ekadasi are called Pagal Pathu, where 2000 pasurams from the prabandham are recited. The first ten days festival are in the honor of the last azhwar, Tirumangai Azhwar for his commendable effort in constructing the fort like compound walls of the Srirangam temple. He was also instrumental in organizing the ten day Tamizh Divya prabandham festival in consent with Lord Namperuman. 

On Vaikunta Ekadasi day, Lord Namperuman of Srirangam with His paraphernalia enters the Vaikunta Vaasal (Parama Pada Vaasal) to grace His devotee Nammazhvar, who immediately seeks Moksham or salvation. However Lord Namperuman delays this request as He wants to listen to Tiruvaimozhi rendered by Nammazhvar. There are over 1000 pasurams in Tiruvaimozhi and these are recited in the form of song and dance by a group called Arayar in Srirangam, who enact and praise the azhwars and recite 100 pasurams per day, popularly known as Arayar Sevai. This ten day festival starting from Vaikunta Ekadasi is known as IRa Pathu.

Nammazhwar Moksham: From the day of Vaikunta Ekadesi, Ira Pathu festival commences, where 100 pasurams from Tiruvaimozhi are recited and culminates with Nammazhwar Moksham.

NammAzhvaar didn’t want ‘life’ anymore. He asked for Moksham on the very first day. NammAzhvaar’s desire to attain Moksham is said to have been as big as the sky. Lord, however, wanted to make a positive change to the world through his Paasurams and wanted everyone to absorb the beautiful Paasurams of NammAzhvaar. As the Lord decided that the world should benefit from Nammazhvaar’s Paasurams, he delayed the Moksham of NammAzhvaar till the very last day.

Finally after listening to the beautiful Paasurams of ThiruvaaiMozhi, Lord gives in. The Lord was so taken in by the Paasurams that it is said Lord wanted to take NammAzhvaar to Vaikuntam in the same form. “It was this body that rendered the beautiful Prabhandham to the world and hence I want to take you with me with your body itself” was Lord’s view.

Last of the Azhvaars, Thirumangai Azhvaar, also made a significant contribution to the Prabhandham. His biggest contribution to the Srirangam temple was his effort in building the huge fort like walls around the prakaarams. It was also Thirumangai Azhvaar who wanted this to be a Tamil Divya Prabhandham festival(as against just the Vedic recital that existed before his time) and requested the Lord to make this so. And the Lord is said to have agreed.

Nathamuni wanted to create a festival for ThiruMangai Azhvaar for his contribution to the Prabhandham. Thus started the 10 day Pagal Pathu festival (the opening 10 days of the festival) which precedes the Vaikunta Ekadesi. At Srirangam, Lord NamPerumal listens to the 1st 2000 Paasurams at Arjuna Mandapam during the first 10 days.

A specialist Araiyar

Beginning the Amaavasai day in December, the 4000 Divya Prabandham is enacted by the Araiyars (King of Music), the descendents of Natha Muni, who is believed to have introduced the Araiyar Sevai.

Lord Ranganatha himself is said to have given the Araiyars the right to perform the unique musical chanting at Divya Desams and presented them with the cone-like cap, two cymbals and the sacred garland (which they wear around their neck when they perform). Araiyars have been bestowed the special right to start as well as end the Paasurams in Vaishnavite temples through their special song and dance sequence.

On the tenth day, after the Tiruvaimozhi recitation is over, Lord Namperuman finally yields to the pleading Nammazhwar who had been seeking Moksham from the first day of Vaikunta Ekadasi, after Nammazhwar falls at His feet (Tiruvadi Thozal). In order to bring out the greatness of Nammazhwar and his pasurams, Lord Namperuman took him to Vaikuntam in his full form (with his body). i.e Nammazhwar attained salvation (Moksham) on this day. The crowd bereft of Nammazhvar becomes restless and requests Lord Vishnu to return Nammazhwar to humanity as his service is still required for their upliftment. Lord Namperuman consents by saying, "Thandhom", meaning granted. Hence Nammazhwar returns to his place and continues his service to the humanity. This event is witnessed by Sri Ramanujar and Tirukachi Nambi. This event is celebrated as a grand festival for twenty days, starting from Pagal Pathu and ends with Nammazhwar Moksham.

Nammazhwar Moksham is certainly a treat to the eyes, this is celebrated in a grand manner in Srirangam. Lord Sri Namperuman, in order to honor Nammazhwar, descends from Vaikuntam to meet him every day for ten days and listens to Tiruvaimozhi by  Arayar (Arayar Sevai). This event happens at the 1000 pillared  Manimandapam at Srirangam.

