tag:blogger.com,1999:blog-13301222954138442692024-02-28T15:44:06.721-08:00emperumAnAr dharisanammaNavALa mAmunigaL identifies that our SrIvaishNava sampradhAyam is emperumAnAr (rAmAnuja) dharisanam as declared by namperumAL (SrIranganAthan). Together we can explore the depths of this glorious sampradhAyam in this blog site. This website is a humble samarpaNai at mAmunigaL's ponnadi (his thiruvadi [lotus feet] is called ponnadiyAm sengamalam - representing ponnadikkAl jIyar - 1st pontiff of vAnamAmalai/thOthAdhri mutt).Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.comBlogger207125tag:blogger.com,1999:blog-1330122295413844269.post-17066444602637843562018-04-24T02:35:00.000-07:002018-04-24T02:35:51.856-07:00AzhwArthirunagari chithrai thiruvAdhirai anubhavam<div style="text-align: center;">
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:</div>
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<a href="https://srivaishnavagranthamstamil.files.wordpress.com/2014/12/deff9-azhwar-emperumanar-jeeyar.jpg"><img alt="" class="wp-image-107 aligncenter" height="212" src="https://srivaishnavagranthamstamil.files.wordpress.com/2014/12/deff9-azhwar-emperumanar-jeeyar.jpg?w=625" width="559" /></a></div>
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AzhwArthirunagari is a dhivyadhESam with three-folded glory. That is,<br />
<ul>
<li>AzhwAr performed mangaLASAsanam to make this kshEthran a dhivyadhESam,</li>
<li>it is the avathAra sthalam (birth-place) of AzhwAr (nammAzhwAr) and</li>
<li>it is the avathAra sthalam of Acharyas (kurugaik kAvalappan, emperumAnAr (bhavishyadhAchAryan) and maNAvALa mAmunigaL)</li>
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Our pUrvAchAryas have glorified AzhwArthirunagari greatly in the commentaries. thAmirabharaNi river which runs along this dhivyadhESam is considered as a holy river. To know more about this dhivyadhESam, please visit <a href="http://azhwarthirunagari.koyil.org/">http://azhwarthirunagari.koyil.org</a> .<br />
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nammAzhwAr who is praised as prapannna jana kUtasthar (leader of the clan of surrendered SrIvaishNavas), resides along with AdhinAthan emperumAn here and is showering his unlimited mercy upon all of us. Here perumAL enjoys two brahmOthsavams, one during chithrai month and another during panguni month. AzhwAr enjoys two major uthsavams, his thiruvavathAra uthsavam during vaikAsi month and divine vigraha prathishtOthsavam during mAsi month, both with hamsa flag hoisting. Further, many uthsavams such as pavithrOthsavam, vasanthOthsavam etc are also celebrated here. adhyayana uthsavam is also celebrated with great enthusiasm.<br />
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The divine deities of nammAzhwAr and emperumAnAr manifested due to nammAzhwAr's mercy when madhurakavi AzhwAr boiled the thAmirabharaNi river. Here, bhavishyadhAchAryan sannidhi is located in the western part of the town. Just as existing for AzhwAr, bhavasihyadhAchAryan too have four streets around the temple and a sannidhi street, all of which were estabblished by thiruvAmozhip piLLai after the muslim invation (about 650 years ago)<br />
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In this bhavishyadhAchAryan sannidhi, there is also an AchArya pItam (mutt) which is coming along in succession. Under the eminent leadership of the jIyar swAmy, the kainkaryams of this sannidhi is happening very well. To know more about this sannidhi, please visit <a href="http://bhavishyadhacharyan.koyil.org/">http://bhavishyadhacharyan.koyil.org</a> .<br />
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Here, every year, emperumAnAr's thirunakshathra mahOthavam is celebrated in a grand manner for eleven days. 4000 dhivya prabandhams are recited in morning and evening sessions during the ten days for the joyful pleasure of emperumAnAr who is seated in an Unjal (swing). On the eleventh day, emperumAnAr enjoys gandhappodi uthsavam and mercifully concludes the uthsavam.<br />
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The main topic of this article is the chithrai thiruvAdhirai day, which is the sARRumuRai day of this uthsavam. Let us enjoy it a little bit.<br />
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<b>Morning</b><br />
<ul>
<li>On the day of thiruvAdhirai, in the morning, after viSvarUpam, emperumAnAr is seated on the Unjal</li>
<li>In AzhwAr sannidhi, after AzhwAr's daily thirumanjanam, he sends his garland to emperumAnAr and emperumAnAr is decorated with the same</li>
<li>kaNNinuN chiRuth thAmbu, thiruppAvai sEvAkAlam and sARRumuRai</li>
<li>parivattam (special cloth which is worn as a honour) and garland for jIyar swamy</li>
<li>thIrtham, mudhaiyANdAn and sweet rice prasAdham for all</li>
<li>Usually, perumAL's chithrai uthsavam will also occur during this time. Mostly, it will be fourth day. Sometimes it would also be fifth day. During perumAL puRappAdu in the morning, he stops at the end of emperumAnAr's sannidhi street, and sARRumuRai will be performed. emperumAnAr will be seated in a pallakku (palanquin) and will join the gOshti.</li>
<li>Once puRappAdu completes, emperumAnAr will arrive at the vAhana maNdapam along with perumAL. thiruvandhik kAppu (final Arathi) will be performed and bhOgam (food offerings) will be offered.</li>
<li>Subsequently, perumAL will return to his sannidhi and emperumAnAr will arrive at AzhwAr sannidhi</li>
<li>emperumAnAr will be seated in the same maNdapam where AzhwAr will be seated daily after enjoying thirumanjanam (Note: Only emperumAnAr and mAmunigaL are seated in the same maNdapam - all other AzhwArs/AchAryas will be seated outside the maNdapam only). AzhwAr will be seated facing east and emperumAnAr will be seated facing north.</li>
<li>rAmAnusa nURRandhAdhi sEvAkAlam</li>
</ul>
<b>Afternoon</b><br />
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<ul>
<li>emperumAnAr is seated facing AzhwAr</li>
<li>araiyar will recite kaNNinuN chiRuth thAmbu along with thALam (cymbals). archakar will offer thiruththuzhAy to AzhwAr from emperumAnAr's divine hands. Subsequently araiyar recites the glories of AzhwAr. At that time, archakar will present AzhwAr's garland, SrI rAmAnujam (pAdhukA) to emperumAnAr.</li>
<li>rAmAnusa nURRandhAdhi sARRumuRai, emperumAnAr's appearance day related pAsurams from mAmunigaL's upadhESa raththina mAlai and vAzhi thirunAmams</li>
<li>thIrtham, SrI rAmAnujam and prasAdham distribution</li>
<li>AzhwAr returns to his sannidhi in kaiththala sEvai (archakars carrying him in their hands) along with chathram (umbrella), chAmara (wysk) and cloth on the ground (this happens everyday).</li>
<li>AzhwAr presents his garland and SrI rAmAnujam to emperumAnAr</li>
<li>AzhwAr unwillingly bids farewell to emperumAnAr</li>
<li>emperumAnAr arrives at maNavALa mAmunigaL sannidhi</li>
<li>mAmunigaL is seated in the same pallakku and is carried along with emperumAnAr</li>
<li>Both of them arrive at kUraththAzhwAn sannidhi and accept bhOgam there</li>
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<li>Subsequently they arrive at emperumAnAr sannidhi</li>
<li>emperumAnAr and mAmunigaL accepts full bhOgam</li>
<li>thadhIyArAdhanam at emperumAnAr sannidhi to all</li>
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<b>Evening</b><br />
<ul>
<li>gadhya thrayam sEvAkAlam and sARRumuRai at emperumAnAr sannidhi</li>
<li>perumAL puRappAdu in SEsha vAhanam</li>
<li>perumAL arrives at the end of emperumAnAr sannidhi street and stands facing emperumAnAr</li>
<li>emperumAnAr jIyar offers beetle leaves/nuts to perumAL</li>
<li>Big Arathi for perumAL which will be offered to emperumAnAr and mAmunigaL subsequently</li>
<li>thiruvArAdhanam for emperumAnAr and mAmunigaL</li>
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<a href="https://srivaishnavagranthamstamil.files.wordpress.com/2018/04/emperumanar-mamunigal.png"><img alt="" class=" wp-image-862 aligncenter" height="319" src="https://srivaishnavagranthamstamil.files.wordpress.com/2018/04/emperumanar-mamunigal.png" width="317" /></a></div>
<b>Night</b><br />
<ul>
<li>After perumAL puRAppAdu completion, his garland is sent to emperumAnAr</li>
<li>emperumAnAr is decorated with perumAL's garland</li>
<li>dhivya prabandha sEvAkAlam - thiruppallANdu, periya thirumozhi 11th centum, thirukkuRundhANdagam, thirunedundhANdagam, periya thirumadal, kaNNinuN chiRuth thAmbu, thiruvAimozhi 10th centum</li>
<li>sARRumuRai, emperumAnAr's appearance day related pAsurams from mAmunigaL's upadhESa raththina mAlai and vAzhi thirunAmams</li>
<li>emperumAnAr offers parivattam, garland, mudhaliyANdAn and prasAdham to mAmunigaL</li>
<li>parivattam, garland for jIyar swamy</li>
<li>thIrtham, mudhaiyANdAn, suNdal and puLiyOdharai prasAdham distribution for all</li>
<li>thiruvisAgam (sayanam, placing him in sleep) for emperumAnAr</li>
<li>emperumAnAr presents garland, mudhaliyANdAn and thiruvisAga prasAdham to mAmunigaL</li>
<li>emperumAnAr unwillingly bids farewell to mAmunigaL and returns to his sannidhi with yathirAja vimSathi recital </li>
<li>thiruvisAgam for mAmunigaL</li>
<li>prasAdham distirbution for all</li>
</ul>
<b>Next day evening (gandhappodi (fragrance powder) uthsavam)</b><br />
<ul>
<li>emperunAnAr puRappAdu in thOLukkiniyAn (type of pallakku)</li>
<li>Outside the jIyar mutt, parivattam, garland, mudhaliyANdAn and gandhappodi presented to jIyar swamy</li>
<li>thIrtham, gandhappodi distribution for all</li>
<li>emperumAnAr enjoys puRappAdu around the temple (chathur vEdhi mangalam)</li>
<li>He passes through North car street and arrives at the entrance of mAmunigaL sannidhi and stands there facing mAmunigaL</li>
<li>emperumAnAr's garland, mudhaliyANdAn presented to mAmunigaL</li>
<li>emperumAnAr returns to his sannidhi</li>
<li>rAmAnusa nURRandAdhi sARRumuRai</li>
<li>thiruvandhik kAppu</li>
<li>bhOgam offered to emperumAnAr</li>
<li>prasAdham distribution to all</li>
<li>emperumAnAr returns to his inner sanctum</li>
</ul>
We can be certain that we won't have this experience of performing mangaLASAsanam to perumAL, AzhwAr, emperumAnAr and jIyar - all together at one location, anywhere else. Those who missed experiencing it this year, can plan to be present in AzhwArthirunagari next year and enjoy this great day there.<br />
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Source - <a href="https://srivaishnavagranthamstamil.wordpress.com/2018/04/22/azhwarthirunagari-chithrai-thiruvadhirai/">https://srivaishnavagranthamstamil.wordpress.com/2018/04/22/azhwarthirunagari-chithrai-thiruvadhirai/</a> <br />
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AzhwAr emperumAnAr jIyar jIyar thiruvadigaLE SaraNam <br />
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<span style="font-size: 11.0pt;"><i> </i></span>archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
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pramEyam (goal) – <a href="http://koyil.org/">http://koyil.org</a><br />
pramANam (scriptures) – <a href="http://granthams.koyil.org/">http://granthams.koyil.org</a><br />
pramAthA (preceptors) – <a href="https://guruparamparai.wordpress.com/">https://guruparamparai.wordpress.com</a><br />
SrIvaishNava Education/Kids Portal – <a href="http://pillai.koyil.org/">http://pillai.koyil.org</a></div>
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com0tag:blogger.com,1999:blog-1330122295413844269.post-5519789853348978042018-04-04T23:20:00.002-07:002018-04-04T23:20:58.486-07:00Introduction to rahasya granthams - nAyanAr - AchArya hrudhayam<div style="text-align: center;">
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:</div>
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<a href="http://ponnadi.blogspot.in/p/introduction-to-rahasya-granthams.html">Full Series</a> </div>
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This
article is based on the vyAkyAna avathArikai (introduction to the
commentary) blessed by mAmunigaL for nAyanAr's rahasya grantham named
AchArya hrudhayam.<br />
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sarvESvaran who is the divine
consort of SrI mahAlakshmi and is the lord of all, is accepting the
eternal services rendered by nithyasUris in SrIvaikuNtam (paramapadham,
spiritual realm) which is filled with unlimited bliss. nithyasUris are
those who have unlimited pure knowledge, bliss etc; they act according
to the divine will of emperumAn and sustain themselves with that. While
accepting their services, emperumAn thinks about the bound souls who are
in material realm, who are also equally qualified to render services
but are not doing it, grieves for them and desires to uplift them.<br />
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He is constantly engaged in many efforts to uplift them.<br />
<ul>
<li>Seeing the chEthanas (sentient beings) remaining without body and
senses (during creation) similar to achEthanas (insentient objects),
thereby unable to engage in enjoyment in this world or to attain
liberation, out of overwhelming mercy, he bestowed them body and senses
which are useful for them to attain his divine lotus feet and gave them
knowledge and the ability to act and restrain.</li>
<li>Out of great mercy, he bestows vEdham so that the chEthanas can use
the knowledge and identify what is to be pursued and what is to be given
up.</li>
<li>Further, being the antharyAmi (in-dwelling super soul) of manu and
sages, he mercifully reveals smruthi, ithihAsas and purANas. These
SAsthrams exist for the sake of AthmAs who are with bodies.</li>
<li>Since there are lots of restrictions to learn these SAsthrams, and
since they are learned after trying for long time, considering in his
divine heart that they are difficult to attain, he revealed the brahma
vidhyA named ashtAksharam which is solely focussed on the salvation of
AthmA.</li>
<li>Seeing that this also did not help in fulfilling his desire [of
uplifting all], just like the kings who would themselves step out to
help when their message does not accomplish what is required, he himself
descended as SrI rAma, krishNa et al., to uplift them.</li>
<li>Seeing that no one got uplifted even after his efforts, thinking
that his being different species (paramAthmA different from jIvAthmAs)
and thinking that he cannot reform them, as those who catch deer would
use another deer to do it, he decides to help the jIvAthmAs through
other jIvAthmAs. He started mercifully glancing everywhere to create the
best person, and as no one was becoming a target of his glance, in the
southern direction, his glance befell upon nammAzhwAr who was a bound
soul who was suffering through birth and death cycle continuously, and
as a result of that merciful glance and emperumAn's causeless mercy, he
attained divine knowledge and devotion.</li>
<li>AzhwAr deeply enjoyed emperumAn's svarUpam (true nature), rUpa
(forms), guNa (qualities). vibhUthi (wealth, activities) and as an
outcome of such experience, mercifully composed the pAsurams. Just as
the SlOkam which was recited by vAlmIki out of sorrow, lead to SrI
rAmAyaNam which was perfect per poetic rules, by the grace of brahmA,
AzhwAr's pAsurams became thiruvAimozhi which is perfect per poetic
rules, by the grace of bhagavAn. <b>Note: Through these pAsurams, all chEthanas got the means for their upliftment.</b></li>
</ul>
As this thiruvAimozhi is in thamizh, being vast and revealing
many principles, since it is difficult for everyone to understand the
essence in it, azhagiya maNavALap perumAL nAyanAr, out of his great
mercy, thinking about revealing the special meanings in it, the divine
will of AzhwAr in it and the subject matter which is desirable for our
AchAryas is the refuge for all, mercifully explains these principles
which were orally taught by AchAryas thus far, in this prabandham named
AchArya hrudhayam which is aptly sized (neither too small nor too big).<br />
<br />
This
prabandham is divinely named "AchArya hrudhayam" since it reveals the
principles which are dear to the divine heart of AzhwAr who is the first
AchArya of the followers of vEdham as said in "<i>Adhyasya na: kulapathE:</i>",
as he explained in his dhivya prabandhams. nAyanAr mercifully used the
words from dhivya prabandham to construct this prabandham. The reason
for this is - as AzhwArs were divinely blessed by bhagavAn with divine
knowledge and devotion, their words are most trustworthy and enjoyable,
they are dear to him too.Further, as a necklace strung by an expert in
pearls will be very expensive, these words which were collected from
dhivya prabandham and compiled by nAyanAr with his ability to do so, the
text itself will be sweet for those who are interested in dhivya
prabandham. Thus, this prabandham will be very relishable for those who
are scholars due to the quality of the words and their meanings.</div>
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Source: <a href="https://srivaishnavagranthamstamil.wordpress.com/2018/04/04/introduction-to-rahasya-granthams-nayanar-acharya-hrudhayam/">https://srivaishnavagranthamstamil.wordpress.com/2018/04/04/introduction-to-rahasya-granthams-nayanar-acharya-hrudhayam/</a></div>
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<span style="font-size: 11.0pt;"><i> </i></span>archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
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<br />
pramEyam (goal) – <a href="http://koyil.org/">http://koyil.org</a><br />
pramANam (scriptures) – <a href="http://granthams.koyil.org/">http://granthams.koyil.org</a><br />
pramAthA (preceptors) – <a href="https://guruparamparai.wordpress.com/">https://guruparamparai.wordpress.com</a><br />
SrIvaishNava Education/Kids Portal – <a href="http://pillai.koyil.org/">http://pillai.koyil.org</a></div>
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com0tag:blogger.com,1999:blog-1330122295413844269.post-8155324125777882502017-04-30T03:55:00.002-07:002020-01-29T03:24:16.072-08:00SrI rAmAnuja vaibhavam<div style="text-align: center;">
SrI: SrImathE SatakOpAya nama: SrImathE rAmAnujAya nama: SrImath varavaramunayE nama: SrI vAnAchala mahAmunayE nama:</div>
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<a href="https://guruparamparai.files.wordpress.com/2012/09/ramanujar-sriperumbudhur.jpg"><img alt="" class=" wp-image-165 aligncenter" data-attachment-id="165" data-comments-opened="1" data-image-description="" data-image-meta="{"aperture":"0","credit":"","camera":"","caption":"","created_timestamp":"0","copyright":"","focal_length":"0","iso":"0","shutter_speed":"0","title":""}" data-image-title="ramanujar-sriperumbudhur" data-large-file="https://guruparamparai.files.wordpress.com/2012/09/ramanujar-sriperumbudhur.jpg?w=550" data-medium-file="https://guruparamparai.files.wordpress.com/2012/09/ramanujar-sriperumbudhur.jpg?w=291&h=221" data-orig-file="https://guruparamparai.files.wordpress.com/2012/09/ramanujar-sriperumbudhur.jpg" data-orig-size="550,413" data-permalink="https://guruparamparai.wordpress.com/2012/09/06/emperumanar/ramanujar-sriperumbudhur/" height="221" src="https://guruparamparai.files.wordpress.com/2012/09/ramanujar-sriperumbudhur.jpg?w=291&h=221" title="ramanujar-sriperumbudhur" width="291" /></a>
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<span style="mso-bidi-font-family: Arial;">mAmunigaL states in upadhEsa raththina mAlai
that our sath sampradhAyam is named as emperumAnAr dharisanam (rAmAnuja
dharsanam) by SrI ranganAthan himself so that everyone will forever remember
the contributions of emperumAnAr towards this eternal sampradhAyam. SrI
rAmAnuja was neither the founder of this sath sampradhAyam nor the only AchArya
of this sampradhAyam. But he anchored the sampradhAyam so firmly that it will
remain afloat forever which is why he is greatly glorified. If attempted, one
can some how try to comprehend and speak the glories of emperumAn. But
emperumAnAr’s glories are so limitless that, it is difficult for any one to
fully comprehend and speak about them too. But we are blessed to have his
sambandham through our glorious guru paramparai and with that strength let us
enjoy emperumAnAr’s glories, little by little.</span></div>
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<h1>
Birth and early days</h1>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://guruparamparai.files.wordpress.com/2012/09/parthasarathy-ramanuja.jpg" style="margin-left: 1em; margin-right: 1em;"><img alt="" class="size-full wp-image-189 aligncenter" data-attachment-id="189" data-comments-opened="1" data-image-description="" data-image-meta="{"aperture":"0","credit":"","camera":"","caption":"","created_timestamp":"0","copyright":"","focal_length":"0","iso":"0","shutter_speed":"0","title":""}" data-image-title="parthasarathy-ramanuja" data-large-file="https://guruparamparai.files.wordpress.com/2012/09/parthasarathy-ramanuja.jpg?w=625?w=625" data-medium-file="https://guruparamparai.files.wordpress.com/2012/09/parthasarathy-ramanuja.jpg?w=625?w=300" data-orig-file="https://guruparamparai.files.wordpress.com/2012/09/parthasarathy-ramanuja.jpg?w=625" data-orig-size="635,397" data-permalink="https://guruparamparai.wordpress.com/2012/09/06/emperumanar/parthasarathy-ramanuja/" height="250" src="https://guruparamparai.files.wordpress.com/2012/09/parthasarathy-ramanuja.jpg?w=625" title="parthasarathy-ramanuja" width="400" /></a></div>
<h1>
</h1>
<div align="center" class="normal" style="line-height: normal; margin-bottom: 6.0pt; text-align: center;">
<span style="mso-bidi-language: AR-SA; mso-no-proof: yes;"></span></div>
<div class="normal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
In
the well known slOkam “<i style="mso-bidi-font-style: normal;">anantha: prathamam
rUpam lakshmaNascha thatha: param balabhadhras thruthIyasthu kalau kaschidh
bhavishyathi</i>”, </div>
<div class="normal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
Adhi
sEshan’s different forms in different yugas are explained and his incarnation
in kali yuga is also predicted. It is established in <a href="http://ponnadi.blogspot.in/p/charamopaya-nirnayam.html"><span style="color: #1155cc;">charamOpAya nirNayam</span></a> that <a href="http://acharyas.koyil.org/index.php/emperumanar/"><span style="color: #1155cc;">SrI rAmAnuja</span></a> is that kali yuga avathAram of Adhi sEshan.</div>
<div class="normal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
In
rAmAnusa nURRanthAdhi, amudhanAr glorifies emperumAnAr’s birth as that which is
even greater than emperumAn’s birth by saying “<i style="mso-bidi-font-style: normal;">maNmisai yOnigaL thORum piRanthu engaL mAdhavanE kaNNuRa niRkilum
kANagillA ulagOrgaLellAm aNNal irAmAnusan vandhu thOnRiya appozhuthE naNNaru
gyAnam thalaikkoNdu nAraNaRkAyinarE</i>”. mAmunigaL explains this as “Even when
our master SrIman nArAyaNan himself appeared in various forms in this world,
worldly people did not accept him as master. But as soon as emperumAnAr
appeared in this world (and explained SrI bhAshyam, etc), the worldly people
understood the true knowledge and became real servitors of bhagavAn”.</div>
<div class="normal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
mAmunigaL<span style="mso-spacerun: yes;"> </span>also glorifies the birth of SrI rAmAuja in
his Arthi prabandham as “<i style="mso-bidi-font-style: normal;">enaippOl pizhai
seyvAr ivvulagil uNdo, unaippOl poRukka vallAr uNdO</i> <i style="mso-bidi-font-style: normal;">anaiththulagum vAzhap piRantha ethirAsa mAmunivA Ezhaikku irangAy ini</i>”
which means “Is there any one like me to commit mistakes and is there anyone
like you to forbear them? Oh king of mendicants who appeared to uplift all!
please help me”.</div>
<div class="normal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
From
these, we can understand that bhagavath rAmAnuja appeared to eliminate the
sorrows of all and uplift them to the spiritual realm to serve emperumAn
eternally.</div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">He was born as the son of kEsava sOmayAjiyAr and kAnthimathi
ammAL. periya thirumalai nambi, his maternal uncle names him “iLaiyAzhwAr” and
initiates him in SrIvaishNavam by performing thApa samskAram to him.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">In his early days, he studied vEdhAntham under yAdhavaprakAsa who
was a proponent of a school of thought named “bhEdhAbhEdham” (brahmam/AthmA
being simultaneously different and same). A question may arise - why should he
study under a scholar of a different school of thought? Our elders explain that
he did that to understand their philosophy thoroughly to expose the defects in
them and establish visishtAdhvaitha (qualified monism) school of thought. This
principle can be understood by seeing how periyavAchchAn piLLai glorifies his
Acharya nampiLLai in his vyAkyAnam for periya thirumozhi 5.8.7 while explaining
“<i style="mso-bidi-font-style: normal;">anthaNan oruvan</i>” (unique brAhmaNa).
He says “<i style="mso-bidi-font-style: normal;">muRpada dhvayaththaik kEttu,
ithihAsa purANangaLaiyum athigariththu, parapaksha prathikshEpaththukkudalAga
nyAyamImAmsaikaLum athigariththu, pOthupOkkum aruLicheyalilEyAmpadi
piLLaiyaippOlE athigarippikka vallavanaiyirE oruvan enbathu</i>” (One who hears
dhvayam first, then learns purANams and ithihAsams, learns nyAyam and mImAmsai
to win over other philosophies through debate and spends all his time in
learning and teaching AzhwAr’s aruLicheyal and its meanings like nampiLLai can
be said as a unique scholar). From this we can understand the importance of
learning pUrva paksham (arguments of other philosophers) for establishing one’s
own sidhdhAntham.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">During SrI rAmAnuja’s study under yAdhavaprakASa, some
disagreements arise between them. SrI rAmAnuja was also gaining popularity due
to his astute knowledge in philosophy and the ability to explain the same to
others. Unable to bear the rise of SrI rAmAnuja’s stature, yAdhavaprakASa’s
disciples plot to kill him during a yAthrA to kASi. But with the timely advice
of gOvindha (who will become embAr in future), rAmAnuja escapes their plot and
returns back to kAnchIpuram with the help of perundhEvith thAyAr and SrI
varadharAjap perumAL (dhEvap perumAL) who appear in the guise of a hunter
couple to guide SrI rAmAnuja during his escape in the forest.</span><span style="mso-bidi-font-family: Arial;"> </span></div>
<span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;">
</span>
<br />
<h1>
<a href="https://www.blogger.com/null" name="_Toc481148909"><span style="mso-fareast-font-family: Arial;">Undergoing
pancha samskAram</span></a><span style="mso-fareast-font-family: Arial;"></span></h1>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="mso-fareast-language: EN-IN; mso-no-proof: yes;"></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">At this time, SrI rAmAnuja meets thirukkachchi nambi in
kAnchIpuram who is a confidante of dhEvap perumAL. nambi, a native of
pUvirunthavalli, serves dhEvap perumAL by fanning him regularly. He is a dear
disciple of yAmunAchArya. dhEvap perumAL had great affinity towards nambi that
he would regularly converse with him. SrI rAmAnuja accepts the guidance of
nambi and becomes engaged in fetching water from a nearby well everyday for
dhEvap perumAL. By this time, SrI rAmAnuja is married to rakshakAmbAL and
settled in kAnchIpuram. When he had some doubts and wanting to clarify with
dhEvap perumAL, he requests nambi to find out the answers for his doubts
(without spelling out what they are) from perumAL. nambi highlights SrI
rAmAnuja’s situation to perumAL and perumAL readily gives 6 instructions
through nambi to SrI rAmAnuja. They are:</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">●<span style="mso-tab-count: 1;"> </span>I am the Supreme</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">●<span style="mso-tab-count: 1;"> </span>jIvAthmA (soul)
and paramAthmA (God) are distinct and not the same</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">●<span style="mso-tab-count: 1;"> </span>Total surrender is
the means to attain me</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">●<span style="mso-tab-count: 1;"> </span>Such surrendered
persons need not think about me during their last moments (I will think</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;"><span style="mso-spacerun: yes;"> </span>about them)</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">●<span style="mso-tab-count: 1;"> </span>At the end of this
life, such surrendered persons will be liberated</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">●<span style="mso-tab-count: 1;"> </span>Accept mahA pUrNa
(periya nambi) as your AchArya</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">This incident ends up being the defining moment in SrI rAmAnuja’s
life.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">thirukkachchi nambi explains the six instructions of dhEvap
perumAL to SrI rAmAnuja and enquires if it matches SrI rAmAnuja’s thinking. SrI
rAmAnuja offers his obeisances to nambi and confirms the same. nambi becomes
amazed at the synchronization of emperumAn’s and SrI rAmAnuja’s divine minds.
After hearing these instructions, SrI rAmAnuja starts his journey towards
SrIrangam to meet periya nambi.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">periya nambi is one the prime Sishyas of ALavandhAr (yAmunAchArya)
who was the grand son of nAthamunigaL. Earlier, ALavandhAr, who was the
foremost leader of the sampradhAyam, graced SrI rAmAnuja during one of his
visits to kAnchIpuram and blessed him to become the great preceptor. SrI
rAmAnuja too, having heard about ALavandhAr, wanted to become his disciple. But
during his previous visit to SrI rangam to meet ALavandhAr, by the time SrI
rAmAnuja reaches the banks of cauvery river, ALavandhAr ascended to
paramapadham with three unfulfilled desires viz., 1) showing gratitude towards
vyAsa and parAsara rishis, 2) showing gratitude towards nammAzhwAr and 3)
having a commentary written for brahma sUthram. On seeing ALavandhAr’s divine
final form with 3 folded fingers, SrI rAmAnuja vows to fulfill those desires and
immediately the fingers become unfolded. SrI rAmAnuja, then dejectedly returns
to kAnchIpuram to continue his kainkaryam. Subsequently in SrIrangam,
SrIvaishNavas request periya nambi to bring SrI rAmAnuja into the fold through
initiation and nurture him to be the next leader. periya nambi, starts his
journey towards kAnchIpuram with the intent of accepting SrI rAmAnja as his
disciple.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">They both meet at madhurAnthakam, a town located close to
kAnchIpuram. When SrI rAmAnuja arrives at the Eri kAththa perumAL temple, he
sees periya nambi with his family there, offers his obeisances and requests
nambi to accept him as a disciple. periya nambi indicates that they could all
go to kAnchIpuram and have it done there. But SrI rAmAnuja says that there is
so much volatility in this world that he lost the opportunity to become a
disciple of ALavandhAr and he does not want such things to happen again. So, he
insist nambi to perform pancha samskAram immediately and nambi obliges. Thus
SrI rAmAnuja personally demonstrated the importance of taking shelter of an
AchArya in the proper manner as directed in SAsthram. They all reach
kAnchIpuram after that and periya nambi along with his family decides to stay
there for some time.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">periya nambi is welcomed by thirukkachchi nambi at kAnchIpuram and
he performs mangaLASAsanam to dhEvap perumAL. Subsequently, SrI rAmAnuja
facilitates periya nambi to stay in one portion of his residence. periya nambi
stays there with his family for six months and teaches dhivya prabandham,
rahasyams etc</span></div>
<span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;">
</span>
<br />
<h1>
<span style="mso-fareast-font-family: Arial;">Accepting
sanyAsa ASramam</span><span style="mso-fareast-font-family: Arial;"><span style="mso-spacerun: yes;"> </span></span><span style="color: black; font-family: "arial" , "sans-serif"; mso-fareast-font-family: Arial;"></span></h1>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="mso-fareast-language: EN-IN; mso-no-proof: yes;"></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">Once, when a SrIvaishNava visits SrI rAmAnuja’s residence and says
he was hungry, he asks his wife to give him some food but his wife says there
is none left. The SrIvaishNava leaves dejected and when SrI rAmAnuja goes to
the kitchen he finds lots of food remnants. He becomes very angry and shows
that anger to his wife. Previously too, rakshakAmbAL (SrI rAmAnuja’s wife)
behaved improperly towards thirukkachchi nambi. When SrI rAmAnuja invited
thirukkachchi nambi to his residence to consume prasAdham of which he could
accept the remnants, his wife feeds nambi but throws out the remnants and
sanctifies the place where nambi accepted prasAdham without understanding
nambi’s greatness and SrI rAmAnuja’s desire. Finally, once there occurs a
quarrell between rakshakAmbAL and periya nambi’s wife while fetching water from
the well. periya nambi, being deeply offended, with his family, leaves to
SrIrangam quietly without informing SrI rAmAnuja. SrI rAmAnuja learns about it
later and becomes deeply hurt.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">He at once became very firmly situated in his mission of total
commitment to bhagavAn and thus decided to take up the renunciate order of
sanyAsa ASramam. He performed a sacred bath in anantha saras tank in
kAnchIpuram dhEvap perumAL temple, went to dhEvap perumAL, accepted him as
AchArya and requested him to present him thridhaNdam, kAshAyam etc which are
suitable for sanyAsis. dhEvap perumAL acknowledged SrI rAmAnuja’s desire,
presented him sanyAsa ASramam, named him “rAmAnuja muni” and gave him a mutt
too. On hearing this mudhaliyNdAn and kUraththAzhwAn swiftly reached
kAnchIpuram and accepted pancha samskAram from him and started serving him
constantly. yAdhavaprakASa too, becomes a Sishya of him, on the advise of his
mother. Thus SrI rAmAnuja became rAmAnuja muni and started conducting sanyAsa
life in a glorious manner.</span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">SrI rAmAnuja becomes to be famously known as yathirAja (king of
ascetics), magnanimously accepts yAdhavaprakASa as his disciple, initiates him
into the sanyAsa ASramam (ascetic order) and names him gOvindha jIyar. He
also makes him write a detailed treatise named “yathi dharma samuchchayam”
which is considered as the authority for the conduct of SrIvaishNava sanyAsis.
This shows the magnanimous nature of SrI rAmanuja who accepted yAdhavaprakASa
(who even tried to kill him earlier) and engaged him in valuable kainkaryam.</span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">Statying in kAnchIpuram, He teaches essential portions of SAsthram
to kUraththAzhwAn and mudhaliyANdAn.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
Arriving in SrIrangam</h1>
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<span style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">SrIranganAtha, wanting to bring SrI rAmAnuja to SrIrangam to
nurture the sampradhAyam into great heights, sends a request to kAnchIpuram SrI
varadharAja to send SrI rAmAnuja over. SrI varadharAja does not heed to SrI
ranganAtha’s request. Plotting a trap, SrIranganAtha sends thiruvarangap
perumAL araiyar over to kAnchIpuram to sing divine songs in front of SrI
varadharAja, please him and accept SrI ramAnja as the prize. araiyar reaches
kAnchipuram, approaches emperumAn through thirukkachchi nambi, sings in front
of SrI varadharAja and emperumAn becomes mesmerized by araiyar’s singing. He
then says “Whatever you ask for, that shall be granted”. At once, araiyar asks
emperumAn to send SrI rAmAnuja along with him to SrIrangam. emperumAn becomes
very morose that he had to lose the company of SrI rAmanuja - but since he had
given the word, he sends yathirAja along with araiyar.</span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">On reaching SrIrangam, araiyar and yathirAja get a cheerful
welcome. They both go to periya perumAL (SrIranganAtha mUlavar) and periya
perumAL receives them with great joy. He bestows the title “udaiyavar” (owner
of both spiritual and material realm) to yathirAja, allocates him a mutt to
stay and orders him to reform the temple activities fully. He also assures
liberation for all those who are related to SrI rAmanuja. udaiyavar, feeling
greatly indebted to periya nambi, thanks him. periya nambi too feels great joy
in seeing good times ahead for the sampradhAyam. udaiyavar then starts
reforming the temple activities with great expertise spending his time in SrIrangam.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">SrI rAmAnuja, thus stays in SrIrangam and manages the temple
activities efficiently. Wanting to reform gOvindha (his cousin who saved his
life when they were going on a pilgrimage along with yAdhavaprakASa) who became
a devotee of Siva and stayed in kALahasthi, SrI rAmAnuja requests periya
thirumalai nambi to instruct him and bring him back to our sampradhAyam. periya
thirumalai nambi visits kALahasthi and intercepts gOvindha who had become an
ardent devotee of Siva and was serving him sincerely. He explains the supremacy
of SrIman nArAyaNan based on ALavandhAr’s teachings in sthOthra rathnam and
dhivya prabandha pAsurams. On hearing those instructions a few times,
gOvindha’s mind becomes purified and he gives up his attachment to rudhra and
at once falls at the lotus feet of periya thirumalai nambi. nambi, accepts him
with great happiness, performs pancha samskAram to him and brings him along.
gOvindha stays with nambi in thirumalA, learns all the essential meanings and
fully serve nambi. Eventually gOvindha would come back to SrIrangam to
permanently stay with SrI rAmAnuja (we would see this in subsequent episodes).</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
His AchAryas</h1>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="mso-fareast-language: EN-IN; mso-no-proof: yes;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">SrI rAmAnuja then goes periya nambi’s thirumALigai (residence) and
requests him to teach him all the important topics. nambi being pleased,
teaches the divine meanings of the most divine dhvaya mahA manthram to SrI
rAmAnuja. He then instructs SrI rAmAnuja “there is still more to learn in this
topic; please go to ALavandhAr’s dear disciple thirukkOshtiyUr nambi and learn
that from him”.</span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">SrI rAmAnuja at once ventures to the divine town thirukkOshtiyUr.
On entering the town, he asks the whereabouts of thirukkOshtiyUr nambi’s
thirumALigai to the residents of the town. Once they showed the direction, he
reaches the thirumALigai by fully offering praNAmams (obeisances) at every step
to the astonishment of the residents of the town who came to know the glories
of nambi then. SrI rAmAnuja falls flat at the lotus feet of nambi and prays him
to teach the confidential meanings. But nambi does not show much interest to
teach him the meanings and thus SrI rAmAnuja returns dejected to SrIrangam.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">After SrI rAmAnuja returns to
SrIrangam, he longs to learn the secret teachings from thirukkOshtiyUr nambi.
nambi once visits SrIrangam and while returning back, namperumAL orders nambi
to instruct the secret teachings to SrI rAmAnuja. nambi says to namperumAL that
according to SAsthram, these secret meanings cannot be instructed to those who
have not rendered dedicated service. namperumAL says that as SrI rAmAnuja has
all qualifications to be a good Sishya, there is nothing wrong in instructing
him. nambi then tells SrI rAmAnuja to come and visit thirukkOshtiyUr to learn
the meanings. SrI rAmAnuja then visits thirukkOshtiyUr and nambi asks him to
come again later. This happens for 18 times. Unable to bear the situation, SrI
rAmAnuja informs through a Sishya of thirukkOshtiyUr nambi that he desperately
wants to learn those meanings. Finally nambi agrees to teach those meanings and
SrI rAmAnuja learns to the secret meanings of gIthA charama SlOkam. nambi
requests SrI rAmAnuja not to reveal the meanings to undeserving individuals.
But SrI rAmAnuja reveals the meanings to those who desire to know the same.
Hearing this nambi becomes furious and summons SrI rAmAnuja. SrI rAmAnuja
explains to nambi that by those who learned the secret meanings would be
greatly benefited by gaining true knowledge. Understanding the magnanimous
nature of SrI rAmAnuja, nambi hails him as “emperumAnAr” (greater than emperumAn
SrIman nArAyaNan). Subsequently, our sampradhAyam too become to be popularly
known as “emperumAnAr dharisanam” (SrI rAmAnuja dharSanam). emperumAnAr then
teaches the secret meanings to kUraththAzhwAn and mudhaliyANdAn too on their
request.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Subsequently, thirukkOshtiyUr
nambi instructs thirumAlai ANdAn to teach the meanings of thiruvAimozhi to
emperumAnAr. emperumAnAr enthusiastically starts learning all the necessary
meanings from ANdAn. Few times, ANdAn and emperumAnAr end up with different
opinions on certain pAsurams and while learning thiruvAimozhi 2.3.3 “aRiyAk
kAlaththuLLE” pAsuram, ANdAn becomes upset with emperumAnAr giving different
meaning and stops his lecture. thirukkOshtiyUr nambi hears about the incident
and at once rushes to SrIrangam. He explains the greatness of emperumAnAr to
ANdAn and instructs him to continue the lectures whatever it takes to do so.
ANdAn agrees and continues his lectures to emperumAnAr. Yet again, there was a
disagreement and emperumAnAr says “ALavandhAr would not explain like this”.
ANdAn asks “How would you know if you have never met ALavandhAr?” and
emperumAnAr says “I am like Ekalavya for ALavandhAr”. Hearing that ANdAn
realizes thirukkOshtiyUr nambi’s description of emperumAnAr’s stature matches
what he hears from emperumAnAr himself. He then realizes that emperumAnAr is a
special incarnation and feels that he would hear those meanings which he may
have missed to hear from ALavandhAr directly and treats emperumAnAr with great
respect. </span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">After completing
thiruvAimozhi lecture series, he goes back to periya nambi and periya nambi
instructs emperumAnAr to go and serve thiruvarangap perumAL araiyar and learn
some confidential meanings from him. emperumAnAr goes to araiyar and sincerely
serves him for 6 months by preparing milk and grinding turmeric paste. Once the
turmeric paste that was submitted by emperumAnAr was not pleasing enough to
araiyar and araiyar reveals his displeasure. emperumAnAr at once prepares a new
batch and submits that for the full pleasure of araiyar. Araiyar being very
pleased, instructs the confidential principle of “charamOpAyam” (the ultimate
means) of being fully dependent on the AchArya for everything.</span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">One
may wonder why emperumAnAr should learn from many AchAryas,. Just like a king
would appoint many of his ministers to groom the prince, ALavandhAr gave wealth
of knowledge to many of his Sishyas and ordered them to teach that knowledge to
emperumAnAr at the right time. All these Sishyas of ALavandhAr too had great
attachment and respect towards SrI rAmAnuja, since he was very dear to
ALavandhAr himself. That is why the AchAryas before emperumAnAr gained great
fame by being the AchArya of emperumAnAr himself and needless to say,
empermAnAr’s Sishyas achieved great fame due to their connection with him. Just
like a center-piece in a necklace would add glory to both the sides of the
necklace, emperumAnAr adds glory to both AchAryas before and after him.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
<a href="https://www.blogger.com/null" name="_Toc481148913">gadhya thrayam recital</a></h1>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="mso-fareast-language: EN-IN; mso-no-proof: yes;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">Subsequently,
emperumAnAr recites gadhya thrayam on a wonderful panguni uthram day in front
of SrI ranganAyaki and SrI ranganAthan in SrIrangam. He also compiles nithya
grantham which details the method of worshiping emperumAn at home. </span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">At
this time, emperumAnAr was accepting bhikshai (food by alms) in SrIrangam and
consuming them. Some people who did not like his reforms in the SrIrangam
temple, arrange for one of the women to give poisoned rice to him. She
unwillingly follows the order and shows great discomfort while offering alms to
emperumAnAr. emperumAnAr realising somethng is not wrong, throws out that food
in to the cauvery river and starts fasting. thirukkOshtiyUr nambi hears about
this incident and at once rushes to SrIrangam. emperumAnAr goes to welcome him
in very hot sunny day to the banks of cauvery. Seeing nambi, he falls flat on
ground and offers his obeisances and wait for nambi to order him to rise up.
nambi hesitates for a moment and kidAmbi AchchAn, a disciple of emperumAnAr, at
once lifts up emperumAnAr saying to nambi “how can you let such great AchArya
suffer in this heat?”. nambi said to AchchAn “I have found that you are the
best person to care for him since you lifted him even disrespecting me. So, you
should prepare his prasAdham every day”. This way, everyone showed their care
and concern towards emperumAnAr.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
Defeating yagya mUrthi</h1>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">Once
a great mAyAvAdha scholar named yagya mUrthi who won over many scholars in
vAraNAsi and became a sanyAsi there and had great wealth of accolades and
disciples, heard about the glories of SrI rAmAnuja and arrived in SrIrangam. He
challenged SrI rAmAnuja for a debate. SrI rAmAnuja agreed for the debate. Yagya
mUrthi said “If I lost the debate, I will carry your sandals on my head, accept
your name and embrace your philosophy”. udaiyavar said “If I lost I will give
up indulging in literary efforts”. Both had a fierce debate which went on for
17 days. On the 17th day, yagya mUrthi started winning and left with great
pride. SrI rAmnuja became aggrieved and said to his peraruLALap perumAL (his
mutt deity) “The great sampradhAyam which was nurtured by stalwarts from AzhwAr
to ALavandhAr is losing ground because of me; now it is being destroyed by a
mAyAvAdhi; if this is your desire, so be it” and go to rest without consuming
prasAdham. In the night, perumAL appeared in his dream and instructed him to
use the works of ALavandhAr and win over yagya mUrthi. Waking up, SrI rAmAnuja
became rejuvenated, performed his daily routines and took leave from his mutt
perumAL. Seeing his majestic arrival, yagya mUrthi being very knowledgeable,
realises the divine intervention in the matter and at once falls at his divine
feet and declares “I have lost the debate”. Being surprised, SrI rAmAnuja asks
“don’t you want to debate further” and yagya mUrthi says “Since periya perumAL
have spoken to you, I have understood that you are not different from periya
perumAL himself. I cannot open my mouth in your presence any more”. Still SrI
rAmAnuja explains the great qualities of brahmam and destroys the mAyAvAdha
principles. yagya mUrthi, being convinced breaks his EkadhaNdam (the single stick,
which are carried by mAyavAdha sanyAsis) and requests SrI rAmAnuja to confer
him thridhaNda sanyAsam (the ascetic order of SrIvaishNava sampradhAyam). In
remembrance of pEraruLALap perumAL’s divine intervention and fulfilling yagya
mUrthi’s vow of accepting his name, SrI rAmAnuja names him “aruLALAp perumAL
emperumAnAr”. He personally teaches his him dhivya prabandham and the in-depth
meanings. aruLALAp perumAL emperumAnAr stays with emperumAnAr thereafter and be
greatly devoted to him.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
<span style="mso-fareast-font-family: Arial;">thirumalA
yAthrA and kainkaryams</span><span style="mso-fareast-font-family: Arial;"></span></h1>
<div align="center" class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: center;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial; mso-fareast-language: EN-IN; mso-no-proof: yes;"></span><span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;"></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">udaiyavar
continues to teach AzhwAn, ANdAn, aruLALAp perumAL emperumAnAr et al, in a
grand manner in SrIrangam. Many scholars hear about the glories of udaiyavar
and arrive at SrIrangam to take shelter of him. When ananthAzhwAn, echchAn,
thoNdanUr nambi and marudhUr nambi arrive to accept udaiyavar as AchArya, he
directs them to become disciple of aruLALAp perumAL emperumAnAr. They happily
do so and aruLALAp perumAL emperumAnAr instructs them to be fully dependent on
emperumAnAr’s lotus feet.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">Subsequently,
udaiyavar was lecturing the meanings for thiruvAimozhi. When he started
explaining “ozhivil kAlam” decad, he asked “if there is anyone willing to go to
thirumalA thiruppathi to setup a garden and prepare garlands everyday for thiruvEnkatamudaiyAn”.
ananthAzhwAn at once raises and agrees to take up this kainkaryam. emperumAnAr
blesses him to do so. ananthAzhwAn goes to thirumalA, constructs a garden and a
pond, names the garden “irAmAnusan” and starts serving thiruvEnkatamudaiyAn.</span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: Arial;">Udaiyavar
too wanting to go on a pilgrimage, requests namperumaL permission for the same.
On receiving permission, he then travels to thirumalA after performing
mangaLASAsanam at thirukkOvalUr and kAnchIpuram.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">udaiyavar started travelling towards
thirumalA thiruppathi along with his disciples and at one point they lost the
route. He noticed a farmer and asked him the route. As the farmer explained the
route clearly, udaiyavar became overwhelmed with gratitude and offered him
obeisances considering him to be amAnavan (one who leads us in the path to
SrIvaikuNtam). He finally reached thiruppathi and at the foothills worships the
AzhwArs. He stays in thiruppathi for some time, accepting the king as his
disciple and settling many of his Sishyas there. Hearing this news,
ananthAzhwAn and many others come and welcome udaiyavar and ask him to climb
the hill to perform mangaLASAsanam to thiruvEnkatamudaiyAn. At first he refuses
citing AzhwArs who have not climbed the hill due to its sanctity, but as the
Sishyas insist, he goes to the foothill, bathes there to purify himself and
climbs the hill with great subservience as he would climb the divine throne of
emperumAn in paramapadham.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">On arrival, thirumalai nambi welcomes him
with honours from thiruvEnkatamudaiyAn. udaiyavar, feeling awkward that
thirumalai nambi who is one his AchAryas, arrive to welcome him, asks “did you
not find some common person who is not very superior like you to welcome me?”
and nambi humbly replies “as I searched around I did not find any one inferior
to me”. Udaiyavar and his Sishyas became amazed hearing that. Subsequently, all
jeeyars, EkAngis, temple kainkaryaparas et al come and welcome udaiyavar.
Udaiyavar then goes around the temple, bathes in swAmi pushkaraNi, applies
dhvAdhaSa Urdhva puNdrams, worships varAha perumAL, enters the main temple,
worships sEnai mudhaliyAr and performs mangaLASAsanam to thiruvEnkatamudaiyAn.
He then decides to return to thiruppathi (foothill) as he said that this is the
abode of nithyasUris and we cannot stay there in the night. But nambi and
others convince him to stay there for 3 days. Udaiyavar obliges and stays there
without consuming any praSAdham and simply by enjoying the divine beauty of
thiruvEnkatamudaiyAn. He then seeks permission from thiruvEnkatamudaiyAn to
leave and at that time emperumAn re-affirms udaiyavar as the owner of both
nithya vibhUthi and leelA vibhUthi and bids him farewell.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">He then leaves thirumalA and stays in
thiruppathi for the next one year. He learns SrI rAmAyaNam from thirumalai nambi
during this time with the in-depth meanings of the same. At the end of the
lecture series, he seeks permission from nambi to return to SrIrangam. Nambi
wants to offer some gift to udaiyavar, and udaiyavar prays that gOvindhap
perumAL (who is serving thirumalai nambi with great dedication) is sent along
with him to assist him in his efforts to establish the sampradhAyam. Nambi
happily sends gOvindhap perumAL along with udaiyavar and udaiyavar starts his
journey towards SrIrangam.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">udaiyavar along with gOvindhap perumAL
reaches gadikAchalam (Sholingur) and performs mangaLASAsanam to akkArak kani
emperumAn. Then they reach thirupputkuzhi and perform mangaLASAsanam to jatAyu
mahArAjar, maragaathavalli thAyAr and vijayarAgavan emperumAn. Then they visit
various dhivya dhESams around kAnchi and arrive in front of thirukkachchi
nambi. In the mean time, gOvindhap perumAL became very pale due to his
suffering in separation of his AchArya periya thirumalai nambi. Understanding
his grief, udaiyavar tells him to go and have dharSan of his AchArya and sends
him along with a couple of SrIvaishNavas. He remains in kAnchIpuram and
worships dhEvAdhirAjan emperumAn along with thirukkachchi nambi. gOvindhap
perumAL reaches thirumalai nambi’s residence and waits at the entrance as the
doors were shut. When on-lookers informed thirumalai nambi about gOvindhap
perumAL’s arrival, he refuses to open the door and tells him to return to
udaiyavar and consider him as the only refuge. gOvindhap perumAL fully
understanding his AchArya’s divine will, returns to udaiyavar.<span style="mso-spacerun: yes;"> </span>The SrIvaishNavas who accompanied gOvindhap
perumAL narrated the incidents to udaiyavar and he became very pleased on
hearing the insturctions of thirumalai nambi.</span></div>
<h1>
<span style="mso-fareast-font-family: Arial;">Back in
SrIrangam</span><span style="mso-fareast-font-family: Arial;"></span></h1>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Subsequently, they leave kAnchIpuram and
arrive at SrIrangam. They were welcomed ceremoniously by the local
SrIvaishNavas and udaiyavar goes to periya perumAL in proper sequence (of
sannidhis). periya perumAL welcomes him with great love, enquires about his
journey, offers his honours such as thIrtham, SrI SatakOpam etc. Then,
udaiyavar mercifully conducts his routines teaching everyone in SrIrangam about
the great philosophy etc.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">gOvindhap perumAL too joyfully
participates in the kAlakshEpams (lectures) and kainkaryams. When once a few SrIvaishNavas
were praising gOvindhap perumAL, he acknowledged the same and felt happy.
Seeing that, udaiyavar tells him “When some one praises you, you cannot simply
accept it. Instead you should say that you are not qualified to receive any
praises”. Hearing this, gOvindhap perumAL replied “I was in kALahasthi in a
lowly state. If any one praises me, that is because of your great compassion
which reformed me and brought me to this state - so all the praises really
belong to you only”. emperumAnAr heard this and approved gOvindhap perumAL’s
great nishtai. He then embraces gOvindhap perumAL saying “You pass of your good
qualities to me also”. gOvindhap perumAL was very detached from all aspects of
worldly pleasure and emperumAnAr finally orders him to take up sanyAsASramam.
gOvindhap perumAL accepts sanyAsASramam and was named by emperumAnAr as embAr.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Subsequently, aruLALap perumaL
emperumAnAr composes gyAna sAram and pramEya sAram which brings out the essence
of our sampradhAyam.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
<span style="mso-fareast-font-family: Arial;">kAshmIr
yAthrA and SrI bhAshyam</span><span style="mso-fareast-font-family: Arial;"> </span></h1>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Wanting to establish vEdhAntha principles
clearly, emperumAnAr along with kUraththAzhwAn and other Sishyas goes to
kAshmir to get bhOdhAyana vruththi grantham (a commentary for brahma sUthram).
He collects the same and starts heading towards SrIrangam. On the way, some
miscreants from kAshmir snatches the grantham and run away. emperumAnAr becomes
grief-stricken since he had not read the grantham fully but kUraththAzhwAn
consoled him and said that he had fully read the same while emperumAnAr was
resting. After returning to SrIrangam, emperumAnAr orders AzhwAn to document
the commentary for brahma sUthram as dictated by him. He tells AzhwAn that if
ever there is disagreement in the principles explained, AzhwAn can stop
writing. Once, while explaining the true nature of AthmA, emperumAnAr explains
it to be gyAthruthvam (abode of knowledge) without emphasis on SEshathvam
(servitude). AzhwAn stops writing since gyAnam about SEshathvam is most
important nature of AthmA. emperumAnAr becomes angry and insists AzhwAn to
write what he says. AzhwAn still refuses and emperumAnAr manifests his anger
greatly. When others ask AzhwAn what he thought about emperumAnAr’s actions,
AzhwAn simply said “He is the owner and I am the owned. He can do whatever he
wants to me”. After a while, emperumAnAr analyzes the situation, realizes his
mistake, asks AzhwAn for forgiveness and continues dictating with the proper
meaning. In this manner, SrI bhAshyam, vEdhAntha dhIpam, vEdhAntha sAram,
vEdhArtha sangraham, gIthA bhAshyam were blessed by emperumAnAr and thus
eliminated the grief of ALavandhAr who wanted these principles to be clearly
explained.</span></div>
<h1>
<span style="mso-fareast-font-family: Arial;">dhivya
dhESa yAthrA</span><span style="mso-fareast-font-family: Arial;"></span></h1>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">The SrIvaishNavas approached udaiyavar and told him “Your highness
have established our philosophy and defeated other philosophies. Now, please go
on a pilgrimage and worship the various dhivya dhESams too”. Agreeing with
them, udaiyavar goes along with them to namperumAL and prays for his permission
to commence his pilgrimage. namperumAL gives permission to do so.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">Along with many SrIvaishNavas, udaiyavar commences his pilgrimage
and visits many dhivya dhESams and kshEthrams across the bhAratha dhESam. He
starts with chOLa nAdu and visits thirukkudanthai and many dhivya dhESams in
that region. He then visits thirumAlirunchOlai and other temples, goes to
thiruppullANi and visits sEthu samudhram, and arrives in AzhwArthirunagari. He
performs mangaLASAsanam to nammAzhwAr polindhu ninRa pirAn. nammAzhwAr becomes
very pleased on seeing emperumAnAr and gives him all honors. udaiyavar then
visits all other temples in nava thiruppathi. All along he defeats many
opposing philosophers and establishes viSishtAdhvaitha philosophy. </span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">He then arrives at thirukkuRungudi. nambi welcomes udaiyavar and
speaks to him through archakar. He asks “While I was not able to gather many
disciples even after descending in various incarnations, how are you able to
reform many?”. udaiyavar says “I can explain it to you only if you ask as a
disciple”. At once, nambi, offers a simhAsanam to udaiyavar and stands next to
him submissively. udaiyavar sits next to the throne, meditating upon his
AchArya periya nambi on the throne and explains the greatness of dhvaya mahA
manthram to nambi and tells him that it is through the power of dhvaya mahA manthram
he convinces everyone to accept this sacred path. nambi becomes very pleased
and accepts SrI rAmAnuja as his AchArya and emperumAnAr happily names him
“SrIvaishNava nambi|”.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt; text-align: justify;">
<br /></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">Subsequently, udaiyavar goes to thiruvaNparisAram, thiruvAttARu
and thiruvananthapuram. He establishes a mutt in thiruvananthapuram and wins
over many philosophers in that region. He then worships the emperumAns in other
dhivya dhESams in the region and goes along the west coast and reaches northern
part of bhAratha dhESam. He performs mangaLASAsanam at mathurA, SALagrAmam,
dhvArakA, ayOdhyA, bhadhrikASram, naimiSAraNyam, pushkaram and also visits
gOkulam, gOvardhanam, vrindhAvanam etc., and defeats many scholars of various
other philosophies. </span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">He then arrives at kashmIr and goes to sarasvathI bhaNdAram
(literary center) which is presided over by sarasvathI dhEvi herself. She
herself welcomes udaiyavar and asks him to explain the meaning of “thasya yathA
kapyAsam” SlOkam from chAndhOgya upanishath [It is this SlOkam which caused rift
between Sri rAmAnuja in his childhood with his teacher yAdhava prakASa].
udaiyavar gives detailed explanation for that and establishes the proper
meaning of the same. sarasvathi becomes very pleased with that explanation and
holds his SrI bhAshyam (commentary for brahma sUthram) on her head and praises
him. She then glorifies him with the title “SrI bhAshyakArar” and presents him
a deity of SrI hayagrIva. When udaiyavar asked why she was so delighted, she
says, previously Sankara visited her and when she enquired the meaning for the
same SlOkam, he was unable to explain it precisely and gave an incoherent
explanation. She said “since you explained the correct meaning which pleases
me, I am so delighted”. The scholars who witnessed this became agitated and
came to debate with him. He defeated all of them in debate and established the
philosophy. Seeing this, the king becomes amazed and becomes a disciple of
udaiyavar. The defeated scholars become angry and they try to kill udaiyavar
through black magic. But it backfires and they start fighting each other. The
king comes and requests udaiyavar to save them all and finally they become
pacified and they all become disciples of udaiyavar.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">He then travels to vAraNAsi, takes a holy dip in gangA and
worships kaNdamennum kadi nagaram dhivya dhESam.. He then arrives at
purushuOththama dhAmam (jagannAtha puri) and performs mangaLASAsanam to
jagannAthan emperumAn. He defeats the mAyAvAdha philosophers and establishes a
mutt in there. He then visits SrI kUrmam, simhAdhri and ahObilam. </span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">He finally arrives at thiruvEnkatam. At that time, some Saivas
were causing a dispute saying the main deity thiruvEnkatamudaiyAn is rudhra.
udaiyavar then says “You can place the weapons/symbols that are unique to your
lord and we will place Sanka and chakra in front of him. Let the lord himself
decide who he is by picking up the right weapons”. They sent everyone out of
the sanctum, locked it down completely and left for the night. When they came
back and reopened the door in the morning, to the great pleasure of udaiyavar
and other SrIvaishNavas, emperumAn adorned the Sanka and chakra. After that
udaiyavar descended to thiruppathi and started his journey from there.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">He then visits kAnchIpuram, thiruvallikkENi, thirunIrmalai and
dhivya dhESams in that region. He then arrives at madhurAnthagam and then
defeats many mAyAvadha scholars in the thoNdai maNdalam. He then visits
thiruvahindhrapuram and kAttumannArkOyil. </span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">In this manner, he visits many dhivya dhESams,
completes his pilgrimage and returns to SrIrangam. He then worships periya
perumAL reciting amalanAdhipirAn. periya perumAL enquires his well-being and
udaiyavar says “we who are constantly meditating upon you, have no worries”. He
continues to reside in SrIrangam and conducts his daily routines mercifully
there.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
Birth of bhattars</h1>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">During this time in SrIrangam, kUraththAzhwAn could not go out for
his alms one day due to rain. He completed his evening anushtAnams and did not
accept any prasAdham. In the night, namperumAL’s temple bell rang indicating
bhOga offerings to him. His wife ANdAL, feeling upset about his husband’s state
told namperumAL “When your devotee is fasting here, you seem to feasting”.
