UPADESA RATNA MALAI PDF

About Smt. Kari Tiruvengalamma has been immensely enhancing the spiritual powers in people around her. Smt Tiruvengalamma garu started her career as a Telugu teacher, and has her own seal on all her students. We have many discourses rendered by Amma garu in pravachanam. She has delivered discourses at several prestigious venues across the state of Andhra Pradesh including Jeeyar Educational Trust, Hyderabad; T.

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Because of the limitation of time, he could only cover a handful of Sloka-s, but it was a delight in itself to have this anubhavam in the limited time. GodA wakes Him up from His sleep to share with Him through the 30 pAsuram-s of tiruppAvai, what has been stated in hundreds of vedAnta vAkya-s declarations in the vedAnta-s - that we are all subservient to Him, that we belong to Him, that our sole duty in life is to do kaimkaryam to Him, that the jIva is related to the paramAtmA as Its ananyArha Sesha bhUtan.

She bound Him enslaved Him by her devotional outpouring through the 30 pASurams, and enjoyed Him as she willed, and gave Him to us as well. This tiruppAvai is the remnant of the outpouring from her mouth ucchisTham which is available for our enjoyment". SvAmi deSikan starts off with a prayer to godA to bless him with the ability to praise her through his stuti.

Slokam 1: SrI vishNu citta kula nanadana kalpa vallIm You are the One who took birth to bring delight to the kulam of vishNu cittar periAzhvAr ". This is not the only birth in which kaimkaryam is being performed to Him by this kulam; for several generations before, this kulam has been performing uninterrupted kaimkaryam to emperumAn.

GodA has appeared in this kulam to bring delight to this kulam - SrI vishNu citta kula nanadana kalpa valli. If you wonder how they are getting special "delight" only now, after serving Him for several generations, it is because this kulam has now been blessed by bhUmi pirATTi herself taking birth in this kulam. Kula nandana kalpa valli - godA is the kalpaka creeper found in the nandavanam by periAzhvAr, and she brings delight to this kulam.

This is the delight that is being called "kula nandana kalpavalli" by svAmi deSikan. Godai is thus the mAlai kaTTina mAlai - the "garland" who strung the garland called tiruppAvai; not only that, she is the one who is "mAlaik kaTTina mAlai" - the one who bound tirumAl Himself with her devotion.

It is normal for the mAlAkArar to string a garland, but here we have the "mAlai" stringing the "mAlai". SrI V. She forsake the nitya Anandam in SrIvaikunTham for our sake. After all, hanumAn had just barely met rAma for a short period at that time. So cakkattAzhvAn has to leave bhagavAn once in a while. Sankham does not have to go anywhere, no need to leave Him any time.

So Sankham has this bhAgyam over cakkaram. The first refers to "kaimmudal illAmai", and the second refers "pOkkiDam illAmai" - no means of any kind at our disposal to get anywhere, and no place to go also. One is reminded of nammAzhvAr describing his singing tiruvAimozhi - bhagavAn first said "uyarvaRa uyar nalam", and nammAzhvAr repeated "uyarvaRa uyar nalam", and next bhagavAn said "uDaiyavan yavan avan", and nammAzhvAr repeated "uDaiyavan yavan avan", This is how he got the whole pASurams revealed to him, by His Grace and nothing else.

This is what sbvAmi deSikan is emulating, by asking godA to give him all the aspects needed for godA stuti to be worthy of her praise, and then let him declare at the end that he composed it. We all know that kuyil is known for its melodious voice, and normally no one refers to kiLi for its sweet voice.

If anything, the parrot has a hoarse voice. But the parrot is known for obediently repeating whatever it hears, and does not go on its own and echo its own thoughts. Our sampradAyam is that we obey whatever our AcArya-s teach us, and not just say whatever occurs in our heads. Parrot, and not kuyil, is known for its faithfully repeating what it hears, and this is why ANDAL chose the parrot for sweetness! Whenever we think of vAk cAturyam, we have to be reminded of hanumAn.

The simple meaning of this pASuram is: "We the jIvAtmA-s have taken a vow: that we will do only what we have been forbidden to do. In spite of this, you godA make sure that bhagavAn bestows His Mercy on us without delay.

You do this by binding Him with two things: 1. The garland that you have worn first and then offered to Him; and 2. Through these two garlands, you have made sure that He cannot disobey your wishes, and should grace us with His Mercy no matter what mistakes we do". PerumAl has the vratam that He will bestow whatever His devotee wishes, when the devotee asks for it, no matter what His sins are.

We have the counter-vRatam that we will insist on accumulating all the sins that we possibly can commit, no matter how much He tells us what we should do and should not do.

Here niyamitah means "You have bound Him to do whatever you tell Him to do". She has the courage, training, and backing of the ten AzhvArs who are her seniors, and who are her fathers.

It is always the tone of telling Him what He should do. She will insist on doing what she wants to do for our sake I am here to offer kaimkaryam to You; You just accept it. There is no question of her pleading with Him for anything, and she does not need to do that. Some hunter killed one of the two kraunca birds which were together, and vAlmIki cursed the hunter.

