Thursday, January 9, 2025
Tuesday, January 7, 2025
Only one.
Sri Ranganathaya Namaha!
Sri Ranganayakiye Namaha!
Sri Mathe Ramanujaya Namaha!
The story of Sri Namperumal's Nachiyar Thirukolam from the Srirangam Vaikuntha Ekadashi Festival is a profound tale of divine leela, showcasing the compassionate nature of Sri Ranganachiyar (Goddess Lakshmi) and the playful interaction between Lord Namperumal (Sri Ranganatha) and the great devotee Parasara Bhattar.
Context: The Vaikuntha Ekadashi Festival
The Vaikuntha Ekadashi Utsavam is one of the most significant festivals of the Srirangam Sri Ranganatha Swami Temple, celebrated over 22 days in the Tamil months of Karthigai and Maargazhi. The festival was initiated by Thirumangai Alwar and refined by Naadhamunigal and Sri Ramanujacharya. One of its highlights is the Nachiyar Thirukolam, also called Mohini Alankaram, held on the 10th day of the festival.
This event has its roots in an episode involving Parasara Bhattar, a renowned Sri Vaishnavite acharya and devotee, and the divine interplay between Lord Namperumal and Ranganachiyar.
The Story of Nachiyar Thirukolam
1. Parasara Bhattar’s Devotion to Ranganachiyar
Parasara Bhattar, the son of Kurathazhwan and a disciple of Sri Ramanujacharya, was a devout servant of Sri Namperumal and Ranganachiyar. However, Bhattar had a special affection and deep trust in Ranganachiyar, the divine mother, considering her the ultimate embodiment of love and compassion.
Lord Namperumal noticed Bhattar's devotion and wondered why he was more attached to Ranganachiyar than to himself. The Lord decided to question Bhattar and uncover the reason for this preference.
2. The Lord's Question and Bhattar's Reply
Namperumal asked Parasara Bhattar, “Why are you so deeply devoted to Ranganachiyar? Why do you trust her more than me?”
Bhattar humbly replied, “Ranganachiyar is the mother of the entire universe. She showers kindness and unconditional love on her children. No matter how many mistakes we make, she forgives us and protects us. You, Namperumal, are a great Lord, but you also punish your devotees for their wrongdoings. Ranganachiyar, on the other hand, never punishes; instead, she pleads on our behalf and ensures our liberation.”
This answer left Namperumal both amused and slightly challenged. He wanted to prove to Bhattar that he was no less compassionate or beautiful than Ranganachiyar.
3. Namperumal Adorns Nachiyar Thirukolam
The next day, Lord Namperumal ordered his attendants to bring the ornaments and attire of Ranganachiyar. He adorned himself in the attire of the divine mother, complete with her jewelry and decorations, presenting himself in the form of Nachiyar Thirukolam.
When fully dressed as Ranganachiyar, Namperumal summoned Parasara Bhattar and asked him to observe this form.
4. Bhattar’s Insightful Response
Bhattar was mesmerized by Namperumal's beauty in Nachiyar Thirukolam. He admired the elegance, grace, and perfection of the Lord’s transformation. Namperumal then asked, “Now, Bhattar, do you think I am equal to Ranganachiyar? Do I not look as beautiful and compassionate as her?”
Bhattar, with childlike innocence and deep wisdom, replied:
“You are indeed beautiful, my Lord. You give beauty to the ornaments you wear. But your eyes give you away. While Ranganachiyar’s eyes are filled with pure compassion and unconditional love, your eyes, though kind, also carry a hint of authority and judgment. Ranganachiyar forgives all our mistakes and ensures our salvation, while you, as the Lord, uphold justice and sometimes punish. That is the difference, and it is why I revere Ranganachiyar as my divine mother.”
5. Namperumal’s Delight
Hearing this, Namperumal smiled, deeply pleased with Bhattar’s insight and devotion. The Lord acknowledged the truth in Bhattar’s words—that Ranganachiyar’s unique compassion complements his role as the upholder of dharma. Together, they form the perfect divine duo, with Ranganachiyar’s grace balancing Namperumal’s justice.
Significance of Nachiyar Thirukolam
The Nachiyar Thirukolam event is a celebration of the inseparable bond between Namperumal and Ranganachiyar. It highlights:
1. The Compassion of Ranganachiyar: Ranganachiyar, as the divine mother, is worshipped as the ultimate refuge for devotees, forgiving their mistakes and guiding them toward salvation.