Understanding her feelings, namperumAL at once sends his servitors to AzhwAn’s
residence with his prasAdham. AzhwAn being very surprised on their arrival
looked at his wife and she revealed what happened. AzhwAn was not too pleased
about imposing upon emperumAn for his situation. Yet he accepted 2 handfuls of
prasAdham, took some and gave the remnants to his wife. These two handfuls of
prasAdham eventually lead ANdAL to give birth to two beautiful children. After
11 days of Asoucham, on the 12th day, emperumAnAr along with embAr and other
SrIvaishNavas eagerly arrived at AzhwAn’s residence to bless the children.
emperumAnAr asks embAr to bring the children to him. embAr, took bhattar in his
hand and brought him over. emperumAnAr lovingly takes the child in his hand and
blesses him. He says to embAr “I see some divine glow in this child and smell a
divine fragrance. What did you do?”. embAr replies “I recited dhvaya mahA
manthram as protection for the child”. emperumAnAr says to embAr “Oh, you are
well ahead of me. Let you be the AchArya for this child”. He then names the
child “parASara bhattar” in memory of sage parASara and fulfils his second
obligation to ALavandhAr. He oversees embAr performing samASrayaNam to the
child. He also orders AzhwAn to give parASara bhattar in adoption to periya
perumAL (SrI ranganAthan) and periya pirAttiyAr (SrI ranganAyaki) themselves.
AzhwAn obliges. In his infancy, parASara bhattar was taken care of periya
pirAttiyAr herself and also when bhOgam is kept in front of periya perumAL, he
would put his hand straight in to the pot and eat of it before perumAL does so,
and periya perumAL would joyfully consume the bhOgam after that. bhattar grew
to be most intelligent at a very young age and became the leader of our
sampradhAyam after emperumAnAr and embAr’s days.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">embAr’s pUrvASrama brother, siRiya gOvindhap perumAL’s wife begets
a child and emperumAnAr names him “SrI parAnkuSa nambi” in memory of
nammAzhwAr, fulfilling his third obligation to ALavandhAr. </span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">mudhaliyANdAn had great attachment towards emperumAnAr and
emperumAnAr too showed great affection towards him. When he was ordered to go
as the maid-servant for periya nambi’s daughter aththuzhAy, without hesitation,
he followed the orders of emperumAnAr.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">When emperumAnAr’s AchArya, periya nambi performed ALavandhAr’s
great Sishya, mARanEr nambi’s final rites, the local SrivaishNavas did not
approve that action since periya nambi was a brAhmaNa and maRanEr nambi was
from an outcaste family. They go and complain to emperumAnAr. emperumAnAr
summons periya nambi and asks for an explanation. periya nambi explains the greatness
of mARanEr nambi and insists that his action was justified. emperumAnAr becomes
pleased and tells everyone that, he was always in agreement with periya nambi,
but only requested explanation from him to convince everyone else.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
<a href="https://www.blogger.com/null" name="_Toc481148920">thirunArAyaNapuram yAthrA</a></h1>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">At this time, when everyone was living joyfully in SrIrangam under
the guidance of emperumAnAr, the evil king who had affiliations with Saiva
philosophy desired to establish the supremacy of Siva. He called out for all
scholars and forced them to sign off of Siva’s supremacy. nAlurAn, a Sishya of
AzhwAn, told the king “What is the use of many ignorant people accepting it?
Only if you can get SrI rAmAnuja and AzhwAn to agree upon it, it will become
truth”. Hearing this, the kings sends his soldiers to SrI rAmAnuja’s mutt, to
bring him to the court. At that time SrI rAmanuja had gone for his bathing and
AzhwAn who was at the mutt, understood the intentions of the king, dressed like
SrI rAmAnuja in saffron robes, carries his thridhaNdam and goes to the court
along with the soldiers. On his return to the mutt, SrI rAmAnuja found out
about this, and was warned to leave the place due to imminent danger. He wore
the white robes of AzhwAn and escaped from SrIrangam along with his disciples.
When some soldiers found out about his escape, they started chasing him. But
SrI rAmAnuja picked up some sand, sanctified them and gave that to his
disciples who sprinkled that on the way. The soldiers felt acute pain on
stepping over that sand and withdrew from their chase. </span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">emperumAnAr then statrs travelling towards mElkOte
(thirunArAyaNapuram) which is considered to be a safer location. On the forest
way, they meet some hunters who were instructed and initiated by nallAn
chakravarthi (who is a disciple of emperumAnAr). They welcomed everyone who
have been travelling by foot for 6 days by then and were very hungry. They
enquired about the well-being of emperumAnAr and when the SrIvaishNavas told
them, emperumAnAr is here and showed him, the hunters were blissful. They offered
some honey and millets which were accepted by everyone but emperumAnAr. They
also lead them to nearby village where a brAhmaNa family lived, and provided
raw-materials for their food. </span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">The wife of the brAhmaNa (kongilAchchAn) there offered praNAmams
to everyone and requested them to accept cooked food. The SrIvaishNavas refused
to accept food saying they cannot accept from everyone. She at once said, she
is also a disciple of emperumAnAr and explained that she got initiated by
emperumAnAr when she was in SrIrangam some time ago. She said - Those days when
I was in SrIrangam, the kings and ministers used to come and take the blessings
of emperumAnAr. But he would everyday go to collect alms. I asked him “Why is
this contradiction?” and he said “I give them knowledge about bhagavAn”. I
asked him to give the same instructions to me and he then initiated me into the
sampradhAyam. When we had to return to our home town, I asked for his blessings
and he gave his divine sandals to me. Then we returned here. Hearing all of
these, emperumAnAr (without revealing his identity), told the SrIvaishNavas to
accept food prepared by her. But he told one SrIvaishNava to watch her efforts.
She finished her cooking, went into the pUjA room and meditated in front of the
kOyilAzhwAr (deity room). The SrIvaishNava observed a deity like object which
looked different from normal deities. He informed the same to emperumAnAr.
emperumAnAr then asked her “What did you do inside?”. She replies “I offered my
prayers to the divine sandals given by emperumAnAr to me and offered the food
to them”. He asks her to bring them out and she does so. He realizes that they
are his own. He then asks her “Do you know if emperumAnAr is here?” and she
lights a lamp and checks everyone’s feet. When she looks at emperumAnAr’s
divine feet, she becomes amazed with joy and tells “this looks like
emperumAnAr’s divine feet, but since you are wearing white robes, I am not able
to identify”. emperumAnAr then reveals his identity and asks her to repeat his
instructions. She happily tells them and he then allows everyone to consume the
prasAdham. He himself does not consume, saying that the food was not offered to
bhagavAn. She then offers some fruits, milk and sugar blocks and he offers them
to his perumAL first and then consumes them. She then takes the food remnants
of all the devotees and presents them to her husband but she herself does not
consume the same. When her husband asked why, she says “you have not accepted
emperumAnAr as your AchArya. He has come all the way to our home. Only, if you
promise to accept him, I will consume prasAdham”. He agrees and then she
consumes prasAdham. In the morning, he goes to emperumAnAr and surrenders unto
him. emperumAnAr instructs him and accepts him as Sishya. emperumAnAr then gets
saffron robes and thridhaNdam, stays there for a few days and then starts
travelling further west.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt;">He reaches sALagrAmam, which is filled with baudhdhas and jainas
who ignore him. He orders mudhaliyANdAn to wash his divine feet in the common
pond and everyone who consumed water from that sanctified pond became attracted
towards emperumAnAr. vaduga nambi, accepts emperumAnAr as everything for him
and becomes to be a great example of AchArya bhakthi. He then reaches thoNdanUr
where he cures the daughter of vitala dhEva rAya (the king of the region) who
was possessed by a ghost. The king and the family become disciples of
emperumAnAr and emperumAnAr names the king vishNu vardhana rAya. Hearing this,
12000 jaina philosophers come to debate with emperumAnAr, and emperumAnAr
debates with all of them at once having a screen in between them and him.
Behind the screen, he assumes his original thousand hooded AdhiSEsha form and
answers all of their questions at once. Many of the defeated scholars become
his disciples and he shows them his greatness. The king too glorifies
emperumAnAr.</span><span lang="EN-US" style="font-family: "arial" , "sans-serif"; font-size: 11.0pt;"></span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">In this manner, while emperumAnAr was
living in thoNdanUr, he exhausted his thirumaN and hence he becomes grieved.
While he was sleeping, thirunArAyaNApuram emperumAn appears in his dream and
tells him “I am waiting for you in thiruNArAyaNapuram. Here, we have thirumaN
too”. With the help of the king, emperumAnAr reaches thiruNArAyaNapuram and
goes to worship emperumAn. But to his sorrow, he observes that there is no
temple there. Out of fatigue, he rests for a few moments and emperumAn again
appears in his dream and shows him the exact location where he is buried under
ground.<span style="mso-spacerun: yes;"> </span>emperumAnAr then brings
emperumAn out of the ground, submits him “oru nAyagamAy” decad from
thiruvAimozhi in which nammAzhwAr greatly glorifies thirunAraNan emperumAn. He
then finds thirumaN and applies that in twelve places on his body.
Subsequently, he clears the town, re-constructs the temple and arranges many
servitors for emperumAn there.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Due to lack of uthsava vigraham
(processional deity), there was no possibility of conducting uthsavams. When
emperumAnAr was worried about that, emperumAn again appears in the dream of
emperumAnAr and tells him “rAmapriyan (uthsavar) is present in Delhi Badshah’s
palace”. emperumAnAr at once leaves to Delhi and requests the king to return
the vigraham. The king brings him to the private quarters of his daughter and
shows him the vigraham. The daughter of the king was fondly attached to the
vigraham and was lovingly caring for the emperumAn. Being very pleased seeing
emperumAn, emperumAnAr calls him out “chellappiLLai come here”. emperumAn at
once jumps out and sits on the lap of emperumAnAr. The king became amazed at
that and submits many ornaments etc to emperumAn and sends him along with
emperumAnAr. The daughter of the king becomes greatly grieved due to the
separation from emperumAn and starts following emperumAnAr’s entourage. At
the border of thirunArAyaNapuram, emperumAn accepts her in him like he accepted
ANdAL. emperumAnAr names her thulukka nAchchiyAr and performs her prathishtA
(installation) at emperumAn’s divine feet. He then re-consecrates uthsava
vigraham inside the temple and conducts all the uthsavams there.</span></div>
<h1>
<span style="mso-fareast-font-family: Arial;">Return
to SrIrangam</span><span style="mso-fareast-font-family: Arial;"></span></h1>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">In this manner, he stayed in
thiruNArAyaNapuram for twelve years engaging in many kainkaryams and nurturing
many SrIvaishNavas to cultivate our sampradhAyam. He hears from SrIrangam
through mAruthi siRiyANdAn that the Saiva king died and becomes joyful. He
decides to start to SrIrangam. His disciples became drowned in an ocean of
sorrow hearing about his departure to SrIrangam. emperumAnAr consoled them and
to fulfil their desire, agrees to the consecration of his own vigraham (deity)
there.<span style="mso-spacerun: yes;"> </span>It is this deity which is
famously known as “thamar ugandha thirumEni”.<span style="mso-spacerun: yes;">
</span>Subsequently, he leaves thiruNArAyaNapuram and arrives at SrIrangam. He
performs mangaLASAsanam to periya pirAttiyAr and periya perumAL and continues
to nurture our sampradhAyam from SrIrangam.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">In SrIrangam, after performing
mangaLASAsanam to periya perumAL and rejuvenating himself by going around the
temple, udaiyavar along with the SrIvaishNavas visited kUraththAzhwAn’s
residence. AzhwAn with great devotion, falls at the divine feet of udaiyavar,
holds on to the divine feet and stays put there. udaiyavar picks him and
embraces him with overwhelming emotions, remains dumbfounded with great sorrow
looking at AzhwAn who lost his eyes. With tears in his eyes and a broken voice,
He says to AzhwAn “For our dharSanam (sampradhAyam), you have lost your
dharSanam (eyes)” and AzhwAn humbly says “It is a result of my apachArams
(mistake/fault) only” and udaiyavar consoles him saying “How could you have
committed any apachAram? It should be my apachAram which should have caused
this”. Eventually everyone steadies themselves and udaiyavar returns to his
mutt.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">At this time, some SrivaishNavas come to
udaiyavar and inform him that thiruchchithrakUtam (now famously known as
chidhambaram) temple was destroyed by miscreants [of Saiva faith]. He came to
know that the uthsava vigraham of the emperumAn was safely carried to
thiruppathi. He at once left to thiruppathi, ordered the construction of SrI
gOvindharAjap perumAL, consecrating a new mUla mUrthi who resembles
gOvindharAja bhagavAn of thiruchchithrakUtam [This is the gOvindharjAr sannidhi
we see in the foot hills of thiruppathi these days]. He performs mangaLASAsanam
to thiruvEnkatamudaiyAn on thirumalai, starts his journey towards SrIrangam,
stops on the way at kAnchIpuram, performs mangaLASAsanam to dhEvap perumAL and
returns to SrIrangam. He continues leading the sampradhAyam from there.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Subsequently, udaiyavar invites AzhwAn
and tells him to praise dhEvap perumAL who would fulfil all prayers and orders
him to request dhEvap perumAL that his vision is reinstated. AzhwAn hesitates
but udaiyavar forces him to do so. He then compiles varadharAja sthavam and in
the end prays that he sees emperumAn with his internal eyes. emperumAn happily
bestows him that boon and AzhwAn explains that to udaiyavar. udaiyavar, not
being satisfied with that, brings along AzhwAn to kAnchIpuram and asks AzhwAn
to recite the varadharAja sthavam fully in front of dhEvap perumAL. udaiyavar
goes to attend another matter and AzhwAn completes the recital at that time.
dhEvap perumAL asks AzhwAn to reveal his desire and AzhwAn says “nAlUrAn should
attain the same goal as I do” and dhEvap perumAL obliges. udaiyavar returns and
hears about this and becomes upset with both perumAL and AzhwAn and chastises
both for not following his desire. dhEvap perumAL then blesses AzhwAn with the
vision that will make him see dhEvap perumAL and udaiyavar. AzhwAn, being
blessed, visualizes dhEvap perumAL’s divine decoration, ornaments etc to
udaiyavar and udaiyavar feels satisfied.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
<span style="mso-fareast-font-family: Arial;">Becoming
kOyil aNNar</span><span style="mso-fareast-font-family: Arial;"></span></h1>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">When udaiyavar was lecturing nAchchiyAr
thirumozhi meanings, he starts explaining the meaning of “nARu naRum pozhil”
pAsuram which relates to ANdAL’s desire to present 100 vessels of sweet rice
and 100 vessels of butter to thirumAlirunjOlai emperumAn. udaiyavar at once
commences his journey to thirumAlirunjOlai<span style="mso-spacerun: yes;">
</span>dhivya dhESam and offers the same on ANdAL’s behalf. He then visits
SrIvillipuththUr and performs mangaLASAsanam to ANdAL and rangamannAr emperumAn.
ANdAL being very pleased with udaiyavar’s act of fulfilling his desire as a
brother would do, calls udaiyavar as “nam kOyil aNNar” (my elder brother from
SrIrangam). He then goes to AzhwArthirunagari and performs mangaLASAsanam to
AzhwAr and AdhinAthar and returns to SrIrangam to continue his activities in
leading the sampradhAyam.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
<span style="mso-fareast-font-family: Arial;">His
Sishyas</span><span style="mso-fareast-font-family: Arial;"></span></h1>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">He had innumerable Sishyas and also
established 74 simhAsanAdhipathis (AchAryas who would lead the sampradhAyam and
teach the principles to everyone). During his time, many SrIvaishNavas were
engaged in different kainkaryams:</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; text-align: justify;">
<br /></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">kUraththAzhwAn, mudhaliyANdAn, nadAdhUr AzhwAn, bhattar et
al would help him in propagating SrIbhAshyam.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">aruLALap perumAL emperumAnAr performs thiruvArAdhanam for
emperumAnAr’s personal deities.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">kidAmbip perumAL and kidAmbi AchchAn managed the
thirumadaippaLLi (kitchen).</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">vaduga nambi prepared oil for udaiyavar’s use.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">gOmadaththAzhwAn would carry pots and sandals of udaiyavar.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">piLLai uRangA villi dhAsar managed karuvUlam (ornaments,
etc).</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">ammangi prepares milk and ukkalAzhwAn distributes
prasAdham.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">ukkalammAL performs thiruvAlavatta (fan) kainkaryam.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">mAruthip periyANdAn holds the small pot for udaiyavar’s
use.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">mAruthich chiRiyANdAn manages the groceries for the mutt.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">thUya muni vEzham brings holy water.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">thiruvarangamALigaiyAr manages SrI baNdAram (provisions
stores).</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">vaNdar and seNdar (nephews of piLLai uRangA villi dhAsar)
would earn huge salary from the king by serving him and give that wealth to the
mutt.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">irAmAnusavELaikkArar performs the duty of a bodyguard for
udaiyavar.</span></div>
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<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">agaLanga nAttAzhwAn would debate with other philosophers.</span><span style="font-family: "arial" , "sans-serif"; font-size: 12.0pt; line-height: 115%;"></span></div>
<h1>
<a href="https://www.blogger.com/null" name="_Toc481148924"><span style="mso-fareast-font-family: Arial;">His
greatness revealed by many</span></a><span style="mso-fareast-font-family: Arial;"></span></h1>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 18.0pt; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">udaiyavar’s greatness was revealed by periya perumAL,
thiruvEnkatamudaiyAn, pEraruLALan, thirunArAyaNap perumAL, azhagar,
thirukkuRungudi nambi, nammAzhwAr, SrIman nAthamunigaL, ALavandhAr, periya
nambi, thirukkOshtiyUr nambi, thirumalai nambi, thirumAlai ANdAn, AzhwAr
thriuvarangap perumAL araiyar, many of his own disciples, brahma rAkshas and
the mute person.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 18.0pt; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Let us see them briefly.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">periya perumAL (SrIrangam) bestowed both spiritual and
material realms to udaiyavar and allowed him to freely distribute the same to
his followers.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">thiruvEnatamudaiyAn (thirumalA thiruppathi) reconfirmed the
title conferred by periya perumaL to emperumAnAr and established him as “udaiyavar”.
He also gave mOksham to thumbaiyUrk koNdi, a lady who sells curd, on the
mandate of udaiyavar.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">pEraruLALan (kAnchIpuram) helped udaiyavar defeat yagya
mUrththi in debate and ordered yAdhava prakASa (previously from different
sidhdhAntham, and a teacher of udaiyavar) to become the Sishya of udaiyavar and
accept sanyAsASram (ascetic order) from udaiyavar.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">thirunArAyaNan (mElkOte) allowed udaiyavar to re-establish
the divine kshEthram and became the dear son of udaiyavar allowing him to pick
up and embrace selvap piLLai (uthsavar).</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">azhagar (thirumAlirunchOlai) revealed udaiyavar’s greatness
in two incidents - by ordering periya nambi descendants to join the udaiyavar’s
disciples group when they thought they were coming in the AchArya paramparai of
udaiyavar and by highlighting to kidAmbi AchchAn that one who is surrendered to
udaiyavar is never an orphan.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">thirukkuRungudi nambi accepted udaiyavar as his AchArya and
became to be famously known as SrIvaishNava nambi.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">nammAzhwAr became anguished thinking about the suffering
souls in this world but then foresaw the appearance of emperumAnAr and became
happy singing “poliga! Poliga! poliga!”. </span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">SrIman nAthamunigaL said “If we teach, only a few souls
will be helped, but if SrI rAmAnujar teaches, it will benefit everyone, like
the reservoir of vIra nArAyaNapuram lake benefits everyone in the town”.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">ALavandhAr declared udaiyavar as “Am mudhalvan” (he is the
apt leader for our sampradhAyam).</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">periiya nambi offered obeisances to SrI rAmAnujar
considering his greatness, even though they shared an AchArya Sishya
relationship.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">thirukkOshtiyUr nambi conferred the title “emperumAnAr”
(greater than emperumAn) to udaiyavar, knowing his magnanimity in sharing the
secret teachings to those who desire to learn the same.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">thirumAlai ANdAn had some disagreements with udaiyavar.
Once he realized the greatness of udaiyavar, he praised him greatly and ordered
his son to become udaiyavar’s disciple.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">thiruvarangap perumAL araiyar explained the most
confidential teachings of “AchArya abhimAnam” to udaiyavar and ordered his son
to become udaiyavar’s disciple.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">udaiyiavar’s disciples declared total faith at his divine
lotus feet and considered them to be the means and goal.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">amudhanAr compiled rAmAnusa nURRanthAdhi which became part
of 4000 dhivya prabandham eventually.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">brahma rakshas (the demon which entered into the body of
the daughter of the local king) ignored yAdhavaprakASa and highlighted that SrI
rAmAnuja is the leader of nithyasUris.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">A mute person who became blessed by udaiyavar disappeared
for a few years, reappeared and said “udaiyavar is none other than vishvaksEna
himself”. He then disappears again.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">In this manner, many great personalities revealed
udaiyavar’s greatness.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 18.0pt; margin-right: 0cm; margin-top: 0cm; text-align: justify;">
<span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">While there are many AchAryas starting from SrIman
nAthamunigaL, why is there special greatness for udaiyavar? This is because – </span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Though there are many incarnations, SrI rAma and krishNa
are considered to be special - due to their specific activities of providing
refuge, instructing gIthA etc.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Though there are many dhivya dhESams, kOyil (SrIrangam),
thirumalai (thiruppathi), perumAL kOyil (kAnchIpuram) and thirunArAyaNapuram
are considered to be special due to the special relationships with AchAryas
there etc.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Though there are many sages, vEdha vyAsa bhagavAn, parASara
bhagavAn, Saunaka bhagavAn, Sukha bhagavAn, nAradha bhagavAn et al are special
due to their contribution in vEdham, vEdhAntham, purANa and ithihAsam
revelations.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="color: black; font-family: "symbol"; font-size: 11.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Though there are many AzhwArs, nammAzhwAr is special due to
revealing the essential truths, philosphies etc clearly.</span></div>
<div class="HEADLINE01" style="margin-bottom: 6.0pt; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; mso-list: l0 level1 lfo1; text-align: justify; text-indent: -18.0pt;">
<span lang="EN-US" style="font-family: "symbol"; font-size: 24.0pt; font-weight: normal;"><span style="mso-list: Ignore;">·<span style="font: 7.0pt "Times New Roman";">
</span></span></span><span lang="EN-US" style="color: black; font-family: "arial" , "sans-serif"; font-size: 11.0pt; font-weight: normal;">Similarly, udaiyavar is special that he has contributed in
all these aspects and provided a strong platform to our sidhdhAntham and
sampradhAyam and paved the way for the great growth of our sampradhAyam.</span><span lang="EN-US"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
</span><span lang="EN-US" style="font-size: 24.0pt; mso-bidi-font-weight: bold; mso-bidi-language: TA; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN; mso-font-kerning: 18.0pt;"></span></div>
<h1>
His final days</h1>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">All of udaiyavar’s Sishyas were fully
faithful at his divine feet due to their AchArya nishtai and due to emperumAnAr
being the divine feet of nammAzhwAr and since nammAzhwAr himself foretold the
appearance of emperumAnAr in his thiruvAimozhi “poliga poliga poliga” decad.
Also, udaiyavar is considered as direct Sishya of nammAzhwAr as he established
our sampradhAyam based on AzhwAr’s thiruvAimozhi. He is also considered as the
direct Sishya of ALavandhAr since he fully understood ALavandhAr’s divine heart
and fulfilled ALavandhAr’s desires, though they did not meet each other.</span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<br /></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">When udaiyavar was explaining the
principle of SaraNAgathi through SrI rAmAyaNam, vibhIshaNa SaraNAgathi
incident, piLLai uRangA villi dhAsar became perplexed. udaiyavar observed that
and asked why dhAsar looked worried. dhAsar said “if vibhIshaNa who gave up
everything and surrendered to SrI rAma, was made to wait before being accepted,
what is our state? Will we get mOksha?”. udaiyavar replied “Listen my son! If I
get mOksha you will get mOksha;if periya nambi gets, I will get; if ALavandhAr
gets, periya nambi will get and it goes on upto nammAzhwAr who already declared
in thiruvAimozhi that he got liberated; so you are sure get mOksha” and
consoles dhAsar. </span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
<div class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;">
<br /></div>
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<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">It is established by amudhanAr through
the divine prabandham rAmAnusa nURRanthAdhi that emperumAnAr is the only means
for us to get mOksham and serving him and his devotees are the goals for us.</span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
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<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">mudhaliyANdAn requests such emperumAnAr
to allow them to prepare a deity of emperumAnAr and consecrate the same in
SrIperumbUthUr, his birth place, so that every one can worship him even in the
future. On receiving emperumAnAr’s orders, a beautiful deity is prepared by a
devoted sculptor. The deity was made in SrIrangam to the full satisfaction of
emperumAnAr that he embraced the same and sent it to SrIperumbUthUr to have it
consecrated on guru pushyam (thai pUsam) day. </span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
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<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">udaiyavar continued to live a glorious
life for 120 years in this manner. He felt the urge to leave the material realm
and reach the spiritual realm to be along with the nithysUris. He approached
periya perumAL through periya pirAttiyAr by reciting gadhya thrayam and prayed
to periya perumAL that he is released from the material coil immediately.
periya perumAL then agreed to liberate emperumAnAr 7 days from that day and
informed the same to him. emperumAnAr then requested to perumAL “all those who
are related to me directly/indirectly should get the same benefit as myself”
and perumAL joyfully obliges. udaiyavar then walked out majestically accepting
farewell from periya perumAL and reached his mutt. He then showers wonderful
meanings to his Sishyas for the next 3 days and they all started wondering “why
is your highness suddenly giving out a lot of wonderful instructions?”. Unable to
hide the information anymore, emperumAnAr mercifully revealed “I am thinking to
ascend to paramapadham four days from now and perumAL too agreed for the same”.
Hearing that, the Sishyas became broken hearted and declared they will all give
their lives as soon as udaiyavar leaves them.udaiyavar said “if you did that,
you will not be considered as related to me, so you cannot do it” and consoled
them. </span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
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<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Then emperumAnAr continues to give
valuable instructions to everyone and appointed many of his Sishyas in
different roles. He also ordered everyone to be favourable towards parASara
bhattar, the dear son of kUraththAzhwAn. He then begs for pardon from everyone
for any offenses committed and again gave his final instructions. He mainly
instructs everyone to appreciate each other’s qualities and work together
cooperatively like brothers. He instructs everyone to focus on kainkaryams
(selfless service) instead of engaging in work in return of any favour. He also
highlights the importance of not hating SrIvaishNavas ever and not glorifying
worldly people ever.</span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
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<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">He then brings bhattar to periya
perumAL sannidhi, gets his thIrtham and other honorus and informs others that
bhattar will lead the sampradhAyam after him. He orders bhattar to go to
mElkOte and reform vEdhAnthi (who will be called nanjIyar in the future). embAr
being the senior most AchArya guides his Sishya bhattar until his presence. </span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
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<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">On the day of ascending to
paramapadham, he performs his nithyAnushtAnushtAna kramam such as bathing,
wears 12 puNdrams (thilak), sandhyAvandhanam etc, offer thiruvArAdhanam to his
personal deity, meditating upon the guruparamparai, sitting in padhmAsanam
(lotus postion), focussing his mind on paravAsudhEvan and meditating upon the
divine form of ALavandhAr, reclining, opening his eyes widely, placing his head
on the lap of embAr and his divine feet on the lap of vaduga nambi and ascended
to paramapadham in a radiant form which resembles his AdhiSEsha form. Seeing
that all his Sishyas fall on the ground like a rootless tree and starts crying
their heart out. After a while they consoled themselves. periya perumAL
realizing his loss (and paramapadhanAthan’s gain), became dejected and refused
to accept betel leaves/nuts. He then sends all his paraphernalia through
uththama nambi. In the mutt, the vimala charama thirumEni (final divine form)
of emperumAnAr was bathed, applied with 12 puNdrams, and was offered all
upachArams (like dhIpam, dhUpam etc). piLLAn, being the abhimAna puthra (like a
dear son) performs the final sacred rites for empeurmAnAr. The SrIvaishNavas of
SrIrangam arrange the ceremonies with great pomp and fervour by reciting
upanishaths, reciting dhivya prabandham, .arranging band and musical
instruments, araiyar sEvai, reciting sthOthrams, with lots of flowers and roasted
rice thrown in the streets where he was carried around. As per the orders of
periya perumAL, emperumAnAr was placed under the ground as per yathi samskAra
vidhi (rules pertaining to burying ascetics) inside the vasantha maNdapam of
namperumAL. Subsequently, mudhaliyANdAn consecrated a special deity of
emperumAnAr on top of where his divine form was buried as per the orders of
periya perumAL. </span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
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<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">Subseuquently, many SrIvaishNavas hear
about the news of emperumAnAr’s ascending to paramapadham and become very
anguished. Some even instantaneously gave up their life being unable to bear
the separation from him. Those who arrived at SrIrangam were consoled by the
presence of bhattar and rejoiced themselves.</span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
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<span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">In this manner emperumAnAr lived a
fulfilled life for the upliftment of everyone. Even if one can explain the
glories of emperumAn, there is no way anyone can explain the glories of
emperumAnAr. Leading up to the sahasrAbdhi (1000th year celebrations) of
emperumAnAr, we have enjoyed his life and glories. Let that experience remain
in our heart forever and let us be a faithful rAmAnuja dhAsa matching up to the
expectations of our AzhwArs/AchAryas from us.</span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span></div>
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<i><span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">SrIman
mahAbhUthapurE SrImath kESava yajvana: |<br />
</span></i><i><span style="color: black; font-size: 11.0pt;">kAnthimadhyAm
prasUdhAya yathirAjAya mangaLam ||</span></i><b style="mso-bidi-font-weight: normal;"><span style="color: black; font-size: 11.0pt;"></span></b></div>
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<br /></div>
<div class="MsoNormalCxSpMiddle" style="line-height: normal; margin-bottom: 6.0pt; mso-add-space: auto;">
<i><span style="font-size: 11.0pt;">SrImathE ramyajAmAthru
munIndhrAya mahAthmanE |</span></i><span style="font-size: 11.0pt;"><br />
<i>SrIrangavAsinE bhUyAth nithyaSrIr nithya mangaLam ||</i></span></div>
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<br /></div>
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<span style="font-size: 11.0pt;"><span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;">adiyen sarathy ramanuja dasan</span></span></div>
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<span style="font-size: 11.0pt;"><span style="color: black; mso-bidi-font-family: Arial; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"> </span><span style="font-family: "times new roman" , "serif"; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-IN;"></span><i> </i></span></div>
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Note: This was originally published as series of editorial articles in "SrI rAmAnuja dharSanam" monthly e-magazine which can be seen at <a href="http://www.varavaramuni.com/home/sriramanuja-dharsanam-magazine">http://www.varavaramuni.com/home/sriramanuja-dharsanam-magazine</a>.<br />
<br />
archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
<br />
pramEyam (goal) – <a href="http://koyil.org/">http://koyil.org</a><br />
pramANam (scriptures) – <a href="http://granthams.koyil.org/">http://granthams.koyil.org</a><br />
pramAthA (preceptors) – <a href="https://guruparamparai.wordpress.com/">https://guruparamparai.wordpress.com</a><br />
SrIvaishNava Education/Kids Portal – <a href="http://pillai.koyil.org/">http://pillai.koyil.org</a></div>
<span style="font-size: 11.0pt;"></span><span style="color: #222222; font-size: 11.0pt;"></span><br />Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com5tag:blogger.com,1999:blog-1330122295413844269.post-75186824202300916342016-01-13T16:28:00.001-08:002016-01-13T16:31:20.760-08:00Simple Guide to SrIvaishNavam - ReferencesSrI:<br />
SrImathE SatakOpAya nama:<br />
SrImathE rAmAnujAya nama:<br />
SrImath varavaramunayE nama:<br />
SrI vAnAchala mahAmunayE nama:<br />
<br />
<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5h0FoPvwSQa7lDTbFri1NzAnBV1_DlxPnZI7d0nS2QlGT67NL_K6FjotwMWxIWfFkbTpgrQLHi2aq00UKJBaxAlN4GayR-CV14sLyuaSRmV_vj8wb6qIb4-wR9Kjh1NAVnyVQ7KkxCoM/s1600/srisailesa-thanian.jpeg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="234" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5h0FoPvwSQa7lDTbFri1NzAnBV1_DlxPnZI7d0nS2QlGT67NL_K6FjotwMWxIWfFkbTpgrQLHi2aq00UKJBaxAlN4GayR-CV14sLyuaSRmV_vj8wb6qIb4-wR9Kjh1NAVnyVQ7KkxCoM/s320/srisailesa-thanian.jpeg" width="320" /></a></div>
<br />
We have lots of reference material in multiple languages. Here is a quick listing of some of those which may be useful:<br />
<br />
<b>General Links</b><br />
<ul>
<li><a data-mce-href="http://koyil.org/?page_id=1205" href="http://koyil.org/?page_id=1205">http://koyil.org/?page_id=1205</a> - SrIvaishNava websites portal</li>
<li><a data-mce-href="http://acharyas.koyil.org" href="http://acharyas.koyil.org/">http://acharyas.koyil.org</a>
– guru paramparai portal – links to AzhwArs/AchAryas life history in
multiple languages (English, hindi, kannadam, malayALam, telugu,
thamizh)</li>
<li><a data-mce-href="http://divyaprabandham.koyil.org" href="http://divyaprabandham.koyil.org/">http://divyaprabandham.koyil.org</a> - dhivya prabandham portal - translations in multiple languages</li>
<li><a data-mce-href="http://pillai.koyil.org/" href="http://pillai.koyil.org/">http://pillai.koyil.org/</a> - SrIvaishNava Education/Kids portal</li>
<li><a data-mce-href="http://githa.koyil.org" href="http://githa.koyil.org/">http://githa.koyil.org</a> - bhagavath gIthA and related articles</li>
<li><a data-mce-href="http://srivaishnavagranthams.wordpress.com/" href="http://srivaishnavagranthams.wordpress.com/">http://srivaishNavagranthams.wordpress.com</a>- a portal with sampradhAyam related articles in multiple languages (English, hindi, telugu, thamizh)</li>
<li><a data-mce-href="http://ponnadi.blogspot.in/" href="http://ponnadi.blogspot.in/">http://ponnadi.blogspot.in</a>- many articles related to our sampradhAyam in English</li>
</ul>
<b>Specific Links</b><br />
<ul>
<li>Important concepts<ul>
<li>Reader’s guide - <a data-mce-href="https://srivaishnavagranthams.wordpress.com/readers-guide/" href="https://srivaishnavagranthams.wordpress.com/readers-guide/">https://srivaishnavagranthams.wordpress.com/readers-guide/</a></li>
<li>Full List of pUrvAchArya literature - <a data-mce-href="https://srivaishnavagranthams.wordpress.com/purvacharya-literature/" href="https://srivaishnavagranthams.wordpress.com/purvacharya-literature/">https://srivaishnavagranthams.wordpress.com/purvacharya-literature/</a></li>
<li>rahasya thrayam (3 secrets) - <a data-mce-href="http://ponnadi.blogspot.in/2015/12/rahasya-thrayam.html" href="http://ponnadi.blogspot.in/2015/12/rahasya-thrayam.html">http://ponnadi.blogspot.in/2015/12/rahasya-thrayam.html</a></li>
<li>artha panchakam (5 essential concepts) - <a data-mce-href="http://ponnadi.blogspot.in/2015/12/artha-panchakam.html" href="http://ponnadi.blogspot.in/2015/12/artha-panchakam.html">http://ponnadi.blogspot.in/2015/12/artha-panchakam.html</a></li>
<li>thathva thrayam (3 entities) - <a data-mce-href="http://ponnadi.blogspot.in/p/thathva-thrayam.html" href="http://ponnadi.blogspot.in/p/thathva-thrayam.html">http://ponnadi.blogspot.in/p/thathva-thrayam.html</a></li>
<li>virOdhi parihArangaL (removal of obstacles) - <a data-mce-href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html" href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">http://ponnadi.blogspot.in/p/virodhi-pariharangal.html</a></li>
<li>Glories and Importance of SrI rAmAnuja - <a data-mce-href="http://ponnadi.blogspot.in/p/charamopaya-nirnayam.html" href="http://ponnadi.blogspot.in/p/charamopaya-nirnayam.html">http://ponnadi.blogspot.in/p/charamopaya-nirnayam.html</a></li>
<li>Full dependence on AchArya - <a data-mce-href="http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html" href="http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html">http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html</a></li>
<li>SrIvaishNava lakshaNam - <a data-mce-href="http://ponnadi.blogspot.in/p/srivaishnava-lakshanam.html" href="http://ponnadi.blogspot.in/p/srivaishnava-lakshanam.html">http://ponnadi.blogspot.in/p/srivaishnava-lakshanam.html</a></li>
</ul>
</li>
</ul>
<ul>
<li>Practical guides<ul>
<li>Day-to-day activities - <a data-mce-href="http://ponnadi.blogspot.in/p/anushtanam.html" href="http://ponnadi.blogspot.in/p/anushtanam.html">http://ponnadi.blogspot.in/p/anushtanam.html</a></li>
<li>thiruvArAdhanam<ul>
<li>in English - <a data-mce-href="http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html" href="http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html">http://ponnadi.blogspot.in/2012/07/srivaishNava-thiruvaaraadhanam.html</a></li>
<li>in thamizh - <a data-mce-href="http://srivaishnavagranthamstamil.wordpress.com/2013/12/13/srivaishnava-thiruvaaraadhanam/" href="http://srivaishnavagranthamstamil.wordpress.com/2013/12/13/srivaishnava-thiruvaaraadhanam/">http://srivaishNavagranthamstamil.wordpress.com/2013/12/13/srivaishNava-thiruvaaraadhanam/</a></li>
<li>in Telugu - <a data-mce-href="http://srivaishnavagranthamstelugu.wordpress.com/2014/02/03/srivaishnava-thiruvaaraadhanam/" href="http://srivaishnavagranthamstelugu.wordpress.com/2014/02/03/srivaishnava-thiruvaaraadhanam/">http://srivaishNavagranthamstelugu.wordpress.com/2014/02/03/srivaishNava-thiruvaaraadhanam/</a></li>
</ul>
</li>
<li>anadhyayana kAlam and adhyayana uthsavam<ul>
<li>in English - <a data-mce-href="http://ponnadi.blogspot.in/2013/11/anadhyayana-kalam-and-adhyayana-uthsavam.html" href="http://ponnadi.blogspot.in/2013/11/anadhyayana-kalam-and-adhyayana-uthsavam.html">http://ponnadi.blogspot.in/2013/11/anadhyayana-kalam-and-adhyayana-uthsavam.html</a></li>
<li>in thamizh - <a data-mce-href="http://srivaishnavagranthamstamil.wordpress.com/2013/12/02/anadhyayana-kalam-and-adhyayana-uthsavam/" href="http://srivaishnavagranthamstamil.wordpress.com/2013/12/02/anadhyayana-kalam-and-adhyayana-uthsavam/">http://srivaishNavagranthamstamil.wordpress.com/2013/12/02/anadhyayana-kalam-and-adhyayana-uthsavam/</a></li>
<li>in Hindi - <a data-mce-href="http://srivaishnavagranthamshindi.wordpress.com/2013/11/29/anadhyayana-kalam-adhyayana-uthsav/" href="http://srivaishnavagranthamshindi.wordpress.com/2013/11/29/anadhyayana-kalam-adhyayana-uthsav/">http://srivaishNavagranthamshindi.wordpress.com/2013/11/29/anadhyayana-kalam-adhyayana-uthsav/</a></li>
</ul>
</li>
<li>SrIvaishNava uthsavams - <a data-mce-href="http://koyil.org/index.php/srivaishnava-uthsavams/" href="http://koyil.org/index.php/srivaishnava-uthsavams/">http://koyil.org/index.php/srivaishnava-uthsavams/</a></li>
</ul>
</li>
</ul>
With this, the series comes to an end. We welcome your feedback, questions and suggestions. Please send your feedback to <a href="mailto:sarathy.thothathri@gmail.com">sarathy.thothathri@gmail.com</a>. We also take this opportunity to thank many swamys (in particular T N krishNan swamy, rAgavan swamy, raghurAm swamy and SrIvEnkatESa swamy) who have actively proof-read this series of articles, gave suggestions, etc., without which this series would not be as complete as it is now.<b><br /></b><br />
<br />
<i>SrImathE ramyajAmAthru munIndhrAya mahAthmanE |</i><br />
<i>SrIrangavAsinE bhUyAth nithyaSrIr nithya mangaLam ||</i><br />
<br />
adiyen sarathy ramanuja dasan<br />
<br />
archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
<br />
pramEyam (goal) – <a href="http://koyil.org/">http://koyil.org</a><br />
pramANam (scriptures) – <a href="http://srivaishnavagranthams.wordpress.com/">http://srivaishnavagranthams.wordpress.com</a><br />
pramAthA (preceptors) – <a href="https://guruparamparai.wordpress.com/">https://guruparamparai.wordpress.com</a><br />
SrIvaishNava Education/Kids Portal – <a href="http://pillai.koyil.org/">http://pillai.koyil.org</a> Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com6tag:blogger.com,1999:blog-1330122295413844269.post-44391203154522126662016-01-06T20:38:00.001-08:002016-01-08T16:00:04.757-08:00Simple Guide to SrivaishNavam - Important Points for daily routineSrI:<br />
SrImathE SatakOpAya nama:<br />
SrimathE rAmAnujAya nama:<br />
Srimadh varavaramunayE nama:<br />
Sri vAnAchala mahAmunayE nama:<br />
<br />
<a href="http://ponnadi.blogspot.in/p/simple-guide-to-srivaishnavam.html">Full Series</a><br />
<br />
<a href="http://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-apacharams.html"><< Previous</a><br />
<br />
For SrIvaishNavas, the following points are very useful to understand and practice in their lives on a day-to-day basis.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
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<br />
<br />
<ul>
</ul>
<ol>
<li>Respect SrIvaishNavas irrespective of their varNam, ASramam, gyAnam, etc. Respect towards fellow bhAgavathas is <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>’s first expectation from his devotees.</li>
<li>Lead a simple life devoid of ego and possessiveness. Once we realize the miniscule nature of the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">AthmA (self)</a> and the grandeur nature of <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, we can never think great about ourselves.</li>
<li>Regular
interaction with one’s own AchArya is a very important aspect. It is
important and mandated for the Sishya to help his AchArya in physical,
financial needs as much as possible.</li>
<li>Perform nithya
karmAnushtAnams such as snAnam, Urdhva puNdra dhAraNam, sandhyAvandhanam
etc., according to one’s own varNam and ASramam. Through performance of
such ordained activities, one develops internal and external purity
which will lead to sustenance and nurturing of true knowledge. </li>
<li>Always wear thirumaN and SrIchUrNam (thilak) - this is our primary identity of our servitorship towards <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>. It is most important to wear it boldly at all circumstances and never feel ashamed of it.</li>
<li>Wear
traditional clothes panchakachcham, madisAr etc., as per one’s gender,
varNam, ASramam. There is nothing to feel shy about being who we are and
what our culture is – especially coming in the great lineage of
AchAryas.</li>
<li>Always engage in worshiping <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a> and <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchAryas</a>. On the contrary avoid worshiping dhEvathAntharams (dhEvi
dhEvathAs - dhEvathAs such as rudhra parivAr, indhra, varuNa, agni, navagrahams, etc). This is one of the most important principles highlighted by
our pUrvAchAryas. One of the main relationships between <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> and jIvAthmA is bharthru-bhAryA (husband-wife) relationship. Since all jIvAthmAs are feminine in nature and <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is the singular masculine entity, all jIvAthmAs have this common relationship with <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>. So, it is imperative for one to manifest faithfulness towards <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> at all times and avoid any relationships with dhEvathAntharams.</li>
<li>thiruvArAdhanam at home is an important aspect in a SrIvaishNava's daily routine. emperumAn has mercifully descended into our own homes to accept our worship. It is a great insult to ignore him and will be very detrimental for ones own spiritual progress to ignore perumAL at home. Even while we are travelling, it is best to carry the thiruvArAdhana perumAL also with us. If that is not possible, at least adequate arrangements should be made to ensure proper thiruvArAdhanam for him either at our own home by SrIvaishNavas or by placing him in other SrIvaishNavas' homes. It is completely disrespectful to leave him locked in the home without daily thiruvArAdhanam. There is a detailed discussion on thiruvArAdhanam at <a href="http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html">http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html</a><span style="font-family: "arial" , "helvetica" , sans-serif; font-size: x-small;">.</span></li>
<li>Always
consume those food materials that are allowed in SAsthram based on
one’s own varNam and ASramam. Such food stuff should first be offered to
emperumAn, AzhwArs and AchAryas and then only be consumed. We should
never consume such foods that are not offered to emperumAn. There is a detailed discussion on AhAra niyamam at <a href="http://ponnadi.blogspot.in/2012/07/srivaishnava-aahaara-niyamam_28.html">http://ponnadi.blogspot.in/2012/07/srivaishnava-aahaara-niyamam_28.html</a> and <a href="http://ponnadi.blogspot.in/2012/08/srivaishnava-ahara-niyamam-q-a.html">http://ponnadi.blogspot.in/2012/08/srivaishnava-ahara-niyamam-q-a.html</a>.</li>
<li>Seek
out the association of SrIvaishNavas. It is important to engage with
meaningful spiritual conversations that will uplift us and help us in
our spiritual progress.</li>
<li><a data-mce-href="http://koyil.org/" href="http://koyil.org/">dhivya dhEsams, AzhwAr/AchArya avathAra sthalams and abhimAna sthalams</a>
are important parts of our life. One should lead a life of service in
dhivya dhEsams and so on. If the circumstances are not right presently to be
engaged in such service, try to visit such holy places frequently and
also plan for such setup in the future.</li>
<li><a data-mce-href="http://divyaprabandham.koyil.org/" href="http://divyaprabandham.koyil.org/">dhivya prabandham</a>
is the most important aspect for SrIvaishNavas. Learning the pAsurams,
understanding the meanings of the same (according to pUrvAchAryas'
explanations) and putting those principles in to practice are the 3 most
important aspects which define a SrIvaishNava. dhivya prabandham develops detachment towards worldly matters and attachment towards bhagavAn and bhAgvathAs.</li>
<li>The lives of our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">pUrvAchAryas</a>
are by themselves the greatest source of learning and inspiration for
us. They have demonstrated utmost dignity and compassion towards all
beings and all the situations/dilemmas that we come across today are
addressed clearly in their lives.</li>
<li>Study of <a data-mce-href="http://granthams.koyil.org/" href="http://granthams.koyil.org/">pUrvAchArya literature</a>
is most important. One should allocate some time on a daily basis to
plunge into the greatest available treasure, i.e., pUrvAchArya
literature in the form of vEdhAntham, dhivya prabandham, sthOthra
granthams, vyAkyAnams, historical depictions, etc. There is plenty of
such information available in our websites (<a href="http://koyil.org/index.php/portal/">http://koyil.org/index.php/portal/</a>) for reading. </li>
<li>Listening to kAlakshEpams (lectures of commentaries with source text) under scholars is most important to get thorough understanding of the essential principles. Nowadays, there are many lectures available in CDs and websites. For those who cannot attend these lectures personally, they can make use of such resources that are available. Even while listening from home, one should try to be in proper attire and listen to these lectures with attention as it would be done in physical presence.</li>
<li>Engage in some meaningful kainkaryam. SAsthram says “servitorship becomes devoid when there is no service” – as a servitor of <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a> and <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchAryas</a>,
one should always engage in some service. It can be physical, monetary,
intellectual etc. There are so many ways to engage in service. There is also so much demand for those who are interested in kainkaryam. One
should always commit to some service which is recurring and fulfill that
too. This way, there is constant engagement with <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> and bhAgavathas.</li>
<li>Help fellow bhAgavathas and others in acquiring this most wonderful knowledge about <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a> and <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchAryas</a>. Constant engagement in sharing such knowledge is mutually beneficial and enjoyable for both the speaker and listener. Our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">pUrvAchAryas</a> have set a wonderful precedent by sharing many divine literature for the sole purpose of uplifting everyone through true knowledge. It is the duty of all of us to also study them carefully under proper guidance and then share the same with our family, relatives, friends and all those who desire for such knowledge.</li>
<li>Finally, one should constantly long for the eternal blissful life in parama padham which is fully fitting for the true nature of the soul. A real SrIvaishNava would never fear death for that which leads to the eternal service to <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> in the most magnificient SrIvaikuNtam. Our <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a> and <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchAryas</a> always served bhagavAn and bhAgavathas when present here and desired to continue the same after reaching parama padham also.</li>
</ol>
<ul>
</ul>
adiyen sarathy ramanuja dasan<br />
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SrIvaishNava education/kids portal – <a data-mce-href="http://pillai.koyil.org/" href="http://pillai.koyil.org/">http://pillai.koyil.org</a>Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com7tag:blogger.com,1999:blog-1330122295413844269.post-54247986917037774262015-12-31T06:40:00.001-08:002016-01-06T06:34:42.368-08:00Simple Guide to SrivaishNavam - apachArams to avoidSrI:<br />
SrImathE SatakOpAya nama:<br />
SrimathE rAmAnujAya nama:<br />
Srimadh varavaramunayE nama:<br />
Sri vAnAchala mahAmunayE nama:<br />
<br />
<a href="http://ponnadi.blogspot.in/p/simple-guide-to-srivaishnavam.html">Full Series</a><br />
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<div style="text-align: center;">
chANdili - garuda incident (When garudAzhwAr thinks about chANdili
residing in a secluded place instead of a holy place, his wings burn
down at once)</div>
<br />
<br />
In this article we will understand the different types of apachArams (offences or misdeeds) that SrIvaishNavas should avoid.<br />
<br />
For SrIvaishNavas, SAsthram is the foundation - we depend on SAsthram
for every action we do. SAsthram means that which instructs us on what
to do (vidhi) and what not to do (nishEdham). Primarily SAsthram
instructs us to perform our nithya karmas (daily activities) and namiththika karmas (periodic/specific activities) and restrain from
theft, attachment towards others' properties, violence, etc. Our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">pUrvAchAryas</a> took the essence from the SAsthram and consolidated them for us.<br />
<br />
In SrIvachana bhUshaNa dhivya SAsthram, in sUthrams 300 to 307, <a data-mce-href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/" href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOKAchArya</a>r explains that a SrIvaishNava must be asakthan (incapable to do) in the following 4 matters:<br />
<br />
<ul>
<li>akruthya karaNam - not indulging in what is rejected in SAsthram</li>
<li>bhagavath apachAram - apachArams in <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>'s vishayam</li>
<li>bhAgavatha apachAram - apachArams in bhAgavatha vishyam (devotees)</li>
<li>asahya apachAram - apachArams in bhagavath/bhAgavatha vishayam which happen without any reason</li>
</ul>
Let us see one by one in detail:<br />
<br />
<b><u>akruthya karaNam</u></b><br />
SAsthram in general asks us to refrain from the following items:<br />
<ul>
<li>para himsai - giving trouble to any living being. even hurting a plant or small ant unnecessarily is not accepted in SAsthram. </li>
<li>para sthOtram - our speech ability is provided by <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> to praise him and his adiyArs (devotees). It should never be used to praise avaishNavas.</li>
<li>para dhAra parigraham - we should never think about others' wives with any wrong intentions.</li>
<li>para
dhravya apahAram - we should never take someone else's property
directly or indirectly unless the owner gives it to us willingly.</li>
<li>asathya kathanam - speaking what is opposite to reality/truth and what is not helping any living being.</li>
<li>apakshya
pakshaNam - eating food stuffs which has 3 types of dhOsham (defects)
viz jAthi (by nature), ASraya (due to ownership/association) or
nimiththa (specific reasons) - see AhAra niyamam (<a data-mce-href="http://ponnadi.blogspot.in/2012/07/srivaishnava-AhAra-niyamam_28.html" href="http://ponnadi.blogspot.in/2012/07/srivaishnava-AhAra-niyamam_28.html">http://ponnadi.blogspot.in/2012/07/SrIvaishNava-AhAra-niyamam_28.html</a><b>) </b>for detailed discussion on this topic.</li>
<li>many other such restrictions given by manu smruthi, etc.</li>
</ul>
It is important for a SrIvaishNava to first follow the sAmAnya SAsthra vidhi and avoid the nishEdha vishayams.<br />
<br />
<b><u>bhagavath apachAram</u></b><br />
<b><br /></b>
<a data-mce-href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/" href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOKAchAryar</a> continues to explain the next nishEdha vishayam - bhagavath apachAram. He explains this in great detail and <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">mAmunigaL</a> gives wonderful commentary for these. The following are listed as bhagavath apachAram:<br />
<ul>
<li>To
consider emperumAn at the same level as dhEvathAntharams (other
dhEvathAs) - for a SrIvaishNava it is paramount to understand that
emperumAn is <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">sarvESvaran</a>,
one who is the lord of every one (including brahmA, Siva, indhra,
varuNa, agni, etc) and he is the antharyAmi (one being inside everyone
to control their acts). There is no one equal to him or higher than him.
With that understanding, we should fully abstain from indulging in any
relationship with dhEvathAntharams.</li>
<li>To consider avathArams such as SrI rAma, krishNa, etc as normal or (even super) humans. One should understand that <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
appears in this samsAram (material realm) with all his qualities as in
paramapadham (spiritual realm). As part of his leelA, he enters into
garbham (womb) of a woman, being born on a particular day, goes through
difficulties like vanavAsam (dwelling in forest), etc - but he is not
bound by karma at all - instead all of these happen out of his ichchA
(desire) to help <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmAs</a>
who are suffering in samsAram. So, just because of these difficulties
he takes up on himself, we should never think that he is also like other
humans.</li>
<li>To disrespect the varNaSrama limits - One should
strictly follow varNa and ASrama rules and regulations. Because
emperumAn says "<i>Sruthi smruthir mama Eva AgyA … AgyA chEdhi mama dhrOhi, madh bhakthOpi na vaishNava:</i>"
- He says that Sruthi and smruthi are his orders and those who do not
follow them are his dhrOhis (traitors) and even if he is a bhaktha he
will not be considered a vaishNava. In this particular case, mAmunigaL
explains, fourth varNa SrIvaishNavas using vaidhIka manthrams during
thiruvArAdhanam, sanyAsis eating beetle nuts are some of the acts which
are not allowed by SAsthram.</li>
<li>To value the archA vigraham (deity)
based on the raw materials which are used to making it - we should
understand that emperumAn out of pure love for his bhakthas, takes up
the form which they desire. If we say that this is a golden vigraham and
hence it is great or this is a stone vigraham or just a picture and
hence it is not good, it is bhagavath apachAram. This is explained in
SAsthram as questioning the purity of one's own mother. </li>
<li>To consider the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> as independent - our svAthanthriya budhdhi (independent will ignoring <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s will)
is the main cause for all kinds of sins and this is explained as the
biggest theft in SAsthram. We should understand that jIvAthmA is only
subservient to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> and act according to that.</li>
<li>To
steal bhagvath dhravyam (things that belong to emperumAn). This
includes stealing emperumAn's properties like his bhOgam (food),
thiruvAbharanam (ornaments), vasthram (clothes), etc. Also stealing
immovable properties like his land, etc., can be included here which are
quite common these days.</li>
<li>To help those who do the above acts of stealing.</li>
<li>To accept those stolen properties from those who steal or help others to steal <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>'s
properties. Even accepting with the thought of "well, we did not wan’t
those, but they are giving it, so why not accept it" is not favourable
to emperumAn.</li>
<li>many other such behaviours that are condemned in SAsthram.</li>
</ul>
<br />
<b><u>bhAgavatha apachAram</u></b><br />
<br />
Primarily,
it is explained that just considering another SrIvaishNava equal to
oneself is a bhAgavatha apachAram - we should always consider ourselves
lower than other SrIvaishNavas. In this section, <a data-mce-href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/" href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOKAchAryar</a>
very briefly explains that "bhAgavatha apachAram is that enmity which
is developed in us against SrIvaishNavas, out of desire towards wealth
and lust". But detailed explanation of bhAgavatha apachAram is discussed
in SrIvachana bhUshaNam sUthrams 190 to 207. Let us see the essence of
those sUthrams.<br />
<br />
First we need to have some context on bhAgavatha apachAram:<br />
<ul>
<li>Those
who have SrIvaishNava vEsham (dress, Urdhva puNdram, etc) but engage in
bhAgavatha apachAram are like clothes which are folded nicely but burnt
internally. When a strong wind blows, the cloth will fly into pieces.</li>
<li>We
also have to understand that emperumAn's avathArams like varAha,
naraismha, rAma, krishna, etc and his acts in those avathArams are
mainly due to him unable to bear such apachArams done by hiraNya,
rAvana, etc., towards his own bhakthas. It is because of anguish in
seeing the suffering of his bhakthas, he takes up these avathArams in
samsAram. We can easily understand this from his own words on his
avathAra rahasyam in the fourth chapter of <a data-mce-href="http://githa.koyil.org/" href="http://githa.koyil.org/">bhagavath gIthA</a> in the slOkams – “<i>yadhA yadhA...”, “parithrANAya sAdhuaNam…”, “bhahUni mE vyathIthAni…”, “ajOpi sann…” and “janma karma cha mE dhivyam…”</i>. In their githA bhAshyam and thAthparya chandrikai, <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> and <a data-mce-href="http://acharyas.koyil.org/index.php/vedhanthacharyar/" href="http://acharyas.koyil.org/index.php/vedhanthacharyar/">vedhAnthAchAryar</a> have explained these slOkams in great detail.<br /> </li>
</ul>
There
are also several types of bhAgavatha apachAram -
discriminating/disrespecting a SrIvaishNava based on his/her birth,
knowledge, acts, food, relatives, place of living, etc.<br />
<br />
Out
of these, discriminating/disrespecting based on a SrIvaishNava's birth
is the cruelest one. This is considered to be even worse than valuing
the archA vigraham (deity) of emperumAn based on the raw material it is
made of (it is already explained that this is similar to questioning the
purity of one’s own mother).<br />
<br />
The fact that we disrespect
another SrIvaishNava based on any of the above is in itself sufficient
to cause bhAgavatha apachAram. Our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">pUrvAchAryas</a>
have maintained such strict standards while dealing with other
SrIvaishNavas. They were cautious all the time. For example, even an
AchArya will treat his Sishya with utmost respect - that is the level of
dignity they were maintaining. What we see today to some extent is
total degradation - even the Sishya is not giving respect to his/her own
AchArya and saying things like "well, he is not so knowledgable.", "but
he is also after money, how can I respect him?", etc. It is best for
the Sishya to respect their AchArya and let <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> guide the AchArya in his spiritual pursuit.<br />
<br />
The results of bhAgavatha apachAram are also explained in detail here.<br />
<ul>
<li>thrisangu's
example is explained here - He insisted to his AchArya (vaSishta
maharishi) and subsequently vaSishta's sons to make him go to svargam
with the existing body. Since they refused to do that he got angry and
seeing that vaSishta's sons cursed him to become a chandALa (dog-eater).
