Monday, February 2, 2015

Thiruchengannoor.(idols prayed to by the Pandavas.)

The Pandavas are said to have toured the region of Kerala extensively while travelling incognito. it is believed that they have installed the idols they were worshipping in five different places, these places are in and around Chengannoor, these are temples at Thiruchittat i.e. Chengannoor itself; Thiruppuliyur, Thiruvanmandoor, Thiruaranmula and thirukodithanam. all within less than 10 mile distance.
The Moolavar here is seen standing facing west known as Imaya Varappar. thayar is Sengamavalli, the theertham is Sanga theertham, or Thiruchittrar and the Vimana is Jagajyothi vimanam. the lord appeared to Shiva.
It is believed that this idolwas installed by and worshipped by Dharmaputra the eldest of the Pandavas. this in bygone days used to be a place vested with Vanchi Puzhachiefs, there were no of priests in charge of daily pooja, with regular Neivedyam and feeding of many brahmins. there are records that nearly 23 measures of rice used to be cooked, the temple also had 200 paras of paddy fields attached to it. festivals were conducted with pomp and pageantry. temple arts such as Chakkiyar koothu, Nangayar koothu, Koodiattam, Koothukoli and Panchavadyam.
Two interesting stories connected to this place begs relating them here again as they are very interesting.
Kasyapa manasaputra of Brahma had two sons named Suran and Padman. one day they approached their father and requested him to advice them as to how they could become powerful immortal and become one body instead of two. they wanted invincibility at the hands of the trimurthis. their father advised them to do japa and seek boon from Shiva. They did as they were advised and Lord Shiva appeared before them and granted their wish. thus sura and padman became Surapadman. they became bloated with pride and started disturbing the yagas being performed by the rishis, they could take different forms and they started disturbing the devas too. the devas approached Siva and asked him to withdraw the boon granted to surapadman. Lord Siva sat meditating by the river Thiruchittrar. Lord Narayana appeared before him, he reminded Siva as how he always caused problems by being very generous in granting boons. he gave a solution to Siva that the boon was only invincibility by the Trimurthi. so Sivas son Subramanya could be asked to solve the problem. Lord Siva was pleased and thus Subramaniam was asked to put an end to the evil deeds of the asura. The fight was fierce towards the end they took the form of a gigantic Mango tree, Now Subramaniam split the tree in two and saw to it that it was flung far away in opposite directions. surapadman lost their identity and they fell at the feet of Subramania and sought forgiveness. and explanation as to how it was possible that they were defeated. As they were now humbled Subramaniam told them that they were eternal and had not lost their lives only as before they were again two entities. they begged Subramaniam to grant them a boon just as Garuda defeated by Perumal sought a gift and got the boon from Narayana. they too requested that their request to become his vahana and insignia be conceded to that is how one became the cock on the flag post and the other a peacock his vahana. 
The Dharmaraja story  runs like this Dharmaputra was given the task of having to utter a part lie during the Mahabarata war. he was to say within hearing of Dronacharya who could not be defeated easily a sentence in such a way that the first few words must be said in a higher pitch and the ending more silently. As they all knew that Dharmaraja would not under any circumstance utter a lie.
He was to say Aswathama hathaha and elephant at the lower pitch.
But doing this too caused much pain to Dharmaputra. his mental peace was disturbed he had to atone for the sin he felt, he left for a pilgrimage, he came to Chengannoor, when he heard the local story of the Lord Imaya Varappa Perumal had given darshan to Shiva he too wanted to Lord to set his mind at rest, he therefore prayed to the Lord, he was blessed, as thanks giving he renovated the temple and installed the idol worshipped by him here.
Another feature to be noted is the Vishnu Idol here has the Conch in the right hand and the Sri chakra in the left hand.

Sunday, February 1, 2015

Urellam

The Populace sleeps, the world is pitch-darkness.
The waters have calmed, night stretches into eternity.
The Lord who swallowed the earth sleeps on a serpent couch,
He comes not, alas! who can save my soul now?

A ghastly pail engulfs the sea, earth and sky
Stretching into one sinister night.
My golden hued Lord does not come, alas!
O sinful heart, you too are not with me: who can save me anymore?

See, you are not with me, O heart!
The long night stretches into an aeon.
My Kakutstha wielding the scorching bow does not come.
Sinner, born as a female, I know not how to end my life.

The radiant sun too has hid himself,
Unable to bear the sight of a maiden in distress.
My black bull, Lord with large eyes and red lips
Does not come; who can cure my love-sickness?

Who enquires of me My mother and my sakhis
Sleep through the night never asking what happened,
My dark hued Lord too does not come.
Wicked me, my name will tell tales and not let me die!

An incurable love sickness torments my soul,
An aeon of darkness hangs over my sunken eyes,
Mt discus Lord eternal too does not come.
who on earth can save this soul?

The sky is filled with dense powered pitch.
The long night stretches like an aeon.
The lord of spotless conch and discuss does not appear.
Yea gods! what shall I do? My acts are wicked as fire.

A single night stretches into seven aeons, ye gods!
Hanging over my person and thinning my soul.
Alas my Lord with discus does not come.
The cool spring breeze scorches like fire, what shall i do?