Sunday 30th December 2007 - 1.30am

6 Araiyars(Ramanuja, Sampath, Varadarajan, Narayanan, Rangarajan and Devarajan) arrived at the 1000 Pillar Mandapam at 1.30am and for the next hour and a half they kept the devotees, who had stayed awake late night to witness the Araiyar Sevai, captivated with the enactment of the final 100 paasurams of NammAzhvaar’s ThiruvaaiMozhi.

By the time they had presented this song, dance enactment with the Abhinayam of 90 of the last 100 Paasurams of the Prabhandham, it was 3am. It was once again a tireless effort by the Araiyars. As long as these Araiyars of Srirangam continue to show the passion that they displayed on this night, one can be assured that the Araiyar Sevai, at least in Srirangam, is here to stay for another generation and more.

They went back well after the clock had struck 3 only to return in a couple of hours for the balance 10 paasurams and conclusion of Thiruvaaimozhi.

At 6am, the 6 Araiyars were back at it again and along with NammAzhvaar make their way to the Thirumaamani Mandapam. With NammAzhvaar placed in front of NamPerumal, the Araiyars begin the recital of the balance 10 paasurams (they had presented 90 of the last 100 paasurams of ThiruvaaiMozhi till 3am earlier that morning).

And as the Araiyars recited the last of Paasurams of Naalaayira Divya Prabhandham, NammAzhvaar falls on the feet of NamPerumal and attains Moksham, quite a dramatic scene. Subsequent to this, NammAzhvaar adorns the garland worn by NamPerumal himself.

The Last verse of Prabhandham

“Avaa Aara Choozh Ariyai Ayanai Aranai Alatri

Avaa Atru Veedu Petra Kurugur Sadagopan Sonna

Avaail Anthaathigalaal Ivai Aayiram Mudintha

Avaail Anthaathi Ippathu Arinthaar Piranthaar Uyarnthey”

(The 1000 songs on the Lord is by Thiru Kurugur Sadagopan who found his liberation(Moksham). Those who master these verses will attain Moksham too)

Try.

 If you want your children to marry well read the chapters from Bhagavatam Rukmini kalyanam. Chapters 52, 53 and 54.and from Ramayana Sita kalyanam. Chapters 66 to 74. In balakandam..

If you want your children to be successful in their endevour read sundar kandam. 

Read bhagvad Gita daily atleast one chapter.  One verse is too little one can find time to read more. One can cut short ones rest time if need be. You will definitely see  a positive change . 

This is not to say or make fun of but our scriptures are so powerful just reading or narrating will change the full atmosphere of your place of living and your life.  

Try.

Reindeer

living.

When one lives in the vicinity of this temple one is automatically blessed.

Chennai and the surroundings are indeed a blessed place.

Living in this city one has no complains every one gets what he desires in abundance.

chennai and its inhabitants have proved it time and again. we are the living legends which carry the message  for eons to experience.   

