1

SRIVAISHNAVISM
OM NAMOBHAGAVATHE VISHVAK SENAYA NAMA :

No.1. WEEKLY MAGAZINE FOR

SRIVAISHNAVITES.
,
.

Proudly presents Deepavali Malar 2012.

Nitya SUris in

Table of Contents With Page Numbers

.----------------------------------------------------------------------------------------------------------------03.
DEEPAAVALI - NARAKA CHATURDASI - GOVARDAN POOJA - BHAI DHUJ-Anbil Ramaswamy--------04
Greetings for our DeepAvaLi Malar Oppiliappan Koil VaradAchAri Sadagopan------------------------------------------------------06.
.- .---------------------------07.
Swami Desikans Garuda Dandakam - OPPILIAPPAN KOIL SRI VARADACHARI SATHAKOPAN----------15.
PARASARA BHATTAR- ..... . Arumbuliyur Jagannathan Rangarajan ----------------------------------------------21.
a[]f - fUkh -

.---------------------------------------------------------------------------- 23.

- .-------------------------------------------------------- 28.
-

------------------------------------------------------------------------------ 34.

.- . ------------------------------------------------------------------36.
- . . .------------------------------------------------------------------ 41.
- . , . --------------------------------------- --- 42.
- , -----------45.
Garuda Vaibhavam - - Smt. Sharadha Srinivasan. Sow. Swetha Sundaram-------------------------------------46.
Sri SUDarasanar Vaibhavam - - Smt. Sharadha Srinivasan. Sow. Swetha Sundaram--------------------------50.
thughyfh;fs; - ftpQh; Fj;jhyk; Nr.k`[d;. -------------------------------------------------------------------------56.
The Lords mount-

,CHENNAI------------------------------------------------------------ 60.

.
,
!
.
7-5-2004 .
.


.

( yahoo ) , ( facebook )
.
.
2010 ,
.
2011
.
-
.

.
,
.
.

DEEPAAVALI - NARAKA CHATURDASI - GOVARDAN POOJA

- BHAI DHUJ
Anbil Ramaswamy
DEEPAVALI HAPPY!
DEEPAAVALI - NARAKA CHATURDASI (FEAST & COMMUNITY FESTIVAL)
(THIS IS A MAJOR FESTIVAL CELEBRATED THROUGHOUT INDIA)
This occurs on the 14th day of the dark fortnight of Aippasi month. The name is made up of
two words Deepa + AavaLi meaning "lights"+ "row of". It is indeed a festival of lights.
This is the most important festival of Hindus all over the country and abroad. It is believed
to signify dispelling of darkness from our minds and shedding luster on our life.
Fireworks and new dresses for one and all, consuming a variety of sweet and other
delicacies, exchange of greetings and gifts in short, all forms of rejoicing mark the
celebrations -spreading joy, fun, frolic and happiness everywhere. During such greetings, it
is customary for everyone to enquire everyone else whether they have had "Gangaa
Snaanam". It is also taken as a token of people mutually begging pardon of one another for
any misconduct towards them. Everyone forgets and forgives any wrongdoing by others
thus paving the way of amity in society. There is no fasting on DeepavaLi day. In the
South, celebration by lighting rows of lights is done in the month of Kaartigai whereas in
the north it is observed on DeepavaLi itself. It is believed that Goddess Maha Lakshmi
resides in oil warmed up with "Omam" (ajowan), rice etc. and River Ganga
resides in warm waters and so if one bathes in warm water with aforesaid oil
bath, one is sure to earn the blessings of both.
It is believed that taking bath AFTER Sunrise would destroy all PuNyams earned.
So, people get up in the wee hours of the morning and take oil bath as mentioned above.
For the newly weds, this is a great occasion called "Head DeepavaLi" ("Talai DeepavaLi")
and the couple get special attention (and gifts!). Every one is in finest colorful raiment and
jewelry that shimmer in the light of the lamps. Eating too much of foods may upset
digestion. So, a medicinal "Lehyam" (a food eaten by licking) is consumed first before
eating other edibles.
In the North this is celebrated on 3 consecutive days called "ChOTa DiwaLi", "BaDaa
DiwaLi" and concluding with "Govardana Pooja" on the last day. They start their bookkeeping on that day.
Several theories are doing the rounds on the significance of this festival.
1. The most popular one is the belief that Lord Krishna killed Narakaasura on this day and
at his request this is being celebrated.
2. Another theory holds that it was on this day that Lord Rama returned to AyOdhya after
completing his 14 year long exile in the forest.
3. Jains also celebrate this festival for another reason. They believe that it was on this day
that their 24th Teerthankara attained liberation.
4. It is said that Swami Dayananda Saraswati of Arya Samaj attained mukti on this day

5. Saint Rama Tirtha is also believed to have attained mukti on this day.

GOVARDAN POOJA (FEAST & FESTIVAL) (THIS IS A

MAJOR FESTIVAL CELEBRATED IN NORTH)

This is celebrated on the day following DeepavaLi. A special event of Annakoot is also held

on this day. This is also called Govardan Pooja as it is associated with the lifting of the
Govardan Mountain by Lord Krishna who held it on his little finger for a whole week to
protect the cows and the cowherds from the fury of rains lashed by Indra in Brindavan.

BHAI DHUJ (FEAST & FESTIVAL)

(THIS IS A MAJOR FESTIVAL CELEBRATED IN NORTH)

The day after Govardan Pooja is celebrated as "Bhai Dhuj"

In North India

This is said to symbolize the affection between brothers and sisters. It is also called "Yama
Dviteeya" referring to the bond of affection between Yama, (the Lord of death) with his
sister Yami who later became River Yamuna. Married women invite their dear brothers, tie
on their right wrists colored thread in token of affection (like Raakhi) pray for their
prosperity and long life and treat them with a grand feast. The brothers reciprocate with
valuable gifts to the sisters.

In South India

A similar practice is observed on the day after the famous Pongal festival when crows and
sparrows are fed with colored cooked rice etc. This is also an occasion for sisters praying
for the safety of their brothers (naDuppaDayil pOnaalum marup paDaamal tirumba). The
prayer means that even if the brothers were to be in the midst of a bloody war, they should
return victorious and unscathed. Here also the brothers give in person or send some gifts to
the sisters.
May the festival of lights light and delight all of us.
( Taken from eepavali Malar 2010. )

Greetings for our DeepAvaLi Malar

Sriman Parthasarathy Srinivasan is performing tireless Kaimakryams to serve
the Sri VaishNava community for number of years now . Through his kaimakryam
as Editor of Sri VaishNavism weekly Malar , he has knit together VaishNava
communities all around the globe thru the creative use of modern day
communication tools. Among these Malars , the DheepAwaLi Malar has
a special significance by focusing on content blessed to us by our AchAryAs
that helps us to dispel the darkness of Ajn~nam and Vipareeta Jn~Anam . I
am delighted to wish Sriman Parthasarathy and his team growth in their
Kaimakrya Sri !
Poliha , Poliha , Poliha !

Daasan , Oppiliappan Koil VaradAchAri Sadagopan

.
.

: : l

ll

, ,

( ) -

..

, ,

-,

! .

.
,

, .

, -

ll

: ll
, ( )

,
,

-

,

,

.

,
.

- .
,
(

9
)

. . ,

. (

).


.

,


-.

,
,


.

ll

?.
,

.

, -,

,
,

.

.
,

, -
,
,


,
.

, ,
.
,

. ( ),

10
, ,

.
,
,
,

.

,
.

-

,
-
:
, -


.
?
,

.

,
-

,
( ) ,
( )
,
.

, ( ),

.
! ,
-

11

, , ,
,
,, ,
, ,

.

-

-.

, ,

.

12
, ,

! ,

,

,
- ,

, -.

, ,

.

.

,
,
: ! : l
: : ll
: l
: ll

, , ,
, , ,

,
(
,

.

).

, ,


,

.

********************************************

13

( ).

,
, , ;
,
! 1.
,
;
,

14

! 2.
, ,
;
,
! 3.
,
;
,
! 4.
,
;
,
! 5.
,
, ;
,
! 6.
.

15

Swami Desikans

Garuda Dandakam

ANNOTATED COMMENTARY IN ENGLISH BY:

OPPILIAPPAN KOIL SRI VARADACHARI SATHAKOPAN

. I>.

