Mannarkudi Rajagopalan panguni brahmotsavam Day 18. 3.4.17.   Morning Thiruvaimozhi Ghoshti sattumurai eve.  Pushpayagam.  Dwajaavarohanam.

Thanks to Sri Sriram dheekshithar and Sri Uppili Srinivasan Thanks for contributing the pictures regularly and to help reach Mannarkudi Rajagopalan to all devotees Dasan Day 18. 3.4.17.   Morning Thiruvaimozhi Ghoshti sattumurai eve.  Pushpayagam.  Dwajaavarohanam.            18 நாள் பிரம்மமோத்ஸவம்  மிகவும் சிறப்புடன் நடேந்தேறியது.  அனைவருக்கும் ஸ்ரீகோபாலன் கிருபாககடாஷம் கிடைக்கு பிரார்த்திக்கிறேன்.  நன்றி

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Who is a saint?

Traits of a Saint [as explained by Lord Krishna in Srimad Bhagavad Gita] The traits of a saint are explained by Lord Krishna in Srimad Bhagavad Gita.  The following essay is based on Puthur Sri U.Ve. S. Krishnaswamy Iyengar Svami which goes by the similar title. To read the original essay, please contact the publishers of the original work. A

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Vedanta Sutras – Avibhāgenadṛṣṭatvādhikaraṇam

caturthādhyāye caturthaḥ pādaḥ – The fourth section in the fourth chapter avibhāgenadṛṣṭatvādhikaraṇam  avibhāgena dṛṣtatvāt Brahman is experienced as an inseparable principle because the soul realizes itself as the expression (body) of the Brahman.  Certain passages seem to suggest that the soul only attains the Brahman and experiences the Brahman as a separate principle.   Mundaka Upanishad 3-1-3: nirañjanaḥ paramaṃ sāmyamupaiti

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Vedanta Sutras – Sampadyāvirbhāvādhikaraṇam

caturthādhyāye caturthaḥ pādaḥ – The fourth section in the fourth chapter sampadyāvirbhāvādhikaraṇam saṃpadyāvirbhāvaḥ svenaśabdāt Due to the use of the word “svena” meaning “by oneself”, the liberated self shines with its true form after attaining Brahman. The Chandogya Upanishad (8-12-2) says “evameva eṣaḥ saṃprasādo~smāc-charīrāt samutthāya paraṃ jyotir-upasampadya svena rūpeṇābhiniṣpadyate”. The self, in this manner, leaves the body and attains the

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Nigama Nigamantha Varnita – Annamacharya Kirthana

Sri Annamacharya pleads the Lord of Thirumala to liberate him from bondage. nigama nigamānta varṇita! manohara rūpa! nagarāja-dharuḍa! śrīnārāyaṇā! Srimannarayana! You are described by the Vedas and Upanishads. Your charming form takes captive the hearts of devotees. You bore the Govardhana ( to protect Your devotees from Indra’s raging deluge). The reference to the episode of bearing Govardhana indicates that

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Oh mind! What are you up to?

kuḻaṟkōvalar maḍappāvaiyum maṇmagaḷum tiruvum niḻaṟpōlvanar kaṇḍu niṟkuṅkol mīḷuṅkol? – taṇṇantuḻāy aḻaṟ pōlaḍuñcakkarattaṇṇal viṇṇōr-toḻakkaḍavum taḻaṟpōṟcinatta, appuḷḷin pin pōna tanineñjamē   This is the third hymn of Thiruviruththam.  Azhvar speaks as Parankusa Nayaki in this verse.  Parankusa Nayaki speaks about her mind going after Narayana who is her lover.  The girl talks about some of the distinguishing characterisitcs of her lover, and

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Celebrating Distress

seḻunīr-t-taḍattu-k-kayalmil̥irndāloppa – sēyarikkaṇ aḻunīr tul̥umba valamarukinṟana – vāḻiyarō muḻunīr mugil vaṇṇan kaṇṇan viṇṇāṭṭavar mūduvarām toḻunīriṇai-yaḍikkē – anbucūṭṭiya cūḻkuḻaṟkē   This is the second hymn of Thiruviruththam.   The hymn is styled in the form of words of a female companion who appreciates the devotion of Parankusa Nayaki (Azhvar’s bridal self). Celebrating Distress Bhakti takes various forms.  One of the closest approximations

