Goda Ranganatha Kalyanam in UK - Vikasatharangini EU
Sri Mannargudi Rajagopalan Perumal in Andal Thirukolam
Sri Goda Ranganatha Kalyanam in Australia - Jeeyar Education Trust
With Managalasasanams of Sri Tridandi Srimannarayana Ramanuja Chinna Jeeyar Swami, Jet Australia Foundation – Gosford & Sydney cordially invite eveyone to participate in SRI GODA KALYANAM
Date: Sunday 15th January 2012.
Venue: Scouts Hall, 61A Good Street, Westmead, NSW 2145.
Time: 3:30 pm
UVe Srinidhi Swami's Upanyasam on Kodai Tamizh
Attaching the invitation and details of Sri U Ve Akkarakanai T A Srinidhi swami upanyasam on "Kodai Thamizh" from Jan 09 (Monday) to Jan 12 (Thursday), at Sundara Varadaraja Perumal Koil, Virugampakkam (near the virugampakkam market), from 6 PM to 7 30 PM.
The sannidhi is a pracheena sannidhi, said to have magalashasanam from Thirukkacchi Nambi himself in vibhavam. But some years back, it was in a very dilapitated state with all koil lands in illegal hands. Restoration has been done, and nithya adhyapaka goshti is going on, with adhyayana utsavam also happening nicely with Thirumalai and Thiruvallikeni acharya purushas gracing.
The Ira Pathu utsavam will be after the upanyasam fro 7 45 PM (thereabouts) to 8 30 PM (thereabouts). Request all to attend the upanyasam as well the utsavam.
Adiyen Ramanuja Dasan
Raghavan
05 mAyanai mannu pAsuram - Thiruppavai Anubhavam
SrI:
SrImatE rAmAunjAya nama:
SrImath varavara munayE nama:
mAyanai mannu pAsuram:
In her fifth pAsuram, AndAL sings the glories of SrI kriShNAvatAram including that of His thirunAmam (name) and associates. In this regard, the svApadEsArthams of certain phrases are very enjoyable. Below are glimpses of thiruppAvai vyAkyAnam for select words of the fifth pAsuram that are relevant to the context.
(Please note that this series is only a thematic presentation of select excerpts from the thiruppAvai vyAkhyAnam)
SrI kannan thirunAma vaibhavam
பெண் பிள்ளைகளிலே ஒருத்தி, “நாம் இப்படியே கனக்கப்பாரித்துக் கொண்டு இழியாநின்றோம்; நமக்குத்தான் இது தலைக்கட்டுகைக்கு விஸ்வாஸமென்?
அநாதிகால ஸஞ்சிதமான கர்மங்கள் இதுக்கு விரோதத்தைப்
பண்ணாதோ? “ஸ்ரேயாம்ஸி பஹுவிக்நாநி” அன்றோ? என்று பிரஸ்நம்பண்ண;
அவர்களில் வேதாந்தஜ்ஞானம் உடையால் ஒருத்தி
“நாம் நம்முடைய விரோதிகளைப் போக்கிக்கொண்டு வந்து இதிலேயிழிகை என்று ஒரு பொருள் இல்லை; நமக்கு அடைத்த பகவத் அநுபவத்தைப் பண்ணா நின்றால்,
சேர்பால் போகரூபமாகப் பால் பருகும் அவனுக்குத் தன்னுடைய பித்தம் போமாபோலே,
இவை தன்னடையே விட்டு ஓடிப்போம்”
While observing the nOnbu vratam, a damsel in gOpimArgaL gOShTi questions as to whether they would be able to successfully complete the vratam. Considering the group to be merely cowherd damsels not knowing anything but butter and milk, she wonders what would happen if they were struck with an obstacle in course of their vratam. It is explained that this particular gOpikA was one who was well-learned and ripened in the knowledge of vEda-vEdAnatAs (she was vEdAnta gyAnam uDaiyavaL). Was there such a personality in our itihAsAs? This gOpikA is compared to SrI sumithrA pirATTiyAr, the mother of lakshmaNa and shatrughNa. In rAmAyaNa, SrI kausalyai cries and laments upon SrI rAma’s leaving to the forest. Seeing this, sumithrA consoles kausalyai, stating that no one could harm rAma as there was no one superior to SrI rAma in both knowledge and strength. Owing to such knowledgeable preaching, sumithrai is considered to be a scholarly woman, knowledgeable of the vEdAntAs.
It is said, “shEyAmsi bahu vighnAnI bhavanti mahatAm api” – when one endeavors to perform good activities, impediments automatically find their way in. This can be seen in SrI rAmAyaNam. As SrI dasharatha maharAja contemplated on the arrangements for SrI rAma’s pattAbhishEkam (coronation), the ayOdhyAvAsIs expressed excitement about the glorious event and SrI vashiShTa mahariShi found a suitable day for the ceremony. While all these arrangements were made and that too for the supreme Lord, SrI rAma, an impediment arose, which obstructed the ceremony. Quoting this episode and stating how the unimaginable happened in the case of SrI rAma, the above described gOpikA asks what would happen if any stumbling block came their way in course of the nOnbu.