2. The Playful Nature of the Lord: Namperumal’s willingness to adorn Ranganachiyar’s attire shows his accessibility and playful interaction with his devotees.
3. The Role of a Devotee’s Insight: Parasara Bhattar’s deep understanding of divine qualities emphasizes the importance of discernment and devotion in spiritual practice.
The Story of Lord Vishnu in Nachiyar Thirukolam
In this divine episode, the Lord’s playful nature and his profound lessons for devotees are revealed through his interaction with the child Parasara.
The Child’s Search
One day, Parasara, a young and devoted child, comes seeking his parents. As he enters their abode, he notices that his mother, the embodiment of compassion and nurturing love, is not present. Feeling the absence of her presence, the child innocently walks out in search of her.
The Questioning
When others notice Parasara leaving and question him, he candidly replies that he couldn’t find his mother and thus went out to seek her. His innocent honesty and devotion to his mother reflect the purity of his heart.
The Lord’s Playful Desire
Observing this, the Lord, touched by the child’s sincerity and longing, decides to take on the form of the divine mother herself. He wishes to be dressed like Nachiyar (Sri Lakshmi), his eternal consort, to see how Parasara would respond. This act is both a playful gesture and a deep lesson in devotion.
The Lord adorns himself meticulously, wearing the attire and ornaments of Nachiyar, embodying her grace and beauty. He then sends for Parasara to test his discernment and devotion.
Parasara’s Observation
When Parasara sees the Lord in Nachiyar Thirukolam, he is awestruck. As a child, he observes every detail with amazement and appreciation. He marvels at each aspect of the Lord’s transformation—the jewelry, the attire, the elegance. Parasara praises the beauty and the resemblance to his mother, seemingly convinced for a moment.
However, as he looks deeper into the Lord’s eyes, he notices something is amiss. With the innocence and clarity of a child, Parasara exclaims:
“You cannot be my divine mother. You lack her compassion.”
Despite the flawless external appearance, the child’s intuition recognizes the subtle difference—the infinite compassion and nurturing love that only the divine mother embodies.
The Lord’s Delight
Hearing this, the Lord smiles, pleased with Parasara’s insight. The child’s ability to see beyond external appearances and recognize the essence of the divine mother’s compassion reveals his pure heart and deep connection with divinity.
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Philosophical Significance
1. Compassion as the Essence of the Divine Mother
The story highlights that Sri Lakshmi, or Nachiyar, is the very embodiment of compassion (Karunai). Her presence is defined not just by external beauty but by her limitless grace and nurturing love for all beings.
2. Childlike Innocence and Discernment
Parasara’s ability to recognize the truth reflects the untainted clarity of a pure heart. Devotion with innocence and sincerity leads to true discernment of divine qualities.
3. The Lord’s Playful Nature
The Lord’s willingness to take on Nachiyar’s form shows his accessibility and love for his devotees. It demonstrates his readiness to transcend forms and roles to teach and interact with his devotees in meaningful ways.
4. The Oneness of Vishnu and Lakshmi
While the Lord and Lakshmi are inseparable, this story underscores their unique qualities—Vishnu as the protector and Lakshmi as the compassionate nurturer. Together, they form the complete divine.
Devotional Lessons
True devotion is about perceiving the essence of divinity, not merely its external form.
Compassion is the defining quality of the divine mother, and it is this compassion that devotees must cultivate in themselves.
A childlike heart, free from prejudice and full of faith, can see and connect with the divine in its truest form.
This story beautifully blends divine playfulness with profound philosophical insights, reminding us of the inseparability of love, compassion, and devotion in the journey to realizing the divine.
Both are lovely.
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courtyard.