The same yagyOpavItham which establishes his brahma gyAnam, became the
belt which chandALas wear. Likewise if SrIvaishNavas commit apachArams,
being in a such high position (being a SrIvaishNava) any pApams/mistakes
that they do will have the most severe punishment according to SAsthram
- since they are expected to be very pure. Just like if the Prime
Minister of the country is involved in some corruption - every one
thinks so low of him, but if a common man is involved in corruption no
one will care about that.</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/thondaradippodi-azhwar/" href="http://acharyas.koyil.org/index.php/thondaradippodi-azhwar/">thoNdaradippodi AzhwAr</a> said "<i>thamargaLil thalaivarAya chAthi aNthanNargaLElum</i>" ("<i>தமர்களில்</i> <i>தலைவராய</i> <i>சாதி</i> <i>அந்தணர்களேலும்</i>")
- even if a person is born in brAhmaNa family, had brahmOpadhEsam
(instructing of gAyathri japam) and fully qualified himself in vEdham,
if he commits an apachAram to a SrIvaishNava (who just understands the
sambandham between <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> and himself but may not have any other gyAnam and anushtAnam), this brAhmana will become like a chandALa immediately. <b>We
should not think that even after doing so many apachArams to
SrIvaishNavas we do not see anyone change their forms - the change need
not be physical.</b></li>
<li>Even when garudan thought about
chANdili (who is emperumAn's bhakthai) that, why she is living in a
secluded place instead of a dhivya dhEsam, he immediately lost his
wings.</li>
<li>When piLLaippiLLai AzhwAn continuously commits bhAgavatha apachAram, <a data-mce-href="http://acharyas.koyil.org/index.php/kuraththazhwan/" href="http://acharyas.koyil.org/index.php/kuraththazhwan/">kUraththAzhwan</a> corrects him in many ways highlighting the importance of avoiding such apachArams.</li>
</ul>
<br />
Finally,
we should understand a very important point. As we understand/believe
that, "we get mOksham purely by our relationship to our AchArya
irrespective of our gyAnam and anushtAnam", the same way "we will fall
down to the bottom of samsAram purely by our apachAram to a SrIvaishNava
irrespective of our gyAnam and anushtAnam".<br />
<br />
<b><u>asahya apachAram</u></b><br />
<br />
asahya means without any reason. These are the apachArams we commit towards <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>, AchArya or SrIvaishNavas without any specific reason.<br />
<br />
<ul>
<li>In bhagavath vishyam - hiraNyakaSipu just did not want to hear about <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> - even though emperumAn did not do anything particularly against him. </li>
<li>In
AchArya vishayam - not following his instructions, explaining the
knowledge he taught to unqualified persons in expectation of wealth,
fame, etc</li>
<li>In bhAgavatha vishayam - having jealosy towards other SrIvaishNavas, etc.<br /> </li>
</ul>
It
is explained that each of these apachArams (in order) are more cruel
than the one before. That is, bhagavath apachAram is crueler than
akruthya karaNam (indulging in prohibited activities), bhAgavatha
apachAram is crueler than bhagavath apachAram and asahya apachAram is
crueler than bhAgavatha apachAram.<br />
<br />
<b>Our pUrvAchAryas were very respectful to SAsthram and were very fearful of commiting any apachAram. Every AchArya in our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">guruparamparai</a>
(as we can see from their history), towards the end of their life in
this samsAram, will gather all their Sishyas and other SrIvaishNavas and
ask for their forgiveness even though they did not commit any apachAram
at all. Such was their humility.<br /> </b><br />
For us also,
it is important to understand this clearly, and try to apply in our
lives. gyAnam (knowledge) exemplifies when it leads to anushtAnam
(practice) - if that does not happen that gyAnam can simply be the
called agyAnam (ignorance).<br />
<br />
We should also understand
clearly that this does not mean that SrIvaishNavas did not share their
knowledge in SAsthram to other SrIvaishNavas fearing that it will cause
bhAgavatha apachAram. If that were the case, we would not have so many
granthams by our pUrvAchAryas and even contemporary <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchAryas</a>
in our sampradhAyam explaining how we should live. The goal of these
granthams is to educate us to develop these good qualities by reading
them.<br />
<br />
adiyen sarathy ramanuja dasan<br />
<br />
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SrIvaishNava education/kids portal – <a data-mce-href="http://pillai.koyil.org/" href="http://pillai.koyil.org/">http://pillai.koyil.org</a>Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com6tag:blogger.com,1999:blog-1330122295413844269.post-78416525067018456512015-12-24T23:20:00.000-08:002015-12-24T23:20:22.179-08:00 Simple Guide to SrivaishNavam - dhivya prabandham and dhivya dhESamsSrI:<br />
SrImathE SatakOpAya nama:<br />
SrimathE rAmAnujAya nama:<br />
Srimadh varavaramunayE nama:<br />
Sri vAnAchala mahAmunayE nama:<br />
<br />
<a href="http://ponnadi.blogspot.in/p/simple-guide-to-srivaishnavam.html">Full Series</a><br />
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<div style="text-align: center;">
<a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/"><img alt="paramapadhanathan" class="wp-image-38 aligncenter" data-mce-src="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/paramapadhanathan.jpg" src="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/paramapadhanathan.jpg" height="324" width="397" /> </a></div>
<div style="text-align: center;">
<a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">SrIman nArAyaNan</a> with <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">SrI dhEvi (SrI mahAlakshmi)</a>, bhUdhEvi, nILA dhEvi and nithyasUris in paramapadham</div>
<br />
In the previous article, we understood the glories of our guru paramaparai. Now, let us understand the importance of dhivya prabandhams and dhivya dhESams.<br />
<br />
<a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">SrIman nArAyaNan</a>
is the supreme God who is filled with unlimited and wonderful
auspicious qualities. Out of his divine and unconditional grace, he
blessed selected <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s to become <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a> (great saints who preached pure and exclusive devotion towards <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">SrIman nArAyaNan</a>).
Though He was the supremely independent master of the nithyasUris
(eternally free souls) and mukthAthmAs (liberated souls), he wanted to
rid himself of the one agony he had.<br />
<br />
That agony is him suffering
for the suffering of the bound souls in the material world. Him being
the supreme father of every one, he was unable to bear the suffering of
his children who are caught in the cycle of birth and death in the
material world. One may question, if the supreme God will have any
agony/sorrow - him being sathya kAma (one who can fulfill all his
desires) and sathya sankalpa (one who can accomplish anything). Our <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/" href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a>
have explained that him feeling the pain for the suffering souls is
also his auspicious quality. Just like an all-capable father who is
happily living with his one child will still worry for his other child
who is staying away from him on his own and struggling, <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, though being all-capable, he is feeling the pain looking at the plight of the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s
in samsAram (material world) who are suffering since time-immemorial
due to being covered by ignorance and lacking of true knowledge.<br />
<br />
To facilitate the upliftment of such suffering <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s, he gives body and senses for the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s
during srushti (creation), reveals the sAsthram (scriptures), himself
descends in to the material world as various incarnations like SrI rAma,
krishNa, etc. Even after all of these, the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s
are not really willing to learn the true knowledge and accept his
supremacy. Just like a hunter will catch a deer using another trained
deer, He decides to uplift <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s through other <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s who are already in the material world. So he chooses a select few of them, blesses them with divine knowledge and makes them <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a>. AzhwAr means one who is immersed in bhagavath vishayam (spiritual matters). These <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a>
appeared in various holy places in the southern part of bhAratha
dhEsam as foretold by vEdha vyAsa in SrI bhAgavatham. We have already seen about the AzhwArs in previous articles.<br />
<br />
<div style="text-align: center;">
<a href="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/Azhwars.jpg"><img alt="Azhwars" class="alignnone size-large wp-image-39" src="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/Azhwars-1024x235.jpg" height="143" width="625" /></a></div>
<div style="text-align: center;">
<a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a></div>
<br />
<a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a> compiled many pAsurams (verses) in glorification of <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">SrIman nArAyaNan</a>.
These pAsurams total up to 4000 verses approximately and are thus
called 4000 dhivya prabandham. dhivya means divine and prabandham means
literature (that which captures <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>
himself). The various kshEthrams (holy places) which host bhagavAn in
his archA (deity) form that are glorified by AzhwArs became to be known
as <a href="http://koyil.org/">dhivya dhESams</a>. <a href="http://koyil.org/">dhivya dhESams</a> are said to be 108 in total. 106 of
those, exist in the various regions of bhAratha dhESam (including Nepal). kshIrAbdhi (milk
ocean) is situated within the material realm yet too far for usto
reach. parama padham is the spiritual realm which is reached after
liberation. SrIrangam is considered as the primary dhivya dhESam and
thirumalA, kAnchIpuram, <a data-mce-href="http://thiruvallikkeni.koyil.org" href="http://thiruvallikkeni.koyil.org/">thiruvallikkENi</a>, <a data-mce-href="http://azhwarthirunagari.koyil.org/" href="http://azhwarthirunagari.koyil.org/">AzhwAr thirunagari</a> etc., are some important dhivya dhESams. bhagavAn is said to have <a data-mce-href="http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html" href="http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html">five manifestations</a>
- supreme lord in paramapadham, vyUha form in kshIrAbdhi, antharyAmi
(as the in-dwelling super soul), vibhava (incarnations such as SrI rAma,
krishNa etc) and finally <a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archA (deity) form</a>. Among these forms, the
deity form is considered as the most magnanimous form of <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> which is approachable by every one at all times. Our pUrvAchArys held the dhivya dhESams as their life and dedicated their life in serving bhagavAn and bhAgavathas in such dhivya dhESams. For more information, please visit <a data-mce-href="http://koyil.org" href="http://koyil.org/">http://koyil.org</a> .<br />
<br />
dhivya
prabandham brought out the essence of vEdham/vEdhAntham in simple and
chaste thamizh. The whole purpose of these dhivya prabandhams is to
uplift the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s by transmitting true knowledge. Several hundreds of years after the time of <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a>, many <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/" href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a> starting with <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/22/nathamunigal/" href="http://guruparamparai.wordpress.com/2012/08/22/nathamunigal/">nAthamunigaL</a>, centered with <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/" href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">SrI rAmAnuja</a> and ending with <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/" href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> appeared and preached the divine message of <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a>. While less intelligent people considered <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a> pAsurams as simple thamizh songs, the most intelligent <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/" href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a> established that these pAsurams bring out the ultimate philosophy of <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">SrIman nArAyaNan</a>
being the means (to be uplifted from this material world) and the goal
(to be situated in ones true nature of eternal service to <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">SrIman nArAyaNan</a> in paramapadham - spiritual world). Our <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/" href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a> fully relished the dhivya prabandhams and centered their life around learning them, teaching them and living by those pAsurams.<br />
<br />
<div style="text-align: center;">
<a href="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/azhwar-madhurakavi-nathamuni.jpg"><img alt="azhwar-madhurakavi-nathamuni" class="alignnone wp-image-40 aligncenter" src="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/azhwar-madhurakavi-nathamuni.jpg" height="335" width="446" /></a> </div>
<div style="text-align: center;">
<a data-mce-href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/" href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> with <a data-mce-href="http://guruparamparai.wordpress.com/2013/01/17/madhurakavi-azhwar/" href="http://guruparamparai.wordpress.com/2013/01/17/madhurakavi-azhwar/">madhurakavi AzhwAr</a> and <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/22/nathamunigal/" href="http://guruparamparai.wordpress.com/2012/08/22/nathamunigal/">nAthamunigaL</a> in either side</div>
<br />
There was a dark period in the history where the dhivya prabandhams were lost in time after the time of <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a>. Eventually, it was <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/22/nathamunigal/" href="http://guruparamparai.wordpress.com/2012/08/22/nathamunigal/">nAthamunigaL</a> who took lots of hardships to locate AzhwAr thirunagari which is the birth place of <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/" href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> and he learnt all the 4000 dhivya prabandham with their meanings by the divine grace of <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/" href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a>. <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/22/nathamunigal/" href="http://guruparamparai.wordpress.com/2012/08/22/nathamunigal/">nAthamunigaL</a>
classified the 4000 dhivya prabandhams into 4 parts as we see today,
taught them to his sishyas and brought out the importance of these
dhivya prabandhams. He added kaNNinuN chiRu thAmbu into 4000 dhivya
prabandhams in honour of <a data-mce-href="http://guruparamparai.wordpress.com/2013/01/17/madhurakavi-azhwar/" href="http://guruparamparai.wordpress.com/2013/01/17/madhurakavi-azhwar/">madhurakavi AzhwAr</a> who showed unflinching devotion towards <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/" href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a>.<br />
<br />
<div style="text-align: center;">
<a href="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/Ramanuja_Sriperumbudur.jpg"><img alt="Ramanuja_Sriperumbudur" class="alignnone size-full wp-image-41" src="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/Ramanuja_Sriperumbudur.jpg" height="400" width="314" /></a></div>
<div style="text-align: center;">
<a data-mce-href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/" href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">SrI rAmAnuja</a></div>
<br />
<a data-mce-href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/" href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">SrI rAmAnuja (emperumAnAr)</a>
who is considered as an incarnation of Adhi sEsha and who appeared a
century later received the same through the guru paramparA by studying
the same under various <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/" href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a> per the desire of <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar/" href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar/">yAmunAchArya</a>. He then spread the glories of <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a>
and their works to all sections of the society and greatly facilitated
the propagation of this SrIvaishNava sampradhAyam. It is because of his
great contribution, this sampradhAyam was declared to be known as <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/" href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">SrI rAmAnuja</a> dharsanam by <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">SrI ranganAtha</a> himself. Also, rAmAnusa nURRanthAdhi which was sung in glorification of <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/" href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">SrI rAmAnuja</a> by <a data-mce-href="http://guruparamparai.wordpress.com/2013/03/26/thiruvarangathu-amudhanar/" href="http://guruparamparai.wordpress.com/2013/03/26/thiruvarangathu-amudhanar/">thiruvarangaththu amudhanAr</a> was added into 4000 dhivya prabandham by the <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/" href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a>
due to his greatness. This rAmAnusa nURRanthAdhi is glorified as
"prapanna gAyathri" - that which is to be recited compulsorily by all
prapannas (ones who are surrendered) every day, just like how gAyathri
manthram is to be recited by brAhmaNas everyday.<br />
<br />
<div style="text-align: center;">
<a href="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/nampillai-goshti1.jpg"><img alt="nampillai-goshti1" class="size-full wp-image-42 aligncenter" src="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/nampillai-goshti1.jpg" height="350" width="516" /></a> </div>
<div style="text-align: center;">
<a data-mce-href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/" href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a> kAlakshEpa (lecture) gOshti (assembly)</div>
<br />
<a data-mce-href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/" href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a> is an important AchArya (coming in the parampArA after <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/" href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a>, <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/07/embar/" href="http://guruparamparai.wordpress.com/2012/09/07/embar/">embAr</a>, <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/" href="http://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/">bhattar</a> and <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/14/nanjiyar/" href="http://guruparamparai.wordpress.com/2012/09/14/nanjiyar/">nanjIyar</a>)
who should be mentioned at this juncture. He was living in SrIrangam
and was the leader of SrIvaishNava sampradhAyam during his times. It was
during his period in SrIrangam, the meanings of 4000 dhivya prabandham
were given great importance. He was engaged in giving lectures everyday
close to the sanctum sanctorium of <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">periya perumAL</a> - <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">SrI ranganAtha</a>. It is explained that even <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">periya perumAL</a> would stand up and try to peek through the window to hear his lectures. <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/" href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a>'s sishyas also greatly contributed to propagate the meanings of these dhivya prabandhams. <a data-mce-href="http://guruparamparai.wordpress.com/2013/10/05/periyavachan-pillai/" href="http://guruparamparai.wordpress.com/2013/10/05/periyavachan-pillai/">periyavAchchAn piLLai</a> who is a sishya of <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/" href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a>
and also known as vyAkyAna chakkaravarthy (emperor among commentators)
wrote commentaries for all dhivya prabandhams and his contribution is
greatly hailed by our <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/" href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a>. <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/17/vadakku-thiruveedhi-pillai/" href="http://guruparamparai.wordpress.com/2012/09/17/vadakku-thiruveedhi-pillai/">vadakku thiruvIdhi piLLai</a>, who is another sishya of <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/" href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a>, documented the lectures given by <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/" href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a> on thiruvAimozhi and this document became to be known as eedu 36000 padi (the most cherished vyAkyAnam of thiruvAimozhi).<br />
<br />
<div style="text-align: center;">
<a href="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/pillailokacharya-goshti.jpeg"><img alt="pillailokacharya-goshti" class=" wp-image-43 aligncenter" src="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/pillailokacharya-goshti.jpeg" height="285" width="502" /></a> </div>
<div style="text-align: center;">
<a data-mce-href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/" href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOkAchAryar</a> kAlakshEpa gOshti</div>
<br />
After <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/" href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a>'s time, <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/" href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a>
leads the sath sampradhAyam and documents all the most confidential
matters of dhivya prabandham in his rahasya granthams. These
confidential matters were explained by various <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/" href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a> at various times in various granthams. <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/" href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a>
consolidated those and documented them in his 18 primary works. But
towards the end of his life, tragedy struck SrIrangam in the form of
mughal invaders who destroyed everything there. <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/" href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a>
arranged for the safe journey of namperumAL (SrI ranganAtha - uthsavar)
and escaped from the invaders from there along with namperumAL. Shortly
in to the journey, he ascended to paramapadham due to the difficult
journey through forests at such advanced age. Then came a lengthy
period of suffering for the whole of SrIvaishNava community. After few
decades, when peace prevailed and invaders were driven out, namperumAL
eventually returned to SrIrangam.<br />
<br />
<div style="text-align: center;">
<a href="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/srisailesa-thanian-small.jpg"><img alt="srisailesa-thanian-small" class="wp-image-44 aligncenter" src="http://divyaprabandham.koyil.org/wp-content/uploads/2014/11/srisailesa-thanian-small.jpg" height="317" width="431" /></a> </div>
<div style="text-align: center;">
<a data-mce-href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/" href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> kAlakshEpa gOshti - "SrI SailESa dhayApAthram" thaniyan submission</div>
<br />
Finally, <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/" href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">maNavALa mAmunigaL</a> who is considered as an incarnation of <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/" href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">SrI rAmAnuja</a> himself, appeared in <a data-mce-href="http://azhwarthirunagari.koyil.org/" href="http://azhwarthirunagari.koyil.org/">AzhwAr thirunagari</a>. He became a sishya of <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/19/thiruvaimozhi-pillai/" href="http://guruparamparai.wordpress.com/2012/09/19/thiruvaimozhi-pillai/">thiruvAimozhi piLLai</a> and learns all the esoteric meanings of vEdham, vEdhAntham and dhivya prabandhams from his own father and <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/19/thiruvaimozhi-pillai/" href="http://guruparamparai.wordpress.com/2012/09/19/thiruvaimozhi-pillai/">thiruvAimozhi piLLai</a>. Under the orders of <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/19/thiruvaimozhi-pillai/" href="http://guruparamparai.wordpress.com/2012/09/19/thiruvaimozhi-pillai/">thiruvAimozhi piLLai</a>
(his AchArya), he reached SrIrangam and spent the rest of his life in
rejuvenating the sath sampradhAyam to its past glories. He personally
searched for all the lost literature, studied them, recorded them in
palm leaves with great difficulty and preserved them for future
generations to come. Fittingly, in appreciating his great qualities and
efforts, SrI ranganAtha himself listens to thiruvAimozhi kAlakshEpam
from <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/" href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> for a whole year and at the end of the lecture series, he himself appears as a small boy and accepts <a data-mce-href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/" href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a>
as his AchArya and submits him the most glorious "SrISailESa
dhayApAthram..." thaniyan. Subsequently, many AchAryas who came in
various lineages taught and lived by these dhivya prabandhams.<br />
<br />
Thus, <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a>' dhivya prabandhams which were focussed on the upliftment of <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s which is to fulfill the desire of <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> have been preserved by our <a data-mce-href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/" href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a>
through the history. It is emphasised greatly that all SrIvaishNavas
should learn the dhivya prabandhams, understand the meanings properly
and live by them.<br />
<br />
It would be very useful to understand the
validity and glories of <a data-mce-href="http://guruparamparai.wordpress.com/azhwars/" href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a> and their <a href="http://divyaprabandham.koyil.org/">dhivya prabhandhams</a>. Please
read the following articles which go through them in detail:<br />
<ul>
<li>part 1 - <a data-mce-href="http://ponnadi.blogspot.in/2013/02/dhivya-prabhandha-pramanya-samarthanam-1.html" href="http://ponnadi.blogspot.in/2013/02/dhivya-prabhandha-pramanya-samarthanam-1.html">http://ponnadi.blogspot.in/2013/02/dhivya-prabhandha-pramanya-samarthanam-1.html</a></li>
<li>part 2 - <a data-mce-href="http://ponnadi.blogspot.com/2013/02/dhivya-prabhandha-pramanya-samarthanam-2.html" href="http://ponnadi.blogspot.com/2013/02/dhivya-prabhandha-pramanya-samarthanam-2.html">http://ponnadi.blogspot.com/2013/02/dhivya-prabhandha-pramanya-samarthanam-2.html</a></li>
</ul>
Please visit our dhivya prabandham portal at <a href="http://divyaprabandham.koyil.org/">http://divyaprabandham.koyil.org</a> for translations of various prabadhams in multiple languages.<br />
<br />
adiyen sarathy ramanuja dasan<br />
<br />
archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
<br />
pramEyam (goal) – <a data-mce-href="http://koyil.org/" href="http://koyil.org/" rel="nofollow" target="_blank">http://koyil.org</a><br />
pramANam (scriptures) – <a data-mce-href="http://srivaishnavagranthams.wordpress.com/" href="http://srivaishnavagranthams.wordpress.com/" rel="nofollow" target="_blank">http://srivaishnavagranthams.wordpress.com</a><br />
pramAthA (preceptors) – <a data-mce-href="http://guruparamparai.wordpress.com/" href="http://guruparamparai.wordpress.com/" rel="nofollow" target="_blank">http://guruparamparai.wordpress.com</a><br />
SrIvaishNava education/kids portal – <a data-mce-href="http://pillai.koyil.org/" href="http://pillai.koyil.org/">http://pillai.koyil.org</a><br />
Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com6tag:blogger.com,1999:blog-1330122295413844269.post-8597582017829007772015-12-24T01:11:00.000-08:002015-12-24T22:16:46.562-08:00Simple Guide to SrivaishNavam - guru paramparaiSrI:<br />
SrImathE SatakOpAya nama:<br />
SrimathE rAmAnujAya nama:<br />
Srimadh varavaramunayE nama:<br />
Sri vAnAchala mahAmunayE nama:<br />
<br />
<a href="http://ponnadi.blogspot.in/p/simple-guide-to-srivaishnavam.html">Full Series</a><br />
<br />
<a href="http://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-acharya-sishya.html"><< Previous</a> <br />
<br />
In the previous article we discussed the unique relationship between AchArya and Sishya.<br />
<br />
Some may ask - "Why do we need an AchArya between us and <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>? Have there not been cases where <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
directly acknowledging and accepting individuals like gajEndhrAzhwAn,
guhap perumAL, Sabhari, akrUra, thrivakrA (hunch-back lady in
krishNAvathAram), mAlA kAran (flower vendor), etc?".<br />
<br />
For this our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">pUrvAchAryas</a> explain that, while <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
is svathanthran (fully-independent) and is pouring his mercy on <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s, he is also bound to give results by an individual's karma.
This is where an AchArya comes into the picture. <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
(out of his constant sukrutham (good thoughts) for everyone) is tirelessly creating
opportunities for <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s to ultimately reach a sadhAchArya (true preceptor) who will
impart the real knowledge and prepare the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> to reach him. AchArya
being a recommendation authority like SrI mahAlakshmi (who is
purushakAra bhUthai) ensures to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> that the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> is ready to give up worldly attachments and is purely depending on <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>'s mercy to reach him.<br />
<br />
It is said that while <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
will grant samsAram or mOksham according to one's own karma, AchArya
will always ensure that the surrendered <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s gets mOksham. It is
also explained that going directly to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
is like trying to reach out to his hands to hold on and going through
an AchArya is like reaching out to his lotus feet to hold on (since
AchAryas are his thiruvadi nilai - representing his lotus feet). <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
directly acknowledging <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s are rare and him accepting <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s through an AchArya is the most common/appropriate process as explained
by our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">pUrvAchAryas</a>.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh8Olu8s5gMnICQBkCqZZo4QswPZ0asRnq72tfe6ZVwX5cXCdOmjpV4QSeMG9eNZBMmQvgu-M1xntmZ6XoipFxBVnp-LhkFfA4t-KoKcKdE2pQ2OgOdYEO9JqOrYOG0bYw_9gSJCe8ZEM/s1600/azhwar-acharyas-ramanuja.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjh8Olu8s5gMnICQBkCqZZo4QswPZ0asRnq72tfe6ZVwX5cXCdOmjpV4QSeMG9eNZBMmQvgu-M1xntmZ6XoipFxBVnp-LhkFfA4t-KoKcKdE2pQ2OgOdYEO9JqOrYOG0bYw_9gSJCe8ZEM/s320/azhwar-acharyas-ramanuja.jpg" width="256" /></a></div>
<br />
<br />
Since we are discussing about
AchAryas, it is very appropriate to understand our own AchArya
paramparai. This will help us fully appreciate how we got this knowledge
down to us from <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>. Most of us will probably already know this, but still sharing this, since without this <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchArya paramparai</a> - we would also be like so many other samsAris in this world today.<br />
<br />
SrIvaishNavam
(also known as sanAthana dharmam) is an eternal sampradhAyam and many
great personalities have propagated it throughout the history. Towards
the end of dhvApara yugam, <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a>
started appearing in southern part of bhAratha varsham at the banks of
various rivers. The last AzhwAr appeared in the early part of kali
yugam. In SrI bhAgavatham, vyAsa rishi foretells that exalted bhakthas
of SrIman nArAyaNan will appear in the banks of various rivers and will
enrich every one with the divine knowledge about emperumAn. <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a> are 10 in number - <a data-mce-href="http://acharyas.koyil.org/index.php/poigai-azhwar/" href="http://acharyas.koyil.org/index.php/poigai-azhwar/">poigai AzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/bhuthaththazhwar/" href="http://acharyas.koyil.org/index.php/bhuthaththazhwar/">bhUthaththAzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/peyazhwar/" href="http://acharyas.koyil.org/index.php/peyazhwar/">pEyAzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thirumazhisai-azhwar/" href="http://acharyas.koyil.org/index.php/thirumazhisai-azhwar/">thirumazhisai AzhwAr,</a> <a data-mce-href="http://acharyas.koyil.org/index.php/nammazhwar/" href="http://acharyas.koyil.org/index.php/nammazhwar/">nammAzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/kulasekarazhwar/" href="http://acharyas.koyil.org/index.php/kulasekarazhwar/">kulaSEkarAzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/periyazhwar/" href="http://acharyas.koyil.org/index.php/periyazhwar/">periyAzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thondaradippodi-azhwar/" href="http://acharyas.koyil.org/index.php/thondaradippodi-azhwar/">thoNdaradippodi AzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thiruppanazhwar/" href="http://acharyas.koyil.org/index.php/thiruppanazhwar/">thiruppAnAzhwAr</a> and <a data-mce-href="http://acharyas.koyil.org/index.php/thirumangai-azhwar/" href="http://acharyas.koyil.org/index.php/thirumangai-azhwar/">thirumangai AzhwAr</a>. <a data-mce-href="http://acharyas.koyil.org/index.php/madhurakavi-azhwar/" href="http://acharyas.koyil.org/index.php/madhurakavi-azhwar/">madhurakavi AzhwAr</a> and <a data-mce-href="http://acharyas.koyil.org/index.php/andal/" href="http://acharyas.koyil.org/index.php/andal/">ANdAL</a> are AchArya nishtars (fully dependant on AchArya) and are counted among AzhwArs too (making the count 12). Also, <a data-mce-href="http://acharyas.koyil.org/index.php/andal/" href="http://acharyas.koyil.org/index.php/andal/">ANdAL</a> is an avathAram of bhUmi pirAtti. <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a> (except <a data-mce-href="http://acharyas.koyil.org/index.php/andal/" href="http://acharyas.koyil.org/index.php/andal/">ANdAL</a>) are all <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s hand picked by <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> from samsAram. emperumAn gave the AzhwArs the most perfect knowledge about <a data-mce-href="http://ponnadi.blogspot.in/p/thathva-thrayam.html" href="http://ponnadi.blogspot.in/p/thathva-thrayam.html">thathva thrayam (chith, achith, ISwara)</a>
through his own sankalpam (will) and through them he re-established the
bhakthi/prapaththi mArgam when it was lost in time. He also made them
realize past, present and future events fully and clearly. Azhwars
composed <a data-mce-href="http://divyaprabandham.koyil.org/" href="http://divyaprabandham.koyil.org/">4000 dhivya prabandham (popularly known as aruLichcheyal)</a> which were direct outpourings of their bhagavath anubhavam (experience with <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>). The essence of aruLichcheyal is in the divine verses of <a data-mce-href="http://divyaprabandham.koyil.org/index.php/thiruvaimozhi/" href="http://divyaprabandham.koyil.org/index.php/thiruvaimozhi/">thiruvAimozhi</a> which was rendered by <a data-mce-href="http://acharyas.koyil.org/index.php/nammazhwar/" href="http://acharyas.koyil.org/index.php/nammazhwar/">nammAzhwAr</a>.<br />
<br />
<br />
After the time of <a data-mce-href="http://acharyas.koyil.org/index.php/nammazhwar/" href="http://acharyas.koyil.org/index.php/nammazhwar/">AzhwArs</a>, <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchAryas</a> started appearing. Several AchAryas such as <a data-mce-href="http://acharyas.koyil.org/index.php/nathamunigal/" href="http://acharyas.koyil.org/index.php/nathamunigal/">nAthamunigaL</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/uyyakkondar/" href="http://acharyas.koyil.org/index.php/uyyakkondar/">uyyakkoNdAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/manakkal-nambi/" href="http://acharyas.koyil.org/index.php/manakkal-nambi/">maNakkAl nambi</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/alavandhar/" href="http://acharyas.koyil.org/index.php/alavandhar/">ALavandhAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/periya-nambi/" href="http://acharyas.koyil.org/index.php/periya-nambi/">periya namb</a>i, <a data-mce-href="http://acharyas.koyil.org/index.php/periya-thirumalai-nambi/" href="http://acharyas.koyil.org/index.php/periya-thirumalai-nambi/">periya thirumalai nambi</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thirukkoshtiyur-nambi/" href="http://acharyas.koyil.org/index.php/thirukkoshtiyur-nambi/">thirukkOshtiyUr nambi</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thirumalai-andan" href="http://acharyas.koyil.org/index.php/thirumalai-andan">thirumAlai ANdAn</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thiruvarangapperumal-araiyar" href="http://acharyas.koyil.org/index.php/thiruvarangapperumal-araiyar">AzhwAr thiruvarangap perumAL araiyar</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/embar/" href="http://acharyas.koyil.org/index.php/embar/">embAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/kuraththazhwan/" href="http://acharyas.koyil.org/index.php/kuraththazhwan/">kUraththAzhwAn</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/mudhaliyandan/" href="http://acharyas.koyil.org/index.php/mudhaliyandan/">mudhaliyANdAn</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/arulala-perumal-emperumanar/" href="http://acharyas.koyil.org/index.php/arulala-perumal-emperumanar/">aruLALap perumAL emperumAnAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/ananthazhwan/" href="http://acharyas.koyil.org/index.php/ananthazhwan/">ananthAzhwAn</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/pillan/" href="http://acharyas.koyil.org/index.php/pillan/">thirukkurugai pirAn pillan</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/engalazhwan/" href="http://acharyas.koyil.org/index.php/engalazhwan/">engaLAzhwAn</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/nadathur-ammal/" href="http://acharyas.koyil.org/index.php/nadathur-ammal/">nadAthur ammAL</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/parasara-bhattar/" href="http://acharyas.koyil.org/index.php/parasara-bhattar/">bhattar</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/nanjiyar/" href="http://acharyas.koyil.org/index.php/nanjiyar/">nanjIyar</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/nampillai/" href="http://acharyas.koyil.org/index.php/nampillai/">nampiLLai</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/vadakku-thiruvidhi-pillai/" href="http://acharyas.koyil.org/index.php/vadakku-thiruvidhi-pillai/">vadakkuth thiruvIdhip piLLai</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/periyavachchan-pillai/" href="http://acharyas.koyil.org/index.php/periyavachchan-pillai/">periyavAchchAn piLLai</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/" href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOkAchAryar</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/nayanar/" href="http://acharyas.koyil.org/index.php/nayanar/">azhagiya maNavALap perumAL nAyanAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/kura-kuloththama-dhasar/" href="http://acharyas.koyil.org/index.php/kura-kuloththama-dhasar/">kUrakulOththama dhAsar</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thiruvaimozhi-pillai/" href="http://acharyas.koyil.org/index.php/thiruvaimozhi-pillai/">thiruvAimozhp piLLai</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/vedhanthacharyar/" href="http://acharyas.koyil.org/index.php/vedhanthacharyar/">vedhAnthAcharyar</a> and <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a>
appeared and propagated our sampradhAyam. This AchArya paramparai
continues through the 74 simhAsanAdhipathis (authorised preceptors established by <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a>) and jIyar mutts (established
by <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> and <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a>) until today. These AchAryas wrote several commentaries on <a data-mce-href="http://divyaprabandham.koyil.org/" href="http://divyaprabandham.koyil.org/">aruLichcheyal</a>,
explaining the meanings of the pAsurams in great detail. These
commentaries are the greatest wealth they have left behind to us - for
us to read them and immerse in the bhagavath anubhavam. The <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchAryas</a>, by the mercy of the <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a> were able to clearly understand the exact message in the pAsurams and explain them from different angles.<br />
<br />
In <a data-mce-href="http://divyaprabandham.koyil.org/index.php/2015/11/upadhesa-raththina-malai/" href="http://divyaprabandham.koyil.org/index.php/2015/11/upadhesa-raththina-malai/">upadhESa raththina mAlai</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">mAmunigaL</a>
explains that we are able to understand aruLichcheyal (dhivya
prabandham) as it is only because of the existence of these commentaries
(vyAkyAnams). If there were no commentaries, our aruLichcheyal would
have also become like other thamizh literature (which are only learnt by
a few elite group of people). Since our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">pUrvAchAryas</a>
understood the message, they made aruLichcheyal as part of
nithyAnusandhanam (daily practice) at both homes and temples. To see it
practically, we can visit <a data-mce-href="http://thiruvallikkeni.koyil.org" href="http://thiruvallikkeni.koyil.org/">thiruvallikENi dhivya dhEsam</a>
- during siRiya thirumadal gOshti on Fridays, we can see even 5 year
olds and 6 year olds chanting out louder than the older SrIvaishNavas.
Also, every one of us know <a data-mce-href="http://divyaprabandham.koyil.org/index.php/2014/11/thiruppavai-english/" href="http://divyaprabandham.koyil.org/index.php/2014/11/thiruppavai-english/">thiruppAvai</a> - everywhere, at least during mArgazhi month we can see even 3 year olds and 4 year olds singing the glorious pAsurams of <a data-mce-href="http://acharyas.koyil.org/index.php/andal/" href="http://acharyas.koyil.org/index.php/andal/">ANdAL nAchchiyAr</a>.<br />
<br />
Thus we can understand the importance of our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">guru paramparai</a> and cherish that every day.<br />
<br />
To know more about our pUrvAchAryas in multiple languages, please visit <a href="http://acharyas.koyil.org/">http://acharyas.koyil.org</a> .<br />
<br />
<i>AzhwArgaL vAzhi, aruLichcheyal vAzhi, thAzhvAthumil kuravar thAm vAzhi </i>(Long live AzhwArs, Long Live dhivya prabandham, Long live those great preceptors who in-turn practiced and preached this divine work of dhivya prabandham) - <a href="http://divyaprabandham.koyil.org/index.php/2015/12/upadhesa-raththina-malai-3/">upadhESa raththina mAlai 3</a><i>.</i><br />
<br />
adiyen sarathy ramanuja dasan<i> </i><br />
<br />
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SrIvaishNava education/kids portal – <a data-mce-href="http://pillai.koyil.org/" href="http://pillai.koyil.org/">http://pillai.koyil.org</a>Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com7tag:blogger.com,1999:blog-1330122295413844269.post-74445936384711655162015-12-23T08:13:00.002-08:002015-12-23T21:32:25.766-08:00Simple Guide to SrivaishNavam - AchArya-Sishya RelationshipSrI:<br />
SrImathE SatakOpAya nama:<br />
SrimathE rAmAnujAya nama:<br />
Srimadh varavaramunayE nama:<br />
Sri vAnAchala mahAmunayE nama:<br />
<br />
<a href="http://ponnadi.blogspot.in/p/simple-guide-to-srivaishnavam.html">Full Series</a><br />
<br />
<a href="http://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-pancha-samskaram.html"><< Previous</a><br />
<br />
In the previous article we saw how pancha samskAram begins ones
journey as a SrIvaishNava. We also saw the beginning of a unique
relationship named "AchArya-Sishya" relationship. Since this is such an
important aspect in our sampradhAyam, let us understand a little bit
more about this relationship based on purvAchArya sri sUkthis.<br />
<br />
AchArya
literally means "one who has learnt SAsthram, applying it in his own
life and teaching it to others". It is also said in the SAsthram that
"even a sanyAsi, if he does not accept <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">vishNu</a>
parathvam (supremacy of Lord vishNu), he must be considered to be a
chandALan only". So it is imperative that AchArya must be a vaishNava -
i.e. one who accepts <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">Sriman nArAyaNan</a>
as the supreme god and is trying to please him every moment in his
every action. Our purvAchAryas have insisted that one who performs the
thirumanthra upadhESam (along with dhvayam and charama slOkam) during <a data-mce-href="http://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-pancha-samskaram.html" href="http://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-pancha-samskaram.html">pancha samskAram</a> is the direct AchArya.<br />
Sishya
means one who undergoes SikshA (correction/purification). It is
generally translated as disciple in English - which means one who is to
be disciplined. Here the Sishya gets himself/herself shaped into a
proper mould under the guidance of the AchArya.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKDzMulkYEBLBWwmYA_m0wZ5oYzsyy_9T1y1XkUbBIA9m7-fjq6zT7Tz5PGG2SgN-e1L_Lzi78Fx54dcc0H2_sdXPVsWHFwc_-0_AjZK47BWhtW-5JWxkBPAjvlETsqWW-WgLRwSEZb6E/s1600/udayavar-azhwan.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKDzMulkYEBLBWwmYA_m0wZ5oYzsyy_9T1y1XkUbBIA9m7-fjq6zT7Tz5PGG2SgN-e1L_Lzi78Fx54dcc0H2_sdXPVsWHFwc_-0_AjZK47BWhtW-5JWxkBPAjvlETsqWW-WgLRwSEZb6E/s1600/udayavar-azhwan.jpg" /></a></div>
<br />
<div data-mce-style="text-align: center;" style="text-align: center;">
<a href="http://acharyas.koyil.org/index.php/emperumanar/">udaiyavar</a> – <a href="http://acharyas.koyil.org/index.php/kuraththazhwan/">AzhwAn</a> (ideal AchArya – Sishya), <a href="http://kuram.koyil.org/">kUram</a></div>
<div data-mce-style="text-align: center;" style="text-align: center;">
<br /></div>
<div data-mce-style="text-align: left;" style="text-align: left;">
Our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">purvAchAryas</a>
have discussed the qualities of AchArya and Sishya in a very detailed
manner. To start with they have established based on the SAsthram that
AchArya-Sishya relationship is exactly the same as father-son
relationship. Just like the son is always totally subservient to the
father, Sishya must also be totally subservient to the AchArya.</div>
<div data-mce-style="text-align: left;" style="text-align: left;">
<br /></div>
In <a data-mce-href="http://githa.koyil.org/" href="http://githa.koyil.org/">bhagavath gIthA</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">kaNNan emperumAn</a> says "<i>thadh vidhdhi praNipAthEna pari praSNEna sEvayA, upadhEkshanthi thE gyAnam gyAninas thathva dharSina:</i>".
This nicely summarises the qualities of AchArya and Sishya. In the
first line, he says that "you should submissively approach an AchArya,
render service to him with humility and ask him questions submissively".
In the second line he says"the AchArya will teach you that gyAnam as he
has understood the real thathvam (that is <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>)".<br />
<br />
Some of the qualities that are expected out of an AchArya are:<br />
<ul>
<li>AchAryas are generally equated to <a data-mce-href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/" href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/">pirAtti (SrI mahAlakshmi)</a> - their main job is to do purushakAram (recommendation as done by pirAtti) to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>.</li>
<li>Just like pirAtti, they should also accept that they are only subservient to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>, they accept emperumAn as the only upAyam and their acts are for the enjoyment of emperumAn only.</li>
<li>They should be full of krupai (compassion) - to accept Sishyas, develop their <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">Athma</a> gyAnam (knowledge about self) and vairAgyam (detachment), and involve the Sishyas in bhagavath/bhAgavatha kainkaryam.</li>
<li>Per <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">mAmunigaL</a>'s dhivya SrIsUkthi, AchArya must only be focussed on Sishya's Athma rakshanam (uplifting the soul).</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/" href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOkAcharyAr</a> says "An AchArya should have proper knowledge about self, Sishya and the result".<ul>
<li>He should think that he is not the AchArya but his AchArya is the AchArya.</li>
<li>He should think that his Sishya is not his Sishya but his AchArya's Sishya.</li>
<li>He should think the result is to create a well matured Sishya who will constantly perform mangaLASAsanam to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> - nothing else.</li>
</ul>
</li>
<li>As
explained in vArthA mAlai grantham and SishtAchAram (as in elder's
practices), AchArya should treat his Sishya with great respect - since
the Sishya has come to AchArya (without analysing the AchArya’s
qualities/capabilities) for total protection purely based on injunctions
in SAsthram.</li>
<li>It is explained by our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">purvAchAryas</a> that even <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
likes to be an AchArya. That is why he chose to be the first AchArya in
our OrAN vazhi guru paramparai (disciplic succession). He also likes to
have an AchArya for himself - that is why he chose the most perfect
AchArya for himself - <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">azhagiya maNavALa mAmunigaL</a>.</li>
</ul>
<br />
Some of the qualities that are expected out of a Sishya are:<br />
<ul>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/" href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOKAchAryar</a> says<ul>
<li>Sishya should free himself from everything (i.e., aiSwaryam and AthmAnubhavam) other than <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> and AchArya</li>
<li>Sishya should be ready to serve his AchArya at anytime in all the ways</li>
<li>Sishya should feel mental agony by looking at this material world</li>
<li>Sishya should have desire in bhagavath vishayam and AchArya kainkaryam</li>
<li>Sishya should be free of jealousy when learning about bhagavath/bhAgavatha glories</li>
</ul>
</li>
</ul>
<ul>
<li>A
Sishya must think all his wealth belongs to his AchArya. He should only
take as much is required for him for dhEha dhAraNam (to run the basic
livelihood).</li>
<li>A Sishya should also think that his AchArya is everything for him as explained by <a data-mce-href="http://acharyas.koyil.org/index.php/alavandhar/" href="http://acharyas.koyil.org/index.php/alavandhar/">ALavandhAr</a> in "<i>mAthA pithA yuvathaya: </i>..." slOkam.</li>
<li>He should take care of his AchArya's livelihood.</li>
<li>mAmunigaL also explains in <a data-mce-href="http://divyaprabandham.koyil.org/index.php/2015/11/upadhesa-raththina-malai/" href="http://divyaprabandham.koyil.org/index.php/2015/11/upadhesa-raththina-malai/">upadhESa raththina mAlai</a> that "one should not stay away from his AchArya even for a moment when he is in this world".</li>
<li>A
Sishya should glorify his AchArya in his presence and always have
upakAra smrithi (gratitude) for the knowledge that is given by his
AchArya to him.</li>
</ul>
It is also explained that it is
inappropriate for the Sishya to do Athma rakshaNam of his AchArya (i.e.,
Sishya should never perform svarUpa sikshai (corrections) to AchArya)
and inappropriate for the AchArya to do dhEha rakshaNam of Sishya (i.e.,
Sishya should not expect that the AchArya will take care of his
livelihood).<br />
<br />
As explained by <a data-mce-href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/" href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOKAchAryar</a>,
it is very difficult to be a Sishya (and also we do not really
understand to be a proper Sishya no matter how much we learn about it).
That is why <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> himself took the form of "nara" rishi and became the Sishya of "nArAyaNa" rishi (who is an avathAram of <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> as well) to learn thirumanthram and demonstrate how one should be a proper disciple.<br />
With this background, we can also try to understand the different categorizations of AchAryas.<br />
<br />
<b><u>anuvruththi prasannAchArya and krupA mAthra prasannAchArya </u></b><u></u><br />
<u><br /> </u><br />
<b>anuvruththi prasannAchArya</b><br />
<br />
During the days before <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr </a>,
the AchAryas were testing the prospective Sishyas for their level of
dedication before accepting them. It was customary for a prospective
Sishya to go to his AchArya's residence, stay with him and serve him for
a full year before being accepted.<br />
<br />
<b>krupA mAthra prasannAchArya </b><br />
<br />
But when <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a>
saw the nature of kali yugam, he realized that if AchAryas are like
this, only a very few will be motivated towards giving up worldly
attachments and many will not be able to satisfy the demands of the
AchAryas. So, out of his unbounded mercy, emperumAnAr relaxed the rules
and gave this most valuable knowledge to those who had the true desire
to learn bhagavath vishayam. So the qualification was changed from
“deserving” to “desiring” candidates. He also laid the guidelines for
his Sishyas to follow the same methodology and brought in several
thousands of people into the fold of SrIvaishNavam out of his grace.
Starting with <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a>, our AchAryas are called krupA mAthra prasannAchAryas.<br />
<a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">mAmunigaL</a>, explains this concept wonderfully in his <a data-mce-href="http://divyaprabandham.koyil.org/index.php/2015/11/upadhesa-raththina-malai/" href="http://divyaprabandham.koyil.org/index.php/2015/11/upadhesa-raththina-malai/">upadhESa raththina mAlai</a> pAsuram "<i>OrAN
vazhiyAi upadhEsitthAr munnOr, ErAr ethirAsarar innaruLAl pArulagil
Asai udayOrkkellAm AriyargAL kURum enRu pEsi varambharuththAr pin”</i>.<br />
<br />
<b><u>uththAraka AchArya and upakAraka AchArya</u></b><br />
<b><br /></b>
In <a data-mce-href="http://ponnadi.blogspot.com/p/charamopaya-nirnayam.html" href="http://ponnadi.blogspot.com/p/charamopaya-nirnayam.html">charama upAya nirNayam</a> - a work done by <a data-mce-href="http://acharyas.koyil.org/index.php/nayanarachchan-pillai/" href="http://acharyas.koyil.org/index.php/nayanarachchan-pillai/">nAyanArAchchAn piLLai</a>, he explains these two types of AchAryas. This grantham establishes the glories of <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> very clearly.<br />
<br />
<b>uththAraka AchArya</b><br />
<br />
uththAraka
AchArya is the one who is capable of taking some one from samsAram and
placing him/her in paramapadham easily. It is explained that <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">Sriman nArAyaNan</a>, nammAzhwAr and emperumAnAr are the only 3 uththAraka AchAryas (Of course, <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a> who is yathi punaravathAram is also established as an uththAraka AchArya by <a data-mce-href="http://acharyas.koyil.org/index.php/erumbi-appa/" href="http://acharyas.koyil.org/index.php/erumbi-appa/">erumbi appA</a> in his varavaramuni Sathakam).<br />
<ul>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a>
is the prathamAchArya (first AchArya) and being sarvagyan (omniscient),
sarva sakthan (omnipotent) and so on, he can easily give mOksham to
anyone.</li>
</ul>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgg3sOXWwxRJ7qAMl1ZomLRWv2UFSPpgGaAQYLoYYPIH8orbaC1TN_33-pX9m7HJyVizAhsSbSt0UiGGoBooZAqffBbX5rabbcOJt5WLAzPNvWXIVydOqg2brA7DodxGumPZedShf8qkFg/s1600/srirangan.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="230" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgg3sOXWwxRJ7qAMl1ZomLRWv2UFSPpgGaAQYLoYYPIH8orbaC1TN_33-pX9m7HJyVizAhsSbSt0UiGGoBooZAqffBbX5rabbcOJt5WLAzPNvWXIVydOqg2brA7DodxGumPZedShf8qkFg/s320/srirangan.jpeg" width="320" /></a></div>
<br />
<div data-mce-style="text-align: center;" style="text-align: center;">
periya perumAL - SrIrangam</div>
<br />
<ul>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/nammazhwar/" href="http://acharyas.koyil.org/index.php/nammazhwar/">nammAzhwAr</a> who was hand-picked by <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
to give knowledge to samsAris and correct them is also capable of
giving mOksham to anyone. This is understood from his own words in <a data-mce-href="http://divyaprabandham.koyil.org/index.php/thiruvaimozhi/" href="http://divyaprabandham.koyil.org/index.php/thiruvaimozhi/">thiruvAimozhi</a> - "<i>ponnulagu ALirO, bhuvani muzhuthu ALIro</i>"
. He is asking the birds which he is sending dhUthu (as messenger) to
emperumAn, that he can give both nithya vibhUthi and leelA vibhUthi to
them as sambhAvanai (allowance) for their recommendation.</li>
</ul>
<div style="text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSnPfPnMS9K1Ubd_szTB86zkZK3xIoBiCd_-U6rNoncMo4Cvre1TXCyxO8PYP1w5FPVjZMT7urjTHbi9hQfId_TypjmWDwrr9quPPn3YFd-8wQdQH2iiOiiQ_zzbchvyjsT0UjQ6zOSIQ/s1600/Nammazhwar.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="295" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSnPfPnMS9K1Ubd_szTB86zkZK3xIoBiCd_-U6rNoncMo4Cvre1TXCyxO8PYP1w5FPVjZMT7urjTHbi9hQfId_TypjmWDwrr9quPPn3YFd-8wQdQH2iiOiiQ_zzbchvyjsT0UjQ6zOSIQ/s320/Nammazhwar.jpg" width="320" /></a> </div>
<div data-mce-style="text-align: center;" style="text-align: center;">
<a data-mce-href="http://acharyas.koyil.org/index.php/nammazhwar/" href="http://acharyas.koyil.org/index.php/nammazhwar/">nammAzhwA</a>r - <a data-mce-href="http://azhwarthirunagari.koyil.org/" href="http://azhwarthirunagari.koyil.org/">AzhwArthirunagari</a></div>
<br />
<ul>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> was declared as <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">udaiyavar</a> - the controller of ubhaya vibhUthi - by <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrI ranganAthan and thiruvEnkatamudaiyAn (SrInivAsa – thirumalA)</a>.
Not only he was immersed in bhagavath anubhavam, he also lived in leelA
vibhUthi for a long period (120 years) and served emperumAn's mission
fully. He established proper temple worship, initiated 1000s of Sishyas, established 74 simhAsanAdhipathis to carry forward the divine message.</li>
</ul>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSoPsF9cWGRxvRvYxKqdNmpC-smz0PIOrkkkUJ_4wDAPK4nnsnnBcLSAGLyaf_pU-0fJu8eB5_frnR7D7tGfnd7AFd4ZW5pD0N5LOCp-uAi6mToAXnUjpf1NisgRh33z3LBthntJ15osE/s1600/ramanujar-sriperumbudhur.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSoPsF9cWGRxvRvYxKqdNmpC-smz0PIOrkkkUJ_4wDAPK4nnsnnBcLSAGLyaf_pU-0fJu8eB5_frnR7D7tGfnd7AFd4ZW5pD0N5LOCp-uAi6mToAXnUjpf1NisgRh33z3LBthntJ15osE/s320/ramanujar-sriperumbudhur.jpg" width="320" /></a></div>
<div data-mce-style="text-align: center;" style="text-align: center;">
<a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> - <a data-mce-href="http://sriperumbuthur.koyil.org/" href="http://sriperumbuthur.koyil.org/">SrIpeumbUthUr</a></div>
<div data-mce-style="text-align: center;" style="text-align: center;">
</div>
<a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> acts purely according to SAsthram, he either gives mOksham or keeps the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s in the samsAram, based on the their desire and karma. So, <a data-mce-href="http://acharyas.koyil.org/index.php/nayanarachchan-pillai/" href="http://acharyas.koyil.org/index.php/nayanarachchan-pillai/">nAyanArAchchAn piLLai</a> concludes that uththArakathvam is complete in <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a>.<br />
<br />
<a data-mce-href="http://acharyas.koyil.org/index.php/nammazhwar/" href="http://acharyas.koyil.org/index.php/nammazhwar/">nammAzhwAr</a>,
after receiving this knowledge, as he is an AzhwAr - even though he did
parOpadhEsam (instructing others) a little bit, he got so immersed in
bhagavath anubhavam and out of his Arthi left the material world at a
very young age.<br />
<br />
<a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> with his parama krupA (great compassion) gave this benediction to anyone who desires and delivers them to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>.<br />
<br />
Thus, <a data-mce-href="http://acharyas.koyil.org/index.php/nayanarachchan-pillai/" href="http://acharyas.koyil.org/index.php/nayanarachchan-pillai/">nAyanArAchchAn piLLai</a> concludes that <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> has the uththArakathva pUrthi (completeness).<br />
<br />
<b>upakAraka AchArya</b><br />
<br />
He is the one who is capable of leading us to an uththAraka AchArya. In our sampradAyam, all AchArya paramparais coming under <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> up to our own AchArya are classified under upakAraka AchArya. Whenever we undergo <a data-mce-href="http://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-pancha-samskaram.html" href="http://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-pancha-samskaram.html">pancha samskAram</a>, our AchArya requests <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> through his <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">guru paramparai</a> to hand over that <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> as a person with the desire of leaving samsAram and reaching paramapadham.<br />
<br />
Both uththAraka AchArya and upakAraka AchArya are equally respectable - though <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> has a special place in our sampradAyam. <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">mAmunigaL</a> in his <a data-mce-href="http://divyaprabandham.koyil.org/index.php/2015/11/upadhesa-raththina-malai/" href="http://divyaprabandham.koyil.org/index.php/2015/11/upadhesa-raththina-malai/">upadhESa raththina mAlai</a> starts with <a data-mce-href="http://acharyas.koyil.org/index.php/thiruvaimozhi-pillai/" href="http://acharyas.koyil.org/index.php/thiruvaimozhi-pillai/">thiruvAimozhip piLLai</a> and ends with <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> to show us the proper approach.<br />
<br />
<b><u>samASrayana AchArya and gyAna AchArya</u></b><br />
<ul>
<li><b>samASrayana AchArya</b> is the one who is performing <a data-mce-href="http://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-pancha-samskaram.html" href="http://ponnadi.blogspot.com/2015/12/simple-guide-to-srivaishnavam-pancha-samskaram.html">pancha samsakAram</a> to us.</li>
<li><b>gyAna AchArya</b> is the one from whom we hear grantha kAlakshEpams, etc which develops our Athma gyAnam.</li>
</ul>
While
we are always indebted to our samASrayana AchArya and should be totally
surrendered to him, gyAna AchArya should also be respected equally. For
some, both samASrayana and gyAna AchAryas will be the same person. In
fact, every SrIvaishNava must be respected as one’s own AchArya as per SrIvachana bhUshaNam.<br />
<br />
To summarize, a Sishya must depend on
his/her AchArya totally. He/She also has the responsibility to take care
of the livelihood of the AchArya. One must constantly be in touch with
the AchArya and also assist in his needs.<br />
<br />
There were many wonderful incidents in our pUrvAcharyas’ lives between AchArya and Sishya. We will see some of them here:<br />
<ul>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/manakkal-nambi/" href="http://acharyas.koyil.org/index.php/manakkal-nambi/">maNakkAl nambi</a> used to do menial services at his AchArya's (<a data-mce-href="http://acharyas.koyil.org/index.php/uyyakkondar/" href="http://acharyas.koyil.org/index.php/uyyakkondar/">uyyakkoNdAr</a>) residence.</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/manakkal-nambi/" href="http://acharyas.koyil.org/index.php/manakkal-nambi/">maNakkAl nambi</a> took so much effort to bring <a data-mce-href="http://acharyas.koyil.org/index.php/alavandhar/" href="http://acharyas.koyil.org/index.php/alavandhar/">ALavandhAr</a> into SrIvaishNavam.</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> treated <a data-mce-href="http://acharyas.koyil.org/index.php/kuraththazhwan/" href="http://acharyas.koyil.org/index.php/kuraththazhwan/">kUraththAzhwAn</a> with utmost respect even though he (emperumAnAr) was the AchArya.</li>
<li>Once when <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> got upset with <a data-mce-href="http://acharyas.koyil.org/index.php/kuraththazhwan/" href="http://acharyas.koyil.org/index.php/kuraththazhwan/">kUraththAzhwAn</a>, AzhwAn said, "adiyEn is <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a>'s property - he can do whatever he wants".</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/embar/" href="http://acharyas.koyil.org/index.php/embar/">embAr</a>
used to examine his AchArya's bed by lying down on it first. When asked
if it is not a sin, he said he will not mind to commit such sin, as
long as his AchArya's bed is ensured to be most comfortable.</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> says to <a data-mce-href="http://acharyas.koyil.org/index.php/ananthazhwan/" href="http://acharyas.koyil.org/index.php/ananthazhwan/">ananthAzhwAn</a> that <a data-mce-href="http://acharyas.koyil.org/index.php/parasara-bhattar/" href="http://acharyas.koyil.org/index.php/parasara-bhattar/">parAsara bhattar</a> is just like himself and should be treated the same.</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/parasara-bhattar/" href="http://acharyas.koyil.org/index.php/parasara-bhattar/">bhattar</a> and <a data-mce-href="http://acharyas.koyil.org/index.php/nanjiyar/" href="http://acharyas.koyil.org/index.php/nanjiyar/">nanjIyar</a>
had excellent conversations. nanjIyar gave up everything and became a
sannyAsi. He said once, "if my Asramam comes in as an interference for
my service to bhattar (his AchArya), I will break my thridhaNdam."</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/nanjiyar/" href="http://acharyas.koyil.org/index.php/nanjiyar/">nanjIyar</a> encouraged <a data-mce-href="http://acharyas.koyil.org/index.php/nampillai/" href="http://acharyas.koyil.org/index.php/nampillai/">nampiLLai</a>'s view points even though they were sometimes different from his own for some pAsurams.</li>
<li>pinbazhagiya perumAL jIyar said he wanted to stay in this leelA vibhUthi just to observe/enjoy <a data-mce-href="http://acharyas.koyil.org/index.php/nampillai/" href="http://acharyas.koyil.org/index.php/nampillai/">nampiLLai</a>'s (his AchArya) thirumuthugu (upper-back) while coming back from cauvery after bathing.</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/kura-kuloththama-dhasar/" href="http://acharyas.koyil.org/index.php/kura-kuloththama-dhasar/">kUrakulOththama dhAsar</a> took so much effort to bring <a data-mce-href="http://acharyas.koyil.org/index.php/thiruvaimozhi-pillai/" href="http://acharyas.koyil.org/index.php/thiruvaimozhi-pillai/">thiruvAimozhip piLLai</a> into SrIvaishNavam.</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a> took <a data-mce-href="http://acharyas.koyil.org/index.php/thiruvaimozhi-pillai/" href="http://acharyas.koyil.org/index.php/thiruvaimozhi-pillai/">thiruvAimozhip piLLai</a>'s
(his AchArya) orders as his only goal in life. He learnt SrI bhAshyam
once and gave lectures on it but then he focussed during the whole time
in <a data-mce-href="http://divyaprabandham.koyil.org/" href="http://divyaprabandham.koyil.org/">aruLichcheyal</a> and rahasya granthams.</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrI ranganAthan</a> with <a data-mce-href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/" href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/">SrIdhEvi</a>
and bhUdhEvi listened to eedu kAlakshEpam from maNavALa mAmunigaL in
front of his sannidhi for a whole year and gave his own SEsha paryankam
as his AchArya sambhAvanai and a thaniyan to his AchAryan which is
chanted everywhere both at the beginning and at the end of any
aruLichcheyal (dhivya prabandham) gOshti even today as per his order.</li>
<li><a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a> gave his own seat, thiruvAzhi (chakram/disc) and thiruchangu (sangu/conch) to <a data-mce-href="http://acharyas.koyil.org/index.php/ponnadikkal-jiyar/" href="http://acharyas.koyil.org/index.php/ponnadikkal-jiyar/">ponnadikkAl jIyar</a> and asked him to do pancha samskAram for <a data-mce-href="http://acharyas.koyil.org/index.php/appachchiyaranna/" href="http://acharyas.koyil.org/index.php/appachchiyaranna/">appAchiyAraNNA</a>.</li>
</ul>
There
are many such incidents but just listed some to understand how AchAryas
and Sishyas interacted with each other in their lives.<br />
<br />
adiyen sarathy ramanuja dasan<br />
<br />
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SrIvaishNava education/kids portal – <a data-mce-href="http://pillai.koyil.org/" href="http://pillai.koyil.org/">http://pillai.koyil.org</a>Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com6tag:blogger.com,1999:blog-1330122295413844269.post-26760845323697410712015-12-22T07:45:00.001-08:002017-01-09T05:18:54.992-08:00Simple Guide to SrivaishNavam - pancha samskAramSrI:<br />
SrImathE SatakOpAya nama:<br />
SrimathE rAmAnujAya nama:<br />
Srimadh varavaramunayE nama:<br />
Sri vAnAchala mahAmunayE nama:<br />
<br />
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<div style="text-align: center;">
<a href="http://acharyas.koyil.org/index.php/periya-nambi/">periya nambi</a> performing pancha samskAram to <a href="http://acharyas.koyil.org/index.php/emperumanar/">SrI rAmAnuja</a></div>
<br />
<br />
<b>How do we become a SrIvaishNava?</b><br />
<br />
According to our purvAchAryas, there is a mechanism through which one becomes a SrIvaishNava. This process is called <b>"pancha samskAram" </b>(initiation in to the sampradhAyam).<br />
<br />
samskAra
means the process of cleansing or purifying. It is the process which
transforms one from an unqualified state to a qualified state. It is by
this process one first becomes a SrIvaishNava. Just like taking birth in
a brAhmaNa family makes it easy for someone to become a brAhmaNa by
going through the brahma yagya process, taking birth in a SrIvaishNava
family makes it easy for someone to become a SrIvaishNava through the
pancha samskAram process. The beauty here compared to the brAhmaNa
family example is, one need not be born in a SrIvaishNava family to
become a SrIvaishNava - because SrIvaishNavam is associated to the soul
while brAhmaNyam is just associated with the body. There is no distinction
done based on caste, creed, nationality, sex, financial situation,
family situation, etc - whoever desires to be put on the path of
salvation can be included in this fold. Also, after
becoming a SrIvaishNava, it is very important to completely avoid any
association with dhEvathAntharams (demi-gods like brahmA, Siva, dhurgA,
subramaNya, indhra, varuNa, etc., who are controlled by <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>) and those who are associated to such dhEvathAntharams.<br />
<br />
<br />
<b>pancha samskAram</b><br />
<br />
pancha
samskAram or samASrayaNam is the process that is explained in SAsthram
to prepare an individual to become a SrIvaishNava. The following SlOka
explains the different aspects of pancha samskAram - "<i>thApa: puNdra: thathA nAma: manthrO yAgaScha panchama:"</i>. The five activities which happen during the pancha samskAram are:<br />
<ul>
<li><b>thApa (heat) -</b> Sanka chakra lAnchanam - heated impression of Sanka and chakra on our shoulders. This identifies that we are property of <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> - just like a vessel is marked with the symbols of the owner, we are marked with the symbols of <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>.</li>
<li><b>puNdra (symbol) -</b> dwAdhAsa urdhva puNdra dhAranam - wearing of Urdhva puNdram (thirumaN and SrIchUrNam) in twelve parts of the body.</li>
<li><b>nAma (name) - dhAsya namam -</b> a new name given by the AchArya (rAmAnuja dhAsan, madhurakavi dhAsan, SrIvaishNava dhAsan).</li>
<li><b>manthra – manthra upadhESam -</b>
learning the secret manthra from the AchArya; manthram means that which
relieves the chanter from grief - thirumanthram, dhvayam and charama
SlOkam which release us from samsAram.</li>
<li><b>yAga - dhEva pUjA -</b> learning the thiruvArAdhanam process to worship <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a> daily at home.</li>
</ul>
<b>Prerequisites</b><br />
<br />
Akinchanyam (considering oneself to be completely incapable/unworthy) and <b> </b>ananya gathithvam (having no-other go) are two important prerequisites before Surrendering to emperumAn. Only in such state, one can fully surrender to emperumAn and let emperumAn uplift oneself.<br />
<br />
<b>Goals of pancha samskAram</b><br />
<ul>
<li>As SAsthram says, <i>thathva gyAnAn mOksha lAbha</i>: - by gaining knowledge about the brahmam, one gets mOksha. By getting valuable knowledge from an AchArya in artha panchakam (<a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">brahmam</a> - God, <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>
- soul, upAyam - means to attain God, upEyam - the result, virOdhi -
hurdles which are blocking the result) which is part of the manthra
upadhESam, we become eligible to secure the ultimate goal - performing
kainkaryam in nithya vibhUthi (spiritual realm) to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">Sriya:path</a>i. Also real knowledge is to accept oneself to be totally dependant on bhagavAn.</li>
<li>While in the current life, performing kainkaryam to our AchArya and SrIvaishNavas (by doing in many possible ways) and <a data-mce-href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html" href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a> - through <a data-mce-href="http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html" href="http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html">thiruvArAdhanam</a> at home and <a data-mce-href="http://koyil.org/" href="http://koyil.org/">dhivya dhESa</a> kainkaryam.</li>
<li>It is also important to share this great message with others to help them to benefit spiritually. SrI rAmAnuja, as part of his main instructions, first instruct us to learn SrI bhAshyam, thiruvAimozhi and teach them to others. </li>
</ul>
Here, the AchArya administers the divine union of jIvAthmA and paramAthmA. Though we are called prapannas at times, in real sense, SrI rAmAnuja and all our predecessors have shown that we are Acharya nishtas, i.e., one who depend fully on AchArya for everything. This pancha samskAram is also considered as the real birth for the jIvAthmA, since it is at this point, the jIvAthmA realizes its true nature and surrenders to emperumAn. It is because of this divine connection which is like the bondage between a husband (paramAthmA) and wife (jIvathmA), there is constant emphasis of avoidance of other dhEvathAs.<br />
<br />
So,
as explained here, this philosophy of SrIvaishNavam is to leave this
samsAram (material realm) to go to parama padham (spiritual realm) to
perform uninterrupted kainkayam to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">Sriya:pathi (Sriman nArAyaNan</a>).<br />
<br />
<b>Who can perform pancha samskAram?</b><br />
<b><br /> </b>SrIvaishNavam, although an eternal philosophy, was rejuvenated by AzhwArs and AchAryas. <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">Sri rAmAnuj</a>a studied the SAsthram and re-established the norms which were lost over time based on the instructions from his preceptors - <a data-mce-href="http://acharyas.koyil.org/index.php/nathamunigal/" href="http://acharyas.koyil.org/index.php/nathamunigal/">nAthamunigaL</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/alavandhar/" href="http://acharyas.koyil.org/index.php/alavandhar/">ALavandhAr</a>,
etc. He established 74 simhAsanAdhipathis (AchAryas/spiritual
preceptors) and authorized them to perform pancha samskAram to the
individuals who understand this goal of life (leaving samsAram to go to
paramapadham). Anyone who comes in those lineages can perform pancha
samskAram. He (as well as <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a>)
established certain Mutts (Monasteries) and jIyar swAmis (sanyAsis)
whose lineages are also authorized to perform pancha samskAram to
individuals aspiring to become a SrIvaishNava. <br />
<br />
<b>What should we do on the day of our pancha samskAram or samASrayaNam?</b><br />
<ul>
<li>Wake up early on the morning.</li>
<li>Meditate upon <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a> and <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchAryas</a>. This the day of our real birth – birth of knowledge.</li>
<li>Perform <a data-mce-href="http://ponnadi.blogspot.in/p/anushtanam.html" href="http://ponnadi.blogspot.in/p/anushtanam.html">nithya karmAnushtAnams</a> (snAnam, Urdhva puNdra dhAraNam, sandhyA vandhanam, etc).</li>
<li>Reach
AchAryan’s mutt/thirumALigai on time. Carry some fruits, vasthrams
(clothes for perumAL/AchAryan), sambhAvanai (monetary) etc., whatever
possible.</li>
<li>Undergo samASrayaNam.</li>
<li>Accept SrIpAdha thIrtham of AchAryan.</li>
<li>Listen to AchAryan’s instructions attentively.</li>
<li>Accept prasAdham at the mutt/thirumALigai.</li>
<li>Spend the day at the mutt/thirumALigai and learn about the sampradhAyam as much as possible directly from AchArya.</li>
<li>Avoid
rushing to office etc., immediately after samASrayaNam – reserve it to
be a quiet and tranquil day filled with gratitude for the guru
paramaparai. Let this day be the beginning of many more such
transcendental days.</li>
</ul>
<br />
<b>Is pancha samskAram the beginning or the end?</b><br />
<br />
It
is common misunderstanding that, this samASrayaNam is a
simple ritual and is the end. But that is completely wrong. This is the
beginning of our journey in SrIvaishNavam. The ultimate goal is set (to
be engaged in eternal service to SrI mahAlakshmi and SrIman nArAyaNan)
and the process is given by our purvAcharyas - accepting bhagavAn as the
means through the AchArya and be willing to joyfully follow the
principles outlined by the AchArya. It is most fitting for the true
nature of every jIvAthmA to accept this principle, apply it practically
in their day-to-day lives and be uplifted.<br />
<br />
In mumukshuppadi, sUthram 116, piLLai lOkachArya highlights the conduct of a SrIvaishNava (one who has undergone pancha samskAram).<br />
<ol>
<li>Giving up all attachments towards worldly matters completely.</li>
<li>Holding on to <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a> as the only refuge.</li>
<li>Having full faith in the accomplishment of the real goal (eternal kainkaryam).</li>
<li>Having constant craving to accomplish that real goal as soon as possible.</li>
<li>While in this world, spending one's time in dhivya dhESams being engaged in enjoying emperumAn's qualities and serving him.</li>
<li>Understanding the greatness of such devotees of bhagavAn who are having the aforementioned qualities and being joyful seeing them.</li>
<li>Having the mind fixed on thirumanthram and dhvaya mahA manthram.</li>
<li>Having great loving devotion towards one's own AchArya.</li>
<li>Being grateful towards AchArya and emperumAn.</li>
<li>Associating with sAthvika SrIvaishNavas (gentle devotees) who have true knowledge, detachment and peace.</li>
</ol>
For more detailed explanation of these points, please visit <a href="http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-5.html">http://ponnadi.blogspot.in/2012/08/srivaishnava-lakshanam-5.html</a> .<br />
<br />
At this point, we should also be grateful towards bhagavath rAmAnuja who institutionalized this pancha samskAram in a grand manner and propagated the same through many of his disciples (74 simhAsanAdhipathis). All of that was done by him due to his overwhelming compassion towards all jIvAthmAs who are covered with ignorance in this material world and are shunning from their natural duty of performing mangaLASAsanam (praying for the well-being) to emperumAn. We will see more about this aspect in subsequent articles.<br />
<br />
adiyen sarathy ramanuja dasan<br />
<br />
archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
<br />
pramEyam (goal) – <a data-mce-href="http://koyil.org/" href="http://koyil.org/" rel="nofollow" target="_blank">http://koyil.org</a><br />
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pramAthA (preceptors) – <a data-mce-href="http://guruparamparai.wordpress.com/" href="http://guruparamparai.wordpress.com/" rel="nofollow" target="_blank">http://guruparamparai.wordpress.com</a><br />
srIvaishNava education/kids portal – <a data-mce-href="http://pillai.koyil.org/" href="http://pillai.koyil.org/">http://pillai.koyil.org</a>Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com11tag:blogger.com,1999:blog-1330122295413844269.post-11470586040687386922015-12-20T19:31:00.001-08:002018-03-16T01:39:24.022-07:00Simple Guide to SrivaishNavam - IntroductionSrI:<br />
SrImathE SatakOpAya nama:<br />
SrimathE rAmAnujAya nama:<br />
Srimadh varavaramunayE nama:<br />
Sri vAnAchala mahAmunayE nama:<br />
<br />
<a href="http://ponnadi.blogspot.in/p/simple-guide-to-srivaishnavam.html">Full Series</a><br />
<br />
<a href="https://srivaishnavagranthams.wordpress.com/readers-guide/"><< Previous </a><br />
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<a data-mce-href="http://srivaishnavagranthams.files.wordpress.com/2013/11/srivaishna-guruparamparai.jpg" href="http://srivaishnavagranthams.files.wordpress.com/2013/11/srivaishna-guruparamparai.jpg"><img alt="srivaishna-guruparamparai" class="alignnone size-full wp-image-34" data-mce-src="http://srivaishnavagranthams.files.wordpress.com/2013/11/srivaishna-guruparamparai.jpg" height="440" src="https://srivaishnavagranthams.files.wordpress.com/2013/11/srivaishna-guruparamparai.jpg" width="640" /></a><br />
<br />
<a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a>,
for the upliftment of the samsAris (bound souls), out of his causeless
mercy, reveals the SAsthram (vEdham) to brahmA during Srushti
(creation). vEdham is the ultimate pramANam for vaidhikas. A pramAthA
(AchAryan) can determine the <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">pramEyam (emperumAn)</a> only through <a data-mce-href="http://srivaishnavagranthams.wordpress.com/" href="http://srivaishnavagranthams.wordpress.com/">pramANam (SAsthram)</a>.