I gf d{fk>
Imte ramanujay nm>
Imte ingmaNt mhadeizkay nm>
INTRODUCTION:
Swami Desikan was initiated into Garuda
mantram by his Acharya, Sri AppuLLar.
Incidentally, the Tamil word PuL stands for a
bird. Here the reference is to the divine
bird, Garuda, who is also known as Pakshi
Raja (the king of Birds). Garuda Mantram
includes therefore among its five syllables the
two syllables constituted by the word
Pakshi. The Garuda Mantram was a
Mantram of AppuLLars family. After

instructing Sri Desikan on all relevant Sri

Vaishnava granthas, Rahasyas, Tarka and
Vyaakarna, Sri AppuLLar initiated him into
the recitation of Garuda Mantram.
After his Acharyas passing away, Sri
Desikan settled at Thiruvahindrapuram and
worshipped Sri Devanayaka Perumal and
Hemabujavalli Thaayar. While residing
there, he ascended the hillock near the Lords
temple known as Oushadhadri and sat

16
under an Aswattha tree and recited Garuda
Mantram for a considerable time in
intense concentration. Garuda Bhagavaan
was pleased with the devotion of Sri
Desikan and appeared before him and blessed
Sri Desikan. Sri Garuda Bhagavan also
gave an archa murthy of Yogaasika
Hayagrivan to Sri Desikan to use in his daily
Aaraadhanam. Sri Garuda also initiated
Swami Desikan into the recitation of Sri
Hayagreeva Mantram. The enormous
achievements of Swami Desikan came out of
the Anugraham of Sri Garuda Bhagavaan,
who is generally recognized in Sri
Vaishnava Sampradhaya as Veda Swaroopi.
Swami Desikan Composed Garuda
Panchaasat to record his gratefulness to Sri
Garuda Bhagavaan and incorporated the
Garuda Mantram in one of the 50 slokas of
that Panchasat. He then recited Sri
Hayagreeva mantram and had the good
fortune of seeing Sri Hayagreevan and
received His blessings as well. Swami
composed the Hayagreeva Stotram and
incorporated the Mantra of Sri Hayagreevan
in this stotram.
All the achievements of Swami Desikan as a
Great Acharya arose from the blessings
conferred by Both Garuda Bhagavaan and
His Lord Sri Hayagreevan at
Thiruvahindrapuram. The archa murthy of
the Yogaasika Hayagreeva presented by
Garuda Bhagavaan can be seen even today,
next to the Vigraha of Swami Desikan
sculpted by his own hands, when he was
challenged by a sculptor, who wanted to
defeat Swami in a vigraha nirmAnam contest.
Sri Garuda Dhandakam was composed on a
later occasion, when a Snake charmer
challenged Swami Desikan's title as
Sarvatantra Swatantrar and sent some
poisonous
snakes towards Swami to test his power in
handling those poisonous snakes. Swami
Desikan recited the Garuda Mantra and the
snakes were carried away by Garuda
Bhagavaan. The snake charmer lost thus his
snakes and his livelihood. He fell at the
feet of Swami and asked for forgiveness.
Swami forgave him and requested Sri

Garuda Bhagavaan to return the snakes and

composed the Garuda Dhandakam to
thank Sri Garuda Bhagavaan for his
intervention. This stotra was composed at
Kanchipuram.
Thus, the Stotras associated with Garuda
Bhagavaan and Sri Hayageevan, the Lord
of Learning occupies a special place among
the 28 stotras of Swami Desikan. Sri
Garuda Dhandakam, is a marvelous
composition as seen from its Dhandakam
structure.
In this stotram, Swami Desikan covers the
FOLLOWING topics to illustrate the
glory, power and status of Garudan as one of
the foremost Nitya Sooris serving
Sriman NaarayaNan in Sri Vaikuntam:
1. Vedas praising Garuda Bhagavaan.
2. Garuda"s service to Sriman NaarayaNa as
His Vehicle and Flag
3. His matrimonial status with his two wives
(Rudrai and Sukeerthi)
4. His adornment of great serpents as his
jewellery on his limbs.
5. His heroic deed in bringing nectar from
Indra Loka
6. His other heroic deeds in battles on behalf
of his Lord
7. His splendour as the Amsa (aspect) of Para
Vasudeva (i-e) his Sankarshana
Swaroopam.
8. His manifestion in five individual forms
9. His conferral of Vedhanta Vidya to his
aspiring devotees (i-e) his status as an
Acharya.
10. The worship of Lord Garudan by learned
scholars and saints
11. His power as the Garuda Mantra
Moorthy
12. His power to bless one with the 4
Purusharthas (goals) of Life
13. His incarnation as Garudan as a result of
the prayers of the Vaalakilya sages.
14. His power to bless one with the true
knowledge or Brahma Vidya
It is generally believed that the recitation of
this Dhandakam daily would protect one
from the harms caused by poisonous animals
such as snakes, scorpions et al.
POETIC STRUCTURE OF THIS
DHANDAKAM

17
In sanskrit poetry, each of the 4 Paadas of a
sloka can have 26 letters. If the letters of
each Paadas increase to 27,30,33,36 (other
multiples of 3 beyond 27), then this slokam
is recognized as a Dhandakam. The 3 lettered
units are known as a GaNa. Thus a 27
lettered Paada will have 9 GaNaas.There is
generally no restriction on the length of
the Paada in a Dhandakam.Swami Desikan
chose Paadas with 36 GaNaas or 108 =
(32X4) letters for the four Paadas of Garuda
Dhandakam.
The poetic genius of Swami Desikan is
abundantly evident in this Composition. The
Paadas of this Dhandakam parsed by its 144
GaNaas make intricate swoops in the air
and make sharp turns like the high soaring
Pakshi Raja (Garuda). The grammar of
the flight movement of this Dhandakam is
defined by NagaNaas and RagaNaas. At
the beginning of each Paada, the first two
GaNaas are made up of NagaNaas and the

remaining 34 are made up of RagaNaas.

NagaNaas are those GaNas or triads of
Aksharas/Syllables,which are laghu in
character; RagaNaas are those, where the
middle Akshara is Laghu and the remaining
two are Guru. The genius of Swami
Desikan as a poet is revealed from the study
of this Dhandakam, where he
scrupulously adheres to the rules of the
Dhandakam construction, including the
nuances of meter and GaNaas constituting
them. METERS
The first sloka (nama: pannaganaddhaya) is
set in the vedic meter known as
anushtub with 32 syllables. The last sloka
(vichitra siddha:) is also set in the same
meter. The sloka prior to the last one is set in
aarya vrittham. The remaining sloka
forms the body of the dhandakam with its
four paadas and each of the paadas
containing 36 ganaas.

Imte ingmaNt mhadeizkay nm>

Iman! veqnawayR> kivtaikRk kesrI,
vedaNtacayR vyaeRme sixa< sda id.
Srimathe Nigamantha Maha Desikaaya Nama:
Sriman Venkatanaatharya: kavithaarkika Kesaree I
Vedanthaacharya Varyome Sannidhattaam sadha Hrudhi II
nm> pg nay vEk{Q vzvitRne
uitisNxu suxaeTpad mNdray gTmte.
Nama: pannaganaddhaaya vaikunta vasavardhineh I
Sruti-sindhu Sudhothpaada-mandaraaya Garutmathe II
My salutations to Garuda with the beautiful wings. His limbs are adorned by the
mighty serpents that he has conquered in battle. They are his jewellery. He does all
the intimate kainkaryas to his Lord and is His Antharanga dhaasan. Garuda is
devoted always to the Lord and His services. He is adept like the Mandara Mountain
in churning the milky ocean of Vedas and to bring out the Brahma Vidyas. We can get the benefits
of these Brahma Vidyas by offering our worship to him. My
salutations are to him.

