Azhaikkindràn Arangan! a beautiful spiritual discourse in tamil by His Holiness Sri Sri Maharanyam Muralidhara Swamigal. The first episode started on 2nd April 2012 and was aired on Vijay TV. A unique exposition of true love towards Lord Sri Ranganathar and Lord Varadarajan (pEraruzhAzhan) from our master, through the eyes of the great azhwArs. Each episode is filled with the glories and greatness of Lord Ranga. One can bathe in bhakthi and bhAva to Lord Ranga and actually live amongst the great azhwars at Srirangam and Kanchipuram. In addition to the deep bhakthi and bhAvam that one can assuredly gain by listening to every episode, there is boundless and deep spiritual wisdom, warm and practical advice for daily living, deep inspiration and enlightening words from our Guru Maharaj to each and everyone in all walks of our life. I daresay with great conviction that there is no end to the pearls of wisdom from the great oyster of our Swamiji in these and one can never be satiated with drinking from the ocean of the divine qualities expounded by our Guru Maharaj. One is certain to be bestowed with the infinite ever flowing grace from our Swamiji when chanting the Mahamantra. Hare Rama Hare Rama Rama Rama Hare Hare, Hare Krishna Hare Krishna Krishna Krishna Hare Hare. Radhe Radhe ~ Anand
Nacchiar who had been listening daily to the greatness of the 108 divyadesham from Periazhwar developed love for Sri Ranganathar. Listening to all the greatness of the divyadesham perumal one thinks of the Koviladi - Appala Ranganathan - Appakudatthan. Sthalasayana Perumal Temple at Mahabalipuram. Nithyakalyana perumal in Tiruvadandai. Parthasarathy temple in Thiruvallikeni. Veeraraghava perumar in Thiruvallur and the Aaramudhan in Kumbakonam. After hearing about the greatness of all these divyadeshams, only the love for Sri Ranganathar was great in Sri Andal, such is the beauty of the Lord. The love was actually due to separation (viraham) both in mind and body.The food we
We will not like 2 types of people. We will not like one who does not tell the good things we do to others. Likewise we do not like one who always tells our mistakes to others. "I am doing so much good and see this fellow sitting next to me is not telling about it. Can I tell myself? Should not this person tell someone about me. Then why he is with me", one thinks. Another person whom we dont like is one who keeps on advising us that this should not be done like this or that, not only would we not like the advise we will even not like the person himself. By and large people will keep with them only those who will say "yes" to all they do and talk. Even music is not better compared to hearing about ourselves being proclaimed in front of others. This is the most sweetest of talks.
Only for one who has faith, there is bhagavan. Although the bhagavan is eternal, when seeking his grace only those who are fit to receive HIS grace will beget them. When the bhagavan showers grace HE sees no disparity. He is a small child, why grace him. If so, would Narada have received HIS grace. In Srimad Bhagavatham, when Narada was only 5 years old, he obtained HIS grace. Dhruva when he went to the forest to do tapasya saw the bhagavan in just 6 months and was graced when only 5 years old. When Prahlada got HIS grace, he was just 5 years old. Sanakadi's were all just 5 years old. Thus we see that when bhagavan showers HIS grace he does not classify young or old. Does God look only at the rich, we see poor Kuchelar was graced. If we think that its only the beautiful, we see in
When we go to kshetrams such as Pandaripuram, Brindavanam, Puri and Srirangam, we also meet the sadhus, mahans and bhAgavatOttamars present there. Just as there is such a great benefit when we take bath in the theertham near the kshetrams, likewise there is the even greater benefit of having the darshan of the bhagavan there. Many people come to Tirupathi to have the darshan of Sri VenkatamudayAn. All these people who come with a very great desire to see the bhagvan are bhAgavattOtamars.
Those who perform namakeerthanam even one time are also bhAgvattOtamars. All these people are with a great desire to somehow be able to have the darshan of the bhagavan.
