Koopidu dooram.

There lived in an holy hamlet where we have the Munmani koil a (Temple housing the three deities Veera Narasimha, Neelamegha Perumal and Manikunra perumal  near Thanjavur) man referred to as recluse a man born to a bangle seller he was named Periasami and was a bright and pious student as a lad. His father wanted him to work for the state and was keen that he did not continue his bangle selling business. Periasamy being generous of heart and unmindful of money was not a successful business man. he did get a job to work for the state but him being not interested. he soon lost his job. his bangle business too failed he lived like a recluse near the shrine of Sri Narasimha and served the lord in his own small way. now the ruler of the area was spiritually inclined and one day he just asked the scholars in his court if they could tell him how far Vaikuntam was the abode of Narayana. they the scholars were hesitant and could not reply they suggested that the ruler ask Periyasami as he was the one who was always singing the praise of Narayana and his benevolence. the cheftian hence asked him. Periasamy said that he too was notaware but he guessed it was only "Koopidu dooram" as the lord had rushed to save Gajedra  Prahalad, Drupadi and a few others when they called out for help. the story weaves on to say that the scholars were jealous as the King was pleased with Periasami and had showered huge gifts to him. they planned a gathering of scholars to which even periasami was invited and he was asked to sing songs in praise of the cheftian which he refused and was duly punished. The Lord was so angered that he appeared to the cheftian in Narasimha form and ordered that Periasamy be released and that the chief should beg pardon. and so the cheftian rushed out to where they were preparing to punish periasamy and shouted to stop and he fell at the feet of Periasamy and asked forgiveness. Periasamy was pained to learn that the Lord had appeared to the chief and not to him. The Lord in the form of a Brahmin appeared before them and asked both Periasamy and the chief to go to Srirangam. KOOPIDU DOORAM indeed make me worthy to call. 