18
DHANDAKAM: PAADA 1
gfmiol ved nIfaixF< i;t! pIfnaet! ki{Qtak{Q vEk{Q
pIQIkt SkNxmIfe SvnIfagit It a sukIiR Stnaaeg gaFaep gUF
S)rTk{qkat vexVywa vepman iijaixpakLp iv:)ayRma[ S)qa
vaiqka r raeicZDqa raijnIraijt< kaiNt kaeilnI raijtm!
Garudamakhila Veda NeeDadhirooDam Dhvishath Peedanothkantithaakunta
vaikuntapeetikrta skandhameedhe SvaneeDaa gatipreetha Rudraa Sukeerthi
sthanaabhoga-gaaDopakuDa sphuratkantakavraata veda vyataavepamaana
dhvijihavaadhikalpa vishppaaryamaaNa sphataavatikaa ratna rochischataa raajineerajitham
kaanti kallolinee raajitam I
Garuda Bhagavan has designed the Vedas as his cage and uses that cage as his seat.
(This suggests that the Vedas sing his praise). His Lord Sriman Narayana is bent
upon destroying the enemies of His devotees. No one can stop Sriman Narayana in
these endeavors. When He sets about to destroy the enemies of His devotees, he uses
the shoulders of Garuda as his transport. When Garuda transports his Lord on His
missions, his wives-Rudrai and Sukeerthi-- miss his absence from home. When the Lords mission
is successfully concluded, Garuda returns to his wives and they
embrace him intimately with affection. In that ecstatic state, the hairs on the body of
Garuda become stiff like thorns. This in turn hurts the serpents, which are covering
his body. The serpents are overcome with fear and they raise their hoods. On those
occasions, the ratnas positioned on their hoods radiate their brilliant red rays. That
splendorous group of red rays appear at that time as the mangala Aarathi to Garuda
and he sparkles in that flood of red light.
DHANDAKAM: PAADA 2
jy gf sup[R dvIRkrahar devaixpahar hairn ! idvaEkSpit i] dMaeil
xara ik[akLp kLpaNt vatUl kLpaedyanLp vIraiytaeXymTkar
dETyairjE Xvjaraeh inxaRirtaeTk;R s<k;R[aTmn! gTmn! mt!pkaxIz
sTyaidmtU Re n kit! smSte nmSt e pnu Ste nm>.
Jaya Garuda Suparna Darveekaraahaara Devaadhipaahaarahaarin diwowkaspati
Kshipta Dambholi Dhaaraa kinaakalpa Kalpaantha Vatoola Kalpodhayaanalpa
Veerayithoodhyacchamatkaara Dhaityaari Jaitra Dhwajaarohanirdhaaritothkarsha
Sankarshanaatman Garutman Marutpanchakaadheesa Sathyaathimurthe na Kascchit
samas te namaste punaste nama: II
O Garuda Bhagavan! You have been named Suparna, because of the beauty of your
wings. Serpents of immense size serve as your food. You brought Nectar, the food of
the Devas- from Indra Loka to release your mother from the bonds of servitude. Indra
got angry at you during that time and threw his Vajra weapon at you. The sharp edge
of that powerful weapon caused wounds on your wings and rest of the body. The
welts from those wounds look today as pieces of jewellery on your body and attest to
your heroic deed in defeating Indra. Your other heroic deeds stand out like the
mighty winds that sweep the universe during the time of the great deluge. You are
sitting on the flag of your Lord, which denotes His victory over His enemies; from
your position on the flag of your Lord, we are able to infer your glories. You have
incarnated as Sankarshana among the four Vyuha Murthys of Sriman Narayana,

19
which are Vasudeva, Sankarshana, Pradhumna and Aniruddha.
You have divided yourself into five forms-- Satyar, Suparnar, Garudar, Taarkshyar
and VihagEswarar-- and matched those five forms with the five Vayus (Praanan,
Apaanan, Samaanan, Udhaanan and Vyaanan) and shine thereafter as a supreme
Devan. O Lord with the most exquisitely beautiful golden Wings! There is none, who
is equal to you. I offer my salutations to you first and then again repeat my
salutations.
DHANDAKAM PAADA 3
nm #dmjht! spyaRy pyaRy inyaRt p]ainlaS)alnaeel pawaeix vIcI
cpeqahtagax patal a<kar s<u nagNe pIfau[Iav aSvoe[ye
c{ftu{fay n&Tyd! ujuve vi[e d<+ya tu ym! AXyaTmivXya ivxeya
ivxeya vaSymapadyewa dyewa me.
Nama Idhamajahath-saparyaaya Paryaaya-niryaata- pakshaanilaasppalanodhvela
PaToti Veechi- chapetaahataagaadha paatala Bhankara sankruttha nagendra
peetaasrunee bhaava bhasvannakhasreNayE chandatundaaya nrtyat bhujanga
bhruve vajrine dhamshtrayaa thubhyam Adhyaatmavidyaa vidheyaa vidheyaa
bhavath dhasyamaapaadhayeta dhayaTaasccha meh I O Garuda Bhagavan! Learned scholars offer
their uninterrupted worships to you.
Your wings in flight generate mighty winds that stir up all the oceans and make them
flow over their boundaries. The waves that rise and fall from those powerful winds
reach down to the netherworld (Paatalam) and the effect is like a violent blow given
by the palm of ones hand.
A frightening sound heard as "Bhaam" reverberates around the world at that time.
The mighty elephants guarding the quarters are shaken up by this mighty sound of
"Bhaam" and run to attack you, the generator of that sound. Your rows of sharp nails
acting as the elephant goad attack those angry elephants of the quarters and repulse
them. Your mighty beak raises terror in the minds of your enemies. When you knot
your brows, it looks like the movement of the hood of a Cobra. Your canine teeth look
like the Vajra weapon of Indra and strikes terror in the hearts of your enemies. My
salutations to you of such limitless glory! May thou bless me so that Brahma Vidyas
become easy to be possessed by me! Please bless me out of your infinite compassion
so that I can have the good fortune to offer kainkaryams to you.
DHANDAKAM PAADA 4
mnurnugt pi]v S)rarks! tavkianu iya zeorSayta<
nivgaRpvgR sUit> prVyaem xamn! vlei;dpRJvlalioLy it}a vtI
[R iSwra<tTvbui<pra<iKt xenu< jgNmUlkNde mukuNde mhanNd daeGI
dxIwa muxakamhInam! AhInamhInaNtk.
Manuranugata Pakshi-vaktra sphurattharakas taavakaschitrabhanupriyaa
sekharastthrayathaam nasthrivargaapavarga prasuthi: paravyoma dhaaman
valadhveshidharpajjvalath Vaalakilya PratigynaavatheerNa sTiraam tatvabuddhim
paraam bhaktidhenum jaganmoolakandhe Mukundhe mahaanandadhogdhreem
dhatiTaa mudhaakaamaheenamaheenaanthaka II
O Garuda Bhagavan residing permanently in Sri Vaikuntam! Your mantram confers
to the reciters the four fold (Dharma-Artha-Kama -Moksha) goals of Life. That
mantram of yours made up of 5 syllables, has the Pranavam as its first syllable. At the

20
end, it carries the syllable associated with the wife of Agni. May the mantram of that
structure protect us! Once, Devendran became arrogant over his powers and insulted
the Sages with the name of VaalakilyAs. (The sages got angry and cursed Indra. They
cursed that Indras arrogance be destroyed by an incarnation of Sankarshana
(Garuda) on a future date). You were born from the vow made by the VaalakilyAs
that you destroy the mighty arrogance of Indra and you made their words come true.
You serve as the lord of Death for mighty serpents that challenged you.
Please bless me with the discriminating knowledge to distinguish between true
(superior) and false (inferior) knowledge. Your Lord is the fundamental and principal
cause of all the universes. Please bless me to have the cow representing the limitless
devotion to your Lord, so that it can yield for me its delectable milk. May that
devotion of mine be free from the distractions of the insignificant and evanescent
pleasures of life! May thou confer on me the boon of possessing such a superior
devotion to your Lord and True Knowledge about Him!
SLOKA IN AARYA METER OUTLINING THE STRUCTURE OF GARUDA DHANDAKAM
;q!i<z[cr[ae nr pirpaqI nvIn guMg[>,
iv:[urw d{fkae=y< iv"qytu ivp] vaihnI VyUhm!.
Shat-thrhimsathgaNa-charanoh nara paripaati naveena GhumbhagaNa: I
VishnuraTa-dhaNdakoyam Vigatayathu vipaksha Vaahini Vyuham II
This entire Garuda Dhandakam is of the form of one slokam. This has four Paadas.
Each of the Paadas has 36 GaNaas. Each Gana has three syllables. This Dhandakam
follows strictly the rules of composing Dhandakams and has the NagaNaas and
RagaNaas in each of the Paadas and yields novel word constructions. When one
recites this Garuda Dhandakam, it will destroy the formations of the enemies, who
have assembled to do battle with us and scatter them to the winds.
CONCLUDING SLOKA IN THE ANUSHTUB METER
ivic isid> sae=y< veqez ivpita,
gfXvjtae;ay gItaegfd{fk>.
Vichitra siddhidada: sOyam Venkatesa Vipascchitaa I
Garudadhwaja-thoshaaya Gheetho Garudadhandaka: II
This Garuda Dhandakam was composed and sung by adiyEn, the Vidwan known as
Venkatesa to please the Lord, who has Garuda on his flagstaff. The recitation of this
Garuda Dhandakam will confer on the reciter multifold blessings and fulfill their
heartfelt wishes of every kind.
kivtaikRk is<hay kLya[ gu[zailne,
Imteveqzeay vedaNt gurve nm>.
kavitaarkika siMhaaya kalyaaNa guNa shaaline.
shrImate ve~NkaTeshaaya vedaanta gurave namaH.
Dasan
Oppiliappan Koil Varadachari Sadagopan