"Yeruneer verikozhvElai mAnizhath uyirgazhellAm verikozhponthulavamAzhai vinnavarkOnaiyetHa" - Namakeerthanam is the easiest dharmam.
Just because we do a great thing, we may think that we can expect a huge fruit begot from it.
Likewise if something was done very easily, it does not mean it will not bear any fruit. It is not important here to mention that the thing we do is a great one or a small one, it is more important for the thing to be done right. What is the right thing to do is the most important aspect. What then is the right thing?
"namanum murkhazhanum pEsanaraghizh ninrArghazh kEtka naragamE swargamAghum nAmanghazhudaiya nambi" - azhwAr says it is just enough to hear the namakeerthanam. Just as namakeerthanam when chanted adds to our punyan, removes all our papams, just one begets the kripa of the bhagavan and as how all desires get fulfilled, likewise, when one is listening to the namakeerthanam, he will achieve the same.
"namanum murkhazhanum pEsanaraghizh ninrArghazh kEtka" - It was not said that "naragizh ninrargal solla". Lets say if namanum and murkhazanum were just mentioning the word "krishna". It has not been
We often keep talking of swarga and naraka. All the sufferings one does suffer as a result of his pavam in this world, be it the papam from this janma or a previous one. There is yet another who is wealthy and has all the comforts as a result of his punyam. So based out of his punyam and papam, question is when one does go through the experience of pleasure and pain and this has been finished in this world itself, why is there a need for a swarga and a naraka. Once a person posed this question.
Using the body, enjoying the sukham or suffering the dukham is a separate matter. In the swarga or naraka, enjoying the sukham or suffering the dukham is another separate matter altogether.
Using the body, enjoying the sukham or suffering the dukham is a separate matter. In the swarga or naraka, enjoying the sukham or suffering the dukham is another separate matter altogether.
"namanum murkhazhanum pEsanaraghizh ninrArghazh kEtka naragamE swargamAghum nAmanghazhudaiya nambi avanathuoor arangamennAthu ayarthuvizhazhiyamAndhar kavazhaiuzh padugirArendru athanukkE kavazhgindrEnE". In the first pAsuram, azhwAr and how he finished the last pAsuram - karuvilE thiruvizhAtheer kAzhathai kazhikkindrErE.
Why does not one get the thought of the bhagavan, it is because that thought must be within the family, within the parents, parents should be such that they will always be praying to the Lord and perform sEva to the lord. If such is the case then the child that is born to them will also be like that.
"Oru villAl Ongum munneer adaithu ulagangazhUya seruvilE arakkarkOnai setranam sEvakaNAr mariyaperumkovil madhithiruarangamennAm karuvilE thiruvilAdeer kalathai kalikkindrErE"
Oru villAl Ongum munneer adaithu - the bridge "sEthubandanam was constructed, why, it was not just for Rama's own purpose. Only if Ravana is killed, the world will be at peace, the dEvas will be happy - "munneer adaithu" - why because - "ulagangazhuyya". What did he do "seruvilE" meaning war, "arakkarkOnai" - the chieftain of the Rakshasas being Ravana himself.
Whatever thoughts that rise in our mind there is a colour associated with it. Sattvic thoughts are white, Rajasic thoughts are red and Tamasic thoughts are black in colour. When an elder person and a sadhu who is always chanting namasankeerthanam visits a home and after he leaves, the inmates of the house say that after that elder visited his home the marriage of his daughter got fixed miraculously or his son got a job. Are these both our own imagination or is there a truth in it? What is in this? Say one who has lots of jealously and competition in his mind and visits our home thinks what a big house this is and how luxuriously they are living, then these convert as thoughts which spread themselves around inside the house and spreads through the cosmic. These thoughts then bring about some harm as
The Ocean being spread over a distance of 100 yojanas, Sri Rama, now accompanied with the army of the vanaras comes to set up his camp on its shores. Usually anything fact or fiction will be seen by each and everyone according to their own individual views. In this world, we cannot say this is the right way or something else as the wrong way. The way things are being looked at is varied in its perception. Usually we find that when the travelers come on the train from a distant place and alight at their destination, some travelers will take their own luggage with them and some would engage a porter. We can see this in two different ways. One is that, the traveler being a rich man, could have wished that he can employ a porter to carry his things but in reality, he doesn't do so, why because he is such a person that he will do all his own work himself.
