Four.

Four things support the world.- The learning of the wise, - the Justice of the great, - the prayers of the good, - and the valour of the brave.

Staying connected.

 Once Arjuna asked Krishna-

 Madhav.. What is this 'successful life'?

 Krishna took Arjuna to fly kites.

 Arjuna was watching Krishna carefully flying a kite.

 After a while Arjuna said-

 Madhav.. Because of this thread, the kite is not able to move freely and upwards, should we break it?  It will go higher.

 Krishna broke the thread..

 The kite went up a little more and then came down after waving and fell at a distant unknown place...

 Then Krishna explained the philosophy of life to Arjuna.

 Parth.. 'The height we are at in life..

 We often feel that certain things to which we are tied are preventing us from going higher;  like :

             -House-

          -family-

        -Dicipline-

       -mother-father-

        -master-and-

           -Society-

 And we want to be free from them...

 In fact, these are the threads - which keep us at that height.

 'Without these threads we will go up once, but later we will have the same fate that happened to a kite without thread...'

 "So, if you want to remain on the top in life, then never break your relationship with these threads."

 * The height attained by successful balance of thread and kite-like attachment is called 'successful life*.."

🙏🙏

2954

 

Nrsimha Purva Tapaniya Upanishad

In the second part, a long chapter, the significance of the Nrisimha Mantra as an important hymn to recite to overcome death and enjoy family life is emphasized. The key words used in the Nrisimha Mantra to worship Nrisimha are: "Ugra (fierce), Veera (heroic), Maha vishnu Jwalantham (burning), Nrisimha (half man and half lion), Trivikrama (one who measures the world in three steps), Bheeshanam (fear full), Bhadram (safe), and Mruthyu-Mruthyum (death and deathlessness).”In the first part of this Upanishad, Nrisimha, also spelled Narasimha, is described as an avatar or incarnation of Lord Vishnu born in the anthropomorphic form of half human and half lion and seen in two colours of black and golden red. He takes this form to put an end to the evil deeds of the demon who had a boon that he cannot be killed by a human nor by an animal. The demon was also the father of Prahalada, who was persecuting his own son for being a Vishnu devotee. 

In the third long section of the Purva Tapaniya, the Devas appeal to Brahma to teach them the meaning and benefits of Nrisimha Mantra, known as the king of all chants, which is set in anushtap meter (eight lettered rhythmic structure), which Brahma agrees to explain.Brahma explains that illusion or maya is personified by Nrisimha which in turn is identified as Om.

In the fourth division, another long chapter, Brahma explains that the benefits of the Nrisimha Mantra, all of which is extracted from the Vedas, as a combination of: Pranava that is Om or AUM: Savitri an eight lettered hymn, which gives prosperity and wealth; Yajur Lakshmi, a twenty four lettered hymn which will usher fame and prosperity; and Nrisimha Gayathri hymn in which Vedas and Devas are imbibed.

In the fifth division of this Upanishad, Brahma explains the importance of the Sudarshana chakra, also known as Maha Chakra, which would ful fill one’s wishes and opens the way to moksha or liberation. Reciting this mantra daily without any aspirations would help overcome "fire, wind, sun, moon, devas, plants and poison". At the center of this Sudarshana Chakra, Om as the Taraka mantra of Nrisimha are inscribed. These are: Sudarshana (on six petals), Narayana (on eight petals), Vasudeva (on 12 petals), and mathruka (on 16 petals). The old Vedic gods are placed in the realm of Maya, that is outside the circle

Nrsimha Uttara Tapaniya Upanishad

The Uttara Tapaniya Upanishad which has nine sections, and starts with a request made to Brahma by the devas to enlighten them on the aspects of AUM and the soul or Atman. He explains that soul is an aspect of God which is more than all knowledge.

In the second section Brahman’s four divisions, which match with the four letters of OM, are explained. The letters of AUM and reciting the Nrisimha Mantra would also enable understanding of the Turiya or fourth state of pure consciousness

In the third section explanation is provided on intense meditation of Om and subsuming everything in pure consciousness.

In the fourth section, the meditation upon the soul as Omkara and Parabramha with pure consciousness of Pranava sound is elaborated.