21

PARASARA BHATTAR
.....

. Arumbuliyur

Jagannathan Rangarajan

As per Sriman Narayana's Sankalpam,

Nithyasuris descended for Jeevatnmas to
know the nature of Parama Athma, and for
preaching Saranagathi tatwam of
SriVaishnavam.
Nammazhwar in Thiruvaimozhi informs
about Nithyasurigals in various terms such
as "Amarar, Devar, Vinnor, Vanavar, Deiva
nayagar, Imaiyor, Nall vediyar, In the very
first pasuram Uyarvar vara Uyar Nalam
Nammazhwar mentions Sriman Narayana as
Amarar Athipathi .Similarly in Agalagillen
pasuram on Sri Venkateswara of Thirumalai,
Azhwar says Nithyasurigal and sages like to
worship Him always as "Amarar
manikkanangal virumbum Thiruvenkatathane
.Nithyasurigal thus occupies a major role in
SriVaishnava tradition. In this essay just
aimed few lines on Parasara Bhattar a great
Nithyasurigal .
Parasara Bhattar was born in one Tamil year
subhakrit ,in Vaikasi Anusham.His parents
were Srivatsanka Misra(Sri Koorathazhwar),
and Andal Ammal. He lived during 1027 to
1137. AD. It is said both he and his brother
Vedha Vyasa Bhattar were born after taking

Sri Ranganathar's holy prasadam only. When

heavy rain took place one day in SriRangam,
Koorathazhwar was not able to get food. So
both Andal and Azhwar remained at home
without food. Noting this sad stage, Lord Sri
Ranganatha, commanded chief staff of the
temple to deliver them ,part of the food
dedicated to Him as Naivedyam.
Koorathazhwar was immensely pleased on
the gesture of SriRanganatha and received
this such a great divine prasadam. He took
one third of it and gave the balance to his
wife. She became pregnant later and gave
birth to two sons. It was considered as
Ramayana incident in which Similar to the
incarnation of Sri Rama with three brothers,
after taking sweet payasam took place. Sri
Ranganatha and Srirama were thus born to
Koorathazhwar after divine prasadam.The
period of his life is informed in other ways
such as 1078 -1175, 1106-1206, which are all
said to be the first part of 12th century.

22
appointed Parasara Bhattar as the head of
Sri Vaishnavites.

In SriRangarajasthavam sloka 17 Sri

Ranganadha Kamala pada lalitaa indicates
Bhattar was shown with much love and
affection by the divine couple Lords Sri
Ranganatha and Sri Ranganayaki. Once,
when a renovation plan was chalked out for
SriRangam temple, Bhattar's house was
taken out for demolishing. Though he argued
with the temple authorities initially, he could
not succeed .He says that he would rather be
born as a dog in the streets of Srirangam
than being born than Devalokam as a Devan .
Then he left for Thirukkottiyur. Somehow he
came back again after sometime to
SriRangam. He felt extremely happy and in
Sri Rangaraja Sthavam he narrates his
experiences very happily in every sloka. In
this SriRangarajasthavam, Bhattar mentions
Thiruvaimozhi as "Sahasra saakha Dravida
Brahma Samhita, as Tamil Veda with
thousand branches.
His main contribution is SriVishnu
Sahasranama Vyakyanam. His other works
are Ashtasloki ,on the meaning of
Ashtakshara manthras, Dvayam and
charama slokam in 8 slokas. The next one is
SriRangaraja Ashtakam ,also of 8 slokas on
the desires to worship Sri Ranganatha and to
take bath in Cauveri. In his Sri Rangaraja
sthavam, with 127 slokas in first part on
Azhagiya manavalan, Namperumal glories,
and 105 in second part with principles of
Visishtadwaitam and prayers to Archa
moorthy Ranganatha. .
Sri Guna Rathna Gosham is with 61 slokas
on sri Ranganayaki Thayar. Apart from these
there are other works also, for which details
could not be gathered much.Sri Ramanuja

Even when he was just five year old,Bhattar

snubbed a s great scholar by some simple
questions.. Once in his younger days he was
listening Thiruvaimozhi pasurams . The lines
Chiruma manisar aai ennai aandar inge
thiriyave in 8.10.3 pasuram Urumo paavi
enakku was very much puzzled to him .
Nammazhwar says in this as Bagavathars in
this world are small in size, but in knowledge
they are big enough. So what is the
necessity of going to Bagavan instead of
these Baagavathas.So Bhattar asked his
father as "How big and small things exist
together in this world. Koorathazhwan
excited much on this question and his
understanding capacity . But he said that he
will tell the reason only after his
Upanayanam , as he was too young now to
know this. HHe added that vedas can be
taught only in practical at a certain age. On
one occasion bhattar calls out one of the
scholors and asked him as what is the
Upayam . The scholar replied as In sastras
karma, jnana, bhakthi are said as upeyams in
sastras. Then Bhattar asked about Upeyam.
The scholat said Isvaryam, kaivalyam and
kainkaryam . Bhattar finally told him as
Emperuman is only both Upayam and
Upeyam.Then he stressed SriVaishnavites
have this correct answer only for ever.
Sri Parasara Bhattar's vyakhyanam for Sri
Vishnu Sahasranamam are only based on
etymological level and also partly of his own
experience as Gunanubhavam.
Visishtadwaita philosophy of Bhakthi
towards Sriman Narayana with His
sausilyam, saulabhyam and easy access to
devotees, infinite mercy ,willingness to help
and forgive from the huge sins are clearly
narrated in the meanings of Sahasranamam.
Adiyen writing and presenting DHARMA
STHOTHRAM every week in this magazine
mostly based on Parasara bhattar's
vyakyanam. My prayers now is to continue
this effort tioll my last breathe.