An Archaryan must be equal to Sri Hanumanji. In what way one may ask - as a tapasvi, yogi and brahmachari and best of all as humble as Sri Hanumanji is. Vinayam is that quality that is only attributed to Sri Hanumanji. In the world, even if one has all the best of gunas, if humility is missing then all the other gunas will be useless. If a person has no gunas but if he has humility, then everyone will like him. If we have all gunas and dont have humility then not everyone will like him, but if one has humility and does not have the other gunas, everyone will start to like him. But with Sri Hanumanji having great power, brahmacharyam, rama bhakthi and amidst several great gunas being great in humility also is surprisingly a rare attitude. Maha Tapasvi!
Udaiyavar had now come to stay at srirangam. The place was near the vadakku uthara veedhi thAyar sannadhi where there is a madam called sriranganarayana jeeyar madam and in that madam only Udaiyavar stayed all his life. For about 80 years Udaiyavar stayed in srirangam itself. Such a great kshetram is Srirangam. When telling about Srirangam, azhwar in the tirumAlai describes the fame of the rama avataram. The most stresta avataram is the rama avataram. Only in the rama avayaram the bhagavan is establishing the truth so well. By and large whenever Rama is being described they would call him purvabhashi.
In the kshetram known as satyavratha kshetram, the present day Kanchipuram, izhaiAzhwar alongwith the company of periyanambi is listening to the 4000 divyaprabhandam as well as the sAthvIka vishnu purAnam and bhagavatha purAnams. The azhwarghazh discourses are great and wonderful to hear.
Therefore they are wonderful when listened to in the mother tongue and the opinion is that it is so sweet and nice to hear in the language of ones own mother tongue. If one thinks in one language and speaks in a different language, the words will not flow easily. Only in one's mother tongue does the words come freely and flow beautifully.
izhaiAzhwar asks four questions to the perumal through thirukatchinambi.
Amongst the means to attain moksha which is the best? Before attaining moksha when is the ultimate smrithi. In which janma will one attain moksha? Which acharya should I seek? are the four questions. Whilst thirukatchinambi is performing the Azhavattakaikaryam to perumal, perumal looks at thirukatchinambi and inquires as to what is on his mind and whether he seems to be wanting to ask something from the perumal. Then thirukatchinambi presents the four questions asked by izhaiAzhwar. For which pErarurAzhan answers, "sruthvA hariHi priyam vAkyam kAnthi poornam abhAshathe. aHamEva param tattvam jagath kArana kAranam ksEtragnE swharAyOHo. vEdaHa siddayEva
Whilst in Kanchipuram, performing theertha kainkaryam under the guidance of thirukatchinambi, izhaiAzhwar had a desire.
In the Srimad Bhagavatham, the discussion between Narada and Vyasa was about what is the way for the people in the age of kali. Whatever has been done in the vedas, sastras, itihAsas or brahmasutras will not be useful to them. Why because, in this world, time is changing always. According to the changing times, the behavior of the people also changes. The circumstances changes, the government changes, the dress, culture and food changes. The way of life also changes. Our dress is not the same as our grandparents wore. We are not cooking and eating the way our forefathers did.
