Wednesday, November 21, 2012

Why do we do pradakshina?

~~Koustubam Neela

Whenever, Hindus visit a temple, one can observe that they circumambulate the idol in a clockwise direction. This is a regular practice which is being done since innumerable years. Have you ever given a thought that why is this done?

Nowadays the main purpose behind visiting a temple is only when one doesn’t get something that he/she desires; be it a job, good health, a spouse, fame, well being of children like their education etc. To put in a nut shell materialistic desires. Other wise nobody has the time to go to a temple. Life has become so fast and the present generation has become very practical. It is only few days before the results that one can see students visiting a temple!

And the prayers are also performed in a give and take manner. For example, “God please help me pass this exam and I will donate 101 coconuts and money” That’s the way people pray nowadays. Even God is no exception to the give and take policy of the people.

Coming back to the topic, let us know why we circumambulate God’s idol in a temple.

We cannot draw a circle without a center point. The Lord is the center, source and essence of our lives. Recognizing Him as the focal point in our lives, we go about doing our daily chores. This is the significance of pradakshina.

Also every point on the circumference of a circle is equidistant from the center. This means that wherever or whoever we may be, we are equally close to the Lord. His grace flows towards us without partiality. God does not see how rich or how poor we are, how famous or infamous we are, so on and so forth.
- krishnaradhe .blogspot

Sriman Narayana is Numero Uno

~Ravichandran Sowrirajan

The fact that Sriman Narayana is Numero Uno has been unequivocally established by Sri Vaishnava Acharyas, drawing extensively from the Vedas, Saasthras, Ithihaasas, Puranas and other time-tested scriptures. He is the means and end of all beings. He is the protector and benefactor of the whole world. His auspicious virtues (திருக்கல்யாண குணங்கள்) are countless and His glory limitless.

Perhaps, because of this the Lord has given us a Thousand Names (Sahasra Naamam) of His through Bhishma for us to sing His greatness, atleast to some extent. The grandsire was in his death-bed after having been pierced by arrows all through the body in the Kurukshethra war. He was waiting for the advent of Uththaraayanam to breathe his last. The power of his penance and will helped him stay alive till such time Dakshinaayanam gave way to Uththaraayanam.

During this period only Bhishma composed the famous Vishnu Sahasranaamam and Bhishma Sthuthi and they formed part of the Mahabharatha as narrated by sage Vyasa.

With Bhishma's death, an era of great wisdom and knowledge was about to come to an end. Hence, Krishna advised Yudhishtira to seek Bhishma's counsel on any and all aspects of life. The resultant dialogue was witnessed by both Vyasa and Krishna.

Yudhishtira posed questions such as 'who is the ultimate Supreme reality', 'by worshipping whom a man attains salvation' and 'what is the easiest way by which mankind can get everlasting happiness, eternal peace and become free from misery and sorrow'. Bhishma's only answer to all these questions was 'Vishnu' and he mentioned thousand names of the Lord, in the process. This is the origin of Sahasra Naamam.

The uniqueness of these names is that even any of these names will bequeath as much auspiciousness as the Lord Himself. The names are as powerful as their owner.

Reciting and even hearing the masterpiece comprising the Lord's glorious names eradicates all evils and bestows auspiciousness. The significance of 'Naama Sankeerthanam' was derived from this. Naama Sankeerthanam, in turn, will eventually pave the way for the ultimate goal — Saraanaagathi. That is why the Lord's names are held in such high esteem in our Sampradaya.

Azhwars and our Acharyas have expressed the greatness of the Lord's names in no uncertain terms. As many as nine Azhwars have sung the glory of these great names. The following is a sample list in the chronological order:

Poigai Azhwar

...ஆயிரம் பேர்ச் செங்கண் கரியானைக் கை தொழுதக்கால். (Mudhal Thiruvanthaadhi - 65)
"Karmas will not occur on those who worship the Lord with a thousand names."

...நாமத்தால் ஏத்துதிரேல் நன்று. (Mudhal Thiruvanthaadhi - 70)
"If You can praise Him by singing His names, it is well done."