Later he felt sorry for having cursed the hunter, and this is how the composition starts. The work of vAlmIki which was triggered by a sorrowful incident, became so well-known and recognized as a great kAvyam. She just made the veda itself into tamizh through the 30 pASuram-s, and it is no wonder kim adbhutam that her work is so great.

Thus vAlmIki refers to several SaraNAgati-s, some effective and some not so effective at the time SaraNAgati is done, and one may get confused and unsure at the end of it all about the effect of SaraNAgati.

Thus, she leaves us in no doubt about the certainty of fruition of SaraNAgati. He is looking at them in wonder at the devotion of all the gopi-s, and getting so deeply involved with their beauty and not paying attention to her words. SrI Krishnan svAmi nicely explained the significance behind the outward statement that kaNNan is enjoying the beauty of the gopi-s.

Just as their mArbu is for the one who is wedded to the gopi, their devotion is purely for Him. Looking at their heart shows Him the intensity of their devotion. Slokam In this Slokam, svAmi deSikan praises godA by pointing out that whatever greatness the godAvari river possesses, is because it assumed the name of godA as part of its name.

Such is the fame of godAvari river, all because of its bearing the name of godA. In fact, if anything, godAvari had incurred the great sin of indirectly helping rAvaNa, by keeping silent when rAma asked godAvari about the whereabouts of sItA who had been abducted by rAvaNa. The declaration that yamunA is "pure", suggests that something else godAvari is not pure, because it lost the opportunity to be of bhagavad kaimkaryam.

Such is the mahimA of godA. The only kaimkaryam that godAvari did was to assume the name of godA, and this resulted in such greatness for godAvari. Slokam In this Slokam, svAmi deSikan describes the intense love and devotion that godA has for emperumAn through the words of her friends who make fun of her for having chosen an old man as her bridegroom, One who does not even have a good mode of travel other than a bird, no marriage procession other than a trip on the bird in the air, no bed to sleep except a venomous snake, etc.

What is really being pointed out is that godA rightly chose the bridegroom that in every way was the Greatest: One who is never born "old" , One who travels on garuDan and rescues the devotees when they cry for His help, One who has as His vAhanam the great garuDa who is none other than veda svarUpi, and One who has for His bed the AdiSeshan whose greatness cannot be described in words.

He opens the door, and is all in tears at the very thought of the devotion of all these gopi-s. All the troubles that gopi-s went through becomes nothing compared to this great compassion that kaNNan had for them. MaNi vaNNA! Thus, SrI Krishnan svAmi brought us the anubhavam of the parallel between tiruppAvai and godA stuti in enjoying the association between pirATTi and bhagavAn in terms of "nyUna, adhikatva, samatA vishayaih vivAdaih" - the "dispute" of whether, between the two of them, pirATTi is lower, higher, or equal to Him.

Slokam 24 and SvAmi deSikan describes how SrIdevi on the one side and bhUdevi on the other side of bhagavAn keep telling Him that He should forgive all our sins and show His Mercy on us, even though our hands are wet with sins always.

In fact, when SrIdevi keeps on constantly advocating Mercy to great sinners like us, once in a while bhagavAn turns His face in disagreement to the other side, only to find that bhU devi is ready on the other side, echoing the same message that SrIdevi is delivering. At least SrI devi tries to talk to Him to convince Him. But bhU devi does not even waste words on Him; instead, she uses her skills in bhoga rasam and by merely constricting her eyebrows and showing him what she wants Him to do, she achieves her objective of helping us.

You are not letting kaNNan open His eyes and bless us; with the beauty of your eyes, you are keeping Him bound to you, and keeping Him from opening His eyes and blessing us. This does not behove you. Let Him bless us, and do not keep Him away from us with the beauty of your eyes". Those devotees who take their deep dive into this reservoir of amRtam are able to quench their tApa trayam and are absolved of all sins.

In conclusion, I would like to make one appeal on behalf of the organizers of such great upanyAsam-s. They will achieve their real purpose only if there are enough devotees who benefit by such events.

They can continue these great events in the future only if we support them in their effort. I get the impression from the different organizers that there is room for improvement in the participation in many upanyAsam-s. After having been a listener to most of the upanyAsam-s that have been arranged by most of the different organizers, I can only make the plea that those who do not take advantage of these great opportunities are missing something that is too much to miss.

So please support the young and energetic organizers who are taking it upon their shoulders to learn our sampradAyam and making it available to us.

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Some says kali yuga is 4,32, years n 4,27, years still has to go for kali yuga end…. Kaliyuga Age Amma magan kama kaliyatta kathai in tamil f https: Fromintensity of calamities are raising and, the final World War The Armageddonnatural and man-made calamities would make life kaoagnanam. It roams here and there and finally reaches Brahmam gari kalagnanam book in of Andhra Pradesh State in India, where millions of people die in clashes. Om hreem kleem shreem sivaaya brahmam gari kalagnanam book in namaha or Om hreem kleem shreem sivaaya shree veera Brahmendra swamyne namaha. Kayamat or final judgment day process the remaining years bool be spent. Related Questions More Answers Below What incidents were you involved with in the military that you are glad your higher ups never knew about? The idol of Kanchi Kamakshi will revolve gadi a while, idol of Bangalore Kamakshi will omit blood, idols in different holy places talk to people.

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