rukminis letter.7

श्रुत्वा गुणान्‌ भुवनसुन्दर शृण्वतां ते

निर्विश्य कर्णविवरैर्हरतोऽङ्गतापं।

रूपं दृशं दृशिमतां अखिलार्थलाभं

त्वय्यच्युताविशति चित्तमपत्रपं मे॥१

śrutvā guṇān bhuvanasundara śṛṇvatāṁ te

nirviśya karṇavivarairharato'ṅgatāpaṁ|

rūpaṁ dṛśaṁ dṛśimatāṁ akhilārthalābhaṁ

tvayyacyutāviśati cittamapatrapaṁ me||1

का त्वा मुकुन्द महती कुलशीलरूप

विद्यावयोद्रविणदामभिरात्मतुल्यं।

धीरा पतिं कुलवती न वृणीत कन्या

काले नृसिंह नरलोकमनोऽभिरामं॥२

kā tvā mukunda mahatī kulaśīlarūpa

vidyāvayodraviṇadāmabhirātmatulyaṁ|

dhīrā patiṁ kulavatī na vṛṇīta kanyā

kāle nṛsiṁha naralokamano'bhirāmaṁ||2

तन्मे भवान्‌ खलु वृतः पतिरङ्ग जाया-

मात्मार्पितश्च भवतोऽत्र विभो विधेहि।

मा वीरभागमभिमर्शतु चैद्य आरात्-

गोमायुवद्‌ मृगपतेर्बलिमंबुजाक्ष॥३

tanme bhavān khalu vṛtaḥ patiraṅga jāyā-

mātmārpitaśca bhavato'tra vibho vidhehi|

mā vīrabhāgamabhimarśatu caidya ārat-

gomāyuvad mṛgapaterbalimaṁbujākṣa||3

पूर्तेष्टदत्तनियमव्रतदेवविप्र-

गुर्वर्च्चनादिभिरलं भगवान्‌ परेशः।

आराधितो यदि गदाग्रज एत्य पाणिं

गृह्ण्णातु मे न दमघोषसुतादयोऽन्न्ये॥४

pūrteṣṭadattaniyamavratadevavipra-

gurvarccanādibhiralaṁ bhagavān pareśaḥ|

ārādhito yadi gadāgraja etya pāṇiṁ

gṛhṇṇātu me na damaghoṣasutādayo'nnye||4

श्वोभाविनि त्वमजितोद्वहने विदर्भान्

गुप्तः समेत्य पृतनपतिभिः परीतः।

निर्म्मथ्य चैद्यमगधेन्द्रबलं प्रसह्य

मां राक्षसेन विधिनोद्वह वीर्यशुल्कां॥५

śvobhāvini tvamajitodvahane vidarbhān

guptaḥ sametya pṛtanapatibhiḥ parītaḥ|

nirmmathya caidyamagadhendrabalaṁ prasahya

māṁ rākṣasena vidhinodvaha vīryaśulkāṁ||5

अन्तःपुरान्तरचरीमनिहत्य बन्धुं

स्त्वामुद्वहे कथमिति प्रवदाम्युपायं।

पूर्वेद्युरस्ति महती कुलदेवियात्रा

यस्यां बहिर्न्नवावधूर्ग्गिरिजामुपेयात्॥६

antaḥpurāntaracarīmanihatya bandhuṁ

stvāmudvahe kathamiti pravadāmyupāyaṁ|

pūrvedyurasti mahatī kuladeviyātrā

yasyāṁ bahirnnavāvadhūrggirijāmupeyāt||6

यस्याङ्घ्रिपङ्कजरजस्नपनं महान्तो

वाञ्चन्त्युमापतिरिव्वत्मतमोपहत्यै

यर्ह्यम्बुजाक्ष न लभेय भवत्प्रादं

जह्यामसून् व्रतकृशान् शतजन्मभिः स्यात्॥७

yasyāṅghripaṅkajarajasnapanaṁ mahānto

vāñcantyumāpatirivvatmatamopahatyai

yarhyambujākṣa na labheya bhavatprādaṁ

jahyāmasūn vratakṛśān śatajanmabhiḥ syāt||7

Śrī Rukmiṇī said [in her letter, as read by the brāhmaṇa]: O beauty of the worlds, having heard of Your qualities, which enter the ears of those who hear and remove their bodily distress, and having also heard of Your beauty, which fulfills all the visual desires of those who see, I have fixed my shameless mind upon You, O Kṛṣṇa.
SB 10.52.38 — O Mukunda, You are equal only to Yourself in lineage, character, beauty, knowledge, youthfulness, wealth and influence. O lion among men, You delight the minds of all mankind. What aristocratic, sober-minded and marriageable girl of a good family would not choose You as her husband when the proper time has come?
SB 10.52.39 — Therefore, my dear Lord, I have chosen You as my husband, and I surrender myself to You. Please come swiftly, O almighty one, and make me Your wife. My dear lotus-eyed Lord, let Śiśupāla never touch the hero’s portion like a jackal stealing the property of a lion.
SB 10.52.40 — If I have sufficiently worshiped the Supreme Personality of Godhead by pious works, sacrifices, charity, rituals and vows, and also by worshiping the demigods, brāhmaṇas and gurus, then may Gadāgraja come and take my hand, and not Damaghoṣa’s son or anyone else.
SB 10.52.41 — O unconquerable one, tomorrow when my marriage ceremony is about to begin, You should arrive unseen in Vidarbha and surround Yourself with the leaders of Your army. Then crush the forces of Caidya and Magadhendra and marry me in the Rākṣasa style, winning me with Your valor.
SB 10.52.42 — Since I will be staying within the inner chambers of the palace, You may wonder, “How can I carry you away without killing some of your relatives?” But I shall tell You a way: On the day before the marriage there is a grand procession to honor the royal family’s deity, and in this procession the new bride goes outside the city to visit Goddess Girijā.
SB 10.52.43 — O lotus-eyed one, great souls like Lord Śiva hanker to bathe in the dust of Your lotus feet and thereby destroy their ignorance. If I cannot obtain Your mercy, I shall simply give up my vital force, which will have become weak from the severe penances I will perform. Then, after hundreds of lifetimes of endeavor, I may obtain Your .

Kale Narasimha and others from (w)

Rukmini called Sri Krishna Kale Narasimha or Nrisimha as he is ever ready to help the devotee, just as the Lord Narasimha appeared in the Pillar to rescue his bhakta Prahalada. It seems the Lord was waiting to appear. The Narasimha avtara is one of his smallest avtaras. single purpose but how powerful an impact.
Songs such as Kambadinda Vodadu Bandaya Narasimha explains the Lord as ever waiting to be called. In right earnest should be the call in complete surrender and as the only goal or want in life. Is it possible? We are used to saying the call will come or when the call comes. but rather he is waiting for you to call him. When will the maya jeeva be fed up with the worldly pleasures and call out to him, how earnest is the call and how inclined the bhakti.
Kamakshi astakam and Vishnu Sahasranama stotra also give wonderful descriptions of the Lord Narasimha as Paritranaya sadhunam Vinashayacha Dushkrutam etc destruction of evil to protect the righteous. The same lord can be seen as if his hands are competing with each other to destroy the Hiranyakasipu and at the same time have a radiating compassion for Prahalada.

studies in mimamsa.

shastra

Sanskrit texts which evolved in intellectual circles through predominantly oral tradition in India. A theory of knowledge which is basic to a Shastra has certain peculiar characteristics: (i) It believes in the validity of word revealed or otherwise as a source of knowledge. Indian cultural tradition positing faith in efficacy of word re-inforces this belief. (ii) Any Shastra is discovery of pre-existing knowledge. This underlines the importahistory of ideas than its formulation or rather interpretation by an individual author. Hence the mythical origin is always invoked. (iii) Individual authorship is not denied but impersonalised revelation of truth or its institutionalised formulation is underlined. This explains anonymity or near-anonymity of authorship of the shastras. (iv) Dates, chronology and biographies of authors are uncertain and ideas, opinions and their competitive co-existence are more important. (v) There is manifest anxiety to show rootedness or unity of knowledge than to emphasise its novelty or divergence. (vi) Each shastra is related to man and his destiny-through a scheme of fair ends of human life. (vii) The language of a shastra is Sanskrit-which gave it a PanIndian character by transcreating regional terms into a refined and polished Idiom. Sanskrit is the word or idiom for an all-India understanding of contents and ideas which may have originated in the circles which did not know or speak Sanskrit. 