*********************************************************************

23

a[]f - fUkh
.

zho
a[]f
KjtuhUgt mej, fUl
Ztn[e
Ma
_t.
Utejhth gh cUbfhL,
fUl gUY, nridanfh
kj
cUY
vbgUkhDF
iffafis brJ tUt. _tUnk
xgwtfshD
fUlhthUF
wf gy cL. t gyjf
vbgUkhDF
gtij
Mstjh
jh[[fh thAekh[e t#:
anjjhe a#e upka:

cgj nje nuh fUkeh

tj [kj
zhf
nrheh
vW
jkJ
njhuue
tJsh. ntj_ahd t
vbgUkhDF
eg, thAd,
M[e, bfho, nkfo, , rhku
vW
gygoahf
t
g
mikUgij
twh.
tUila
cl
vbgUkh
Utofsh beUFL mGajh
clhd jGfis Mguzfshf
bgUgt. vnghJ vbgUkh
UKng Ta ifl Ugt.
vyh UnfhfY bgUkh

24

[F
vnu bgaUtoahd
fUlDF j [ Ugij eh
fhnwh. t ntjt%ahdjh,
ntjntadhd vbgUkh jid
fzho fhgJ nghy t
Unk
fhwh.
vbgUkhDF gbrt tUF
f CwKsJ nghynt tiu
gbfht vbgUkhD Fj
Mdj bfhwh.

vbgUkh
uhkdhf
UZzdhf
kQy
mtjjnghJ
fUlhth
tJ
cjkhd y gfis brJL
brt. uhkuhtz j eLnt
uhkykzfis
ehfghrjh
uJ fl, mnghJ fUl mF
tJ, mtfis ehfghrfUJ
LJ, uhkid tz brwjhf
$uhkhaz
fhlgLsJ.
UZzhtjhu
nghJ
fzDF mtnghJ fUl tJ
gahajhf uhzf ngRwd.
vbgUkhDila mtjhuf nghynt

a[]f mtjhufS ekF

ey
beKiwfis
czj
Toait.
fUlgfthDila mtjhu
ruf gft mgrhuK, ghftj
mgrhuK vts bfhLikahdit
vgij
sf
tj
uL
ffis eh nH fhzyh.
ekhthUila Uthbkh ghRu
(7-1-6)
x
mikJs
Qsh
bgUkhfoik
brthiu brWikyit vw
tha bjhluhdJ afsh
VgL ikia g
ngRwJ.
j ghRu eik fhoY
vtsnth nkgltf a[]f.
tf
Qyf
UJ
bfhL vbgUkhDF mtDfj
iffafis
illhJ
brJbfhoUgtf.
mgogltfis j Iyf
gLF
jL
rhkaKilaitf
vW
Iyf
tikia
g
twh Mth.
mjifa
bfhLikahd
af
trdh
fUkh
glghLf
ekF f jfit.

25

njntuDF khj vw [hu

xUt Ujh. mt uDF
[huahf kL wj egDkhf
Ujh.
khjF
mHY
FzY f wJ sFgtshd
FznfbaD bg Ujh.
khj mtSF jFj tuid njo
bfhoUjh. mntis mt
ehuj Ktiu rjh. clnd
mtiu Jizahf To bfhL
gy cyff brW tu njodh.
jf
tuid
fhzhk
ghjhsnyhfF
brW
njl
Mujh. mnf th[]dh
MsgLw nghft vD wj
efiu milJ mnfUw mndf
ehfFkhufis ghjh. mbghGJ
[&Kf vD ehfFkhu f wj
%gyhtafnshL ftij ghJ
mtDF j kfis bfhLf
Udh.
khj
[&KfdJ
ghldhiu fL j Ugij
Tw,
mt knahL JauK
bfhltuh tdJ jijia
fUl clh. j [&Kfid xU
khjF
cng
vW
brhUwh. Mjyh tDF
Ukz brj VwjW vW
bjjh. mJ nfl khj, vdh
kUkfdhf
tfgl
cdJ
bgsu
vfSl
tJ
njntuid fhghdh tDF
Mis jJ fUlid jLf
Kant
vW
T
mtl

ilbgWbfhL
[&Kfid
miHJ
bfhL
ul
brwh.
uDila
mit
uD,
cngu_ahd
UkhY Uif,
elj
brfisbayh
ehujKtU
khj Td. jid nfl
Ukh, uid neh tDF
mjij
bfhLghahf
vW
brhaUs,
u
fUldJ
guhukij idJ gajtdh,
Ukhiy neh njtnu mtDF
mjij Mis jjUf
vwh. Ukh [fy nyhfhgahd
bfhLgnj nghJ. mjid khWth
ah? vW Tw,
wF u
[&KfDF l Mis tukf,
clnd khj [&KfDF j kfis
kzjh.
bria
nfw fUl
u J
fLnfhgbfhL jdJ iuia
mt
jLJljfhf
gygy
fLikahd thijfsh jh.
mnghJ, [&Kf jh l Mis
tukhf bgUjhY, fUlDila
fUWjiy fl UkhdU
brW mbgUkhdJ fo fhiy
fobfhL ruf,
UkhY
[&Kfl mrhnj vW ija
brhdh. mij fl fUl
Ukhiy neh [fy njtfis
fhoY kAhgyrhahd cik
J uk wF Kidah
Rkw
vid
fhoY

26

tikilah ah? jid rW

MnyhJ ghuhf vW Fj
ftnjhL
gyF
F
Tfhuid
ngh
ngr,
m
fLikahd brhnfl Ukh fUlid
neh f Jgydhd cid
na kAhgyrhahf v bfhL
vkJ Kiy jf brJ
bfhlJ
nghJ,
vdJ
tyifbahiw
khukhtJ

jhFthnah vW brh fUl

njh jdJ tyJ Ufuij
itjh.
fUl vbgUkhdJ
Ufu ghuij jhf khlhk
tU
tikbahJ
_J
Gjh.
d bjJ vGJ
brj
jtWF
btfgL
jiyFjh. xU mg czfhf
gfthlnk
vm
nfhJ
FksF af jid
L brwij idJ tUdh.
Ukhiy tz gythW gbkh
T j iHia bghWjUs
ntLbkW uhf Ukh
Usu mtDF [khjhd
T, jdJ Uto bgUuyh
[&Kfid baLJ fUl njhL
tid cdJ milfykhf bfhL
ghJfhf flth vW af mJ
Kj fUl [&KfndhL e bfhL
mtid j njh jJ bfhL
sdh.
thW af
eik
vthW
gftjgrhu
jLwd
vgij

fUkhDila
czJwJ.

ru

ekF

ghftjgrhu
fLikia
sFtjF
kAhghujUJ
kbwhU
Ah[ fhlgLwJ.
fhyt vw mjz xUt
thul iafbsyh
fW njJ Ko FU jiz
VjhtJ bfhLjhy ekF j
iaf gajuhJ vbw
mtl mona njtUF vd
jiz [kfntQ vW
nflh. mjF mt eh cDila
gdhY gilfshY Fj
rnjhij milnj. vdF
xW [kf njitiy
vwh. mgo mt gy jlit
brh fhyt nffhk VjhtJ
xU jiz ajnjahfntL
vW L L gfnt
mt wbfhL
clbgyh
rukly nghy btSJ xU fhJ
gir wJl Uf bgw
vW
Fiufis
iu
bfhL jUth vwh. fhyt
ij nfL Llh. Jnghw
mtkhd Fiuf ilf vnf
brtJ vW Fj Jaukiljtdh
vd brtJ vW nahJ
bfhL
Ujh.
vyh
Ugfis
iwntwty
vbgUkhid
neh
cghf
bjhldh. mnghJ mtDF

27

egdhf Uj fUl mt K
tJ wh. fUlid tz t
jdF nej Jgij brhdh.
fUl vDl th, UtUkhf
njoghfyh
vW
mtid
bfhL
j
kly
KGtJ R tjh. mgo UtU
RtUnghJ,
nk [Ku
gbkD kiy J isgh
whf. mnf m wjtshd
rhoia vw xU itZz
tJ tUtij fL mtl
brW tzdhf. mt mtfis
tuntW cgrJ miwabghGJ
mlnyna
j brYgo
Tdh. tf mnf gLF nghJ
go wj gijahd t xU
anjrny tfhk
go
jna twhns vW fUl
idJ tis lUJ
ntbwhU anjrny bfhL ngh
nrngh vW vdh. wj
gjf thGlnk anjr vgij
czuhk
mj itZz Uj
lij thf idjh fUl.
j ghftj mgrhujhny fUlDF
wFf midJ cJ mtdh
xW bra Koahk nghLwJ.
ij fhyt fL kdjh VnjD
ahlnkD mgrhuglhnah vW
fUll nff, fUlD jh mj

itZz tF lij g
jhthf
idjij
brh
mtlY k ntl mtsJ
mDuAjhny mtgrhu K
nghny wFf Kisf bgW, gwJ
brwh vw ru cnahf
gt 112 M maha
mikJsJ.
j ruij th njfD
$k uAaua[huny mguhj
gAhuhfhuny
vLJfho
%Jsh. jdh maj gft
iffagufSF
moatf
a VgL a mgrhuK
bga jlidFa akhwJ
vw cik ekF czjgLwJ.
a[]ah, aghg fkf
gr Jyhj fUlgfthD
eik nghy fktauh fha brJ
jlidFgLthnuh
vw
MnBgF
rkhjhdkhtJ
vbgUkhid nghy a[]fS
F tJ mtjF rkaf
fktaiu nghy meJ y
fhafis
bra
neL.
mitfis fL eh fyfhk
mj ruf sF cfUij
kLnk eh bfhsntL.

