Vol. I / 026 d/03/12/01

[Guest guest]

SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinam samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/

SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//

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SRI RANGA SRI VOL. I / 026 DATED 12th March 2001

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Dear Bhagavatas:

In this issue, besides the Editorial, we celebrate under “Know this AchArya”

series, the Tirunakshatrams of -

1. Acharya “Tirukkachi NambigaL” Masi – Mrigaseersham

(4th March 2001) and

2. Kulasekara AzhwAr Masi- Punarvasu (5thMarch 2001).

 

In the next issue, we will present our tributes under “Know this AchArya”

series to the following:

1. PeriyANDavan (Vathal Swami) Masi- Pushyam (6th March 2001)

2. 37th Jeeyar of Ahobila Matam also Masi- Pushyam (6th March 2001)

3. MaNakkAl Nambi -Masi-Magam (8th March 2001)

4. Panchamathabhanjanam SwAmi –Masi – SwAthi (13th March 2001)

Dasoham

Anbil Ramaswamy

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EDITORIAL: A Looking back (Review) and a Looking forward (Preview)

======================================================================

You will remember that a new format of contents of “Sri Ranga Sri” was

announced in Vol. I / Issue # 17 (Message 83) dated 16th January 2001.

You may be wondering whether and if so, how far we have adhered to this

because you would have noticed only a seemingly fragmented presentation of

various categories mentioned therein.

 

It is indeed an ambitious and mammoth project in the sense that each of the

categories contains an ocean of information provided by AchAryas and

Scholars in their articles contributed for exclusive publication in “Sri

Ranga Sri”. Hundreds of exclusive postings on each category even on a daily

basis for several years may not suffice to cover the entire volume.

 

While this might help in continuity of the thread of the category chosen, it

would totally preclude presentation of other categories for an unspecified

period of time, possibly resulting in ennui. Members have expressed their

preference to variety over continuity. This would also be in tune with the

format of a journal while offering a sneak preview of the topics proposed to

be covered.

 

Now that we have released 25 issues, we feel that it is time for us to take

stock and plan for the future. “Looking back” in a stocktaking “review” of

issues released so far, we also present below a “preview” of what to “look

forward” in the days ahead (D.V)

 

If you are satisfied with the format and content, kindly spread the word

among your friends and others interested. You may invite their attention to

the contents of this issue to help them decide.

 

We offer our sincere thanks to all who have either requested their friends

to to the journal or suggested addresses of those who may be

“really” interested to be added to our mailing list. We are glad to inform

you that "Sri Ranga Sri" - Your favorite journal's membership has grown to

over 420 in just 5 months since its inauguration on 8th October 2000 (Tiru

nakshatram day of SwAmi Desikan). In these 5 months, as many as 140

messages (including 25 regular issues) have been released.

 

We request EVERY ONE OF YOU to enroll as many of your friends as possible,

and in any event, AT LEAST ONE MORE NEW MEMBER to your favorite ejournal -

"Sri Ranga Sri". You may invite their attention to our URL to help them

decide: and encourage them to join

by sending an email to -

-Subscribe.

 

As an alternative, you may suggest to us your friends who may be "really"

interested to join, so that we can add them on straightaway to our mailing

list.

 

We also request you to advise us with your suggestions to improve our

services and the quality of the journal. You may send your feedback and

comments to - Sri_Ranga_Sri (specially created for the purpose)

and NOT to the "" address.

Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

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NOTE: Issue numbers /Message numbers (in the Sri Ranga Sri archives) in

which the postings have appeared so far are given in brackets for ready

reference under the heading “Review”.