Just like emperumAn has akila hEya prathyanIkathvam (opposite to all
bad qualities) and kalyANaikathAnathvam (abode of all auspicious
qualities) which differentiate emperumAn from every other entity, vEdham
has the following important qualities (that differentiate it from other
pramANams):<br />
<ul>
<li>apaurushEyathvam - not created by any individual (at the outset of every creation,
emperumAn teaches vEdham to brahmA who in turn propagates the same).
Hence errors of individual's sense-perception etc., are absent.</li>
</ul>
<ul>
<li>nithyam - it is eternal - with no beginning and no end - it is revealed time and
again by emperumAn who is fully cognizant of the contents of vEdham.</li>
</ul>
<ul>
<li>svatha prAmANyathvam - all vEdha vAkyams are self-sufficient, i.e., we dont need anything more to prove the validity of the same</li>
</ul>
While
vEdham is just one vast body of scripture, vEdha vyAsa, considering the
limited capacity of human intelligence in the future, divided the
vEdham into rig, yajur, sAma and atharva vEdhams.<br />
vEdhAntham is
the essence of vEdham. vEdhAntham is the collection of upanishadhs which
talks about the intricate details about emperumAn. While
vEdham talks about the process of worship, vEdhAntham talks about
bhagavAn who is the object of worship. There are many upanishadhs, but
the following are considered as the most important:<br />
<ul>
<li>aitharEya</li>
</ul>
<ul>
<li>bruhadhAraNyaka</li>
</ul>
<ul>
<li>chAndhOgya</li>
</ul>
<ul>
<li>isha</li>
</ul>
<ul>
<li>kEna</li>
</ul>
<ul>
<li>kata</li>
</ul>
<ul>
<li>kaushIdhiki</li>
</ul>
<ul>
<li>mahA nArAyaNa</li>
</ul>
<ul>
<li>mAndukya</li>
</ul>
<ul>
<li>muNdaka</li>
</ul>
<ul>
<li>prashNa</li>
</ul>
<ul>
<li>subhAla</li>
</ul>
<ul>
<li>svEthasvathAra</li>
</ul>
<ul>
<li>thaiththriya</li>
</ul>
brahma
sUthram that is compiled by sage vEdha vyAsa is also considered to be
part of vEdhAntham since it is the essence of upanishadhs.<br />
Since,
vEdham is anantham (endless - huge) and vEdhAntham is very complicated
and the capacity of human intelligence is limited (which can lead to
misunderstandings and misinterpretations), we have to understand
vEdham/vEdhAntham through smruthi, ithihAsam and purANams.<br />
<ul>
<li>smruthi is the collection of dharma SAsthrams which are compiled by great sages like manu, vishNu hAritha, yAgyavalkya, etc.</li>
</ul>
<ul>
<li>ithihAsams
are the collection of SrI rAmAyaNam and mahAbhArtham - the two great
epics. SrI rAmAyaNam is considered as the sharaNAgathi SAsthram and
mAhAbhAratham is considered as panchamO vEdham (fifth vEdham after the
rig, yajur, sAma and atharva vEdhams).</li>
</ul>
<ul>
<li>purANams are the
collection of 18 main purANams (brahma purANam, padhma purANam, vishNu
purANam, etc) and many upa (minor) purANams which are compiled by
brahmA. Of these 18 purANams, brahmA himself declares that when he is in
the mode of sathvam (goodness) he glorifies vishNu, in the mode of
rajas (passion) he glorifies himself and in the mode of thamas
(ignorance) he glorifies Siva, agni, etc.</li>
</ul>
Even with the
existence of all of these, instead of gaining true knowledge through
SAsthram and looking out for the true goal, samsAris were still engaged
in materialistic aspirations. <a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>
then personally descended as many avathArams, only to see many
disrespecting him and even fighting with him. Realizing that he should
prepare a jIvAthmA to help the samsAris (like a deer is used to capture
another deer by a hunter), he picked a select few jIvAthmAs and gave
them blemishless divine knowledge. These jIvAthmAs became to be famously
known as <a data-mce-href="http://acharyas.koyil.org/index.php/azhwars/" href="http://acharyas.koyil.org/index.php/azhwars/">AzhwArs</a> (ones who are immersed in bhagavath anubhavam). They are headed by <a data-mce-href="http://acharyas.koyil.org/index.php/nammazhwar/" href="http://acharyas.koyil.org/index.php/nammazhwar/">nammAzhwA</a>r (prapanna kula kUtasthar/vaishNava kulapathi) and are said to be 10 in number - <a data-mce-href="http://acharyas.koyil.org/index.php/poigai-azhwar/" href="http://acharyas.koyil.org/index.php/poigai-azhwar/">poigai AzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/bhuthaththazhwar/" href="http://acharyas.koyil.org/index.php/bhuthaththazhwar/">bhUthaththAzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/peyazhwar/" href="http://acharyas.koyil.org/index.php/peyazhwar/">pEyAzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thirumazhisai-azhwar/" href="http://acharyas.koyil.org/index.php/thirumazhisai-azhwar/">thirumazhisai AzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/nammazhwar/" href="http://acharyas.koyil.org/index.php/nammazhwar/">nammAzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/kulasekarazhwar/" href="http://acharyas.koyil.org/index.php/kulasekarazhwar/">kulaSEkara AzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/periyazhwar/" href="http://acharyas.koyil.org/index.php/periyazhwar/">periyAzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thondaradippodi-azhwar/" href="http://acharyas.koyil.org/index.php/thondaradippodi-azhwar/">thoNdaradippodi AzhwAr</a>, <a data-mce-href="http://acharyas.koyil.org/index.php/thiruppanazhwar/" href="http://acharyas.koyil.org/index.php/thiruppanazhwar/">thiruppANAzhwAr </a>and <a data-mce-href="http://acharyas.koyil.org/index.php/thirumangai-azhwar/" href="http://acharyas.koyil.org/index.php/thirumangai-azhwar/">thirumangai AzhwAr</a>. <a data-mce-href="http://acharyas.koyil.org/index.php/madhurakavi-azhwar/" href="http://acharyas.koyil.org/index.php/madhurakavi-azhwar/">madhurakavi AzhwAr</a> (disciple of <a data-mce-href="http://acharyas.koyil.org/index.php/nammazhwar/" href="http://acharyas.koyil.org/index.php/nammazhwar/">nammAzhwAr</a>) and <a data-mce-href="http://acharyas.koyil.org/index.php/andal/" href="http://acharyas.koyil.org/index.php/andal/">ANdAL</a> (daughter of <a data-mce-href="http://acharyas.koyil.org/index.php/periyazhwar/" href="http://acharyas.koyil.org/index.php/periyazhwar/">periyAzhwAr</a>)
are also added into AzhwArs goshti at times. AzhwArs who were fully
blessed by emperumAn preached the divine knowledge to many. Still, since
they were immersed in bhagavath anubhavam their focus was on
mangaLAsAsanam to emperumAn.<br />
<br />
<a data-mce-href="http://acharyas.koyil.org/index.php/sriman-narayanan/" href="http://acharyas.koyil.org/index.php/sriman-narayanan/">emperumAn</a>, wanting to uplift more <a data-mce-href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html" href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s from samsAram, divinely arranged the appearance of AchAryas starting with <a data-mce-href="http://acharyas.koyil.org/index.php/nathamunigal/" href="http://acharyas.koyil.org/index.php/nathamunigal/">nAthamunigaL</a> and ending with <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL (SrI varavaramuni)</a>. <a data-mce-href="http://acharyas.koyil.org/index.php/emperumanar/" href="http://acharyas.koyil.org/index.php/emperumanar/">bhagavath rAmAnuja</a> who is an avathAra visEsham (special incarnation) of Adhi sEshan, appears right in the middle of our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">AchArya paramparai</a>
and he leads this SrIvaishNava sampradhAyam and visishtAdhvaitha
sidhdhAntham to great heights. Following the works of great rishis
parAsara, vyAsa, dhramida, tanka, etc., he firmly establishes the
visishtAdhvaitha principles. He establishes 74 AchAryas as
simhAsanAdhipathis and instructs them to bring SrIvaishNavam to everyone
who has the desire to learn about emperumAn and gain true knowledge.
It is due to his great deeds and him being the ultimate saviour of all, this smpradhAyam became to be popularly known as SrI rAmAnuja dharSanam. Subsequently, He re-appears as <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a> to propagate the dhivya prabandhams and their meanings fully. periya perumAL accepts maNavALa as his own AchAryan in SrIrangam
periya kOyil and completes the AchArya rathnahAram which started from
him. After the time of <a data-mce-href="http://acharyas.koyil.org/index.php/mamunigal/" href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a>, his main disciples, famously known as ashta dhik gajangaL (eight elephants) headed by <a data-mce-href="http://acharyas.koyil.org/index.php/ponnadikkal-jiyar/" href="http://acharyas.koyil.org/index.php/ponnadikkal-jiyar/">ponnadikkAl jIyar</a>
further propagate the SrIvaishNava sampradhAyam everywhere.
Subsequently, many AchAryas appear in this sampradhAyam and continue the
great work of our <a data-mce-href="http://acharyas.koyil.org/" href="http://acharyas.koyil.org/">pUrvAchAryas</a>.<br />
<br />
adiyen sarathy ramanuja dasan<br />
<br />
archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><a data-mce-href="http://srivaishnavagranthams.wordpress.com" href="http://srivaishnavagranthams.wordpress.com/"></a><br />
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pramAthA (preceptors) – <a data-mce-href="http://guruparamparai.wordpress.com/" href="http://guruparamparai.wordpress.com/" rel="nofollow" target="_blank">http://guruparamparai.wordpress.com</a><br />
srIvaishNava education/kids portal – <a data-mce-href="http://pillai.koyil.org/" href="http://pillai.koyil.org/">http://pillai.koyil.org</a>Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com6tag:blogger.com,1999:blog-1330122295413844269.post-80645797251181560742015-12-17T22:33:00.002-08:002015-12-28T15:58:18.628-08:00Simple Guide to SrivaishNavam - thathva thrayam - the three entities - short summarySrI:<br />
SrImathE SatakOpAya nama:<br />
SrImathE rAmAnujAya nama:<br />
SrImath varavaramunayE nama:<br />
SrI vAnAchala mahAmunayE nama:<br />
<br />
<a href="http://ponnadi.blogspot.in/p/simple-guide-to-srivaishnavam.html">Full Series</a><br />
<br />
<a href="http://ponnadi.blogspot.in/2015/12/rahasya-thrayam.html"><< Previous</a> <br />
<br />
Entities are classified into 3 main categories. chith, achith and ISwara.<br />
<br />
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chith constitutes the collection of innumerable jIvAthmAs that exist in both nithya vibhUthi (parama padham - eternal spiritual realm) and leelA vibhUthi (samsAram -temporary material realm). By nature, jIvAthmAs are made of gyAnam (knowledge) and have gyAnam too. Since true knowledge is always blissful, when the AthmA is situated in true knowledge, it is blissful too. jIvAthmAs are classified into three – nithyasUris (those who are eternally free), mukthAthmAs (those who were once bound in samsAram but are now liberated) and badhdhAthmAs (those who are bound in samsAram). badhdhAthmAs too are further classified into bhubhukshus (those who want to enjoy in this samsAram) and mumukshus (those who want to be liberated). mumukshus are further classified kaivalyArthis (those who desire for self-realization and self-enjoyment) and bhagavath kainkaryArthis (those who want to serve bhagavAn eternally in parama padham). For further reading, please visit <a href="https://www.blogger.com/chith%20constitutes%20the%20collection%20of%20innumerable%20jIvAthmAs%20that%20exist%20in%20both%20nithya%20vibhUthi%20(parama%20padham%20-%20eternal%20spiritual%20realm)%20and%20leelA%20vibhUthi%20(samsAram%20-temporary%20material%20realm).%20By%20nature,%20jIvAthmAs%20are%20made%20of%20gyAnam%20(knowledge)%20and%20have%20gyAnam%20too.%20Since%20true%20knowledge%20is%20always%20blissful,%20when%20the%20AthmA%20is%20situated%20in%20true%20knowledge,%20it%20is%20blissful%20too.%20jIvAthmAs%20are%20classified%20into%20three%20%E2%80%93%20nithyasUris%20(those%20who%20are%20eternally%20free),%20mukthAthmAs%20(those%20who%20were%20once%20bound%20in%20samsAram%20but%20are%20now%20liberated)%20and%20badhdhAthmAs%20(those%20who%20are%20bound%20in%20samsAram).%20badhdhAthmAs%20too%20are%20further%20classified%20into%20bhubhukshus%20(those%20who%20want%20to%20enjoy%20in%20this%20samsAram)%20and%20mumukshus%20(those%20want%20to%20be%20liberated).%20mumukshus%20are%20further%20classified%20kaivalyArthis%20(those%20who%20desire%20for%20self-realization%20and%20self-enjoyment)%20and%20bhagavath%20kainkaryArthis%20(those%20want%20to%20serve%20bhagavAn%20eternally%20in%20parama%20padham).%20For%20further%20reading,%20please%20visit%20http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html%20.">http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html</a> .<br />
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achith constitutes the variegated collection of insentient objects that are visible to our gross senses. They are in unmanifested state after the period of total destruction and become manifested during creation. achith is also present in both nithya vibhUthi and leelA vibhUthi. While, in general, achith (matter) covers the true knowledge in the material realm, in the spiritual realm it facilitates true knowledge. achith is classified in to sudhdha sathvam (pure goodness – which is mainly seen in parama padham), miSra sathvam (goodness mixed with passion and ignorance – which is mainly seen in samsAram) and sathva sUnyam (devoid of any goodness) – which is kAlam (time). For further reading, please visit <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html</a> .<br />
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ISwara is <a href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a> who is the supreme lord and the divine consort of <a href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/">SrI mahAlakshmi</a>. bhagavAn which means possessor of six qualities in full, the qualities being gyAna (knowledge), bala (strength), aiSwarya (control), vIrya (valour), Sakthi (power), thEjas (radiance). These six qualities further expand into many innumerable auspicious qualities. He is the abode of all auspicious qualities and opposite of all inauspicious qualities. All chith and achith rest on him and are also pervaded by him – so he is both existing within them and bearing them. He being the supreme master of everything, all chith and achith purely exist for his pleasure. For further reading, please visit <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html</a> .<br />
<br />
Similarities between the entities:<br />
<ul>
<li>Both ISwara and chith (jIvAthmAs) are sentient beings. </li>
<li>Both chith (sentient) and achith (insentient) are properties of ISwara. </li>
<li>Both ISwara and achith have the ability to transform chith into their own characterstics. For example, when a jIvAthmA engages in too much material activities, he too becomes like matter with respect to knowledge (i.e., becoming devoid of it). Similarly, when a jIvAthmA engages fully in bhagavath vishayam (spiritual matters), he becomes liberated from worldly bindings and becomes truly blissful like bhagavAn.
</li>
</ul>
Distinctions between the entities:<br />
<ul>
<li>The distinguishing/unique quality of ISwara is his supremacy over everything else and He being omnipresent, omnipotent, omniscient, et al. </li>
<li>The distinguishing quality of chith is having the knowledge about total servitude towards ISwara. </li>
<li>The distinguishing quality of achith is being devoid of knowledge and existing purely for others. </li>
</ul>
Also read an introduction to piLLai lOkAchAryrar’s thathva thrayam rahasya grantham at <a href="http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-pillai-lokacharyar-tattva-trayam.html">http://ponnadi.blogspot.in/2013/10/aippasi-anubhavam-pillai-lokacharyar-tattva-trayam.html</a> .<br />
<br />
<a href="http://acharyas.koyil.org/index.php/nammazhwar/">AzhwAr</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOkAchAryar</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/mamunigal/">jIyar</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/ponnadikkal-jiyar/">jIyar</a> thiruvadigaLE SaraNam<br />
<br />
adiyen sarathy ramanuja dasan<br />
<br />
archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
<br />
pramEyam (goal) – <a href="http://koyil.org/">http://koyil.org</a><br />
pramANam (scriptures) – <a href="http://srivaishnavagranthams.wordpress.com/">http://srivaishnavagranthams.wordpress.com</a><br />
pramAthA (preceptors) – <a href="https://guruparamparai.wordpress.com/">https://guruparamparai.wordpress.com</a><br />
srIvaishNava Education/Kids Portal – <a href="http://pillai.koyil.org/">http://pillai.koyil.org</a> Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com6tag:blogger.com,1999:blog-1330122295413844269.post-71065631465107969952015-12-11T22:07:00.000-08:002015-12-28T00:44:03.078-08:00Simple Guide to SrivaishNavam - rahasya thrayam - the three secretsSrI:<br />
SrImathE SatakOpAya nama:<br />
SrImathE rAmAnujAya nama:<br />
SrImath varavaramunayE nama:<br />
SrI vAnAchala mahAmunayE nama:<br />
<br />
<a href="http://ponnadi.blogspot.in/p/simple-guide-to-srivaishnavam.html">Full Series</a><br />
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<br />
As part of <a href="http://ponnadi.blogspot.in/2012/07/srivaishnava-lakshanam-2.html">pancha samskAram</a>, manthrOpadhEsam (instruction of secret manthrams) is performed. In that, 3 rahasyams (secrets) are instructed by the AchArya to Sishya.
They are:<br />
<br />
<ul>
<li>thirumanthram – revealed by nArAyaNa rishi to nara rishi (both are <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>’s avathArams) in badharikASramam. </li>
</ul>
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<i>Om namO nArAyaNAya</i><br />
<br />
Simple meaning: <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> who is owned by <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> should exist purely for the pleasure of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>; He should serve nArAyaNan who is the lord of all.<br />
<br />
<ul>
<li>dhvayam – revealed by <a href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a> to <a href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/">SrI mahAlakshmi</a> in vishNu lOkam </li>
</ul>
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<i>SrIman nArAyaNa charaNau SaraNam prapadhyE | </i><br />
<i>SrImathE nArAyaNAya nama: || </i><br />
<br />
Simple meaning: I surrender unto the lotus feet of <a href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a> who is the divine husband of <a href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/">SrI mahAlakshmi</a>; I pray for selfless service unto that <a href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/">SrI mahAlakshmi</a> and SrIman nArAyaNan.<br />
<br />
<ul>
<li>charama SlOkam (part of <a href="http://githa.koyil.org/">bhagavath gIthA</a>) – revealed by krishNa to arjuna in kurukshEthra battle-field </li>
</ul>
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<i>sarvadharmAn parithyajya mAm Ekam SaraNam vraja | </i><br />
<i>aham thvA sarva pApEbhyO mOkshayishyAmi mA sucha: || </i><br />
<br />
Simple meaning: Give up all means completely and surrender unto me only; I will relieve you from all sins; do not worry.<br />
<br />
Two types of relationships between the 3 rahasyams are explained by <a href="http://acharyas.koyil.org/index.php/mamunigal/">mAmunigaL</a> in mumukshuppadi vyAkyAnam (while beginning to explain dhvaya mahA manthram):<br />
<ul>
<li>vidhi-anushtAnam (theory-practice) - thirumanthram explains the relationship between <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> and <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">paramAthmA</a>; charama SlOkam orders <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> to surrender unto <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">paramAthmA</a>; dhvayam is what is to be remembered/recited always by such surrendered <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>.</li>
<li>vivaraNa-vivaraNi (detailed-brief narrations) - praNavam is explained by namO nArAyaNAya in thirumanthram. dhvaya mahA manthram explains thirumanthram. charama SlOkam explains it further.</li>
</ul>
<br />
Among the 3 rahasyams, dhvaya mahA manthram is greatly glorified by our <a href="http://acharyas.koyil.org/index.php/full-list/">AchAryas</a> and is always meditated upon. It is glorified as manthra rathnam (gem among manthras). It is the one which fully/explicitly exhibits the role <a href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/">SrI mahAlakshmi</a> as purushakAra bhUthA (recommendation authority). Also, uninterrupted service purely for the pleasure of <a href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/">SrI mahAlakshmi</a> and <a href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a> is explained as the ultimate goal. In varavaramuni dhinacharyA, <a href="http://acharyas.koyil.org/index.php/erumbi-appa/">dhEvarAja guru (eRumbi appA)</a> documents the divine activities of <a href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a>. In the 9th slOkam, he highlights "<i>manthra rathna anusandhAna santhatha spurithAdharam | thadharththa thathva nidhyAna sannadhdha pulakOdhgamam</i>"- <a href="http://acharyas.koyil.org/index.php/mamunigal/">mAmunigaL</a>'s lips are constantly reciting dhvaya mahA manthram. His body is manifesting divine reactions due to constant meditation upon the meanings of dhvayam (which is nothing but thiruvAimozhi). It is to be remembered that dhvaya mahA manthram is never recited independently - we always have to recite guru paramparA manthram (asmadhgurubhyO nama: ... SrIdharAya nama:) first and then only recite dhvaya mahA manthram. <br />
<br />
Many of our <a href="http://acharyas.koyil.org/index.php/full-list/">pUrvAchAryas</a>, starting with <a href="http://acharyas.koyil.org/index.php/parasara-bhattar/">parAsara bhattar</a> (ashta SlOkI), <a href="http://acharyas.koyil.org/index.php/periyavachchan-pillai/">periyavAchchAn piLLai</a> (parantha rahasyam), <a href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOkAchAryar</a> (Sriya:pathi: padi, yAdhruchchika: padi, parantha padi, mumukshuppadi), <a href="http://acharyas.koyil.org/index.php/nayanar/">azhagiya maNavALap perumAL nAyanAr</a> (aruLichcheyal rahasyam), <a href="http://acharyas.koyil.org/index.php/mamunigal/">maNavALa mAmunigaL</a> (commentary for mumukshuppadi), etc., have explained rahasya thrayam in great detail. Among those many wonderful prabandhams, mumukshuppadi stands out as the most precise literature and is held as the most important kAlakshEpa grantham (that which is studied fully under an AchArya) for SrIvaishNavas.<br />
<br />
rahasya thrayam focuses mainly on <a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a> and <a href="http://ponnadi.blogspot.in/2015/12/artha-panchakam.html">artha panchakam</a> which are of paramount importance for SrIvaishNavas to have a clear understanding.<br />
<br />
<a href="http://acharyas.koyil.org/index.php/nammazhwar/">AzhwAr</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOkAchAryar</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/mamunigal/">jIyar</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/ponnadikkal-jiyar/">jIyar</a> thiruvadigaLE SaraNam<br />
<br />
adiyen sarathy ramanuja dasan<br />
<br />
archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
<br />
pramEyam (goal) – <a href="http://koyil.org/">http://koyil.org</a><br />
pramANam (scriptures) – <a href="http://srivaishnavagranthams.wordpress.com/">http://srivaishnavagranthams.wordpress.com</a><br />
pramAthA (preceptors) – <a href="https://guruparamparai.wordpress.com/">https://guruparamparai.wordpress.com</a><br />
srIvaishNava Education/Kids Portal – <a href="http://pillai.koyil.org/">http://pillai.koyil.org</a>
Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com10tag:blogger.com,1999:blog-1330122295413844269.post-89976515464070670602015-12-11T15:40:00.004-08:002016-01-28T21:51:02.276-08:00Simple Guide to SrivaishNavam - artha panchakam - the five essential conceptsSrI:<br />
SrImathE SatakOpAya nama:<br />
SrImathE rAmAnujAya nama:<br />
SrImath varavaramunayE nama:<br />
SrI vAnAchala mahAmunayE nama:<br />
<br />
<a href="http://ponnadi.blogspot.in/p/simple-guide-to-srivaishnavam.html">Full Series</a><br />
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<a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> (the ultimate object of attainment) in 6 forms - parathvam (in parama padham), vyUham (milk ocean), vibhavam (avathArams), antharyAmi (in-dwelling super soul), archAvathAram (deity forms at temples, mutts, homes) and in the form of AchArya<br />
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<br />
<i>mikka iRai nilaiyum meyyAm uyir nilaiyum</i><br />
<i>thakka neRiyum thadaiyAgith thokkiyalum Uzh vinaiyum</i><br />
<i>vAzhvinaiyum Odhum</i><br />
<i>kurukaiyar kOn yAzhin isai vEdhaththiyal</i><br />
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-- <a href="http://divyaprabandham.koyil.org/index.php/2015/03/thiruvaimozhi-thaniyans-invocation/">thiruvAimozhi thaniyan</a> blessed by <a href="http://acharyas.koyil.org/index.php/parasara-bhattar/">bhattar</a></div>
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Translation: The leader of the residents of <a href="http://azhwarthirunagari.koyil.org/">AzhwArthirunagari</a> – <a href="http://acharyas.koyil.org/index.php/nammazhwar/">nammAzhwAr</a>.
His thiruvAimozhi which sounds like the sweet tunes of vINA speaks
about the most important 5 principles – the true nature of the supreme
lord <a href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a> (parmaAthma svarUpam), the true nature of the
eternal <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> (jIvAthma svarUpam), the true nature of the most
fitting means (upAya svarUpam), the true nature of the hurdles which are
in the form of infinite karma (<a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">virOdhi svarUpam</a>), the true nature of the ultimate goal (upEya svarUpam).<i> </i><br />
<br />
artha panchakam means “Five concepts” (to be understood essentially). <a href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOkAchAryar</a> have mercifully compiled a divine rahasya grantham (confidential literature) which beautifully brings out these principles named “artha panchakam”. This article is a compilation based on that wonderful grantham.<br />
<br />
Let us see the highlights from this wonderful grantham:<br />
<ul>
<li><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA (Self)</a> – Further classified in to five sub-categories</li>
<ul>
<li>nithyasUris – eternally free residents of parama padham (SrI vaikuNtam – spiritual realm) </li>
<li>mukthAthmAs – liberated souls who reached parama padham (SrI vaikuNtam) </li>
<li>badhdhAthmAs – souls that are bound in the samsAram (material realm)</li>
<li>kEvalas – souls that entered kaivalya mOksham (after being freed from samsAram) enjoying oneself (which is considered as very inferior in comparison to serving bhagavAn) eternally without any hope for serving <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></li>
<li>mumukshus – souls that are in samsAram but desiring for eternal kainkaryam (service) to bhagavAn</li>
</ul>
<li><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">brahmam (paramAthmA - God)</a> – Five different aspects of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> are explained here</li>
<ul>
<li>parathvam – his supreme form/aspect in parama padham (spiritual world)</li>
<li>vyUham – his form/aspect in kshIrAbdhi and his forms such as sankarashaNa, pradhuyumna and anirudhdha who are engaged in srushti (creation), sthithi (sustenance) and samhAra (annihilation)</li>
<li>vibhavam – Many incarnations such as SrI rAma, krishNa, etc</li>
<li>antharyAmithvam – He being the in-dwelling super soul. Two sub-categories – being the in-dwelling super soul inside the AthmA and being the shining form in the heart along with <a href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/">SrI mahAlakshmi</a>.</li>
<li><a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAram</a> - emperumAn's divine forms in temples, mutts, homes, etc.</li>
</ul>
<li>purushArtham (goal) – that which is desired by purusha (<a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">AthmA</a>) is purushArtham. Five sub-categories:</li>
<ul>
<li>dharma – activities that are performed for protection/well-being of all beings</li>
<li>artha – earning of wealth and spending it for purposes that are allowed in SAsthram</li>
<li>kAma – Worldly pleasure in earthly planet and celestial planets</li>
<li>AthmAnubhavam – liberation to enjoy one's own <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">self</a></li>
<li>bhagavath kainkaryam (parama purushArtham) – serving <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> eternally (ultimate goal) in parama padham; that which occurs after giving up material body, reaching parama padham, acquiring spiritual body, surrounded by nithyasUris and mukthAthmAs</li>
</ul>
<li>upAyam (means/process) – Five sub-categories</li>
<ul>
<li>karma yOgam – Engaging in yagyam (sacrifice), dhAnam (charity), thapa (penance), dhyAna (meditation), etc., which are ordained in SAsthram, acquiring control of senses through such practice, engaging in ashtAnga yOgam, etc., and realizing one's own <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">AthmA</a> (self). This will be ancillary for gyAna yOgam and will be mainly focussed on worldly wealth/control.</li>
<li>gyAna yOgam – Using knowledge acquired through karma yOgam, meditating upon bhagavaAn <a href="http://acharyas.koyil.org/index.php/sriman-narayanan/">SrIman nArAyaNan</a> who is seated in one's own heart and being in constant contemplation/penance on him. This will be ancillary for bhakthi yOgam and will be mainly focussed on kaivalya mOksham.</li>
<li>bhakthi yOgam – With the help of such gyAna yOgam, with constant meditation which leads to blissful experiences, eliminating the accumulated virtues and vices and finally having full understanding about the process and goal and acting upon that.</li>
<li>prapaththi – Surrender to <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> which is very enjoyable, easy to follow, that which will bring immediate result, and since it is to be done once, all other actions which are done subsequent to the first surrender become part of service to <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>. This is also most suitable to the nature of those who are incapable of engaging in karma, gyAna, bhakthi yOgams and those who consider it improper to engage in such yOgams (once they realize their true svarUpam as an absolute servant of the Lord
and hence any self effort (yogams) at self protection isn't proper for
them). There are two sub-categories – namely Artha prapaththi (for those who cannot bear even momentary time in this material realm and wanting to go to parama padham immediately) and dhruptha prapaththi (for those who live in this material realm in total dependence in <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> and continue to engage in service to <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, bhAgavathas and AchArya in this world until reaching the ultimate destiny in parama padham).</li>
<li>AchArya abhimAnam – For those who are incapable of engaging in any of the previously mentioned processes, the most merciful AchArya (spiritual master) himself voluntarily taking care of such individuals, teaching them the essential principles and guiding them fully. The Sishya (disciple) just needs to fully depend on such AchArya and obediently follow him to attain the ultimate goal. <b>Notes:</b> Here we can recollect SrI rAmAnuja as the uththAraka AchArya (saviour who can uplift us from this material world) out of great compassion and ones own AchArya as upakAraka AchArya (preceptor who can lead the surrendered individual to SrI rAmAnuja). Many of our pUrvAchAryas demonstrated this principle of fully being surrendered to the lotus feet of emperumAnAr as the ultimate objective. More on this can be seen in <a href="http://ponnadi.blogspot.in/p/charamopaya-nirnayam.html">http://ponnadi.blogspot.in/p/charamopaya-nirnayam.html</a> . Our maNavALa mAmunigaL too highlighted in Arththi prabandham that he desires to be like vaduga nambi who was totally surrendered to emperumAnAr.</li>
</ul>
<li><a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">virOdhi (hurdles)</a> – those aspects that block us from attaining our goal. Five sub-categories:</li>
<ul>
<li>svarUpa virOdhi – Mistaking the body for AthmA, to be a servitor of some one other than <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> and considering oneself to be independent.</li>
<li>parathva virOdhi – considering other dhEvathAs as supreme, considering other dhEvathAs at par with <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, considering such petty dhEvathAs to be powerful, considering incarnations of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> to be simple humans, considering archA vigraham of emperumAn to be lacking in ability/power.</li>
<li>purushArtha virOdhi – having desire for goals other than serving <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, having personal preference in serving bhagavAn (instead of following his will)</li>
<li>upAya virOdhi – considering other upAyams as great, considering surrender to be too simple to attain the desired results, considering service in parama padham is too great to be acquired (instead of having faith in AchArya/<a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> that he will bestow us that) and fearing for the many hurdles (instead of having confidence in AchArya/<a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>).</li>
<li>prApthi virOdhi – That which stops us from attaining the goal immediately – the relationship with the current body (which will naturally perish upon exhausting the remainder of virtues/vices), heinous crimes, bhagavath apachAram (offenses towards <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>), bhAgvatha apachAram (offenses towards devotees), etc. </li>
</ul>
</ul>
<a href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOkAchAryar</a> concludes in his artha panchakam that:<br />
<br />
After acquiring knowledge about these five concepts, mumukshu (one desiring for mOksham) should follow the following life-style – earning within the limits of varNASramam and vaishNava ideals, offering all such earnings to bhagavAn/bhAgavathas and consuming/accepting only as much as required to maintain the body, serving one's AchArya who enlightened the disciple with great dedication and should live to please him.<br />
<br />
One should manifest humility in front of bhagavAn (thinking about bhagavAn’s greatness), ignorance in front of AchArya (thinking about AchArya’s wisdom), dependence in front of SrIvaishNavas (thinking about their lordship over oneself), differentiation in front of samsAris (thinking that we are totally surrendered and not have material desires like them).<br />
<br />
One should have craving for the goal, faith in the means/process, fear for the hurdles, detachment and disgust in one’s body, realisation in one’s self, inability in protecting oneself, respect towards bhAgavathas, gratitude and confidence towards AchArya.<br />
<br />
For one who has such knowledge and puts such knowledge in to practice, he is dearer to emperumAn more than emperumAn’s own divine consorts, nithyasUris and mukthAthmAs.<br />
<br />
<a href="http://acharyas.koyil.org/index.php/nammazhwar/">AzhwAr</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/emperumanar/">emperumAnAr</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/pillai-lokacharyar/">piLLai lOkAchAryar</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/mamunigal/">jIyar</a> thiruvadigaLE SaraNam<br />
<a href="http://acharyas.koyil.org/index.php/ponnadikkal-jiyar/">jIyar</a> thiruvadigaLE SaraNam<br />
<br />
adiyen sarathy ramanuja dasan<br />
<br />
archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
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pramANam (scriptures) – <a href="http://srivaishnavagranthams.wordpress.com/">http://srivaishnavagranthams.wordpress.com</a><br />
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srIvaishNava Education/Kids Portal – <a href="http://pillai.koyil.org/">http://pillai.koyil.org</a> Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com6tag:blogger.com,1999:blog-1330122295413844269.post-57884517568369858022015-11-21T15:45:00.000-08:002018-11-18T07:05:46.372-08:00kaisika mAhAthmyam (Glories of kaisika purANam)<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srI: </span></span></span></span></span></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srImathE satakOpAya nama: </span></span></span></span></span></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srImathE rAmAnujAya nama: </span></span></span></span></span></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srImath varavaramunayE nama: </span></span></span></span></span></span></span><br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srI vAnAchala mahAmunayE nama: </span></span></span></span></span></span></span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">This Engli<span style="font-family: "arial" , "helvetica" , sans-serif;">sh </span>article is written based on "<b><i>kathA</i></b><span style="font-family: "arial" , "helvetica" , sans-serif;"><b><i> sangraham</i></b>" (s<span style="font-family: "arial" , "helvetica" , sans-serif;">hort narration of the incident) which was <span style="font-family: "arial" , "helvetica" , sans-serif;">part of </span></span></span>the book "<b><i>kaisika</i></b><span style="font-family: "arial" , "helvetica" , sans-serif;"><b><i> mAh</i></b><span style="font-family: "arial" , "helvetica" , sans-serif;"><b><i>Athmyam</i></b>"</span></span> published by </span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">puththU<span style="font-family: "arial" , "helvetica" , sans-serif;">r srI <span style="font-family: "arial" , "helvetica" , sans-serif;">u vE krishNasw<span style="font-family: "arial" , "helvetica" , sans-serif;">Amy <span style="font-family: "arial" , "helvetica" , sans-serif;">iyengAr, <span style="font-family: "arial" , "helvetica" , sans-serif;">E<span style="font-family: "arial" , "helvetica" , sans-serif;">ditor, "srIvaishNava sudharsanam"</span></span></span></span></span></span></span></span></span></span>. This is a short narration of the kaisika purANam which is p<span style="font-family: "arial" , "helvetica" , sans-serif;">art of srIvar<span style="font-family: "arial" , "helvetica" , sans-serif;">Aha purANam. </span></span> </span></span></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Th<span style="font-family: "arial" , "helvetica" , sans-serif;">is article </span>narrates the life of namp<span style="font-family: "arial" , "helvetica" , sans-serif;">AduvAn (<span style="font-family: "arial" , "helvetica" , sans-serif;">an <span style="font-family: "arial" , "helvetica" , sans-serif;">ardent devotee of <a href="http://thirukkurungudi.koyil.org/" target="_blank">thirukkuRungudi</a> n<span style="font-family: "arial" , "helvetica" , sans-serif;">am<span style="font-family: "arial" , "helvetica" , sans-serif;">bi <a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a>) and </span></span></span></span></span></span>his conversation with <span style="font-family: "arial" , "helvetica" , sans-serif;">a </span>brahma rAkshas<span style="font-family: "arial" , "helvetica" , sans-serif;">a <span style="font-family: "arial" , "helvetica" , sans-serif;">(a brAhm<span style="font-family: "arial" , "helvetica" , sans-serif;">aNa<span style="font-family: "arial" , "helvetica" , sans-serif;"> who was born as a rAkshas<span style="font-family: "arial" , "helvetica" , sans-serif;">a due to the mistakes he committed while performing yAgams in his previous birth) </span></span></span></span>on an Ek<span style="font-family: "arial" , "helvetica" , sans-serif;">Adh<span style="font-family: "arial" , "helvetica" , sans-serif;">asi night.</span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCb976UqwGGSHTHHCDnIDGThEPcIvIAg-V9b5kd5Tzt-6tLKnhoorImA8pgxvcp8kVWfVCMsj4Bx_vMtEqlbKbkAAOS7UwHrzMUUzqtdfV24IhhAEJsd3zZbsywljizbeB-mBp2PuBGhA/s1600/varaha-perumal-art.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiCb976UqwGGSHTHHCDnIDGThEPcIvIAg-V9b5kd5Tzt-6tLKnhoorImA8pgxvcp8kVWfVCMsj4Bx_vMtEqlbKbkAAOS7UwHrzMUUzqtdfV24IhhAEJsd3zZbsywljizbeB-mBp2PuBGhA/s1600/varaha-perumal-art.jpg" /></a></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Lo<span style="font-family: "arial" , "helvetica" , sans-serif;">ng<span style="font-family: "arial" , "helvetica" , sans-serif;"> ago, the earth became submerge<span style="font-family: "arial" , "helvetica" , sans-serif;">d in the "<i>pra</i><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Laya jalam</i>" (</span>causal ocean). </span></span>At that time, </span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a> </span></span></span></span></span></span></span></span>assume<span style="font-family: "arial" , "helvetica" , sans-serif;">d</span> a form of a wild pig which does not hesitate stepping into water/mud, <span style="font-family: "arial" , "helvetica" , sans-serif;">jumped into </span>the causal ocean, </span>res<span style="font-family: "arial" , "helvetica" , sans-serif;">cu<span style="font-family: "arial" , "helvetica" , sans-serif;">ed the earth which was stuck in the walls of the universe using his <span style="font-family: "arial" , "helvetica" , sans-serif;">sharp-</span>teeth</span></span> (which looks like a tus<span style="font-family: "arial" , "helvetica" , sans-serif;">k)<span style="font-family: "arial" , "helvetica" , sans-serif;">, gave sufficient strength for the earth <span style="font-family: "arial" , "helvetica" , sans-serif;">to sustain further, consoled <span style="font-family: "arial" , "helvetica" , sans-serif;">bhUmi pirAtti (one of the <span style="font-family: "arial" , "helvetica" , sans-serif;">primary </span>divine consorts of sr<span style="font-family: "arial" , "helvetica" , sans-serif;">Iman nArAyaNan - </span>who is the controlling dhEvathA) for earth and embraced her. At that <span style="font-family: "arial" , "helvetica" , sans-serif;">tim<span style="font-family: "arial" , "helvetica" , sans-serif;">e, bhUmi pirAtti feeling <span style="font-family: "arial" , "helvetica" , sans-serif;">grieved for the suffering souls who<span style="font-family: "arial" , "helvetica" , sans-serif;"> are residing in the earth and wondering <span style="font-family: "arial" , "helvetica" , sans-serif;">how they will be <span style="font-family: "arial" , "helvetica" , sans-serif;">uplifted<span style="font-family: "arial" , "helvetica" , sans-serif;">, asks </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a> </span></span></span></span></span></span></span></span>to show an easy path for h<span style="font-family: "arial" , "helvetica" , sans-serif;">er (their) child</span></span></span></span></span></span></span></span></span></span></span></span>ren <span style="font-family: "arial" , "helvetica" , sans-serif;">and emperumAn <span style="font-family: "arial" , "helvetica" , sans-serif;">says</span></span></span></span>"if they glorify me, they will be uplifted from this samsAram" and explains the life of nampAduvAn to demonstrate the means of "<i>nAma sankIrthanam</i>" (singing the g<span style="font-family: "arial" , "helvetica" , sans-serif;">lories of </span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a></span></span></span></span></span></span></span></span>)</span>. </span></span></span></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">The charithram is explained by bhagavAn as <span style="font-family: "arial" , "helvetica" , sans-serif;">shown here</span>:</span></span></span></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSPbz1Gm456B2uDaQyCudoEDTgdgC5vID2eH4pGP1pj0D11YXKNFBrn1Hvq2zGWd7qhQYkTPjDP2Z-LnW7lQvwKtBs9it-ForErkvJffttnPyj-ktet1XMCefC6yXnOsus8IZ1NYSC7VE/s1600/thirukurungudi-nambi.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjSPbz1Gm456B2uDaQyCudoEDTgdgC5vID2eH4pGP1pj0D11YXKNFBrn1Hvq2zGWd7qhQYkTPjDP2Z-LnW7lQvwKtBs9it-ForErkvJffttnPyj-ktet1XMCefC6yXnOsus8IZ1NYSC7VE/s320/thirukurungudi-nambi.jpg" width="320" /></a></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a> </span></span></span></span></span></span></span></span>is mercifully<span style="font-family: "arial" , "helvetica" , sans-serif;"> present in the <span style="font-family: "arial" , "helvetica" , sans-serif;">dhivya dhEsam name<span style="font-family: "arial" , "helvetica" , sans-serif;">d </span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://thirukkurungudi.koyil.org/" target="_blank">thirukkuRungudi</a> </span></span></span></span></span>along with <a href="http://acharyas.koyil.org/index.php/sri-mahalakshmi/" target="_blank">srI dhEvi</a> and <a href="http://acharyas.koyil.org/index.php/andal/" target="_blank">b</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/andal/" target="_blank">hU dhEvi</a> (who are his primary con<span style="font-family: "arial" , "helvetica" , sans-serif;">sorts). In <span style="font-family: "arial" , "helvetica" , sans-serif;">the outsk<span style="font-family: "arial" , "helvetica" , sans-serif;">irts of that </span></span>dhivy<span style="font-family: "arial" , "helvetica" , sans-serif;">a dh</span></span></span></span></span>Esam, t<span style="font-family: "arial" , "helvetica" , sans-serif;">here li<span style="font-family: "arial" , "helvetica" , sans-serif;">ved a great devotee of emperumAn, who was born in a chaNdALa (dog-eater - who are outside the varNa system) famil<span style="font-family: "arial" , "helvetica" , sans-serif;">y.</span></span></span></span> Every <span style="font-family: "arial" , "helvetica" , sans-serif;">night</span>, he approaches the sannidhi of emperumAn along with his vINA (v<span style="font-family: "arial" , "helvetica" , sans-serif;">eeN<span style="font-family: "arial" , "helvetica" , sans-serif;">ai</span> is </span>a string instru<span style="font-family: "arial" , "helvetica" , sans-serif;">ment), sta<span style="font-family: "arial" , "helvetica" , sans-serif;">ys at the prox<span style="font-family: "arial" , "helvetica" , sans-serif;">imity allowed for hi<span style="font-family: "arial" , "helvetica" , sans-serif;">m in sAsthram<span style="font-family: "arial" , "helvetica" , sans-serif;">, sings songs glorifying </span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a> </span></span></span></span></span></span></span></span>with <span style="font-family: "arial" , "helvetica" , sans-serif;">melodious tunes in his vINA and returns to his residence before the residents of the <span style="font-family: "arial" , "helvetica" , sans-serif;">dhivya dhEsam wake up.</span></span></span></span></span></span></span> Because of this<span style="font-family: "arial" , "helvetica" , sans-serif;">, <span style="font-family: "arial" , "helvetica" , sans-serif;">he became<span style="font-family: "arial" , "helvetica" , sans-serif;"> to be p<span style="font-family: "arial" , "helvetica" , sans-serif;">o<span style="font-family: "arial" , "helvetica" , sans-serif;">pularly known as "pAduvAn" (one who sings).</span></span></span></span></span> </span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a> </span></span></span></span></span></span></span></span>too greatly cherished him as "nam pAduvAn" (my singer). Thus, he served emperumAn for a lo<span style="font-family: "arial" , "helvetica" , sans-serif;">ng time<span style="font-family: "arial" , "helvetica" , sans-serif;">. </span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Once, on a kArthikai mo<span style="font-family: "arial" , "helvetica" , sans-serif;">nth sukla paksha EkAdhas<span style="font-family: "arial" , "helvetica" , sans-serif;">i night, on pursuing jAgratha<span style="font-family: "arial" , "helvetica" , sans-serif;"> vratham (being awake <span style="font-family: "arial" , "helvetica" , sans-serif;">th<span style="font-family: "arial" , "helvetica" , sans-serif;">roughout the night and singing the glories of </span></span></span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a></span></span></span></span></span></span></span></span>), nampAduvAn w<span style="font-family: "arial" , "helvetica" , sans-serif;">as heading to<span style="font-family: "arial" , "helvetica" , sans-serif;">ward<span style="font-family: "arial" , "helvetica" , sans-serif;">s </span></span></span></span></span></span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://thirukkurungudi.koyil.org/" target="_blank">thirukkuRungudi</a> </span></span></span></span></span>nam<span style="font-family: "arial" , "helvetica" , sans-serif;">bi sannidhi <span style="font-family: "arial" , "helvetica" , sans-serif;">carrying his vINA</span>. At that time he meets a brah<span style="font-family: "arial" , "helvetica" , sans-serif;">ma rAkshasa (a brAhmaNa named sOma sarmA who was born<span style="font-family: "arial" , "helvetica" , sans-serif;"> in a brAhmaNa family, <span style="font-family: "arial" , "helvetica" , sans-serif;">yet committed mistakes while performing <span style="font-family: "arial" , "helvetica" , sans-serif;">yAgam (<span style="font-family: "arial" , "helvetica" , sans-serif;">fire sacrifice) <span style="font-family: "arial" , "helvetica" , sans-serif;">and due to that, he was born as a demon)<span style="font-family: "arial" , "helvetica" , sans-serif;">. <span style="font-family: "arial" , "helvetica" , sans-serif;">The rAkshasa was <span style="font-family: "arial" , "helvetica" , sans-serif;">greatly hungr<span style="font-family: "arial" , "helvetica" , sans-serif;">y/thirsty</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span> and was <span style="font-family: "arial" , "helvetica" , sans-serif;">waiting for his pray. Seeing nampAduvAn, the rAskhasa says that he was going to eat him<span style="font-family: "arial" , "helvetica" , sans-serif;">. Hearing that<span style="font-family: "arial" , "helvetica" , sans-serif;">, nampAduv<span style="font-family: "arial" , "helvetica" , sans-serif;">An becomes happy <span style="font-family: "arial" , "helvetica" , sans-serif;">since he was any way not attached to his body and he is also he<span style="font-family: "arial" , "helvetica" , sans-serif;">lping to fulfil<span style="font-family: "arial" , "helvetica" , sans-serif;">l the hunger of the rAkshasa in the process. But since he wanted to complete his jAgratha vr<span style="font-family: "arial" , "helvetica" , sans-serif;">atham <span style="font-family: "arial" , "helvetica" , sans-serif;">and wake up </span></span></span></span></span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a> </span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span>with his divine son<span style="font-family: "arial" , "helvetica" , sans-serif;">gs<span style="font-family: "arial" , "helvetica" , sans-serif;">, he says to the r<span style="font-family: "arial" , "helvetica" , sans-serif;">A<span style="font-family: "arial" , "helvetica" , sans-serif;">kshasa "I am glad that you will kill and eat me. But I will <span style="font-family: "arial" , "helvetica" , sans-serif;">go to </span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://thirukkurungudi.koyil.org/" target="_blank">thirukkuRungudi</a></span></span></span></span></span></span></span></span></span></span>, <span style="font-family: "arial" , "helvetica" , sans-serif;">bring joy to emperumAn through my songs<span style="font-family: "arial" , "helvetica" , sans-serif;">, complete my vratham and will swiftly return to you - just <span style="font-family: "arial" , "helvetica" , sans-serif;">give me some time</span>". </span></span>rAkshasa replied "This is just a trick to escape from me; <span style="font-family: "arial" , "helvetica" , sans-serif;">once I</span> le<span style="font-family: "arial" , "helvetica" , sans-serif;">t you go<span style="font-family: "arial" , "helvetica" , sans-serif;">, you will not return to me". At that time, namp<span style="font-family: "arial" , "helvetica" , sans-serif;">Aduvan declares many vows to <span style="font-family: "arial" , "helvetica" , sans-serif;">bring confidence <span style="font-family: "arial" , "helvetica" , sans-serif;">in </span>the mind of rAkshasa<span style="font-family: "arial" , "helvetica" , sans-serif;">. Hearing those vo<span style="font-family: "arial" , "helvetica" , sans-serif;">ws, the brahma rAkshasa bec<span style="font-family: "arial" , "helvetica" , sans-serif;">om<span style="font-family: "arial" , "helvetica" , sans-serif;">es convinced that nampAduvAn will return and lets him go.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">nampAduvAn too reaches </span></span></span></span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a></span></span></span></span></span></span></span></span>, sings his songs givin<span style="font-family: "arial" , "helvetica" , sans-serif;">g great pleas<span style="font-family: "arial" , "helvetica" , sans-serif;">ure to emperumAn</span></span>, <span style="font-family: "arial" , "helvetica" , sans-serif;">feeling great joy about giving up his body, swift<span style="font-family: "arial" , "helvetica" , sans-serif;">ly returns to the <span style="font-family: "arial" , "helvetica" , sans-serif;">brahma rAkshasa and asks <span style="font-family: "arial" , "helvetica" , sans-serif;">the rAksha<span style="font-family: "arial" , "helvetica" , sans-serif;">sa to eat him.</span></span></span></span></span></span></span></span></span></span></span></span></span> br<span style="font-family: "arial" , "helvetica" , sans-serif;">ah<span style="font-family: "arial" , "helvetica" , sans-serif;">ma rAkshasa<span style="font-family: "arial" , "helvetica" , sans-serif;">, at once<span style="font-family: "arial" , "helvetica" , sans-serif;"> realizes the greatness of nampAduv<span style="font-family: "arial" , "helvetica" , sans-serif;">An, requests nampAduvAn to give the fruits of his glorification of emperumAn t<span style="font-family: "arial" , "helvetica" , sans-serif;">o relieve himself from the rAkshasa life. nampAduv<span style="font-family: "arial" , "helvetica" , sans-serif;">An at first refuses [since he <span style="font-family: "arial" , "helvetica" , sans-serif;">does not want to ask<span style="font-family: "arial" , "helvetica" , sans-serif;"> </span></span></span></span></span></span></span></span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a></span></span></span></span></span></span></span></span> any favour in return for his kainkaryam]. </span></span></span></span></span></span></span></span></span>But the rAkshasa beg<span style="font-family: "arial" , "helvetica" , sans-serif;">s <span style="font-family: "arial" , "helvetica" , sans-serif;">nampA<span style="font-family: "arial" , "helvetica" , sans-serif;">duvAn to help him be relieved <span style="font-family: "arial" , "helvetica" , sans-serif;">from his situation with the f<span style="font-family: "arial" , "helvetica" , sans-serif;">ruits of at<span style="font-family: "arial" , "helvetica" , sans-serif;"> least one song that he sung </span></span></span></span></span></span>during the night for emperumAn. <span style="font-family: "arial" , "helvetica" , sans-serif;">nampAduvan<span style="font-family: "arial" , "helvetica" , sans-serif;"> </span>finally</span> agrees and gives the <span style="font-family: "arial" , "helvetica" , sans-serif;">result of </span>a song which was sung with "kaisik<span style="font-family: "arial" , "helvetica" , sans-serif;">a"</span> tune/meter. Being relieved from <span style="font-family: "arial" , "helvetica" , sans-serif;">his situation, the rAksh<span style="font-family: "arial" , "helvetica" , sans-serif;">asa<span style="font-family: "arial" , "helvetica" , sans-serif;"> <span style="font-family: "arial" , "helvetica" , sans-serif;">gave <span style="font-family: "arial" , "helvetica" , sans-serif;">up his de<span style="font-family: "arial" , "helvetica" , sans-serif;">moniac body <span style="font-family: "arial" , "helvetica" , sans-serif;">a<span style="font-family: "arial" , "helvetica" , sans-serif;">nd <span style="font-family: "arial" , "helvetica" , sans-serif;">ascends to <span style="font-family: "arial" , "helvetica" , sans-serif;">auspi<span style="font-family: "arial" , "helvetica" , sans-serif;">cious abode.</span></span></span></span></span></span></span></span></span></span></span> nampAduvAn <span style="font-family: "arial" , "helvetica" , sans-serif;">conti<span style="font-family: "arial" , "helvetica" , sans-serif;">nues to perform his <span style="font-family: "arial" , "helvetica" , sans-serif;">kainkary</span></span></span>am to emperumAn <span style="font-family: "arial" , "helvetica" , sans-serif;">that is pleas<span style="font-family: "arial" , "helvetica" , sans-serif;">ing for </span></span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a> </span></span></span></span></span></span></span></span></span></span>and eventually<span style="font-family: "arial" , "helvetica" , sans-serif;"> </span>reaches paramap<span style="font-family: "arial" , "helvetica" , sans-serif;">adham (the divine <span style="font-family: "arial" , "helvetica" , sans-serif;">permanent abode of <a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">srIman nArAyaNan</a>)</span>. </span></span></span></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">This charithra<span style="font-family: "arial" , "helvetica" , sans-serif;">m was narrated</span></span></span> by srI varAha <span style="font-family: "arial" , "helvetica" , sans-serif;">nAyanAr (<span style="font-family: "arial" , "helvetica" , sans-serif;">emperumAn) to <a href="http://acharyas.koyil.org/index.php/andal/" target="_blank">bhUmi dhEvi</a>. <span style="font-family: "arial" , "helvetica" , sans-serif;">Thus ends the short narration of t<span style="font-family: "arial" , "helvetica" , sans-serif;">h<span style="font-family: "arial" , "helvetica" , sans-serif;">is glorious</span> <span style="font-family: "arial" , "helvetica" , sans-serif;">incident.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">In this<span style="font-family: "arial" , "helvetica" , sans-serif;">, <span style="font-family: "arial" , "helvetica" , sans-serif;">when the rAkshasa doubted nampAduvAn on his words that he will return<span style="font-family: "arial" , "helvetica" , sans-serif;"> soon, </span></span>nampAduvAn <span style="font-family: "arial" , "helvetica" , sans-serif;">highlights 18 sin<span style="font-family: "arial" , "helvetica" , sans-serif;">s and <span style="font-family: "arial" , "helvetica" , sans-serif;">vo<span style="font-family: "arial" , "helvetica" , sans-serif;">ws to<span style="font-family: "arial" , "helvetica" , sans-serif;"> the rAkshasa</span></span></span></span></span></span> that if he does not return, he will <span style="font-family: "arial" , "helvetica" , sans-serif;">accrue </span>such sins for failing on the promi<span style="font-family: "arial" , "helvetica" , sans-serif;">se. rAkshasa did not trust namp<span style="font-family: "arial" , "helvetica" , sans-serif;">AduvAn</span></span> when he vowed for the first 17 sins. But<span style="font-family: "arial" , "helvetica" , sans-serif;">, on hearing the 18th sin, rAkshasa became confi<span style="font-family: "arial" , "helvetica" , sans-serif;">dent that nampAduvAn will surely return since he doe<span style="font-family: "arial" , "helvetica" , sans-serif;">s not want to acc<span style="font-family: "arial" , "helvetica" , sans-serif;">rue <span style="font-family: "arial" , "helvetica" , sans-serif;">such dead<span style="font-family: "arial" , "helvetica" , sans-serif;">ly sin. So, we can understand how cruel that 18th sin could be! To clearly understand the seriousness of <span style="font-family: "arial" , "helvetica" , sans-serif;">this, let us </span></span></span></span></span></span></span>see <span style="font-family: "arial" , "helvetica" , sans-serif;">the <span style="font-family: "arial" , "helvetica" , sans-serif;">actions<span style="font-family: "arial" , "helvetica" , sans-serif;"> that are </span></span>de<span style="font-family: "arial" , "helvetica" , sans-serif;">c<span style="font-family: "arial" , "helvetica" , sans-serif;">l<span style="font-family: "arial" , "helvetica" , sans-serif;">ared in his vows<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"> that will lead to abomi<span style="font-family: "arial" , "helvetica" , sans-serif;">nable sins </span>[The <span style="font-family: "arial" , "helvetica" , sans-serif;">slOk<span style="font-family: "arial" , "helvetica" , sans-serif;">am<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"> number</span> rela<span style="font-family: "arial" , "helvetica" , sans-serif;">ted to each vow</span></span></span></span></span> in kaisika purANam is also highligh<span style="font-family: "arial" , "helvetica" , sans-serif;">ted <span style="font-family: "arial" , "helvetica" , sans-serif;">here]</span></span>:</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
</div>
<ol style="text-align: left;">
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">As said in "<i>sathyam bhUthahitham prOktham</i>" (truth is that which is said for the well-being of all) - crossing the boundaries of truth [slOkam 33].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - being engulfed with lust, engaging with the wives of others [slOkam 34].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - when oneself and some one else is eating, discriminating in the food stuff [slOkam 35].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - giving land in charity to a brAhmaNa and grabbing it back [slOkam 36].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More
cruel than that - enjoying a girl when she was young and failing her in
her old-age finding some faults in her [slOkam 37].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More
cruel than that - performing pithru srAdhdham (rituals for ancestors) in
the form of tharppaNam on amAvAsyai and subsequently engaging sexually
with ones own wife on that day [slOkam 38].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - blaming/abusing the person who gave food [slOkam 39].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - promising to marry ones daughter to some one and not fulfilling that promise [slOkam 40].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - eating without taking bath on shashti, ashtami, amAvAsyai and chathurdhasi days [slOkam 41].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - promising to do charity and subsequently refusing to do so [slOkam 42].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - engaging sexually with the wife of a friend who has helped greatly [slOkam 43].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More
cruel than that - engaging sexually with the wife of Acharya who
facilitates liberation and the wife of king who provides material
comforts [slOkam 44].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - marrying two women and showing favouritism towards one [slOkam 45].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - failing the chaste wife in her youth though she is fully dependent [slOkam 46].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - stopping a herd of thirsty cows that go to drink water [slOkam 47].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More
cruel than that - the sins that are given by elders to those who are
engaged in five great sins such as killing a brAhmaNa, etc [slOkam 48].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - worshipping other dhEvathAs instead of vAsudhEvan [slOkam 49].</span></span></span></span></span></span></span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">More cruel than that - considering other dhEvathAs at par with srIman nArAyaNan [slOkam 50].</span></span></span></span></span></span></span></span></li>
</ol>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">While
the brahma rAkshasa did not become convinced after hearing the first 17
vows, on hearing the 18th vow, he became convinced. Since the sin that
was identified in the 18th vow is the most cruel one which will make the
jIvAthmA to be eternally bound in this samsAram, the brahma rAkshasa
believes that the nampAduvAn would not want to take up such sin and lets
him go. From this, we can understand that considering other dhEvathAs
at par with srIman nArAyaNan is the most cruel sin. The main essence of
this kaisika purANam is for the intelligent persons to completely
eliminate that sin. </span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">This purANam is recited in many dhivya dhEsams on kaisika EkAdhasi [or dhvAdhasi]. In </span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://thirukkurungudi.koyil.org/" target="_blank">thirukkuRungudi</a> </span></span></span></span></span>itself, this purANam is played as a drama on stage.</span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></div>
<div class="separator" style="clear: both; text-align: center;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZNiugfwxUJHaBO33Waf_L75_jE1h3Fv4aBocqcnKFxz3pX4XRg3_kY8XlRtha7SzFqvHtdPpicf-MAfYOmNmPoCOp33nHXadRAKt0ah823sbGj8MPFo2L616927hov11MP3apsiA_raY/s1600/nampAduvAn-brahmarAkhas-drama.JPG" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZNiugfwxUJHaBO33Waf_L75_jE1h3Fv4aBocqcnKFxz3pX4XRg3_kY8XlRtha7SzFqvHtdPpicf-MAfYOmNmPoCOp33nHXadRAKt0ah823sbGj8MPFo2L616927hov11MP3apsiA_raY/s320/nampAduvAn-brahmarAkhas-drama.JPG" width="320" /></a></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">mangaLa (auspicious concluding) slOkams for this purANam:</span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>namasthEsthu varAhAya leelayOdhdharathE mahIm |</i></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kuramadhyathOyasya mEru:gaNagaNAyathE ||</i></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">As said in periya thirumozhi 4.4.3 "<i>silambinidaich chiRu paralpOl periya mEru thirukkuLambil kaNakaNappa</i>" - I worship that </span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">emperum</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/sriman-narayanan/" target="_blank">An</a> </span></span></span></span></span></span></span></span>in
whose feet, the (huge) mEru mountain looks like a small particle, I
worship that varAhap perumAL who lifted up the earth effortlessly.</span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">praLayOdhanvadhuththIrNAm prapadhyEham vasundharAm |</span></span></i></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">mahAvarAha dhams<span style="font-family: "arial" , "helvetica" , sans-serif;">htrAgra malleekOsamadhuvrathAm ||</span></span></span></i></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">I surrender unto </span></span></span></span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/andal/" target="_blank">bhUmi dhEvi</a></span></span></span></span></span> <span style="font-family: "arial" , "helvetica" , sans-serif;">who was lifted up by varAha perumAL from the causal ocean, who is like a black beetle in the jasmine flower <span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">that is the</span> </span>tusk of varAha perumAL</span></span></span>.</span></span></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span></span></span>
</div>
<div style="text-align: center;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">***<span style="font-family: "arial" , "helvetica" , sans-serif;">***************</span></span></span></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/parasara-bhattar/" target="_blank">parAsara</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/parasara-bhattar/" target="_blank"> bhattar</a> has written a vyAkyAnam for kaisi<span style="font-family: "arial" , "helvetica" , sans-serif;">ka purANam<span style="font-family: "arial" , "helvetica" , sans-serif;">. Let us salute him too:</span></span></span></span></span></span></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srI parAsara bhattArya srIrangEsa purOhitha: |</i></span></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srIvathsAnga sutha: srImAn shrEyasE mEsthu bhUyasE ||</i></span></span></span></span></span></span></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i>
Let </span><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/parasara-bhattar/" target="_blank">srI parAsara</a><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/parasara-bhattar/" target="_blank"> bhattar</a></span></span></span></span></span> bestow me with all auspiciousness. He is the
purOhitha of srI ranganAthan, the son of <a href="http://acharyas.koyil.org/index.php/kuraththazhwan/" target="_blank">srIvathsAngar (AzhwAn/kUrEsa)</a> and is
greatly filled with kainkaryasrI (wealth of servitude).</span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/nammazhwar/" target="_blank">AzhwAr</a> <a href="http://acharyas.koyil.org/index.php/emperumanar/" target="_blank">emperumAnar</a> <a href="http://acharyas.koyil.org/index.php/mamunigal/" target="_blank">jIyar</a> thiruvadigaLE saraNam</span></span></span></span></span></span></span></span></div>
<div style="text-align: left;">
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://acharyas.koyil.org/index.php/ponnadikkal-jiyar/" target="_blank">jIyar</a> thiruvadigaLE saraNam<span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span></span>
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></span></span></span></span></span></span></span>
</div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "times" , "times new roman" , serif;"><span style="font-family: "helvetica neue" , "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;">adiyen sarathy ramanuja dasan<br /><br />archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a><br />
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com3tag:blogger.com,1999:blog-1330122295413844269.post-87467649503072406842015-08-31T07:02:00.000-07:002017-03-23T03:12:15.071-07:00AchArya nishtai<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srI:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srImathE satakOpAya nama:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srImathE rAmAnujAya nama:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srImath varavaramunayE nama:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srI vAnAchala mahAmunayE nama: </span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">e-book - <a href="https://1drv.ms/b/s!AiNzc-LF3uwygn3kGas0VspVgTjK">https://1drv.ms/b/s!AiNzc-LF3uwygn3kGas0VspVgTjK</a></span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Originally published as part of the "Editorial" in srI rAmAnuja dharsanam magazine - <a href="http://www.varavaramuni.com/home/sriramanuja-dharsanam-magazine">http://www.varavaramuni.com/home/sriramanuja-dharsanam-magazine</a></span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">For full listing of our guru paramparai in multiple languages, please visit <a href="http://acharyas.koyil.org/">http://acharyas.koyil.org/</a>. </span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">AchArya nishtai
is one of the most important aspects of our sath sampradhAyam. Let us enjoy some aspects from our pUrvAchAryas lives on this topic.</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /><br /><b><u>thai mAsa anubhavam</u></b><br /><br />In
the month of thai, we celebrate the annual thirunakshathram days of
thirumazhisai AzhwAr, kurugai kAvalappan, kUraththAzhwAn and embAr.<br /><br />Let us see the AchArya nishtai with reference to kUraththAzhwAn and embAr.</span></span><br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWy6qWh6pQDL83_5I715rzt0YWkSVfDjP-HWuVCdsPXcZRtJyA-y-zcX370HZbyBDWS1HJsua6tnm3RCQLxnr8-RRZscdsKnOSvuKZpxkbgFi4RMoTJ1VqPya1yi0FyO_YdLrzOVFt5Pk/s1600/emperumanar_azhwan_embar_bhattars.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhWy6qWh6pQDL83_5I715rzt0YWkSVfDjP-HWuVCdsPXcZRtJyA-y-zcX370HZbyBDWS1HJsua6tnm3RCQLxnr8-RRZscdsKnOSvuKZpxkbgFi4RMoTJ1VqPya1yi0FyO_YdLrzOVFt5Pk/s320/emperumanar_azhwan_embar_bhattars.jpg" width="320" /></a></div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br />AzhwAn
gave up all his wealth and surrendered to emperumAnAr and practiced
mAdhukaram throughout his life. He was personification of renunciation.
