Unfortunately the Govinda Naama is ridiculed at times. Some have a wrong impression that the Naama will take things (though there is nothing that really belongs to us in this world!) away from us. Here is a nice article from The Hindu on greatness of Govinda Naama.

While the Lord is praised through His many names, the name of Govinda has special merit, said Padur Rangarajachariar. Since Lord Narayana supported the Manthara mountain on His back in Koorma avatara, He is Govinda. ‘Go’ also means Earth. Since as Varaha, He rescued Bhooma Devi from the clutches of the asura, He is Govinda. Since He measured the Earth in three steps, He is Govinda. ‘Go’ also means cow. Since as Krishna, He was a cowherd, Krishna may also be referred to as Govinda. He is Govinda because He gives us the power of speech. It was Lord Narayana who suggested to Indra that he fashion the Vajrayudham from Dadichi’s backbone. The Vajrayudham is also called ‘Go’. Hence the Lord, upon whose suggestion Indra made the ayudham, is called Govinda.

Govinda is the name we must utter before we eat anything. The story of Kshatrabandhu shows the significance of the Govinda nama. Kshatrabandhu was a cruel man, who robbed those who passed through the forests. But when he learnt the name Govinda from a sage, he was saved. Tondaradippodi Azhvar celebrates this incident in his Tirumaalai.

When Draupadi is disrobed by Dushasana, she cries, “Govinda, Pundareekaksha, raksha maam saranaagatam.” Thus she is saved by uttering the name Govinda. Pillai Lokacharya observes that it was the Lord’s name that saved her. Adi Sankara in his Bhaja Govindam, shows us the importance of worshipping Govinda.

Nammazhvar says that we must always serve the Lord who resides in Tirumala, and we must do so without a break, and without expecting anything in return. Andal in Her Tiruppavai describes Him as “kurai ondrum illaada Govinda” — Govinda the blemishless One. She refers to Govinda in three verses of the Tiruppavai. Again in the Nachiar Tirumozhi, Andal dreams of union with Govinda.

The name Govinda brings to our mind Lord Srinivasa of Tirumala. Tirumala is mentioned in ancient Tamil works like Silappadikaram, and also in Puranas like the Bhavishyothara Purana and Varaha Purana, attesting to the antiquity of the place.

Article from The Hindu

Swami Koorathazhvaan Vaibhavam in Short

The ever liberated and liberated sould are always enjoying the supreme Lord Sriman Narayana in Sri Vaikuntam. Although the souls living in this world are also eligible to have this enjoyment, they due to their sinful deeds are unable to have such an experience; as a result, they live in this world. The Lord, with a view to correct the denizens of this world and receive their services, has out of compassion, manifested himself as Sri Rama and Sri Krishna.Even by such an effort, the Lord was unable to correct the human beings. So, he though that they could be brought round and made serviceable only through other human beings. So, he thought that instead of correcting them from this Supreme position as their master, it would be easier for him to this by placing himself in a lower status as a subservient person. He also opined that instead of correcting them from the position of their perceptor, it would be easier to correct them by Himself becoming a disciple and thus practically implementing His own teachings.

Accordingly, Sri Thiruvanantazhvan (Adisesha) manifested as Sri Ramanuja, while the Lord manifested Himself in the village Kooram, as Sri Koorathazhwan in the “Saumya” year in the month of Pushya under the asterism “Hastha”. Swami Koorathazhwan became a foremost disciple of Sri Ramanauja.

Our toungues cannot sing the glory of Sri Koorathazhwan. He brough to light the secret teachings of the Upanishads through his compositions, Panchastavam. Sri Ramanuja felt that he would certainly attain the highest abode, purely by virtue of his association with Azhwan!

- From Vedics.org site

Swami Koorathazhvaan’s 1000th Thirunakshatram falls on 3rd of February 2010. A committee has been formed to celebrate Swami’s Thirunakshatram in a very grand manner, befitting for Sri Ramanuja’s foremost disciple & an incarnation of Sriman Narayana himself. The celebrations planned include the following

1. Release of Books on Azhwan’s life history in several languages.
2. Release of CD’s on Panjastvam Discourses.
3. Release of Banners & Books that depict Swami’s life in a Pictorial format.
4. Azhvan’s history in Dance & Drama format during the celebrations.
5. Annadhanam to the poor & needy.

