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 नारायणं नमस्कृत्य नरं चैव नरॊत्तमम
      देवीं सरस्वतीं चैव ततॊ जयम उदीरयेत
  1 लॊमहर्षणपुत्र उग्रश्रवाः सूतः पौराणिकॊ नैमिषारण्ये शौनकस्य कुलपतेर दवादशवार्षिके सत्रे
  2 समासीनान अभ्यगच्छद बरह्मर्षीन संशितव्रतान
      विनयावनतॊ भूत्वा कदा चित सूतनन्दनः
  3 तम आश्रमम अनुप्राप्तं नैमिषारण्यवासिनः
      चित्राः शरॊतुं कथास तत्र परिवव्रुस तपस्विनः
  4 अभिवाद्य मुनींस तांस तु सर्वान एव कृताञ्जलिः
      अपृच्छत स तपॊवृद्धिं सद्भिश चैवाभिनन्दितः
  5 अथ तेषूपविष्टेषु सर्वेष्व एव तपस्विषु
      निर्दिष्टम आसनं भेजे विनयाल लॊमहर्षणिः
  6 सुखासीनं ततस तं तु विश्रान्तम उपलक्ष्य च
      अथापृच्छद ऋषिस तत्र कश चित परस्तावयन कथाः
  7 कृत आगम्यते सौते कव चायं विहृतस तवया
      कालः कमलपत्राक्ष शंसैतत पृच्छतॊ मम