======================================================================

CATEGORY I: PERUMAL, KSHETRAMS & AVATARAS:

 

REVIEW: We have covered 18 Parts of “Sri Ranga Vijayam” on Lord RanganAtha

and Sriranga Kshetram (Issues 3 to 20/Messages 3, 4, 6, 7. 8. 12to15, 17,

34, 47, 66, 80, 83, 89, 90and 92)

PREVIEW: Parts 19 to 29 describing the various landmarks like Gopurams,

Sannidhis etc in the seven enclosures (possibly with a diagrammatic

explanation) and articles on the other 107 Divyadesamas, Abhimana Kshetrams

and PurANa Kshetrams etc. are proposed to be covered.

 

CATEGORY II: GRANTHA CHATUSHTAYAM

 

II.1: SRIBHASHYAKARAMRUTHAM:

REVIEW: Summary of the 35 AdhikaraNams of AdhyAyam 1 of SribhAshyam (Issues

3 to 8/ Messages 3, 4, 6, 7, 8, and 12)

PREVIEW: Summary of 121 AdhikaraNams of 2nd, 3rd and 4th AdhyAyams as also

the purport of individual Sutras (numbering 545) and articles on the other 8

works OF Bhagavad RamAnuja and ON him will follow.

REVIEW:We have also featured the series “Greatness of Bhagavad RamAnuja

Darsanam” (Issues 18 to 25/Messages 89. 90, 92, 94, 97, 116, 118 and 122)

 

II.2: DESIKAMRUTHAM:

REVIEW: We have so far presented only 1 out of 28 StOtras of SwAmi Desikan

viz. AshTabujAshTakam (10/14). Articles on Swami Desika presented so far

include- “Why is Sri Vedanta Desika is Sri?” and “Thanja Paragathiyai

ThnadarulvOn” (9/13), Sri Vedanta Desika Vaibhavam (10/14) Greatness of

SwAmi Desikan (18/89).

PREVIEW: The other 27 StOtras as well as the other works of SwAmi Desika as

also numerous other articles on SwAmi Desika by eminent scholars will be

presented in due course.

 

II.3: GITAMRUTHAM:

REVIEW: An Introduction to Bhagavad Gita (12/17) and the 3 shadgams as per

AalavanDAr and Swami Desika summarized by Tirukallam SwAmi were presented so

far (Issues 13,14 and 15/ Messages 34,47 and 66).

PREVIEW: The summary of the 18 individual Chapters by Tirukallam SwAmi as

well as articles on Bhagavad Gita by other eminent scholars will follow.

 

II.4: PRABHNADAMRUTHAM:

REVIEW: The life story of Thirumazhisai AzhwAr (20/92) and an article

“GitAmrutham and GodhAmrutham” on ANDAL’s TiruppAvai (11/15)

PREVIEW: Articles on the Life stories of the other AzhwArs will be presented

to coincide with their Tirunakshatram days followed by articles on their

“Holy Collects” known as “4000 Divya Prabandams”

 

CATEGORY III: ACHARYAS, BHAKTAS & SCHOLARS:

 

REVIEW: Series of articles entitled "AchArya Vamsa Vriksham" in 30 Parts

were featured in “SaraNAgathi” journal. These can be viewed in the web site

maintained by Sri Venkatesh Elayavalli at “www.srivaishnava,org.sgati”.

Parts 31 to 42 were featured in “Sri Ranga Sri” (Issues 3 to16/Messages 3,

4, 6, 7, 8, 12, 13, 14, 15, 17, 34, 47, 66 and 80).

 

The details relating to Periyasramam can be found in (19/90).

 

Besides, thumbnail sketches of several AchAryas have been included under the

title “Know this AchArya”- KOTikannikAdAnam LakshmikumAra TAtaDesikan

(Message 9), Tirukallam SwAmi (Message 10), Abhinava Desika Uttamur SwAmi

(17/83), KoorathAzhwAn (18/89), EmbAr (20/92), AgnihOtram TAta Desikan

(21/94), MadhurAntakam Swami (22/97) ,SathAbhishEkam of H.H.Srimad ANDavan

of PounDarikapuram Ashramam (Message 61) etc on the occasion of their

respective Tirunakshatrams.