Though he was so wealthy he did not think for even a moment to give
those riches to be with his AchArya and serve him. Even though he was
greatly knowledgable, he never boasted his knowledge in front of his
AchArya or any one. He always manifested great humility. This is why
thiruvarangaththu amudhanAr glorifies him as "<i>mozhiyaik kadakkum perum
puagazhAn</i>" (his glories are beyond the capability of words to explain)
in his rAmAnusa nURRaNthAdhi. mAmunigaL explains the same about AzhwAn
in yathirAja vimsathi saying "<i>vAchA magOchara mahAguNa dhEsikAgrya
kUrAdhinAtha</i>".<br /><br />embAr too was a great AchArya nishtar. He was a
sishya of periya thirumalai nambi. Once, he laid the bed for his
AchArya, checked it visually and then lied down on it. emperumAnAr
noticed it and was shocked. He asked embAr "How dare you lie down in
your AchArya's bed? That is wrong to do". embAr calmly replied "I need
to ensure that my AchArya is comfortable - so I personally checked it by
lying down first. If I accumulate sins for that, so be it". Even at the
cost of his own downfall, he ensures the comfort of his AchArya.
emperumanAr became blissful hearing that. Again, mAmunigaL emphasises
this principle in upadhEsa rathina mAlai saying "<i>thEsArum sichchan avan
sIrvadivai nOkkumavan</i>" - the best sishya will serve/protect the divine
body of his AchArya with great love.<br /><br />So, Let us also pray for such AchArya nishtai from these great mahAns.<br /><br /><br /><u><b>mAsi mAsa anubhavam</b></u><br /><br />In
the month of mAsi, we celebrate the annual thirunakshathram days of
kulasEkara AzhwAr, maNakkAl nambi, thirumAlai ANdAn, thirukkachi nambi
and piLLai uRangA villi dhAsar.<br /><br />Continuing the theme of AchArya nishtai, let us see the glorious aspects of maNakkAl nambi and piLLai uRangA villi dhAsar.</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /><br />maNakkAl
nambi lived with his Acharyan uyyakkoNdAr and served him for 12 years
together. During that time uyyakkoNdAr’s dharma pathini (wife) attains
paramapadham – so maNakkAl nambi completely takes care of his AchArya’s
thirumALigai (residence) and children. Once, when uyyakkoNdAr’s young
daughters were returning from cauvery, they were stopped by a large
puddle of muddy water and were hesitating to cross the same. At that
time, nambi falls flat on the puddle and let the girls cross over by
walking over him. On hearing this incident, uyyakkoNdAr becomes very
pleased and blesses him with great devotion. uyyakkoNdAr asks nambi what
he needs and nambi says he only wants to serve his AchArya. Being
greatly pleased with nambi’s reply, uyyakkoNdAr instructs dhvaya mahA
manthram (with meanings) as it is customary for AchAryas to instruct
that (even repeatedly) when feeling happy with the sishya’s conduct.</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /><br />piLLai
uRangA villi dhAsar was reformed by emperumAnAr. He and his wife
ponnAchchiyAr became great devotees of srI ranganAthan and ideal
disciples of emperumAnAr. Both were most dedicated to emperumAnAr and
demonstrated how an ideal couple should live in gruhasthAsramam by being
fully engaged in bhagavath/bhAgavatha/AchArya kainkaryams. dhAsar was
most dear to emperumAnAr and it is said that while coming out after
taking bath, emperumAnAr would hold the hands of dhAsar for support.
dhAsar was glorified by great scholars/devotees like kUraththAzhwAn for
his great knowledge and devotion. ponnAchchiyAr too was a great scholar
and knew the fine details of our philosophy and demonstrated the same in
many occassions.<br /><br />So, Let us also pray for such AchArya nishtai from these great mahAns.<br /><br /><br /><u><b>panguni mAsa anubhavam</b></u><br /><br />In
the month of panguni, we celebrate the annual thirunakshathram days of
periya pirAttiyAr, thiruvarangaththu amudhanAr, nanjIyar, etc. Notably,
panguni uthram is the day when srIranganAchiyAr and namperumAL grace us
together and remind us about emperumAnAr’s saraNAgathy towards them for
the welfare of everyone.<br /><br />Continuing the theme of AchArya nishtai, let us see the glorious aspects of amudhanAr and nanjIyar.</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /><br />amudhanAr
was having the control of srIranganAchiyAr sannidhi in srIrangam.
emperumAnAr engaged amudhanAr through kUraththAzhwAn, reformed him and
subsequently makes him a sishya of AzhwAn. amudhanAr, being fully
transformed, compiled rAmAnusa nURRanthAdhi. This prabandham is
glorified as prapanna gAyathri by mAmuigaL in his introduction to this
prabandham’s commentary. This prabandham brings out the glories of
emperumAnAr and shows us that emperumAnAr’s lotus feet is the only way
for our ultimate upliftment. amudhanAr was neither an AzhwAr nor his
prabandham was fully glorifying bhagavAn, yet, this prabandham was
included as part of dhivya prabandham and is regarded at par with AzhwAr
pAsurams. amudhanAr’s nishtai towards emperumAnAr can be understood
both from his words (rAmAnusa nURRanthAdhi) and his deeds (by giving up
full control of thAyAr sannidhi to emperumAnAr).</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /><br />nanjIyar was
a great vEdhAnthi before being reformed by parAsara bhattar. Eventually
he became bhattar’s sishya, gives up everything and engages in full
service to bhattar. In many instances he manifests total surrender and
the ideal attitude of sishya towards his AchArya. After accepting
sannyAsam, when a question arises if his Asramam will stop him serving
bhattar (who was a gruhastha), he says he will give up his Asramam if it
hinders his service to his AchArya.<br /><br />So, Let us also pray for such AchArya nishtai from these great mahAns.<br /><br /><br /><u><b>chithrai mAsa anubhavam</b></u><br /><br />In
the month of chithrai, we celebrate the annual thirunakshathram days of
madhurakavi AzhwAr, emperumAnAr, mudhaliyANdAn, ananthAzhwAn, kOyil
komANdUr iLaiyavilli AchchAn, vaduga nambi, kidAmabi AchchAn,
engaLAzhwAn, nadAthUr ammAL, piLLai lOkam jIyar, etc.<br /><br />Continuing the theme of AchArya nishtai, let us see the glorious aspects of some of these mahAns.<br /><br />In
upadhEsa raththina mAlai, after discussing 10 AzhwArs, mAmunigaL
discusses madhurakavi AzhwAr, ANdAL and emperumAnAr. While the 10
AzhwArs are glorified for their devotion towards emperumAn, madhurakavi
AzhwAr and ANdAL are glorified for their devotion towards their AchAryas
nammAzhwAr and periyAzhwAr respectively. emperumAnAr too is added in
the same category of AchArya nishtai by mAmunigaL due to his great
devotion towards ALavandhAr and periya nambi.<br /><br />Each of
emperumAnAr’s sishyas were great in their own AchArya nishtai towards
emperumAnAr. mudhaliyANdAn went as an assistant for periya nambi’s
daughter on the orders of emperumAnAr. ananthAzhwAn went to thirumalA
(thiruvEnkatam) and served thiruvEnkatamudaiyAn on the orders of
emperumAnAr. komANdUr iLaiyavilli AchchAn gave up his life immediately
after learning about emperumAnAr ascending to parampadham. vaduga nambi
glorified emperumAnAr more than emperumAn himself. kidAmbi AchchAn could
not bear emperumAnAr offering obeisances to thirukkOshtiyUr nambi in
hot sun and lifted him up and thus was appointed by nambi as
emperumAnAr’s main cook. These are shining examples of AchArya nishtai
for us to have inspiration.<br /><br />So, Let us also pray for such AchArya nishtai from these great mahAns.<br /><br /><br /><u><b>vaikAsi mAsa anubhavam</b></u><br /><br />In
the month of vaikAsi, we celebrate the annual thirunakshathram days of
nammAzhwAr, thiruvarangapperumAL araiyar, thirukkOshtiyUr nambi, periya
thirumalai nambi, parAsara bhattar, vEdha vyAsa bhattar, thiruvAimozhi
piLLai, etc.<br /><br />Continuing the theme of AchArya nishtai, let us see the glorious aspects of some of these mahAns.</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /><br />In
anthimOpAya nishtai
(<a href="http://ponnadi.blogspot.in/2013/06/anthimopaya-nishtai-6.html">http://ponnadi.blogspot.in/2013/06/anthimopaya-nishtai-6.html</a>), a
beautiful incident is highlighted from the life of thirukkOshtiyUr nambi
- Once when emperumAnAr asks nambi "Please give me a few good
instructions that I can take refuge on". nambi closes his eyes for some
time and says "We were undergoing training under ALavandhAr. At that
time, when he bathes in the river and takes a dip facing down, his upper
back will resemble a beautiful shining copper pot. I always take refuge
in that divine vision. You also consider the same as your refuge" -
this incident is very popular and indicates that the sishya's focus
should be on meditating on the AchArya's divine form. It is said that,
nambi used to stay on the upper level of the main gOpuram in
thirukkOshtiyUr temple meditating on ALavandhAr and always reciting the
manthram "yamunaithuraivar" (yAmunAchAryar).<br /><br />Similaly,
thiruvAimozhi piLLai was greatly attached to kUra kulOththama dhAsar who
taught him the most important principles of our sampradhAyam based on
piLLai lOkAchArya’s orders.<br /><br />So, Let us also pray for such AchArya nishtai from these great mahAns.<br /><br /><br /><u><b>Ani mAsa anubhavam</b></u><br /><br />In
this month of Ani, we celebrate the annual thirunakshathram days of
periyAzhwAr, nAthamunigaL, thirukkaNNamangai ANdan, vadakkuth
thiruvIdhip piLLai and vAdi kEsari azhagiya maNavALa jiyar.<br /><br />Continuing the theme of AchArya nishtai, let us see the glorious aspects of some of these mahAns.</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br />vadakkuth
thiruvIdhip piLLai (srI krishNa pAdha) was a very dedicated disciple of
nampiLLai lOkAchArya. He was totally surrendered to his AchArya and
would always serve his AchArya. Though he was married, he was showing no
interest in marital life. Feeling worried vadakkuth thiruvIdhip
piLLai’s mother approaches nampiLLai and informs him about the
situation. nampiLLai instructs his disciple to engage in marital life to
beget virtuous offsprings. By the blessings of nampiLLai and srI
ranganAtha, vadakkuth thiruvIdhip piLLai’s wife gives birth to two
divine children. Both of them remain brahmachAris (celebate) throughout
their life and takes our sath sampradhAyam to great heights by clearly
establishing the divine philosophy of AzhwArs and AchAryas. Similarly
vAdhi kEsari azhagiya maNavALa jIyar, originally was a very simple and
not so learnt disciple of periyavAchchAn piLLai (who is another dear
disciple of nampiLLai). Purely by the grace of periyavAchchAn piLLai,
vAdhi kEsari azhagiya maNavALa jIyar becomes a great scholar and goes on
write the wordbyword meanings to thiruvAimozhi, gIthai veNpA (a
collection of pAsurams reflecting the meaning of each slOkam of
bhagavath gIthA) and many other granthams.<br /><br />So, Let us also
pray for such AchArya nishtai from these great mahAns.<br /><br /><br /><u><b>Adi mAsa anubhavam</b></u><br /><br /><br />In this month of Adi, we celebrate the annual thirunakshathram days of ANdAL, ALavandhAr and prathivAdhi bhayankaram aNNan.<br /><br />Continuing the theme of AchArya nishtai, let us see the glorious aspects of some of these mahAns.</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br />mAmunigaL
highlights the thirunakshathrams and avathAra sthalams of all AzhwArs
and emperumAnAr in upadhEsa raththina mAlai. While doing that, he
discusses ANdAL along with madhurakavigaL and emperumAnAr, even though
she is bhUmi pirAtti herself - because all three are AchArya nishtars
(fully dependent on their AchArya). ANdAL declares in nAchchiyAr
thirumozhi “<i>vittuchiththar thangaL dhEvarai vallaparisu varuvipparEl
athu kANdumE</i>” (When periyAzhwAr brings his God infront of me, I will see
him). madhurakavigaL’s AchArya nishtai on nammAzhwAr is well known and
emperumAnAr too was greatly surrendered to nammAzhwAr, ALavandhAr and
periya nambigaL specifically.<br /><br />ALavandhAr too declared his total
dependence on nAthmunigaL in sthOthra rathnam. He initially said “<i>athra
parathra chApi…</i>” (I am surrendered to nAthamunigaL in this world and the
other world). In the end, he concluded “<i>akruthrima… pithAmaham
nAthamunim…</i>” (Accept me for my grand father nAthamunigaL, not for my
deeds).<br /><br />Finally, prathivAdhi bhayankaram aNNan too mentioned to
mAmunigaL while surrendering unto him that he is a tormenter of the
others who challenge visishtAdhvaitham, but he is submissive to
srIvaishNavas.<br /><br />So, Let us also pray for such AchArya nishtai from these great mahAns.<br /><br /><br /><u><b>AvaNi mAsa anubhavam</b></u><br /><br />In
this month of AvaNi, we celebrate the annual thirunakshathram days of
srI ranganAtha (periya perumAL), periyavAchchAn piLLai, nAyanArAchchAn
piLLai and appan thiruvEnkata rAmAnuja embAr jIyar. <br /><br />Continuing the theme of AchArya nishtai, let us see the glorious AchArya nishtai of periya perumAL.</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /><br />srIman
nArAyaNan, though being supremely independent, chose various
AchAryas/gurus to show the path to others. In bhagavath gIthA, He
emphasised the need for approaching a guru, serving him and learning the
truth from him. He demonstrated the same in his avathArams.<br /><br />As
srI rAma, he learnt under vasishta and viswAmithra. Still, that did not
satisfy him. As krishNa, he learnt under sANdIpani muni. But he did not
seem to be satisfied there as well. During srI rAmAnuja’s times, srI
rAmAnuja presented sanka/chakra to thiruvEnkatamudaiyAn (srInivAsa) when
there was a dispute on his identity (thus accepting srI rAmAnuja as his
AchArya since accepting of sanka/chakram is part of pancha samskAram to
establish the true identity of the jIvAthmA). thirukkuRungudi nambi too
accepted srI rAmAnuja as his AchArya, had manthrOpadhEsam from him and
became to be known as srIvaishNava nambi. Yet, emperumAn seemed to have
been not fully satisfied since he did not fully manifest the qualities
of a sishya then. When mAmunigaL arrived in srIrangam, srI ranganAtha
felt really happy thinking that mAmunigaL would be the best AchArya for
him. So, he first ordered mAmunigaL to give series of lectures on
thiruvAimozhi to first manifest the quality of learning the truth under
an authentic AchArya. On completion of the lecture series (on Ani
thirumUlam), periya perumAL offered the glorious “<i>srIsailEsa
dhayApAthram</i>” thaniyan glorifying his AchArya. Not only that, he also
propagated the thaniyan every where and ordered that to be recited at
the beginning and end of dhivya prabandham recitation. He also submitted
his best wealth - sEsha paryangam (serpant throne) to mAmunigaL as it
is customary for the sishya to honor the AchArya with the best material.
Thus, periya perumAL derived great satisfaction by accepting mAmunigaL
as his AchArya.</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br />So, Let us also pray for such AchArya nishtai from periya perumAL himself.<br /> <br />adiyen sarathy ramanuja dasan<br /><br />archived in <a href="http://ponnadi.blogspot.com/">http://ponnadi.blogspot.com</a></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br />pramEyam (goal) – <a href="http://koyil.org/">http://koyil.org</a><br />
pramANam (scriptures) – <a href="http://srivaishnavagranthams.wordpress.com/">http://srivaishnavagranthams.wordpress.com</a><br />
pramAthA (preceptors) – <a href="https://guruparamparai.wordpress.com/">https://guruparamparai.wordpress.com</a><br />
srIvaishNava Education/Kids Portal – <a href="http://pillai.koyil.org/">http://pillai.koyil.org</a></span></span></div>
Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com3tag:blogger.com,1999:blog-1330122295413844269.post-75463121440243214632014-12-25T23:33:00.001-08:002017-09-04T08:02:10.157-07:00srIvaishNava thiruvArAdhanam - pramANams<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srI:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srImathE satakOpAya nama:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srImathE rAmAnujAya nama:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srImadh varavaramunayE nama:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">srI vAnAchala mahAmunayE nama:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Previously we have seen the glories of srIvaishNava thiruvArAdhanam and steps to perform the same at <a href="http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html">http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html</a>. The article, while quoting several slOkams and pAsurams, was missing full reference/listing of the slOkams. This article is aimed at providing that missing information. Best efforts have been made to collect all the slOkams/pAsurams that are used in thiruvArAdhanam. Please read on to see the full listing.</span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Read the full series in an e-book at <a href="https://onedrive.live.com/redir?resid=32ECDEC5E2737323!141&authkey=!ADiONLHOhGuRO7U&ithint=file%2cpdf">https://onedrive.live.com/redir?resid=32ECDEC5E2737323!141&authkey=!ADiONLHOhGuRO7U&ithint=file%2cpdf</a></span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"> <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a> - paramapadham</span></span></div>
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"> </span></span><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzzle0jntOK_gdhqnSQZiWIZOjJdU8glOWh3ztKfUj_fObFzuVvYRmns28CXPKSwp9EvJip-0BzpN7e259zIRE8-NwztX_Gd5Rpw1ur4sXOFhBY_x9q8uGOzpYx48OhXqyP7DB0OFwLlA/s1600/thiruvaradhanam.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjzzle0jntOK_gdhqnSQZiWIZOjJdU8glOWh3ztKfUj_fObFzuVvYRmns28CXPKSwp9EvJip-0BzpN7e259zIRE8-NwztX_Gd5Rpw1ur4sXOFhBY_x9q8uGOzpYx48OhXqyP7DB0OFwLlA/s1600/thiruvaradhanam.png" /></a></div>
<div style="text-align: center;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">thiruvArAdhanam (kOyil AzhwAr - sannidhi) </span></span></div>
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"> </span></span><br />
<div style="text-align: center;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a>, </span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/06/emperumanar/" title="emperumAnAr">emperumAnAr</a></span></span>, </span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/" title="azhagiya maNavALa mAmunigaL">mAmunigaL</a></span></span></div>
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Notes:</b> </span></span><br />
<ul style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">rahasya thrayam, etc., are to be recited only after pancha samskAram.</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">vEdha manthrams (including “Om”) are to be recited only after brahmOpadhEsam (which is done as part of upanyana samskAram). Only exception is for thirumanthram which is part of manthrOpadhESam in pancha samskAram. </span></span>
</li>
</ul>
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Urdhva puNdra dhAraNam</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">After taking bath one sits in a clean place and applies Urdhva puNdram reciting the following manthrams. 12 puNdrams are to be applied at the specified places first followed with srIchUrNam in the same spots.</span></span><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">No - Location in the body - srI vishNu manthram (for thirumaN) - srI mahAlakshmi manthram (for srIchUrNam)</span></span><br />
<ol style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Forehead - Om kEsavAya nama: - Om sriyai nama:</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Stomach (middle) - Om nArAyaNAya nama: - Om amruthOdhbavAyai nama:</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Chest (middle) - Om mAdhavAya nama: - Om kamalAyai nama:</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Neck (middle) - Om gOvindhAya nama: - Om chandhrasObinyai nama:</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Stomach (right) - Om vishNavE nama: - Om vishNupathnyai nama:</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Shoulder (right) - Om madhusUdhanAya nama: - Om vaishNavyai nama:</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Neck (right) - Om thrivikramAya nama: - Om varArOhAyai nama:</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Stomach (left) - Om vAmanAya nama: - Om harivallabhAyai nama:</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Shoulder (left) - Om srIdharAya nama: - Om sArngiNyai nama: </span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Neck (left) - Om hrushIkEsAya nama: - Om dhEva dhEvyai nama: </span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Lower Spine (back) - Om padhmanAbhAya nama: - Om mahAlakshmyai nama:</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Upper Spine (back) - Om dhAmOdharAya nama: - Om lOkasundharyai nama:</span></span></li>
</ol>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Notes </span></span><br />
<div>
<ul style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Urdhva puNdram should be applied after being comfortably seated on the ground/floor. </span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Remainder of thirumaN (holy soil) and srIchUrNam in the hands should not be washed away. Instead, it should be wiped off on the head. </span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Ideally, thirumaN should be applied with index finger (no tools should be used).</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">During (death related) Asoucham, thirumaN is applied, but srIchUrNam is skipped. Local customs can be enquired from elders and followed.</span></span></li>
</ul>
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>guru paramparA dhyAnam </b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>(meditating on the guru paramparai) </b></span></span></div>
<div>
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">After applying Urdhva puNdram, guru paramparai is recited in manthra format as well as (a simple to remember) slOkam format. Both are listed below.</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><b>
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">vAkya guruparamparai (guruparamparai manthram)</span></span></u></b><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>asmath gurubhyO nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>asmath parama gurubhyO nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>asmath sarva gurubhyO nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srImathE rAmAnujAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srI parAnkusa dhAsAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srImadh yAmuNamuNayE nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srI rAma misrAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srI puNdarikAkshAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srIman nAthamunayE nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srImathE satakOpAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srImathE vishvaksENAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sriyai nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srIdharAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><b>
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">slOka guruparamparai (slOkam)</span></span></u></b><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>asmadh dhEsikam asmadhIya paramAchAryAn asEshAn gurUn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srImallakshmaNa yOgi pungava mahApUrNau munimyAmunam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>rAmam padhmavilOchanam munivaram nAtham satadhvEshiNam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sEnEsam sriyam indhirA sahacharam nArAyaNam samsrayE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>rahasya thraya anusandhAnam </b></span></span></u></h3>
<div style="text-align: left;">
<b><span style="font-weight: normal;"><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">(meditating on the 3 confidential manthras)</span></span></span></b></div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">After reciting guru paramparai and meditating on that, we recite rahasya thrayam - the three confidential manthrams.</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b><br /></b></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b><u>thirumanthram</u> </b>- <i>Om namO nArAyaNAya</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>dhvayam </b></span></span></u><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srIman nArAyaNa charaNau saraNam prapadhyE | </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srImathE nArAyaNAya nama: ||</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>charama slOkam (srI krishNa charama slOkam)</b></span></span></u><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sarvadharmAn parithyajya mAmEkam saraNam vraja |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>aham thvA sarva pApEbhyO mOkshayishyAmi mAsucha: ||</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><u>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>srI varAha charama slOkam</b></span></span></u><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sthithE manasi susvasthE sarIrE sathiyO nara:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>dhAthusAmyE sthithE smarththA visvarUpancha mAmajam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thathastham mriyamANanthu kAshtapAshANa sannibam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>aham smarAmi madh bhaktham nayAmi paramAm gathim</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><u>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>srIrAma charama slOkam</b></span></span></u><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sakrudhEva prapannAya thavAsmIthi cha yAchathE |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>abhayam sarva bhUthEbyO dhadhAmi yEthath vratham mama ||</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<h3 style="text-align: left;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>OrAN vazhi AchArya thaniyans </b></span></span></h3>
<div style="text-align: left;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>sourced from <a href="https://guruparamparai.wordpress.com/thanians/">https://guruparamparai.wordpress.com/thanians/</a></b></span></span></div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">After rahasya thrayam, pUrvAchArya thaniyans are recited starting from periya perumAL to maNavALa mAmunigaL. </span></span><br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" title="Periya perumaaL">periya perumAL </a>(AvaNi – rOhiNi)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srI sthanAbharaNam thEja: srIrangEsayam AsrayE<br />
chinthAmaNi mivOthvAntham uthsangE ananthabhOgina:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/" title="Periya piraatti">periya pirAtti </a>(panguni – uthram)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nama: sriranga nAyakyai yath brO vibhrama bhEthatha:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> IsEsithavya vaishamya nimnOnnatham itham jagath</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/08/18/senai-mudhaliar/" title="sEnai mudhaliaar">sEnai mudhaliAr</a> (ippasi – pUrAdam)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srIrangachandhramasam indhirayA viharthum</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vinyasya visvachidha chinnayanAdhikAram</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yO nirvahathya nisamanguLi mudhrayaiva</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sEnAnyam anya vimukAs thamasi sriyAma</i></span></span><br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/08/18/nammazhwar/" title="NammAzhwAr">nammAzhwAr</a> (vaikAsi – visAkam)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>mAthA pithA yuvadhayas thanayA vibhUthi:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> sarvam ya dhEva niyamEna madh anvayAnAm</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> Adhyasyana: kulapathEr vakuLAbhirAmam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> srimath thadhangri yugaLam praNamAmi mUrdhnA</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/08/22/nathamunigal/">nAthamunigal</a> (Ani – anusham)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nama: achinthya adhbudha aklishta jnAna vairAgya rAsayE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> nAthAya munayE agAdha bhagavadh bhakthi sindhavE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/08/24/uyyakkondar/">uyyakkondAr</a> (chithrai – kArthigai)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nama: pankaja nEthrAya nAtha: sri pAdha pankajE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> nyastha sarva bharAya asmath kula nAthAya dhImathE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/08/25/manakkal-nambi/" title="maNakkAl nambi">maNakkAl nambi</a> (mAsi – magam)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ayathnathO yAmunam Athma dhAsam alarkka pathrArppaNa nishkrayENa</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> ya: krIthvAnAsthitha yauvarAjyam namAmitham rAmamEya sathvam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/01/alavandhar/" title="ALavandhAr">ALavandhAr</a> (Adi – uthrAdam)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yath padhAmbhOruhadhyAna vidhvasthAsEsha kalmasha:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> vasthuthAmupayA dhOham yAmunEyam namAmitham</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/01/periya-nambi" title="periya nambi">periya nambi</a> (mArgazhi – kEttai)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kamalApathi kalyANa guNAmrutha nishEvayA</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> pUrNa kAmAya sathatham pUrNAya mahathE nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/06/emperumanar/" title="emperumAnAr">emperumAnAr</a> (chithrai – thiruvAdhirai)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yOnithyam achyutha padhAmbuja yugma rukma</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> vyAmOhathas thathitharANi thruNAya mEnE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> asmadhgurOr bhagavathOsya dhayaikasindhO:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> rAmAnujasya charaNau sharaNam prapadhyE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/07/embar/" title="embAr">embAr</a> (thai – punarpUsam)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>rAmAnuja padha chAyA gOvindhAhva anapAyinI</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> thadhA yaththa svarUpA sA jIyAn madh visramasthalee</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/" title="bhattar">bhattar</a> (vaikAsi – anusham)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srI parAsara bhattArya srIrangEsa purOhitha:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srIvathsAnga sutha: srImAn shrEyasE mEsthu bhUyasE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/14/nanjiyar/" title="nanjIyar">nanjIyar</a> (panguni – uthram)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>namO vEdhAntha vEdhyAya jagan mangaLa hEthavE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> yasya vAgAmruthAsAra bhUritham bhuvana thrayam</i></span></span><br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/16/nampillai/" title="nampiLLai">nampiLLai</a> (kArthigai – kArthigai)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vEdhAntha vEdhya amrutha vArirAsEr</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> vEdhArtha sAra amrutha pUramagryam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> AdhAya varshantham aham prapadhyE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> kAruNya pUrNam kalivairidhAsam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/17/vadakku-thiruveedhi-pillai/" title="vadakku thiruvIdhi piLLai">vadakku thiruvIdhi piLLai</a> (Ani – swAthi)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sri krishna pAdha pAdhAbjE namAmi sirasA sadhA</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> yath prasAdha prabhAvEna sarva sidhdhirabhUnmama</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/" title="piLLai lOkAchAryar">piLLai lOkAchAryar</a> (ippasi – thiruvONam)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>lOkAchArya guravE krishNa pAdhasya sUnavE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> samsAra bhOgi santhashta jIva jIvAthavE nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/19/thiruvaimozhi-pillai/" title="thiruvAimozhi piLLai">thiruvAimozhi piLLai</a> (vaikAsi – visAkam)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nama srIsailanAthAya kunthI nagara janmanE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> prasAdhalabdha parama prApya kainkaryasAlinE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/" title="azhagiya maNavALa mAmunigaL">azhagiya manavALa mAmunigaL</a> (ippasi – thirumUlam)</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srIsailEsa dhayA pAthram dhIbhakthyAdhi guNArNavam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> yathIndhra pravaNam vandhE ramya jAmAtharam munim</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://guruparamparai.wordpress.com/2012/09/30/ponnadikkal-jiyar/">ponnadikkAl jIyar</a> (purattAsi - punarpUsam) - recited by vAnamAlai mutt sishyas</span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ramya jAmAthru yOgIndhra pAdharEkhA mayam sadhA<br />
thathA yaththAthma saththAdhim rAmAnuja munim bhajE </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">After this, ones own AchArya's mutt/thirumALigai paramparai thaniyans are recited.</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Subsequently one performs sandhyA vandhanam and mAdhyAhnikam (thiruvArAdhanam is to be performed around noon time after mAdhyAhnikam).</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<h3 style="text-align: left;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b><u>slOkam for manthra snAnam to purify oneself</u> </b></span></span></h3>
<div style="text-align: left;">
<b><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Note: during the time between morning anushtAnams and thiruvArAdhanam one could have been contaminated - so this purification step.</span></span></b></div>
<div style="text-align: left;">
<br /></div>
</div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>bhuvi mUrdhni thathAkAsE mUrdhnyAkAsE thathA bhuvi |</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>AkAsE bhuvi mUrdhnisyAth ApOhishtEthi manthratha: ||</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">and recite, </span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ApO hishtA mayObhuva: |</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thA na UrjE dhadhAthana: |</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>mahE raNAya chakshasE |</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yOvach chivathamO rasa: |</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thasya bhAjayathEha na: |</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>usathIriva mAthara: |</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thasmA arangamAma va: |</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yasya kshayAya jinvatha |</i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ApO janayathA cha | </i></span></span></div>
<div>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<h3 style="text-align: left;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><u><b>slOkam to be recited with reverence while collecting thuLasi leaves</b></u> </span></span></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thulasyamrutha jaNmAsi sadhA thvam kEsavapriyE |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kEsavArththam luNAmi thvAm varadhA bhava sObanE ||</i></span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">(<b>Note: thuLasi leaves cannot be plucked on all days - there are certain restrictions</b>)</span></span>
<br />
<h3 style="text-align: left;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b><u>Common thaniyans</u> </b></span></span></h3>
<div style="text-align: left;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>(recited while arranging the utensils, etc., in front of kOyilAzhwAr - sannidhi)</b> - <b>sourced from <a href="http://divyaprabandham.koyil.org/?page_id=11">http://divyaprabandham.koyil.org/?page_id=11</a></b></span></span></div>
<ul style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>thanian glorifying <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">maNavALa mAmunigaL</a> – composed by namperumAL (<a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI ranganAthan</a>)</b></span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srIsailEsa dhayApAthram dhIbhakthyAdhi guNArNavam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> yathIndhra pravaNam vandhE ramya jAmAtharam munim</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span></div>
<div>
<ul style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>thanian glorifiying <a href="http://guruparamparai.wordpress.com/2012/09/30/ponnadikkal-jiyar/">ponnadikkAl jIyar</a> – composed by dhoddaiyangAr appai (one of the ashta dhik gajas – eight primary disciples of <a href="http://guruparamparai.wordpress.com/2012/09/30/ponnadikkal-jiyar/">ponnadikkAl jIyar</a>) - recited by vAnamAmalai mutt sishyas and sishyas of AchArya thiruvamsams that followed </b><b><a href="http://guruparamparai.wordpress.com/2012/09/30/ponnadikkal-jiyar/">ponnadikkAl jIyar</a></b></span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ramya jAmAthru yOghIndhra pAdharEkhA mayam sadhA<br />
thathA yaththAthma saththAdhim rAmAnuja munim bhajE </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>thanian glorifying our guruparamparai – composed by <a href="http://guruparamparai.wordpress.com/2013/10/05/kurathazhwan/">kUraththAzhwAn</a></b></span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>lakshmInAtha samArambhAm nAthayAmuna madhyamAm</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> asmadhAchArya paryanthAm vandhE guruparamparAm</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>thanian glorifying <a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr (srI rAmAnuja)</a> – composed by <a href="http://guruparamparai.wordpress.com/2013/10/05/kurathazhwan/">kUraththAzhwAn</a></b></span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yOnithyam achutha padhAmbhuja yugma rukma</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> vyAmOhathas thadhitharANi thruNAya mEnE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> asmadh gurOr bhagavathOsya dhayaika sindhO:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> rAmAnujasya charaNau saraNam prapadhyE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>thanian glorifying <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> – composed by <a href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar/">ALavandhAr</a></b></span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>mAthA pithA yuvathayas thanayA vibhUthi:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> sarvam ya dhEva niyamEna madhanvayAnAm</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> Adhyasyana: kulapathEr vakuLAbirAmam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> srImath thadhangriyugaLam praNamAmi mUrdhnA</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<ul style="text-align: left;">
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>thanian glorifying <a href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a> and <a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> – composed by <a href="http://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/">parAsara bhattar</a><br />
</b></span></span></li>
</ul>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>bhUtham sarascha mahadhAvaya bhattanAtha</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> srI bhakthisAra kulasEkara yOgivAhAn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> bhakthANgri rEnu parakAla yathIndhra misrAn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> srImath parAngusa munim praNathOsmi nithyam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Note: Starting at this point dhivya prabandham pAsurams are recited regularly. During <a href="http://ponnadi.blogspot.in/2013/11/anadhyayana-kalam-and-adhyayana-uthsavam.html">anadhyayana kAlam</a>, we recite upadhEsa raththina mAlai and thiruvAimozhi nURRanthAdhi pAsurams in place of dhivya prabandha pAsurams.</b></span></span><br />
<br />
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>slOkams/pAsurams recited while lighting the lamp in front of the sannidhi</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><u><b><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span></b></u>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vaiyam thagaLiyA vArkadalE neyyAga</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>veyya kadhirOn viLakkAga </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>seyya sudar AzhiyAn adikkE sUttinEn sol mAlai</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>idarAzhi nIngugavE enRu (muthal thiruvanthAdhi 1)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>anbE thagLiyA ArvamE neyyAga</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>inburugu chinthai idu thiriyA</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nanburugi gyAnach chudar viLakku ERRinEn nAraNarku </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>gyAnath thamizh purindha nAn (iraNdAm thiruvanthAdhi 1)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thirukkandEn pon mEni kaNdEn </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thigazhum arukkan aNi niRamum kaNdEn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>seruk kiLarum pon Azhi kaNdEn puri sangam kaikkaNdEn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>en Azhi vaNNan pAl inRu (mUnRAm thiruvanthAdhi 1)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>slOkams recited before opening the door of the sannidhi</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Offer full praNAmams and recite following slOkams:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>aparAdha sahasra bhAjanam pathitham bhIma bhavarNavO dharE|</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>agathim saraNAgatham harE krupayA kEvalamAthmasAth kuru || (</i></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sthOthra rathnam 48)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>na dharma nishtOsmi na chAthmAvEdhI na bhakthimAn thvachcharaNAravindhE |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>akinchanOnanyagathich charaNya thvathpAdhamUlam saraNam prapadhyE || (</i></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sthOthra rathnam 22</i></span></span>)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>jithanthE pundarIkAksha namasthE visvabhAvana |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>namasthEsthu hrushIkEsa mahApurusha pUrvaja || (jithanthE sthOthram 1)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>dhEvAnAm dhAnavAnAm cha sAmAnyam adhidhaivatham |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sarvadhA charaNadhvandhvam vrajAmi saraNam thava || (jithanthE sthOthram 2)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kausalyA suprajA rAma! pUrvA sandhyA pravarthathE |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>uththishtta narasArdhUla karthavyam dhaivamAhnikam || (srI rAmAyaNam, srI vEnkatEsa suprabAtham)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>uththishttOththishtta gOvindha! uththishtta garudadhvaja! |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>uththishtta kamalA kAntha! thrailOkyam mangaLam kuru || </i></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>(srI rAmAyaNam, srI vEnkatEsa suprabAtham)</i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nAyakanAi ninRa nandhagOpanudaiya</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kOyil kAppAne! kodith thOnRum thOraNa</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vAyil kAppane! maNikkadavam thAL thiRavAy</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Ayar siRumiyarOmukku</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> aRaipaRai mAyan maNivaNNan nennale vAy nErndhAn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thUyOmay vandhOm thuyilezhap pAduvAn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vAyal munnam munnam mARRAdhE ammA</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nI nEya nilaik kadhavan nIkkelor empAvAi (<a href="http://divyaprabandham.koyil.org/?p=68">thiruppAvai</a> 16)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>mAri malai muzhanjil mannik kidanthuRangum</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sIriya singam arivuRRu thI vizhiththu</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vEri mayir ponga eppAdum pErndhudhaRi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>mUri nimirndhu muzhangip purappattu</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>pOdharumA polE nI pUvaip pUvaNNA! </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>un kOyil ninRu inganE pOndharuLi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> kOppudaiya sIriya singAsanaththirundhu </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yAm vandha kAriyam ArayndharuLElOr empAvai (</i></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><a href="http://divyaprabandham.koyil.org/?p=68">thiruppAvai</a> </i></span></span>23)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>anRu ivvulagam aLandhAy! adi pORRi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sendranguth thennilangai chettrAy! thiral pORRi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ponRach chagadamudhaiththAy! pugazh pORRi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kanRu kuNilA eRindhAy! kazhal pORRi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kunRu kudaiyA edutthAy! guNam pORRi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>venRu pagai kedukkum nin kaiyil vEl pORRi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>enRenRum un sevakamE Eththi paRai koLvAn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>inRu yAm vandhOm irangElOr empAvAi (</i></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><a href="http://divyaprabandham.koyil.org/?p=68">thiruppAvai</a> </i></span></span>24)</i></span></span>
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kUrmAdhIN dhivyalOkAN thadhanu maNimayam maNdapam thathra sEsham</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thasmim dharmAdhipItam thadhupari kamalam chAmaragrAhiNIch cha |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vishNum dhEvIr vibhUshAyudhagaNam urakam pAdhukE vainathEyam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sEnEsam dhvArabhAlAn kumudhamukagaNAn vishNubakthAn prapadhyE || (purANa slOkam)</i></span></span><br />
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<br />
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Open the doors of the sannidhi clapping the hands 3 times at this point.</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>angaNma gyAlath arasar</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> abhimAna bangamAy vandhu nin paLLikkattil kIzhE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sangamiruppAr pOl vandhu thalaippeydhOm</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kiNkiNi vAych cheydha thAmaraip pUp pOlE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>chengaN chiRuch chiRidhE emmEl vizhiyAvO</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thingaLum Adiththiyanum ezhundhAl pOl</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>angaN iraNdum koNdu engaL mEl nOkkudhiyEl</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>engaL mel sApam izhindhElOr empAvAi (</i></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><a href="http://divyaprabandham.koyil.org/?p=68">thiruppAvai</a> </i></span></span>22)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>savyam pAdham prasArya srithadhurithaharam dhakshiNam kunjayithvA</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>jAnunyAdhAya savyEtharam itharabhujam nAgabhOgE nidhAya |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>pachchAth bhAhudhvayEna prathipatachamanE dhArayan sangachakrE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>dhEvibhUshAdhi jushtO vitharathu bhagavAn sarma vaikuNtanAtha: || (purANa slOkam)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Recite the following pAsuram while removing the flowers from previous day</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>uduththuk kaLaintha nin pIthaka vAdai uduththuk kalaththathuNdu</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thoduththa thuzhAi malar sUdikkaLainthana sUdum iththoNdargaLOm</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>viduththa thisaik karumam thiruththith thiruvONath thiruvizhavil </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>paduththa painnAgaNaip paLLi koNdAnukkup pallANdu kURuthumE (thiruppallANdu 9)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span><i><b>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Perform manthrAsanam</span></span></b></i><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b><i>Perform snAnAsanam</i></b> - Recite purusha sUktham, nArAyaNa sUktham, vishNu sUktham, srI sUktham, bhU sUktham, nILA sUktham, periyAzhwAr thirumozhi veNNeyaLaintha kuNungu padhigam - as much as time permitting.</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<h3 style="text-align: left;">
<u><i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Start alankArAsanam</b></span></span></i></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">First recite these slOkam/pAsuram.</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>gandhadhvArAm dhurAdharshAm nithyapushtAm karIshiNIm |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>IsvarIgum sarvabhUthAnAm thvAmihOpahvayE sriyam || (srI sUktham)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>pUsum sANdhu ennenjamE punaiyum kaNNi enathudaiya</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vAchagam cheymAlaiyE vAnpattAdaiyum ahthE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thEsamAna aNikalanum enkaikUppuch cheygaiyE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Isan gyAlamuNdumizhntha eNthai EkamUrththikkE (thiruvAimozhi 4.3.2)</i></span></span><br />
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<br />
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>slOkam/pAsurams recited while offering dhUpam (incense)</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om dhUrasi dhUrva dhUrvantham dhUrvatham yOsmAn </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>dhUrvathi tham dhUrvayam vayam dhUrvAmas thvam dhEvANAm asi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>dhUpam AkrApayAmi (rg vEdham)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>parivathil IsanaippAdi virivathu mEvaluRuvIr</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>pirivagai inRi nannIr thUy purivadhuvum pugai pUvE (thiruvAimozhi 1.6.1)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i>
During <a href="http://ponnadi.blogspot.in/2013/11/anadhyayana-kalam-and-adhyayana-uthsavam.html">anadhyayana kAlam</a> recite:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>parivathil Isanpadiyai paNbudanE pEsi</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ariyanalan ArAdhanaikkenRu </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>urimaiyudan OthiyaruL mARan ozhiviththAn ivvulagil</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>pEthaiyargaL thangaL piRappu (thiruvAimozhi nURRanthAdhi 6)</i></span></span><br />
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<br />
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>slOkam/pAsurams recited while offering dhIpam (lamp)</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>udhdhIpyasva jAthavEdhOpagnan nirruthim mama |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>pasUgumscha mahyamAvaha jIvanamcha dhichO dhicha || (mahA nArAyaNa upanishadh)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vaiyam thagaLiyA, anbhE thagaLiyA, thirukkaNdEn pAsurams (included previously)</i></span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>mangul thOy senni vadavEngadaththAnai</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kangul pugundhArgaL kAppanivAn </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><i>thingaL </i>sadaiyERa vaiththAnum thAmarai mElAnum</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kudaiyERath thAm kuviththuk koNdu (nAnmugan thiruvanthAdhi 43)</i></span></span><br />
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<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>maNthra pushpam/vEdhArambam (beginning of vEdham, etc)</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>hari: Om. agnimILE purOhitham yagyasya dhEvam ruthvijam | hOthAram rathNadhAthamam || hari: Om.(rg vEdham)</i></span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>hari: Om. ishE
thvOrjE thvA vAyavas sthOpAyavas stha dhEvO vassavithA prArppayathu srEshtathamAya karmaNO || hari: Om.(yajur vEdham) </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>hari: Om. agna AyAhi vIthayE gruNAnO havyadhAthayE | ni hOthA sathsi barhishi || hari: Om. (sAma vEdham)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>hari: Om sam nO thEvIrabishtaya ApO bavanthu pIthayE | sam yO rabisravanthu na: || hari: Om. (atharvaNa vEdham)</i></span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>OmithyagrE vyAharEth | </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nama ithi paschAth | </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nArAyaNAyEthi uparishtAth | </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>OmithyEkAksharam | </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nama ithi dhvE aksharE |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nArAyaNAyEthi panchAksharANi | </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Ethadh vai nArAyaNasyAstAksharam padham |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yO ha vai nArAyaNasyAshtAksharam padhamithyEthi |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>anapabruva sarvamAyurEthi | </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vindhathE prAjApathyam rAyaspOsham gaupathyam | </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thathO amruthathvam asnuthE thathO amruthatvam asnutha ithi |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ya yEvam vEdha | </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ithyupanishath | (upanishadh)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>atha karmANyAchArAdhyAni gruhyanthE udhagayana pUrvapaksharaha: puNyAhEshu kAryANi yagyOpavIthinA pradhakshiNam </i>|</span></span><br />
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<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ichchAmO hi mahAbhum raghuvIram mahAbalam |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>gajEna mahathA yAntham rAmam chatrAvruthAnanam || (srI rAmAyaNam)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>tham dhrustvA sathruhanthAram maharshINAm sukhAvaham |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>babhUva hrushtA vaidhEhI bharthAram parishasvajE || (srI rAmAyaNam)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thAsAmAvirabhUchchauri: smayamAna mukhAmbuja: |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>pIthAmbaradhara: sragvI sAkshAn manmatha manmatha: || (srI bhAgavatham)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Esha nArAyaNa srImAn kshIrArNava nikEthana: |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>naga paryankam uthsrujya hyAgathO mathurAm purIm || (srI vishNu purANam)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vaikuNtEthu parE lOkE sriyA sArdhdham jagathpathi: |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>AsthE vishNur achinthyAthmA bhakthair bhAgavthais saha || (linga purANam)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>chenRAl kudaiyAm irundhAl singAsanamAm</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ninRAl maravadiyAm nIL kadaluL enRum puNaiyam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>aNiviLakkAm pUmpattAm pulkum aNaiyAm</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thirumARku aRAvu (2 times) (mudhal thiruvanthAdhi 53)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">During <a href="http://ponnadi.blogspot.in/2013/11/anadhyayana-kalam-and-adhyayana-uthsavam.html">anadhyayana kAlam</a>, instead of above pAsuram, please recite:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>emperumAnAr dharisanam enRE ithaRku</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>namperumAL peyarittu nAtti vaiththAr</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ampuviyOr indhath tharisanaththai emperumAnAr vaLarththa</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>anthach cheyal aRigaikkA (upadhEsa raththina mAlai 38)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kadhA punas sanka rathAnga kalpaka dhvaja aravindha ankusa vajra lAnchanam |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>trhivikrama thvath charaNAmbuja dhvayam madhIya mUrdhAnam alankarishyathi || (sthOthra rathnam 31)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>srI mAdhavAngri jalajadhvaya nithya sEvA </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>prEmA vilAsaya parAnkusa pAdha bhaktham |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kAmAdhi dhOsha haram Athma padhAsrithAnAm </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>rAmAnujam yathipathim praNamAmi mUrdhnA || (yathirAja vimsathi 1)</i></span></span><br />
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<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>archanai (Use thuLasi leaves and flowers):</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om kEsavAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om nArAyaNAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om mAdhavAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om gOvindhAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om vishNavE nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om madhusUdhanAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om thrivikramAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om vAmanAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om srIdharAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om hrushIkEsAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om padhmanAbhAya nama:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Om dhAmOtharAya nama: </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om sriyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om amruthOdhbhavAyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om kamalAyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om chandhrasOdharyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om vishNu pathnyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om vaishNavyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om varArOhAyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om hari vallabhAyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om sArngiNyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om dhEva dhEvyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om lOkasundharyai nama:</span></span></i><br />
<i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Om mahAlakshmyai nama:</span></span></i><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">After this sEvAkAlam starting with common thanians and as much pAsurams recitation possible.</span></span><br />
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<br />
<h3 style="text-align: left;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><u>bhOjyAsanam</u> </span></span></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Prepare bhOgam (food) and offer to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">perumAL</a>, <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">thAyAr</a>s, </span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a></span></span>, </span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AcharyAs</a></span></span>.</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">While offering bhOgam to perumAL recite following slOkams/pAsurams:</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kUdarai vellum sIr gOvindhA! </i></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>unthannaip pAdip paRai koNdu yAm peRum sanmAnam</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nAdu pugazhum parisinAl nanRAga</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sUdagamE thOLvaLaiyE thOdE sevippUvE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>pAdagamE yenRaNaiyap palkalanum yAm aNivOm</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Adai uduppOm adhan pinnE pAl soRu</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>mUda ney peydhu muzhankai vazhivAra</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kUdiyirundhu kuLirndhElOr empAvAi (</i></span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><a href="http://divyaprabandham.koyil.org/?p=68">thiruppAvai</a> </i></span></span>27)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nARuNaRum pozhil mAlirunchOlai nambikku</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nAn nURuthadAvil veNNey vAynErndhu parAvivaiththEn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nURuthadA niRaintha akkAravadisil sonnEn</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ERuthiruvudaiyAn inRuvaNthivai koLLunkolO (nAchiyAr thirumozhi 9.6)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>ulagam uNda peruvAyA ulappil kIrththi ammAnE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>nilavum chudarchUzhoLi mUrththi nediyAy adiyEn AruyirE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thiladham ulagukkAy ninRa thiruvEnkadaththu emperumAnE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kulathOl adiyEn unapAdham kUdumARu kURAyE (thiruvAimozhi 6.10.10)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yA prIthir vidhurArpithE muraripO: kunthyarpithE yA dhrusI</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yA gOvardhana mUrdhNi ya cha pruthukE sthanyE yasOdhArpithE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>bhAradhwAja samarpithE sabarikA dhaththE AdharE yO sthitham</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>yA prIthir munipathni bhakthi rachithE prIthyarpithE thAm kuru (krishNa karNAmrutham)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Finally, offer the bhOgam saying "<i>adiyEn mEvi amarginRa amuthE! ArAvamuthE amudhu seytharuLa vENdum</i>" (4 times) - I am offering this nectar! Oh dear unexhaustible nectar (bhagavAn), Please mercifully accept this.</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<br />
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>Offer Arathi (after naivEdhyam) with this slOkam:</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thadh vishnNO: paramam padham sadhA pasyaNthi sUraya:</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>dhivIva chakshurAthatham, thadhviprAsO vipanyavO jAgruvAgum sasyamindhathE, </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>vishnNOr ya: paramam padham (srI vishNu sUktham)</i></span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>paryApthyA anantharAyAyas sarva sthOmOthi rAthram uththama</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>maharbhavathi sarvasyApthyai sarvasya jithyai sarvamEva thEnApnOthi sarvam jayathi</i></span></span><br />
<h3 style="text-align: left;">
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><u>Perform sARRumuRai</u></span></span></h3>
<ul style="text-align: left;">
<li>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Recite mangaLa slOkams (for <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">perumAL</a>s, </span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="https://guruparamparai.wordpress.com/2012/12/16/andal/" title="ANdAL">ANdAL</a>, </span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a></span></span>, <a href="http://guruparamparai.wordpress.com/2013/01/23/thirumangai-azhwar/">thirumangai AzhwAr</a>, <a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a>, <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> and <a href="https://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">all AchAryas</a> mangaLa slOkam). Please refer to </span></span><span id="sample-permalink" tabindex="-1"><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;"><a href="https://guruparamparai.wordpress.com/mangala-slokams/">https://guruparamparai.wordpress.com/<span id="editable-post-name" title="Click to edit this part of the permalink">mangala-slokams</span>/</a> for full listing.</span></span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Recite sARRumuRai pAsurams</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Recite <i>seyya thAmaraithth thALiNai vAzhiyE...</i> (vAzhi thirunAmam of mAmunigaL)</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Recite <i>thiruviruntha malarth thALgaL vAzhiyE...</i> (vAzhi thirunAmam of ponnadikkAl jIyar) - for vAnamamAlai mutt sishyas</span></span></li>
<li><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Recite OrAN vazhi AchArya vAzhi thirunAmams and vAzhi thirunAmams of any other AzhwAr/AchAryas having their thirunakshathram on that particular day</span></span><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">. Please refer to <a href="https://guruparamparai.wordpress.com/vazhi-thirunamams/">https://guruparamparai.wordpress.com/vazhi-thirunamams/</a> for full listing.</span></span></li>
</ul>
</div>
<div>
<h3 style="text-align: left;">
<u><span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><b>paryankAsanam</b></span></span></u></h3>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Recite following slOkams and close the doors of the sannidhi<b> </b></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>pannag<span style="font-family: "arial" , "helvetica" , sans-serif;">A</span>dhIsa paryankE ramA hasthOpa thAnakE |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>sukham sEshva gajAdhrIsa sarvA jAgratha jAgratha ||</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>kshIrasAgara tharanka sIkarA, sAra thArakitha chAru mUrththayE |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>bhOgi bhOgi sayanIya sAyinE mAdhavAya madhu vidhvishE nama: || (mukundha mAlA)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"></span></span><br />
<br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">Offer full praNAmams and recite:</span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i> </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>upachArApadhEsEna kruthAnaha raharmayA |</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>apachArAn imAn sarvAn kshamasva purushOththama ||</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>uRakal uRakal uRakal oN sudar AzhiyE sangE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>aRaveRi nAndhaka vALE azhagiya sArngamE thaNdE</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>iRavu padAmal irundha eNmar ulOga pAlIrgAL</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>paRavai araiyA uRagal paLLi aRai kuRik koNmin (periyAzhwAr thirumozhi 5.2.9)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i><br /></i></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>panikkadalil paLLikOLai pazhagavittu </i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>Odi vandhu en manakkadaluL vAzha valla mAya maNALa nambI</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>thanik kadalE thanichchudarE thani ulagE enRenRu</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><i>unakku idamAi irukka ennai unakku uriththaakkinayE (periyAzhwAr thirumozhi 5.4.9)</i></span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">adiyen sarathy ramanuja dasan</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;">adiyen venkatesh ramanuja dasan</span></span><br />
<span style="font-size: small;"><span style="font-family: "arial" , "helvetica" , sans-serif;"><br /></span></span>
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<br />
<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Sources: jIyar padi, kAnchIpuram PB aNNangarAchArya swamy's nithyAnushtAna padhdhathi</span></span></div>
</div>
Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com0tag:blogger.com,1999:blog-1330122295413844269.post-30670943365495866292014-12-16T22:05:00.001-08:002014-12-16T23:05:37.104-08:00virOdhi parihArangaL - Conclusion<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI: </span></span></div>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE satakOpAya nama: </span></span></div>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE rAmAnujAya nama: </span></span></div>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImadh varavaramunayE nama: </span></span></div>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI vAnAchala mahAmunayE nama:</span></span></div>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">
</span></span>
<br />
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> explains to <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a> the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a>
documents these instructions in a wonderful grantham with commentary
named virOdhi parihArangaL (removal of obstacles). We are now viewing
the English translation of this grantham with the help of the
explanations given by srI u. vE. V V Ramanujam swamy. The whole series
can be viewed at <a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">http://ponnadi.blogspot.in/p/virodhi-pariharangal.html</a>. </span></span></div>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">
</span></span>
<br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Please see the previous article at <a href="http://ponnadi.blogspot.in/2014/12/virodhi-pariharangal-46.html">http://ponnadi.blogspot.in/2014/12/virodhi-pariharangal-46.html</a>.</span></span><br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiOYTmehiS91yo6J-c-fh21cQ0QiO2-hg8EMrnGZ2-dW_GO1IOtgwrVTMfakrAk_4FQCIqn7UoKmpyloQlI9Bwo8ATZ4lPBhkw-1rI4o5TYAzy97Ok9LGlBYQnPQ8-T6ptjYSmTz-R5QGM/s1600/sriramanuja-vangi-purathu-nambi-art.jpeg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiOYTmehiS91yo6J-c-fh21cQ0QiO2-hg8EMrnGZ2-dW_GO1IOtgwrVTMfakrAk_4FQCIqn7UoKmpyloQlI9Bwo8ATZ4lPBhkw-1rI4o5TYAzy97Ok9LGlBYQnPQ8-T6ptjYSmTz-R5QGM/s1600/sriramanuja-vangi-purathu-nambi-art.jpeg" height="400" width="267" /></a></div>
<div style="text-align: center;">
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"> <a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a>, <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a> </span></span></div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgziFnU6Aluugu0mdOPb_vYp6uZb3-gi-jrKomNCq04vWm0EnTIGXfmp_ExpPfqNgozOvDRtwz2ju69ojknQBS26hA4cvk4hMmfpcAOiqxTXn3aJ6fPWKydSAcYyCdjphc-5dkieOkykp0/s1600/pillailokacharyar-nayanar-mamunigal.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgziFnU6Aluugu0mdOPb_vYp6uZb3-gi-jrKomNCq04vWm0EnTIGXfmp_ExpPfqNgozOvDRtwz2ju69ojknQBS26hA4cvk4hMmfpcAOiqxTXn3aJ6fPWKydSAcYyCdjphc-5dkieOkykp0/s1600/pillailokacharyar-nayanar-mamunigal.jpg" height="320" width="319" /></a></div>
<div style="text-align: center;">
<span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a>, <a href="http://guruparamparai.wordpress.com/2012/12/15/azhagiya-manavala-perumal-nayanar/">azhagiya maNavALa perumAL nAyanAr</a>, <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">maNavALa mAmunigaL</a></span></span></div>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Thus far, we have seen all the obstacles in great detail as explained in this wonderful grantham. Now we will see the translation for the final section which highlights all the obstacles and the result of the removal of such obstacles.</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span>
<br />
<ol style="text-align: left;">