Bhuthath-Azhwar

...ஞானத்தால் நன்குணர்ந்து நாரணன் தன் நாமங்கள்... (Irandaam Thiruvanthaadhi - 2)
"If we chant with knowledge Narayana and His many other names, it will secure us a place beside Him."

Peyazhwar

...நாமம் பல சொல்லி நாராயணா என்று... (Moonraam Thiruvanthaadhi - 8)
"Let us praise Him with folded hands, chanting Narayana and His many other names."

Thirumazhisai Azhwars Dasan

செவிக்கு இன்பமாவதுவும் செங்கண்மால் நாமம்... (Naanmukan Thiruvanthaadhi - 69)
"Sweet to the ears are the Lord's Names."

...நின் நாமதேயம் இன்னதென்ன வல்லம் அல்ல... (Thiru-chandha Viruththam - 13)
We are incapable of knowing You by any one particular name (of the many)...

Nammazhwar

...கனியின்மையின் கருக்காய் கடிப்பவர் போல் திருநாமச்சொல் கற்றனமே. (Thiruviruththam - 64)
"We too, not quite blessed with ripe fruit, that is, the Rug Veda, bit (learned) raw fruit, that is, the Lord's names."

அடர் பொன் முடியானை ஆயிரம் பேரானை… இடர் கடியும் மாதா பிதுவாக வைத்தேன்... (Periya Thiruvanthaadhi - 70)
"One with a thick golden crown and a thousand names... I regarded Him as my mother and father"

...பேரும் ஓராயிரம் பிற பல உடைய எம்பெருமான்... (Thiruvoymozhi 1-3-4)
"The Lord who has a thousand different names."

...பணங்கொள் அரவணையான் திருநாமம் படிமினோ... (Thiruvoymozhi 4-1-8)
"Recite the names of the one on the hooded serpent."

...பாடீர் அவன் நாமம் வீடே பெறலாமே. (Thiruvoymozhi 10-5-5)
"If you sing His names you can secure liberation."

நண்ணினம் நாராயணனை நாமங்கள் பல சொல்லி... (Thiruvoymozhi 10-6-3)
"We attained Narayana by chanting His many names."

Periyazhwar

...தொண்டக் குலத்தில் உள்ளீர் வந்து அடி தொழுது ஆயிர நாமம் சொல்லி... (Periyazhwar Thirumozhi 1-1-5)
"Those of you who are in the lineage of devotees, fall at His feet chanting His thousand names."

...நல்வகையால் நமோ நாராயணா என்று நாமம் பல பரவி… பல்லாண்டு கூறுவனே. (Periyazhwar Thirumozhi 1-1-11)
"I shall, in the right way, chant Your name Narayana... and wish You well."

... ஓவாதே நமோ நாரணா என்று… அன்று எனக்கவை பட்டினி நாளே (Periyazhwar Thirumozhi 5-1-6)
"The day on which I didn't chant Namo Narayana... is a day of starving for me."

Andal

... மாமாயன் மாதவன் வைகுந்தன் என்றென்று நாமம் பலவும் நவின்றேலோர் எம்பாவாய். (ThirupPaavai - 9)
"Chant His many names such as Maamaayan, Madhavan, Vaikunthan, etc."

Thondar AdipPodi Azhwar

... நரகமே சுவர்கமாகும் நாமங்கள் உடைய நம்பி... (Thirumaalai - 12)
"The Lord has names which can turn even the hell into the heaven."

Thirumangai Azhwar

... இமையோர்கள் பேர்களாயிரம் பரவி நின்று அடி தொழும் பிரிதி சென்று அடை நெஞ்சே. (Periya Thirumozhi 1-2-8)
"O, heart, reach ThirupPiridhi, where the celestials chant the Lord's thousand names and surrender unto His feet."

... பேர் ஆயிரமும் ஓதுமின்கள் (Periya Thirumozhi 1-5-10)
"Chant the thousand names."

நாமம் பலவுமுடை நாரண நம்பி (Periya Thirumozhi 10-8-4)
"Narayana is the Lord with many names..."