PREVIEW: Besides the lineages of Sri AhObila Matam and Sri ParakAla Matam,

pen sketches of about 150 other AchAryas who have enriched our

Satsampradayam will be presented on their Tirunakshatrams.

 

REVIEW: A special article on the recently held “yathi Sammelanam” was also

presented (Message 93)

 

REVIEW: A Special Issue in connection with the great Rama Bhakta HanumAn was

presented on Hanumat Jayanthi day (Message 19) and articles on Panchamukhi

Anjaneyar (Messages 15, 86, 87 and 91)

PREVIEW: The life stories of numerous other Bhaktas will be presented in due

course.

 

CATEGORY IV: SCRIPTURES, ANUSHTANAMS &SAMSKARAS:

REVIEW: On Srimad VAlmiki RAmAyaNam, Set 1 questions were posed in a “Quiz

Program” (18/89) and answers provided (21/94) with Set 2 Questions.

PREVIEW: Further sets on RAmAyaNam and other Itihasas and PurANas will

follow

 

REVIEW: On Srimad BhAgavatam, “Dhruva StOtram” was posted in 2 Parts (Issues

18 and 19/Messages 89 and 90).

PREVIEW: Numerous other rare StOtras composed by several AchAryas of our

Sampradayam will be featured in due course.

 

REVIEW: ON ANUSHTANAMS and SAMSKARAS: Several questions are being received

daily on SandhyAvandanam, TiruvArAdhana, PitrukAryams, GrahaNams, Fasts,

feasts and festivals etc. in private mails. Such of those as can be released

for general information (Sadasyam) are compiled with relevant PramANams and

published at periodic intervals in the form of “Question Box Answers” as has

been done in (Issue22/Message 97).

 

IMPORTANT NOTE: Only Questions addressed to “Question Box” and sent to

Sri_Ranga_Sri will be included in these “Answers” postings.

Others of a personal nature will be replied through personal mails to the

individuals concerned as soon as possible.

 

 

CATEGORY V: KIDS AND YOUNG ADULTS:

 

FOR KIDS:

REVIEW: A series of 20 lessons entitled “Learn our Sampradayam the easy way”

for Grade 1 based on the Tamil booklet of Sri Seva SwAmigal was published

partly (lessons 1 to 7) in “SaraNAgathi” Journal and Lessons 8 to 20 In “Sri

Ranga Sri” (Issues 3 to 15 /Messages 3, 4, 6, 7, 8, 12, 13, 14, 15, 17, 34,

47and 66)

PREVIEW: Lessons 1 to 20 for Grade 2 translated by Sri M.K.Srinivasan Swami,

President, Vedanta Desika Research Center will be presented in subsequent

issues

 

FOR YOUNG ADULTS:

REVIEW: A series of articles by Sri D. Soundararajan Swami of Hayagriva

Vidya Peetam entitled “ Basics of SrivaishNava Sat Sampradayam” was

presented (Issues 3 to 8 /Messages 3, 4, 6, 7, 8, and 12).

PREVIEW: Similar articles explaining our tenets will follow.

 

CATEGORY VI: QUESTION BOX AND QUIZ PROGRAMS:

Please see remarks at “CATEGORY IV: SCRIPTURES, ANUSHTANAMS & SAMSKARAS”

above.

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“KNOW THIS ACHARYA”-

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“TIRUKKACHI NAMBIGAL”

Tirukkachi NambigaL was born in Masi under the asterism of Mrigaseersham.

He was a great devotee of Lord VaradarAja of kAnchi engaged in bringing

water (Theertha kainkaryam) from the well (sAlaikkiNaru). His devotion to

the Lord was so deep that the Lord in His “archAavtAram” is reported to have

been in “speaking terms” with him and used to converse with him.

 

When Bhagavad RamAnuja escaped from a murder plot against him while

travelling with his Guru, he was mysteriously rescued from a forest by the

divine couple in the garb of wayfarers and entrusted him to the care of

Nambi.