IzhaiAzhwar will be the next acharya in his place who will protect and establish the vaishnavas, was what Azhavandar decided and firmly lodged in his heart at the very beginning itself. Azhavandar also prayed to VaradarAja perumal that after himself, the acharya position must be adorned by izhaiAzhwar and no other. To bring izhaiAzhwar to Srirangam at the appropriate time, Azhavandar also sent Srivaishnavas to invite him with a beautiful stotraratna mala. izhaiAzhwar on hearing this amazing stotraratnamala and coming to know from the Srivaishnavas that it was Azhavandar who had composed this and also told them that he knew of Azhavandar from his Acharyan thirukatchinambi himself. Knowing from them that Azhavandar requested izhaiAzhwar to come to Srirangam, Sri
In the Sruthi, Smrithi, itihAsam, purAnam, both in the beginning, middle and the end, the greatness of "Hari" and "Narayana" is primarily being mentioned. From the itihAsam and purAnam, if we keep on turning over the stories, we can never find a mention of the fact that one who believed in Narayana or one who performed namasankeerthanam or one who had taken shelter in the name of Narayana was doomed. This is the greatness of these itihAsas and the purAnas. In the Srimad Bhagavatham also it is mentioned that one can perform upAsana in the God he believes in, for example, if one wanted marriage to happen, then pray to this God, for beauty pray to this God, for life and health pray to this God, for getting rid of troubles from enemies, pray to a certain God. Ultimately in order to beget all this in
Any lifeform in this world does not take birth on their own. If we ask anyone how come he came into this world, he doesnt answer that suddenly he was found lying in his garden and thats how he came unto this world. Every lifeform comes into this world only by means of an ordered process.
We have come into this world only after spending 10 months in the womb of our mothers. Even in that there is an orderliness. It is mandatory that we need to spend 10 months in the womb of a mother. It is not that one child stays for 7, 6 or even 5 months in the womb. Likewise each and every lifeform in this earth has taken birth following its own process. Also no one is born as a big tall man straightaway.
Kanchipuram also known as satyavruta kshetram there is a theertha (water) kainkaryam being performed for the perumal. nAcchiar tells in the tiruppAvai one should offer flowers in a certain way. Just before touching a flower we should not scratch our haIr nor pick up the flower that has fallen on our feet nor smell the flower before its offered to the bhagavan. That is to say that the flower should not be mixed with anything else and must be offered pure. We should also chant nama whilst offering the flower. But the real lotus is in the heart, it should be filled with truth, be with ahimsa, be full of good gunas and one being full with all these meditating upon the perumal is the poomalai that nAcchiar really meant in the tiruppAvai.
In a person's mind, if a thing called jealousy comes in, then it will destroy his peace of mind. In tamil there are some morals, one such thing is that when one goes to buy something the elders in the house will say, just dont buy this thing or that, do this thing or that just to give it off or as help to somebody. What does this mean generally for everybody. First we think we need to take care of our own food, clothes, things and fulfill your needs and use them before giving it off to somebody. Only after taking care of our wants, then only think of charity. Everyone knows this as the common interpretation. First us then only dAnam or dharmam. "namakku minjithAn dAnam dharmam" - This is not the real meaning of this moral.
Even though one may know the sastras, any mantras or knowledge it has to still come from the Guru which is the norm. With due respect to the master, Sri Ramanajar as a student of Yadavaprakashar was learning the Vedanta sastras under his tutelage. Yadavaprakashar was well versed in the sastras, mantra sastra as well as the jyothisha sastra and was a maha pandit. Just like how Thanjavur was the capital of Cholas, Madurai being the capital of the Pandyas likewise Kanchipuram was the capital of the Pallavas. The king of Kanchipuram who was ruling at that time had a daughter who was very beautiful, would sing very well, a great dancer and would play the veena very well. Having been endowed with so many artistic abilities, the king’s daughter suddenly had a change overcome her.
In this world if we have a desire on any thing, the only result is pure sorrow. The result of sorrow on an object is because it is always changing. If one looks very beautiful, then we desire them but this beauty is not everlasting. If this beauty, say as a result of health or any other reason diminishes, the desire on them changes. Likewise, if one has too much money and if we have an attraction over them, when the money disappears from them, the desire is reduced. If one is highly qualified or is a gifted great artist and in case such a person gets a disease called coma or a disease which causes loss of memory, then the desire over them diminishes. If there is desire due to youthful age, this youth too slides away and desire diminishes.