...பேராளன் பேரான பேர்கள் ஆயிரங்களுமே பேசீர்களே. (Periya Thirumozhi 11-6-5)
"Say the thousand names of the Lord."

That Madhurakavi Azhwar and ThirupPaan Azhwar do not figure in the above list is least surprising - the former sung only on Satakopa, his Acharya, and the latter got immersed in the narration of Lord Ranganatha's form. However, Kulasekhara Azhwar's absence is a matter of intrigue.

Of course, the above is not an all-inclusive list and contains only some of the impromptu references emphasising the importance of the Lord's names. There are a few decades dedicated to the greatness of His names, such as, போய்ப்பாடு (Periyawar Thirumozhi 2-3), காசும் கறையுடை (Periyazhwar Thirumozhi 4-6), வாடினேன் வாடி (Periya Thirumozhi 1-1), கேசவன் தமர் (Thiruvoymozhi 2-7), etc.

Sri Andal's penchant for the Dwaadasa Naamas is evident as she has sprinkled them all through Naachhiyar Thirumozhi and, of course, Thiruppaavai in excess of 40 places in all. An analysis would reveal that all except Vishnu occur in Naachchiyaar Thirumozhi, some of them a number of times. The term Vishnu has been used only as a reference to herself, as the daughter of Vittuchiththar (as signature) in the final verses of some of the decades.

It may be noted that our elders have held that we should recite particular names of the Lord before some of our routines — Hari as we wake up, Govinda before we eat, Kesava when we start out, Madhava when we go to bed, etc.

Let us all call out the Lord's name as many times as possible during our daily routines, besides chanting the Sahasra Naamam regularly and derive the benefits accruing from it.

Meet you in the next Note.

எங்கள் தூப்புல் பிள்ளை பாதம் என் சென்னியதே!

Natteri P. Srihari (a) Lakshmi Narasimhacharyar

Thursday, November 15, 2012

Thiruvoymozhi (5-1-5 & 5-7-2)

~Ravichandran Sowrirajan

கண்ணபிரானை விண்ணோர் கருமாணிக்கத்தை அமுதை
நன்ணியும் நண்ணகில்லேன் நடுவேயோர் உடம்பிலிட்டு
திண்ணம் அழுந்தக் கட்டிப் பல செய்வினை வன் கயிற்றால்
புண்ணை மறையவரிந்து என்னைப் போர வைத்தாய் புறமே.
(Thiruvoymozhi 5-1-5)

“It was You who gave me the body and the skin to cover and then tied me with ropes and pushed me down the quagmire of sensual pleasures. Since You covered my knowledge thus, You only had to uncover and release me to Bhagavad anubhava”

The Azhwar reflects on why in spite of learning what the Lord’s grace could do, he did not turn to Him so far. He says that the culprit is his association with the body and the sensual interests. It is as if the body was tightly tied down with ropes of ignorance and karma over the layer of the skin, which concealed the ulcer within. \Who is responsible for this? “The very Lord Himself” says the Azhwar.

Nampillai comments that the Azhwar’s condition before and after was like Sri Sita in Asoka Vana waiting for the Lord to release her.

‘Vinnor Amudhai’ refers to the darling of Nithyasuris who enjoy Him afresh every moment.

By ‘Punnai maraiyavarindhu,’ the Azhwr means “It is because this tabernacle of flesh, blood and marrow within is covered with a glossy skin making it appear as if everything was fine. When this deceptive facade is torn down, the ugliness of the body will be revealed with all its loathsome and nauseating rotten flesh fit only to be thrown to dogs. The Azhwar seems to ask whether it was proper on the part of the Lord to let him dwell in such a prison-like body in smug satisfaction so far”.