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The Prayer for Liberation

poyninṟa jñānamum pollā oḻukkum aḻukkuḍambum inninṟa nīrmai iniyāmuṟāmai, uyiraḷippān enninṟa yōniyumāyp pirandāy imaiyōr talaivā meyninṟu kēṭṭaruḷāy, aḍiyēn ceyyum viṇṇappamē This is the opening hymn of Thiruviruththam.  Thiruviruththam is the first among the four books of Azhvar.    Material existence is the reason for suffering The material existence is filled with various forms of suffering.  Unless this bondage to matter terminates,

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Eedu Anubhavam – Aadi Aadi

From the preceding ‘Oonil Vaazh uyirae’ thiruvaimozhi, we get to know that Azhwar has experienced and enjoyed Divine Union as he refers to ‘parugik kalithEnE’ (பருகிக் களித்தேனே) in one of the pasurams. However, we also saw towards the end of the padhigam that Azhwar was overcome with grief once again- this time due to his inability to join the nityasuris

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Eedu Anubhavam – Oonilvaazh Uyirae

The oonil vaazh thiruvaimozhi describes how Emperuman helped overcome Azhwar’s dejection by mixing freely with Him. This thiruvaimozhi should have ideally followed the ‘Vayum Thirai’ padhigam in a logical sequence. Since it is not the case, we should construe the intermediate ‘Thinnan Veedu’ padhigam as a second or subsidiary incident to this plot wherein Azhwar takes a detour to expatiate

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Eedu Anubhavam – Thinnan Veedu

In the preceding vayum thiraiyugalum thiruvaimozhi, we noticed Azhwar’s despondence owing to his separation from Emperuman and how he assigned separation-related intentions to naturally occurring events around him. Azhwar enjoyed Emperuman’s kAranatvam (causality/instrumentality) in the ‘moovA mudhalvA’ pasuram in that padhigam. Going forward, we shall see how Azhwar experiences Emperuman’s Ishvaratvam (supremacy) in this ‘Thinnan Veedu’ thiruvaimozhi. In the last

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Eedu Anubhavam – Vaayum Thiraiyugalum

In the previous Poruma Neelpadai thiruvaimozhi, Azhwar enjoyed the easy accessibility, greatness, and the captivating form of Thirukkurungudi Nambi in the pasuram maNiyai vAnavar (மணியை வானவர் கண்ணனைத் தன்னதோரணியை). When just one of these auspicious attributes of the Lord was sufficient to draw Azhwar towards Him, Azhwar enjoyed a generous supply of all the three attributes together in Thirukkurungudi Nambi. Unsurprisingly,

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Eedu Anubhavam – Poruma Neelpadai

The Poruma Neelpadai thiruvaimozhi brings out the essence of Srivaishnava Sampradhayam by explaining the concept of the Lord’s causeless grace (நிர்ஹேதுக க்ருபை). In the previous ‘Ivaiyum avaiyum’ thiruvaimozhi, we saw how azhwar describes His union with the Supreme Lord (ஸர்வாங்க ஸம்ச்லேஷம்) by highlighting the auspicious attribute Satyma Bhoga Pradatvam. Moving forward, in this thiruvaimozhi, we shall see how Azhwar rationalizes

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Eedu Anubhavam – Odum Pulleri

In the previous ‘Piravithuyar Ara’ padhigam, Azhwar highlighted the ‘Ashrayana Bhogyatvam’ trait of the Supreme Lord. Continuing the trend of highlighting the auspicious attributes of the Lord, Azhwar highlights emperuman’s quality of ‘Rectitude’ or ‘Arjavam’ in this padhigam. There are two nirvahams to this Thiruvaimozhi. One school, owing allegiance to Thirukkurugai Piran Pillan, identifies this padhigam to be highlighting the

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Eedu Anubhavam – Piravithuyar Ara

In the previous padhigam (parivathil eesanai), we saw how Azhwar glorifies the easy worshippability (svArAdatvam) of the Supreme Lord. In this padhigam, he brings out Emperuman’s ‘AshrayaNa bhOgyatvam’ – a trait which makes our surrender unto Him not just easy but also sweet. Nampillai begins the introduction to this padhigam with the following questions: Is the Lord alone easily worshippable?

