Shloka 5

“||shvObhA vinitvamajithOdvahanE vidarbhAn guptha : samEthya pruthanApathibhI : pareetha: :
nirmathya chaidhyam agadhEndra balam prasahya mAM rAkshasEna vidhinOdvaha veerya shulkAm ||”
“Duly reaching Vidarba incognito at a time when the marriage is going to take place the following day, O invincible Lord and surrounded by the generals of Your army and completely crushing the forces of Sisupala and Jarasandha, marry me perforce according to the system prevalent among the Raksasas, winning me as a prize of valour.”

Again, a further immense form of Saranagathi, where the Lord has to rescue and uplift the soul, one of the best forms of Siddhopayam and marajarakishora nyayam. Please refer the internet for the meaning of these three words or I will try to write my learnings about these sooner in another blog. in breif, under these concepts, the Lord is the custodian of the soul, and has to do everything to take the soul to moksham. The soul for its part, has the keen intent to achieve the Lord, as clearly depicted by Rukmini Nachiyaar.

These are days when we have social networked marriages, people might claim themselves right by quoting Rukmini and Krishna, getting married. Please take note here, that Krishna and Rukmini are the perfect couple, thus called divya dampati. Also Rukminikalyanam, was given consent by parents form both families, much unlike today, again which is disappointing. There are three kinds of marriages accepted by the shashtras

1. Vedic Marriage : A traditional marriage with the consent of parents, a mantapam built and all the veda-nada, mantram, saptapadi, laaja homam, Kanyadanam.

2. Gandharva Marriage : Here it is a love marriage where, the bride and groom and are in love with each other no doubt, but have not met each other in person before.

3. Rakshasa vidhana marriage : The groom exhibits his valour in a open ensemble of the bride’s family. Elopes with her, with her content, and lucidly challenging the bridal party. Practised generally by Rakshasas.

In Rukminikalyanam, all three forms of marriage are clear, as it occured with the consent of parents, Rukmini-Krishna had never met each other, and Krsna kidnapped Rukmini.

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Shloka 4

“||poorthEshta daththa niyamavrutha dEva vipra guruvarchanAdibhi: alam bhagavAn parEsha: | ArAdhithO yadi gadAgraja Ethya pAnhim gruhnhAthu mE na damagOsha suthA dayOnyE ||”

“If the almighy Lord (Narayana), the Supreme Ruler, has thoroughly been propitiated (by me) through works of public utility, sacrificial performances, charitable gifts, religious observances, fasting, offering worship to Gods, the Brahmanas, elders and so on, may Sri Krishna (the elder Brother of Gada) and not others such as Sisupala come and espouse me.”

It may seem as if there is a boast of one’s Karma, but it is infact, total surrender of all Karms be it punya (virtues) or sins (papas) at the Lord’s lotus feet. Also it shows to us, that these are to be done, for the simple reason that they are to be done, not for the sake of earning virtues and claiming that we are Good Samaritans. Being modest and earnest, generous and empathetic, lost in the supreme love of the Supreme, are an experience pure bliss, which the soul must accomplish. Not to impress the Lord or anyone, but again because it is the dharma, ought to be followed.

 

Shloka 3

“||thanmE bhavAn khalu vrutha : pathiranga jAyAm AthmArpithashcha bhavathOthra vibhO vidEhi |
mA veerabhAgam abhimarshathu chaidhya ArAd gOmAyu van mrugapathEr balim ambujAksha ||”
“Hence you have indeed been elected by me as my husband, O darling, and this body has been bestowed on You. Pray take me to wife here. Let not Sisupala forthwith touch this share of a hero like a jackal defiling the quarry of a lion, O lotus eyed Lord.”