The fifth section explains that one who meditates using the Om symbol exists as Brahman and attains Brahman. It is also stated that worship of the soul is the same as reciting the letter AUM, which will result in realization of Brahman in the form of Nrisimha. Such a meditation will also make a person realize Parabramha as Parabramha Nrisimha.

In the sixth section importance of the worship of Nrisimha by devas to over come the evil qualities within them is emphasized. Its four effects on them are explained. The seventh section deals with aspects of meditation. The eighth section pertains to the soul or Nrisimha. The soul is stated to be fully entwined with state of Turiya or pure consciousness.

In the ninth section Prajapati explains the meaning of "AUM", that is the soul and its presence as a mere witness. The lion form is stated to be an illusion, a form beyond thought, which is seen in different forms due to ignorance. The sensory organs are not able to perceive it and hence it is not known even when it is apparently known. Prajapati tells the devas to perceive "Atma" as "I am it and it is me". The devas obeyed the commands of Prajapati and as a result all their illusions vanished.

Narasimha (Sanskrit: नरसिंह, Narasiṃha) or Nrusimha (नृसिंह, Nṛsiṃha), also spelled as Narasingh and Narasingha, whose name literally translates from Sanskrit as "Man-lion", is an avatar of Vishnu described in the Puranas, Upanishads and other ancient religious texts of Hinduism and one of Hinduism's most popular deities, as evidenced in early epics, iconography, and temple and festival worship for over a millennium. He is often visualized as half-man/half-lion, having a human-like torso and lower body, with a lion-like face and claws. This image is widely worshiped in deity form by a significant number of Vaishnava groups. He is known primarily as the 'Great Protector' who specifically defends and protects his devotees in times of need. References to Narasimha are found in a wide variety of the Puranic scriptures, with seventeen versions of the main narrative,[5] some in more detail than others. The Bhagavata Purana (Canto 7), Agni Purana (4.2-3), Brahmanda Purana (2.5.3-29), Vayu Purana (67.61-66), Harivamsa (41 & 3.41-47), Brahma Purana (213.44-79), Vishnudharmottara Purana (1.54), Kurma Purana (1.15.18-72), Matsya Purana (161-163), Padma Purana (Uttara-khanda 5.42), Shiva Purana (2.5.43 & 3.10-12), Linga Purana (1.95-96), Skanda Purana 7 (2.18.60-130) and Vishnu Purana (1.16-20) all contain depictions of the Narasimha Avatar. There is also a short reference in the Mahabharata (3.272.56-60) and a Tapani Upanishad (Narasimha tapani Upanisad), earliest of Vaishnava Upanishads named in reference to him. Due to the nature of Narasimha's form (divine anger), it is essential that worship be given with a very high level of attention compared to other deities. In many temples only life-long celibates (brahmacarya) will be able to have the chance to serve as priests to perform the daily puja. Forms where Narasimha appears sitting in a yogic posture, or with the goddess Lakshmi are the exception to this rule, as Narasimha is taken as being more relaxed in both of these instances compared to his form when first emerging from the pillar to protect Prahlada. A number of prayers have been written in dedication to Narasimha avatar. These include: The Narasimha Maha-Mantra Om Hreem Kshraum Ugram Veeram Mahaa-Vishnum, Jwalantham Sarvatho Mukham Nrisimham Bheeshanam Bhadram Mrityu-Mrityum Namaamyaham. "O' Angry and brave Maha-Vishnu, your heat and fire permeate everywhere. O Lord Narasimha, you are everywhere. You are the death of death and I surrender to You." ito nrsimhah parato nrsimho, yato yato yami tato nrsimhah, bahir nrsimho hrdaye nrsimho, nrsimham adim saranam prapadye "Lord Nrsimha is here and also there. Wherever I go Lord Narasimha is there. He is in the heart and is outside as well. I surrender to Lord Narasimha, the origin of all things and the supreme refuge." (Narasimha Pranama). "O Kamasikha Narasimha! you are sarva sakthan. When you are resolved to protect some one, where is the need to seek the protection of anyone else? When you are resolved not to protect some one, which other person is capable of protecting us?. There is no one. Knowing this fundamental truth, I have resolved to offer my saranagati at your lotus feet alone that rest at the banks of Vegavathi river." (Kamasika Ashtakam by Vedanta Desika) ADi ADi agam Karaindhu isai PADip PADik KaNNIr Malgi engum ' nADi nADi narasingA endru, VADi VADum ivvAL nuthalE! "I will dance and melt for you, within my heart, to see you, I will sing in praise of you with tears in joy, I will search for Narasimha and I am a householder who still searches to reach you (to attain Salvation)." (Divya Prabandham 2954)

Strength.