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Eedu Anubhavam – Parivathil Eesanai

In the previous decad, we saw how emperuman, by virtue of his Sauseelya Guna, enjoys the union of those who run away from Him citing their limitations. Continuing with the trend of highlighting the auspicious attributes of the Lord, Nammazhwar highlights the Lord’s Svaradatvam (ஸ்வாராதத்வம்), i.e. easy worshippability in this decad. The Supreme Lord is above wants of any kind

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Eedu Anubhavam – Valavezh Ulagu

Continuing with the trend of highlighting the auspicious attributes (கல்யாண குணங்கள்) of the Supreme Lord, Nammazhwar, in this padhigam, brings into focus the Lord’s condescension or Sauseelyam (ஸௌசீல்யம்) – the crowning trait in which the Lord mixes freely with the lowliest of beings. Sauseelyam is the first of the sixteen attributes of the Lord mentioned by Sage Valmiki at the

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Eedu Anubhavam – Amchiraya Mada Naaraai

In the Amchiraya Mada Naarai padhigam (அஞ்சிறைய மடநாராய்), Azhwar turns despondent at his separation from Emperuman. He assumes a feminine form (நாயிகா பாவம்) and sends emissaries in the form of birds to appeal to Emperuman’s அபராத ஸஹத்வம் – a quality whereby He graces His devotees by being tolerant of their mistakes. We shall begin the preamble to this Padhigam with an

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The bridal mysticism is not artificial!

மணிவல்லிப் பேச்சு வந்தேறியன்று   கடிமாமலர்ப்பாவையொப்பாள்   The fatherly preceptor gives birth to the true state of the soul through the mother of Tirumantram. He nourishes the baby like soul with the sacred and sweet names of the Lord which are like honey, milk and nectar1. He cares for her to grow up as Goddess Mahālakṣmī (Tirumagaḷ) in exclusive subservience to

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Thiruppavai – 7 – Keesu

Commendation and Condemnation at Par Can Commendation and Condemnation be at Par? Yes, if it is between bosom friends. The oneness of purpose , unified thinking obliterates the gap between the appreciation and depreciation. Here the Gopikas approach a maiden who understands the Greatness of SrivaishNavites but is indifferent. Having realized that devotion to devotees is great, this gopika is indifferent and is condemned

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Thiruppavai – 6 – Pullum

In the first pAsuram of thirup pAvai AndAL invokes parathvam. In the second, vyUham. In third vibhavam and in this pAsuram archAvathAra Lord is mentioned. In the next ten pAsuram-s including this pAsuram, those who are interested in krishNanubhavam are woken up and invited for this divine exprience. Now a question is raised. Why not go it alone? Why should one invite and wake

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Thiruppavai Anubhavam – I

Performance and Non-Performance of Prescribed Duties The views of the Thenkalai and Vadakalai schools of Srivaishnavism differ on the topic of performance of duties prescribed by one’s varNAsrama dharma by a worthy seeker of salvation (mumukshu). We shall clarify the Thenkalai position through this second post on the gist of thiruppavai. In Periyavachan Pillai’s vyakhyanam to the ‘vaNilA muRuval’ (வாணிலா

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Thiruppavai – 5 – Mayanai

தீயினில் தூசாகும் செப்பேலோ The commentaries on ‘mAyanai mannu vadamadhurai maindhanai‘(thiruppAvai-5) highlight the fact that all the impediments vanish on uttering the name of the Lord. A pertinent question arises in this regard. Do impediments thorn the way of SrIvaishnavites? This aspect is dealt in the commentaries and also by vAnamAmalai jIyar’s swApadhEsam. The quote “srEyAmsi bahu vighnAni” is taken referring

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Thiruppavai – 3 – Ongi

The Wealth Unlimited Andal Nachiyar indulges in nonbu for the sake of Kannan, and it is for Kannan and by Kannan . If Kannan is one and all for these young divine maidens, then words ‘Let unlimited wealth shower this country’ in the Third pasuram – Ongi Ulagalandha – seems to be contradictory. எல்லாம் கண்ணன் என்று இருக்கும் இவர்கள், நீங்காத செல்வம்

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