Another beautiful shloka, which referes to ananyopayam in Sri Vaishnava Saranagathi. Once the soul seeks total refuge in Him, every happiness, every sorrow is an offering to His lotus feet. it involves moving towards the truth, that is jeevan, our soul is not ours but is His servant. If He the master(Seshi), we the servant(sesha). He the husband, we the wives; He the parent, we the issues. This is the relationship the soul hath been sharing with Him before time was born, and will share even after time’s demise. So nothing belongs to us in this world, we live here and towards moksham, He will take us to His eternal abode. Till then, we must make sure, we don’t let loose our mind to anything and everything, anyone and everyone. We are like the naivedyam, offering to the Lord. We must not let the Jackal of Samsara take the Lord’s offering, but what can we do to prevent this? Pray of Him, as Rukmini does 🙂

Shloka 2

“||kA tvA mukunda mahathee kula sheela roopa vidyA vayOdra vinhAdhAmabhi: Athmathulyam |
dheerA pathim kulavathee na vrunheetha kanyA kALE nrusimha naralOka manObhirAmam ||”
“What noble, firm and high-born maiden, O bestower of liberation, will, not on her coming of age elect You as her husband-You, O lion among men, who are Your own compeer in point of pedigree, good disposition, comeliness of form, learning, youthfulness, opulence and glory and ravish the mind of all mankind.”

Here in this shloka, the highlights a jeevan can be observed, as is called the adhikaara for a jeevathma, by vedantis to preach and penance on the Paramatma. Thayar is always interested in showing the path to the Lord. She imparted sublime devotion through the Varaha-avataram and did various avatharams like sita, rukmini and Andal to propitiate bhakti and philosophy. The soul must be fit for Saranagathi, and this fitness does not come by birth, but by the intent to reach God, which is what the shloka refers to by a well-bred lady, meaning satvic. The beauty of these seven shlokas is that they fit amazingly as a romantic message and unparallelled abridgement to vedanta.

Rukmini peratti, calls the Sri Krisna as Narasimha, she asks Him to come to her rescue  like a lion, exhibit His valour and chivalry like that of a lion. Also it takes to reference, the Nrsmhavatharam, where the Lord incarnated as the Man-Lion to save the word of His dear devotee(satyam vidhatum nija brtyabhash) no matter how young he was ( five years of agae) and no matter which race he was born in( the ogre race), the ever divine Prahlada. She pleads of the  Lord to consider her appeal as He considered the conviction of Prahlada. Narasimha Swami, Azhagiya Shinghar as He is belovedly and most fondly called, is known for His puntuality, and so Rukmini refers to Krsna as Nrsmha, to make sure He seeks her hand well within time.

Shloka 1

“|| shruthvA gunan bhuvana sundara shrunva thAm thE nirvishya karnha vivarai: harathOngathApam |

roopam drushAm drishimathAm akhilArtha lAbham tvaiychyutha Avishathi chittam apathrapam mE ||”

“Having heard O immortal Lord, most handsome in all worlds, of Your excellences – which, entering deep into the heart through the apertures of the ears, dispel the agony of the hearts, O beloved one-as well as of Your charming eyes, my mind has been set on You, shame having fled away from it.”

Here Rukmini calls Krishna by two very important names, BhuvanaSundara and Achyutha. The Tirunamam Bhuvanasundara has many implications in it. The Lord is the most beautiful in the bhuvana, hence Bhuvanasundara. He hath created this beautiful bhuvana(world) thus Bhuvanasundara. It is becuause of His presence that this bhuvana is beautiful, hence Bhuvanasundara. “Bhu” also refers to water. As water is pleasant and quench any thirst, The Lord will quench the thirst of the soul to unite with Him and thus please us. Water is absolutely essential for sustainance, as the Lord is for the soul. Water cleanses the impurities on any one or anything, as the Lord cleanses the impurities due to agnana and karma. Water hath witnessed most of the transcendental ploys of the Lord like Sethubandhanam in Ramavatharam, Rama is Himself Sarayu theera vihaara, Krishna did His Rasa on the banks of Yamuna, Kalinganartanam in the Yamuna, Krishna is the Yamuna theera vihari, The Lord in His vyuham form in Tiruparkadal(ksheerabhi) is the ksheera sagara vihara, Balamukunda rests on a peepal leaf on the pralaya samudra. As water cools us down, Krishna will cool the pangs of separation that set the soul ablaze from within.