An independent house with a courtyard in the middle. All rooms opening into the courtyard. the longest wall of the courtyard had a fountain a beautiful one which could be lit up. it was a crescent shaped structure. most gatherings happened in the courtyard there were potted plants on three steps on both the sides and all around the fountain of the courtyard one side led to the double kitchen one for the cook when he she cooked the other one with a rasized platform where we cooked. The outer kitchen had a mesh window through which the full courtyard was visible the opposite side had the downstairs diwan khana and just before it were stair case leading to the first floor where again there was a central courtyard a similar one but here it was facing the side of the house which had rooms on both sides at the perifree. the best part was one side of this upstairs courtyard had a full view of the downstairs courtyard., the upstairs one was not as private as the downstairs one as other houses on both sides could get a view of any thing happening here. half of the upstairs courtyard had a sheltered verandah which housed a large table tennis table which doubled into dining area when we had important guests over. the food was cooked in the double kitchen downstairs and transported upstairs. it was bada khana that used to be served here with all the finest cutlery and dining sets. no this area though visible to the neighbours houses still had the best and coolest dining arrangements. our room led directly into this space it was ideal place to study and spend hours on end engaged in what one liked to pass time with be it painting sculpture writing etc. but you could not leave any thing here as it was a space accessible to monkeys which did visit us some times twice a day morning and evening they always visited in groups so those times we just went into the rooms upstairs and closed the door till they left. though it was part of the house we never imagined that we had to build walls and enclose the space. nov end to mid jan sometimes feb we had the open portion of the courtyard housing daliah flowers which used to be bought in lorry and arranged here nearly 50 60 pots of flowers which bloomed in various colours all through the time they were housed. music programs used to be conducted here once a quarter. with almost nine rooms both downstairs and nine upstairs two car garages each could house two to three cars . Rooms were huge and well lit the corridors itself were 3000 sq ft both upstairs and downstairs. all marble floorings with the best ornamental pillars supporting the stucco. The downstairs courtyard doubled up as open to sky area to be used to sunbathe the various kitchen items like sun bathed pickle chundo icecreams used tobe made here. this courtyard also was used as dining place but one had to squat on the floor and eat. we either used pai or mane to sit only grand mother sat on a make shift chair and stool cause she could not sit on the floor all cousins used to eat together here. mothers sisters family brothers family etc. we also used to have guests who stayed for long periods of two months at a stretch. we were four girls parents grandparents and an aunt with her two children staying together. another aunt and uncle used to drop by daily. We were so self sufficient we never found the need to have friends outside of family. School friends college friends were just acquaintances. May be once in few years came home. Lots of relatives did come especially around deepavali .
We went swimming cycling hobby classes together. I and my eldest sister went for typing classes as well as car driving. We enjoyed our childhood.
Entry by my sister .
2nd kitchen raised cooking platform came subsequently. Earlier this kitchen was used only for Tea Coffee Milk, etc.
The house had separate rooms like Haath dhonae ka room; Sone ka room, lamba room.bade Amma ka room, kone ka room, Bandar, watch man room not included which was as big as our bed room now a days ,Masi ka room, Kids were thrilled to know that there was a room for washing hands which was as big as one full dining room. Dining table and eight chairs could be accomodated conveniently and there still would be place for 2 or 3 crockery cubords.
The bar on the gate would chime indicating Entry & Exit- loud enough to be heard from any corner of the house.
Downstairs court yard was of multi purpose use as it was a few feet deep a corridor running all through connecting the rooms kitchen Bandar the pillars supporting this were so huge as children we could hide behind them and dodge while playing hide and seek. Four corners was another game we played where the pillars marked the boundary running and catching. (a) helped in blocking rainwater in which kids would make paper boats and enjoy playing. (b) Steaming hot Jalebis were made during Diwali. (c) Party get together
(d) background for clicking pictures
Terrace was at 2 levels used for Kite flying.
Friday, January 3, 2025
Kadambari.
Kadambari: A Timeless Masterpiece of Sanskrit Literature
Kadambari is an extraordinary Sanskrit prose romance authored by Banabhatta, one of the most celebrated court poets of King Harsha of Kannauj (7th century CE). Completed posthumously by his son Bhushanabhatta, "Kadambari" is a literary masterpiece known for its intricate narrative, ornate style, and profound philosophical undertones.
The Structure and Style of Kadambari
"Kadambari" is a prose kavya (champus), meaning it is a blend of prose and poetry. Its highly ornate and descriptive style is a hallmark of Banabhatta’s literary genius. The text is characterized by long compound sentences, elaborate similes (upama), and metaphors (rupaka), making it a challenging yet mesmerizing read.
The narrative is non-linear, interweaving multiple subplots, flashbacks, and tales-within-tales, showcasing a sophisticated storytelling technique far ahead of its time.
The Plot: A Tale of Love and Rebirth
The story of "Kadambari" revolves around themes of love, destiny, and reincarnation. It is a blend of human and divine elements, with gods, sages, and celestial beings playing key roles in the narrative.
1. The Beginning:
The story begins with King Chandrapeeda of Ujjain, a noble and virtuous ruler, falling in love with a celestial maiden named Kadambari. However, their union is obstructed by a series of divine curses, misunderstandings, and circumstances.