 

Both were dawn to each other and the bonding became closer day by day. Once

Bhagavad RamAnuja invited Nambi for dinner in the hope of partaking of the

remnants on his leaf. On the appointed day, when he went to Nambi’s home to

fetch him, Nambi had arrived at his place through a different route. He

requested BR’s wife to serve him urgently as he had to go to the temple for

duty. After he finished eating and left, the lady threw the leaf away,

cleaned the place with a solution of cow-dung and was taking bath- all

because Nambi was born in the fourth caste. BR returned and was enraged at

his wife when came to know what had happened. He went to Nambi’s home to

apologize but Nambi made light of it all.

 

With great amount of hesitation BR asked Nambi whether he could get some of

his doubts cleared during his routine conversations with the Lord. That very

night when Nambi was alone with the Lord, the Lord asked him whether he

desired to ask anything and Nambi mentioned about the request of BR. Nambi

had not ascertained the doubts from BR and therefore could not present them

to the Lord. But, the Lord gave His answers to be conveyed to BR., even

without the questions before Him. This is known as “The Six Words” (Aaru

vArthaigaL).The gist of these 6 words are as follows:

1. I am Sriy:pathi, the Supreme reality

(param Tattvam SrImAn aham)

2. Essential differences between individual souls and the Supreme soul is

the true doctrine.

(api cha bEdhO mama matham)

3. The easiest and the most direct means to attain mOksham is

self-surrender to me (Prapatti or SaraNAgathi)

(prapattisthu upAya:0

4. It is not necessary for such a surrendered soul to remember me at the

time of his death.

(Charama samayE na smritirapi)

5. Moksha is guaranteed to such a soul at the end of this very life itself.

(sareerAnthE mOksha:)

6. The questioner should sit at the feet of MahApoorNar, his spiritual

father.

(gururapi cha mahApoorNa:)

When Nambi met BR and conveyed the answers and asked him if these were his

doubts, BR was astonished on the Lord’s answers to the very questions he had

in mind.

More about the 6 words in a later posting.

===============================================================

A Tribute to Kulasekara AzhwAr ( Masi - Punarvasu )

 

Kulasekara, an incarnation of Koustuba, (divine gem of Lord Vishnu) was born

to King Dridavrata at Tiru vanchi kalam. He was born in the year ParAbhava,

MAsi month, Sukla Paksha DwAdasi (a Friday) in the constellation of

Punarvasu. As a prince, he learned all the martial arts besides becoming

proficient in Sanskrit and Tamil. In due time, he ascended the throne after

his father. He married the PANDya princess. He was a great devotee of Sri

Rama. His other names are Kolli KAvalan, Koodal NAyakan and SEralar KOne.

 

Like Rama, he was born as a Kshatriya;

Like Rama, he was born in Punarvasu nakshatram;

Like Rama, his Archa moorthi was that of Lord Ranganatha;

Like Rama, he renounced royal pomp and preferred a simple ascetic life.

 

Like LakshmaNa, he desired to do service to Bhagavan;

 

Like Bharata, even while carrying out his duties as a King, he considered

himself a vassal of the Lord's pAdukA;

 

Like Satrugna, he valued BhAgavata seva above all.

 

Sri Rama is called PERUMAL;

Sri Ranganatha worshipped by him is known as PERIYAPERUMAL;

Periya Perumal's temple is known as PERIYA KOVIL;

Kulasekara who was so devoted to all these, came to be called as KULASEKARA

PERUMAL.

And, his work is naturally called PURUMAL TIRUMOZHI.

 

He was fond of listening to Srimad Ramayana. Once, when a lecturer was

narrating how Sri Rama had to fight single handedly the rAkshasa headed by

Kara and Dushana, he was so excited that he rose up from his throne and

gave orders to his troops to march to help Sri Rama. Immediately, the

lecturer switched over to saying that Sri Rama vanquished the rAkshasas and

returned triumphant. Then only, Kulasekara realized that the episode was not

contemporaneous and regained composure.