 [20/01/ 2020] 

SWAMI VIVEKANANDA‘S GOSPEL OF STRENGTH (2)

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And the more I read the Upanishads, my friends, my countrymen, the more I weep for you, for therein is the great practical application. Strength, strength for us. What we need is strength, who will give us strength? There are thousands to weaken us, and of stories we have had enough. Every one of our Puranas, if you press it, gives out stories enough to fill three-fourths of the libraries of the world. Everything that can weaken us as a race we have had for the last thousand years. It seems as if during that period the national life had this one end in view, viz how to make us weaker and weaker till we have become real earthworms, crawling at the feet of every one who dares to put his foot on us. Therefore, my friends, as one of your blood, as one that lives and dies with you, let me tell you that we want strength, strength, and every time strength. 

And the Upanishads are the great mine of strength.Therein lies strength enough to invigorate the whole world; the whole world can be vivified, made strong, energised through them. They will call with trumpet voice upon the weak, the miserable, and the downtrodden of all races, all creeds, and all sects to stand on their feet and be free. Freedom, physical freedom, mental freedom, and spiritual freedom are the watchwords of the Upanishads. 

[20/01/ 2020] 

SWAMI VIVEKANANDA‘S GOSPEL OF STRENGTH (2)

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -

And the more I read the Upanishads, my friends, my countrymen, the more I weep for you, for therein is the great practical application. Strength, strength for us. What we need is strength, who will give us strength? There are thousands to weaken us, and of stories we have had enough. Every one of our Puranas, if you press it, gives out stories enough to fill three-fourths of the libraries of the world. Everything that can weaken us as a race we have had for the last thousand years. It seems as if during that period the national life had this one end in view, viz how to make us weaker and weaker till we have become real earthworms, crawling at the feet of every one who dares to put his foot on us. Therefore, my friends, as one of your blood, as one that lives and dies with you, let me tell you that we want strength, strength, and every time strength. 

And the Upanishads are the great mine of strength.Therein lies strength enough to invigorate the whole world; the whole world can be vivified, made strong, energised through them. They will call with trumpet voice upon the weak, the miserable, and the downtrodden of all races, all creeds, and all sects to stand on their feet and be free. Freedom, physical freedom, mental freedom, and spiritual freedom are the watchwords of the Upanishads.  

The preparation

 This should have come before but as usual the hurry to dwell on the pattabhisekha the all fortune raining chapter.

Bharata, after hearing the good news from Hanuma about the arrival of Rama, calls Shatrughna and commands him to make appropriate arrangements for the reception of Rama in the City of Ayodhya. Bharata departs with all others, for Nandigrama to receive Rama. The aerial car lands at Nandigrama. Bharata welcomes Rama and others, by embracing them and by greeting them joyously. Rama too offers his salutations to all his mothers, who come to receive him. Then, Bharata brings Rama's wooden sandals and places them below the feet of Rama. Rama commands Pushpaka, the aerial car to return to Kubera, the lord of riches to whom it originally belonged.

- - - -

Hearing the news of a great happiness from Hanuma, Bharata the truly brave ruler and the destroyer of enemies, commanded (as follows) to Shatrughna, who too felt delighted at the news. "Let men of good conduct, offer worship to their family-deities, sanctuaries in the city with sweet-smelling flowers and to the accompaniment of musical instruments. Let bards well-versed in singing praises and Puranas (containing ancient legends, cosmogony etc.) as also all panegyrists, all those proficient in the use of musical instruments, courtesans all collected together, the queen-mothers, ministers, army-men and their wives, brahmanas accompanied by Kshatriyas (members of fighting class), leaders of guilds of traders and artisans, as also their members, come out to see the moon-like countenance of Rama."

