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6月16日 திருவிளையாடல் திருவிளையாடல் எந்தத் திருவிளையாடலைச் சொல்வேன் அரங்கநாதனே? மண்ணை உண்டத் திருவிளையடலையா? மாரிசனைக் கொன்றத் திருவிளையாடலையா ? மிடுக்காக நடை போடும் நின் திருவிளையாடலையா? மீன் ஆக அவதரித்த திருவிளையாடலையா? முக்கொடவர்களை ஆட்கொண்ட திருவிளையாடலையா? மூலவ மூர்த்தி என் பெரிய பெருமாளாய் சயனித்து செய்த திருவிளையாடலையா? மெருகுக் குறையாமல் செய்யும் உனது திருவிளையாடலையா? மேன்மேலும் உதிர்க்கும் உனது கருணைத் திருவிளையாடலையா? மையல் கொள்ள வைக்கும் உன் அழகுத் திருவிளையாடலையா? மொட்டு போல மலரும் உன் திருமுகத் திருவிளையாடலையா? மோக்ஷம் தரும் திருவிளையாடலையா? மௌவல் மாலை அணிந்தத் திருவிளையாடலையா? எந்தத் திருவிளையாடலைச் சொல்வேன் அரங்கநாதனே நம்பெருமாள் திருவடிகளே சரணம் அடியாள் கிருஷ்ண ப்ரியா 6月15日 Thiruper Nagar (Appakudathan)THIRUPER NAGAR
(APPAKUDATHAN)
This Divya shetram is located closer to Trichy and about 10 kms from Lalgudi, by road. This place is also called Indragiri, Palaasavanam.
This temple is situated on a small hillock, named Indragiri, and is easily accessible. The presiding deity is Appakkudathaan in a reclining posture holding a pot in one hand and the Thayar Indra Devi, also called Kamalavalli. The Theertham is Indra theertham and the Vimanam Indra Vimanam. Legend has it that Lord Vishnu blessed Markandeya rishi and Uparisaravasar at this shetram. According to the sthala purna, the Pandyan king Uparisaravasar while hunting a rogue elephant by mistake killed a Brahmin performing tapas on the banks of the river. Repenting for his act, the king renounced his throne and wandered around, finally reaching Tirupper Nagar. One day Lord Siva appeared before the king and asked him to worship Lord Vishnu at this shetram to get rid of the Brahmahati dosham. There upon the king built a temple for Lord Vishnu and each day after worship offered food together with appam, and payasam, to the Brahmins who came to his house. One day Lord Vishnu came to the king’s house disguised as a poor Brahmin and informed that he is tired and hungry and needed food. The king requested the Brahmin to wait till the other Brahmins also assembled. But He conveyed to the king that He is too hungry and cannot wait. There upon, the king agreed to serve Him food. But to the surprise of the king the Brahmin ate all the food, and wanted some more. The king requested Him to take rest and went in to cook some more. At that time Markandeya rishi, who was informed by Siva to seek refuge in Lord Vishnu for longevity of life, was directed to the King”s place to worship Lord Vishnu taking rest as an old Brahmin. Accordingly the rishi went to the king’s house where he saw the old Brahmin lying on the couch holding an appa kudam in one hand. Markandeya approached the Brahmin and bowed 100 times. Lord Vishnu regaining His original form lifted his hand from the appa kudam and blessed Markandeya with longevity of life. He also blessed the king to get rid of the dosham. We find the moolavar in the reclining posture in the temple holding appakudam and blessing Markandeya. Since Markandeya got his longevity of life the tank in this shetram is called Mruthyu vinasini Theertham.. Appam is offered in this temple to the Lord, every night. Azwhar Mangalaasaasanam: Periyaazhwar – 173-205 Tirumangai Azhwar – 1428-37, 1851, 1857, 2048, 2050, 2059, 2060, 2070, 2673, 2771 Tirumazhisai Azhwar – 2417 Nammaazhwar – 3860-3870 (pasuram numbers as in Naalaayira Divya Prabhandam) It is believed that Nammaazwar attained moksham at this place and his last compositions were about this place and the Lord. Inscriptions of service to this temple by Chola and Vijayanagara dynasties are found in the temple. Vaikunta Ekadasi and the annual Brahmotsavam during the Tamil month Panguni are being celebrated with “Aaaru kaala poojai” being performed daily. 6月13日 Today's Message!