Apart from the above a lot more has been planned to celebrate Swami’s 1000th year of appearance. We are lucky to be in this time and celebrate Swami’s Avatar. We kindly request you to take part in the celebrations & provide financial and any assistance in whatever way possible. Every small help will be of great use. The committee in charge of the celebrations is

Sri Koorathazhwan 1000th year Mahotsava Committee,
19/37, Rathinakudil Apartments,
TP Kovil St,
Triplicane, Chennai – 5.
Ph – 044 28441110 | azhwan1000@gmail.com | www.kuresan.com

Honorary Patrons of the Committee include Sri.U.Ve.Parasara Azhagiyasinga Bhattar swamy, Velukkudi Sri.U.Ve.Krishnan swamy, Sri.U.Ve.Akkaarakkani T.A.Srinidhi swamy, Sri.U.Ve.K.B.Devarajan swamy and many similar prominent figures.

Cheques can be drawn in favor of  ”Sri Koorathazhwan 1000th year Mahotsava Committee” and sent to the above address.

Invitation for Swami Koorathazhwan 1000th Thirunakshatram Celebrations.

Another wonderful initiative by The Kinchitkaram Trust – to translate all the Commentaries of Swami Periyavaachan Pillai to English. This simply means we will soon have English Translation for the entire Divyaprabhandhams (As Swami Periyavaachan Pillai has commented on all the 4000+ Divine Hymns). This is really a very commendable effort by the trust as this will help people with limited knowledge of Tamil & Sanskrit learn more in-depth about Sri Vaishnavam.

Kinchitkaram Trust's English translation of Thirupallandu vyakhanam.

As a part of the project, Kinchitkaram Trust have brought out an English Translation of Swami Periyavaachan Pillai’s commentary on Periyalwar’s ThiruPallandu. Before I read the book, I was impressed by the neat design and print quality of the book. The content is also equally good. The explanations are very clear and elaborate.

After every Pasuram {Hymn/Song}, meaning for every word is given. The meaning for every word is then followed by a brief explanation of the pasuram as a whole. After this, detailed explanation and the inner meaning of every word is given. These explanations highlight the beauty of the songs. The pasurams can be explained in 4 – 5 lines or 4 – 5 pages. Either ways the message conveyed by these lines are same, the greatness of Sriman Narayana and the trivial nature of this world.

Here’s how the meaning of every pasuram is explained. I have taken the 4th paasuram of ThiruPallandu “Edu Nilathil…” for an example.

yEdu nilatthil iduvathanmunnam vanthu
yengaL kuzhAm puhunthu
koodu manamudayeerkaL varam pozhi
vanthollaik-kooduminO!
Naadu Naharamum nankaRiya
NamO NaarAyaNAya yenRu
paadu-manamudaip-pattharuLLeer
vanthu PallANDu kooRuminE

Word to Word Meaning

Edu nilattil : To the gory place, viz., burial ground
iduvadan munnam : Before taking you
vandu : Come out of your group
Engal kuzham pugundu : Enter our group
Kudum manam udayirgal : Those who have the mind to join
varambu ozhi vandu : Come breaking your boundary (of self enjoyment)
ollai kudumino : join us quickly
naadum : common folk living in villages (city outskirts)
nagaramum : knowledgeable folks living in cities
nangu ariya : in a way that they clearly understand
namo narayana enru : uttering the eight syllabled mantra
paadum manam udai : those who have the inclination to sing, as a vent to their pleasure
pattar ullir : if there are loving devotees
vandu : come, join us
pallandu kurumine : and sing this auspicious benediction

Brief Meaning

Those who wish to join our group should give up their old contacts and join us quickly (before its too late) being taken over to the burial ground. Break your boundaries of Self Enjoyment. Chant the Eight Syllabled Mantra in a way that those who live in villages & towns clearly understand it. If there are loving devotees, let them come and join us in singing this Auspicious Benediction.

Explanatory

(This is given for every word. Here I have just given for one word)
Nilathil Iduvadhan munnam : Before merging it with the Primordial Nature, its original source. This is how it is to be interpreted. The word yEdu means “body” both in its gross & subtle states; before it becomes one with the Prakrti from which it has come into existence. It has to be understood that Alwar is inviting them (who are interested in Kaivalya) after seeing te great calamity that awaits them.