அங்குற்றேன் அல்லேன் இங்குற்றேன் அல்லேன் உன்னைக்
காணும் அவாவில் வீழ்ந்து நான்
எங்குற்றேனும் அல்லேன் இலங்கை செற்ற அம்மானே!
திங்கள் சேர் மணி மாட நீடு சிரீவர மங்கல நகருறை
சங்கு சக்கரத்தாய் தமியேனுக்கு அருளாயே!
(Thiruvoymozhi 5-7-2)

By ‘Angu utren allen’, the Azhwar means “O God! I have not practised any ‘Saadhana’ to deserve a place in Tiyr Sri Vaikuntam” and by ‘Ingu utren allen’, he means “Since I am always immersed in enjoying Your beauty and qualities, I have not attempted to practise any means prescribed in the Saasthras for observance in this world also. ‘Engu utrenum allen’ implies that the Azhwar says “I do not belong to either or anywhere else”.

On the first two lines, Periyvaachchaan Pillai explains that the Azhwar pleads pathetically thus: “I am unable to come to Your place and enjoy Your proximity. Neither am I one among those ‘Samsaaris’ who have no thought or desire to reach you and therefore, do nothing about it. I have fallen between the stools having lost both the possibilities. I do not belong to the former; as sure as anything, I do not belong to the latter either. I am not able to forget you. I am not able to bear this miserable existence and this excruciating suspense anymore.”

The Azhwar, by ‘Unnaik kaanum avaavil veezhndhu’ means, “I have only one irresistible urge to meet with You. The only thing that keeps me alive is my love for You. Your qualities have enslaved me.”

This is like Lakshmana saying that he was enslaved by the qualities of Sri Rama — “Gunair dhaasyam upaagatha” (Vaalmiki Ramayanam, Kishkindha Kaandam 12.4).

Periyavaachchaan Pillai explains the relevance of ‘Ilangai chetra ammaane!’. “You asked Lakshmana to bring You the bow and arrow. You had to build a bridge across Sethu. You had to organise a battalion. You took all these troubles all for the sake of redeeming Sri Sita. In my case, all this is not necessary. You can save me by mere ‘Sankalpa’. Also, unlike in the case of Sri Sita who had Thrijata to console her, I have nobody here to console me. I am desolate and forlorn.”

There is a further hint in this reference: The Azhwar seems to ask “Was it not You who told Sugriva that if he were to die, You will find no joy even if You win the war and redeem Sri Sita? This shows how deep Your concern is for the one who has surrendered to You. Here I am, having surrendered. Where is your concern and where is your compassion?” (Vaalmiki Ramayanam, Yudhdha KaaNDam 41.4).

The Azhwar further says, “You have taken your abode in the city of Sireevaramanagai whose tall ramparts touch the very moon”. By ‘Sanku Chakkaraththaai, he seems to say “You have the famous conch and discus. Unlike Ramavathaara, You stand here forever ready with Your conch and disc. What are you waiting for?” (A Peek Into Satakopa's Enrapturing Sentiments
Anbil Ramaswamy, U.S.A. in SVDD today )

Friday, November 2, 2012

கம்பனின் ஆழ்வார் மையல்

~Seshadry Narayanan Narayanan 

கம்பனின் ஆழ்வார் மையல்.
இழைத்தா ரொருவரு மில்லா மறைகளை யின்றமிழாற் குழைத்தார் குருகையிற் கூட்டங்கொண் டார்கும ரித்துறைவர் மழைத்தார் தடக்கைக ளாலென்னை வானின்வரம் பிடைநின் றழைத்தா ரறிவுந்தந் தாரங்கும் போயவர்க் காட்செய்வனே.

நாய்போற் பிறர்கடை தோறு நுழைந்தவ ரெச்சினச்சிப் பேய்போற் றிரியும் பிறவியி னேனைப் பிறவியென்னும் நோய்போ மருந்தென்னு நுன்றிருவாய்மொழி நோக்குவித்துத் தாய்போ லுதவிசெய் தாய்க்கடி யேன்பண்டென் சாதித்ததே.

என இவர் பாடுதலான் நன்கறியலாகும். இவர் ஆழ்வாரது திருவாய்மொழியினை எவ்வளவாக மதித்தனரென்பது

Thirumannkaappu, Srichoornam

~Raghunathan Gopalarathnam