Krishna Priya's today message...
naaLum nin Radhu nampazamai angodu vinaiudanE maaLum Or kuRaivillai mananaga malamaRakkazuvi naLum nam thiruvudai adigaL tham nalam kazal vaanangi maaLumOridatthilum vaNakkodu maaLvadhu nalamE Washing away all impure thoughts to the contrary,malamRakkazuvi, resorting always to the feet of our Lord who is with Lakshmi, naaLum nam thiruvudai adigaL tham nalam kazal vaNangi, our sins accumulated from past lives that torment us always, naaLum ninradhunam pazamai angoduvinai, will be destroyed, maaLum. No bad effects will accrue, Or kuraivillai, to such a devotee. It is better to leave this body with devotion(even if it is not done earlier.) The sins accumulated during our past lives will continue to give us suffering for all lives to come. Only through devotion they can be destroyed. For this, the Lord persuaded by the divine mother through mercy, gives us the buddhi to do bhakthiyoga as He says in the Gita, `dhadhaami buddhiyogam,' hkthi yoga is possible only when all the wrong thoughts are washed away through the knowledge that He alone is our saviour. This pasuram gives solace to those who feel that the sins of their past lives are many and their life has been spent in doubt and indecision before the truth that the Lord is the only solace dawned in their minds. Azvar says in this pasuram that even if they get the firm thought that Naryaana is the only saviour at the end of their life and leave this body with that thought, their sins will be destroyed by their following the bhakthi yoga in the next life through the grace of the Lord. Krishna says in the Gita, `kountheya prathijaaneehi na me bhakthaH praNasyathi,' meaning that the devotee of the Lord never comes to harm. This is what is asserted in this pasuram by the words `Or kuraivillai.' In the vedantasutra, it is said , thadhaDhigamauttharapurvAghayOh asEshavinAsou thadhvyapadhEsAth-(BS-4-1-13) which means Attaining that (meditation ) results in non-clinging and destruction of earlier and later sins because it is declared thus. The suthra says that the scripture declares that not only the evil deeds do not cling but also they are destroyed by the power of knowledge, here the knowledge being the knowledge about the Lord. Ramanuja says in Sribhashya that this statement is not contradictory to the sruti text declaring that the karma must be exhausted only through experience. 'nAbhuktham ksheeyathE karma kalpakotisathairapi.' There is also a sruthi text 'ksheeyanthE asya karmANi thasmin dhrshtE parAvarE,' meaning, all karma is destroyed when one knows Brahman. There is no contradiction because the two refer to two different subjects. The first one means that work has the power to produce result which has to be experienced. But the knowledge has the capacity to destroy the power of past karma and to obstruct that of subsequent karma. So both declarations are valid as the power of fire to produce heat and of water to quench it are both valid and not contradictory to each other. Alavandar says in his sthothrarathna, Thvadhanghrim uddhiSya kadhaapi kenachith YaThaa thaThaavaapi sakrth krthonjaliH Thadhaiva mushNaathi aSubhaani aSeshathaH Subhaani pushNaathi na jaathu heeyathe When anyone any time does obeisance to You at least once, even casually, that destroys all his sins and contributes to his welfare and it is never in vain. krishna priya 4月26日 PeriyAzvAr and PerumAL -2ONE FOR THE SHOULDER-ONE FOR THE HEAD PeriyAzvAr and PerumAL -2 Great valour is represented by 'Great shoulders'. The