Achyutha, means one  who never fails to aid at the right time. When Krishna come to seek Rukmini’s hand, Sukar mentions that Rukmini saw Achyutha(tat drista achyutham sa), since she lettered refering Him as Achyutha.

One small shloka that has such deep meaning within. 🙂

 

 

Introduction

Emperuman Srimannarayan is ever in union with His unfailing consort, Sri Mahalakshmi Nachiyaar. Any avatharam He takes, she follows, as Bhoomi devi in case of Matsya, Kurma, Varaha, Vamana, Parashuramavtharam and Sri Ramavatharam or even Balaramavatharam. She comes as Lakshmi with Narasimhar, Sita with Ramar and Rukmini and Satya in the Sri Krishnavatharam. She is the joining force between a jeevan and the Lord.

Sri Rukmini was born the princess of Vidarbha desha, present day Maharashtra with its capital as Kundinapuram and kind Bhishmakar, who had five male scions to his throne the eldest being Rukmi, followed by Rukmaratha, Rukmabahu, Rukmakesha and Rukmamali, each bonded to this  world, materialistic. Rukmini was satci by birth and developed an interest for Krishna as she reached a marrigeable age. Her father consented to thtis prospect, but Rukmi flatly rejected and forced Rukmini’s hand to Shishupala.

Distraught, Rukmini is in all tears, when a sidha Purusha, a brahmana approaches her for bhiksha and realises the scene. He asks her to write a message to Krishna and promises to unite them. Rukmini pours her feelings in to seven Shlokas as available in the Srimad Bhagavatham, 10h Canto, 52 chapter. These are beautiful and philosophical  shlokas about the Lord, a plea to him to accept us, His greatness that even the Vedas  cannot glorify Him and why He has to heed even our prayer. It refers to us as well, in Rukmini Devi’s place as the Lord is the ideal spouse to the jeevan( Pathi vishwasyathmeshwargum shashwathagum shivam achyutham… Narayanasuktham) and we live in the samsara, try to unite with the Lord, but this is prevented by five sense organs like the brothers of Rukmini and these sense organs want us to get bonded to Samsara, represented by Shishupala.

 

Kalau Venkatanayakaha

. aanaatha selvathu  aram-paiyar_kaL thaRkuzha

vaanaaLum selvamum maNNakamum yaan vENdEn

thEn-aar_pooN-chOlai  thiruvEngada sunaiyil

meenaay  piRakkum vithi yudaiyE naavEnE

Perumal Tirumozhi – 4.3

This is a pasuram of Kulashekhar Azhwar in his monumental work, Perumal Thirumozhi. Here he pleads with Srinivasar to grant him the privilege of a boon, a boon not of the soaring wealths and kingdom of skies, but to be a born a fish in the pushkarni of Tirumalai and be involved forever in the service of bhagawan and bhakthas.

I was deeply humbled by Azhwar’s humility and infinite love to Ezhumalai-appan,The Rig-Veda says ” Sirim Peetthasya Girim Gachcha” in context to imply “If you are in fear of samsara, make haste to the Hills of Sri Peetha”. The Lord is also called Sridhara, but here the Shruthi proclaims Him as the very institution of Sri Devi Nachiyar, hence Sri Peetha.

Tirumalai finds mention in various puranas like Varaha Purana, not to forget epics like Srimad Ramayanam as well. It is known by various names viz Sheshadri,Garudadri,Anjandri,Venkatadri, Tiruvenkatam ….

Speaking of Tiruvenkata Mahatmyam, Thoindaiman a paramabhagavatha of the Lord had to face a war with an asura and he prayed of the Lord for aid. Emperuman has this habit of sharing everything with His Bhakthas, and heartfully gave away His Shankham and Chakram and refused to accept it on return and said He would accept it from one another bhagawatha. In the meanwhile our brothers and sisters from different cults fitted the Lord’s vacant lotus hands with different weaopons, thus making Him Ganesha, Skanda, Devi and so on. It was Jagadguru SrimadRamanujar who through a transparent challenge re-established the sankha-chakram in the Lords lotus hands, as willed by Him and thus revived this divya desam.