Published By : Kinchitkaram Trust
Price : Rs.120 / $ 5
Contact info : USA : 001-508-3978635, UK : 00-44-208-7554813, INDIA : 91-44-24992728
Book available at Kinchitkaram Trust Offices

Another beautiful article from The Hindu…

Hiranyakasipu is alarmed at the direction his son’s education is taking. Prahlada is a Vishnu bhakta and, because of that, a pacifist, said V.S. Karaunakarachariar in a discourse.

When Hiranyakasipu asks him how he will slay his enemies, Prahlada wonders how one can think of anyone as an enemy. Lord Narayana resides in every one of us. So how can anyone be thought of as an enemy.

When Hiranyakasipu sends his men to slay Prahlada , Prahlada says the swords have left him unharmed, because Narayana resides in him. Narayana resides in Hiranyakasipu’s henchmen and also in their swords. Can Narayana hurt Narayana?

Thirumangai Azhvar, in one of his verses, describes himself as the God who resides in Thirumala and also in Thirukkannapuram. This verse too shows that those with true devotion know that the Lord resides in us. Nammazhvar, in his ‘Kadal gnyaalam’ verse, expresses the same thought.

The only difference is that Thirumangai Azhvar, as is his wont, refers to the Archa form of the Lord, even when he talks of His form as an Antaryamin. The greatness of the Narasimha avatara is that it revealed to the world the devotion and comprehension of Prahlada. His appearance in man-lion form is one of His beautiful forms. The lion’s majesty is one that pleases. The combined beauty of the human and lion forms is also a uniqueness of the avatara.

When Prahlada is cast into the sea, he contemplates on Narayana, who resides in him, and the bonds that fetter him break. The Vishnu Purana ends with a brief mention of the Narasimha avatara.

It says Prahlada and Hiranyakasipu live happily, and that later Narasimha kills Hiranyakasipu. It is in the Bhagavata Purana that we have all the details about the Narasimha avatara. The Vishnu Purana touches upon the philosophical angles. It was left to the Bhagavata Purana to fill in the details of the story of Narasimha. It is because the Vishnu Purana gives us such an insight into philosophy that it was referred to as Purana Ratna by Alavandar.

The Vishnu Purana highlights Prahlada’s devotion.

Continued

After visits from the Lord Siva, the Siddha and the Rasavaadhi, Thirumalisai Alwar decides to move to a place where none would disturb him. He leaves Thirumalisai and after looking for an ideal place for penance, finally finds one in a cave of a mountain. Alwar immediately sits for penance and leads a very spiritual life, undisturbed by anyone.

Meanwhile, the Mudhal Alwars who were in a Divyadesa Yatra reach the cave where Thirumalisai Alwar had been living. They immediately see Alwar’s greatness and decide to spend some days in Alwar’s company and the four Alwars live together for sometime in the cave. During these days, the Alwars spoke, sang and thought of only Sriman Narayana. They had no worldly issues to worry about. After days of enjoying each others presence, the Mudhal Alwars leave the cave to continue their Divyadesa Yatra. Thirumalisai Alwar too returns to Thirumalisai.

Another gem of a Sri Vaishnava site. Something really close to the ideal Sri Vaishnava home in the Virtual World. Saranagathi.org has lots of content including a Learning Section on Sri Vaishnavam, along with the usual categories of Audio, Video and Books. But the most interesting & appreciable feature is the Social Networking feature of the site. You can join as member in the site, create your own blog and interact with other members too. Probably it is the only Sri Vaishnava site offering robust Social Networking features. Members include Sri Velukkudi Swami & Sri AnanthapadmanbaChary swamy themselves (a little difficult to believe though).

Sri Velukudi Swami on Saranagathi.org

These are some of the sections and their contents in the site.

Videos : Upanyasams from eminent swamis like Srimad Azhagiyasingar, Srimad Aandavan swami, Sri Velukkudi Krishnan Swami, Sri Ananthapadmanapacharya swami and Sriman Akkarakani Srinidhi swAmi. Discourses include Azhwargal Vaibhavam by Velukkudi Swami, Dhinam oru Dhivya Naamam by Sri Ananthapadmanapacharya swami, Thirupaavai Upanyasam by Srimad Azhagiya Singar swami and much more.

Audios : Has a large collection of Velukkudi Swami’s upanyasams, Divya Prabhandam chanting by Sri Sevilimedu swami, Sri Annamacharya Kirtis by M.S. Subbulakshmi, Malladi Brothers, Nitya Santhoshini & Unnikrishnan.