28

.........................

1000

,, ,

29

.( ( (10/1/24) .
( )

. (10-29)

()

.
*
* -

*
( ).

30
.
.
44 3: 3:

.)

.
.

31

, ,

, , ( ,
( .. )

. :
!!

!!

. ( ? ? ?

! .

.
.)

1000
. (

3 16).

() .

( )

32
27
.
1.

.
2.

.
3.

.
. ( )

4.

.
5.

. .
6.

. .

33
7.

.
.

8.

.
:

9.

.
10. .
(

.........

34

35

36

.
.

37

! ?
!

! !
.

?.
. ?
. !

. ,

.
,
.
: :

38

.
.

39
- -

-

- .

, .

(ba)

.

, ,

40

. *.
*

.

!

.
.

. .
!

41

. . .

42

. , . -

....................

.
.

.

,

.
.

43

! .

! ?

. .

! !.

? ?

! .

! .
!
! .

!
.

. ?
? !

. .

.
.

! .

! . ,

. .

! !
.

44
!

!
..................

!
?

!
.

! !
.

!
?

.

.

.
?

!
.

.
.

*

*

*
-5-8-4

45

46

Garuda Vaibhavam
-

Smt. Sharadha Srinivasan.

My Acharyans Srimad Azhagiya Singar

Sow. Swetha Sundaram

Sri Velukkudi Krishnan Swamigal

47

()

, ,

. ,

.

.
,
.

,

?
,

.
,
,

.
,
,

?
,
,

.
.

( )
.
,

" :
:

"
-
.

.


,

48

" ".

.
,
,
,
,

.
.

.

.
. ,

.
, ,

.

.

.

.

(
)

:

.
-

49
-

.
,

.
"
", " "

. "
" ,



,
,

.

.

.

.

"

" .

.

, ,

() ,
,

.
.

.
, ,
,
, ,

50

Sri SUDarasanar Vaibhavam

-

Smt. Sharadha Srinivasan.

Sow. Swetha Sundaram

Acharyans 45th and 46th pattam Srimad Azhagiya Singars

Sri Velukkudi Swamigal.

51

Sri Sudarsanar is also known as

Chakratazhwar. He is one of the Nithya
Sooris present in Sri Vaikuntham. The other
names of Sri Sudarsanar are Chakrathrajan
and Hethi Rajan.
He is the divine disc held by our Lord Sriman
Narayanan. As he is also the chief of all the
divine weapons of our Lord, he is also called
as Hethi Rajan. The Universe is controlled
by the spinning wheel of time
(kalachakram) which is in turn controlled by
Sri Sudarsana Chakram.
yadAyattam jagacchakram kAla chakram
cha sAsvatam |
pAtu vastatparam chakram chakra rUpasya
chakriNa: ||
Sri Sudarsanar protects this Universe with
his 16 weapons as per the following stanza.
asthra-grAmasya kruthsnasya prasUthim
yam prachakshathE
sOavyAth SudarsanO Visvam Aayudhai:
ShOdasAyudha:
We have seen that, Lord in the form of
Narasimha is always present with
Sudarsanar in temples. From the front we
can worship Sudarsanar and when we
circumbulate Sudarsanar we notice that
Lord Narasimha is present at the back. Most
of us would have wondered about the
reason why Lord Narasimha is present at
the back of Sudarsana Chakram.
The word Sudarsana means pleasing to the
eye. Sri Sudarsanar has a very beautiful and
pleasing form. Similarly among all the
avatarams of our Lord, the Narasimha
Avataram is considered to be very beautiful.

Lord Narasimha is Soumya Roopa. He has a

pleasing and beneficial appearance.
Sri Sudarsanar is considered to be Ugra
Roopi while destroying enemies. Lord
Narasimha takes an ugra form as well for
destroying enemies. We commonly use the
adjective ugram with Lord Narasimhas
name; Ugra Narasimhar. No one has
heard of the term Ugra Ramar or Ugra
Gopalan.
Ugra Roopam and Soumya Roopam are
both the qualities of Sri Sudarsanar as well
as Lord Narasimha. Because of these
similarities in their appearance they are
often worshipped together as one tatvam.
The Ugra Roopam of Sri Sudarsanar is as
important as his Soumya Roopam as the
Ugra Roopam is required to destroy
enemies.
Sri Sudarsanar destroys not only the
enemies of our Lord like Shishupalan et al
but also our own internal enemies. He
destroys the negative feelings of kama ,
krodha, moha, madha, matsarya and lobha
along with ahamkaram. By destroying these
negative feelings arising in us, he helps us to
perform deeds that please our Lord
(aanukoolya sankalpam) and makes us stay
away from deeds that displease our Lord
(Praathikoolya Varjanam).
He also blesses us with the Aishwaryam of
Kaimkaryam. He gives us enough wealth
required for us to live and perform
kaimkaryams like annadhanam etc. He
blesses us with good health so that we can
work for our Lord.
He
always
protects
Bhagawathas.
Ambharisha Charithram is an excellent

52

example to show how Sri Sudarsanar

protected Ambharishar from the wrath of
Durvasa Maharishi.
Any weapon our Lord uses to destroy an
enemy will be the amsam of Sri Sudarsanar.
While describing Vamana Avatharam,
Periazhwar sang the following pasuram.
Sukiran kannai thurumbai kilariya
Chakara kaiyene acho acho
Lord Vamana never had the disc with Him.
When Sukracharya stopped the water from
flowing out of the kamandalam of MahaBali
to prevent him from donating the 3 feet of
land to Vamana, Lord Vamana saw
Sukracharya obstruct the spout in the form
of a small beetle. Lord Vamana immediately
took a kusa grass and poked the beetle to
free the obstruction blocking water flow
thus blinding Sukracharya. Sri Sudarsanar
was present in the grass as he is always
present in anything the Lord uses as a
weapon. Similarly Sri Sudarsanar was also
present in the finger nails of Lord
Narasimha when Hiranyakashipu was killed.
Sri Sudarsanar is also a decorative
ornament for the Lord. The Lord likes to
decorate Himself by holding His divine
weapons in His hand. In most Vishnu
temples the Lord is holding the Chakram as
an ornament for decorative purpose but in
certain temples He holds the Chakram
parallel to His face ready to launch it on
anyone troubling His devotees; this is called
Prayoga Chakram; at Sri Rangam,
Namperumal has Prayoga Chakram.

Namperumal with Prayoga Chakram. Ref:

picasaweb.google.com
At Thirukovallar, the moolavar Thiruvikrama
Perumaal has the Chakram in His left hand
instead of right. He has the Chakram in left
hand to assure MahaBali that He is holding
it for decorative purpose only and not to
launch it on him.

Ref: 4krsna.wordpress.com
One of the main identification of Lord
Vishnu is the Sudarsana Chakram. The
Sudarsana Chakram is unique to Bhagawan.
No other deity has the Sudarsana Chakram.
Hence, Sri Sudarsanar shows to us that
Bhagawan is the only Supreme Being with
Paratvam.

53

Sri Sudarsanar knows what our Lord wishes

to do. He is always ready to do our Lords
bidding. There are two instances in the
Mahabharata which describe this quality of
Sri Sudarsanar.
In the first instance, Lord Krishna had
vowed not to take up weapons during the
war. Bhishmacharya vowed that he will
make Bhagawan take up weapon. Lord
Krishna wanted to make the words of His
dear devotee Bhishmacharya come true.
When Arjuna couldnt resist Bhishmacharya
in the battle field, Lord Krishna jumped out
of Arjunas chariot vowing to kill
Bhishmacharya. At that time Lord Krishna
was not holding any weapon but as His
intention was to make the vow of
Bhishmacharya come true, Sri Sudarsanar
appeared in the hands of Bhagawan.