8 [सूत]
      जनमेजयस्य राजर्षेः सर्पसत्रे महात्मनः
      समीपे पार्थिवेन्द्रस्य सम्यक पारिक्षितस्य च
  9 कृष्णद्वैपायन परॊक्ताः सुपुण्या विविधाः कथाः
      कथिताश चापि विधिवद या वैशम्पायनेन वै
  10 शरुत्वाहं ता विचित्रार्था महाभारत संश्रिताः
     बहूनि संपरिक्रम्य तीर्थान्य आयतनानि च
 11 समन्तपञ्चकं नाम पुण्यं दविजनिषेवितम
     गतवान अस्मि तं देशं युद्धं यत्राभवत पुरा
     पाण्डवानां कुरूणां च सर्वेषां च महीक्षिताम
 12 दिदृक्षुर आगतस तस्मात समीपं भवताम इह
     आयुष्मन्तः सर्व एव बरह्मभूता हि मे मताः
 13 अस्मिन यज्ञे महाभागाः सूर्यपावक वर्चसः
     कृताभिषेकाः शुचयः कृतजप्या हुताग्नयः
     भवन्त आसते सवस्था बरवीमि किम अहं दविजाः
 14 पुराणसंश्रिताः पुण्याः कथा वा धर्मसंश्रिताः
     इतिवृत्तं नरेन्द्राणाम ऋषीणां च महात्मनाम
 15 [रसयह]
     दवैपायनेन यत परॊक्तं पुराणं परमर्षिणा
     सुरैर बरह्मर्षिभिश चैव शरुत्वा यद अभिपूजितम
 16 तस्याख्यान वरिष्ठस्य विचित्रपदपर्वणः
     सूक्ष्मार्थ नयाययुक्तस्य वेदार्थैर भूषितस्य च
 17 भारतस्येतिहासस्य पुण्यां गरन्थार्थ संयुताम
     संस्कारॊपगतां बराह्मीं नानाशास्त्रॊपबृंहिताम
 18 जनमेजयस्य यां राज्ञॊ वैशम्पायन उक्तवान
     यथावत स ऋषिस तुष्ट्या सत्रे दवैपायनाज्ञया
 19 वेदैश चतुर्भिः समितां वयासस्याद्भुत कर्मणः
     संहितां शरॊतुम इच्छामॊ धर्म्यां पापभयापहाम
 20 [सूत]
     आद्यं पुरुषम ईशानं पुरुहूतं पुरु षटुतम
     ऋतम एकाक्षरं बरह्म वयक्ताव्यक्तं सनातनम
 21 असच च सच चैव च यद विश्वं सद असतः परम
     परावराणां सरष्टारं पुराणं परम अव्ययम
 22 मङ्गल्यं मङ्गलं विष्णुं वरेण्यम अनघं शुचिम
     नमस्कृत्य हृषीकेशं चराचरगुरुं हरिम
 23 महर्षेः पूजितस्येह सर्वलॊके महात्मनः
     परवक्ष्यामि मतं कृत्स्नं वयासस्यामित तेजसः
 24 आचख्युः कवयः के चित संप्रत्याचक्षते परे
     आख्यास्यन्ति तथैवान्ये इतिहासम इमं भुवि
 25 इदं तु तरिषु लॊकेषु महज जञानं परतिष्ठितम
     विस्तरैश च समासैश च धार्यते यद दविजातिभिः
 26 अलंकृतं शुभैः शब्दैः समयैर दिव्यमानुषैः
     छन्दॊ वृत्तैश च विविधैर अन्वितं विदुषां परियम
 27 निष्प्रभे ऽसमिन निरालॊके सर्वतस तमसावृते
     बृहद अण्डम अभूद एकं परजानां बीजम अक्षयम
 28 युगस्यादौ निमित्तं तन महद दिव्यं परचक्षते
     यस्मिंस तच छरूयते सत्यं जयॊतिर बरह्म सनातनम
 29 अद्भुतं चाप्य अचिन्त्यं च सर्वत्र समतां गतम
     अव्यक्तं कारणं सूक्ष्मं यत तत सदसद आत्मकम
 30 यस्मात पितामहॊ जज्ञे परभुर एकः परजापतिः
     बरह्मा सुरगुरुः सथाणुर मनुः कः परमेष्ठ्य अथ
 31 पराचेतसस तथा दक्षॊ दष्क पुत्राश च सप्त ये
     ततः परजानां पतयः पराभवन्न एकविंशतिः
 32 पुरुषश चाप्रमेयात्मा यं सर्वम ऋषयॊ विदुः
     विश्वे देवास तथादित्या वसवॊ ऽथाश्विनाव अपि
 33 यक्षाः साध्याः पिशाचाश च गुह्यकाः पितरस तथा
     ततः परसूता विद्वांसः शिष्टा बरह्मर्षयॊ ऽमलाः
 34 राजर्षयश च बहवः सर्वैः समुदिता गुणैः
     आपॊ दयौः पृथिवी वायुर अन्तरिक्षं दिशस तथा
 35 संवत्सरर्तवॊ मासाः पक्षाहॊ रात्रयः करमात
     यच चान्यद अपि तत सर्वं संभूतं लॊकसाक्षिकम
 36 यद इदं दृश्यते किं चिद भूतं सथावरजङ्गमम
     पुनः संक्षिप्यते सर्वं जगत पराप्ते युगक्षये
 37 यथर्ताव ऋतुलिङ्गानि नानारूपाणि पर्यये
     दृश्यन्ते तानि तान्य एव तथा भावा युगादिषु
 38 एवम एतद अनाद्य अन्तं भूतसंहार कारकम
     अनादि निधनं लॊके चक्रं संपरिवर्तते
 39 तरयस तरिंशत सहस्राणि तरयस तरिंशच छतानि च
     तरयस तरिंशच च देवानां सृष्टिः संक्षेप लक्षणा
 40 दिवः पुत्रॊ बृहद भानुश चक्षुर आत्मा विभावसुः
     सविता च ऋचीकॊ ऽरकॊ भानुर आशा वहॊ रविः
 41 पुत्रा विवस्वतः सर्वे मह्यस तेषां तथावरः
     देव भराट तनयस तस्य तस्मात सुभ्राड इति समृतः
 42 सुभ्राजस तु तरयः पुत्राः परजावन्तॊ बहुश्रुताः
     दश जयॊतिः शतज्यॊतिः सहस्रज्यॊतिर आत्मवान
 43 दश पुत्रसहस्राणि दश जयॊतेर महात्मनः
     ततॊ दशगुणाश चान्ये शतज्यॊतेर इहात्मजाः
 44 भूयस ततॊ दशगुणाः सहस्रज्यॊतिषः सुताः
     तेभ्यॊ ऽयं कुरुवंशश च यदूनां भरतस्य च
 45 ययातीक्ष्वाकु वंशश च राजर्षीणां च सर्वशः
     संभूता बहवॊ वंशा भूतसर्गाः सविस्तराः
 46 भूतस्थानानि सर्वाणि रहस्यं विविधं च यत
     वेद यॊगं सविज्ञानं धर्मॊ ऽरथः काम एव च
 47 धर्मकामार्थ शास्त्राणि शास्त्राणि विविधानि च
     लॊकयात्रा विधानं च संभूतं दृष्टवान ऋषिः
 48 इतिहासाः सवैयाख्या विविधाः शरुतयॊ ऽपि च
     इह सर्वम अनुक्रान्तम उक्तं गरन्थस्य लक्षणम
 49 विस्तीर्यैतन महज जञानम ऋषिः संक्षेपम अब्रवीत
     इष्टं हि विदुषां लॊके समास वयास धारणम
 50 मन्वादि भारतं के चिद आस्तीकादि तथापरे
     तथॊपरिचराद्य अन्ये विप्राः सम्यग अधीयते

78eg.