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As attachment towards samsAram (wife, children, land, etc) is given up, one can attain svargam (heavenly abode). </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As desires for material enjoyment in this earthly planets are removed, one will start desiring for heavenly pleasures. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As desires for heavenly pleasures are removed, one will have self-realisation. </span><span style="font-size: small;"><br /><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As one understands that heavenly pleasures are to be given up, they will start enjoying ones own self (AthmAnubhavam). </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As one understands self-enjoyment should be given up, they will experience <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> (bhagavath anubhavam). </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As desires for self-enjoyment is removed, one will start desiring for bhagavath anubhavam. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As ones heart moves away from considering brahmam as just a supreme entity filled with knowledge/bliss, one will start enjoying the many other auspicious qualities of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As one takes </span><span style="font-size: small;">away the eyes from </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s beauty, ones servitude towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will flourish. <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As taste in servitude towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is removed, servitude towards bhAgavathas will flourish. </span><span style="font-size: small;"><br /><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-1.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the bewilderment in karma, gyAna, bhakthi yOgams as upAyam (means) is removed, strong faith in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>as the only upAyam will flourish. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">When understanding that upAyAntharams (all other upAyams) involve difficult efforts, self-effort and the result is not immediate, one will develop full conviction in prapaththi (surrender). </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the desire in engaging in servitude of dhEvathAntharams such as agni, indhran, etc., is removed, servitude towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will flourish. </span><span style="font-size: small;"> </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As one realizes that service to dhEvathAntharams must be given up, service to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>which is natural for the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> will dawn in him/her. </span><span style="font-size: small;"> </span><span style="font-size: small;"> </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As one clearly understands that his/her surrender is not the upAyam (means), one will understand that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>himself is the upAyam. </span><span style="font-size: small;"> </span><span style="font-size: small;"> </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As one engages in activities prescribed in sAsthram (independently), sAdhanAntharams (karma, gyAna, bhakthi yOgams) will fructify. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As ones attachment towards activities in uplifting oneself (independently) is removed</span><span style="font-size: small;">, sidhdhOpAyam (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>as the means) will be established for oneself. <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-2.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in upAyam (means) is removed, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>as the upAyam will be firmly established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/12/virodhi-pariharangal-3.html">http://ponnadi.blogspot.com/2013/12/virodhi-pariharangal-3.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in upEyam (goal) is removed, (kainkaryam to) </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>only as the ultimate goal will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/12/virodhi-pariharangal-3.html">http://ponnadi.blogspot.com/2013/12/virodhi-pariharangal-3.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the 3 main obstacles in upEyam (goal) are removed, ultimate goal of unlimited, eternal and most blissful kainkaryam (service) to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/12/virodhi-pariharangal-3.html">http://ponnadi.blogspot.com/2013/12/virodhi-pariharangal-3.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in understanding main pramANam (evidence/source of knowledge) is removed, ones faith in sAsthram will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle that accompanies the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>eternally is removed, AthmA's true nature will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the eternal obstacle is removed, detachment towards worldly pleasures will be established in oneself. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the temporary obstacle is removed, eternal bliss will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle for the true nature of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>is removed, one will truly understand that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>must be fully enjoyed by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-4.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in understanding the true nature of paramAthmA is removed, ones pArathanthriyam (total-dependence) towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will be firmly established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As self-enjoyment attitude is removed, disinterest towards oneself will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As obstacle for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s enjoyment are removed, detachment towards desire for controlling will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle for union with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is removed, the easy attainment of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> will be firmly established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle for separation from </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is removed, prolonged union with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-5.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle of worldly pleasures is removed, control/victory over ones senses will be established. </span><span style="font-size: small;"><br /><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-6.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-6.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in ones faith is removed, ultimate faith will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-6.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-6.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in ones pravruththi (activities) is removed, activities focussed on the pleasure of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-6.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-6.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in ones nivruththi (inactivity) is removed, detachment in such activities (which are self-centered) will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-6.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-6.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in ones sleep is removed, full realization of ones true nature will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-7.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-7.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in ones waking up is removed, knowledge about reality will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-7.html">http://ponnadi.blogspot.in/2013/12/virodhi-pariharangal-7.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in ones walking (path, activities, etc) is removed, removal of coming again the samsAram (taking another birth) will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-8.html">http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-8.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in ones standing is removed, blissfully standing amidst the devotees in paramapdham will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-8.html">http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-8.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in necessary aspects is removed, this current body being the blemishless final body (before attaining paramapadham) will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-9.html">http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-9.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in the bodily purity is removed, purity of the self (soul) will be established. </span><span style="font-size: small;"><br /> <a href="http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-9.html">http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-9.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in bathing is removed, bathing in virajA river (before entering paramapadham) will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-9.html">http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-9.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in our conduct is removed, conduct based tradition (of <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a>) will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-10.html">http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-10.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in identity/characteristic is removed, vialakshaNathvam (greatness) will be established. </span><span style="font-size: small;"><br /> <a href="http://ponnadi.blogspot.in/2014/02/virodhi-pariharangal-11.html">http://ponnadi.blogspot.in/2014/02/virodhi-pariharangal-11.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in remembrance is removed, purity of such remembrance will be established. </span><span style="font-size: small;"><br /><a href="http://ponnadi.blogspot.in/2014/02/virodhi-pariharangal-12.html">http://ponnadi.blogspot.in/2014/02/virodhi-pariharangal-12.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in singing/speaking is removed, purity in speech will be established. </span><span style="font-size: small;"><br /> <a href="http://ponnadi.blogspot.in/2014/02/virodhi-pariharangal-13.html">http://ponnadi.blogspot.in/2014/02/virodhi-pariharangal-13.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in hearing is removed, purity of sath sampradhAyam (unadulterated tradition) will be established in oneself. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.com/2014/02/virodhi-pariharangal-14.html">http://ponnadi.blogspot.com/2014/02/virodhi-pariharangal-14.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in service is removed, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s joyful acceptance of such service will be established. </span><span style="font-size: small;"> </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2014/02/virodhi-pariharangal-15.html">http://ponnadi.blogspot.com/2014/02/virodhi-pariharangal-15.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in samArAdhanam (worship) is removed, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s joyful acceptance of such worship will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-16.html">http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-16.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in offering obeisances/prostration is removed, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s joyful acceptance of such act will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-17.html">http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-17.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in offering salutations with joint palms is removed, stealing/capturing of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s heart will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-18.html">http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-18.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in spending our time is removed, true satisfaction of spending such time in useful manner will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-19.html">http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-19.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in earning is removed, ones sAthvika (goodness) nature will be established. </span><span style="font-size: small;"><br /> <a href="http://ponnadi.blogspot.in/2014/04/virodhi-pariharangal-20.html">http://ponnadi.blogspot.in/2014/04/virodhi-pariharangal-20.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in ones home is removed, </span><span style="font-size: small;">great fortune of visits by saintly persons and their association will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-21.html">http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-21.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in ones land/property is removed, dedication of the fruits of such land/property to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-21.html">http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-21.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in feeding others is removed, ones position as the giver and enjoyer will be established. </span><span style="font-size: small;"><br /> <a href="http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-22.html">http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-22.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in food is removed, developed state of sathvam (goodness) will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-22.html">http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-22.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in thIrtham (holy water) is removed, the upliftment of ones own self will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-24.html">http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-24.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in prasAdham (sanctified/holy food) is removed, purification of self will be established. </span><span style="font-size: small;"><br /> <a href="http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-25.html">http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-25.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in speech is removed, differentiation from samsAris (materialistic persons) will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-26.html">http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-26.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in association is removed, srIvaishNava characteristics/qualities will be established.</span><span style="font-size: small;"> <b>Note: "sanga virOdhi" section is missing in this book published by srI u. vE. V V Ramanujam swamy.</b><br /> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in relations is removed, knowledge about </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who is the eternal relative will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-27.html">http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-27.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in attachment is removed, bhagavath prApthi (reaching </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-28.html">http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-28.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in devotion is removed, servitude and well-wishing (of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-28.html">http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-28.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in slavery (servitude) is removed, knowledge about eternal master will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-29.html">http://ponnadi.blogspot.in/2014/06/virodhi-pariharangal-29.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in friendship is removed, being favourable towards everyone will be established. </span><span style="font-size: small;"><br /> <a href="http://ponnadi.blogspot.in/2014/07/virodhi-pariharangal-30.html">http://ponnadi.blogspot.in/2014/07/virodhi-pariharangal-30.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in offering is removed, knowledge about ones own possession and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s possession will be established. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2014/07/virodhi-pariharangal-31.html">http://ponnadi.blogspot.com/2014/07/virodhi-pariharangal-31.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in philosophy is removed, AchArya's acceptance will be established. </span><span style="font-size: small;"><br /> <a href="http://ponnadi.blogspot.in/2014/07/virodhi-pariharangal-32.html">http://ponnadi.blogspot.in/2014/07/virodhi-pariharangal-32.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in Asrama (stages of life) is removed, complete dedication to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>only will be established. </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/07/virodhi-pariharangal-33.html">http://ponnadi.blogspot.in/2014/07/virodhi-pariharangal-33.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in jAthi (birth) is removed, knowledge about being a servant of bhAgavathas will be established. <a href="http://ponnadi.blogspot.com/2014/08/virodhi-pariharangal-34.html">http://ponnadi.blogspot.com/2014/08/virodhi-pariharangal-34.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in trustworthy principles is removed, strong conviction on the blemishless nature of such trustworthy principles will be established. <a href="http://ponnadi.blogspot.in/2014/09/virodhi-pariharangal-35.html">http://ponnadi.blogspot.in/2014/09/virodhi-pariharangal-35.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in untrustworthy principles is removed ... (<b>Note: This sentence is not found in the source</b>). <a href="http://ponnadi.blogspot.in/2014/09/virodhi-pariharangal-36.html">http://ponnadi.blogspot.in/2014/09/virodhi-pariharangal-36.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in the doctrine is removed, strong conviction in the most respected pramANams (authoritative sources of knowledge) will be established. <a href="http://ponnadi.blogspot.in/2014/09/virodhi-pariharangal-37.html">http://ponnadi.blogspot.in/2014/09/virodhi-pariharangal-37.html</a> , <a href="http://ponnadi.blogspot.in/2014/09/virodhi-pariharangal-38.html">http://ponnadi.blogspot.in/2014/09/virodhi-pariharangal-38.html</a> and <br /> <a href="http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-39.html">http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-39.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in reality is removed, knowledge about the most auspicious pramEyam (goal - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) will be established. <a href="http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-40.html">http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-40.html</a> , <a href="http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-41.html">http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-41.html</a> and <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-42.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-42.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in masculinity is removed, ones identity as a fully abiding wife of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will be established. <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-43.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-43.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in the understanding of final moments is removed, ones nature as a fully surrendered person will be established. <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-44.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-44.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in distrust is removed, ones trust in the divine words of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, bhAgavathas and AchArya and the visEsha sAsthram (special portions of sAsthram which emphasises on bhAgavatha dharmam) will be established. <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in association is cleared, knowledge about </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will be established. <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in offsprings (progeny) is removed, vaishNava offsprings will be established. <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in varNa (classification based on the activities they perform) is removed, the varNa of AthmA, that is sEshathvam (servitude) will be established. <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in japa (recitation) is removed, constant recitation of dhvaya mahA manthram will be established. <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in worship is removed, worship of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>will be established. <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html</a></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in mastership (lordship) is removed, knowledge about </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s supreme lordship will be established. <a href="http://ponnadi.blogspot.in/2014/12/virodhi-pariharangal-46.html">http://ponnadi.blogspot.in/2014/12/virodhi-pariharangal-46.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in avoidable aspects is removed, sAthvika food, faith in sAthvika scripture and sAthvika activities will be established. <a href="http://ponnadi.blogspot.in/2014/12/virodhi-pariharangal-46.html">http://ponnadi.blogspot.in/2014/12/virodhi-pariharangal-46.html</a> </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As the obstacle in unavoidable aspects is removed, attainment of the ultimate goal at the end of the current body will be established. <a href="http://ponnadi.blogspot.in/2014/12/virodhi-pariharangal-46.html">http://ponnadi.blogspot.in/2014/12/virodhi-pariharangal-46.html</a> </span></span></li>
</ol>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">For a </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>, these obstacles relate to his svarUpa (true nature), saththA (existence), sthithi (standing) and pravruththi (activities). Through constant meditation on praNava (OmkAra) which reveals </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s nature and existence, the obstacles relating to the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>'s nature and existence are removed. Through the meditation of nama:, the obstacles relating to the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>'s standing will be removed. Through meditation on "nArAyaNa" sabdham (word) which reveals the activities which are triggered by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> and those activities which are fully enjoyed by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>only, the obstacles relating to the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>'s activities will be removed. Thus, it is explained that, by serving a true AchArya, learning the meanings of thirumanthram which has three parts, removing the obstacles, one should lead ones life. <b>Translator's note:</b> The importance of thirumanthram is highlighted here. thirumanthram is the basis for the essential principles. thirumanthram is further explained in dhvaya mahA manthram and charama slOkam. These 3 which are together called as rahasya thrayam must be learnt from an authoritative AchArya. Serving the AchArya is also of paramount importance. It is explained by <a href="http://guruparamparai.wordpress.com/2012/10/27/erumbiappa/">eRumbi appA</a> in pUrva dhinacharyA 9th slOkam that <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> was constantly reciting dhvaya mahA manthram and was constantly meditating on the meanings of dhvaya mahA manthram. It is also emphasised by <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> that one should always recite guru paramparA manthram (asmadh gurubhyO nama: ... srIdharAya nama:) before reciting dhvaya mahA manthram. Thus, as a srIvaishNava, one should aspire for the quick removal of obstacles and focus on living a glorious life in this world itself in line with the instructions of our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a> and finally ascend to paramapadham to eternally serve the divine couple for their fullest pleasure.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Thus ends the commentary of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a></span></span> for "virOdhi parihArangaL" that was blessed by <a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">bhagavath rAmAnujAchArya</a>.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI u. vE. V V Ramanujam swamy</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">It is a great fortune for me to have been engaged in this translation effort by the grace of </span><span style="font-size: small;"> <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>, <a href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a>, <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a> and <a href="http://ponnadi.blogspot.in/p/acharyan.html">asmadhAchAryan</a>. My gratitude flows towards srI u. vE. V V Ramanujam swamy who have given a very simple and effective translation for this very technically in-depth grantham and also to many vidhwAns who have taught many valuable principles of our sath sampradhAyam to me. Also, my sincere thanks belongs to those constantly encourage me in such endeavours of translating pUrvAchArya granthams. Thus ends the english translation of virOdhi parihArangaL grantham of </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a>'s final instructions to </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a>.</span></span></div>
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com2tag:blogger.com,1999:blog-1330122295413844269.post-69654968269131864112014-12-11T20:29:00.002-08:002014-12-12T22:10:06.385-08:00virOdhi parihArangaL - 46<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI: </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE satakOpAya nama: </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE rAmAnujAya nama: </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImadh varavaramunayE nama: </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI vAnAchala mahAmunayE nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> explains to <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a> the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a>
documents these instructions in a wonderful grantham with commentary
named virOdhi parihArangaL (removal of obstacles). We are now viewing
the English translation of this grantham with the help of the
explanations given by srI u. vE. V V Ramanujam swamy. The whole series
can be viewed at <a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">http://ponnadi.blogspot.in/p/virodhi-pariharangal.html</a>. </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Please see the previous article at <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-45.html</a>.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span></span></span> with his dear consorts and servitors - paramapadham</span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>81. pathithva virOdhi (பதித்வ </i><i>விரோதி ) - Obstacles in being a master</i></span><span style="font-size: small;">
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As explained in "pathim visvasya" (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>being the supreme master of every one), considering prajApathi (brahmA), pasupathi (rudhran), bruhaspathi (guru of dhEvas), surapathi (indhran), dhanapathi (kubEran), sEnApathi (skandhan), gaNapathi (ganEsa), etc., as master that contradicts </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>being supreme master is an obstacle.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">pathi means swAmy. As established in upanishadh as "pathim visvasya" - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> is the only master of all of the universe. Many dhEvathAs have "pathi" in their name. prajApathi - 4 headed brahmA. pasupathi - rudhran. bruhaspathi - teacher of dhEvas, surapathi - indhran who is the leader of all dhEvas. dhanapathi - kubEra who is the master of wealth. sEnApathi - kArthikEyan, the leader of the army of dhEvas. gaNapathi - the elephant headed gaNEsa. To consider these dhEvathas as the master is incorrect.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b>Translator's note:</b> pathi generally means owner, lord, master, husband, etc. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> is explained as "visvapathi" (master of the universe) and "lOkabarthA" (husband of all) by <a href="http://guruparamparai.wordpress.com/2012/12/15/azhagiya-manavala-perumal-nayanar/">nAyanAr</a> in AchArya hrudhayam 121st chUrNikai. These terms are beautifully coined from nArAyaNa sUktham (<i>pathim visvasya</i>) and srI rAmAyaNam (<i>kausalyA lOkabarthAram </i>slokam) respectively by <a href="http://guruparamparai.wordpress.com/2012/12/15/azhagiya-manavala-perumal-nayanar/">nAyaNAr</a>. So, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is understood as the lord and master of everyone. Whoever is hailed as "pathi" normally otherwise, such honour should be understood as simple glorification but not in the real sense. It should also be understood as the divine grace of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>which allowed such glorification to these dhEvathAs. <a href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar/">ALavandhAr</a> explains this principle beautifully in sthOthra rathnam 11th to 14th slOkams. Especially in 13th slOkam. "<i>vEdhApahAra gurupAthaka dhaithyapIdAthi ApadhvimOchana mahishta palapradhAnai: | kOnya: prajA pasu pathI paripAthi kasya padhOdhakEna sa sivas svasirOdhrudhEna ||" (வேதாபஹார குருபாதக தைத்யபீடாதி ஆபத்விமோசன மஹிஷ்ட பலப்ரதாநை: | கோந்ய: ப்ரஜா பசு பதீ பரிபாதி கஸ்ய பதோதகேந ஸ சிவஸ் ஸ்வசிரோத்ருதேந ||</i>) - Here, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar/">ALavandhAr</a></span></span> asks </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> "Who rescued the great dhEvathAs when they faced with adversities such as brahmA losing the vEdhams, rudhran plucking the head of brahmA who is his own father, saving indhran from the troubles of asuras? Who else other than you will protect prajApathi (brahmA) and pasupathi (rudhran)? rudhra became pure by holding the water that was used to wash whose lotus feet?". This slOkam is written based on incidents highlighted in purANams and in a manner where </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar/">ALavandhAr</a> </span></span>asks these questions towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> </span></span>who is the real protector of everyone. Though brahmA, rudhran, indhran are great dhEvathAs, even they draw their force from </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who is their antharyAmi and who blessed them with such powers to perform certain tasks. When they faced adverse situations, it was </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> who saved them. When an asura stole the vEdham from brahmA, it was </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> who took the form of hayagrIva and retrieved the vEdhams back from the asuras. When rudhran was affected with brahma haththi dhOsham (hurting a brAhmaNa) due to him plucking one of the heads of his father brahmA, the skull became attached to rudhran's hand. He then went and prayed to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> who sprinkled the sweat from his chest which broke the skull into pieces and relieved rudhran from his sin. Whenever indhran was attacked by the asuras, he always prays to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> who comes to his rescue. When brahmA washed the lotus feet of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> with the water from his pot, that water started flowing down as gangA river. When bhagIratha tried to bring the gangA down to the earth, it was rudhran who first held the gangA in his matted hair to control the flow. By holding the holy water coming down from the lotus feet of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>, he became pure and was thus called "siva" which means auspicious. Thus, we can understand that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> is the supreme lord for everyone and associating such lordship with anyone else is an obstacle.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>82. varjanIya virOdhi (வர்ஜநீய</i><i> விரோதி ) - Obstacles in what shall be excluded</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Consuming thAmasa (ignorant nature) AhArams (food) such as alcohol, meat, etc., which are forbidden in sAsthram and giving up sAthvika AhArams (food of good nature), sAthvika sAsthrams (the portion of sAsthram that focusses on goodness) and sAthvika anushtAnams (the activities that are to be followed that will lead to goodness) are obstacles.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">varjanIyam - that which needs to be given up. nishidhdham - that which are forbidden. Food is generally classified in to three categories - sAthvika (goodness), rAjasa (passion) and thAmasa (ignorance/darkness). Those foods that develop sathva guNam (favourable attitude) are called sAthvika AhAram. That which leads to Laziness, sleepiness, lethargy, etc., are called thAmasa AhAram. Such food items like alcohol, meat, etc., should be avoided. Same principle is to be observed in other aspects as well.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b>Translator's note:</b> We have discussed about eating and food habits in </span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-23.html">http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-23.html</a>. </span><span style="font-size: small;">Please view detailed discussion on AhAra niyamam at <a href="http://ponnadi.blogspot.in/2012/07/srivaishnava-aahaara-niyamam_28.html">http://ponnadi.blogspot.in/2012/07/srivaishnava-aahaara-niyamam_28.html</a> and a Q & A (Question and Answer) related to that at <a href="http://ponnadi.blogspot.in/2012/08/srivaishnava-ahara-niyamam-q-a.html">http://ponnadi.blogspot.in/2012/08/srivaishnava-ahara-niyamam-q-a.html</a>. Whatever is forbidden in sAsthram, one should try to avoid such foods. On the other hand, what is recommended in sAsthram for the positive development of the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>'s qualities, that should be pursued and not given up. It is said that both akruthya karaNam (doing that which is forbidden in sAsthram) and kruthya akaraNam (not doing that which is ordained in sAsthram) are condemned. Both of these are to be given up and one should simply try to follow what is explained in sAsthram and recommended by our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a> to progress spiritually.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>83. avarjanIya virOdhi (அவர்ஜநீய</i><i> விரோதி ) - Obstacles in what shall not be excluded</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">avarjanIya - that which shall not be given up - unavoidable. <b>Translator's note:</b> In this final topic, many important aspects on being a mumukshu (one who desires for mOksham - specifically prapannas, the totally surrendered ones) and muktha (the state after attaining liberation) are highlighted. </span></span><br />
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<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Even after being a mumukshu, having desires for material wealth and lust, forgetting that they are inappropriate for the true nature of mumukshu is an obstacle. aprAptha - not fitting/appropriate. It is said that such desires are great dangers for some one being a mumukshu. <b>Translator's note:</b> mumukshu means one who desires mOksham. Especially, the context here is about prapannas - one who are fully surrendered to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>through an AchArya. Such persons should never forget their true nature of being a servant to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and bhAgavathas. If one gets attached to wealth and lust (material desires for sensual pleasure, family, friends, etc), that will lead to worldly life and one will fall from the state of being a mumukshu eventually since their desire for worldly pleasures will over take their desire for mOksham. In the first sUthram of thathva thrayam, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> explains that a mumukshu (one who desires for mOksham) to attain mOksham (liberation), he should have full knowledge about thathva thrayam - <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a>, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a></span></span> and <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">Iswara</a>. Once that knowledge is fully established, there will be no desires for worldly pleasures. Also, in mumukshuppadi, beginning of dhvaya prakaraNam, <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains the many essential qualities that are to be found in a srIvaishNava. <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> has given elaborate commentary for this sUthram. Here, the first quality is to give up the desire for worldly pleasures completely. Subsequently, the importance of having firm faith in the ultimate goal of eternal kainkaryam and the constant craving for such kainkaryam are greatly emphasised. Thus, there is no room for material desires what so ever in the minds of a mumukshu.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">The bhAgavatha apachAram which results from such material desires is an obstacle. <b>Translator's note:</b> When our desire for worldly pleasures increase, we tend to commit offenses towards bhAgavathas by sometimes ignoring/insulting them in pursuit of such pleasures, etc. Similar principle is explained in srIvachana bhUshaNa dhivya sAsthram by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> while explaining the dhinacharya (daily routine) of a prapanna (a srIvaishNava who is totally surrendered to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>/AchArya). Among other things, he highlights that one should fear for ahankAram (ego), arththam (material wealth) and kAmam (lust), that they will cause 3 types dangers. Ones ego will lead to disrespecting srIvaishNavas in considering them equals and not giving them proper respect/care they deserve. Ones desire for material wealth, will lead to them approaching and pampering samsAris (materialistic people) to obtain the desired wealth. Ones desire for lust will lead one to women, etc., who even ignore/insult them. Such pitfalls should be carefully avoided as all of these will ultimately lead to ignoring/insulting srIvaishNavas.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered considering materialistic aspects as pleasurable is an obstacle. Considering materialistic aspects as pleasurable means one has not developed detachment towards such pleasures. <b>Translator's note:</b> When one understands the true nature of oneself as the true servant of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, one would only consider service to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>as the only enjoyable aspect. <a href="http://guruparamparai.wordpress.com/2012/10/22/mudhalazhwargal/">pEyAzhwAr</a> explains this in mUnRAm
thiruvanthAdhi 14th pAsuram "<i>mARpAl manam suzhippa mangaiyar thOL kaivittu" (மாற்பால் மனம் சுழிப்ப மங்கையர் தோள் கைவிட்டு</i>)
- When we develop attachment towards <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>, our attachment
towards women (and other worldly pleasures) will automatically
disappear.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering that after reaching parampadham, while serving </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, oneself will be the enjoyer is an obstacle. One should not consider that, after being liberated and reached parampadham, while serving </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>oneself will be the enjoyer - that is incorrect. This is explained by <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> in thiruvAimozhi 2.9.4 "<i>thanakkEyAga enaikkoLLumIthE" (தனக்கேயாக எனைக்கொள்ளுமீதே</i>) - you (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) should engage me in his kainkaryam for his pleasure only.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Having the attitude of self-enjoyment which is the reason for such desire to enjoy oneself even in paramapadham is an obstacle. bhOkthruthva budhdhi - considering oneself as the enjoyer. One should hanker to bring joy for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> </span></span>as explained by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar/">ALavandhAr</a> </span></span>in sthOthra rathnam 46 "<i>praharshayishyAmi</i>" (<i>ப்ரஹர்ஷயிஷ்யாமி</i>) - when am I going to bring the fullest joy to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a></span></span>. <b>Translator's note:</b> </span><span style="font-size: small;"> <a href="http://guruparamparai.wordpress.com/2012/12/15/azhagiya-manavala-perumal-nayanar/">azhagiya maNavALa perumAL nAyanAr</a> explains in AchArya hrudhayam chUrNikai 21 "<i>sEshathva bhOkthruthvangaL pOlanRE pArathanthriya bhOgyathaigaL" (சேஷத்வ போக்த்ருத்வங்கள் போலன்றே பாரதந்த்ரிய போக்யதைகள்</i>)
- pArathanthriyam (total dependence) and bhOgyathaigaL (being the
enjoyed) is higher than sEshathvam (servitude) and bhOkthruthvangaL
(being the enjoyer). <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a>
here beautifully identifies that sEshathvam is like gold brick
(valuable yet can only be used after changing the shape/form) and
pArathanthriyam is like gold ornament (is in use as it its). One should fully understand that the whole purpose of ones existence is to bring fullest joy to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a></span></span>. The main principle to understand here is - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> </span></span>is swAmi (owner - propreitor) and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>is svam (owned - property). The property exists purely for the pleasure of the owner only. Since </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>has consciousness, seeing the full joy of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a></span></span>, he will simply reciprocate that joy to manifest his consciousness. This is a
very deep principle and should be understood from an AchArya through
kAlakshEpam method.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Due to the above mentioned attitude of self-enjoyment, giving up the principle of "enjoyment for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>only" is an obstacle. bhOgyam - that which is enjoyed. paraika bhOgyathvam - having strong conviction on being enjoyed by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>only. This attitude should never be lost. <b>Translator's note:</b> </span><span style="font-size: small;"> This is the highest principle of our sath sampradhAyam called "<i>achithvath pArathanthriyam</i>" - being like <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> at the full disposal of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> yet reciprocating pleasure like <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> when <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>
reveals his joy. This principle (of eradicating self-centered
pleasure) is explained in "<i>nama</i>:" in the second part of dhvaya mahA
manthram. In perumAL thirumozhi, 4.9, <a href="http://guruparamparai.wordpress.com/2013/01/18/kulasekara-azhwar/">kulasEkara AzhwAr</a> says "</span><span style="font-size: small;"><i>padiyAyk kidanthu un pavaLavAy kANbEnE (படியாய்க் கிடந்து உன் பவளவாய் காண்பேனே)" - </i></span><span style="font-size: small;">being a stepping stone, I still want to see and enjoy your beautiful lips (that reveal the happiness). Here, stepping stone at the entrance is </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> </span></span>(matter) which does not have any knowledge. But seeing the happiness in the face can only be done when there is knowledge. </span><span style="font-size: small;"> <a href="http://guruparamparai.wordpress.com/2013/10/05/periyavachan-pillai/">periyavAchAn piLLai</a> explains that "<i>padiyAyk kidanthu un pavaLavAy kANbEnE"</i> means <i>achithvath pArathanthriyam</i> -</span><span style="font-size: small;"> we
should have the pArathanthriyam towards <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> to be like </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a></span></span>.
For example, if we take a desk and move it somewhere else, it will not
question us - we should also be like that when </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> </span></span>does anything
to us, we should not question him.</span><span style="font-size: small;"> When
he is satisfied with our kainkaryam he shows great satisfaction and joy
and we should also reciprocate it, otherwise we will not be any
different from a <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a>. For example, when we lift a child and play with
him, if the child responds to our dealings, our joy will be doubled,
the same way, when we reciprocate to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a></span></span>'s joy, his joy will be
doubled. </span><span style="font-size: small;">As seen before, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar/">ALavandhAr</a> </span></span>explains the same principle in his sthOthra rathnam
46 "<i>kadhA ... praharshayishyAmi" (கதா ... ப்ரஹர்ஷயிஷ்யாமி)</i> - longing to bring pleasure for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a></span></span>. When <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> reciprocates <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s pleasure, <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> becomes fully pleased. His pleasure is the sole objective of our kainkaryam. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">In the mukthAthmA (liberated soul) state, as the desire for enjoyment which occurs is triggered by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and gives great joy for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> </span></span>and increases his pleasure, it is no longer an obstacle. As explained in thiruviruththam 33 "<i>agalvisumbum nilanum iruLAr vinaikedach chengOl nadAvuthir" (அகல்விசும்பும் நிலனும் இருளார் வினைகெடச் செங்கோல் நடாவுதிர்</i> - Controlling/Managing the sky and land, destroying the sins which are caused by and filled with ignorance by the grace of your auspicious sudharsana chakram), even in the liberated state, out of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s nithya sankalpam (eternal vow), he ensures that the mukthAthmA does not acquire the desire for self-control and self-enjoyment. adhmi - I eat, I enjoy. ahamannam - I am the food (enjoyable aspect) for the supreme lord. aham adhmi - I am eating (enjoying) the one who eats (enjoys). This means, it is most important that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>enjoys the feast (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>). Seeing the joy in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s face, the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>also feels the joy. paraprEritham - that which is triggered by him. This attitude of little self-enjoyment is occurring in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>based on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s vow. This is not an obstacle. <b>Translator's note:</b> We have seen this in detail in previous points. It is natural for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>to have the attitude of enjoyment. In the liberated state, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>first enjoys the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>and manifests his bliss. Seeing that, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>also feels great bliss and manifests the same. A good example is, when the father picks up his child and plays with him, he feels great happiness. Seeing the smile in the face of the father, the child also reciprocates the smile. Seeing that, the father feels even happier than before. Thus, there is never-ending bliss in parampadham (srI vaikuNtam) which is the divine vow of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">An alternate explanation is given here for "unavoidable aspects". bhagavath saundharyam (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s beauty) which is an obstacle for AchArya kainkaryam (here) is the main obstacle for kainkaryam (service) in both this world (samsAram - material world) and the other world (paramapadham - spiritual word). </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> eliminates that obstacle and accepts kainkaryam from </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>. The forbidden activities we engage in and the lack of discipline which are results of karmA from many past births are main obstacles. Here, an alternate explanation for "<i>avarjanIya virOdhi</i>" (unavoidable obstacles) is given which is different from previous point. here and there - both in leelA vibhUthi (samsAram - material world) and nithya vibhUthi (paramapadham - spiritual world). "<i>saundharyam antharAyam" (ஸௌந்தர்யம் அந்தராயம்</i> - mumukshuppadi 182 - the divine beauty of his divine forms is an impediment/hindrance). When one sees </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s divine beautiful form, they will melt out of emotions as explained </span><span style="font-size: small;">by <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> in periya thiruvanthAdhi 34 "<i>kAlAzhum, nenjazhiyum, kaNsuzhalum" (காலாழும், நெஞ்சழியும், கண்சுழலும்</i> - the legs will shake, the heart will melt and eyes will become dizzy). Due to that they will be unable to engage in kainkarayam (service). Specifically for the ones who are engaged in kainkaryam to bhAgavathas and AchArya, such engagement in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s beauty will be a great obstacle. In srI rAmAyaNam, ayOdhyA kANdam 1.1, "<i>chathrugnO nithya sathrugna:" (சத்ருக்நோ நித்ய சத்ருக்ந:</i>) is explained as "sathrugna - who conquered the eternal enemy". Here - what is the eternal enemy? It is srI rAma's divine beauty and qualities which would be an obstacle for him to engage in kainkaryam for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. This is explained as avarjanIya virOdhi (unavoidable obstacle). Our defects in our AchAram and anushtAnam (practical aspects which follow every day) that arise unintentionally due to past karmAs are also included here. <b>Translator's note:</b> Here two specific obstacles are addressed. First, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s beauty which blocks ones kainkaryam is explained. In mumukshuppadi, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> highlights this nicely in the end of dhvaya prakaraNam (section explaining dhvaya mahA manthram). Our true goal is to serve the divine couple of srI mahAlakshmi and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> for their pleasure. But his own beauty will stop us from engaging in kainkaryam since it mesmerises us and puts us in a trance. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>explains in the vyAkyAnam that his beauty steals ones heart and stops all physical action, his beauty is an obstacle for kainkaryam. So, it is </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who removes that obstacle and let us perform kainkaryam. sathrugna's example is nicely explained here. It is said that he never used to look at srI rAma, since if he looks at him, he will become mesmerised and his constant kainkaryam to bharatha (who is a pure bhAgavatha focussed in kainkaryam to srI rAma) will be at stake. The second aspect explained here is about the sins committed due to past karmA and impressions. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/10/05/periyavachan-pillai/">periyavAchAn piLLai</a></span></span> explains this principle elaborately in his sakala pramANa thAthparyam. Let us see his explanation now on this particular aspect. A prapanna, even after being fully surrendered to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a></span></span>, may end up performing sinful activities due to past karmA, vAsanA (past impressions) and ruchi (attachment to such sinful activities). These are called uththarAgam (uththara - after, agam - sin). These sins could be of two types - committed intentionally and unintentionally. There is also another categorization - the sins that were atoned for and the sins that were not atoned for. Atonement means feeling sorry for the act and not repeating the same. Sins committed in matters relating to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, one should atone for those in front of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Sins committed towards bhAgavathas should be atoned Out of great affection towards the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>removes the sins that were committed unintentionally and those sins that were atoned for in front of the particular bhAgavatha on whom the offense was committed. Not atoning for sins is of 3 types - a) cruel - engaging in those forbidden acts which are condemned in sAsthram and by our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a>. This include indulging in desiring for wives of other men, eating meat, alcohol, etc., and not performing nithya naimiththika karmAnushtAnams such as sandhyA vandhanam, etc., according to ones own varNa and Asrama b) more cruel - those offenses that are committed against </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span></span></span>. This include considering other dhEvathas at par with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>, considering </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s avathArams as mere mortal beings, etc. c) most cruel - those offenses that are committed against bhAgavathas such as insulting them, not giving them great respect, judging them based on their birth, wealth, knowledge, etc. The consequences of these 3 types of sins which were not atoned will have to be faced by the prapanna. Since a prapanna would only focus on the mercy of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, he would conduct himself very carefully and avoid committing any of these three offenses/sins. Ideally, once fully surrendered, one would not engage in any sins. Even if one commits sins by mistake, they would atone immediately - it is impossible to imagine a real prapanna not atoning for the committed sins. Thus, any sins committed unintentionally and sins that were atoned for can be understood to have been ignored by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>due to his great mercy.</span></span></li>
</ul>
<ol style="text-align: left;">
</ol>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">With this we have completed all the obstacles that are highlighted by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> </span></span>to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a></span></span> with the help of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a></span></span>'s explanations and srI u. vE. V V Ramanujam swamy's simple thamizh translation of the same.</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span></div>
<div style="text-align: left;">
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">In the next article, we will see the concluding section of this grantham which summarizes all the obstacles that were discussed so far.</span></span></div>
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com6tag:blogger.com,1999:blog-1330122295413844269.post-9862924643906703332014-11-27T21:46:00.001-08:002014-11-27T21:58:21.250-08:00virOdhi parihArangaL - 45<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI:</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE satakOpAya nama:</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE rAmAnujAya nama:</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImadh varavaramunayE nama:</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI vAnAchala mahAmunayE nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> explains to <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a> the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a>
documents these instructions in a wonderful grantham with commentary
named virOdhi parihArangaL (removal of obstacles). We are now viewing
the English translation of this grantham with the help of the
explanations given by srI u. vE. V V Ramanujam swamy. The whole series
can be viewed at <a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">http://ponnadi.blogspot.in/p/virodhi-pariharangal.html</a>. </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Please see the previous article at <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-44.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-44.html</a></span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI pArthasArathy </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> </span></span>along with srI dhEvi, bhU dhEvi and <a href="http://guruparamparai.wordpress.com/2012/12/16/andal/">ANdAL</a> nAchiyAr- the most trustworthy and most worshippable</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>75. avisvAsa virOdhi (அவிச்வாஸ </i><i>விரோதி ) - Obstacles in distrust</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">avisvAsa virOdhi means trusting the untrustworthy samsAris (materialistic people), dhEvathAntharams and sAmAnya sAsthrams.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">visvAsam means trust, faith. Here, the aspects that should not be trusted and when we trust them, it is explained as obstacles. sAmAnya sAsthram - common injunctions in scriptures. Though these should be followed, for a prapanna, if there are certain deficiencies in common scriptures while engaging in visEsha dharmam (confidential service to <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>/bhAgavathas), it is not considered as a defect. </span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b>Translator's note:</b> We have discussed these in great detail previously. Here trust in 3 aspects - samsAris (materialistic people), dhEvathAntharams (dhEvathAs other than <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>) and sAmAnya sAsthram are highlighted as obstacles. </span></span><br />
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<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">When we are focussed on materialistic aspects, we will end up trusting materialistic people to accomplish such favours. And by engaging in such acts our bondage in samsAram increases more. Thus it is better to avoid trusting samsAris. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">As for as dhEvathAntharams are concerned, it relates to all dhEvathAs starting with brahmA, rudhran, etc. They too are bound souls. While we engage in honoring the dhEvathAs as part of vaidhIka karmAs, there is no specific importance given to them beyond that. <a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a> explains this beautifully in an incident when questioned about why srIvaishNavas engage in worshipping dhEvathAs in vaidhIka karmAs but not in separate temples. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a> </span></span>explains that as part of injunctions in sAsthram, we worship </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> as the antharyAmi of such dhEvathAs in yagyas, sandhyA vandhanam, etc. But, on their own, since they too are bound souls who manifest independence and also fight with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> even after knowing his supremacy clearly, they are totally shunned. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">sAsthram is classified into sAmAnya sAsthram (common aspects) and visEsha sAsthram (special aspects). sAmAnya sAsthram is that which focusses on body and common daily anushtAnams which are based on varNAsrama dharmam. These are essential. visEsha sAsthram is that which focusses on <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">AthmA</a> and its eternal relationship with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. These are the confidential services that are done to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and bhAgavathas. <a href="http://guruparamparai.wordpress.com/2013/01/20/periyazhwar/">periyAzhwAr</a> explains this as "<i>aththANich chEvakam</i>" in thiruppallANdu. In AchArya hrudhayam, </span><span style="font-size: small;"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92869132}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92869132}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92869132}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><a href="http://guruparamparai.wordpress.com/2012/12/15/azhagiya-manavala-perumal-nayanar/">azhagiya maNavALa perumAL nAyanAr</a> explains in </span></span></span></span></span></span><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]">chUrNikai 31 - </span></span></span>"<i>aththANi chEvagaththil podhuvAnathu
nazhuvum</i>" (<i>அத்தாணிச் சேவகத்தில் பொதுவானது நழுவும்</i>). </span></span></span><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a></span></span></span>
explains in the vyAkyAnam that when we are engaged in
bhagavath/bhAgavatha kainkaryam, sAmAnya kainkaryam takes back seat and
can be delayed/skipped. More of this is discussed in <a href="http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-10.html">http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-10.html</a></span></span></span> </span></span></li>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>76. sanga virOdhi (ஸங்க </i><i>விரோதி ) - Obstacles in association</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">One who has acquired bhagavath gyAnam (knowledge about </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) having relationship with followers of others such as saivas, etc.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">sangam means friendship, relationship. bhagavath gyAnam means true knowledge about </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>'s supremacy.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b>Translator's note:</b> True knowledge about </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>means understanding fully that he is the supreme lord and we are his eternal servants. Once this true knowledge is acquired, there will be a natural transformation in our attitude. Anyone who rejects </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s supremacy or insults </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, we will naturally be unable to have friendship with such persons. True knowledge is acquired by the blessing of AchArya and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. For others who do not have true knowledge, they will not be able to accept </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s supremacy. For us, it is better not to engage with such persons. Here it is important to understand that as a srIvaishNava, it is our duty to educate the favourable persons (one who is inclined to know about </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) irrespective of their background since this sharing of true knowledge is the greatest help that can be done for any one in realising their own true nature. </span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>77. santhAna virOdhi (ஸந்தாந </i><i>விரோதி ) - Obstacles in offsprings</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Even ones own son, if one is hating/disrespecting </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, bhAgavathas and AchArya, it is an obstacle to not give up such son as explained in varAha purANam:</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>mAjanishta sa nO vamsEjAthO vAthrAkvisrujyathAm</i></span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>AjAnmamaraNam yasya vAsudhEvO nadhaivatham</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>மாஜநிஷ்ட ஸ நோ வம்ஸேஜாதோ வாத்ராக்விஸ்ருஜ்யதாம்<br />ஆஜாந்மமரணம் யஸ்ய வாஸுதேவோ நதைவதம்</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">santhAnam - ones own children. Even though ones own child, when he/she engages in apachArams (offenses) towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, bhAgavathas or AchArya, one should be given up. Such relationship should be cut off.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b>Translator's note:</b> For a prapanna, it is very important to ensure that he mixes/mingles with other favourable prapannas only. Even ones own children or close relative, any act of arrogance against </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and bhAgavathas cannot be tolerated. One should ofcourse try to educate the children, etc., and try to guide them properly. But when such efforts fail, there cannot be a relationship. We can see this from a few examples.</span></span><br />
<ul style="text-align: left;">
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">prahlAdhAzhwAn is a great devotee of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>. His grand-son mahAbali inherited such devotion towards srIman nArAyaNa from him. But due to his greed, he took over the wealth of indhran and also was offensive towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>. Seeing that, prahlAdhAzhwAn tries to instruct him but since it only fell on deaf years, he himself cursed him that all his wealth will be lost eventually.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">When srI rAma was sent to vanavAsam (forest-dwelling) on the request of kaikEyi, bharathAzhwAn was not there. On his return he finds out it was kaikEyi who sent srI rAma to the forest and at once disowns her. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">When rAvaNa abducted sIthA pirAtti, vibhIshaNAzhwAn instructed his elder brother to return her to srI rAma. But rAvaNa never listened to vibhIshaNAzhwAn. After repeated efforts vibhIshaNAzhwAn became perplexed and finally completely gave up on rAvaNa, left him, reached srI rAma and surrendered unto him fully. He eventually helps srI rAma vanquish his own brother rAvaNa. </span></span></li>
</ul>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>78. varNa virOdhi (</i><i>வர்ண விரோதி ) - Obstacles in varNam related aspects</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Performing activities that are contradictory to ones varNam is an obstacle.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">varNam is the classification of men as in brAhmaNa, kshathriya, vaisya and sUdhra. Each person should perform the activities that are ordained in sAsthram for them. One cannot perform activities that are contradictory to their own varNam.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Translator's note: This topic is already discussed in great detail in <a href="http://ponnadi.blogspot.in/2014/08/virodhi-pariharangal-34.html">http://ponnadi.blogspot.in/2014/08/virodhi-pariharangal-34.html</a><b>. </b>Each varNam has certain responsibilities. </span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"> The main activities of different varNams are: </span></span><br />
<ul style="text-align: left;">
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">For
a brAhmaNa, 6 main activities are identified. adhyayanam (study of
vEdhas), adhyApanam (teaching vEdhas to others), yajanam (performing
yagya for self), yAjanam (performing yagya for others), dhAnam (giving
charity), parigraham (receiving charity). </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">For
kshathriyas, adhyayanam (study of vEdhas), yajanam (performing yagya
for self) and dhAnam (giving charity) are only applicable - teaching
vEdhas to others, performing yagya for others and accepting charity are
not applicable. But in place of those, they have to handle weapons,
protect the citizens and administer the nation.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">For vaisyas too, adhyayanam
(study of vEdhas), yajanam (performing yagya for self) and dhAnam
(giving charity) are only applicable - teaching vEdhas to others,
performing yagya for others and accepting charity are not applicable. But in place of those, they have to engage in farming, tending of cows, businesses, etc.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">For sUdhras, they simply assist the other 3 classes of people in their activities. </span></span></li>
</ul>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains about kainkaryam (servitude) in srIvachana bhUshaNa dhivya sAsthram, sUthrams 276, 277 and 278. First in sUthram 276, he says "kainkaryam is of two categories". In sUthram 276, he says "They are performing what is favourable and avoiding what is unfavaourable". In sUthram 277, he says "favourable and unfavourable are based on ones own varNam, Asramam and true nature as <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>". </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span></span></span></span></span></span></span>gives detailed explanation for this sUthram. He explains that one should perform all kainkaryams (nithya, naimiththika karmAnushtAnams and direct kainkaryams to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>/bhAgavathas) with selfless attitude to serve </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Even following varNAsrama dharmam should be done as a kainkaryam to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and all our activities should be in harmony with the divine desire of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>as learnt from sAsthram and our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a>.</span><span style="font-size: small;">
<i><br /></i></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i> </i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>79. japa virOdhi (</i><i>ஜப </i><i>விரோதி ) - Obstacles in recitation </i></span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">It is an obstacle to contemplate on material favours and other dhEvathAs while reciting mUla manthram (thirumanthram), etc instead of focussing on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> who is dhEvathA for such manthrams.</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">mUla manthram - srI ashtAkshara mahAmanthram. manthAram thrAyathi ithi manthra: - that which protects the one who contemplates on it is called manthram. One should know about the dhEvathA for the manthram and contemplate on him. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> is the dhEvathA for the asthAkshara manthram. Contemplating on any one else or any other benefits other than kainkaryam to him will not yield the results of the manthram.</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b>Translator's note:</b> Each manthram will have 3 important aspects - chandhas (the meter), rishi (the one who is the propagator of the manthram) and dhEvathA (the object of meditation of the manthram). In mumukshuppadi, <a href="http://piLLai lOkAchAryar">piLLai lOkAchAryar</a> highlights in sUthram 4 – <i>manthraththilum manthraththukku uLLidAna vasthuvilum manthra pradhanAna AchAryan pakkalilum prEmam ganakka uNdAnAl kAryakaramAvathu (மந்த்ரத்திலும் மந்த்ரத்துக்கு உள்ளீடான வஸ்துவிலும் மந்த்ர ப்ரதனான ஆசார்யன் பக்கலிலும் ப்ரேமம் கனக்க உண்டானால் கார்யகரமாவது</i>). </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a></span></span></span></span></span></span></span></span> beautifully explains that the sishya should have great faith in the manthram (which is explained), </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>(who is the object of the manthram) and AchAryan (who has full control over the manthram) and should develop great attachment towards all the three. He also beautifully quotes an equivalent samskritha slOkam revealing the same principle – <i>manthrE thath dhEvathAyAncha thathA manthrapradhE gurau, thrishu bakthis sadhAkAryA sA hi pradhama sAdhanam (மந்த்ரே தத் தேவதாயாஞ்ச ததா மந்த்ரப்ரதே குரௌ, த்ரிஷு பக்திஸ் ஸதாகார்யா ஸா ஹி ப்ரதம ஸாதநம்</i>). Thus chanting the manthram with proper understanding of all these aspects will be highly beneficial. dhvaya mahA manthram is supposed to recited all the time while meditating on the meanings of thiruvAimozhi which explains the dhvaya mahA manthram. We can see <a href="http://guruparamparai.wordpress.com/2012/10/27/erumbiappa/">eRumbi appA </a>identifying in his pUrva dhinachAryA that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><span data-ft="{"tn":"K"}" data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0]"><span data-reactid=".r[4mix9].[1][3][1]{comment671728419516395_92873790}.[0].{right}.[0].{left}.[0].[0].[0][3].[0].[0]"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span></span></span></span></span></span></span>is constantly reciting dhvaya mahA manthram and is meditating on the meanings of thiruvAimozhi. This can be seen in slOkam 9 "<i>manthra rathna anusandhAna ...</i>" (<i>மந்த்ர ரத்ந அநுஸந்தாந</i>...). It is also highlighted by <a href="http://piLLai lOkAchAryar">piLLai lOkAchAryar</a> in srIvachana bhUshaNa dhivya sAsthram sUthram 274 "<i>japthavyam guruparamparaiyum dhvayamum</i>" (<i>ஜப்தவ்யம் குரு பரம்பரையும் த்வயமும்</i>) - guruparamparai manthram and dhvaya mahA manthram should always be recited.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>80. ArAdhana virOdhi (ஆராதந </i><i>விரோதி ) - Obstacles in recitation </i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Having materialistic/extraneous desires as a result of thiruvArAdhanam instead of doing it with selfless motive simply to fulfill our true nature, offering materials that are defective by jAthi (birth/nature), Asraya (owner/possessor), nimiththam (current situation), and offering meat, alcohol, etc which are refrained in sAsthram to be used in thiruvArAdhanam are obstacles.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> must be worshipped properly without any expectation during thiruvArAdhanam. The result of worshipping emperumAn is the blissful worship itself (nothing else). This is a common and well-known rule - "<i>yadhanna: purushObhavathi thadhannas thasya dhEvathA</i>" (<i>யதந்ந: புருஷோபவதி ததந்நஸ் தஸ்ய தேவதா</i>) - Whatever one can consume according to sAsthram, that needs to be first offered to his worshippable deity (and then consumed by oneself). For example, a sannyAsi who is forbidden from consuming betel leaves/nuts cannot offer it in his thiruvArAdhanam. We can recollect many aspects that are discussed in anushtAna virOdhi (</span><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-10.html">http://ponnadi.blogspot.in/2014/01/virodhi-pariharangal-10.html</a>).</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><b>Translator's note:</b> thiruvArAdhanam is the process of worshipping <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a>. This is explained in detail in <a href="http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html">http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html</a>. The obstacles in worshipping <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> is explained in detail in <a href="http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-16.html">http://ponnadi.blogspot.in/2014/03/virodhi-pariharangal-16.html</a>. <br />When
it comes to food items, 3 types of limitations arise in consuming them -
jAthi dhushtam (food items that are unfit to be considered by nature -
onion, garlic, etc), Asraya dhushtam (sAthvika food items that have come
in contact with avaishNavas) and nimiththa dhushtam (food items that
are spoilt, etc).These are explained in detail in <a href="http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-23.html">http://ponnadi.blogspot.in/2014/05/virodhi-pariharangal-23.html</a>.</span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">We will continue with the next section in the next article. <br />
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adiyen sarathy ramanuja dasan</span></span></div>
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com2tag:blogger.com,1999:blog-1330122295413844269.post-82701676352338066292014-11-24T23:12:00.000-08:002019-10-19T18:14:31.614-07:00virOdhi parihArangaL - 44<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">srImathE satakOpAya nama:</span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">srImathE rAmAnujAya nama:</span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">srImadh varavaramunayE nama: </span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">srI vAnAchala mahAmunayE nama:</span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> explains to <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a> the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a>
documents these instructions in a wonderful grantham with commentary
named virOdhi parihArangaL (removal of obstacles). We are now viewing
the English translation of this grantham with the help of the
explanations given by srI u. vE. V V Ramanujam swamy. The whole series
can be viewed at <a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">http://ponnadi.blogspot.in/p/virodhi-pariharangal.html</a>. </span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Please see the previous article at <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-43.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-43.html</a>.</span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;"><i>74. anthima dhasA virOdhi (அந்திம தசா விரோதி ) - Obstacles in final moments</i></span></span><br />
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhM_narZIJmRwiMisXzegPlCID3Kw3uF1FXi-Hqeqi_NOKctjJfQk6AKEwhzD3L_XhGdOIpZboNUJiB8GUMpCGRGoJ-45Cgp_w9PExXYyL54dpGSgYfuy9E2C0igjAEzQ2nScGakwD6gLk/s1600/varaha-perumal-art.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhM_narZIJmRwiMisXzegPlCID3Kw3uF1FXi-Hqeqi_NOKctjJfQk6AKEwhzD3L_XhGdOIpZboNUJiB8GUMpCGRGoJ-45Cgp_w9PExXYyL54dpGSgYfuy9E2C0igjAEzQ2nScGakwD6gLk/s1600/varaha-perumal-art.jpg" /></a></span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">varAha<i> </i>perumAL</a> (as seen in thiruvidaventhai) - one who promised to carry his devotees to redemption</span></span></div>