Ref: ythicmysteriesmiscellany.devhub.com
In the second instance during Jayathrada
vatham, Lord Krishna wished to create a
fake Sun set so as to flush Jayathrada from
his hiding place so that Arjuna could kill
him. Arjuna had vowed to kill Jayathrada
before Sun set and if he failed in his mission
he had planned to give up his life.
Jayathrada went into hiding and Arjuna was
unable to locate his hiding place. As the

evening was approaching, Lord Krishna

wished to protect Arjuna and decided to
create a fake Sun set; immediately Sri
Sudarsanar appeared in front of the Sun
hiding the Sun from view. As Sri Sudarsanar
has brilliance equal to a thousand Suns, the
very bright light blinded the people and
made them think it was dark because the
Sun had set. Thinking that it was safe to
come out, Jayathrada ventured out of his
hiding place and came looking for Arjuna so
that he could gloat and see Arjuna give up
his own life. Immediately per the wish of
Lord Krishna, Sri Sudarsanar moved away
revealing the bright Sun. Thus Sri
Sudarsanar helped Lord Krishna enable
Arjuna to take the life of the evil minded
Jayathrada. Chakratazhwar helps us to
reach Bhagawan by destroying our negative
feelings. He helps us gain knowledge by
destroying ignorance with his brilliance.
He protects us from people who wish to
harm us.He helps us to gain wealth as well
as good health so that we can perform
Bhagawad and BhAgawada kaimkaryams.
Sri
Vedanta
Desikar
composed
Sudarsanashtakam to help the residents of
Thiruputkkuzhi recover from an epidemic
fever.
He is the eye of the Universes and is the
beautiful form of the three Vedas. He
removes all the obstacles which stand in our
way preventing us from reaching
Bhagawan.
Jaya Jaya Sri Sudarsana Jaya Jaya Sri
Sudarsana

****************************

54

Cross Word
THIS WEEK PUDHAYAL ( CROSS WORD ) IS ABOUT NITYA SURIGAL.
VARIOUS NAMES CONNECTED WITH THEM ARE HIDDEN HERE. USE THE
CLUES CONNECTED WITH THEM ARE GIVEN YOU HAVE TO DIG THEM OUT
FROM THE CLUES GIVEN IN THE NEXT PAGE:

I
S

55

HERE SOME NAMES CONNECTED WITH RAMAYANA ARE

HIDDEN INSIDE THE CROSS WORD . YOU HAVE TO FIND
OUT THE ANSWERS FROM THE GIVEN CLUES.
1. Birth nstar of
Vishvaksenar.
2. Another name for
Vishvaksenar.
3. Birth month of
Vishvaksenar.
4. He is nothing but
Ananthan.
5. Birth star of
Ananthan.
6. Birth star of Garudan.
7. He is
Chakrathaazhwar.
8. Birth star of
Chakrathaazhwar.
9. Hei is conch.
10.They are
Dwarapalakas.
11.Another name for
Garuda..
ANSWERS FOR THIS QUIZ :
POORAADAM ; SENAMUDALI ; IPPASI ; ADHISESHAN ; AYILYAM ; SWAATHI ;
SUDARSANAR ; CHITHIRAI ; PANCAJANYA ; JAYAVIJAYA ; VAINADEYA .
DASAN,
POIGAIADIAN.

56

thughyfh;fs;

n[ad;
kw;Wk;
itFz;lj;jpy;
ghJfhtyh;fs;.

tp[ad;
,UtUk;
k`htp\;Ztpd;

xUKiw ]dfhjpKdpth;fs;
(rdf,
rde;jd,
rdhjd,
rdj;Fkhu)
ehy;tUk;
k`htp\;Zit
jhprpf;f
Ntz;b
itFz;lk;
nrd;wdh;.
]dfhjpKdpth;fs; vd;gth;fs; %TyfpYk;
(g;uk;kNyhfk; nrhh;f;fNyhfk; rptNyhfk;)
vg;nghOJ
Ntz;LkhdhYk;
nrd;W
gfthid jhprpf;Fk; NgW ngw;wth;fs;.
mr;rkak; n[ad; kw;Wk; tp[ad; ,UtUk;
mth;fis
(]dfhjpKdpth;fis)
itFz;lj;jpd;
cs;Ns
tplhky;
thapypNyNa jLj;J epWj;jp tpLfpd;wdh;.
Vd;
vq;fis
jLj;J
epWj;JfpwPh;fs;
ehq;fs; k`htp\;Zit jhprpf;fNtz;Lk;
vd
mth;fs;
$w
,g;nghOJ
k`hnyl;Rkp jhahUk; gfthd; tp\;ZTk;
ciuahbf; nfhz;bUg;gh;. vdNt jq;fis
mDkjpf;f
,ayhJ
vd
,UtUk;
gjpyspf;f
]dfhjpKdpth;fs;
gyKiw
Ntz;bf;nfhz;Lk; cs;Ns nry;y ,UtUk;

mDkjpf;ftpy;iy.
Nfhgk;
nfhz;l
]dfhjpKdpth;fs; n[ad; kw;Wk; tp[ad;
,UtUk; G+Nyhfj;jpy; gpwf;ff;fltJ vd
rhgkpl;L jpUk;gpr;nrd;W tpLfpd;wdh;. ,ij
Nfl;l
n[ad;
tp[ad;
,UtUk;
k`htp\;Ztplk; nrd;W ele;jijf;$wp
vq;fSf;F rhg tpNkhrdk; Ntz;Lk; vd;W
Nfl;L
epw;f
kdkpwq;fpa k`htp\;Z
jdf;F
ez;gdhf
VO
n[d;kk;
vLf;fpwPh;fsh? my;yJ vdf;F tpNuhjpahf
%d;W
n[d;kk;
vLf;fpwPh;fsh?
vd
,UthplKk; Nfl;f ,UtUk; vq;fshy; VO
n[d;kq;fs;; tiu itFz;lj;ij tpl;L
gphpe;jpUf;f
,ayhJ
vdNt
ehq;fs;
,UtUk;
ckf;F
tpNuhjpahf
%d;W
n[d;kq;fs; vLj;J rhgtpNkhrdk; ngw;W
itFz;lk;
tUfpNwhk;
vd
nrhy;y
mg;gbNa
Mfl;Lk;
vd
gfthd;
k`htp\;Z tuk; nfhLf;fpwhh;.
,th;fs; ,UtUk; (n[ad; kw;Wk; tp[ad;)
Kjy;
Afkhd
f;Uj
Afj;jpy;
`puz;ahl;rd;
(mz;zd;)
`puz;afrpG
(jk;gp) thfTk; 2tJ Afkhd j;Nujh
Afj;jpy;
,uhtzd;
(mz;zd;)

57
Fk;gfh;zd; (jk;gp) MfTk; 3tJ Afkhd
Jthgu Afj;jpy;
rpRghyd; (mz;zd;)
je;jtf;ud;
(jk;gp)
MfTk;
gpwe;J
k`htp\;Ztpd;
tpNuhjpahf
,Ue;J

1.

f;UjAfk; :

mtuJ
ifahNyNa
khz;L
gpd;
itFz;lk;
nry;tjhf
Guhzq;fspy;
$wg;gl;Ls;sJ.
,ijg;gw;wpa
NkYk;
tphpthf fhz;Nghk;:

`puz;ahl;rd;:

f;UjAfj;jpy;
Ntjke;jpuq;fs;
midj;Jk; ,e;jpuNyhfj;jpy; ,Ue;jd.
mitfis
mgfhpf;Fk;
nghUl;L
`puz;ahl;rd;
,e;jpuNyhfk;
nrd;W
,e;jpuhjpfis ntd;W Ntjke;jpuq;fis
jpUb
ghjhs
Nyhfj;jpy;
kiwj;J
itf;fpwhd;. ,e;jpuhjpfs; midtUk;
gfthd;
k`htp\;Ztplk;
Kiwapl

Njth;fspd; Nfhhpf;ifia Vw;W tuhf

(gd;wp) mtjhuk; - vLj;J G+kpia
File;J
ghjhsNyhfk;
nrd;W
`puz;ahl;rid
mopj;J
Ntjke;jpuq;fis
vLj;Jte;J
Njth;fsplk; xg;gilf;fpwhh;.