Divine sword given by ShivaperumAn is also mentioned. The combination of two i.e The valorous shoulders and fierce weapon, would make anybody invincible. RavaNa possessed such a valour. Sri RAmA casually, removed these shoulders and also plucked his head with arrows. One arrow is enough to remove the life out of the body. Chakravarthith Thirumagan used arrow for demolishing this strong shoulders and one for the head. This just points to the casual nature in which DAsarathi takcled ravaNA. Says Sri MaNaVALa mAmunikaL ' ithAl avanai azhiyach seigiRA idathil Ore ambAlEA azhiyach seidhu vidal Ayirukka,thOLai kazhithu thalaiayi aRuthu pOdhu pOkkAga konRapadi sollugiRadhu. 'vaL ALan thOLUm vaL arakkan mudiyum..'' PeriyAzvhar thirumzohi When one arrow is enough to take life out of rAvaNA, one for the shoulder and one for the head just indicates the casual nature in which Sri RAmA confronted this rAkshashA. (krishna priya) 4月25日 Dear Ranga (By Anand)
SrI: I walk along and feel the rain on my cheeks The human condition tries to bend
My will, which is but yours in disguise I fear not anything, for I indeed know That everything is pointless, a game for Thee Dearest Ranga, aren't you fond of me? We silly humans speak of love, of beauty We see Life as a story, a grand narrative yet we do not see your sport which is what makes sense For what else could be your purpose? My Dear Ranga, I cannot ask of you love, wealth and worldly prosperity You are life, you alone are love You are the only one who remains When the play of the mathematical on the material, is discerned by me
I can't run away, for nothing is lllusory
A Letter to the Divya-Dampathigal (by Anand)A Letter to the Divya-Dampathigal
SrI:
Dear SrIranganAyikA-sSrIranganAthA, I speak to you everyday, and occasionally write about you. I have certain views and opinions which I believe to be reasonable and would like to write to you regarding them. You have no need of being told anything, for you are the very knowledge I possess and the very arguments I put forth (jnAnam jnAnavatAmaham, vAda: pravadatAmaham…not my words dear Lord, yours…). In your matchless song celestial, you have pointed out to those who care for the fine print, that life and being are grand mysteries. It is this sense of mystery and a feeling of wonder that are the source of spiritual cognition in human beings. My dear Lakshmi-nArAyaNA (well, I don’t know about others, but as far as I am concerned, you are both one and the same), I can only marvel at your mAyA. Is it not amazing that people misunderstand your nature and the teachings of the nectarine gitA, left, right and center? Do you secretly smile at the way humans believe in everything that is blabbered by someone who is seen to be religious (for instance, someone like the author of this post )? I bet you do…for I know that one of your kalyANa-gunAs is a rich sense of humour. Speaking of your attributes and whatnot, it occurs to me that the VibhUtiyogam needs to be updated. Seriously RangA, I am not kidding. I am sure you agree. In this day and age, when you grace desktops and web-pages, there seems to be a worrying resurgence of literalism among many who swear allegiance to your lotus feet. I wonder whether this letter of mine is your way of making these people sit up and contemplate. I don’t know…I will go back to being a silly, bearded, solitary fruitcake after I am done with writing this. The outcome of my efforts does not concern me. Once again, your idea…not mine…. Okay, let me get down to the