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<span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">anthima dhasA means final moments in the death-bed. When death approaches, many people will lose their consciousness. Many may be fully aware and conscious of their last moments as well. Our AchAryas have highlighted two important aspects in "'<i>pERu thappAthu' enRu thuNinthirukkaiyum, pERRukkuth thvarikkaiyum srIvaishNavAdhikArikku avasyApEkshitham</i>" (<i>'பேறு தப்பாது' என்று துணிந்திருக்கையும், பேற்றுக்குத் த்வரிக்கையும் ஸ்ரீவைஷ்ணவாதிகாரிக்கு அவச்யாபேக்ஷிதம்</i>) - A qualified srIvaishNava should be fully faithful in achieving the ultimate goal (and thus be relaxed about it) and at the same time should be greatly craving/longing for the ultimate goal. This whole topic is based on these two important aspects. Here <i>pERu</i> (</span><span style="font-size: small;"><i>பேறு</i>) - ultimate goal is to reach srIvaikuNtam (paramapadham) and engage in eternal kainklaryam for his pleasure. <b>Translator's note:</b> In sAsthram, generally, anthima smruthi is greatly emphasised. In bhagavath gIthA 8.6, kaNNan <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> says "<i>yam yam vApi smaraN bhAvam thyajathi anthE kaLEvaram tham tham Eva ithi kauNthEya sadhA thadh bhAva bhAvitha:" (யம் யம் வாபி ஸ்மரண் பாவம் த்யஜதி அந்தே களேவரம் தம் தம் ஏவ இதி கௌந்தேய ஸதா தத் பாவ பாவித:</i>) - Oh son of kunthi! whatever one meditates on during the last moments, that AthmA will attain that form in the next life always. This is why meditating on <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s names, forms and leelAs are greatly emphasised. But depending on ones condition at the final moments, it may be possible. If one is completely unconscious, they may not be able to meditate on <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> at that time. Also, due to ones own material attachments, one may easily start thinking about materialistic aspects during the last moments. Even the great saintly king bharatha who had mastered gyAna yOga fell trap to attachment towards a deer and started meditating on that deer. As a result he was born as a deer in his next birth. But all of these are specific for upAsakas or karma/gyAna/bhakthi yOga nishtas. For prapannas, this requirement is not there. As a totally surrendered soul is under the full control and responsibility of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, whether he is able to meditate on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> or not, he is sure to attain paramapadham without fail. When </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> wanted to clarify certain doubts, he went to <a href="http://guruparamparai.wordpress.com/2013/02/15/thirukkachi-nambi/">thirukkachi nambi</a> (kAnchi pUrNa) who was performing confidential kainkaryam to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">dhEva perumAL</a> and requested him to get dhEva perumAL's advice on those doubts. <a href="http://guruparamparai.wordpress.com/2013/02/15/thirukkachi-nambi/">thirukkachi nambi</a> requests dhEva perumAL about </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a>'s situation and dhEva perumAL blesses <a href="http://guruparamparai.wordpress.com/2013/02/15/thirukkachi-nambi/">thirukkachi nambi</a> with 6 vArththaigaL (words/phrases) which are aimed at clarifying </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a>'s dilemmas. It is noteworthy that </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> did not disclose his doubts to </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/02/15/thirukkachi-nambi/">thirukkachi nambi</a> and <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">dhEva perumAL</a> did not ask </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/02/15/thirukkachi-nambi/">thirukkachi nambi</a> about those doubts either. dhEva perumAL knowing the inner heart of </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a>, directly revealed the answers to </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/02/15/thirukkachi-nambi/">thirukkachi nambi</a>. Those 6 points are - "I, srIman nArAyaNan is the supreme", "Duality is the real truth", "prapaththi (total surrender) is the means", "No need for anthima smruthi (meditation on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>)", "prapannas get liberation at the end of this life itself" and finally "accept periya nambi (pUrNAchArya) as AchArya". Here he specifically negates the need for anthima smruthi (meditating on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> on the final moments) for a prapanna. This is also the main purport of varAha charama slOkam - where <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">varAha perumAL</a> specifically mentions that for the ones who are very devoted to him (which means who are fully surrendered to him), even if they are totally unconscious, he will take remember them at that time and carry them to paramapadham. We can actually observe in the lives of our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a> that, during the last moments, most of our AchAryas meditated on their own AchArya instead of meditating on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> specifically. Let us now move on to the topic itself.</span></span><br />
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<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Being worried due to attachment towards house, lands, children, wife, bodily wealth that are being left behind after death is an obstacle. prAvaNyam - attachment. One may start crying about the things that are being left behind such as home, cultivable lands, wife and children, etc. This happens due to ignorance. <b>Translator's note:</b> <a href="http://guruparamparai.wordpress.com/2013/01/20/periyazhwar/">periyAzhwAr</a> gives a detailed account of the individual's state of mind during the last moments in the death bed in his periyAzhwAr thirumozhi 4.10 padhigam (decad) which starts with "<i>thuppudaiyArai ..." (துப்புடையாரை</i> ...). In this padhigam, he first informs <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> that he may not have the stable mind to meditate on <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> and requests emperumAn to remember his current fully surrendered state and redeem him at the end of his life (when his mind may not be stable). In the 10 pAsurams, he explains in great detail the amount of suffering one goes through at the final moments. The person in the death-bed will be surrounded by many of his relatives who may be crying loudly increasing his own fear. They may also be looking to grab as much wealth from him as possible before he leaves his body. In spite of all of these, one will feel great pity on oneself for leaving behind ones own children, wife, wealth, properties, etc. But when one is fully realized that they are <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s (souls) and they are simply discarding their body, they will not go through all these troubles. Such realization is the natural quality of prapannas (ones who are fully surrendered to </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>). It is said that prapannas anxiously wait for the mrthyu dhEva (death) just like one will wait for a dear guest to arrive at their home. It is because, for such prapannas, after death, they are directly carried by </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> to the banks of virajA river (which runs between paramapadham and samsAram). They go through the archirAdhi mArgam, cross the virajA river and finally reach the divine abode srIman nArAyaNa where he is welcomed by the nithyasUris and mukthAtmAs. He then climbs the sEsha paryankam (throne) where </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is seated and embraces </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>. After that, </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> grants him eternal kainkaryam and he happily lives ever-after. Thus, looking at the glorious life after death, prapannas are not worried about leaving their body ever. But common men and women who lack such firm philosophical understanding will have great difficulty coping up with death.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">As explained in "<i>kshEthrANi mithrANi</i>", such attachments should be seen as unfavourable aspecets. Not being so is an obstacle by itself. kshEthrANi, mithrANi - attachments such as my properties, my friends. These are causes for bondage and are hurdles to reach paramapadham and thus these are highlighted as prathikUlam (unfavourable). <b>Translator's note:</b> </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> quotes this purANa slOkam in saraNAgathi gadhyam. Here is the slOkam and its meaning. "<i>pitharam mAtharam dhArAn puthrAn bandhUn sakIn gurUn, rathnAni dhanadhAnyAni kshEthrANi cha gruhANi cha, sarvadharmAn cha samthyajya sarvakAmAn cha sAksharAn, lOkavikrAnthacharaNau charaNam thE vrajam vibhO!" (பிதரம் மாதரம் தாராந் புத்ராந் பந்தூந் ஸகீந் குரூந், ரத்நாநி தநதாந்யாநி க்ஷேத்ராணி ச க்ருஹாணி ச, ஸர்வதர்மாந் ச ஸம்த்யஜ்ய ஸர்வகாமாந் ச ஸாக்ஷராந், லோகவிக்ராந்தசரணௌ சரணம் தே வ்ரஜம் விபோ</i>) - Dear <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> (vibhO)! I have given up all attachments towards my father, mother, wife, children, relatives, friends, teachers, precious stones, wealth, stock of grains, cultivable fields, houses, all other means to attain you, all other goals with even the slightest desires towards them and surrendered unto your lotus feet which measured the worlds. This slOkam is greatly glorified for it clearly establishing that </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s lotus feet is the only means for our upliftment after rejecting the attachments towards everything else. </span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not having attachment towards the ultimate abode as mentioned in "<i>mAga vaikuntham kANbathaRku enmanam EkameNNum</i>" (<i>மாக வைகுந்தம் காண்பதற்கு என்மனம் ஏகமெண்ணும் - </i>thiruvAimozhi 9.4.7) is an obstacle. One must have a great desire to reach paramapadham and see <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> there. <a href="http://guruparamparai.wordpress.com/2013/02/24/thirumalai-andan/">thirumAlai ANdAn</a> says "in thiruvAimozhi 2.3.3, AzhwAr reveals his disappointment for keeping him in this material world". <b>Translator's note:</b> <a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a>'s eedu vyakyAnam for this thiruvAimozhi 9.4.7 pAsuram is very crisp and beautiful. He explains <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a>'s state where AzhwAr is constantly meditating on srIvaikuNtam which is the eternal residence of narasimha. AzhwAr says my mind is thinking about paramapadham irrespective of it being day or night. </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a> highlights that for common people, the activities is different in day and night - but for AzhwAr it is the same - always thinking about <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a>. </span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not hating this material world which is to be given up as mentioned in "<i>koduvulagam kAttElE" (கொடுவுலகம் காட்டேலே - </i>thiruvAimozhi 4.9.7) is an obstacle. </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> sees the existence in this material world amidst samsAris (materialistic people) as "koduvulagam" - cruel world and says "I dont want to see this anymore". <b>Translator's note:</b> As soon as true knowledge about oneself dawns, the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> would start feeling very uncomfortable in this world which is not fit for engaging in eternal kainkaryam. </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> manifests great sorrow right in the first pAsuram of his first prabandham - thiruviruththam 1 - "<i>poy ninRa gyAnamum ... iniyAm uRAmai" (பொய் நின்ற ஞானமும் ... இனியாம் உறாமை</i>) - I am unable to bear the existence in this world which is filled with ignorance. For <a href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a>, being in this world is like sanding barefoot on hot sand - that cannot even tolerated for a few moments. Unless one develops such distaste in this material world, it will be very difficult to give up the attachment here during the final moments.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not looking forward to giving up the body with great desire as mentioned in "<i>pinnumAkkai vidumpozhutheNNE" (பின்னுமாக்கை விடும்பொழுதெண்ணே</i> - thiruvAimozhi 1.2.9) is an obstacle. One should look forward to shedding this mortal body. As explained in thiruvAimozhi 6.9.9 "<i>kUvikkoLLum kAlam innum kuRugAthO?</i>" (<i>கூவிக்கொள்ளும் காலம் இன்னும் குறுகாதோ?</i>), one should eagerly await the day of death so that we will reach the divine abode. <b>Translator's note:</b> In AchArya hrudhayam, <a href="http://guruparamparai.wordpress.com/2012/12/15/azhagiya-manavala-perumal-nayanar/">azhagiya maNavaLa perumAL nAyanAr</a> explains in chUrNikai 229 that </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> waited for </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> to call out desperately to </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> 20 times throughout his 4 prabandhams to bless him the divine abode of paramapadham. <a href="http://guruparamparai.wordpress.com/2012/12/15/azhagiya-manavala-perumal-nayanar/">nAyanAr</a> explains that <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> waited for so long for many reasons but most importantly to increase </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a>'s desire to reach paramapadham to the highest extreme possible and thereby having him fully qualified to be called a mumukshu (one who is desirous of mOksham). <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> beautifully lists out the 20 places where </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> calls out to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> and explains in the vyAkyAnam that one who is surrendered should have the greatest desire to be with emperumAn eternally in paramapadham and such great desire completes the surrender fully - otherwise the surrender will be deemed incomplete and superficial.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Able to sustain oneself without seeing <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> in paramapadham as mentioned in "<i>unnai ennAL vandhu kUduvan" (உன்னை என்னாள் வந்து கூடுவன்</i> - thiruvAimozhi 10.10.9) after having the desire to be with <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> fully matured is an obstacle. When will I come and see the most unique divine form of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> in paramapahdam? When will I experience such <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> personally? These are </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a>'s emotional experience in his heart which was as good as real experience. This is the stage where ones desires are fully attached to parathva form of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> in paramapadham. This well matured state of bhakthi is known as parama bhakthi. <b>Translator's note:</b> As mentioned in previous point, ones attachment to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> should mature into the ultimate state. The 3 stages in bhakthi are para bhakthi, para gyAnam and parama bhakthi. para bhakthi is the state of full knowledge about <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> - at this stage being together with <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> gives happiness and being separated from </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> gives sorrow. parama gyAnam is the state of fully visualizing </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s nature, name, form, etc. parama bhakthi is the state of ultimate emotions for </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> and not able to sustain oneself in the absence of </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>. <a href="http://guruparamparai.wordpress.com/2012/12/15/azhagiya-manavala-perumal-nayanar/">nAyanAr</a> highlights these in chUrNikai 233 of AchArya hrudhayam, </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> explains them beautifully in sufficient detail.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Having attachment to <a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a> as mentioned in "<i>maruLozhi nI" (மருளொழி நீ</i> - thiruvAimozhi 10.6.1) is an obstacle. In 10.6.1, </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> states that </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> blesses us the ultimate abode of paramapadham based on our desire. And he stimulates the desire towards experiencing <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> in paramapadham over <a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a> of this world which we are so attached to until now. So, here when he is at the end of thiruvAimozhi when getting close to paramapadham, he says "maruL" (misunderstanding) for <a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a> since this archAvathAra anubhavam is in this material world. But the same AzhwAr, in the <i>sUzhvisumbaNimugil</i> padhigam (10.9) where he is experiencing the archirAdhi mArgam (the bright path leading upto paramapadham), he shows his attachment to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">Aravamudhan emperumAn</a> of thirukkudanthai by saying "<i>kudanthai en kOvalan kudiyadiyArkkE" (குடந்தை என் கோவலன் குடியடியார்க்கே</i>). So, we can understand that attachment towards archAvathAram is not against our nature. <a href="http://guruparamparai.wordpress.com/2013/01/23/thirumangai-azhwar/">thirumangai AzhwAr</a> too, during his last moments when singing thirunedunthANdagam, in the 29th pAsuram, highlights "<i>thaNkudanthaik kidantha mAlai nediyAnai adinAyEn ninainthittEnE" (தண்குடந்தைக் கிடந்த மாலை நெடியானை அடிநாயேன் நினைந்திட்டேனே</i>). <b>Translator's note:</b> Attachment to <a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a> is natural for srIvaishNavas. Since they spend their whole live serving <a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a>s, they cannot imaging anything outside them. We even hear, <a href="http://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/">parAsara bhattar</a> saying during his last moments "If I dont see <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIranganAthan</a> in paramapadham, I will tear a hole in the wall of paramapadham and jump back to srIrangam". Yet, one should give up that attachment to go and serve emperumAn in paramapadham eternally. For </span><span style="font-size: small;">srIvaishNavas<b>, w</b>hile there is no difference in their experience in dhivya dhEsams here and paramapadham, the technical difference is - in dhivya dhEsams of this world, there is break in kainkaryam - no matter what, the temple is closed and devotees go home and take rest. But in paramapadham, there is continuous kainkaryam without the effect of old-age, disease, etc. So, srIvaishNavas need to give up the attachment towards archAvathAram in this world and prepare themselves to ascend to paramapadham when the time comes.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Thinking "what is my refuge now?" at the last moments and not knowing that giving up the thought of "our surrender to </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> as the refuge" is the real refuge are obstacles. As explained in periya thirumozhi 2.7.1 "<i>un manaththAl en ninainthirunthAy" (உன் மனத்தால் என் நினைந்திருந்தாய்</i>) - How are you thinking to protect me?, our redemption is </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s responsibility and desire. Such desire is in </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s heart always. So, one should never think oneself as the protector and act with independence. Thinking </span><span style="font-size: small;">with independence "how am I going to redeem myself now?" is said to be an obstacle. In srIvachana bhUshaNa dhivya sAsthram, 69th sUthram "<i>'anthima kAlaththukku thanjam, ippOthu thanjamen engiRa ninaivu kulaigai' enRu jIyar aruLichcheyvar" ('அந்திம காலத்துக்கு தஞ்சம், இப்போது தஞ்சமென் என்கிற நினைவு குலைகை' என்று ஜீயர் அருளிச்செய்வர்</i>) - <a href="http://guruparamparai.wordpress.com/2012/09/14/nanjiyar/">nanjIyar</a> says, our refuge for the final moments is "giving up the attitude of protecting oneself now (and forever) and accepting </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s refuge fully". <b>Translator's note:</b> In the second prakaraNam of srIvachana bhUshaNa dhivya sAsthram, <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains the glories of prapaththi (total surrender to </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>). In this section, starting with 60th sUthram, </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains that even the prapaththi - ones act of surrender is not the upAyam (means) and </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> alone is the upAyam. He establishes that ones act of surrender is a natural manifestation of ones dependence on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>. In sUthram 63, he explains that when </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> protects the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s, the only thing he expects from the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> is to let him protect the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>. </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> explains in the vyAkyAnam that <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> having the desire to be protected by <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> is indicative to </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> that the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> is letting him to protect him. In sUthram 66, </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains that </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s desire is the key for <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>'s protection. In the next sUthram, he says that </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is always desiring and attempting to protect the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>. In sUthram 68, he says that such protection will materialize when the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>'s desire changes. </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> beautifully highlights here that "change in desire" means "change in attitude from protecting oneself on ones own to being fully dependent on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>". This is established in the 69th sUthram by </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> through the words of </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/14/nanjiyar/">nanjIyar</a>. In this sUthram, </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/14/nanjiyar/">nanjIyar</a> explains to a srIvaishNava who was ill and asks </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/14/nanjiyar/">nanjIyar</a> what is the refuge for him at the moment. </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/14/nanjiyar/">nanjIyar</a> says that giving up ones own independence and efforts to protect oneself and accepting </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> as the total refuge is the only way. Thus, we can understand that <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>'s natural attitude of letting </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> protect him and being subservient to </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s desires is explained as "adhikAri visEshaNam" - natural quality of a surrendered person and it never becomes the upAyam (means) for his redemption. More on these principles are best heard under the guidance of learned vidhwAns.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not being like a stone or a piece of wood without manifestation of consciousness/knowledge is an obstacle. As explained by <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">varAha perumAL</a> in "<i>thathastham mriyamANanthu kAshtapAshANa sannibam, aham smarAmi madh bhaktham" (ததஸ்தம் ம்ரியமாணந்து காஷ்டபாஷாண ஸந்நிபம், அஹம் ஸ்மராமி மத் பக்தம்</i>), one should be like a stone or a piece of wood, devoid of any interest in protecting oneself independently. For such persons who are fully dependent on me, I will think about them at that final moment and will uplift them. <b>Translator's note:</b> In srIvaishNava sampradhAyam, 3 charama slOkams are greatly glorified. charama slOkam means that slOkam which reveals the ultimate principles. There is varAha charama slOkam which starts with "<i>sthithE manasi</i> ...". There is srI rAma charama slOkam which starts with "<i>sakruthEva prapannAya</i> ...". There is krishNa charama slOkam which starts with "<i>sarvadharmAn parithyajya</i> ...". All these slOkams reveal </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s vow in being the ultimate protector for his devotees. Our responsibility is to fully accept </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s protection and abide by his desires too.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not knowing that any specific requirement during final moments for ones redemption will disrupt ones complete faith in sidhdha sAdhanam (</span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>) as the protector is an obstacle. sidhdha sAdhana nishtai means having full faith in </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> being the upAyam (means) and upEyam (goal). Any requirement which depends on self-effort will disrupt such deep faith. <b>Translator's note:</b> When there is specific requirement for ones thought process in the final moments, that will make one think independently and act independently to contemplate on certain things. But such behaviours of manifesting ones independence is contrary to the true nature of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> who should always be fully dependent on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>. Thus, such principles are discarded for prapannas who are fully realized of their true nature. But for bhakthi yOga nishtas and other upAsakas, such conditions on final moments exist as explained in bhagavath gIthA, etc., and their next life is driven by such conditions.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not knowing that any auspicious thoughts which arise in ones mind during the last moments which brings happiness in </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s face are part of goal (instead of means) is an obstacle. We are continuing with this section which emphasises on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s desire for ones redemption and any other self-effort is a hurdle. One should know that any unskippable thoughts on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> which arise out of ones true nature (of being engaged in bhagavath vishayam forever) becomes part of the ultimate result. <b>Translator's note:</b> Ofcourse a true prapanna, when he is conscious will contemplate on </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> during his last moments. These are not be misunderstood as means to achieve something else. They are simply the result of constant engagement in bhagavath vishayam (spiritual matters) and the divine desire of </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> himself. We see in the lives of our </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a> where the AchAryas during the last moments are most blissful due to </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s full manifestation in their heart. Our AchAryas also fully meditate on their AchAryas during the last moments and feel great bliss. These are all part of the ultimate result of eternal kainkaryam to </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> in paramapadham.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Thinking that at that stage one should compulsorily contemplate on the names of AchAryan is an obstacle. Starting this point, AchAryas' importance is emphasised. One should not think that Acharya's names should be contemplated as sAdhanam (means) during the last moments. <b>Translator's note:</b> Whatever happens by the grace of </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, one should simply accept at that stage. This goes back to saying there is nothing which is to be done as upAyam (means).</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not knowing that any natural thoughts on ones AchArya due to constant past engagement is useful during the journey to paramapadham and thus essential is an obstacle. It is good if one remembers ones AchArya. prayANapAdhEyam - when people go on long journeys, they carry some food to sustain themselves. Similarly for ones journey through archirAdhi mArgam to paramapadham, thoughts on ones AchArya are the food to sustain themselves. <b>Translator's note:</b> It is generally said that "<i>pAdhEyam puNdarikAksha nAma sankIrthanam" (பாதேயம் புண்டரிகாக்ஷ நாம ஸங்கீர்த்தனம்</i>) - ones food for sustenance during travels is </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavan</a> nAma sankIrthanam. Similarly, here, glorifying AchArya is emphasised as the sustenance during our final journey.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Considering such thoughts on AchArya which occurred to previous engagement as an upAyam (means) is an obstacle. This does not become upAyam (means) to achieve anything. <b>Translator's note:</b> This as explained before is simple coincidence due to previous engagement and should be treated as part of the ultimate result.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not knowing that "He" who is the true well-wisher is the one who leads us in this journey is an obstacle. We should know that AchArya who is our true well-wisher who will lead us in this journey. <b>Translator's note:</b> </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is generally glorified as "mArgabandhu" - one who is a true companion during travels. Here it can be said about AchArya as well. This principle applies to both </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> and AchArya. <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">kALamEga perumAL</a> of thirumOgUr is glorified as vazhith thuNai/</span><span style="font-size: small;">mArga bandhu (வழித் துணை/மார்க்க பந்து) perumAL. </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> (srI rAmAnuja) is glorified as "<i>srI vishNulOka maNimaNdapa mArgadhAyi" (ஸ்ரீ விஷ்ணுலோக மணிமண்டப மார்கதாயி</i>) - one who gives us the path to paramapadham. So, it is applicable to both </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> and AchArya who are both well-wishers for us.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Considering anishta nivruththi (removal of unwanted aspects - ignorance, etc) and ishta prApthi (attaining the desired - going in archirAdhi mArgam, reaching paramapadham, etc) as ones own result are obstacles. avidhyA (ignorance) means the contraction of knowledge due to bondage in bodily aspects in material world. When material body is gone, ignorance is removed and knowledge fully expands. This is the state of muktha (liberated AthmA). archirAdhi gathi is the path that starts with archis (light) and ends at paramapadham. These are not to be considered as a result for oneself which occurred due to ones own effort.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not knowing that </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> who destroys such hurdles and who blesses all benedictions is the true benefactor of any such results. <b>Translator's note:</b> This is a very important principle. It is said that "<i>chEthana lAbam Iswaranukku" (சேதன லாபம் ஈச்வரனுக்கு</i>) - when a bound soul is purified and liberated, he reaches paramapadham and starts serving </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> eternally. So, </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is explained as the ultimate benefactor in liberating <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s from bondage. Though <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>'s true nature is to be eternally serving </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, he only becomes uplifted by the full and unconditional grace of </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>. Thus, </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> being the propreitor of everyone is the ultimate benefactor as well. This is explained by </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> in srIvachana bhUshaNa dhivya sAsthram 70th sUthram "<i>prApthAvum prApakanum prApthikku ugappAnum avanE" (ப்ராப்தாவும் ப்ராபகனும் ப்ராப்திக்கு உகப்பானும் அவனே</i>) - </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is the only one who pursues, one who blesses and one who feels happy for the ultimate result. </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> vyAkyAnam (commentary) is a classic for this sUthram. He explains the principles with pramANams and concludes that since </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is prApthA and prApakan - the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> does not have any engagement in self-effort and since </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is the one who feels happy for the ultimate result - the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> does not have any engagement in self-enjoyment.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Having self-affiliation in likes and dislikes is an obstacle. Since </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is the in-dwelling super-soul, it is upto him to decide what is favourable and unfavourable for the <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>. <b>Translator's note:</b> When we accept </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> as the ultimate means and goal, our actions should be driven by that underlying principle. We should sincerely follow what is explained in sAsthram (scriptures) and sistAchAram (what is done by our AchAryas) in our lives. Favourable and unfavourable aspects should be determined by sAsthram and AchArya's instructions instead of our own whims. Many a times, people would say "I am fully surrendered and my conduct is </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s responsibility". But their actions would totally contradict sAsthram and sistAchAram - basically its an easy route of escapism for not following any rules and regulations yet they present themselves as most faithful and knowledgable. Such attitude is detimental for the ones who are desiring to progress spiritually.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not knowing that such likes and dislikes are really apt for </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> who is the only one explained in "aham" is an obstacle. </span><span style="font-size: small;"><b>Translator's note:</b> As </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> proclaimed "<i>aham thvA sarvapAbEpyO mOkshayishyAmi</i>" in gIthA charama slOkam - aham means "I" which can be boldly proclaimed by </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> only. We should always say "adiyEn", "dhAsan", etc., which manifest dependence towards </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> and bhAgavathas. Since he is the only true proprietor, only he can have likes and dislikes. Our likes and dislikes should simply follow his. For example, he likes gyAnis - ones who are greatly knowledgable and devoted to him as he declared in gIthA. And he dislikes ones who ignore his instructions that are in sAsthram and follow adharmam. We too should align our lives so that we serve such gyAnis and avoid engaging in adharmam.</span></span></li>
<li><span style="font-family: "arial" , "helvetica" , sans-serif;"><span style="font-size: small;">Not having full confidence that the eternal master who blesses the true knowledge is also the one who blesses liberation is an obstacle. AchArya is the one who imparts true knowledge for the seekers. </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> himself appears as AchArya and accepts us into his fold. So he is the eternal master and the one who blesses liberation. <b>Translator's note:</b> </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is called mukundha - one who gives liberation. Liberation means eternal kainkaryam in paramapadham. For such liberation, first one should have true knowledge about oneself (<a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a>), <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> (matter) and <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> - thathva thrayam. Such knowledge is imparted by AchArya to the sishya. Once there is true knowledge, naturally, one will desire for relief from bondage and to serve </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> eternally in paramapadham. Such relief from samsAram and eternal kainkarayam is blessed by </span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>.</span></span></li>
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com2tag:blogger.com,1999:blog-1330122295413844269.post-18367483589375700332014-11-21T16:11:00.001-08:002014-11-21T17:35:38.399-08:00virOdhi parihArangaL - 43<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE satakOpAya nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE rAmAnujAya nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImadh varavaramunayE nama: </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI vAnAchala mahAmunayE nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> explains to <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a> the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a>
documents these instructions in a wonderful grantham with commentary
named virOdhi parihArangaL (removal of obstacles). We are now viewing
the English translation of this grantham with the help of the
explanations given by srI u. vE. V V Ramanujam swamy. The whole series
can be viewed at <a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">http://ponnadi.blogspot.in/p/virodhi-pariharangal.html</a>. </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Please see the previous article at <a href="http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-42.html">http://ponnadi.blogspot.in/2014/11/virodhi-pariharangal-42.html</a>.</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>73. pumsthva virOdhi (பும்ஸ்த்வ விரோதி ) - Obstacles in masculinity </i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">perumaL (srI rAma - mariyAdhA purushOththama - ideal supreme man) with sIthA pirAtti and iLaya perumAL - <a href="http://sriperumbuthur.koyil.org/">srIperumbUthUr</a></span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">pumsthvam means masculinity/manliness - being a man. In dhivya prabandham vyAkyAnams (commentaries), based on ones bodily situation, males are called as "<i>mOvAyezhunthAr" (மோவாயெழுந்தார்</i>) - Ones who have raised chin or lower-jaw indicating bearded area and females are called as "<i>mulaiyezhunthAr" (முலையெழுந்தார்</i>) - Ones who have raised breasts. These are only external/bodily attributes which are an outcome of ones past karmA. As explained in bhagavadh gIthA as "<i>uththama: purusha:" (உத்தம: புருஷ:</i> - The real/best man) is <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> who is the supreme male. As explained in the pramANam "<i>sthrI prAyam itharam jagath" (ஸ்த்ரீ ப்ராயம் இதரம் ஜகத்</i>) - all others in the universe(s) are of female category only whatever body (male/female) they may have acquired. Important aspects of femininity includes being totally dependent, submissiveness, shyness, etc. <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> is also internally identified as totally dependent on paramAthmA. Let us move on to the commentary now. <b>Translator's note:</b> <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> is highlighted as the meaning of "a" in praNavam. <a href="http://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/">parAsara bhattar</a> starts the first slOkam of his wonderful ashta slOki (a composition of eight brilliant and beautiful slOkams which comprehensively reveal the meanings of rahasya thrayam - thirumanthram, dhvayam and charama slOkam) as "<i>akArArthO vishNu:" (அகாரார்த்தோ விஷ்ணு:</i>) resonating "<i>akAram</i>" as <a href="http://bhagavan/">bhagavAn</a>. One of the main explanations of akAram is <i>rakshakathvam</i>. <i>rakshakathvam</i> means removing the unwanted aspects and providing the desired aspects. Only <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a> is the ultimate independent person and every one else is fully dependent on him. </span><span style="font-size: small;">We can recollect an interesting incident from the lives of our </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a></span></span>. <a href="http://guruparamparai.wordpress.com/2013/10/05/periyavachan-pillai/">periyavAchAn piLLai</a> highlights this incident in the vyAkyAnam for thirunedunthANdagam 3rd pAsuram. <a href="http://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/">parAsara bhattar</a> was explaining the incident of churning of milk-ocean. He explains that when <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> came out of the milk-ocean, she directly goes to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>, climbs his chest (which is her permanent abode) and accepts him as his husband. At this time, <a href="http://guruparamparai.wordpress.com/2012/09/14/nanjiyar/">nanjIyar</a> asks <a href="http://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/">bhattar</a> "there were so many dhEvas - being a woman, should she not have felt shy to reach out to a man in public like that?". bhattar cleverly replies "While engaging with husband, should the wife feels shy seeing her girl-friends who carry decorative items, gifts, etc.?". This means, all the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s (dhEvas and asuras) who were present there were of feminine nature, even though they have male bodies. </span><span style="font-size: small;">Thus, this aspect of supreme independence is associated with manliness and the contrary is associated with femininity. </span></span>
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<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering oneself (who is in the category of females) as male instead of understanding that supreme </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who is garuda vAhanan (one who rides on garudAzhwAr) and purushOththaman (the best among males) is an obstacle. purushOththaman is the only person who is qualified to be highlighted as male. All other </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s are in the category of female. Just considering oneself based on male body is ignorance. It is also a default. <b>Translator's note:</b> garuda vAhanathvam is indicated as an important quality of supreme brahman. garuda is called vEdhAthmA - one who is the soul of vEdham. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>riding on garudAzhwAr and garudAzhwAr pointing his fingers towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is a clear indication of supremacy of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>. Also, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> is called as purushOththama - the best among men. So, manliness is only associated with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering dhEvathAs like brahma, rudhra, etc., as males due to them having male bodies is an obstacle. As explained before, this principle applies for dhEvathAs too. When compared with purushOththama - all other dhEvathAs are only his female counter parts though they may have male bodies. Considering otherwise is ignorance.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that the feminine nature we have is the natural quality which is being counterpart for his natural masculine nature is an obstacle. Our true nature is to be fully dependent on him and fulfill his total independence.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that the male body we have is something which we acquired due to our karmA and temporary is an obstacle. This external appearance of manly body is acquired based on ones past karmA. We should know that we will get different bodies </span><span style="font-size: small;">one after other, based on our karmA. <b>Translator's note:</b> In bhagavath gIthA, krishNa explains this principle of changing bodies in great detail in 2nd chapter. He explains just like a old cloth is thrown when it is unusable and a new cloth is acquired, when one body becomes unfit for the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>, that body is given up and a new body is acquired. He also explains giving another example - just like an </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">AthmA</a> </span></span></span></span>is going through a toddler's body, child's body, adult's body and old-aged body, when the karmA is completed for that particular body, that body is given up and a new body is acquired. Thus we can easily understand that we acquire bodies life after life and each of these bodies are temporary of nature.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that the male and female bodies which were acquired since anAdhi kAlam (time-immemorial) are impermanent is an obstacle. We have been in samsAram (material world) eternally and have been acquiring different bodies based on the results of our karmA. So, none of that is permanent. This is self-evident.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that being totally dependent on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is the eternal nature of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>is an obstacle. bhagavath pArathanthriyam (being fully dependent on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) is the eternal and underlying nature of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>. pArathanthriyam means being fully controllable by the owner (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>in this case). <b>Translator's note:</b> We have previously seen the pramANam "<i>svathvam Athmani sanjAtham svAmithvam brahmaNi sthitham" (ஸ்வத்வம் ஆத்மநி ஸஞ்ஜாதம் ஸ்வாமித்வம் ப்ரஹ்மணி ஸ்திதம்</i>) - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>'s nature is to be a property of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s nature is to be the proprietor. From this we can understand that the nature of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>is to be dependent on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Having tinge of independence and considering oneself as male simply because of the bodily situation even after acquiring knowledge about our total dependence on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is an obstacle. Once we acquire the true knowledge of pArathanthriyam (total dependence), there is no question of considering oneself as male and having the tinge of independence which is natural for males. <b>Translator's note:</b> The fundamental issue goes back to dhEhAthma abhimAnam (considering the soul and body as the same). Even after hearing so many kAlakshEpams and understanding the principles, we still consider confuse </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">AthmA</a></span></span></span></span> with the dhEham (body). There is no other way than repeatedly meditating on this importantant/fundamental difference between body and soul and constantly trying to apply this in our day to day life.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being a female oneself by nature fully dependent on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, seeking out for other females (for bodily pleasure) is an obstacle. After understanding oneself as a female (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>) who is dependent on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>(the singular and supreme male), seeking out for another female for oneself happens only due to ignorance (that one associates oneself with the body instead of soul). It is not appropriate. We need to remember srIvachana bhUshaNa dhivya sAsthram, sUthram 101 "<i>vihitha vishaya nivruththi thannERRam</i>" in this context. <b>Translator's note:</b> In sUthrams 99, 100 and 101, <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> discusses the aspect of detachment from sensual pleasures and controlling ones senses fully. Previously, he stated that this detachment from worldly pleasures is the fundamental qualification for spiritual progress. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span></span></span>explains the sUthrams in the most beautiful manner with eloquent reference to pramANams. In 99th sUthram, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> explains that this detachment is required for the persons seeking material wealth, etc., persons who are engaged in bhakthi yOgam and finally for prapannas (persons who are fully surrendered to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>). </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span></span></span>explains that even for persons seeking great material wealth/control, during the process of achieving it, they need to fully control their senses. For upAsakas (bhakthi yOga nishtas) and prapannas obviously they should have full control of their senses and have total detachment from worldly pleasures. In the 100th sUthram, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> says, among the 3 categories, for prapannas, such control of senses is most important. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span></span></span>beautifully and crisply highlights that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> included the other 2 categories only to highlight the importance of such detachment for prapannas. In the 101st sUthram, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> says, for the ones seeking material wealth and for the upAsakas, one should have detachment in what is forbidden in sAsthram. But for prapannas, one should have detachment to what is even allowed in sAsthram since it is svarUpa virOdham (contradictory to the nature of jIvAthmA). Sensual pleasures with in the boundary of marriage is allowed in sAsthram, though there are many conditions exist on when and how physical relationship can happen. Here, for prapannas, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> highlights that one should even show detachment towards ones own wife. <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> wonderfully explains this point in great detail in his vyAkyAnam. It is best to hear this under the guidance of an AchArya. This point relates to ones clear understanding of oneself being a female who is naturally subservient to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and thus not seek out the subservience of another female even in the pretext of marriage.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not having the understanding that every one is a female when seen in context of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is an obstacle. One should know that when looked at from the paramapurusha's perspective, all </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>'s are feminine by nature. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not being sub-servient along with ones own wife who was accepted for the purpose of serving </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and bhAgavathas is an obstacle. gruhasthAsramam - living with a wife. As stated in srI rAmAyaNam "<i>sahapathnyA visAlAkshyA nArAyaNamupAkamath" (ஸஹபத்ந்யா விசாலாக்ஷ்யா நாராயணமுபாகமத்</i>), srI rAma himself married sIthA and served <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">periya perumAL</a> (srI ranganAthan). This is the gruahasthAsrama dharmam. Even though there is husband-wife relationship, infront of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, both man and woman are of feminine nature and both are subserivient to </span><span style="font-size: small;">him only. <b>Translator's note:</b> Among the 4 Asramams (brahmacharyam, gruhasthAsramam, vAnaprastham and sannyAsam), gruhasthAsramam is the Asramam that is fully focussed on serving others. As a brahmachAri, one is focussed on learning and have no scope for earning. A vAnaprastha is a forest-dweller and focusses on meditation. A sannyAsi is focussed on preaching and cannot hold any wealth. Only gruhastha can manage wealth for the purpose of serving and taking care of brahmachAris and sannyAsis. Also, any yAthrIkas (travelling pilgrims) depend on gruhasthas living locally to support them during their pilgrimage. Thus gruhasthAsramam is fully focussed on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>(in ones own <a href="http://ponnadi.blogspot.in/2012/07/srivaishnava-thiruvaaraadhanam.html">thiruvArAdhanam</a> and at the temple) and bhAgavathas (brahmachAris, sannyAsis and yAthrIkas). So, instead of focussing on sensual pleasures with ones own wife, one should seriously focus on serving <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> and srIvaishNavas.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering oneself as a male servant is an obstacle. It is already explained that one should not consider oneself as a male. <b>Translator's note:</b> One should always consider oneself as a female servant of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and bhAgavathas.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">After acquiring this knowledge, instead of lying along with the wife (like another woman), trying to engage with her physically being forgetful of ones true nature is an obstacle. Just like the wife submits herself to her husband, we should submit ourselves to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Even when we have male body, we should not have any tinge of independent thoughts. <b>Translator's note:</b> Here the emphasis is on understanding ones true nature. One should come to the stage where even when lying down with ones own wife, one feels like a woman lying down with another woman where there is no question of sexual engagement. That is, one has absolutely no sensual feelings towards ones wife and one is totally detached from such thoughts even during close proximity. Specifically the topic mentions about bramam (confusion on ones true nature) and rAgam (attachment for sensual pleasures) - even when either one exists, the man and woman will start engaging in physical relationship.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a> were born in male bodies, yet, they assumed feminine mood and longed for the divine forms of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Even after learning such pAsurams and understanding their meanings, due to confusions from previous experiences, etc., having attachments towards bodily aspects which are to be given up and longing for such bodily pleasures are obstacles. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a></span></span>, specifically <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> and <a href="http://guruparamparai.wordpress.com/2013/01/23/thirumangai-azhwar/">thirumangai AzhwAr</a> have sung many pAsurams in nAyaki bhAvam (the mood of a woman longing for her man) towards <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a>'s divine forms. They have greatly poured out their suffering in separation from </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>in their pAsurams. Even after hearing the internal and external meanings of such pAsurams, one should not go back to thinking that "I am a Man" and so on and crave for sensual pleasures which are to be given up. Please see <a href="http://guruparamparai.wordpress.com/2013/01/23/thirumangai-azhwar/">thirumangai AzhwAr</a>'s thirumohi 1.1.2 "<i>AviyE amudhE ena ninainthurugi avaravar paNaimulai thuNaiyA pAviyEnuNarAthu eththanai pagalum pazhuthu pOyozhinthana nALgaL" (ஆவியே அமுதே என நினைந்துருகி அவரவர் பணைமுலை துணையா பாவியேனுணராது எத்தனை பகலும் பழுது போயொழிந்தன நாள்கள்</i>) - I am a sinner who without knowing, wasted so many of my days simply thinking about the women with well developed breasts and calling them out as "my life! my nectar!". He subsequently highlights that by the grace of srIman nArAyaNan he was relieved of such miseries.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being given up by the AchArya for being Asthika-nAsthika is an obstacle. Generally, Asthika-nAsthika is identified with ones who accept the existence of God but does not have firm faith and does not follow any principles. For further understanding, please see upadhEsa raththina mAlai 68th pAsuram "<i>nAththigarum nanneRichErAththigarum AththiganAththigarumAmivarai Orththu nenjE! munnavarum pinnavarum mUrkkarena vittu naduchchonnavarai nALum thodar" (நாத்திகரும் நன்னெறிசேராத்திகரும் ஆத்திகனாத்திகருமாமிவரை ஓர்த்து நெஞ்சே! முன்னவரும் பின்னவரும் மூர்க்கரென விட்டு நடுச்சொன்னவரை நாளும் தொடர்</i>). <b>Translator's note:</b> Asthika means one who accepts vEdha sAsthram as pramANam (authentic proof/source). sAsthram is the pramANam through which we can understand </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who is the pramEyam. Here vEdha sAsthram includes upanishadhs, smruthi, ithihAsams, purANams, pAncharAthram, etc. dhivya prabandham, <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchArya</a> sthOthrams and vyAkyAnams are also greatly revered by our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a> due to them revealing the essence of sAsthram. nAsthika is the opposite of Asthika. It means one who does not accept vEdha sAsthram as pramANam. There is the 3rd category which is Asthika-nAsthika. Asthika-nAsthika means one who accepts vEdha sAsthram as pramANam but disregards the same while applying in ones own life. In this pAsura vyAkyAnam, <a href="http://guruparamparai.wordpress.com/2013/04/08/pillai-lokam-jiyar/">piLLai lOkam jIyar</a> explains these in detail quoting </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a></span></span>'s own words. The most important aspect in this pAsuram is - this pAsuram ultimately focusses on being fully surrendered to AchArya. The highest aspect of Asthika, nAsthika and Asthika-nAsthika needs to be understood from this context - i.e., being fully faithful and surrendered to AchArya, not having any faith in AchArya and having faith but not following AchArya respectively. If ones own AchArya gives up on his sishya due to the sishya being an Asthika-nAsthika, there is no other hope for such sishya. gyAnam (knowledge) and anushtAnam (practice) are two important aspects. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span></span></span>himself highlights these 2 as the important qualities of an AchArya in this same upadhEsa raththina mAlai prabandham. It also applies to all srIvaishNavas.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being condemned by learned scholars/elders due to not distinguishing between sAram (essence) and asAram (extraneous) aspects is an obstacle. <b>Translator's note:</b> The purpose of approaching an AchArya is to acquire vivEka gyAnam (ability to discriminate between the essence and extraneous). Swan is usually glorified for its ability to separate milk and water. Our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a> are glorified as swans for being able to highlight the essence and discard the extraneous aspects even with in sAsthram. Following in the foot steps of our </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a></span></span>, and learning from elders, one should develop the ability to distinguish between the essence and extraneous aspects. What is essence should be retained and the extraneous aspects should be disregarded. Not doing that and being too attached to extraneous aspects will lead to condemnation by learned scholars. For example, even after learning under scholars, if one holds on to bodily pleasures, etc., and has no focus on spirtiual progress, such persons will be condemned by the great teachers.</span></span></li>
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adiyen sarathy ramanuja dasan</span></span></div>
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com4tag:blogger.com,1999:blog-1330122295413844269.post-86672661781948700722014-11-01T21:12:00.002-07:002014-11-02T15:43:15.455-08:00virOdhi parihArangaL - 42<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE satakOpAya nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE rAmAnujAya nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImadh varavaramunayE nama: </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI vAnAchala mahAmunayE nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> explains to <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a> the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a>
documents these instructions in a wonderful grantham with commentary
named virOdhi parihArangaL (removal of obstacles). We are now viewing
the English translation of this grantham with the help of the
explanations given by srI u. vE. V V Ramanujam swamy. The whole series
can be viewed at <a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">http://ponnadi.blogspot.in/p/virodhi-pariharangal.html</a>. </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Please see the previous article at <a href="http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-41.html">http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-41.html</a>.</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>72. thathva virOdhi (தத்வ விரோதி ) - Obstacles in understanding of the truth/reality - Part 3</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">We are continuing with thathva virOdhi from previous article. Most of these subjects require deep
knowledge which is acquired through systematic study of sAsthram. To
have full and in-depth understanding, it is best to learn these
principles with the guidance of scholars. </span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a></span></span>, <a href="http://guruparamparai.wordpress.com/2012/12/16/andal/">bhU dhEvi</a>, nILA dhEvi and nithyasUris - paramapadham (srI vaikuNtam)</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a></span></span>, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a></span></span>, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span>, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a></span></span></span></span>
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<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Among <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a> and <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> which are sarIram (body) for <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>, considering </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a></span></span> (<a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> - soul) as dhEham (body), indhriyam (senses), etc., is an obstacle. As said in sruthi "<i>jIvadhvArA anupravisya" (ஜீவத்வாரா அநுப்ரவிச்ய</i> - having entered into through a </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>), </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>exists in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> </span></span>(innumerable insentient objects) through </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s. As said in "<i>dhEhEndhriya mana: prANadhIbyO anya:" (தேஹேந்த்ரிய மந: ப்ராணதீப்யோ அந்ய:</i>) - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>being different from dhEham (body), indhriya (senses), manas (mind), prANa (vital air/breath), dhI (buddhi - intellect), etc., is common knowledge. <b>Translator's note:</b> Starting with this point, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthma</a> </span></span>thathvam is explained in detail. In thathva thrayam, <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains this point in great detail in the first section of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a> </span></span>prakaraNam (section). With <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a>'s elaborate vyAkyAnam, we can understand this point clearly. In sUthram 6, <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains many differences between AthmA and dhEham, etc. Primarily, AthmA is seen as "I" and dhEham, etc., are seen as mine. AthmA for oneself always feel singular ("I" - the only one) but for the same self dhEham, etc feels many (i.e, there is body, senses, mind, etc). From these we can understand that AthmA is different from dhEham, etc. In sUthram 7, he highlights a very important aspect. Even these points can be negated by intelligent arguments, one should understand that AthmA is different from dhEham, etc., as explained in sAsthram. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>explains this nicely. He says it is very difficult to negate these points - yet if some one is more intelligent and presents an argument which negates the difference between I and mine, one can easily establish the principle from sAsthram that AthmA is different from dhEham, etc. He goes on to quote many pramANams in his vyAkyAnam to establish the point. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>finally says that <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> very confidently establishes AthmA's distinct nature based on sAsthram since it cannot be denied by any intelligent argument.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering AthmA as gyAnam alone and being bewildered that AthmA's gyAnam is incidental addition are obstacles. It is known from sAsthram that AthmA is gyAna svarUpan (made fully of gyAnam). But AthmA should also be known as the abode of gyAnam. AthmA is both gyAnam (knowledge) and gyAnaguNakan (one who has knowledge). <b>Translator's note:</b> There is dharmi gyAnam (AthmA being gyAnam itself) and dharma bhUtha gyAnam (AthmA being abode of gyAnam). dharmi gyAnam is the one which constantly reminds about ones own existence. dharma bhUtha gyAnam is the one through which external aspects are grasped. There are some philosophies (like baudhdha philosophy) where AthmA is explained as gyAna mAthram (knowledge only) and any other attributes are negated. But such principles are contrary to sAsthram which explains that AthmA has gyAnam also. <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains this principle in thathva thrayam sUthrams 26, 27 and 28. Let us understand this with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a></span></span>'s beautiful vykAyAnam (commentary). In sUthram 26, he says AthmA is the abode of gyAnam. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>explains this with a nice example. Just like both dhIpa (flame) and prabhA (luster) are a product of thEjas (light), dhIpa is the abode for prabhA. Similarly, both dharmi gyAnam and dharma bhUtha gyAnam are gyAnam, dharmi gyAnam (AthmA) is the abode of dharma bhUtha gyAnam. He explains this with many pramANams which highlight AthmA being the abode of gyAnam also. In sUthrams 27 and 28, <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> says "If AthmA is gyAnam only without being abode of gyAnam, one should always say I am knowledge and never say I know". </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>says "knowing about something" is an indication that one has gyAnam and this can be easily understood by prathyaksham (perception) itself. He also quotes <a href="http://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/">bhattar</a> to establish the same principle. Thus </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>establishes this principle through sAsthram, pUrvAchArya words and prathyaksham.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering the naturally dependent </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>as independent is an obstacle. Though being gyAnam and having gyAnam are nature of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>, bhagavath sEshathvam (servitude towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) and pArathantharyam (total dependence) are the most confidential aspects of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>. jIvAthmA considering oneself as independent is the biggest sin. <b>Transalator's note:</b> It
is explained in sAsthram that the biggest theft/sin is considering
oneself (AthmA) as independent and acting according to that - this is
explained in mahAbhAratham as "<i>kim thEna na krutham pApam chOrENa AthmApahAriNA" (கிம் தேந ந க்ருதம் பாபம் சோரேண ஆத்மாபஹாரிணா</i>) - the one who considers the AthmA (which is <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>'s property) to be ones own is considered to have done all kinds of stealing/sins. Real knowledge about self means
understanding the self to be </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>, one who is sEshan to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a>.
In thiruvAimozhi 8.8.2, "<i>adiyEn uLLAn</i>" (<i>அடியேன் உள்ளான்</i>) pAsuram, an incident from our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a> lives is explained by <a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a>. A doubt arises in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a></span></span>'s kAlakshEpa gOshti - what is the most important quality of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>? Is it being knowledgable or being subservient to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a></span></span>. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> </span></span>sends <a href="http://guruparamparai.wordpress.com/2013/10/05/kurathazhwan/">kUrathAzhwAn</a> to <a href="http://guruparamparai.wordpress.com/2013/02/27/thirukkoshtiyur-nambi/">thirukkOshtiyUr nambi</a> (one of his <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a>)
to find out the answer. <a href="http://guruparamparai.wordpress.com/2013/10/05/kurathazhwan/">AzhwAn</a> serves nambi for 6 months and
finally when nambi asks the reason for his visit, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/10/05/kurathazhwan/">AzhwAn</a> </span></span>asks the
question. For that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2013/02/27/thirukkoshtiyur-nambi/">nambi</a> </span></span>says "since AzhwAr says <i>adiyEn uLLAn,</i> where
adiyEn represents </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>here, sEshathvam is the main quality of
jIvAthmA". "<i>adiyEn</i>" represents subservience to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> </span></span>- so <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a>
(who was blessed by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> </span></span>with divine knowledge) thus establishes
the real identification of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>who is a servitor of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>as a servitor of others is an obstacle. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>by nature is a servitor of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>only. Considering himself to be a servitor of other is an obstacle. Here others do not include his divine consorts and his dear devotees. <b>Translator's note:</b> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is the only master and everyone else is his servitors. dhEvathAntharams mean other dhEvathAs. There are many dhEvathAs starting with brahmA in this material world. These dhEvathAs are bound in the cycle of karmA, birth/death just like us. But due to the pious karmA some </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s have ascended to the position of these dhEvathAs. Yet, as kaNNan </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> </span></span>says in gIthA slOkam 8.16 "<i>A brahma bhuvanAth lOkA: ..." (ஆ ப்ரஹ்ம புவநாத் லோகா:</i>) - from brahma lOka - the top most location to the lowest location there is repeated birth/death. So, for mumukshus (one who desires for mOksham), it is advised that they worship/serve </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>(who is the benefactor of mOksham) directly instead of these dhEvathAs. In mumukshuppadi, <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains this in detail while explaining ukAram (u) in praNavam. ukAram emphasises the exclusive servitude of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Here, in sUthram 61, he highlights the importance of eliminating any servitorship for others. In sUthram 62, he explains this with an example. He says </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>manifesting servitude towards others is like presenting the offering that is kept for dhEvas in a yagya to a dog (which should neither be seen nor touched). In sUthram 63, he says eliminating servitude towards others is more important than manifesting servitude towards </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. In sUthram 64, he highlights <a href="http://guruparamparai.wordpress.com/2013/01/16/thirumazhisai-azhwar/">thirumazhisai AzhwAr</a>'s nAnmugan thiruvanthAdhi 68th pAsuram that srIvaishNavas would never worship dhEvathAntharams - "<i>thiruvadi than nAmam maRanthum puRam thozhA mAnthar" (திருவடி தன் நாமம் மறந்தும் புறம் தொழா மாந்தர்</i>) - srIvaishNavas are the ones who could event forget </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s names but would never worship anyone other than </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Finally, in sUthram 65, he says this ukAram establishes that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>is not subservient to oneself and others - he is only subservient to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Here, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s consorts and bhAgavathas are natural masters due to their totally surrendered nature to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Any one who is fully surrendered to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, should be considered as our master too.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>is subservient to the divine couple is an obstacle. <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is the main consort of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>. mithunam - couple. Here </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">thAyAr</a> </span></span>are the divine couple. <b>Translator's note:</b> Among the rahaysa thrayam, dhvaya mahA manthram is glorified most by <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a>. This is due to the fact that <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a>'s role is clearly and explicitly identified in this. In the first part, <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is explained as the purushakAra bhUthai (recommendation authority), who ensures that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>accepts </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>'s surrender. In the second part, it is explained, kainkaryam is performed by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>to both <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a> and srI mahAlakshmi. <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains this in mumukshuppadi sUthram 166 that when </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is upAyam (means), she will be purushakAram (in first part) and when </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is prApyam (goal), she will be both goal as well as the one who enhances the kainkaryam of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>explains that when </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span> performs kainkaryam to them, she will highlight it to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>in manifolds and bring more happiness to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> further explains in sUthram 168 that iLaya perumAL (lakshmaNa) performed kainkaryam to both sIthA <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> and srI rAma together. In sUthram 169, he says such kainkaryam will occur and be joyful only when </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">thAyAr</a> </span></span>are together. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>beautifully quotes how lakshmaNan surrendered to srI rAma with sIthA </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a></span></span>'s recommendation and how he served them nicely. He also explains with a practical example - when a son serves his parents (mother and father) together, that is most apt - similarly </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>serving the divine father and mother is most apt for his nature.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not understanding that the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>is subservient to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s devotees. </span><span style="font-size: small;"><b>Translator's note: </b></span><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>'s natural state is bhagavath dhAsyathvam (to be a servitor of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>) and to be fully at the disposal of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a>.
Even more important - svarUpa yAthAthmyam (essence of true nature) -
bhAgavatha sEshathvam (to be a servitor of bhAgavathas). In periya
thirumozhi 8.10.3, <a href="http://guruparamparai.wordpress.com/2013/01/23/thirumangai-azhwar/">thirumangai AzhwAr</a> announced the essence of thirumanthram (ashtAkshari) to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> himself as "<i>nin
thiruvettezhuththum kaRRu nAn uRRathum unnadiyArkkadimai
kaNNapuraththuRaiyammAnE" (நின் திருவெட்டெழுத்தும் கற்று நான் உற்றதும்
உன்னடியார்க்கடிமை கண்ணபுரத்துறையம்மானே</i> - Dear lord of
thirukkaNNapuram! After learning the essence of thirumanthram I
understood that I am a servitor of your devotees). <a href="http://guruparamparai.wordpress.com/2013/01/16/thirumazhisai-azhwar/">thirumazhisai AzhwAr</a> highlights in nAnmugan thiruvanthAdhi 18th pAsuram "<i>EththiyiruppArai
vellumE maRRavaraich chAththiyiruppAr thavam" (ஏத்தியிருப்பாரை வெல்லுமே
மற்றவரைச் சாத்தியிருப்பார் தவம் - the devotion towards devotees is
greater than devotion to </i><i><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> himself</i>). <i>Eththiyiruppavar</i> - bhagavath sEsha bhUthar - one who is surrendered to <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a>.