Mahapurushars are pure and wholesome beings. The Vedam itself says this when talking about the bhagavan. For those having bhagavath characteristics, the bhagavan whilst being invisible offers his love the greatest unto them. "Paroksha Priyahi Vai Devaha" meaning that being invisible and doing things is what the bhagavan and the devathas like for those having deiva thanmai. Then how will the sadhus performing upAsana to such a deivam will be. They will not have a desire to publish themselves and for them to mix well with the world is always quite difficult because the state they are in is entirely different from the state the ordinary mortals are in.
Whats the difference between a Maha purushan and the God Incarnate? All who were incarnations of the Lord were great souls but not all souls cannot be incarnations of the Lord. One who struggles hard to relieve himself of the bondage of birth and death and attains liberation is a great soul. He looked to himself to attain the liberation. He could have looked at others but he neither has the authority and has not been able to do it.
There is the ONE who has created this jagath (universe) as proved by the sastras. Let us keep this to one side. In the Srimad Bhagavatham it is said in the pratama sloka "janmAdyasya yathaHa anvayAtu" - from whom this jagath has evolved, who is the maintainer of this jagath and unto whom this jagath gets dissolved - is the essence of the first sloka of the bhagavatham. HE is one who possesses the intellect and capability to create this jagath - "abhijnah". Keeping all the pancha bhoothas, HE creates this jagath - "arthaHa", "abhijnah swarat". No one called out to the bhagavan, instructed or commanded HIM to create this jagath. If this was indeed the case, then the one who actually commanded the bhagavan over the creation of this jagath would have become the bhagavan instead.
" upavAsam" - "upa"/"vAsam" means by means of your mind, you are being close to the bhagavan. Read more about this below...
Whatever be the religion, there is a book that is fundamental to that religion. When we go to a lawyer for an injustice, the lawyer, in order to determine what is right or wrong quotes a certain case law. In the law, according to a certain section this is wrong or right, the lawyer says. The lawyer cannot by himself quote an opinion. For people living in the world, there is a law and this changes from country to country and even within a single country, there are laws that vary from state to state. But an eternal law is the Vedam.
By and Large the avatars of the bhagavan happened mostly in Northern India, in the kshetrams of Mathura and Ayodhya itself. So Bhagavan made a sankalpam and sent the Acharyas to the world and made them mingle with the samsAris and bring the bhakthas to the lotus feet of the bhagavan. Before this, when the AzhwArs had come, although AzhwArs had deep bhakthi to the bhagavan, yet they could not mingle well with the samsAris. So whom to send. There was one who was deeply wanting to perform the kainkaryam to the bhagavan. In the Rama Avatar, he was the one who came as the lakshmanAzhwar and was the embodiment of the AdisEsha. LakshmanAzhwar never left the side of Rama.
Even in Rama avatar, people are still trying to see if there are any faults that can be found. Bhagavan notwithstanding all his greatness, lived as a complete human with the usual faults just like anyone else in the rama avatar. But in Krishna avatar, as said "tam-adbhutam bAlakam-ambujekShaNaM caturbhujam" - bhagavan showed that he is a indeed the GOD HIMSELF and was born with 4 hands. Right from the time of birth in the krishna avatar, we can see the greatness of the bhagavan showing. As Vasudeva and Devaki were watching from within the confines of their prison, they could see the bhagavan with "shanku chakra gada dharana neela megha shyamala divya peethambaradarana" - an amazing spectacle the bhagavan blessed them with.
The bhagavan who created this universe, why he created, whats the need all were told by HIMSELF. The way this was told is called Vedam. What is the reason for this world, how this world was created and how this is being conducted which was told to Brahma is being mentioned in the Srimad Bhagavatham sloka "tenE brahma hrdAya Adi kavayE muhyanti yat surayahA". Bhagavan himself told this to brahma.