To this day, people are left with many claims that this not Srinivasa, but some other deity and put forth some of the following arguments : Eyes and slender waist of the Lords indicate it is a female deity, Jata of the Lord, Kadabu distribution on ganesha chaturthi, Brahmotsavam during gauri and ganesha festival, Sri chakram established by Shankaracharyar responsible for the prosperity, Navakshari mula mantram and many more. I need to limit my blog to not bore the reader.

The Lord’s eyes and slender waist : The sunderkandam in the Srimad Ramayanam, shows an episode of Hanuman’s eulogy of Sri Rama to Sita peratti, where he mentions both the eyes and slender waist.

Jata: He is keshava so i don’t find this valid, since even in Brindavanam(Tiruvaryapadi) the Lord has long hair. In fact He where even nose rings and toe rings in kshetras linke Kumbhakonam and Puri.

I have been to Tirumalai and Tirupati during ganesha festival and there has been no report of kadabu distribution.  Even if so, Ganesha is grand festival for people in Andhra Pradesh, so does that  intervene and make Emperuman; Ganesha?

Divya desams following pacharatra agamam, follow tamizh or solar calender and Tiruvenkatam Brahmotsavam is celebrated in the month of Perattasi, which occurs during   bhadrapada masam.  How evere it corresponds to Shravana masam of the lunar calender, shravan or perattashi is considered distinguishdly auspicious to Emperuman.

Navakshari Mula mantram says Om Namo Venkatehaya clearly indicating a male declination in sanskrit. “esa” in sanskrit means Lord and Emperuman is the Lord of Venkatam. Srinivasa is a name commonly found in major works including the Sriman-Mahabharatham and as already mentiong the Rig-Veda itself. Not one of the bhakthas making opposing claims have been able to comment on the SriVatsa, the golden streak on the Lord’s chest and the abode of  Sridevi Nachiyaar. Doesn’t that indicate a bigger sense in itself.

I kept this point for the last :

“Adi SankaraBhagwathpada established a Sri-chakram which is responsible for the wealth and this is a shakthi-peetham”

Swami is a Lokacharya. There is no second thought about it or Bhagawthpada’s immense infinite and undiluted bhakthi for emperuman. But there is no mention in the authentic records of some such happening. If it were one of the 51 shakthi peethas, Bhagawathpada would certainly have composed shlokas or mention it somewhere in the ocean of His works. Even His followers, with no objection bow to Srinivasa Perumal, in ideal gurubhakthi and bhagawadbhakthi. Why should we adulterate the avatara charitram of such a paramabhagavtha with our illegetimate claims? Indeed this is bhagawath apacharam, and Emperuman will never approve of this.

Also, the humongous offerings in the form of money to the Lord; everything belongs to Him and He has this innate quality(guna) of attracting everyone towards Him and follow to His lotus feet in surrender. Even Srinath ji in Nathdwara, has huge offerings. Does that mean there is a Sri-chakra there also? or in Vatican City? Why should be so monitory, why should assess the sampat of sakshath samptkumar Himself !!!

For all the bhagawathas who disagree with adiyen,  i extend adiyens’ hearty namaskarams. Adiyen Ramanujadaasan.

If the bhagawathas who opine me right feel helpless, when faced with such claims, you may always structure your opinion or even better close your eyes and thinks of the Cute little Srinivasa, with his Lotus eyes, innocent and sweet smile, The Panchajanya Shankham, repository of Veda, the Sudarshan Chakram, repository of Time(Kala chakram), Mahalakshmi thaayar adorning His chest and our guru-paramaparai and bow to the person opposite, as Sri Vaishnava Dharmam prescribes.

This post is a samarpan to Sri Manavala Mamunigal on the occassion of Swami’s Triunakshatram.

Adiyen Ramanuja Daasan

Manaval Mamunigal Tiruvadigale Sharanam

Desikar Tiruvadigale Sharanam

Emperumanar Tiruvadigale sharanam

Azhwargal Thriuvadigale Sharanam

Thaayar Tiruvadigale Sharanam

Emperuman Tiruvadigale Sharanam