 

He was so much devoted to BhAgavatas that he would even cancel his tour

programs should any BhAgavata arrive to visit him. The ministers became

annoyed and on an occasion hid a costly pearl necklace that the king used to

adorn the ArchA moorthi idol and put the blame on the visiting BhAgavatas.

The king ordered a pot into which a live cobra was let in. He boldly put his

hand into the pot challenging that if any of the BhAgavatas had stolen the

jewel, the cobra would bite his hand. The cobra did not bite and thus he

vindicated the innocence of the BhAgavatas. The ministers apologized.

Disgusted with the royal pomp he anointed his son as king and left on a

pilgrimage of holy places.

 

SwAmi Desika praises him as “Thuyya KulasEkaran” meaning “one who had a pure

mind with regards BhAgavatas”

 

He composed a poem of 105 verses called " PerumAL Tirumozhi"- a classic

example of the yearning of a Bhakta to serve the Lord. Every single verse of

the 105 verses of this work is so filled with touching emotion and packed

with palpable sentiments that even a cursory reading is sure to bring tears

flowing from one's eyes and leave an indelible impression in one's mind.

 

Distributed in 10 decads, each one vividly portrays a different facet of

AzhwAr's experience of the Lord as shown below: -

 

DECAD 1: AzhwAr expresses his yearnings to do service to Lord Ranganatha and

the BhAgavatas. He asks-

 

" When ! Oh! When am I going to enjoy the sight of the Lord who reclines on

the serpent couch at Srirangam?

' Kanninaigal Enru kolo Kalikkum Naale?'

When! Oh! When am I going to offer mouthful of praise of the Lord?

' Vaayaara Enru kolo Vaazhthum Naale?'

When Oh! When would I be blessed with the company of Bhagavatas?

" Adiyavarodu Enru kolo Anugum Naale?'

When! Oh! When am I going to shower flowers at his feet?

"Kaikal Koi malar Thoo Enru kolo Kooppu Naale?'

When! Oh! When am I going to bow my head at the foot of the Lord?

" Malar Chenni Enru kolo Vanangum Naale?'

When Oh! When am I going to develop the amount of Bhakti that would melt my

heart?

'Ullam Miga Enru kolo Urugum Naale?'

When! Oh! When my eyes are going to shed tears of joy on seeing the form of

the Lord?

'Neer Malga Enru kolo Nirkum Naale?'

When! Oh! When am I, the worst sinner, going to redeem my life?

'Vul Vinaiyen Enru kolo Vaazhum Naale?'

When! Oh! When am I going to roll on the ground sanctified by the Lord's

presence?

'Bhoothalattil Enru kolo Puralum Naale?'

When! Oh! When am I going to reach the proximity of the great Adiyaars of

the Lord?

'Isaindu Udane Enru kolo Irukkum Naale?'

 

DECAD 2: He expresses his dedication to BhAgavatas. In verse 9, he declares

that those who are overwhelmed by the joy of serving the servants of the

Lord are not insane: It is only the others who are insane

 

moyththukkaNpani sOrameykaLsi

lirppaEngi yiLaiththun^inRu

eyththukkumpidu nattamittezhun^

thaadippaadiyi Rainci,en

aththanassa Nnaranganukkadi

yaar_kaLaaki avanukkE

pittharaamavar piththarallar_kaL

maRRaiyaarmuRRum piththarE 2.9

 

Decad 3: He avers that the act of shunning worldly pleasures and adhering to

the feet of the Lord is the ONLY REAL duty one has.

In Verse 8, he repeats the same sentiments as above. He says -

I may appear crazy for others but it is they who are really crazy. Yes! I am

madly in love with my Lord!'