2. Subplots and Intricacies:
The narrative is enriched by several interwoven subplots, such as:
The friendship between Chandrapeeda and his loyal companion Vaishampayana.
The tragic tale of Mahashveta, a divine woman who falls in love with Pundarika, a cursed celestial being turned into a swan.
The curse and rebirth cycle that intertwines the fates of all the main characters.
3. Reincarnation and Resolution:
Reincarnation plays a pivotal role in the story. Chandrapeeda and Vaishampayana are reborn as Pundarika and Kapinjala, and their intertwined destinies unfold across multiple lifetimes. The story culminates in the ultimate union of Chandrapeeda and Kadambari, symbolizing the triumph of love and devotion over time and destiny.
Themes and Symbolism
1. Eternal Love:
"Kadambari" explores the concept of love as eternal and transcending the boundaries of life and death. The soul’s yearning for its beloved remains undiminished across lifetimes.
2. Fate and Free Will:
The characters often grapple with the interplay of fate (daiva) and personal effort (purushartha). While divine curses dictate much of the storyline, human virtues like loyalty and perseverance shape the resolution.
3. Reincarnation:
The story underscores the Hindu belief in karma and the cyclical nature of existence, where actions from past lives determine present circumstances.
4. Nature and Aesthetics:
The lush descriptions of forests, rivers, and celestial abodes highlight Banabhatta’s keen observation and reverence for nature. Nature serves as both a backdrop and an active participant in the narrative.
Philosophical Depth
Beyond its romantic and narrative appeal, "Kadambari" delves into profound philosophical questions, reflecting the Vedantic and Samkhya traditions of Indian thought. It addresses:
The transient nature of life and the permanence of the soul.
The illusory nature of worldly existence (maya).
The pursuit of moksha (liberation) as the ultimate goal.
Legacy and Influence
"Kadambari" holds a unique place in Indian and world literature:
1. Impact on Later Literature: Its intricate narrative structure inspired later Indian works, including Persian and Urdu romances.
2. Cross-Cultural Appeal: The themes of reincarnation and eternal love resonate with universal human experiences, making it relevant across cultures.
3. Adaptations: "Kadambari" has been retold and translated into various languages over centuries, ensuring its enduring popularity.
Banabhatta's work also inspired the modern Indian name "Kadambari," symbolizing beauty, intelligence, and grace.
"Kadambari" is much more than a love story. It is a philosophical exploration of human emotions, the cyclical nature of existence, and the transformative power of devotion and perseverance. Banabhatta’s unparalleled storytelling and poetic brilliance have ensured that "Kadambari" remains a timeless masterpiece, admired by scholars and readers alike.
This epic stands as a testament to the richness of India’s literary and cultural heritage, inviting every generation to rediscover its beauty and wisdom.
Satdarshanas
Chakrath Alwar (Sudarshana Chakra):
Chakrath Alwar, also known as Sudarshana Alwar, is a revered form of Lord Vishnu's divine discus, the Sudarshana Chakra. In Vaishnavism, Sudarshana Chakra is not merely a weapon but a deity in its own right, symbolizing divine protection, cosmic order, and spiritual guidance. He is often worshipped for protection from evil forces, relief from physical and mental ailments, and success in endeavors.
Iconography of Chakrath Alwar
Chakrath Alwar is typically depicted with multiple arms holding various weapons, symbolizing his invincible power. The image usually features a fierce yet benevolent expression, emphasizing his role in protecting devotees. The Sudarshana Chakra is a rotating, fiery discus, embodying both destruction of negativity and preservation of dharma.
Philosophical Significance
1. Protector of Dharma: Chakrath Alwar symbolizes the preservation of righteousness (dharma) by eliminating evil and maintaining cosmic balance.
2. Embodiment of Knowledge: The spinning motion of the Sudarshana Chakra signifies the cycle of creation, preservation, and destruction, representing the universal laws governed by divine wisdom.
3. Energy and Devotion: Sudarshana is often associated with fire (agni), symbolizing energy, purity, and devotion.
Worship and Rituals
Devotees worship Chakrath Alwar through recitation of the Sudarshana Ashtakam and performance of Homams (fire sacrifices) invoking his blessings for protection and well-being. Special pujas are also conducted in temples dedicated to Chakrath Alwar.