Learning : Article to get a clear understanding of what Sri Vaishnavam. Sri Vaishnavam Basics and Principles, Samasrayanam, Bhakthi and Prapatti, VishistAdvaitham Tutorial are some of the articles under Must Read Section. Links for lectures in other sites can also be found in this page.

Books : Sri Vaishnava e-books include Srivaishnava Dhinasari, Prahalada Stotram, Sri Stuti, Bhu Stuti, Godha Stuti, Hayagriva Stotram, Thiruchinna Malai. Links for more e-books in other sites are also available.

Sri Vaishnava Calendar :  Unfortunately inspite of many Sri Vaishnava sites that are available, Sri Vaishnava Calendars in many sites aren’t updated regularly (Our blog is no exception too. We regret it.). But the calendar in saranagathi.org is regularly updated and contains dates for major Srivaishnava events such as Perumal, Alwars, and Acharyas thirunakshatrams and other important festivals celebrated by Srivaishnavas.

Visit the site and you are most likely to find lots of really useful information and links. 

For most part, this Blog hasn’t had any posts on many Present Day issues / Problems of Sri Vaishnavism. But now, there is a particularly hurting Issue. Many should have known about the issue from the post heading, but still here is a Brief.

For the past 140 years, flowers for Lord Namperumal in Sri Rangam has been from a Nandhvanam {Garden} by name Madhurakavi Nandhavanam. The garden was donated by one, Sri Madhurakavi, a very dovout bagavatha who never married and spent his entire life in Lord Namperumals services. Sri Madurakavi also refurbished the Golden Gopuram of Sri Rangam spending a princely amount of  Rs 1 Lakh in 1903. As per his will, the Nandhavanam should be held under Devout people {Dharmakarthas} and not the Administration of Sri Rangam temple {a.k.a the Government}.  Citing the very reason that the Nandhavanam might be left to ruins under the Temple Administration, a judgement in 1921 upheld the decision that the Garden be under private Trust {Dharmakarthas}. But now, the Hindu Religious and Charitable Endowments Department is about to take over the Nandhavanam citing some legal formalities in the Will of Sri Madhurakavi swamy. This has enraged the Sri Vaishnava community very much.

As our Honorable Prime Minister said in his Independence Day speech, Our citizens have the right to express dissent and anger. I also maintain that every government should be sensitive to people’s complaints and dissatisfaction, we can express our views through Democratic and Ethical means. The below links can help you voice your concerns. Please do spare a moment to save a Legacy of 150 years.

Madhurakavi Nandhvanam Plea – Take a Print-Out and send this letter to the Hindu Religious and Charitable Endowments Department requesting it to drop its decision to take over the Madhurakavi Nandhavanam.

www.petitiononline.com/SSMN/petition.html – Sign-Up this Online Petition against Hindu Religious and Charitable Endowments Department taking over Madurakavi Nandhavanam.

Today is the Thirunakshatram of Swami Periyavaachaan Pillai, the famous Vyakhana Chakaravathy of Sri Vaishnavism. Here is a little about Swamy, adopted from the book “Thirupallandu Vyakhanam”, published by Kinchitkaram Trust.

Sri Periyavaachaan Pillai, also known as SriKrsnapada was born at Sanganallur near Kumbakonam as the son of Yamuna Desika and Nachiyar Ammal. He is believed to have lived between 1167 – 1262 AD. He is an Amsa of Lord Krishna himself. For his lucid explanation of Divyaprabandha, he is known as “Dravidaveda Bhasyakara” and for his commentary on select verses of Ramayana, he is given the title “Abhayapradaraja”. Periyavaachaan Pillai was a disciple of Swami Nampillai. Vadikesari Azhagiya Manaval Jeeyar, who wrote the commentary 1200 padi on Thiruvaimozhi was a prominent disciple of Sri Periyavaachaan Pillai. Periyavaachaan Pillai wanted to take the meaning of Divyaprabandhas to even the most ordinary people, and hence earned the title “ParamaKaarunika” (One who is extremely compassionate).

Periyavaachaan Pillai was the celebrated author of 24000 padi. He has the unique reputation of having commented (vyakhyanams) on all the 4000 hymns of the Alwars. However his commentary on Periyalwar Thirumozhi is available only for the last 60 songs or so. His 24000 padi commentary became so famous that he is known as “Vyakhana Chakaravathy” (emeperor among commentators). Maanika Maalai, Sakala Pramaana Taatparaya and Abhayapradaana are some of his other works.