Darkness packed with fine pitch scorches like fire.
The beautiful tall chariot of the sun does not appear, alsas,
The wealthy Lord of lotus eyes too does not come, alas,
Who can cure my heart's malady?Alas! I stand and melt.

Like me the wide sky too melts
Passing into fine droplets into the night.
The world sleeps tight, alas, not once saying:
The Lord who measured the earth then shall not come.

This decad of the colourful radiant andadi of thousand songs
By Satakopan of Kurugur surrounded by excellent groves,
Is addressed to the Lord who did yoga like one sleeping:
Singing this will secure heaven after death.

another for Kale Narasimha

Another useful reference in this context is Sri Thyagaraja Swami's Prahlada Bhakti Vijayam where Sadguru Thyagaraja portrays Lord Narasimha as his Abhimana Daivam Sri Rama in the Kriti Daya Rani Daya Rani. Interestingly, this work is devoid of the Ugra (violent) aspect of Lord Narasimha and focusses exclusively on Prahlada's Bhakti. The Krithi Kambadinda Vodadu Bandayo Narasimha, provides a very moving description of Lord Narasimhar emerging from the pillar to the rescue of his Bhakta, Prahlada. 

Further references to Bhagavan Narasimha can be found in thePanchamruta Stotram of Lord Rama (cf: Harivamsha PuraNam). The Stotram begins with Ahobilam Narasimham Gatva Rama PratapavAn. It is important to note that this Stotram includes salutations of Lord Narasimha in Para, Vyuha, Vibhava, Archa and Antaryamitva forms. In particular, the line "Narayana Achyuta Nrisimho Namo Namaste" dwells on the Antaryamitva aspect of Lord Narasimhar and points to the fact that Narasimha is Achyutan personified. At the arrival of Lord Krishna during her Swayamvara, Rukmini exclaims "KalE Narasimha Narasimha", in 
reference to the timely appearance of Lord Krishna, akin to that of 
Lord Narasimha. The line Meena Krute... of the Venkateshwara Suprabatham dealing with the Dashavataram dwells on Bhagavan Narasimha as "Nrisimha VarNin". 

The greatness of Bhagavan Narasimha is brilliantly described by Swami 
Desikan in the KamasikAshtakam. This Stotram containing eight verses, 
dwells on the Archa Murthy of Bhagavan Narasimhar seated in Yogic posture on the banks of the Vegavathi river. Bhagavan Narasimha is considered to have arrived at this Kshetram on his own accord and worship offered to him confers the seekers with the boon of fulfilling their desires. In the salutation "Tapaneeya RahasyaNAm Sara: KamAsikhA Hari:" Bhagavan Narasimhar is extolled as the secret of the (Purva and Uttara) Tapaneeya Upanishad of the AtharvaNa Vedam. This Upanishad contains a brilliant Gayathri Mantram in praise of Bhagavan Narasimha. Perhaps in keeping with the statement of Tapaneeya RahasyaNam, this Gayathri Mantram is not very well known and is seldom used in Homams. 

Swami Desikan uses the description Adbhuta Kesari to salute Bhagavan 
Narasimha. This salutation ties in very nicely with the reference "Narasimhavapu Sriman Keshava Purushottama" from the Vishnu Sahasranam. 

The import of Swami Desikan's message is that the half-man-half lion was beautiful to look at. The beauty (Adbhuta) of Narasimhar was that he had manifested himself in every atom surrounding the Sabha of HiraNyakashipu in his anxiety to help Prahlada. Bhagavan Narasimha decided to reveal his omnipresence in this manner so that he could be found anywhere HiraNyan went looking for proof of His all-pervasiveness. 

KamasikAshtakam dwells on the three eyes of Bhagavan Narasimhar (Sun, Moon and Agni). A benevolent glance of Lord Narasimhar is capable of curing anyone from the three kinds of illness (Adhyatmika, Adi Bhowdika and Adi Daivika).

The hands (competing with each other to destroy Hiranyan and grace Prahlada) and eyes of Bhagavan Narasimha simultaneously radiating compassion for Prahlada and striking terror in HiraNyan is beautifully brought out by Swami Desikan in the salutations Vikasvara Nakhasvarukshata: Hiranya Vakshasthalee and SatapatalabheeshaNe SarabasAttahasOtpateh, respectively. 

This symbolizes the Pida Pariharam (for Bhaktas) and Pida Pradanam (for Dushtas) attributes of Bhagavan Narasimha. Further connections between 
the Pida Pradanam and Pida Pariharam aspects of Bhagavan Narasimhar can be inferred from the Vishnu Sahasranamam salutation "ParitrANaya SadhUnAm VinAshayacha DushkritAm" with emphasis on ParitrANaya SadhUnAm, i.e., protection of Sajjanas. The destruction of evil is only a by product which results from the protection of the righteous. 

Further indications of the Pida Pariharam and Pida Pradanam aspects of Bhagavan Narasimhar are evident from the fact that he is the only incarnation of Lord Narayana who is seen wearing his Padhukas constantly, i.e., he is ever willing and ready to rush to the succour of his Bhaktas.

Saturday, January 31, 2015

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.

Friday, January 30, 2015