Number 6 (Ṣaṭ):
In Hindu philosophy and symbolism, the number 6 (ṣaṭ) holds significant meaning. Let’s explore its detailed implications:
Symbolism of Six in Hinduism
1. Six Faces of Lord Muruga: Lord Muruga (Kartikeya) is known as Ṣaṇmukha (the six-faced one). His six faces symbolize omniscience, protection from all directions, and mastery over the six qualities (ṣaṭguṇa) needed for spiritual perfection.
2. Ṣaṭcakras (Six Chakras): The human body is believed to have six primary energy centers (chakras) according to yogic tradition. These are Muladhara, Swadhisthana, Manipura, Anahata, Vishuddha, and Ajna, which represent spiritual evolution.
3. Ṣaḍṛipu (Six Enemies): These are the six internal enemies—lust (kāma), anger (krodha), greed (lobha), delusion (moha), pride (mada), and envy (mātsarya)—that one must overcome for spiritual growth.
4. Ṣaṭdarshanas: The six orthodox schools of Indian philosophy—Nyaya, Vaisheshika, Sankhya, Yoga, Mimamsa, and Vedanta—explore different aspects of truth and existence.
5. Ṣaḍṛitu (Six Seasons): In the Indian calendar, the year is divided into six seasons—Vasanta (spring), Grishma (summer), Varsha (monsoon), Sharad (autumn), Hemanta (pre-winter), and Shishira (winter).
Application of the Number 6 in Spiritual Practice
1. Ṣaṭkarma in Yoga: These are six purification techniques—neti, dhauti, nauli, basti, kapalabhati, and trataka—designed to cleanse the body and mind.
2. Ṣaṭguna: In Vedantic teachings, six divine qualities—knowledge (jñāna), strength (bala), lordship (aiśvarya), virility (vīrya), energy (śakti), and brilliance (tejas)—are attributed to the supreme being.
Both Chakrath Alwar and the number 6 reflect profound spiritual and philosophical concepts in Hindu tradition.
Anja significance.
The name Anjaneya for Lord Hanuman is derived from his mother, Anjana, and literally means "the son of Anjana" (in Sanskrit, Anjana + eya = Anjaneya). The name reflects Hanuman's birth story and his deep connection to his divine mother.
The Birth of Anjaneya
According to the Ramayana and various Puranas:
Anjana was an apsara (heavenly maiden) named Punagavasini, who was cursed to take birth as a vanara (monkey-like being) on Earth. She was later married to Kesari, a valiant vanara king.
Anjana undertook intense penance to please Lord Shiva and sought a boon for a divine child. Her prayers were answered when Shiva blessed her with a portion of his energy.
Vayu, the wind god, played a crucial role in transferring this energy to Anjana, leading to the miraculous conception of Hanuman. This is why Hanuman is also called Vayuputra (son of Vayu).
Born with celestial strength, devotion, and intelligence, the divine child was named Anjaneya, honoring his mother.
Examples in Scriptures
1. Ramayana:
In Valmiki's Ramayana and other retellings, Hanuman's lineage is often mentioned to highlight his divine nature. When Sugriva introduces Hanuman to Lord Rama, he refers to him as "Anjaneya," underlining his noble heritage and immense capabilities.
2. Hanuman Chalisa:
The Hanuman Chalisa, composed by Tulsidas, frequently refers to Hanuman's divine parentage, linking him to his mother and father (Anjana and Vayu). This emphasizes his spiritual and moral virtues inherited from both.
3. Puranas:
Stories from the Shiva Purana and Vishnu Purana mention Anjana’s devotion and penance, underscoring the spiritual lineage of Anjaneya as a divine being born to serve Dharma.
Symbolism of the Name
The name Anjaneya not only honors his maternal lineage but also symbolizes:
Gratitude: Hanuman’s divine qualities are attributed to the blessings of his mother and the gods.
Connection to Earthly and Divine Realms: As Anjaneya, he bridges the earthly vanara race and his celestial mission to serve Lord Rama.
Devotion to Parental Figures: His loyalty to Lord Rama mirrors the respect and love he shows toward his mother, Anjana.
Relevance in Devotion
Devotees often invoke the name Anjaneya to:
Highlight Hanuman's humility and gratitude.
Seek blessings for filial devotion and strength to overcome challenges, just as Hanuman remained devoted to both his earthly and divine origins.
Thus, the name Anjaneya encapsulates Hanuman’s identity as a divine hero born of Anjana, imbued with strength, devotion, and righteousness.
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