Tending to her question, it is explained that the only way to drive out any obstacles in the path of our kainkaryam service is by chanting the names of emperumAn (“mAyan dAmOdaranai cheppu”). To make clear this point, an example is stated. A person suffering from bile disease is advised to drink ten glasses of milk a day, which excites him. As we begins to drink milk, his disease simultaneously begins to get cured; it is not that he drinks milk today and his disease begins to cure a few days later. Just as how the process of healing takes place simultaneously as one takes the medicine (pAl kudikkum nOyu thIrumA pOlE), the obstacles disappear when we take to the chanting of emperumAn’s thirunAmangaL. Such is the greatness of the holy name!
SrI yamunai prabhAvam
திருவடி திருவநந்தாழ்வான் போலே கருத்தறிந்து அவ்விருளிலே கிருஷ்ணனை ஏழுந்தருளுவித்துக் கொண்டுபோக,
முழங்க்கால்மட்டாக வற்றிக் கொடுத்த ஸுத்தியைச் சொல்லுகிறது.
பிராட்டி சரணம்புகவும் ராவணபயத்தாலே அஞ்சி இருந்த கோதாவரி பொலன்றிக்கே; கம்சன் மாளிகைநிழல்கிழே வற்றிகொடுத்தபடி,
தூய்மை ஆகிறது பகவத் ஸ்பர்ஷமிறே!
In this pAsuram, AndAL says “thUya perunIr yamunai thuraivanai”. yamunai is described as “thUya perunIr”- divinely pure/holy. When one is said to be pure and sacred, it is a connotation that the other is not. Here, SrI yamunai is referred to as “thUya perunIr”; could there be a river that is not so? Here the implied reference is to river gOdhAvari. While yamunai is glorified as sacred, gOdhAvari is described as not sacred. When SrI sItA pirATTiyAr was kidnapped by the demoniac rAvaNan to lankA, she pleaded to gOdhAvari on her way to inform SrI rAma that rAvaNan had taken her away. However, when SrI rAma and SrI lakshmNa traversed the forests, looking for SrI seethai, asking the trees, flowers and rivers for the whereabouts of pirATTiyAr, gOdhAvari remained silent, not sharing any detail with SrI rAma, owing to fearing from rAvaNan. This is why gOdhAvari is not regarded as sacred.
In contrast to gOdhAvari, how was SrI yamunai? In the month of Avani, when rain was pouring down and the rivers were overfilled with water, SrI vasudEva, carrying his little kriShNa in a small basket, took to crossing the river to leave kannan at gOkulam. During this time, SrI yamunai paved way for SrI vasudEva by drying up until his knees so he could corss the river without any trouble.
SrI yamunai springs up in mathurA, right below the dwelling of kamsan. Not caring a bit for kamsa, SrI yamunai boldly rendered kainakryam to kannan and His father. However, gOdhAvari, which flows in Andhra pradEsh that is several hundreds of miles away in lankA, feared of rAvaNa and stayed quiet in the time of need! And, hence, SrI yamunai is befitting of the honor “thUya perunIr”.
The gOpIs glorify SrI yashOdhai pirAttiyAr
"இவனைப்(கண்ணனை) பெற்ற வயிருடையாள் என்ன நோன்பு நோற்றாள் கொலோ"
என்றும் நாட்டார் புகழ்ச்சியாலே பெற்ற வயிற்றுக்குப் பட்டங்கட்டினவனை.
AndAL says, “thAyai kudal viLakkam seydha dAmOdaranai”. Here, SrI yashOdhai pirATTiyAr is glorified by the gOpikAs. The gopikAs talk to themselves, saying, “How fortunate is yashOdhA! Who knows what nOnbu she performed that she was blessed with such a wonderful boy!”
Along the same lines, a reference is made to SrI rAmAyaNa, where in SrI vishvAmithra glorifies SrI kausalai pirATTiyAr. When taking SrI rAma and SrI lakshmaNa to the forest, vishvAmithra sings “kausalyA suprajA rAma pUrvA sandhyApravartatE…” to wake up SrI rAma in the morning. The manner in which vishvAmithra did so is described as, “unna pukku vAyai marappArai pOlE”- this refers to a hungry man, who, upon seeing wonderful delicacies would find himself absorbed in wondering how the delicious food was made rather than rapidly gobbling the food to satisfy his intense hunger. Similar to such a person, forgetting the reason underlying taking SrI rAma-lakshmaNa to the forest, vishvAmithrar stood completely mesmerized by the beauty of SrI rAma, leading him to wonder how fortunate was SrI kauslyai.
TRANSLATED from the works of Mūāyirappadi (swAmi Periyavāchchān Piļļai) & Ārāyirappadi (swAmi Azhagiya Manavāļā Perumāļ Nāyanār).
AndAL thiruvadiklaey sharanam | emperumAnAr thiruvadikaley sharanam| jeeyar thiruvadikaley sharanam
adiyaen varavaramuni dAsan,
Gopalakrishnan Gomadam Azhagiyamanvalan.
