srirangam

The origin.

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

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

“Sri Sailesa/ Rangesha, Dayapathram dhi bakthyathi gunarnavam

Yathindra pravanam Vande Ramyajamataram munim”

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

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

More details from related posts all having Srirangam as header.

Punyaha Vachanam. Pavamana Sukta.

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

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


pavamanasa suvarjanah
pavitrena vicharshanih
yah pota sa punatu ma 5


punantu ma devajanah
punantu manavo dhiya
punantu vishva ayavah 6


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


yatte pavitram archishi
agne vitatam antara
brahma tena punimahe  8


ubhabhayam deva savitah
pavitrena savena cha
idam brahma punimahe   9


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


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


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


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


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


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


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


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

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


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


prajapatyam pavitram
shatodyamam hiranmayam
tena brahmavido vayam
putam brahma punimahe  20

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























to be continued.

Shri Suktam

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

In the woods of Brindavan

Did you see a black bull,

Roaming free with Balarama

Gambolling in sheer joy

somewhere roundabout?

We saw one who checked and grazed

His favourite cows with loving care,

Made them drink and played with them

In the woods of Brindavan.

Did you see that young bull

Stinking of Butter Govardhan

Who left me desolate and has his fill

Of joy in the cowherds hamlet?

We saw one with a garland

A dark cloud laced with lightning,

making merry with a gang

In the woods of Brindavan.

Did you see that youngster hereabouts

A very plague personified

Born to torment all women

With his unacceptable lies?

We saw one under Garuda's wing

Spread like a canopy overhead

To guard him from the sun's fierce rays

In the woods of Brindavan.

Did you see the god who caught

with his lotus eye in the rain cloud

me poor fish, to play and twirl

And drag me along wherever he went?

We saw one like an elephant calf

His gleaming body covered with sweat

As if with pears, and play with others

In the woods of Brindavan.

Did you see that god who has gone,

escaped like a pig from its poke,

Madhava my selfish jewel

who wont give anyone anything?

We saw one in a yellow cloth

Like a great big raincloud calf

Who when he walks can fill a street

In the woods of Brindavan.

Did you see that mischievous wretch

who does not know propriety

Brows lovely bent like his own bow,

his nature never consistent?

We saw one, black hue red eyes,

beautiful like the sun's rays

coming up the eastern hill,

In the woods of Brindavan.

Did you see that thick dark cloud,

His nature wholly consistent,

His heart as black as his body

Whom none can trust, inscrutable?

We saw one coming along

Surrounded by a huge host

Like the stars which fill the sky

In the woods of Brindavan.

Did you see that gracious lord

With his discus in one hand

And a white conch in another

Clothed in a yellow garment?

We saw one bright spirited

His strong shoulders overspread

with fragrant locks, with wine drunk bees

In the woods of Brindavan.

Did you see that spotless one

Who gave to Brahma and the rest

His lotus navel for their home

to make regions for his sport?

We saw one who went to the woods

Hunted there and also slew

Dhenuka, the elephant and the bird

In the woods of Brindavan.

those who would treasure as a balm

These words of Vishnuchittan's Kodai,

Of the great Lord of heaven

rescuer of the elephant-

Describing what was seen on earth

In the woods of Brindavan,

Will reach the sacred feet of the Lord

Never to be parted from them!

Here or Elsewhere.

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

this time it is purple.

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

Lali.

Lali mere lal ki, jitha dekho tita lal,

Lali dekhana mai gayi mai bhi hogayi LaL

Ever Green.

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