Amongst the 108 divyadesams the srivaikuntam that is mentioned with the paramapadam is the 108th. The first divyadesam is Sriranganathan. In the Swayam Vyakta thirumeni ("self manifested shrine") the first kshetram is Sriranganathan. The kshetram that were mainly inhabited by azhwars and acharyas was Srirangam. The acharyas and their avatara kalams started only after the darshan of Sriranganathan. In an ananda yoga sleeping posture we see the perumal situated on the banks of River Cauvery. There is a river and its overflowing with water and on its banks small children are playing games, flying kites, some people are enjoying the breeze of the air and reading a book, 4 or 5 friends are sitting on the steps leading to the river and talking, some have come to see the river, some are taking bath, some are washing their clothes.
"maRam suvar mathiL edutthu maRumaikkE veRumai pooNdu, puRam suvar Ottai mAdam puraLum pOdhu aRiya mAttIr" says Azhwar. Azhwar describes the body. What constitutes this body? Well, there is blood flowing inside and is made up of the flesh, skin, bones with 9 holes.
"maRam suvar mathiL edutthu" says azhwar. In order to survive, given that one must indeed eat something and need a place to live and cloth to cover the body, the human will still not hesitate to develop his body at the cost of even troubling the other.
Lord Ranganathan is not just only sarvasakthan, HE is not only just the inner soul of all jeevas, not just only sarvagnan, there is no one equal to Lord Ranganathan in HIS beauty. If we take all the beauty present in all worlds and create one that is composed of all these beauties, that is Lord Ranganathar. If we try to analyse what is the extent of the beauty of bhagavan, then we find that the bhagavan HIMSELF enjoys HIS own beauty.
Bhagavannama and mantra are different. Bhagavannama means rAma, krishnA, nArAyana, gOvindA, gOpAla which are indeed the 1000 names of the bhagavan or even more. There are no disciplines ("niyamam") nor controls imposed over the saying of these names. There are NO procedures or disciplines mandated that these namas should only be said in the morning, should not be said in the night, should not be said while sitting, standing or sleeping, can only be said looking at a certain direction, cannot be said in foreign lands or should be said at only specific times etc.,
WHENEVER, WHEREVER, WHOMSOEVER can tell the namas of the bhagavan with complete freedom.
In each and every temple where a pooja is being performed, this is done following a specific procedure and this procedure is called "Agamam". As dictated by the Agama sastras, all the uthsavams, samprOkshanams, poojas as well as all nithyathiruvArAdanams are happening in each and every temple. For such thiruvArAdanams, uthsavams and prathistai, the basis is the Agama sastras. If, as per the Agama sastras, the thiruvArAdanams are being performed to the perumal exactly as prescribed, then the sannidhyam of the perumal will never come down in the temple. Sannidhyam means the mahimai. Because of this sannidhyam, all our prayers bear fruit. Once this happens lots of people come to this temple.
For the same perumal in the bharata desam there are several temples. The most temples are for the venkatamudayAn especially in chennai. Similarly in India if we take Andhra pradesh, Karnataka we just cannot count the number of temples for venkatamudayAn. The swami being a varaprasadan, there are temples all around the world, in foreign countries we see several temples not only in existence but new temples are coming up day by day. Just like venkatamudayAn, for the varadarajaperumal, devarajaperumal there are many temples coming up. Also those who like their desired dieties are installing those dieties near the place of their living. A rich man on his own effort constructs his own temple as well.
For the bhagavath bhakthas, certain siddhis will arise and this is normal. Even though they do not desire for such siddhis but due to their bhagavath bhakthi, such siddhis automatically are bestowed upon them. The siddhis that happen for an yogi and the siddhis that happen for a bhaktha are the same. The only difference is that for the yogi the siddhis came only due to their effort at attaining them but for bhakthars such siddhis automatically come to them purely based upon bhagavath kripa. One person having worked day and night and saving the money by spending very less becomes a rich man. What is the reason for one becoming a rich man? It is because of his hard work day and night.