Hearing the words of Bharata, Shatrughna the destroyer of valiant adversaries called together, laborers working on wages, numbering many thousands and dividing them into gangs, ordered them (as follows):

"Let the cavities on the path from Nandigrama to Ayodhya be levelled. Let the rough and the even places be made flat. Let the entire ground be sprinkled with ice-gold water. Let some others strew it all over with parched grains and flowers."

"Let the streets in Ayodhya, the excellent City, be lined with flags. Let the dwellings (on the road-side) be decorated, till the time of rising of the sun. Let hundreds of men sprinkle, on the main royal highway, with five fragrant colours and with rows of garlands as well as lose flowers."

On hearing that command of Shatrughna, Dhrushti, Jayanta, Vijaya, Siddhartha, Arthasadhaka, Ashoka, Mantrapala and Sumantra proceeded with joy. Some rode on thousands of well-adorned elephants in rut and bearing banners. Some others rode on female-elephants provided with golden girths, along with those elephants. Excellent chariot-warriors issued forth in their chariots, with speed.

Warriors on selected horses even still superior ones in thousands, bearing banners and pennants, carrying javelins, spears and nooses, as also surrounded by thousands of foot-soldiers, sallied forth. Then, all the wives of the deceased Dasaratha, placing Kausalya and Sumitra in front of them, mounting their vehicles, issued forth. All of them, including Kaikeyi, reached Nandigrama.

Placing the wooden sandals of his brother (Rama) on his head and taking the white parasol (intended for Rama) which was adorned with white garlands and two white whisks decorated with gold, eminently worthy of kings, accompanied by the foremost of Brahmanas, leaders of the guilds of traders and artisans, including the mercantile class, surrounded by the counselors with garlands and bell-shaped sweets in their hands, cheered by the blass of conches and kettle-drums, duly praised by panegyrists, the great-souled Bharata, for his part, whose mind was set on righteousness, who was well-versed with the secret of virtue, who was emaciated through fasting, who felt miserable, was clad in the bark of trees and the sking of a black antelope, who experienced joy for the first time in hearing the news of the arrival of his brother then went in advance, along with his ministers, to meet Rama."

The earth seemed, as it were, shaking with the sound of horse-hoofs the rattling of rims of chariot-wheels and by the tumults of couches and kettle-drums. The entire City of Ayodhya literally reached Nandigrama. Glancing round, Bharata spoke as follows to Hanuma.

"Indeed, I hope the fickle-mindedness which constitutes the peculiarity of monkeys, has not been resorted to by you. For I do not indeed see Rama, a worthy scion of Kakutthsa and the destroyer of adversaries."

When these remarks were uttered by Bharata, Hanuma forthwith replied, as follows to Bharata of unfailing prowess, by his meaningful words which were, as if they were apprising the situation.

"A formidable roar of rejoiced monkeys is being heard, for, they are seeing on the way, trees which continually, yield fruit, adorned with blossom, flowing with honey which is drunk by bees, making reverberant humming sounds - all due to the grace of Sage Bharadwaja, O Bharata, the destroyer of adversaries! A boon was conferred by Indra, the lord of celestials, by virtue of which a hospitality rich with all excellences was earlier extended by Bharadwaja to you, with your entire army. I presume that the aforesaid army of monkeys is crossing the rivers, Gomati."

"See the cloud of dust, shooting froths towards the grove of Sala trees. I presume that the monkeys are shaking the beautiful grove of Sala trees. There is seen, in distance, that very famous aerial car, shining brightly like the moon. The wonderful aerial car called Pushpaka was built with his intelligence by Viswakarma (an architect of gods, who has been referred to here as Brahma by virtue of his creative talent.)."

"This wonderful aerial car, with a speed of thought, which is carrying the great souled Rama, and shines brightly like the rising sun, belongs to Kubera, the lord of riches, by the grace of brahma, the lord of creation. (Who bestowed it on him). In the same aerial car are the valiant Rama and Lakshmana, the brothers, along with Seetha, the immensely brilliant Sugreeva and Vibhishana the demon."

Meanwhile, the words 'Here comes Rama' were loudly said and a clamour born of joy from the mouth of women, children, youth and elders touched the sky. Descending from their chariots, elephants as also horses and standing on the ground, all those people saw, like the moon in the sky, that Rama seated in the aerial car.