Dance and Sing.

Moimmampumpolil: 3-5.

Pray tell, O people of the ocean girdled earth!
What are they who cannot sing and dance in joy
The glories of the dark hued lord who saved the elephant
From the jaws of the crocodile in the lotus tank?

Praising the Lord who gives woe to the mighty Asuras,
Friends who mince and eat mortals on earth,
Those who cannot sing on top throat and dance in ecstacy
Must forever suffer the throes of Karmic birth.

Those who do not dance and touch the earth with their heads
repeatedly uttering the praise of the lord
who stopped a hailstorm with a mountain
Must forever suffer stormy hell as their only retreat.

Sing the praise of Sridhara of coral lips
who killed seven bulls for love of Nappinnai.
Dance with hands over head, dignity be blown.
or else what use this birth amid saintly men?

The lord of vedas left his radiant Vaikuntha
And came as a mortal to protect the innocent from Kamsa's tyranny.
Other than singing and dancing his praise through every street
What is there to learn before scholars, are they men?

The birthless lord who took birth reclines in the ocean,
Sweet as fruit and nectar, sugar and honey and ambrosia,
He is the living, the non living and all else.
those whopraise him, sing and dance attain total knowledge.

The radiant lord unleashed a terrible army
Over the unfair hundred and granted victory to the five.
Of what use to the good world are men who build up their biceps
If they do not melt their hearts, dance and sing and praise?

Our lord resides in Vengadam of cool water springs,
Rave his name incessantly and be called a mad man 
roam through towns and hamlets, let the world mock at you.
Jump and dance in ecstacy, and be worshipped by celestials.

The lord worshipped by celestials is lord of all creation.
For all other than those who have reached him forever
Through yogic penance and see him in their hearts,
Dancing and singing his praise is the only Karma.

He is their Karmas their fruit and their cause.
My lord of gem hue and lotus eyes, lord of celestials,
With oneness of heart, melting inside, dance and sing,
Lose your pride and shame, and rave his praise like mad.

this decad of a thousand songs
On acyuta, lord who corrects devotees and accepts them
Is by Satakopan of fertile Kurugur fields.
those who sing it will win over strong Karmas.

POLIKA V-2

Hail Hail Hail Gone is the curse of existence, hell has relented
Yama has no work here anymore;even Kali shall end, just see!
The ocean- hued lord's spirits have descended on earth in hordes
We have seen them singing and dancing everywhere.

  We have seen visions sweet to the eyes, yes we have seen!
Come devotees all, worship, praise and shout in joy.
The spirits of Tulasi crowned Madhava are roaming the earth.
They are seen standing, singing Pann-s and dancing everywhere.


The rolling age of Kali is ending, the gods have also entered.
the golden age of Krita begins, and joy floods the land.
the spirit of my ocean hued lord have come singing songs.
They have densely packed the earth and occupied every nook.


All the heretic schools are being cleared like weeds;
The spirit of our mighty ocean reclining Lord
are singing many many songs lying, sitting, standing,
Walking, flying dancing, they are performing plays

 The lord's spirits have miraculously entered the earth. 
They stand everywhere, their acts alone occupy my vision,
Have no doubt, devotees if there are asuras and raksasasamongyou.
There is no escape their days will end in death.

The discus lord's devotees have come to stay,
to rid the world of soul consuming disease, war hunger and evil.
they have spread everywhere singing in mirth & dancing in ecstacy.
Cease thought, devotees, go worship them and be saved.

Know that your fond gods can save you only through his grace;
markandeya is proof.
Have no doubt, there is no god other than krishna,
All that exists are his forms so worship him alone.

He is the lord of gods, himself becoming the gods in all the worlds.
It is he who accepts the offering you make to your gods.
The spirits of the mole-chested lord have filled the earth singing songs.
so shed hatred; love, worship and liberate yourselves.

The world has become filled with devotees and holy men
who lovingly worship Acyuta, unfailing in the path of knowledge
With full flowers, incense, lamp,sandal,water and Vedic mantras,
You too join in loving worship, and liberate yourselves.

In all the great worlds, all the dense hordes of gods,
And even Shiva, Brahma, Indra and others stand and worship Krishna
Devotees if you can join them in loving worship,
there shall be nothing of the age of kali,

This decad of the famous thousand songs, 
Sung by Karimaran Satakopan of Kurugur surrounded by happy fields,
Addressed  to the wonder lord, radiant Krishna, destroyer of kali,
will cleanse devotees hearts.