The basis of bhakthi is namakeerthanam. This is the only path the 12 azhwars showed us. The period and the places where these azhwars manifested were all different but all of them attained the bhagavan using the bhagavannamakeerthanam as the only means. Bhakthi means bhAvam. bhAvam is actually the emotion that arises in one's mind. These emotions when centered around the bhagavath vishayam is bhakthi. What exactly is the bhAvam contained. The relationship a mother has with her child, say if a small child is sleeping in a room the mother doesn't sleep at all, when the child turns this way or that in its sleep the mother wakes up. The mother doesn't think that milk has to be given to the child at 8 am or 10 am, instead whenever child cries the mother gives milk.
The most important temple in Andhra pradesh is the temple of Sri Rama in Bhadrachalam. Situated on the banks of the River Godavari, this temple is a wonder. Just as Sabari who performed pooja to Sri Rama, in this bhadrachalam the Sri Ramar diety was found by an old lady who had performed pooja for many years. Bhadrachala Ramadasar who had taken the post of the tahsildar of this place, converted the dilapilated temple into a magnificient and beautiful temple. The story of Bhadrachala Ramadasar is known by one and all and is a very famous charithram. There have been many movies on this story and in olden days many dramas were played. In the charithram of Bhadrachala Ramadasar, the keerthanais are most famous.
Vairagyam (dispassion) is very much a necessary sadhana to see the bhagavan also known as virakthi. When we say "virakthi", it needs to be understood in the right context. Both virakthi and veruppu (dislike) although look alike yet they are distinctly different. Being in virakthi and not being friendly with others is a different thing which is nirvEgam or veruppu. I do not like this or that thing, this or that person is called veruppu. veruppu cannot mean virakthi. That is why being aloof and alone but still doing sadhana bhakthi for bhagavan is a different thing altogether from plain laziness. Doing nothing is laziness. Thinking always of bhagavan is the sattvic bhakthi.
Deepavali is a festival celebrated throughout India. Festival is different and pooja is different. Festival is celebration whereas pooja is like fasting for a prayer or on that day performing pooja to a diety. By being in fast and on that day if we do aradhana to the lord then it is a pooja. For a festival, celebration is most important. Wearing new clothes, making sweets, then eating it ourselves as well as giving it to others, being very happy is indeed a festival. In North India on the day of deepavali they will either celebrate with lakshmi poojai or kubera poojai. In Srirangam during aipasi madham, month of tula, during the whole month, water from the Cauvery will come in a great manner within a gold vessel and a golden fan and just looking at it will be like a uthsava porappAdu as we said earlier.
We hear a lot about the goodness of the spinach leaf. It is a very sattvic food. The type of spinach called "vallArai keerai" gives one great memory power. Not only memory power it will bestow jnAnam as well. Because of that the vallArai keerai is also called "brahmi", "saraswathi" - it will give good studies, memory power and jnAnam. Also in the ponds of our villages we can find a small keerai called "oru yela thamare" - if we take a leaf and drink it with unboiled milk, it will remove the unwanted food we may have consumed present inside the intestine. Such deivika gunam possessing keerai is all present here in India. Similarly arugampool is also very good. Vilvam is very good including thulasi. That is why the process of including these in the poojas in some or the other manner is practised.
All the 4000 divyaprabhandams are the substance of vedas, itihAsas and the purAnas. There is nothing that is not contained in the prabhandams. All these prabhandams were composed and sung by the azhwArs. Rather than just saying these divyaprabhandams were sung by the azhwars, it is more apt to say that an order of the magnitude of whatever has been daily offered in the SriVainkuntam itself can be attributed to these prabhandams that azhwArs have offered to us on Earth. These prabhandams are equal to the vedas. It is said to be the "tamil vedam" or the "dravida vedam". Whatever pAsurams are being sung in the SriVainkuntam, these pAsurams themselves have been granted to us and we have been fortunate to be able to get in this earth mainly through the grace of the azhwArs.