The over-joyed Bharata with his joined palms, his face turned towards Rama, worshipped and welcomed him in a befitting way. Rama, with his long and large eyes, seated in the aerial car, created by Viswakarma the divine architect with his intelligence, shone like another Indra who carries the thunderbolt in his hand.

Bent low in reverence, Bharata then saluted Rama, who stood in the forepart of the aerial car and shining like the sun appearing on Mount Meru.

As authorized by Rama, that excellent aerial car, having a great speed and endowed with the images of swans, landed on the ground. Feeling glad, when lifted on that aerial car and approaching Rama, Bharata of true valour, greeted him yet again.

Fully rising from his seat and placing that Bharata, who was seen after a long time, on his lap, Rama delightfully embraced him. Thereafter, the jubilant Bharata, the destroyer of adversaries, approaching Lakshmana and Seetha, then saluted them in reverence and also announced his name.

Then, Bharata embraced Sugreeva, Jambavan, Angada, Mainda, Dvivida, Neela and Rishabha. He also embraced Sushena, Nala, Gavaksha, Gandhamadana, Sharabha, Panasa and the surrounding monkeys. Then, those monkeys, who can change their form at will, assumed the form of humans and rejoicingly asked about the welfare of Bharata.

Thereupon, the immensely brilliant Bharata, the son of Dasaratha and the foremost among the virtuous, after embracing Sugreeva the excellent monkey, spoke to him (as follows): "You are a fifth brother, for all the four of us, O Sugreeva! A friend is born of affection, while malifience is the attribute of an adversary."

Thereafter, Bharata spoke the following kind words to Vibhishan: "Thank heaven! A very difficult task was accomplished by you, as a companion of Rama." Then, the valiant Shatrughna offered his salutation to Rama, along with Lakshmana and offered his reverential salutation to Seetha's feet, by bowing in humility.

By going to his mother, who became pale and emaciated due to her grief, Rama, by bowing, seized her feet in salutation, making his mother's heart delighted. Offering salutation to Sumatra, the illustrious Kaikeyi and all his mothers, Rama then went to Vasishta the priest and offered his salutation in reverence.

With joined palms, all the citizens of Ayodhya said to Rama: "Welcome to you, O the great-armed! O the enhancer of Kausala's delight!"

Rama saw those thousands of joined palms held by the citizens, appearing as lotus-flowers in bloom. Taking those wooden sandals of Rama, Bharata, the knower of virtue, personally placed them below the feet of Rama, the lord of men.

Having offered his salutation with joined palms, Bharata spoke to Rama as follows: "This entire sovereignty of yours, kept with me as a deposit, is being returned to you, by me."

"My life has accomplished its purpose today and my wish too stands fulfilled, in that I see you, its king, come back to Ayodhya. You review your treasury, granary, palace of your spirit, everything has been enhanced tenfold by me."

Seeing that Bharata, speaking thus with affection with his brother, Vibhishana the demon and the monkeys shed their tears.

Placing Bharata on his lap with delight, Rama thereupon flew with his army (of monkeys and bears) in that aerial car to the hermitage of Bharata. Reaching the hermitage of Bharata along with his army Rama then descended from the anterior of the aerial car and stood, for the time-being, on the ground.

Then, Rama, for his part, spoke to that excellent aerial car, "Serve as a transport to Kubera, the lord. I permit you to leave."

Thus permitted by Rama, that excellent aerial car, thereupon proceeded towards the northern direction, so as t reach the abode of Kubera the lord of riches. That wonderful aerial car, Pushpaka which was seized by Ravana once, went in speed to Kubera, as impelled by Rama's advice.

Affectionately pressing the feet of Vasishta, his well-wisher and family-priest, even as Indra the lord of celestials would press the feet of Brihaspati (the preceptor of gods), the valiant Rama sat by his side.