 Amongst the twelve sons of Aditi I am Vishnu; amongst luminous objects I am the sun. Know me to be Marichi amongst the Maruts, and the moon amongst the stars in the night sky.

 I am the Sāma Veda amongst the Vedas, and Indra amongst the celestial gods. Amongst the senses I am the mind; amongst the living beings I am consciousness.

 Amongst the Rudras know me to be Shankar; amongst the demons I am Kuber. I am Agni amongst the Vasus and Meru amongst the mountains.

O Arjun, amongst priests I am Brihaspati; amongst warrior chiefs I am Kartikeya; and amongst reservoirs of water know me to be the ocean.

 I am Bhrigu amongst the great seers and the transcendental Om amongst sounds. Amongst chants know me to be the repetition of the Holy Name; amongst immovable things I am the Himalayas.

Amongst trees I am the peepul tree (sacred fig tree); of the celestial sages I am Narad. Amongst the Gandharvas I am Chitrath, and amongst the siddhas I am the sage Kapil.

Amongst horses know me to be Ucchaihshrava, begotten from the churning of the ocean of nectar. I am Airavata amongst all lordly elephants, and the king amongst humans.

 I am the Vajra (thunderbolt) amongst weapons and Kamadhenu amongst the cows. I am Kaamdev, the god of love, amongst all causes for procreation; amongst serpents I am Vasuki.

Amongst the snakes I am Anant; amongst aquatics I am Varun. Amongst the departed ancestors I am Aryama; amongst dispensers of law I am Yamraj, the lord of death.

I am Prahlad amongst the demons; amongst all that controls I am time. Know me to be the lion amongst animals, and Garud amongst the birds.

Amongst purifiers I am the wind, and amongst wielders of weapons I am Lord Ram. Of water creatures I am the crocodile, and of flowing rivers I am the Ganges.

O Arjun, know me to be the beginning, middle, and end of all creation. Amongst sciences I am the science of spirituality, and in debates I am the logical conclusion.

 I am the beginning “A” amongst all letters; I am the dual word in grammatical compounds. I am the endless Time, and amongst creators I am Brahma.

I am the all-devouring Death, and I am the origin of those things that are yet to be. Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, courage, and forgiveness.

Amongst the hymns in the Sāma Veda know me to be the Brihatsama; amongst poetic meters I am the Gayatri. Of the twelve months of the Hindu calendar I am Margsheersh, and of seasons I am spring, which brings forth flowers.

I am the gambling of the cheats and the splendor of the splendid. I am the victory of the victorious, the resolve of the resolute, and the virtue of the virtuous.

Amongst the descendants of Vrishni, I am Krishna, and amongst the Pandavas I am Arjun. Know me to be Ved Vyas amongst the sages, and Shukracharya amongst the great thinkers.

I am just punishment amongst means of preventing lawlessness, and proper conduct amongst those who seek victory. Amongst secrets I am silence, and in the wise I am their wisdom.

I am the generating seed of all living beings, O Arjun. No creature moving or non-moving can exist without me.

 There is no end to my divine manifestations, O conqueror of enemies. What I have declared to you is a mere sample of my infinite glories.

enviornment day.

https://m.facebook.com/story.php?story_fbid=4164089423653207&id=100001565708565&sfnsn=wiwspmo

 

N unique.

Nammazhvar is unique in many ways. He helped in the rediscovery of the Divya Prabandham. When Nathamuni heard pilgrims from Melkote sing Nammazhvar’s verses, he set off to discover the Divya Prabandham. Secondly, other Azhvars did not mention their names in their verses. So if some other Azhvar’s verses had been sung by the pilgrims, Nathamuni would not have had a clue about the authorship, said M.A. Venkatakrishnan in a discourse. Thirumangai Azhvar also mentioned his name at the end of each set of verses. But he did not say that that set was part of a thousand verses. Whereas, Nammazhvar concludes each decad by saying that these ten verses were composed by Kurugur Sadagopan (Nammazhvar), and that these were part of the thousand verses which he had composed. So at the end of every decad, we get to know that there were thousand verses in his Thiruvaimozhi

There are more causes to celebrate Nammazhvar. When Nathamuni went to Kurugur, he met one who had come in the tradition of Madurakavi Azhvar. Madurakavi was the only one whose verses in the Divya Prabandham are not about Lord Narayana, but are about his Acharya Nammazhvar. When Nathamuni recited the eleven verses of Madurakavi before the Nammazhvar shrine in Kurugur, Nammazhvar gave him knowledge of not only his own works, but of the entire divine output of the Azhvars

Nammazhvar’s works give us the essence of the Vedas. His verses are recited in temples during utsavas, and Kamban says that if not for such recitation, what is the charm in utsavas? Vedanta Desika says that with the help of Nammazhvar’s works, we understand the esoteric meaning of the Vedas. Acharya Hrudyam says that when Ramanujacharya wrote Sri Bhashya, his commentary of Brahma Sutra, he took the help of Thiruvaimozhi.