श्रीपार्थसारथ्यष्टोत्तरशतनामस्तोत्रम् 

ध्यानम् -

मुरान्तकं सुरार्चितं धरापतिं परात्परं

      निरामयं जराहरं करेण वेत्रधारिणम् ।

सदा ऋते प्रतिष्ठितं भजामि विश्वरूपिणं

      सदाशिवप्रियं हरिं नमामि पार्थसारथिम् ॥ १॥

भूपेन तेन मुचुकुन्द महात्मना यः

      संस्थापितोस्त्र मुचुकुन्दपुरे मनोज्ञे ।

शङ्खेन चारुतरवेत्रधृतेन दोष्णा

      संक्षोभयन्तमखिलं भुवनं तमिडे ॥ २॥

पार्थस्य युद्ध विमुखस्य हृदिस्थ मौढ्यम्

      गीतामृतेन शमितं किल येन सद्यः ।

वेदान्तवेद्यमनघं पुरुषं पुराणम्

      तं पार्थसारथिमहं प्रणतोऽस्मि भक्त्या ॥ ३॥

अथ स्तोत्रम् ।

ॐ श्रीकृष्णः पार्थसूतः श्रीतुलसीवनसंश्रितः ।

ईश ईड्य इळाकान्तो लीलार्थमनुजाकृतिः ॥ १॥

कृतभारतयुद्धार्थसूतवेषः श्रियःपतिः ।

व्यासप्रत्यक्षितस्वार्चविग्रहो विमलो विभुः ॥ २॥

कृष्णार्तिघ्नः कैरविणीसरस्तीरविहारभूः ।

रुक्मिणी सात्यकीरामप्रद्युम्नोषाधवान्वितः ॥ ३॥

आत्रेयपूजासन्तुष्टो वृन्दारण्यकृतालयः ।

आनन्दाख्यविमानस्थ आत्रेयर्षिप्रतिष्ठितः ॥ ४॥

प्रपन्नागोहरः पार्थराज्यदो रुक्मिणीप्रियः ।

शङ्खराड्दक्षिणकरो वरदेतरपाणिमान् ॥ ५॥

नन्दकी गोविन्द उरुक्रमः कल्याणकारणम् ।

सुमत्याख्यनृपश्रेष्ठवरदो वेङ्कटेश्वरः ॥ ६॥

नीळाधवो धरानन्दवर्धनो वृष्णि पुङ्गवः ।

सुमत्यवनिपालार्थकुटुम्बसहितः सुधीः ॥ ७॥

वेदवेद्योऽच्युतो यज्ञमूर्तिर्यज्ञभुगुत्तमः ।

सुमतिप्रेमरचितमहोत्सवविधिप्रियः ॥ ८॥

महामतिर्महाभागो महायोगी कविप्रियः ।

विष्णुर्वेङ्कटकृष्णाख्यो वरदो वत्सलोस्नघः ॥ ९॥

सालिग्रामशिलामाली पीनवक्षाः प्रियोत्सवः ।

केशवार्येष्टिसन्तुष्टो यतीन्द्रोत्पत्ति कारणम् ॥ १०॥

मयूरनगरीनाथो जगद्दुरितभञ्जनः ।

गीतोपनिषदाचार्यो विश्वरूपप्रदर्शनः ॥ ११॥

भक्तिसारतपस्तुष्टोस्नन्तोस्नन्तगतिः पतिः ।

भक्तिसारस्तुतस्तोत्रप्रियः पक्षीश्वरध्वजः ॥ १२॥

परकालादिसूक्तीड्यो वासुदेवः सुरारिहा ।

इन्द्रसोमाग्नि वरुणमीनतीर्थविहारभूः ॥ १३॥

गम्भीराम्भस्समद्भूतसद्यःसम्फुल्लपद्मदृक् ।

पञ्चमूर्तिः पञ्चहेतिः पञ्चबाणपिता हरिः ॥ १४॥

मन्मथो वेदवल्लीशो श्रीशः सर्वशुभाश्रयः ।

भृगुपुत्रीप्रियो देवः भृग्वाराधनतोषितः ॥ १५॥

चतुर्भुजः पद्मनाभः शेषशायी सुखायनम् ।

माघशुक्ल द्वादशीकृतोद्वाहश्च कृपानिधिः ॥ १६॥

रामः सीतासमायुक्तो मधुमद्वरदो वसुः ।

ससौमित्रिः सभरतः साञ्जनेयो धनुर्धरः ॥ १७॥

गजेन्द्रवरदस्तार्क्ष्यसमारूढो नृपार्चितः ।

आरूढयोगो नृहरिर्मौद्गल्यवरदोस्मलः ॥ १८॥

शरण्यः शरणः शान्तः शरणागतवत्सलः ।

महामन्त्रार्चनप्रीतो महैश्वर्यप्रदायकः ॥ १९॥

॥ फलश्रुतिः ॥

य इदं परमं पुण्यं नाम्नामष्टोत्तर शतम् ।

पार्थस्य सारथेःस्तोत्रं सर्वाभीष्टप्रदायकम् ॥ १॥

प्रत्यहं प्रातरुत्थाय प्रयतः पठते नरः ।

तस्य विद्या धनं शान्तिः पुष्टिस्तुष्टिश्च जायते ॥ २॥

स्वयमेव हरिः साक्षात् भूत्वा सारथिरुत्तमः ।

तस्य जीवनयात्रायां कुरुते सर्वमङ्गलम् ॥ ३॥

इति श्रीपार्थसारथ्यष्टोत्तरशतनामस्तोत्रं सम्पूर्णम् ।

Agñihotra

 A flood of memories connected with agnihotra. There was this Maharaj who used to stay at our house during the saptaha tatha used to organize in the Gujarathy school at the colony. I had asked him about agnihotra. He had asked for a book or paper to write down two lines that was supposed to be recited everyday at the exact time of sun rise and sun set and to light a lamp. I had given him my prayer book. He was so impressed with my book. I always wrote down my favourite prayer in a note book ever since school days. I remember writing a letter to God too in the very first few books, as they wore I used to make new books. That habit has continued till date only now I have so many more books.