The state of those who are surrendered to such devotees is much
greater. In srI rAmAyaNam, lakshmaNan and bharathan were fully
surrendered to srI rAma. shathrugnAzhwAn had bharathan as everything for
him. It is said in srI rAmAyaNam that <i>"chathrugnO nithyachathrugna:" (சத்ருக்நோ நித்யசத்ருக்ந: - one who has conquered the eternal obstacle</i>). Our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a>
have explained that "shathrugnAzhwAn conquered/ignored srI rAma's
beauty and auspicious qualities and was fully serving bharathan". In
thiruvAimozhi 8.10.3, <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> says "<i>avanadiyAr siRumAmanisarAy ennaiyANdAr" (அவனடியார் சிறுமாமனிசராய் என்னையாண்டார்</i>). siRumAmanisar - ones who are fully surrendered to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a>, who are small in size but great in knowledge and practice. <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> declares such devotees are his masters. When such devotees exist how can one ignore them and serve the lotus feet of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a>? For the true nature of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>, bhAgavatha kainkaryam is more apt than bhagavath kainkaryam. <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains in mumukshuppadi </span><span style="font-size: small;">sUthram 89, </span><span style="font-size: small;"><i>"uRRathum
un adiyArkkadimai" engiRapadiyE ithilE bhAgavatha sEshathvamum
aNusaNdhEyam ("உற்றதும் உன் அடியார்க்கடிமை" என்கிறபடியே இதிலே பாகவத
ஸேஷத்வமும் அநுஸந்தேயம்) - </i>Since <a href="http://guruparamparai.wordpress.com/2013/01/23/thirumangai-azhwar/">thirumangai AzhwAr</a> says after learning thirumanthram, I understand that I am the servant of your (<a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>'s) servants, nama: padham reflects bhAgavatha sEshathvam (being the servants of bhAgavathas).</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who is the sarvasarIri (antharAthmA - in-dwelling soul of everything) is the sarvEsvaran (supreme controller for everyone) is an obstcle. This has already been explained. <b>Translator's note</b>: sarIri is AthmA and sarIram is body. Body is controlled by the soul - we can easily understand this through prathyaksham (perception) itself. Body is active only till the controlling AthmA is present inside it. Once the controlling AthmA leaves, the body becomes dead and inactive. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is the antharAthmA (in-dwelling supersoul) for all entities - sentients and insentients. Him being the AthmA of everything naturally means him being the controller of everything. antharyamithvam (being the in-dwelling soul) and niyanthruthvam/Iswarathvam (being the controller) goes hand-in-hand.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is supremely independent by nature, his manifestation dependence on his devotees is out of his supreme independence and such dependence on his devotees is eternal are obstacles. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is known to be sathyakAman (able to fulfill all desires), sathya sankalapan (able to complete any task), nirankusa svathanthran (uncontrollably independent), etc. Yet, he is Asritha pakshapAdhi (one who favours his devotees). He fully commits himself to the ones who are totally surrendered to him and love him. Since this is an act of his desire (not by force), this is a result of his independence. This is eternal and is greatly revealed in avathArams. <b>Translator's note</b>: </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is supremely independent. Yet, he puts himself in a state which is dependent on his devotees. He became the messenger for pANdavas during mahAbhAratham war. He also served as the charioteer for arjuna. These are his acts of love towards pANdavas who were greatly devoted to him. It is out of his supreme desire that he takes a subservient/dependent position towards his devotees. This quality is manifested even more clearly in archAvathAram. He takes a vow that he will be totally dependent on his archaka (one who worships him) for his food, bathing, clothing, decorations, etc. Our pUrvAchAryas explain that this the ultimate manifestation of his saulabhyam (simplicity).</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that such dependence on his devotees is a result of his great love (towards his devotees) is an obstacle. praNayithvam - having great love/attachment. When there is great love towards something, one would not care too much about the status of oneself and the person being loved. <b>Translator's note</b>: Though </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is supreme and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>is miniscule, it is due to his great compassion and love towards his devotees, he does not care about the miniscule nature of the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>. He only sees the love in the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>and accepts the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>himself with great attachment. This quality of mixing freely with some one who is lower in position than oneself is called sausIlyam.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that such love towards his devotees is due to his great love/attachment towards <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> who is the mother of every one is an obstacle. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a></span></span> says in thiruvAimozhi 10.10.7 "<i>kOlamalarp pAvaikkanbAgiya en anbEyO" (கோலமலர்ப் பாவைக்கன்பாகிய என் அன்பேயோ</i>) - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> </span></span>calls out to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>as the one who is very dear to him due to him being </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">a servant of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> who is most dear to you. <b>Translator's note</b>: Starting this point, <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a>'s nature is explained. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is supremely independent. <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is the divine consort of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and is totally dependent on him. It is due to her purushakAram (recommendation), </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>acknowledges and accepts the ones who are surrendered to him. Since, the person who is surrendering may have unlimited pApams (sins), </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>usually hesitates to accept such persons. But <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">thAyAr</a> ensures that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s compassion/mercy takes precedence over his independence and she ensures that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>accepts the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>too, out of great love for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">thAyAr</a></span></span>, accepts the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>and cares for such </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>with full attention.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is most dear to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, is equally beautiful, is the one through whom he is identified, who is never separated from him, who is totally subservient to him, divine queen for him and the mother of every one else is an obstacle. Here </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a></span></span>'s nature is established. She is abhimathai - one who is very to dear to him; anurUpai - at par with him in beautiful bodily features; nirUpakai - part of his identity - he is identified as sriya:pathi (husband of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a>); nithyAnapAyini - one who is eternally inseparable; sEshabhUthai - totally subservient to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>; mahishi - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s chief queen/consort - sruthi says "asyEsAnA jagathO vishNu pathnI" (She is the master of the universe and the wife of vishNu) - Due to her being the wife of the singular master <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>, she also becomes the master of the universe; jagan mAthA - mother of the universe - as </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is the father of entire universe, his wife is obviously the mother of entire universe. <b>Translator's note</b>: Here <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is explained as master. <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains this principle beatifully in mumukshuppadi sUthram 44. When some one is hired to be a servant in a home, a contract will be made between the master (man) of the home and the servant. But in reality, since the husband will be away during the day, the servant will only be following the orders of the wife of the master. So, naturally, servants of the man also become the servants of his wife. <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a> is the divine master and <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is his divine consort. All </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s are servitors of srIman nArAyaNan. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">thAyAr</a> </span></span>being his divine and prime consort, all </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s are naturally servants of her too.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that even though she is a </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>, she is different from nithyasUris (eternally free </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s), mukthAthAmAs (liberated </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s) and badhdhAthmAs (bound </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s) is an obstacle. All </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s are of same substance - but due to their situation they are categorized into nithya (eternally free), muktha (liberated) and badhdha (bound). badhdha - the ones like us who are bound in this material world; muktha - ones who were freed by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s mercy from this material world and reached paramapadham (spiritual world); nithya - ones who are eternally serving </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>in paramapadham. Though </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>is part of the nithya category, she is still different from nithyas since she is the divine consort of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. <b>Translator's note</b>: <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is generally part of the nithyasUri category. Yet, due to her being the divine consort of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, she is considered as the top-most of all </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s. Even bhU dhEvi, nILA dhEvi and other innumerable consorts of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>are subservient to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a>. All other nithasUris like anantha, garuda, <a href="http://guruparamparai.wordpress.com/2012/08/18/senai-mudhaliar/">vishwaksEna</a>, etc., and mukthAthmAs are all subservient to <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a>. <a href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar">ALavandhAr</a> explains in the first slOkam of his chathu: slOki that <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is served by everyone in paramapadham and also the dhEvathas of this world like brahmA, rudhran, indhran, etc - all of these is because she is the most beloved wife of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Saying that <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is sarvEsvari (master of all - independently) when Isvarathvam (controlling nature) cannot be present in more than one person and saying that she has kAraNathvam (being the cause of everything) which is the nature of brahmam alone are obstacles. For srImahAlakshmi, being the master is not a natural quality - but it is an acquired quality based on her being the divine wife of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>. Similarly kAraNathvam (being the cause of everything) is a unique quality of parama purusha (parabrahmam) only and is not applicable for her. kAraNathvam means having direct involvement in jagath vyApAram - srushti (creation), sthithi (sustenance), samhAram (annihilation), etc. <b>Translator's note</b>: There can never be two supreme entities. There is only one brahmam and that is <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>is the dearest among all </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>since she is his divine consort.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Saying that <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> and <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a> are not different by nature and only differ by their form and saying bhagavath svarUpam is in two forms (in the form of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a></span></span>) are obstacles. Since </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>belongs to the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>category, she is different from paramAthmA by nature. To say otherwise is contradictory to truth. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Saying that <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>himself and not a separate entity is an obstacle. <b>Translator's note</b>: <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is part of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s category and also the divine consort of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. So naturally, she is different from </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>in many ways - foremost of all - she is totally dependent on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>for everything. Thus, there is no question of associating <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> with Isvarathvam, kAraNathvam, etc., which we have already seen in previous points.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Saying that she is just a quality/attribute while in reality she is a </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>with many beautiful attributes/qualities is an obstacle. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is the aham (parama purushan) and she is the ahanthA (the aspect which uniquely identifies </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) is an obstacle. <b>Translator's note</b>: As discussed before, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is uniquely identified by being the husband of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a>. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that srI mahAlakshmi who is aNu svarUpam (miniscule in nature) will always be attached with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who is vibhu svarUpam (great - all pervading in nature) is an obstacle. Since </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>is a </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>, </span></span>she is miniscule in nature. Yet, since she is anapAyini (inseparable) from </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, she will always be attached to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. This is a special capability of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>- it can be considered as unimaginable-yet-possible capability of him. <b>Translator's note</b>: In thiruvAimozhi 6.10.10, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> </span></span>says "<i>agalagillEn iRaiyum enRu alarmEl mangai uRai mArbA" (அகலகில்லேன் இறையும் என்று அலர்மேல் மங்கை உறை மார்பா</i>). Here </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> </span></span>quotes </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>saying "<i>agalagillEn iRaiyum</i>" - I will never leave your chest even for a micro-moment. In purANams, it is said that whenever <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a> descends into many different species (dhEva - godly, manushya - human, thiryak - animal/bird, sthAvara - plants) she accompanies him in appropriate forms. So, whatever form/state </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>will also be present with him always.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that just like rasam (taste) is spread all over kshIrAbdhi (milk-ocean), </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>will be spread all over </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Similar to our salt-oceans being pervaded with salt, milk-ocean is pervaded with divine taste. Similarly, where </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is present, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>will also be present along with him. <b>Translator's note</b>: <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains in mumukshuppadi sUthram 46 that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is like sun and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>is like the rays of sun and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is like flower and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>is like the fragrance of that flower. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a></span></span>, quotes <a href="http://guruparamparai.wordpress.com/2012/09/11/parasara-bhattar/">bhattar</a> and explains that just like flower and fragrance always exist together and are inseparable, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>are inseparable too.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that the purpose of such co-existence with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is to help </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s in recommending them to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>at all the time is an obstacle. <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> always stays with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>to faciliate </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s acceptance of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s who approach him at any time/place. <b>Translator's note</b>: This principle is explained in dhvaya mahA manthram beautifully. <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains this mumukshuppadi that "srI" means one who listens to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s and convey their request to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. He further explains that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s may approach </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>any time. And if she was not there with him at that time, he may reject the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s citing their innumerable sins. To avoid such situation, <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> stays with <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a> always without ever separating from him. In the previously quoted "<i>agalagillEn</i>" pAsuram this is explained elaborately. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a> </span></span>beatifully says that "Just like sIthA </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">pirAtti</a> </span></span>never returned to her parents home after marriage and just like a mukthAthmA never returns to material world", she also never contemplates leaving </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that such <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a> is to be used to establish bhagavath svarUpam (nature of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) as "<i>sriya:pathi</i>" (husband of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a>) is an obstacle. Just like srI mahAlashmi is uniquely identified as "<i>vishNu pathnI</i>" (consort of vishNu), <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a> should be uniquely identified as "sriya:pathi" (husband of <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srI mahAlakshmi</a>) - this must be firmly understood.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is naturally filled with knowledge and bliss, the destroyer of all defects, abode of all auspicious qualities, not controlled by 3 types of limitations (by time, place and object), being vibhu (great - all pervading), enjoying through endless cycle of creation, sustenance and annihilation though he has no unfulfilled desires and does not expect anything from anyone are obstacles. Starting with this point, bhagavath svarUpam (nature of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) is explained in detail. As explained in thiruvAimozhi 1.1.2 by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a></span></span>, bhagavath svarUpam (nature) is uNarnalam. uNar - gyAnam - knowledge and nalam - Anandham - bliss. His is opposite to all defects/blemishes and also the destroyer of such blemishes in others. He is filled with many auspicious qualities. He is not controlled by place, time and object. This means is present everywhere (not controlled by place), always (not controlled by time) and in all forms/aspects (not controlled by specific objects). He is pervading everywhere through his true nature - this quality is called "vibhu". He is avApthasamasthakAman - one with all desires fulfilled and nothing to be accomplished newly by him. Such </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who is full in everything is engaged in creation, sustenance and annihilation as a sport. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> </span></span>says "<i>inbuRum ivviLaiyAttudaiyAn" (இன்புறும் இவ்விளையாட்டுடையான்</i>) in thiruvAimozhi 3.10.7 highlighting that everything is a sport for him. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>stays in nithya vibhUthi (paramapadham/srIvaikuNtam) inside the thirumAmaNi maNdapam (jewel-studded assembly hall) on a divine throne on Adhi sEshan. He is seated there with his divine consorts who along with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>are most radiantly shining. He rules everything in nithya vibhUthi (paramapadham) and leelA vibhUthi (samsAram) from there. He is enjoying the service of nithya sUris like anantha, garuda, <a href="http://guruparamparai.wordpress.com/2012/08/18/senai-mudhaliar/">vishwaksEna</a>, etc., blissfully there as explained in "sOshNuthE sarvAn kAmAn" (blissfully enjoying all types of activities). Yet, to help the suffering souls in samsAram and satisfy/bless the ones who meditate on him, he descends from parampadham into kshIrAbdhi as vyUha vAsudhEva. <b>Translator's note</b>: Starting here, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s five different forms (parathvAdhi panchakam - <a href="http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html">http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html</a>) are explained in detail. These are explained elaborately by <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> in thathva thrayam grantham which can be studied with the commentary of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a></span></span>. This point explains about </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s parathva form that is seen in para vAsudhEvan in paramapadham. parampadham is an abode filled with sudhdha sathvam (divine matter) which manifests as maNdapa (hall), gOpura (towers), etc. We have already seen about this in previous articles. The whole of paramapadham is filled with bliss and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is the ultimate enjoyer and all nithyas (eternally free souls) and mukthas (liberated souls) fully understand this and act according to that. From para vAsudhEvan, the next stage of vyUha vAsudhEvan appears. Three more forms - sankarshaNa, pradhyumna and anirudhdha appear from vyUha vAsudhEva. kshIrAbdhi is generally attributed as the place of vishNu in vyUha form. Here </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>stays with the intent of helping his devotees. All dhEvas starting with brahmA visit here to have any of their troubles relieved. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">To uplift the samsAri </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s (bound souls) who are covered by ignorance, he himself accepts many differnt forms such as human, etc., and goes through difficulties as a normal human would do. Beyond param and vyUha forms, starting with this point, vibhavam (avathArams/incarnations), archai (deity forms) and antharyAmi are explained further. kshIrAbdhinAthan (vyUha form) descends into different lOkams in different forms to accomplish different goals such as sAdhu parithrANam (protecting righteous people), dharma samsthApanam (establishing dharmA) and destroying the evil. Since time immemorial, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s in samsAram suffering in the cycle of birth/death - this is called sleep (state of ignorance). He awakes them and stimulates them by accepting various forms like srI rAma, krishNa, etc. While being born in human forms, just like normal humans, he too goes through joy and sorrow during his time in such forms. <b>Translator's note</b>: vibhavam - avathAram. avathAram means descending - lowering oneself. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is not bound by time, place and object. But while descending as various incarnations, he himself makes him bound within a particular time (like srI rAma lived in thrEthA yugam), within a particular place (like srI rAma is now in ayOdhyA) and within a particular object (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is in the form of srI rAma). This aspect of him lowering his own greatness is greatly appreciated by <a href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a> and <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a>. Here avathArams are classified in to two main categories - mukyAvathArams - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>himself appearing in different forms and gauNAvathArams - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>giving his specific qualities/power to other </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s to accomplish specific tasks. While mukyAvathArams are greatly worshippable by mumukshus (ones desiring for mOksham), gauNAvathArams are not worshippable by mumukshus.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Seeing that no one is following him, out of great desire, he plans to hide himself as antharyAmi (in-dwelling supersoul) within everyone as the unseen one. As explained by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> </span></span>in thiruvAimozhi 1.1.10 "<i>karanthasilidanthoRum idanthigazh poruL thoRum karanthengum paranthuLan</i>" (<i>கரந்தசிலிடந்தொறும் இடந்திகழ் பொருள் தொறும் கரந்தெங்கும் பரந்துளன்</i> - one who is pervaded everywhere) and in thiruvAimozhi 7.2.2 "katkilI" (one who is not visible to our eyes) - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>assumes the antharyAmi role. <b>Translator's note</b>: antharyAmi is the aspect of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> existing in every atomic particle and controlling the activities of such particles. Both sentients and insentients are pervaded by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and controlled by him.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that such supreme </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is the one who assumes archA (deity) forms and stay in dhivya dhEsams and other temples in different postures such as standing, sitting, lying down, etc., like a king resting in a garden and fully being served by his servitors is an obstacle. Here just like to capture one thief, the whole area will be surrounded by police, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>assumes so many different forms across many temples, to capture the heart of the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s. Also, <a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a>s fully depend on the archakas for their eating, bathing, clothing, sleeping, etc. <b>Translator's note</b>: dhivya dhEsams are called as "<i>uganthu aruLina nilangaL" (உகந்து அருளின நிலங்கள்</i>) - places that were occupied by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>due to intense desire to uplift </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a>s</span></span> in such dhivya dhEsams, abhimAna sthalams (those temples which are dear to our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">pUrvAchAryas</a>), village/city temples, mutts, homes, etc., are the manifestation of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s ultimate saulabhyam (simplicity). He descends to a place which is easily accessible by every one, shows his beauty and attracts eveyone towards him. Those who are fortunate, realize his glories and their faith in him develops into unflinching confidence in the ultimate goal of eternal kainkaryam to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that parathvam (para vAsudhEvan form) is for the pleasure of nithyas (and mukthas) and avathArams (vibhavam and archA) are for the pleasure of all categories of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s - nithya, muktha and badhdha. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>in paramapadham can only be seen and enjoyed by nithyasUris and mukthAthmAs. But vibhava and archAvathArams in this world can be seen by everyone and enjoyed by all. <b>Translator's note</b>: It is an interesting aspect to see that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a>s</span></span> is enjoyed and served by nithyasUris as well. For example, in ozhivil kAlam padhigam (thiruvAimozhi 3.3), </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> </span></span></span></span>highlights that even nithyasUris come down from parampadham and serve thiruvEnkatamudaiyAn (srInivAsan). But any one bound in this samsAram (even dhEvathas, rishis, humans, etc) cannot even imaging entering into paramapadham with this material body and while being attached to materialistic things - only by the grace of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>one can enter into paramapadham after being relieved fully from all attachment to materialistic pleasures.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering mukyAvathArams as mere mortal beings of the particular species in which </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>has appeared is an obstacle. In mukyAvathArams, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s supremacy is fully manifested. One should not consider </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>as mere fish (mathsyAvathAram), tortoise (kUrmAvathAram), pig (varAhAvathAram), human (vAmanan, srI rAma, krishNa), etc. Even while assuming such forms, he maintains his supremacy and his supreme qualities like puNdarikAkshathvam (having beautiful lotus like eyes), etc., are manifested all the time. <b>Translator's note</b>: Just because </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>assumes a form which resembles animals, humans, etc., does not mean that he is also mortal. Whatever his form is, it is still divine and different from materialistic bodies/forms. <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains in srIvachana bhUshaNa dhivya sAsthram that such assumption of bodily limitations to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is in itself a bhagavath apachAram (offense).</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering gauNAvathAram as worshippable is an obstacle. gauNAvathAram includes AvEsa avathArams (super imposing </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s power on some </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>) such as parasurAma, kArthavIryArjuna, etc. These avathArams are not worshippable by mumukshus. They should simply be respected as an incarnation of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Please see vyAkyAnam for rAmAnusa nURRanthAdhi pAsuram 56 "<i>kOkkula mannarai mUvezhukAl</i>" (<i>கோக்குல மன்னரை மூவெழுகால்</i>). <b>Translator's note</b>: Because </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>simply gives his power to certain </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s to accomplish certain tasks and such </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s may not be fully sAthvika (pure goodness) in nature, mumukshus should not worship them. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>raises this question in the vyAkyAnam and explains that Such incarnations should be respected for the task they accomplished but no more worshipping beyond that. He also highlights pAsurams of other <a href="http://guruparamparai.wordpress.com/azhwars/">AzhwArs</a> who have similarly glorified parasurAma in their pAsurams.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a></span></span> as incapable is an obstacle. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who is present in various sannidhis in archA form has taken a vow that he would fully depend on his archaka (worshipper). That vow cannot be considered as his incapability. Our <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a> have explained that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s supremacy is fully present in his archAvathAram forms too. <b>Translator's note</b>: We have already seen that it is </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s supreme will/desire to be present in archA form to uplift everyone. Just because he does not directly interact with every one and command his desires physically, one cannot think that he is incapable. There are several instances where </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.in/p/archavathara-anubhavam.html">archAvathAra emperumAn</a>s</span></span> speaking to great mahAns/devotees. dhEva perumAL conversing regularly with <a href="http://guruparamparai.wordpress.com/2013/02/15/thirukkachi-nambi/">thirukkachi nambi</a> is a well-known fact based on history.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not having full faith in AchArya as full incarnation of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is an obstacle. As said in "<i>AchAryas sa hari: sAkshAth" (ஆசார்யஸ் ஸ ஹரி: ஸாக்ஷாத்</i>), one should have full faith that AchArya is an incarnation of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>himself. On top of the 5 prakArams (forms) of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, AchArya form is considered as the 6th form. <b>Translator's note</b>: Please see anthimOpAya nishtai (<a href="http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html">http://ponnadi.blogspot.in/p/anthimopaya-nishtai.html</a>) for full understanding on this topic.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that avathArams (incarnations) are higher than parathvam (para vAsudhEvan in paramapadham) is an obstacle. In paramapadham, only his supremacy will be greatly visible. But when </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>descends as srI rAma, krishNa, etc., all his auspicious qualities shine radiantly. Thus we should understand the greatness of avathArams over parathvam. <b>Translator's note</b>: </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>takes birth in this samsAram out of his causeless mercy to help the suffering </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s. That is why it is said in rg vEdham that "<i>sa u srEyAn bhavathi jAyamAna:" (ஸ உ ச்ரேயான் பவதி ஜாயமாந:</i>) - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>becomes more praiseworthy when he appears in this world. Also, when he descends from paramapadham in to samsAram, he does not minimize any of his auspicious qualities and appears with the same divine form (unlike the material body made of matter for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s). This principle is beautifully explained by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> </span></span></span></span>in thiruvAimozhi 5.3.5 - "<i>Adhiyam chOthi uruvai angu vaiththu ingup piRanthu" (ஆதியம் சோதி உருவை அங்கு வைத்து இங்குப் பிறந்து</i>) - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>who is eternal, appears in this world with his most enchanting and divine form that is seen in parampadham.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Considering the divine body/form of AchArya to be material though he is explained as an incarnation of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>is an obstacle. <b>Translator's note</b>: One should understand that AchArya is the one who helps the sishya reach </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. It is out of great compassion, <a href="http://guruparamparai.wordpress.com/2012/08/17/introduction-contd/">AchAryas</a> explain the true knowledge to everyone both by his preaching and conduct. Such AchArya should be greatly respected and glorified by sishyas. </span></span></li>
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com8tag:blogger.com,1999:blog-1330122295413844269.post-60223619801212459722014-10-17T00:40:00.001-07:002014-10-17T02:27:56.301-07:00virOdhi parihArangaL - 41<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE satakOpAya nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE rAmAnujAya nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImadh varavaramunayE nama: </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI vAnAchala mahAmunayE nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> explains to <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a> the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a>
documents these instructions in a wonderful grantham with commentary
named virOdhi parihArangaL (removal of obstacles). We are now viewing
the English translation of this grantham with the help of the
explanations given by srI u. vE. V V Ramanujam swamy. The whole series
can be viewed at <a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">http://ponnadi.blogspot.in/p/virodhi-pariharangal.html</a>. </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Please see the previous article at <a href="http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-40.html">http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-40.html</a>.</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>72. thathva virOdhi (தத்வ விரோதி ) - Obstacles in understanding of the truth/reality - Part 2</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"> </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span>, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">maNavALa </span></span>mAmunigaL</a> </span></span></span></span>- <a href="http://sriperumbuthur.koyil.org/">srIperumbUthUr</a><i><a href="http://sriperumbuthur.koyil.org/"> </a></i></span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">We are continuing with thathva virOdhi from previous article. Most of these subjects require deep
knowledge which is acquired through systematic study of sAsthram. To
have full and in-depth understanding, it is best to learn these
principles with the guidance of scholars.</span></span><br />
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<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that </span><span style="font-size: small;">all changes/transformations of matter both within our aNdam (universe) and other aNdams (universes) outside ours, happen due to the will of a chEthana (sentient) is an obstacle. All <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> (matter) inside our universe and other universes outside this universe (put together all these material universes are called leelA vibhUthi - samsAram) transforms/changes based on the will of parama chEthanan (<a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> - srIman nArAyaNan). chAndhOgya upanishadh says "<i>thadhaikshatha - bahusyAm prajAyEyEthi" (ததைக்ஷத - பஹுஸ்யாம் ப்ரஜாயேயேதி</i>) - let me see my variegated manifestation. <b>Translator's note:</b> srushti (creation) happens per the sankalpam (will) of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> who is the top-most chEthanan (knowledgable person). sruthi says, <i>"nithyO nithyAnAm chEthanas chEthanAnAm" (நித்யோ நித்யாநாம் சேதநஸ் சேதநாநாம்</i>) - The most eternal among the eternal ones and the most knowledgeable among th knowledgable ones. In many other places "<i>bahu syAm</i>" is referred and srushti is established as the outcome of the sankalpam (divine will) of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. I</span><span style="font-size: small;">n thiruvAimozhi 3.2.1, <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> says "<i>munnIr gyAlam padaiththa em mugilvaNNanE..." (முந்நீர் ஞாலம் படைத்த எம் முகில்வண்ணனே</i>...) - One who is like cloud (dark complexion and merciful nature)! - You have created this universe which contains 3 types of water. Here <a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a> brings out the divine emotions of <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a>. He says that AzhwAr is thankful for <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">emperumAn</a> to have created this universe, so all <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s including himself, will have suitable bodies, senses, etc., with which they can progress spiritually and finally be uplifted. But yet, AzhwAr highlights that such opportunity is wasted, since the body is simply used to satisfy material desires. From this, we can understand the divine will of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> which facilitates the upliftment of all <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s through this creation.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that jagath (universe) pariNAmam (transformation) is adhvAraka bhagavadh sankalpa adhInam (under the direct control of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s divine will) is an obstacle. <b>Translator's note:</b> As explained previously, there are two types of srushti (creation) - adhvAraka srushti and sadhvAraka srushti. adhvAraka srushti is the first step of transforming subtle matter into gross matter (upto the creation of universes) and this is done directly by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Subsequent creation of variegated forms/species are created by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> through brahmA, etc. Similarly, even during samhAram (destruction), first </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> destroys the variegated forms/species in the universe indirectly through rudhran, agni (fire dhEvathA), etc. In the end, he himself directly consumes all gross matter and transforms them in subtle matter. This cycle goes on and on.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that all entities are bhagavadhAthmakam (pervaded by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> as their in-dwelling super-soul) is an obstacle. This is clear from nArAyaNa sUktham - "<i>anthar bahischa thathsarvam vyApya nArAyaNasthitha:" (அந்தர் பஹிஸ்ச தத்ஸர்வம் வ்யாப்ய நாராயணஸ்தித:</i>) - nArAyaNa is pervaded inside and outside of everything and holding everything together, "<i>sarvabhUthAntharAthmA" (ஸர்வபூதாந்தராத்மா</i>) the in-dwelling soul of all entities. <b>Translator's note:</b> brahmam (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) is the in-dwelling soul of everything that exists. bhUtha is derived from the root "<i>bhU saththAyAm" (பூ ஸத்தாயாம்</i>) - that which exists. Anything that exists is held by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. It is by his presence as antharyAmi that makes the object exist. sAsthram says "<i>yasya AthmA sarIram, yasya pruthvi sarIram, ..." (யஸ்ய ஆத்மா சரீரம், யஸ்ய ப்ருத்வி சரீரம், ...</i>) - <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> is body for brahmam, earth is body for brahmam, etc. </span><span style="font-size: small;">Same principle is explained by <a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> in thiruvAimozhi 1.1.10 "<i>parandha
thaN paravaiyuL nIr thoRum parandhuLan parandha aNdam idhena nila
visumbu ozhivaRa karandha sil idam thoRum idam thigazh poruL thoRum
karandhengum parandhuLan ivai uNda karanE" (பரந்த தண் பரவையுள் நீர்
தொறும் பரந்துளன் பரந்த அண்டம் இதென நில விசும்பு ஒழிவற கரந்த சில் இடம்
தொறும் இடம் திகழ் பொருள் தொறும் கரந்தெங்கும் பரந்துளன் இவை உண்ட கரனே</i>) - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> exists in small drops of cool water of the ocean as comfortably as living in a huge universe all by himself. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that all entities are favourable since they are pervaded by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. As all things (sentient and insentient) are pervaded by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, they are favourable only. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that certain objects are seemingly unfavourable due to us confusing the body with the self is an obstacle. It is only due to our ignorance of considering the body as soul leads to thinking about anything as unfavourable. <b>Translator's note:</b> This and the previous point are very related. Let us understand this a little bit. One who is truly realized about the nature of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> will know that <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> is naturally blissful. This principle is beautifully explained by </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> in thathva thrayam sUthrams 73 to 76 and elaborately explained by <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> in his vyAkyAnam. In sUthram 73, he says bliss is the happiness resulting from full expansion of true knowledge which is favourable for the true nature of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>. In the next sUthram, he explains that poison, weapons, etc., seem unfavourable due to ones confusion of body with the soul, etc. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>explains that one is scared of poison, etc., due to three factors - a) considering that the body and the self are same and something affects the body means it affects the self too; b) ones own karmA which influences the thought process (that associates the fear factor in poison, weapons, etc) and c) not having true knowledge that even poison, weapons, etc., are pervaded by the same </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> who pervades the self and the body. In the next sUthram, he explains that since all objects are pervaded by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, they are naturally favourable only and the concept of them being unfavourable is accidental. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a></span></span> quotes various pramANams (we have already seen some of them) to establish this principle. Finally, <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains this principle with nice examples. In 74th sUthram, he says "If there is any other reason for objects being favourable (other than them being pervaded by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>), the same sandalwood paste, flowers, etc., which are favourable for a person in a particular time is unfavourable for the same person in some other time/place as well as unfavourable for another person in same time/place - this should not be the case". </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>explains it nicely. For a person, sandalwood paste is favourable during hot conditions. But for the same person, when it is cold, the same sandalwood paste is unfavourable. Similarly, for a healthy person in a hot conditions, sandalwood paste is favourable but in the same condition, if another person is suffering from fever, that same sandalwood paste is unfavourable. So, the cool nature of sandalwood paste by itself does not determine whether it is favourable or not - but it is assumed by the bodily condition of the person applying it. So, the real favourable nature is due it being pervaded by sandalwood and the assumed favourable nature is based on one associating himself/herself with the body. And when one has that true understanding of everything being body of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> - they will be naturally blissful in whatever bodily situation they are in.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that nithya vibhUthi (eternal spiritual world) is nithyam (eternal) due to the nithya ichchai (eternal desire) of nithya brahmam (eternal </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) is an obstacle. nithya vibhUthi means spiritual world - srI vaikuNtam. Unlike leelA vibhUthi which is created and destroyed contantly as part of material activities, as this is eternally existing without any material change, this is called nithyam (eternal). The fundamental reason for this is </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s sankalpam (desire). <b>Translator's note:</b> The nature of spiritual world - paramapadham is explained in various literature. vishNu sUktham says "<i>thadh vishNOr paramam padham sadhA pasyanthi sUraya:" (தத் விஷ்ணோர் பரமம் பதம் ஸதா பச்யந்தி ஸூரய:</i>) - In that supreme abode of vishNu, he is constantly seen by the nithyasUris. linga purANam says </span><span style="font-size: small;">"<i>vaikuNtEthu parE lOkE ... AsthE vishNurachinthyAthmA</i>" (<i>வைகுண்டேது பரே லோகே ... ஆஸ்தே விஷ்ணுரசிந்த்யாத்மா</i>) - <a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a> along with his consorts is served by many devotees in vaikuNtam. <a href="http://guruparamparai.wordpress.com/2012/09/01/alavandhar/">ALavandhAr</a> explained the beauty of srI vaikuNtam in sthOthra rathnam. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> </span></span>explained the same in srIvaikuNta gadhyam. This paramapadham is explained as the eternal and spiritual abode of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that the transformations of the aprAkrutha <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> (divine matter) is purely happening out </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s desire is an obstacle. The achith (matter) that is seen in paramapadham is not the same as we see in our material world. It is divine matter that is sudhdha sathvam (pure goodness). Based on the desire of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, it assumes various forms. <b>Translator's note:</b> <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a> explains these principles about paramapadham in great detail in thathva thrayam. It would be good to study that under proper guidance. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that the divine matter does not have sUkshma (subtle) and sthUla (gross) state as in the five elements of material world is an obstacle. This divine matter is said to be made of pancha upanishadh (unlike the matter in material world made of 5 elements - earth, water, fire, air, </span><span style="font-size: small;">ether). So, they are not the same as matter seen in material world. <b>Translator's note:</b> It is explained that matter in material world covers the true nature of <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> and stimulates ignorance in <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>. But the divine matter of paramapadham facilitates knowledge and brings out more bliss for <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s who are there.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s divine forms are made of this divine matter (which is made of pancha upanishadh) is an obstacle. <b>Translator's note:</b> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s divine forms are usually explained under 5 categories - para, vyUha, vibhava, archai, antharyAmi. This is explained in detail in </span><span style="font-size: small;"> <a href="http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html">http://ponnadi.blogspot.in/2012/10/archavathara-anubhavam-parathvadhi.html</a>. In all these cases, wherever there is a form for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, we need to understand that it is made of divine matter. Starting with this point, the focus shifts to understanding <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">Iswara</a> thathvam (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>), his forms and divine attributes.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that such forms of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> reveal his 6 main qualities is an obstacle. These divine forms made of divine matter will reveal the true nature/qualities of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> and enhance our knowledge. The six main qualities are gyAnam (knowledge), balam (strength), vIryam (valour), aiswaryam (wealth, ability to control everyone), sakthi (power), thEjas (beauty/radiance). All other qualities of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> originate from these fundamental qualities. <b>Translator's note:</b> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> literally means one who has six qualities (as explained before) in full. Thus, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>, the possessor of these six qualities in full is the only one qualified to be called as </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. Any other personality who is called </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> (such as parAsara bhagavAn, vyAsa bhagavAn, etc) it is only said as a complimentary praise - not in the real sense - because no one else possesses these qualities in full. The divine forms of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> truly manifest his underlying qualities.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that though </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> and nithyasUris are of the same class (eternally free AthmAs), </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s forms are categorically extraordinay due to the radiant nature of the same is an obstacle. ananthan, garudAzhwAr, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/senai-mudhaliar/">vishwaksEnar</a></span></span>, etc., are eternally free personalities. There is no difference amongst them as seen in material world by varNam, etc. Their forms are extraordinary too. Since their bodies/forms are made of divine matter, they will be variegated based on the kainkaryam (service) they perform. For example, ananthan assumes the form of a serpent, garudan assumes the form of a bird and <a href="http://guruparamparai.wordpress.com/2012/08/18/senai-mudhaliar/">vishwaksEnar</a> assumes the form of a human. There is also gajamuka (elephant-headed person), simhamuka (lion-headed person), Male servants, Female servants, etc. But one should note that there is no male-female relationships (focussed on bodily attraction, etc) in paramapadham as seen here in samsAram. <b>Translator's note:</b> For specific kainkaryams, nithyasUris can and will assume different forms. As we have already seen before all "matter" in paramapadham is divine and is very much unlike "matter" that is seen in samsAram. Also, one should understand that nithyasUris are distinct from </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> - while nithyasUris are <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> is <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">paramAthmA</a>. It is by the divine will of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, nithyasUris are eternally free. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s form is explained in chAndhOgya upanishadh as glowing most radiantly and a wonderful golden form.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s forms during his avathArams (varAha, narasimha, srI rAma, krishNa, etc) are also made of divine matter (as in paramapadham), not knowing that siva, etc., acquired their (material) forms/bodies based on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s divine will and considering </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s divine forms as made of "normal matter" are obstacles. His archAvathAram forms are called ichchgruhItha aprAkrutha dhivya mangaLa vigrahams - those divine auspicious forms that were assumed by him out of his desire. Though these forms look human-like, they are not made of the same matter. <b>Translator's note:</b> In the 4th chapter of bhagavadh gIthA, we have already seen </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> revealing his avathAra rahasyam in many slOkams. He himself says i</span><span style="font-size: small;">n bhagavath gIthA 4.9 - "<i>janma karma cha mE dhivyam" (</i></span><span style="font-size: small;"><i>ஜந்ம கர்ம ச மே திவ்யம்</i>) - my birth and activities are divine. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> himself says in gIthA </span><span style="font-size: small;">9.11 "<i>avajAnanthi mAm mUdA..."</i><i> </i><i>(அவஜாநந்தி மாம் மூடா</i>) - foolish men </span><span style="font-size: small;">who dont understand my supremacy </span><span style="font-size: small;">consider me human (during my avathArams) and insult me. </span><span style="font-size: small;"> <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a>, in his srIvachana bhUshaNa dhivya sAsthram, explains bhagavath apachAram in detail in sUthrams 303 and 304. Among those, considering </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s avathArams are mere mortal forms is explained as an apachAram. While </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> assumes these divine forms purely based on his will and desire, other dhEvathAs like brahmA, rudhran, indhran, etc., are posts that are assumed by <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s who have performed many virtuous activities. So, it is based on their karmA and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s will that allows <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a>s to take up such powerful positions in the material world.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that all <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a> (<a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmAs - souls</a>) and <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> (matter) make up </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s body is an obstacle. As explained in "<i>sarvam vishNumayam jagath" (ஸர்வம் விஷ்ணுமயம் ஜகத்</i>) - everything in universe is pervaded by vishNu, whatever we see/hear, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span> is the antharAthmA - so everything is the body of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span>. <b>Translator's note:</b> We have seen this already from nArAyaNa sUktham <i>"anthar bahischa thath sarvam vyApya nArAyaNa sthitha:</i>" <i> (அந்தர் பஹிஸ்ச தத்ஸர்வம் வ்யாப்ய நாராயணஸ்தித:</i>) and srI rAmAyaNa slOkam "<i>jagath sarvam sarIram thE</i>" (<i>ஜகத் ஸர்வம் சரீரம் தே</i>). vishNu means one who pervades every where - so </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a></span></span> is the in-dwelling super-soul of all entities. </span></span></li>
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Sarathy Thothathrihttp://www.blogger.com/profile/15202594856744938181noreply@blogger.com2tag:blogger.com,1999:blog-1330122295413844269.post-52807903688158323752014-10-11T02:07:00.001-07:002014-10-11T18:03:21.340-07:00virOdhi parihArangaL - 40 <div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE satakOpAya nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImathE rAmAnujAya nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srImadh varavaramunayE nama: </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srI vAnAchala mahAmunayE nama:</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> explains to <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a> the obstacles that are faced by srIvaishNavas in various aspects of day-to-day life. <a href="http://guruparamparai.wordpress.com/2013/04/10/vangi-purathu-nambi/">vangi puratthu nambi</a>
documents these instructions in a wonderful grantham with commentary
named virOdhi parihArangaL (removal of obstacles). We are now viewing
the English translation of this grantham with the help of the
explanations given by srI u. vE. V V Ramanujam swamy. The whole series
can be viewed at <a href="http://ponnadi.blogspot.in/p/virodhi-pariharangal.html">http://ponnadi.blogspot.in/p/virodhi-pariharangal.html</a>. </span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Please see the previous article at <a href="http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-39.html">http://ponnadi.blogspot.in/2014/10/virodhi-pariharangal-39.html</a>.</span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>72. thathva virOdhi (தத்வ விரோதி ) - Obstacles in understanding of the truth/reality - Part 1</i></span></span><br />
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a></span></span>, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a></span></span>, <a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a>, <a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">maNavALa mAmunigaL</a></span></span></div>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Most of these subjects require deep
knowledge which is acquired through systematic study of sAsthram. To
have full and in-depth understanding, it is best to learn these
principles with the guidance of scholars.</span></span><br />
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<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Not knowing that there is no other thathvam other than <a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a> (bhOkthru - enjoyer - soul, bhOgya - enjoyed - matter and niyanthru - controller - </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>) is an obstacle. sruthi says "<i>bhOkthA, bhOgyam, prErithAram cha mathvA</i>" (<i>போக்தா, போக்யம், ப்ரேரிதாரம் ச மத்வா</i>). bhOgyam - that which is enjoyed. bhOkthA - one who enjoys. prErithA - one who has bhOgyam and bhOkthA as his property and one who controls those two. Thus, these are the 3 truths. The fundamental principle of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> </span></span>(srI rAmAnuja) dharsanam is to accept </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span> (the three truths) as the only doctrine. The body is <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> - matter - enjoyed. The one who resides inside the body and one who experiences the pleasures and pain is called <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a> - <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> - soul. The one who has both </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> </span></span>and <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a> as his body and controls them is sarvEsvaran (<a href="http://guruparamparai.wordpress.com/2012/08/17/divya-dhampathi/">srIman nArAyaNan</a>). One must have firm faith that there is nothing beyond these 3 real entities. One who have clarity and firm faith in this doctrine will never accept the doctrines of other schools of philosophy. Nor, he will be bewildered hearing others' philosophies. Subsequently, the philosophies of different mathams (schools) are explained and it is also explained that getting confused with such philosophies is by itself an obstacle for our spiritual progress. <b>Translator's note:</b> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> </span></span>have explained the essence of vEdhAntham in srI bhAshyam (commentary for brahma sUthram) and his other granthams such as vEdhArtha sangraham, vEdhAntha dhIpam, etc. </span><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a>'s dhivya prabhandhams (thiruviruththam, thiruvAsiriyam, periya thiruvanthAdhi and thiruvAimozhi) are
greatly glorified as the essence of vEdham. Among these, thiruvAimozhi is
the most celebrated prabhandham. There are 5 vyAkyAnams for thiruvAimozhi namely 6000 padi written by <a href="http://guruparamparai.wordpress.com/2013/04/14/thirukkurugaippiran-pillan/">thirukkurugaippirAn piLLAn</a>, 9000 padi written by <a href="http://guruparamparai.wordpress.com/2012/09/14/nanjiyar/">nanjIyar</a>, 24000 padi written by <a href="http://guruparamparai.wordpress.com/2013/10/05/periyavachan-pillai/">periyavAchAn piLLai</a>, eedu 36000 padi documented by <a href="http://guruparamparai.wordpress.com/2012/09/17/vadakku-thiruveedhi-pillai/">vadakku thiruvIdhi piLLai</a> as heard in lectures from <a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a>, 12000 padi written by <a href="http://guruparamparai.wordpress.com/2013/03/22/vadhi-kesari-azhagiya-manavala-jiyar/">vAdhi kEsari azhagiya maNavALa jIyar</a>. Among these, eedu 36000 padi stands out as the most elaborate and comprehensive commentary. For </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a></span></span>'s eedu vyAkyAnam, there are two arumpadhams (further detailed explanations) namely appu arumpadham and jIyar arumpadham. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a> </span></span>gives 3 introductions for this eedu vyAkyAnam bringing out various wonderful principles in each introduction. In the first introduction named "<i>mudhal sriya:pathi</i>" (first sriya:pathi), he first explains that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a></span></span> was blessed by <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> himself with divine knowledge about the truth. Before explaining our sidhdhAntham, he first highlights the different philosophies and their limitations. He starts with explaining how different philosophies understand the thathvams (realities/truths). He discusses 17 such philosophies and discard them all as contradictory to vEdham. He finally establishes that vEdhAntham explains </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span> (3 entities) only</span><span style="font-size: small;">. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> has explained these 3 entities (<a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a>, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a></span></span>, <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">Iswara</a>) in a detailed manner in a rahasya grantham (confidential literature) named "</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span>". This grantham is called as "kutti bhAshyam" (chOtA/small srI bhAshyam) as it brings out the essential aspects of sidhdhAntham that are explained by <a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">srI rAmAnuja</a> in srI bhAshyam (which is a commentary for vEdhAntha sUthram). </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>has written a magnificient vyAkyAnam (commentary) for this grantham in which he brings out the most complicated subjects of vEdhAntham in the most eloquent manner. Over the course of this topic, we will be discussing various aspects from </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/16/nampillai/">nampiLLai</a></span></span>'s first sriya:pathi and </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span>'s </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span> with </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a></span></span>'s vyAkyAnam.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that there are 6 thathvams (starting with dhravyam) as explained by vaisEshika is an obstacle. We have alread</span><span style="font-size: small;">y seen that our sidhdhAntham is based on </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span> (3 thathvams). sAnkya, vaisEshika, pAsupatha, chArvAka, baudhdha, jaina are various schools of philosophies. One should not hear such philosophies and be bewildered that "can they be real?". One who has understood </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> </span></span>(srI rAmAnuja) dharsanam will not falter on seeing any of these philosophies. All these philosophies need to be discarded. Our </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">emperumAnAr</a> </span></span>is glorified as "<i>aRusamayach chediyathanai adiyaRuththAn vAzhiyE, adarnthuvarum kudhruttigaLai aRaththuRanthAn vAzhiyE" (அறுசமயச் செடியதனை அடியறுத்தான் வாழியே, அடர்ந்துவரும் குத்ருட்டிகளை அறத்துறந்தான் வாழியே</i>) - Long live <a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">srI rAmAnuja</a> who is the one who destroyed the plant of shaN matham (6 philosophies - that are outside and contradictory to vEdham), Long live <a href="http://guruparamparai.wordpress.com/2012/09/06/emperumanar/">srI rAmAnuja</a>, the one who eliminated the weeds - kudhrushti mathams (the philosophies that accept and misinterpret vEdham). His thirunakshathra (birth) day is glorified as "<i>sankara bhAskara yAdhava bhAtta prabhAkarar thangaL matham chAyvuRa vAdhiyar mAyguvarenRu chathumaRai vAzhnthidu nAL" (சங்கர பாஸ்கர யாதவ பாட்ட ப்ரபாகரர் தங்கள் மதம் சாய்வுற வாதியர் மாய்குவரென்று சதுமறை வாழ்ந்திடு நாள்</i>) - The day on which 4 vEdhams flourished happily seeing the matham (school of philosophy) of sankara, bhAskara, yAdhava prakAsa, bhAtta, prabhAkara, etc., were flattened and the debaters were defeated. We need not explain these philosophies in detail which are already eliminated. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that there are 16 thathvams (starting with pramANam) as explained by naiyAyika (nyAya school) is an obstacle.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that there are 25 thathvams (starting with mUla prakruthi) as explained by sAnkhya is an obstacle.</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that there 26 thathvams as explained by pathanjali is an obstacle. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that there are 36 thathvams as explained by pAsupathan is an obstacle. <b>Translator's note:</b> pAsupatha is based on pAsupatha Agama which is focussed on rudhran.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that there are 4 bhUthams starting with pruthvi (earth) are the thathvams as explained by chArvAkan is an obstacle. <b>Translator's note:</b> chArvAka is the one who simply accepts 4 elements (earth, water, fire and air) as reality. Basically, there is nothing beyond perception. chAru vAk means beautiful/flowery words. He tries to convince that just live this life as happily as possible since this is the only reality. He is also known lOkAyatha - gross materialist and one with atheistic philosophy. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that truth is based on pancha skandha (five different groups), etc., as explained by baudhdha is an obstacle. <b>Translator's note:</b> 4 different types of baudhdha philosophies are explained in general. vaibhAshika, sauthrAnthika, yOgAchara and mAdhyamika are the 4 schools in budhdhist philosophy. Fundamentally, it is based on sUnyavAdham (complete voidness) - i.e., everything is nothing. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that truth is based on dharma, adharma, etc., as explained by jaina is an obstacle. <b>Translator's note:</b> jaina philsophy focusses on ahimsA, renunciation, etc., without regard for vEdham and its principles.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>alone is the only thathvam as explained by mAyAvAdhis. <b>Translator's note: </b>mAyAvAdhis explain the presence of a singular AthmA (which is considered as brahmam) without any name, form, attributes, etc., and that AthmA is covered by ignorance which leads the AthmA to consider the illusory world as real. Once the ignorance is gone, the AthmA regains its true nature and that is liberation. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered with the philosophy of bhAtta and prabhAkara and considering that there is no separate existence of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">Iswara</a> </span></span>beyond </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>s is an obstacle. <b>Translator's note:</b> kumArila bhatta and prabhAkara were two staunch adhvaitha vEdhAntha philosophers. </span></span></li>
</ul>
<ol style="text-align: left;">
</ol>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Starting now, many confusions regarding the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> </span></span>thathvam (matter - insentient) are clarified and the misinterpretations are explained. We will first explain the principles of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> </span></span>thathvam as established clearly by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> in his </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span> grantham. Once we understand this, the obstacles will disappear themselves. No need for individual explanation.</span></span><br />
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><br /></span></span>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> </span></span>thathvam is of 3 categories. sudhdha sathvam (pure goodness), misra sathvam (mixed goodness) and sathva sUnyam (devoid of any goodness). <b>Translator's note:</b> All insentient objects (matter) is bound to have one or more of the 3 qualities namely sathvam (goodness), rajas (passion) and thamas (ignorance). Here, the objects themselves are called sudhdha sathvam, because they only have pure sathvam as their quality. The quality itself is different from the objects, but the object itself is named by its quality here. So, when we say sudhdha sathvam - it means the object that is filled with pure goodness.</span></span><br />
<ul style="text-align: left;">
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">sudhdha sathvam is seen only in paramapadham. <b>Translator's note:</b> All matter in paramapadham are of sudhdha sathvam category. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> explains that sudhdha sathvam is devoid of any rajas and thamas and is totally pure. He explains that, this divine matter transforms itself into various maNdapams, gOpurams, vimAnams, prasAdhams, etc., in paramapadham and brings about unlimited bliss to </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, nithyas (eternally free souls) and mukthas (liberated souls). </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s divine archA forms that are seen in this material world also falls under sudhdha sathvam category only. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">misra sathvam is the mixture of sathvam, rajas and thamas and is seen in this samsAram (material world). Though </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> </span></span>(matter) is eternal, it undergoes constant changes. Hence, it is called as temporary. Though <a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">chith</a> (</span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>- soul) is filled with knowledge, when bound in a material body, the gyAnam (knowledge) and Anandham (bliss) that are intrinsic for the </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>- gets covered by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a> </span></span>(matter). This </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a></span></span> can also stimulate viparItha gyAnam (misunderstandings of reality). We will see this in great detail shortly.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">sathva sUnyam is kAlam (time). <b>Translator's note:</b> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> explains in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span> that kAlam is rejected by certain philosophers. But since we can understand the existence of kAlam through direct perception and sAsthram as well, there is no question of rejecting it. kAlam is explained as the factor that facilitates constant transformation of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a></span></span>. It is explained as an instrument for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>'s pastime. kAlam exists both in paramapadham (spiritual world) and samsAram (material world) - while it is fully submissive in paramapadham (exist fully for the pleasure of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>), it has the specific role to constantly control the activities of material world.</span></span></li>
</ul>
<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">More on misra sathvam now:</span></span><br />
<ul style="text-align: left;">
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">mUla prakruthi (primordial matter) is the situation where all 3 qualities - sathvam, rajas and thamas are in absolute balance. This is a subtle state and is an entity which is body for </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>. During srushti (creation), when that balance of qualities is changed, the subtle matter becomes gross matter with variegated forms and names. During srushti, prakruthi (matter) is the upAdhAna kAraNam (material cause). By the divine sankalpam (intention/desire) of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a></span></span>, the subtle state becomes gross. Such change of state leads to the manifestation of 24 thathvams (entities). </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/08/18/nammazhwar/">nammAzhwAr</a> </span></span>explains this in thiruvAimozhi 10.7.10 "<i>pongaimpulanum poRiyainthum karumEndhriyam aimbhUtham ingivvuyirEy pirakiruthi mAnAngAra manangaLE" (பொங்கைம்புலனும் பொறியைந்தும் கருமேந்திரியம் ஐம்பூதம் இங்கிவ்வுயிரேய் பிரகிருதி மானாங்கார மனங்களே</i>). <b>Translator's note:</b> As mentioned in sruthi, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>declares "<i>bahu syAm" (பஹு ஸ்யாம்</i>) -let me be many. With that vow, immediately he transforms the subtle primordial matter into many variegated gross forms. These 24 thathvams (entitities) of matter are explained as.</span></span></li>
<ul>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>pongaimpulan </i>- that which raises our desire - pancha thanmAthrAs - 5 objects of senses - shabdha (sound), sparsa (touch), rUpa (form), rasa (taste), gandha (smell)</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>poRiyainthum </i>- that which traps us in that desire - pancha
gyAnEndhriyas - 5 sense organs of knowledge - srOthra (ears), thvak
(skin), chakshur (eyes), jihvA (tongue), grAhNa (nose) </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>karumEndhiriyam </i>- that which helps us engage in such desire - pancha
karmEndhriyas - 5 sense organs of actions - vAk (mouth), pANi (hands),
pAdha (legs), pAyu (excretory organs), upastha (organs for procreation) </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>aimbUtham -</i> the abode of the five thanmAthrAs - pancha bhUthas - 5 great elements - AkAsa (ether), vAyu(air), agni (fire), Apa/jala (water), prthvi (earth)</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>manas </i>- mind</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>ahankAram </i>- ego</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>mahAn </i>- manifested state of matter </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><i>mUla prakruthi</i> - unmanifested state of matter </span></span></li>
</ul>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">sabdham (sound), rUpam (form), rasam (taste), gandham (smell), sparsam (touch) are the 5 different experiences. The gyAnEndhriyas which get attracted to these experiences are also 5 namely srOthra (ears), thvak
(skin), chakshur (eyes), jihvA (tongue), grAhNa (nose). The karmEndhriyas which execute the desires further are also 5 namely vAk (mouth), pANi (hands),
pAdha (legs), pAyu (excretory organs), upastha (organs for procreation). Any form is made with the 5 elements - <br />AkAsa (ether), vAyu(air), agni (fire), Apa/jala (water), prthvi (earth). So far we have seen 20 elements. mahAn is the principle that facilitates efforts of </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a></span></span>. ahankAram is the one that facilitates pride/regard for oneself. manas is the one that facilitates desires. Finally, with mUla prakruthi (primordial matter there are 24 </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-achith-what-is-matter.html">achith</a></span></span> elements. 25th thathvam is </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-chith-who-am-i5631.html">jIvAthmA</a> </span></span>and 26th thathvam is </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">Iswara</a></span></span>.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">When matter's qualities are equally distributed in sathvam, rajas and thamas, that state is called mUla prakruthi. When that balance gets disturbed, the effects will be visibly seen. When such equilibrium is lost, first mahAn appears. This is also called as mahath thathvam. We can relate to this similar to a seed being soaked in water sprouting. This mahath thathvam will be in 3 states - sAthvikam, rAjasam and thAmasam. From these 3 states of mahAn, 3 types of ahankArams namely </span><span style="font-size: small;">vaikArikam, thaijasam, bhUthAdhi. ahankAram is the principle that subsides reality and brings about misunderstandings. For example, considering body and soul as the same is one such misunderstanding. <b>Translator's note:</b> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> explains these in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span>. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>quoets various pramANams in his vyAkyAnam to establish the nature of the different aspects of matter. Generally, mUla prakruthi is explained as pradhAnam (chief/main state of matter), avyaktham (unmanifested state). When mUla prakruthi is transformed to mahath thathvam (mahAn) - matter becomes manifested with name, form, etc. Starting with mahAn, prakruthi goes on to expand into 23 thathavams altogether. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">From vaikArikam (sAthvika ahankAram), both karmEndhriyams (5 sense organs of action) and gyAnEndhriyams (5 sense organs of knowledge) are created and they exist in a subtle manner.</span><span style="font-size: small;"> manas (mind) also is a product of vaikArikam. From bhUthAdhi (thAmasa ahankAram), pancha bhUthams (five elements) are created. thaijasam (rAjasa ahankAram) assists vaikArikam and bhUthAdhi in their transformation. </span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">From bhUthAdhi, pancha thanmAthrAs (five objects of senses) which are the subtle aspect of pancha bhUthams (five gross elements) are created and their sequence is explained here. From bhUthAdhi, first sabdha thanmAthram (sound) appears. This is the subtle state of AkAsa (ether). From sabhda thanmAthram, Akasa and sparsa thanmAthram (touch) appear. From sparsa thanmAthram, vAyu and rUpa thanmAthram (vision) appear. From rUpa thanmAthram, thEjas (agni - fire) and rasa thanmAthram (taste) appear. From rasa thanmAthram, gandha thanmAthram (smell) and appu (water) appears. From gandha thanmAthram, pruthvi (earth) appears. <b>Translator's note:</b> In thaithriya upanishadh, this is explained as "<i>AkAsAth vAyu:, vAyOr agni:, agniyair Apa:, abhya: pruthvi ..." (ஆகாசாத் வாயு:, வாயோர் அக்நி:, அக்ந்யைர் ஆப:, அப்ய: ப்ருத்வி</i>) - From ether comes air, from air comes fire, from fire comes water, from water comes earth and so on. This process is generally explained as panchIkaraNam (mixture of 5 elements).</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Thus, as part of srushti, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>first creates the various universes using these 24 elements directly and once these universes are there, subsequent creation of the various species, etc., through brahmA indirectly. <b>Translator's note:</b> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">srushti is classified as adhvAraka srushti - direct creation by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>and sadhvAraka srushti - indirect creation by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>through brahmA, rishis, etc. Up and until the universes are created, it is all done by </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/2013/03/thathva-thrayam-iswara-who-is-god.html">bhagavAn</a> </span></span>directly. Once the universes are there, he first creates one brahmA for each universe and guides him in subsequent creation with in the universe. brahmA, saptha rishis, manu, etc., are all engaged in procreation that leads to the variegated species and forms that are seen in the universe. It is explained that there are innumerable such universes and each universe is headed by a brahmA. Thus, we can understand that the material world itself is so huge that is beyond our imagination. And paramapadham is generally explained as thripAdh vibhUthi (3 parts - 3 times larger than samsAram). Also, the srushti we see is also a cyclical one. There is srushti (creation), sthithi (sustenance) and samhAram (annihilation). This cycle has been going on since time immemorial - there is no beginning for this cycle - nor there is an end.</span></span></li>
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<span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">With this introduction we can continue with the remaining obstacles highlighted in this section.</span></span><br />
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<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that AvaraNa abhAvam (boundary-less state) is AkAsam (ether) and considering it to be eternal, indivisible and all-pervading is an obstacle. AkAsam is one among the pancha bhUthams (five elements) which is created as part of srushti. Thus it cannot be considered eternal, indivisible, etc.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that dhik (direction) is a separate material is an obstacle. Directions like East, West, etc., are not separate material. For some one in chennai, srIrangam is in the south. But for some one in AzhwAr thirunagari, srIrangam is in the north. So, it is relative. <b>Translator's note:</b> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>highlights in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span> 127th sUthram vyAkyAnam that vaisEshikas, etc., explain dhik (direction) as a separate element like pruthvi (earth). More can be learnt from learned scholars on these matters.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that kAlam (time) does not exist is an obstacle. kAlam is represented as nimisha, maNi, muhUrtham, etc. It is based on the change of time, all changes occur in this world. "kAlO hi dhurathikrama:" (காலோ ஹி துரதிக்ரம: - The effect of time is inevitable) is a well-known phrase. <b>Translator's note:</b> </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>highlights in </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://ponnadi.blogspot.com/p/thathva-thrayam.html">thathva thrayam</a></span></span> 125th sUthram vyAkyAnam that baudhdha, etc., does not accept the existence of kAlam. In the next sUthram, </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/18/pillai-lokacharyar/">piLLai lOkAchAryar</a></span></span> highlights that since kAlam can be understood from both perception and sAsthram, such principle negating the existence of kAlam cannot be accepted. </span></span><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;"><a href="http://guruparamparai.wordpress.com/2012/09/23/azhagiya-manavala-mamunigal/">mAmunigaL</a> </span></span>quotes beautiful examples and establishes the same principle in the vyAkyAnam for that sUthram.</span></span></li>
<li><span style="font-family: Arial,Helvetica,sans-serif;"><span style="font-size: small;">Being bewildered that vAyu cannot be perceived is an obstacle. Though vAyu (air) is not seen, its presence can be felt by the touch sensation, it cannot be explained as aprathyaksham (imperceptible).</span></span></li>
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adiyen sarathy ramanuja dasan</span></span></div>
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