Thirumangai Mannan in Tiruppavai
The deeper significance of Andal's Thiruppavai goes beyond the framework of the Gopis joining together for the performance of the Marghazhi Nonbu. In keeping with the convention of honouring devotees, Andal wakes up 10 Gopis in verses six to fifteen. But the message is to awaken the desire for God realisation in us. Interpreters have highlighted the references to the Azhwars in them.
Andal's tribute to Thirumangai Azhwar in the verse Elle Elankiliye is a brilliant summing up of all his unique achievements both in his lifestyle and in his exquisite prabandhams, pointed out Sri M. A. Venkatakrishnan in a discourse.
The blend of humility and possessiveness in his love to God lends a special charm to his hymns. As an expert warrior with his skill in archery and horse-riding, he had a colourful career in his early years when he served the king of Thiruvali. In appreciation of his valour, the king gifted him the kingdom of Thirumangai and hence his name Thirumangai Mannan.
His latent spiritual aspirations came to the fore when he sought the hand of Kumudavalli Nachiyar. She instigated him to become a Vaishnava and also to feed the devotees of the Lord on a daily basis for a year. The expenses for this made him adopt the role of a dacoit and he robbed travellers.
Once the Divine couple decided to initiate him into the devotional path and appeared as members of a marriage party. After collecting all the loot, found it impossible to lift the baggage. In a flash, the Lord revealed His greatness and infinite glory and he was instructed the Ashtakshara Mantra . This Azhwar's penchant for the Archa form of the Lord made him journey to the Divya Desams and he sang hymns on all those places he visited. With utmost honesty, he accepts his wayward life and wishes to seek God.
His hymns inspire sinners to repent and make good their lives. As Parakala Nayaki yearning for the Lord, this Azhwar's Nayaka/Nayaki Bhava is reminiscent of the love and longing of the Gopis. Andal hints at the unique way he adopts to woo the Lord, especially with the Madal .
The fortunate guards
Andal captures the Bhakti bhava of the simple folk of Ayarpadi in the Thriuppavai. They have gathered together in the morning and entreat the guards at Nandagopa's house to open the door. “We are only young girls of Ayarpadi. We need your help to open the gates so that we can have dharshan of Lord Krishna. We told Him of our Nombu and we have come to collect the items for the Nombu which He had promised earlier. We are of pure heart and we have come to wake up the Lord,” they acknowledge in a humble tone.
Andal underscores the fact that Nandagopa was fortunate to be the father of the Supreme Being Who is the father of the entire creation, pointed out Sri M. A. Venkatakrishnan in a lecture. When the Lord chooses to take an incarnation, He decides His father as well and it is a great honour God confers on him.
In Rama Avatar, God chose to give Dasaratha that status. Rama was born in palatial security and Dasaratha's kingly accoutrements were keeping constant vigil on Rama and His brothers. In Krishna Avatar, Krishna was born in a prison in the enemy's camp and had to be transferred to a safe place in Nandagopa's custody. There were dangers to the life of the child from many unsuspecting sources — such as a crane, a wasp, and an asura woman posing as a nursing mother.
In Azhwar's hymns, the image of Nandagopa as a protector and father who alone can save Krishna from dangers seen and unseen is highlighted. Andal too celebrates this Saulabhya of the Lord who is the sole protector of one and all. Yet He allows a Yasodha or a Nandagopa to believe that it is their duty to protect Him. God has guards to protect Him and those who are engaged in this task are extremely lucky. This is a prerogative of those who serve Him.
Devotion inheres in a person and brings about an inner transformation, when one only longs to be with the Lord. In the presence of the Lord, the only surging desire is to serve Him. A chance to serve the Lord is deemed to be the greatest fortune ever that can befall a devotee.
Source: THE HINDU
Anointing Ceremony for Lord of Vanamamalai
Thirty third Anoniting Ceremony (Ennaikkappu) for Lord Sri Vanamamalai Perumal is being held on 23.01.2012 in the auspicious presence of Srimad Paramahamsa Sri Kaliyan Vanamamalai Ramanuja Jeer Swamigal.
Laksharchanai will be performed from 19.01.2012 to 22.01.2012 (both morning and evening). Boat (Theppam) festival also is being organized for Sri Deivanayaga Perumal, Nachiyar, Andal and Sri Manavala Mamunigal for two days from 24.01.2012 to 25.01.2012.
Discourses, Music concerts and other cultural programme also be held during the festival days. All devotees are requested to participate in the celebration and have the blessings of The Divine Couple and His Holiness Sri Kaliyan Vanamamalai Jeeyar Swami.
Invitation from
Sri Varamangai Nachiar Baktha Sabha (Regd)
No.3, East Tank Square Street, Sri Vanamamalai Mutt,
Thiruvallikeni, Chennai – 600 005
Swami Parashar battar praised Mother Goda devi
Srivaishnava acharya Swami Parashar battar praised Mother Goda devi as follows.
neelatunga stanagiritati stuptamudbodya krishnam
pararthyam svam shruthi shatha shira sidha madyapayanthi
svochistayam srajinigalitham ya balathkrutya boonkthe
goda tasyay nama ida midam buya evaastu booya ha