 

675:

pEya rEyenak kiyaavarum yaanumOr

pEya NnEyevark kum_ithu pEsiyen

aaya NnEaraNG kaaenRa zhaikkinREn

pEya Nnaayozhin^ thEnempi raanukkE 3.8

 

DECAD 4: In this, he expresses his longing to be associated with

Tiruvenkadam- the abode of Lord Venkateswara in any capacity- whether as an

animate being or even as an inanimate object.

"Can I be born?" he asks as a kurugu bird in the forest, or as a fish in the

pond, or a temple vessel, or a flower at his feet, or even a pillar, or a

flowing rivulet, or as a rock or even as a stepping stone leading to the

innermost sanctum sanctorum in the temple of the Lord on which the Bhaktas

would place their holy feet- all in the sacred Tiruvenkadam? It can be seen

that such a step in every Vishnu temple is called as "KULASEKARAP PADI"- the

'KULASEKARA STEP'

 

DECAD 5: In this, he addresses the Lord of TiruVittuvakkodu saying that even

if the Lord were to forsake him, he will never ever leave him and he has no

other refuge. This he expresses drawing different parallels:

"Like a child that clings on to the feet of the mother even when she spurns

it indignantly;

Like a Pativrata who holds on to her husband steadfastly even if he is of a

despicable character;

Like the fish that stays even at the risk of death when the waters in the

tank becomes dried up (having nowhere to go);

Like a patient who loves the surgeon even though he cuts and

burns his flesh (during surgery);

Like the seagull that perches on the mast of a ship flies all over in the

mid ocean only to return to rest on it (having no other go);

Like the lotus flower that does not blossom by the heat of even fire but

blossoms only to Sunshine:

Like the fields that though parched always look up to the rain bearing

clouds for succor;

Like the torrential flowing rivers that ultimately merge only in the Ocean

and nowhere else and

Like fortune that favors only that person who is not after it - I will

forever resort ONLY to your feet"

 

DECAD 6: Here, he simulates the despair and disappointment experienced by

the GOpis when Lord KrishNa does not turn up as promised.

 

DECAD 7: This is one of the most heart- rending portions of the poem. Here

he imagines himself as DEvaki. DEvaki laments that even though she gave

birth to KrishNa she missed the joy of witnessing KrishNa's childhood

pranks.

" I am your mother only in name;

How unfortunate am I?

I did not put you in the cradle;

I did not sing any lullaby to you;

I did not enjoy seeing the various stages of your growth from babyhood to

childhood to boyhood;

I lost my pleasure of breast feeding you;

I am so unfortunate to have missed all these.

But, Lo! And, Behold! What was my loss became Yasoda's gain! How fortunate

she has been to see your pretending to be afraid of her?"

 

715:

muzhuthum veNNe yaLainthuthot tuNNum

mukizhi LanchiRuth thaamaraik kaiyum

ezhilkoL thaampukoN tatippathaR keLkum

nilaiyum veNthayir thOynthasev vaayum

azhukai yumanchi nOkkuman^ nOkkum

aNikoL senchiRu vaayn^eLip pathuvum

thozhukai yumivai kaNta asOthai

thollai yinpath thiRuthikaN taaLE 7.8

 

He calls YasOda "Deiva Nangai" - the divine damsel.

He pleads to the Lord on behalf of DEvaki tearfully

"If possible, can you reenact all these for my sake?"

 

DECAD 8: Here, the AzhwAr simulates Kausalya and describes the joy she

experienced in rearing Sri Rama in his childhood. The cradle- song to baby

Rama " Mannu pugazh Kauasalai thun" is very touching. and is being sung

almost in all households as a lullaby.