In and around chennai itself we have Lord Parthasarathy in "Thiruvallikeni", divadesa perumal, perumal for whom the azhwars have done the mangalAsAsanam, Sthalasayana perumal in "Kadalmallai", Nithyakalyana perumal in "Thiruvidandhai", the avathara sthalams of peyAzhwar and bhootatAzhwar, Thirumazhisai azhwar in "Thirumazhisai" village near chennai, veeraraghava perumal in "Thiruvallur" for which the mangalAsAsanam was done by azhwars. Now close to Thiruvallur is "Thiruninravur" where the bhaktha vatsala perumal is present, a little further on is "Thiruppukuzhi" where the mangalAsAsanam of Vijayaraghava perumal was performed by azhwars.
Apart from the 12 azhwars, there was another azhwar by the name koorathazhwar. Although named "koorEsan", koorEsan was popularly called as "koorathazhwar". Just as the shadow of Sri Ramanujar would not leave him, so was koorathazhwar always with Sri Ramanujar. Amongst the many kshetrams in Kanchipuram, kooram is one among them. Since koorEsan was born in the kshetram of kooram, he came to be known as "koorathazhwar". As he was born as the srivastha amsam in the "vaksha sthalam" of the perumal, he was also called as "thirumarumArban", was also called by an other name as "srivasthAnga misrar". There was a mole in the vaksha sthalam of koorathazhwar which was an indication of koorEsan being born as the srivastha amsam of the perumal.
ThirukkurugUr is the kshetram where nammAzhwar in his archAvatara thirumEni blessed nAdamunighazh with the 4000 pAsurams. This kshetram is on the banks of the river thAmaraparani. The perumal in this kshetram is called AdhipirAn.
"Onrum dEvum ulagum uyirum mattrum yaadumillaa anru naan mugan tannODu dEvar ulagODu uyir paDaithaan. kunram pOl mani mAdam nIdu ThirukkurugUr adhanul ninra AdhipirAn nirka matraideivam naduthirE"
In Bhoolokam, amongst the Acharyars, the first and foremost Acharyar is nammAzhwar. NammAzhwar's father was "kAriyAr" and mother was "UdayanangayAr".
In the Srimad Bhagavatham, we see that a small child prahlada attained bhagavan. We see one who is just 5 years old and the other his father, Hiranyakashipu. This child is so small and tender in age while his father Hiranyakashipu is very powerful, they say older than 70 lakh yugas and all that. Hiranyakashipu, after performing intense tapasya to brahma asked for his death neither from inside, outside, night, day, man, animal, things having life, things without life with so complicated clauses. But with no strength is little prahaladan. Looking at Hiranyakashipu, all the 33 crore devas, Indran, Kuberan, Navagraha devas are shivering before him, but with no support at all is prahaladan.
In the kshetram of Kumbakonam, in the aaramudhan sannidhAnam, nadamunigazh,
"aaraa amuthE! adiyEn utalam ninpaal anpaayE neeraay alaindhu karaiya urukkukinRa nedumaalE seeraar senNnNel kavari veesum sezhunNeerth thirukkutandhai Eraar kOlam thigazhak kitandhaay! kaNtEn emmaanE!"
having listened to the above pAsuram, towards the end on hearing the words "Oraiyirathuzh ippathum" and on inquiring of the bhakthar the whereabouts of these 1000 pAsurams, comes to know that everyone is saying that nadamunigazh will one day come to restore these pAsurams. The bhakthar in the sannidhAnam is telling this to nadamunigazh himself.
Azhaikkindran Arangan by Anand Sundaresan is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 2.5 India License Purely for Educational and Non-Commercial Purpose.
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