Sri Periyavaachaan Pillai always commented in a lucid & compact style, so that the maximum number of people can understand the Divyaprabandhas. Periyavaachan Pillai never commented without a valid source. To this day Periyavaachaan Pillai’s commentaries are considered authentic amongst many other commentaries.

Another interesting Article from The Hindu about God’s simplicity and how easy He is to achieve.

Nammazhvar, in his Thiruvaimozhi, says God is easy of access to those who have bhakti, but is One who is difficult to approach for those without bhakti. So it is the attitude of a person to God that determines whether He is unfathomable or not, said Raza Narayanan.

There are many examples to show that the right attitude matters. Yasoda and Putana both suckled Krishna. But while Krishna gratefully suckled at Yasoda’s breast, he sucked out the life of Putana.

That was because Yasoda had motherly love, but Putana came to kill Krishna. Yet again in the Krishna avatara, the Lord demonstrated the importance of one’s approach to God. Duryodhana called on Krishna to seek His help. Krishna pretended to be asleep. Duryodhana, thinking it was beneath his dignity to sit at Krishna’s feet, sat near His head. Arjuna, who arrived later, sat beside the Lord’s feet.

Krishna, upon opening his eyes, as if after deep slumber, looked at Arjuna and asked him what he wanted. Duryodhana protested that he had come there before Arjuna had, and that Krishna should offer His help to him. So Krishna told Duryodhana that he had a choice. He could either take all of Krishna’s army to fight against the Pandavas. Or Krishna would be on his side, but unarmed. Duryodhana, ignorant of Krishna’s greatness, chose to have Krishna’s army.

Arjuna was glad to have Krishna on his side. Of what use is anything if God is not on one’s side? And what can go wrong if God is on one’s side? Duryodhana paid for his attitude and was vanquished. Arjuna was rewarded for his devotion and emerged triumphant.

A true devotee knows the significance of treating the Lord’s feet with reverence. Duryodhana did not know the importance of sitting at the Lord’s feet, but Arjuna knew that the Lord’s feet are the best refuge in times of trouble.

It is hard to convince some people of God’s greatness by referring to His simplicity or divinity.

The divinity instils fear in them, and the reference to His simplicity makes them underestimate His prowess. Only those who worship with humility will benefit.

An interesting Article from The Hindu, relating Life, Cricket and Vedanta.

Kapila enunciates the 25 tattvas of the Sankhya Yoga. These 25 tattvas can be understood in terms of the game of cricket, said Srivatsa Jayarama Sarma. Cricket has been defined as a game of glorious uncertainty. Life too is a game of glorious uncertainty. Life therefore can be analysed using cricketing terminology.

The prapancham, that is the world, is the ground in the game of Vedantic cricket. The running between two sets of stumps is akin to the constant preoccupation of a samsarin, with the day-to-day aspects of life. The three stumps signify the qualities of sattva, rajo, tamas. The 10 fielders just waiting to get the batsman out, may be compared to the five gnanendriyas and the five karmendriyas. The bowler is the Kala Purushan — Time. He keeps track of our karmas in previous births.

But in cricket there are two batsmen. While one bats, the other is idle at the other end. How can there be an equivalent to this in real life, when we are talking of a samsarin? The answer is that, when a person is born and lives in this world, he constantly has an impact or an influence on another person’s life. This is inevitable. When a child is born, for example, it gives a woman the status of mother. Just as the bowler tries in various ways to get us out, so do the many factors that tempt us and cause us to stray from the right path in life too. But the batsman, however careful he is, does get out one way or the other.

He may be clean bowled — die a natural death. He may be run out — have an accident. He may get out if he himself accidentally knocks down the stumps — suicide. He may be declared lbw — he puts his bodily concerns above his spiritual concerns. He may be caught out — trapped by one of his indriyams. The scorer is like Chitragupta, keeping a tally of our score.

There are three umpires in life too. Lord Krishna Himself says, “We are three. I, together with the Vedas and those who know the Vedas, hand out retribution or reward.” If the batsman scores four runs in one shot, he is applauded. If a man lives in accordance with the four Purusharthas of dharma, artha, kama and moksha, he deserves to be applauded too.