`puz;afrpG:

`puz;afrpG ehd;jhd; flTs;. NtW xU

flTspy;iy. Mifahy; midtUk; vd;idNa
tzq;f
Ntz;Lk;
vd;W
jd;Dila
uh[hq;fj;jpy;
Mizgpwg;gpj;J
hp\pfNsh
my;yJ me;jzh;fNsh jd;idj;jtpu NtW
vtiuAk;
G+[pf;fNth
my;yJ
ahfq;fs;
Nghd;W NtW ve;j nray;fspYk; <Lglf;$lhJ
vdTk; mg;gb
kPWgth;fSf;F
rpiwr;Nrjk;
Nghd;w fLikahd jz;lid toq;fg;gLk; vd
cj;jutpLfpwhd;.
,g;gbapUf;f
mtDf;F
(`puz;afrpGtpw;F) kfd; gpwf;fpwhd;. mtDf;F
gpu`y;yhjd;
vd;W
ngah;.
gpu`y;yhjd;
=`hpiaj;jtpu NtWxU nja;tkpy;iy vd
me;j
uh[hq;fj;jpy;
gpurq;fk;
nra;fpwhd;.
,ijf;
Nfl;l
`puz;afrpGtpw;F
Nfhgk;

tUfpwJ.
gpu`y;yhjDf;F
gytpjkhd
jz;lidfis nfhLj;J jd;idNa nja;tkhf
tzq;F
vd
nfhf;fhpf;f
mij
rpwpJk;
nghUl;gLj;jhky; =`hp kl;LNk nja;tnkd
kWgbAk;
kWgbAk;
$wp
jd;je;ijaplk;
thjpLfpwhd;. Nfhgk; nfhz;l `puz;afrpG
=`hpia cd;dhy; fhl;lKbAkh? vd Nfl;f
mjw;F gpu`y;yhjNdh vdJ =`hp J}zpYk;
,Ug;ghh;
JUk;gpYk;
,Ug;ghh;
vdr;nrhy;y
jd;Dila tre;jkz;lgj;jpypUe;j xt;nthU
J}zhf ,jpy; cdJ =`hp ,Uf;fpwhuh? vd
Nfl;lthW jd; fijahy; xU J}iz cilf;f
mjpypUe;J =`hp eurpk;k mtjhuk; vLj;J
`puz;afrpGit tjk; nra;J gpu`y;yhjid
fhj;J mUs;fpwhh;.

58

1. j;NujhAfk;:

Fk;gfh;zd;:

=uhkd; NghUf;F tUtij mwpe;j ,uhtzd;

jdJ jk;gp Fk;gfh;ziz NghUf;F nry;YkhW
Nfl;Lf;nfhs;s
Fk;gfh;zNdh
jdJ
mz;zDf;F
vt;tsNth
vLj;Jiuj;Jk;

,uhtzd; mijf;Nfl;fhky; NghUf;Fr; nry;y

MizapLfpwhd;. ,uhtzdpd; MiziaNaw;W
Fk;gfh;zd; NghUf;Fr;nrd;W =uhkd; ifahy;
kbfpwhd;.

,uhtzd;:

rpwe;j rptgf;jdhd ,uhtzd; gukrptid

Ntz;b jPtpu jtkpUe;J rptd; g;uj;af;\kh`hj
fhuzj;jhy;
ifyhaj;ijNa
mirf;fpwhd;.
mjd;gpd;
gukrptd;
mtd;Kd;
Njhz;wp
Ntz;ba tukspf;fpwhh;. ,t;tsT rpwg;Gkpf;f
,uhtzd;
jdJ
jq;ifapd;
(R+h;g;gzif)
Ngr;irf;Nfl;L =uhkdpd; kidtp rPijia
mts; jdpikapypUe;j rkak; ghh;j;J me;jzh;

cUtpy;
gpf;i\
Ntz;bte;J
rPijia
mgfhpf;fpwhd;. rPijia fhzhj =uhkDk;
yl;RkzDk;; fhdfk; KOtJk; Njb gpd;
hp\pKfgh;tjj;jpy; `Dkd; vDk; thduj;ij
re;jpf;f mth; kw;Wk; Rf;hPtd; Nghd;w thdu
NridfSld; ,yq;if nrd;W ,uhtzidf;
nfhd;W rPijia kPl;fpwhh;.

2. JthguAfk;:
rpRghyd;:

rpRghyDk;
kfd;fs;.

je;jtf;uDk;
,Ug;gpDk;

fpU\;zhpd; mj;ij
,th;fs;
,UtUk;

fpU\;zhpd;
mj;ijaplk;

vjphpfs;.
fpU\;zh;
jdJ
cdJ Gjy;th;fs; vd;id E}W

59
Kiwf;FNky; gopj;J ,opthfg;Ngrpdhy; cdJ
Gjy;th;fis mopj;JtpLNtd; vd vr;rhpf;fpwhh;.
mij mwpe;j rpRghyd; NfhgKld; fpU\;zid
gythW ,opthf NgRfpwhd;. E}WKiwf;FNky;

,opthfg; Ngrpaijf;Nfl;l =fpU\;z gukhj;kh

jdJ
rf;uhAjj;jhy;
rpRghyd;
jiyia
nfha;JtpLfpwhh;.

je;jtf;ud;:

,ij
mwpe;j
je;jtf;ud;
jdJ
mz;zidf;nfhd;w
fpU\;zid
tplkhl;Nld;.
mtid
nfhd;WtPo;j;JNtd; vd Kof;fkpl;L fpU\;zhplk; Nghhplr; nry;fpwhd;. fpU\;zgukhj;kh mtidAk;
Nghhpy; mopj;JtpLfpwhh;. mope;j ,t;tpUtUk; gfthdpd; Mrpngw;W gpd; itFz;lk; nrd;W n[ad;
kw;Wk; tp[ad; ,UtUk; gfthd; k`htp\;Ztpd; ghJfhtyh;fshf mjhtJ Jthughyfh;fshf fhl;rp
mspf;fpd;wdh;. ,th;fs; ,UtiuAk; epj;a#hpfshf G+Nyhfj;jpy; itzth;fs; midtUk; tzq;fp
tUfpd;wdh;.

njhFg;G:

ftpQh; Fj;jhyk; Nr.k`[d;.

vz;. 28 vy;.I.rp fhyzp,
G4 nlf;fhd; g;shl;];,
fpof;F jhk;guk;, nrd;id 600059.
miyNgrp : 9566132479.

60

The Lords mount

An important element in devotion is the Dasya Bhava signifying the spirit of service to God and
His devotees. disesha and Garuda are two close associates of the Lord who are engaged in His
constant service. Garuda is addressed as Periya Tiruvadi because of his closeness and service to
the Lord. Garudas birth and deeds leading to his role as the mount of Lord Vishnu is described
in the Adi Parva of the Mahabharata.
Vedanta Desika was specially blessed by Garuda when he invoked him with the Garuda Mantra.
His Acharya had imparted this mantra and he began meditating on this at the Oshada Parva in
Tiruvaheendipuram. Garuda appeared before him and imparted the Haygreeva Mantra by
chanting which Vedanta Desika was gifted with the extraordinary skills of poesy and philosophy,
pointed out Sri V. S. Karunakarachariar
in a lecture. As a mark of gratitude to Garuda, who laid the foundation for
his scholarship and learning, Vedanta Desika has paid a tribute to Garuda
in Garuda Dandaka and Garuda Panchashat two works that extol the
greatness of Garuda, the salient aspects of his service to the Lord and the
efficacy of meditation on mantras.
Garudas parents are Sage Kasyapa and Vinata.
Once, Garudas mother Vinata lost a bet to her sister
Kadru, the mother of serpents and thereby her independent status as well.
Garuda wanted to free his mother from this bondage to Kadru. The serpents
told Garuda that if he brought the Amrita (elixir that confers immortality)
from the celestial beings, his mother could be free. But this was not an easy
task as the celestial beings guarded the elixir with the most formidable
security. But the dauntless Garuda took the elixir and headed towards the
serpents. Vishnu intercepted him, and promised him immortality even
without drinking the nectar. Garuda in turn offered his eternal service as a
mount to the Lord. Indra too followed Garuda to get back the elixir. Garuda
promised to return it after he had freed his mother from bondage. Garuda advised the serpents to
have their ablutions before partaking of the elixir. During this spell Indra took it back to the
celestial region.
,CHENNAI, DATED Oct 11

th

, 2012.