 

DECAD 9: Here is another heart- rending episode. Here, the AzhwAr simulates

the grief of Dasaratha on his banishing Sri Rama to exile. As Dasaratha,

he visualizes how Sri Rama had unjustly been subjected to the hard and harsh

life of a wandering ascetic when he should have been ruling AyOdhya in the

cozy comfort in all his royal regalia. He curses himself bitterly, curses

Kaikeyi who induced him and finally he curses Kooni who influenced Kaikeyi -

setting forth the chain of misfortunes and finally says

"O! Rama! I will also leave the AyOdhya which you left; Nay, I will even

quit this world and go to the other world never to return"

 

DECAD 10: Sage VAlmiki elaborately dwelt with the story of Sri Rama in his

Srimad Ramayana. Here, the AzhwAr addresses the Lord in the Tiruchitrakoodam

( Chidambaram) and gives a condensed version of the entire epic in just 11

verses.

 

SwAmi Desika pays a glorious tribute to him in his PrabandhasAram:

Pon puraiyum vEl kulasEkaranE mAsip

Punarpoosathu ezhil vanjikkaLathu thOnri

AnbuDanE nam perumAL sempor kOil

Anaithulagin peruvAzhvum aDiyAr thangaL

Inbamigu perum kuzhuvum kANa maN mEl

IruLiya venreDutha isaiyir sonna

Nan poruL sEr Tirumozhi nootraindhu pATTu

NanrAga yenakkaruL nalgi neeyE.

Meaning

Kulasekara wields a spear of shining gold; He was born at TiruvanjikkuLam in

the month of mAsi in the asterism of Punarvasu; He composed a work

consisting of 105 verses out of an outpouring of love and devotion towards

the Lord of Sri Rangam and the devotees of that Lord who had the good

fortune to stay at the holy place to render service to the Lord; May he

grant me the understanding of these 105 verses for my emancipation”

 

The Thritheeya Brahma Tantra Swatantra ParakAla SwAmi in his 3000 PaDI- Guru

ParamparA prabhAvam has composed the following on Kulasekara:

KumbE punarvasu jAtham kEralE kOLapaTTaNE/

KousthubhAmsam dharAdeesam kulasekaramAsrayE//

Meaning

I resort to KulaseEkara, an AvatAra of Lord’s Kousthubam, was born in Masi

month-punarvasu nakshtram at KOLapaTTaNam (VanjikkuLam) in KeralA”

(Quoted in Hayagriva Priya, February 1999 issue p.11)

 

THANIANS ON PERUMAAL TIRUMOZHI

 

1. Composed by Emperumaanaar

 

innamutham oottukEn ingEvaa paingiLiyE

thennarangam paadavalla seerpperumaaL ponnaNY

silaisEr nuthaliyarvEL sEralar_kOn engaL

kulasE karanenRE kooRu

 

" O! Green hued parrot! Come hither ! I will give you some sweet nectar! You

should always mutter the name of Kulasekara-

who composed the sweet poem on the auspicious qualities of Lord Ranganatha

lying in the South direction at Srirangam; who is the darling of beautiful

damsels with bow - like eyebrows; who is the King of Chera kingdom; who is a

great Prapanna and who is our crown jewel"

 

2 Composed by MaNakkAl Nambi

aaram ketappara Nnanpar_koL LaarenRu avar_kaLukkE

vaaraNG kodukutap paambilkai yittavan maaRRalarai

veeraNG keduththaseNG kOlkolli kaavalan villavar_kOn

sEran kulasE karanmudi vEnthar sikaamaNiyE

 

"Kulasekara is the one who put his hand boldly into the pot containing the

deadly King Cobra in order to vindicate the innocence of the Srivaishnavas

when they were accused (by his ministers) of stealing the precious pearl

necklace;

Kulasekara is the one who vanquished the valor of his enemies; He was the

king of Kola;

Kulasekara was the Emperor of other kings: the very gem of the Chera

dynasty; the very crown of the crowned monarchs"

 

Divya Desams consecrated by Kulasekara AzhwAr

1.Tiruvarangam

2.Tiruk Kanna Puram

3.Tiru Chitra Koodam

4.Tiru Vittuvak Kodu

5.Tiru Venkadam

6.Tiru Ayodhya

7.Tirup Paar Kadal.

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