brass tacks…yup, I am talkative at times, something I learnt from you (ParthA asked you a simple question, and you went yak-yak-yak like nobody’s business. No wonder he decided to fight). Dear RenganAthA, as far as I am concerned, there are three axioms which define my religious philosophy; Axiom 1; The Divine is a fact of experience Axiom 2: The Divine is Truth Axiom 3: The Divine is Beauty Before someone comes along and gives a neo-vedAntic (read pseudo-philosophical)/ New Age twist to these axioms, let me explain. You, my dear Lord, are not to be found through penance, Vedic sacrifices and certainly not by looking inside caves or on top of mountains (anyone who disagrees with this is welcome to peruse the Srimad Bhagwad GitA). You are to be found through experience. This whole bhagavad-anubhavam business is nothing but my first axiom stated in Sanskrit. Now what kind of an experience would be acceptable? Surely biting a chilli won’t do! Then again why not? As VishNu, you pervade everything. Does this pervasion happen only with respect to space? If anyone says ‘yes’ then he knows neither you nor relativity. If you pervade space-time, or alternatively, if you are space-time, then experiences are not going to be separable from you, are they? I can see people sharpening their axes, and asking me ‘what is this nonsense that you spout …will you consider the Lord to be present even in a painful experience then?’ Well, RangA, you are not bound by your existence or actions (na mAm karmANi limpanti, na me karmaphalae sprhA)…indeed, nothing binds you…then how can your being the essence of phenomenal experience diminish your incomparable auspiciousness? At any rate, is it not true that seeing your immaculate form reclining on AdisesA is an experience? Are you not present then and there? Does one need to do funny things like sitting cross legged or holding one’s breath in awkward places to see you? No. You are there for us to behold. Coming to axiom 2, what do I mean by truth? Is it what we learn from books, whatever the subject may be? I cannot quite agree with such a statement. How am I to know the veracity of any textual source? Besides there is no universally accepted definition of truth! I seem to have landed myself in the mulligatawny here with my second axiom. I can see you smiling, of course, you know and I know that you know, that I know my way out of this sticky position. Now nArAyaNA, is it true that the Sun rises in the East? No! Is it true that the Earth is going around the sun in an elliptical orbit? Not really. Is there such a thing as a perfect straight line? I don’t know! However, I do know that the Earth is not flat. I know that it is not the center of the universe. I know that the sun does not go around the Earth. Isn’t it wonderful how all these true statements come to be known with the limited powers of reasoning available to us human beings? Are you not present in this ‘right knowledge’, as opposed to ‘comfortable beliefs’? I must admit nArAyaNA, as a silly, opinionated, imperfect human being, I do not believe that it is possible to know anything with 100% certainty. I don’t imply that you cannot be known…wait, I’ll come to that towards the end of the letter. Be patient. The son of Kunti put up with your lecture…so you can listen to me for a change. Namperumal - 4Please find below one more on Arangan (க - கௌ): அரங்கா! இது என்ன பூரிப்பூ? கற்றவர் காமுறு சீலன் இராமாநுசனை எண்ணிப் பூரிப்போ அல்லது கமலவல்லியின் சீர் அணிந்த பூரிப்போ? காண்தகு தோளண்ணல் தென்னத்தியூரரிடமிருந்து