 Jab  Kanha ki bansi bajat

Sab gokul sudh harat

Sunata sair bana koyal

Bisara jat apni tan

Hansa Hiran chal rokat

Masta Mayur pag dharat

Gajaraj hi jhumata jat

Vanraj ke sang chalat

Aana basat gauan ke sang

Bhulat jaat apni jaat

Ghar ghar ke gori nikas

Khichat jat kanha ke pas

Radha hridya dhakadhakat

Pag chalat kanha ke pas

Manahu lagat sabako aas

Ekahi pyas Madhur bas

Sur sajat mindamadhur

Dur bharat neel ambar

Taruvar ki pat hi sthir

Jamuna ka jal hi sthir

Gokul sthir

Ambar sthir

Dhrati sthir

Manahu lage ki samaya sthir

Ek chitra hai

Ek chira hai

Ek shyam hai

Ek hi parmatma Ek hai

Sur hi aan

Sur hi pran

Sabake kano mein

Sabake pran

Sur ki niya sab savar

Karat par bhavsagar

Clarified.

 Anadhyayana kaalam is the period from “Kaarthigayil Kaarthigai (ThiruMangai Alwar ThiruNakshatram)” till a day before “Thai Hastam” (Swami KoorathAzhvan ThiruNakshathiram). During this period, as a practise, at an individual’s home, Azhwar’s 4000 Divya Prabhandam are not chanted.

This year the Anadhyayana kalam is from 19-11-2021 to 23-01-2022.

As per NamPerumal’s order, and during the times of Thirumangai Azhwar, the Sri Vaishnavaas of Srirangam, would start their travel from Srirangam to Azhwar Thirunagari, on the day of Kaarthigayil Kaarthigai; they would go to Azhwar Thirunagari to bring Swami Namazhwar from there to Srirangam, so during Vaikunta Ekadasi they can celebrate “Adhyayana Utsavam” in Srirangam.

Swami Nammazhwar from Azhwar Thirunagari will arrive in Srirangam. Namperumal will listen to the recitation of the 4000 Divya Prabhandan by the Sri Vaishnavas during Anaadhyayana utsavam in the august presence of all Azhwars.

Once the Adhayayana utsavam celebration finishes, they would travel back to Azhwar Thirunagari to leave Swami Nammazhwar in his home town. This travel back to Azhwar Thirunagari and return back at Srirangam, will usually take a duration that will be close to Thai Hastam.

Since the Sri Vaishnavaas will be busy in the travel and the celebration, they did not chant Azhwar’s 4000 Divya Prabhandam at their homes. That became a practice – and so at individual’s home they did not recite Azhwar’s Divya Prabhandam between Karthigayil Karthigai and just a day before Thai Hastham. The Divya Prabhandam recitation at homes would restart from Thai Hastam (Swami KoorathAzhvan ThiruNakshathiram).

Though it’s in the Anadhyayana period, during Marghazhi masam, as a practice, the Sri Vaishnavas recited Thirupalliyezhuchi & Thiruppavai at home. The Thaniyans of all the Azhwars who wrote the 4000 Divya prabhandams are also chanted during this time.

After the days of Sri Thirumangai Azhwar, this Utsavam slowly stopped. It was Sri Nathamunigal who restarted this practice.

Few more challenges surfaced during the times of Swami Desikan as well. Swami Desikan ensured that those were resolved for good and restarted the Adhyayana Utsavam in Srirangam. Today, We are celebrating Adhyayana Utsavam only because of Swami Desikan.

Also, from the times of Swami Desikan, the 4000 Divya Prabhandha “Anadhyayana” kalam is observed as “Desika Prabhandha Adhyayana Kalam”. Swami Desikan has also summarised the 4000 Divya Prabhandams in his “Prabhanda Saram”. Reciting Desikan’s Prabhanda Saram gives all the benefit of reciting 4000 Divya Prabhandam.

Since the times of Swami Desikan, and during the Anadhyayana period, as a practise, daily at homes

We should recite the Thaniyans of all the Azhwars who wrote the 4000 Divya prabhandamsWe should recite Swami Desikan’s “Prabhanda Saram”We should also recite “Pillai Andhadhi” written on Swami Desikan.

So the “4000 Prabhandha Anadhyayana” kalam/time is actually “Desika Prabhandha Adhyayana Kalam/time”.

Extract written based on the learnings in Sri APN Swami’s Kalakshepam.

adiyen

Sriranjani Jagannathan

18-11-21