Sv must

 https://youtu.be/cdTy8e7XMxA

Ghuyam

 श्रीभगवानुवाच |

इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे |
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् || 

śhrī bhagavān uvācha
idaṁ tu te guhyatamaṁ pravakṣhyāmyanasūyave
jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣhyase ’śhubhāt

राजविद्या राजगुह्यं पवित्रमिदमुत्तमम् |
प्रत्यक्षावगमं धर्म्यं सुसुखं कर्तुमव्ययम् || 

rāja-vidyā rāja-guhyaṁ pavitram idam uttamam
pratyakṣhāvagamaṁ dharmyaṁ su-sukhaṁ kartum avyayam

दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् |
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् || 

daṇḍo damayatām asmi nītir asmi jigīṣhatām

maunaṁ chaivāsmi guhyānāṁ jñānaṁ jñānavatām aham

अर्जुन उवाच |
मदनुग्रहाय परमं गुह्यमध्यात्मसञ्ज्ञितम् |
यत्त्वयोक्तं वचस्तेन मोहोऽयं विगतो मम || 

arjuna uvācha
mad-anugrahāya paramaṁ guhyam adhyātma-sanjñitam
yat tvayoktaṁ vachas tena moho ’yaṁ vigato mama

इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया |
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु ||

iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā
vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति |
भक्तिं मयि परां कृत्वा मामेवैष्यत्यसंशय: || 

ya idaṁ paramaṁ guhyaṁ mad-bhakteṣhv abhidhāsyati
bhaktiṁ mayi parāṁ kṛitvā mām evaiṣhyaty asanśhayaḥ

व्यासप्रसादाच्छ्रुतवानेतद्गुह्यमहं परम् |
योगं योगेश्वरात्कृष्णात्साक्षात्कथयत: स्वयम् || 

vyāsa-prasādāch chhrutavān etad guhyam ahaṁ param
yogaṁ yogeśhvarāt kṛiṣhṇāt sākṣhāt kathayataḥ svayam

Maunam

 The power of maunam.

maun and nishabd, two significant words indicating silence.

the English word ‘silence’ doesn’t really say much. In the Sanskrit language, there are many words for silence. ‘Maun’ and ‘nishabd’ are two such significant words for the same. While maun means silence as we generally know it, when one does not speak, it is an attempt to create nishabd. Nishabd thus means “that which is not sound” – beyond body, mind and all creation. At the same time, beyond sound does not refer to the absence of sound, but to transcending sound.

It is a scientific fact that existence is a reverberation of energy. All vibrations in human experience translate into sound. Every form in the creation has a corresponding sound. This complex amalgamation of sounds is what we are experiencing as creation. The basis of all sound is nishabd. Maun is an attempt to transit from being a piece of creation to the source of creation. This attribute-less, dimension-less and boundless state of existence and experience is the aspiration of Yoga- union. Nishabd would suggest nothingness. Although the word “nothing” has a negative connotation, a small hyphen between ‘no’ and ‘thing’ would make the understanding positive. Hence, it is No-thing.

In our daily living, practicing silence even at the realm of a gross body, which means abstaining from verbal exchange, brings about many significant changes.  keeping quiet and concentrating on the ‘Silence’, helps to polish and sharpen one’s senses to a large extent. With an inner desire and consistent efforts, the verbal silence permeates to silence of the mind and further to the silence of the intellect. It is at this juncture that words spoken carry their own fragrance and thoughts carry potent vibes to altar any event or any activity. This is commonly noted in the life of many saints, in what we call as miracle.  This coming together of Sun with Moon every month in amavasya makes it a potent time to reach within and ‘Become Silence’.

सत्सङ्गत्वे निस्सङ्गत्वम् निस्सङ्गत्वे निर्मोहत्वम् ।

निर्मोहत्वे निश्चलत्वम् निश्चलत्वे जीवन्मुक्ति: ॥

Sat-sangatve nissangatvam, nissangatve nirmohatvam;

Nirmohatve nischala tattvam, nischala tattve jeevan muktih.

When we associate ourselves with the Sat, the identification of the “I” with this human frame will cease, and the “I” in each of us will get identified ultimately with the Brahmam. The “I” feeling will persist only so long as we regard ourselves as something separate from “He”; it will get itself obliterated with the dawn of the consciousness of the Oneness of God.

Word	Meaning	Reference
maunam	silence	BG 10.38
maunam	silence	BG 17.16