எதிராசனை தட்டிப் பறித்த பூரிப்போ? கிஷ்கிந்தையில் வானரர்களை அன்பால் பணிகொண்ட பூரிப்போ? கீழ்வானம் வெளுத்தது தொண்டரடிப்பொடியின் பள்ளியெழுச்சி கேட்கலாம் என்ற பூரிப்போ? குலசேகரவல்லியை கைப்பிடித்த பூரிப்போ? கூனல் பெண்ணான குப்ஜையை நிமிர்த்தியது எண்ணி பூரிப்போ? கெம்பண்ண உடையாரால் திருவரங்கம் மீண்டும் சேர்ந்த பூரிப்போ? கேசியை அழித்து கம்சனைக் குலைய வைத்த பூரிப்போ? கைகேயியை நிமித்தமாகக் கொண்டு கானகம் புகுந்த பூரிப்போ? கொண்டல் வண்ணன் என்னும் ஆழ்வார் மொழி கேட்ட பூரிப்போ? கோதையின் மாலை பெற்று நாச்சியார் திருமொழியும் பெற்ற பூரிப்போ? கௌரவரை மாய்த்து பார்த்தனை முன்னிறுத்தி கீதை மொழிந்த பூரிப்போ? -K.Sridharan (www.namperumal.com) Namperumal - 3Today's kavithai on - பெருமிதம் சக்கரத்தால் பார்த்தனுக்காக ஆதவனை மறைத்த பெருமிதமோ? சாணூர மல்லர்களை தூசியாக்கி ஊதிய பெருமிதமோ? சிறப்பான திருவரங்கத்தில் பள்ளிகொண்ட பெருமிதமோ? சீர் கொண்டு வரும் பொன்னிநதியால் வருடப்படும் பெருமிதமோ? சுந்தரத் தோளண்ணல் இராமாநுசமுநியால் ஆராதனை கண்ட பெருமிதமோ? சூடிக்கொடுத்த சுடர்கொடியை அடைந்துவிட்ட பெருமிதமோ? செல்வனார் என்று சூடிக்கொடுத்தவளால் பெயர் பெற்ற பெருமிதமோ? சேரலர்கோன் குலசேகரனின் முதல் பாசுரம் பெற்ற பெருமிதமோ? சைதன்ய மஹாப்ரபுவை அரங்கமாநகர் அழைத்த பெருமிதமோ? சொக்கி நிற்கும் கமலவல்லி சேர்த்தி கண்ட பெருமிதமோ? சோராத காதல் கொண்ட அடியார்கள் என்றும் சூழ்ந்து நிற்கும் பெருமிதமோ? சௌநகாதிகளால் அன்றாடம் ஆராதிக்கப்படும் பெருமிதமோ? Adiyen Dasan sridharan Talking about Namperumal-2
Quote Namperumal-2 Namperumal-1 நம்பெருமாள் தேர்காணும் அழகு க.ஸ்ரீதரன் (www.namperumal.com) PeriyAzvAr and PerumALmallaigai mA mAlai koNdu Arthadhu PeriyAzvAr's Love for Sri krshNA is widely known. AzvAr had revealed wonderful thoughts on Chakravarthith Thirumagan in a few pAsuram-s. in the final ten AzvAr discloses the fact that he had been blessed by EmperumAn about His deeds (onRozhiyAmal ellAm). Even the secrets not known to VyAsa and Valmiki were being shown to AzvAr. Here is one such spelt out by PeriyAzvAr. ' elliyam pOdhiruthal ...malligai mA mAlai koNdu Arthathu..' 3-10-2 of PeriyazvAr Thirumozhi. Thiruvadi while meeting pirATTi at AsOka vana - recalls to Her certian intimate secrets. When PerumAL and PirATTi were alone , during a happy period late evening, pirATTi had entwined Him with a gArland of jasmine. EmperumAn due to prEmam had subjected Himself to such 'saulabyam'. This particular event is a very special one, as this was known only to both PerumAL and PirATTi. Sri PeriyAzvar while transforming this into a ten pAsuram at the end of 3rd ten of periyAzvAr Thirumozhi 'neRindha karum kuzhal madavAr..' as addressed by Thiruvadi. Sri HanumAn addresses himself as 'nin adiyEan..' and commences the narration as 'viNNappam'. Wonderful. The abvomentioned episode of tying Sri Rama with the jasmine garland is a speceial revelation to PeriyAzvAr . that is the uniqueness here. krishna priya TIRUNARAIYUR (Naachiyaar Koyil)TIRUNARAIYUR (Naachiyaar Koyil) This Divya Shetram is located in Tirunaraiyur en-route to Tanjavur from Kumbakonam. Since importance is given to Nachiyaar in this temple, it is called Nachiyaar Koyil. The moolavar here is Tirunaraiyur Nambi also known as Vasudevar depicted in the Kalyana kolam with Vanchulavalli Thayar in the sanctum. The Theertham is Manimuktha pushkarini and the Vimanam Srinivasa Hema Vimanam. Legend has it that Lakshmi was born as Vanchulavalli at the foot of a Vanchula tree to Madhava Munivar. Vishnu is believed to have manifested himself in the Pancha Vyuha forms and married Vanchulavalli. In the sanctum one finds the sculptures of the deities – Sankarshana in the east, Pradyumna in the south, Anirudha in the west, Purushottaman in the north and Vasudeva in the center. There is no separate shrine for Thayar. There are shrines for Yoga Narasimhar, Ramar, Hanuman and Chakrapani. There is a special shrine dedicated to Kal Garudan. The Garuda is seen with nine serpents and is believed to have the powers to remove the Navagraha Dhosham. The speciality of the Kal Garudan is that the mount is said to increase exponentially in size as it is carried out of the sanctum with the Utsava moorthi seated on, and decrease the same way while being brought back inside the temple. It is found only 4 people are needed to carry it initially and as it is carried out of the temple, 64 people are required to carry it thereon. During the festival Nachiyaar leads the procession on Hamsa Vahanam. Azhwar Mangalaasaasanam: Tirumangai Azhwar –1078,1329, 1470, 1478, 1577, 1611, 1659, 1852, 2067, 2068, 2673, 2748, 2778 (Pasuram numbers as found in the Naalaayiram Divya Prabhandam) The Margazhi brahmhotsavam is of great significance here. Namperumal thiruvadigale saranam. (namkrishna94@rediffmail.com) Sree Manavala Mamunigal Wonderful VyakyaanamSrE maNavALa mamunikaL's wonderful vyAkyAnam Arangan - 4அரங்க நகர மன்னனே, ஆனந்தமாக உன்னைக் காண இனிமையான கண்களைத் தந்தாய் ஈன்று வளர்த்த தாயை போல் காத்தாய் உன்னைத் துதிக்கும் அடியார்களுக்கு ஊன்று கோலாய் நின்று உதவ எனக்குக் கைகளை தந்தாய் ஏனைய உனது நாமத்தை கூற வாயை அளித்தாய் ஐயனே உனது திவ்ய மங்களாசாசனங்களைக் கேட்க ஒப்பற்ற செவி அதனை தந்தாய். ஓடோடி வந்து உன்னை காண கால்களைத் தந்தாய் ஒளஷதமே உடைய புன்னகை புரியும் ரங்கா அ:.தை காணவே என்னைப் படைத்தாய் நம்பெருமாள் திருவடிகளே சரணம் இங்ஙனம் கிருஷ்ண பிரியா KampEEryamswamy today''s kavithai on த வரிசை-காம்பீரியம். தடங்கல் இல்லா கம்பீரியமோ? தாடகை வதம் செய்த காம்பீரியமோ? திருவரங்கத் திருவாய் அமைந்த காம்பீரியமோ? தீன வத்ஸலநாய் நின்ற காம்பீரியமோ? துருக்கியரை அடக்கிய கம்பீரியமோ? தூமணி வண்ணனாய் எழுந்தருளிய காம்பீரியமோ? தெள்ளியர் பலர் கைதொழ நின்ற காம்பீரியமோ? தேனாய் தித்திக்க நிற்கும் காம்பீரியமோ? தையலார் மனம் கவரும் காம்பீரியமோ? தோன்றித் தோன்றி மறையும் காம்பீரியமோ? தௌத்யம் சென்ற கம்பீரியமோ? அரங்கன் திருவடிகளே சரணம் அடியாள் க்ருஷ்ணப்ரியா (namkrishna94@rediffmail.com) Vadivazhaguஇந்த கவிதை -வடிவழகு (please find the words sa-sow in every line)
சக்கரம் ஏந்திய வடிவழகோ? சார்ங்கம் கொண்ட வடிவழகோ? சிந்தனைக்கு இனியநான வடிவழகோ? சீதா ராமனாய் நின்ற வடிவழகோ? சுந்தர பாகுவாய் நின்ற வடிவழகோ? சூரிய குலத்தில் தோன்றிய வடிவழகோ? செங்கண்மாலாய் நின்ற வடிவழகோ? சேவடி கொண்டு நடந்த வடிவழகோ? சைதந்யம் அதில் புகுந்த வடிவழகோ? சொந்த பந்துவாய் உள்ள வடிவழகோ? சோகம் தீர நின்ற வடிவழகோ? சௌரிராஜனாய் நின்ற வடிவழகோ? -கிருஷ்ணப்ரியா Krishna Priya (namkrishna94@rediffmail.com) Talking about Arangan - 3
Talking about Arangan - 1
Quote Arangan - 1 Arangan - 2 குனித்த புருவமும் கொவ்வை
செவ்வாயின் கூமின் சிரிப்பும் பனித்த உருவமும் பவளம் போல் படர்ந்த மேனியும் உடைய அரங்கா உன்னை காண இந்த வையகத்தில் மனித பிறவியும் மீண்டும் மீண்டும் வேண்டுவதே நடை அழகனே நீ
நம்பெருமாள் என்று உற்சவ மூர்த்தியாகவும் பெரிய பெருமாள் என்று மூலவ மூர்த்தியாகவும் அருள் பாலிபபவனே. உனக்கே பன்னிரு மாதம் உற்சவம் தகும். வாள் இல்லா வீரனே அடியாளை நீ ஆட்கொள் (இந்த கவிதையில் முதல் வரியில் முதல் எழுத்தும். இரண்டாவது வரியில் இரண்டாவது எழுத்தும். மூன்றாவது வரியில் முதல் எழுத்தும். நான்காவது வரியில் இரண்டாவது எழுதும்.
ஐந்தாவது வரியில் முதல் எழுத்தையும்.ஆறாவது வரியில் இரண்டாவது
எழுத்தாயும் இணைத்து பார்த்தால் நம்பெருமாள் என்று வரும்.)
Arulகீழ்காணும் கவிதை (1) கிருஷ்ணப்ரியா (2) திரு க.சீதரன் (www.namperumal.com)
ஆகிய இருவரால் எழுதப்பட்டது)
அழுது அழுது எந்தன் |
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