Panguni Uttiram

As narrated by our AchAryAs and Elders, The Panguni Uthiram day is an auspicious one for the following reasons:

1) It was because of Pangni Uthiram Day, Vibhishana, who was carrying the " SRI RANGA NIDHI" - The NampermAl, Lord Sri Ranganatha, given to him as gift by Lord Sri Ramachandra after His Pattabhishekam to LankApuri, had to place it at The Present island Location of SRI RANGAM between the holy rivers - Cauvery & Kollidam for performing the Uthsvam due on that day.

VibhishanA cud not lift The PerumAl later and hence Lord Sri RanganAthA has made Sri Rangam as His Permanent Abode - The Bhooloka Vaikuntam. According to our AchAryAs, this is a predesigned act of The Lord to make Sri Rangam as His Eternal Abode to Bless the people in His ArchA Form.

It is due to this we are today Blessed to have our Lord Sri RanganAthA at Sri Rangam - The Nithya VibhUthi in The LeelA VibhUthi.

2) It was on this Auspicious Panguni Uthiram Day, Swami Ramanuja, surrendered at The Feet of The Divya Dhampathies, Sri Ranga NachiyAr & Lord Sri RanganAthA , when they were together (SERTHI - The One Day in the year when The Divine Couple in Archai Form at Sri Rangam give Sevai together to their BhaktAs) , by composing and reciting "Gadhya Thrayam", an unparrelelled work on SARANAGATHI - Total Surrender, by Swami Ramanuja.

The Divya Dhampathis Blessed Swami Ramanuja and accepted Swami Ramanuja's surrender and also Blessed all those who are disciples of Sri Ramanuja and are termed as Sri Ramanuja Dasas, who follow the foot steps of Swami Ramanuja.

It is indeeed a Great Treat & Blessing to have The Sevai of ThAyAr & PerumAl together on Panguni Uthiram Day.




Panguni Uttiram at Srirangam

The second bhagyam was to attend the Panguni Uttiram festival in
Srirangam. In the forenoon was the purappadu of Namberumal's beautiful
pallaku accompanied by gaja, vrishabha, turagadi senai and bhakta koti.
Thereafter, His eagerness to arrive at Thayar's sannidhi was reflected in
the way the Lord proceeded in the path through the garden (connecting
Chakrathalwar's sannidhi and thayar sannidhi) -- everyone was running as
fast as one could yet one could not simply keep pace with the Lord's
pallaku. Then was the 'mattayadi' as the doors to the Thayar sannidhi
were shut each time the Lord tries to enter. This process was repeated
four times and each time butter, butter milk, chandanam etc. were thrown
(meant for the Lord but mostly it was on a few bhaktas who were so very
fortunate). Finally, the Arayar swamy arrives in the Tayar Sannidhi and
presents the Lord's version (Perumal arulicheyada prakaram) : The essence
is that the Lord asks that when he has come after going around blessing
all the bhaktas (and in the process getting delayed and also physically
tired) whether Thayar can subject Him to such 'Avamanam' (insult). The
Arayar Swamy's voice was vibrating with emotion and in fact when he
uttered the word avamanam every one in the ghosti could feel the pain.
Thereafter, on behalf of the 'bhandaris', who represent the Thayar,
questions are posed to the Lord why his tiruman has been disturbed and
whether he has been busy blessing bhaktas or whether he was busy at
Uraiyur (a place near Srirangam where the Lord of Srirangam is considered
to be the son in law). On hearing these questions, Araiyar swamy goes to
the Lord (who is still not allowed into the Thayar sannidhi) and
describes the repartee and comes back with Perumal's reply. This process
continued four times and the fourth time, Thayar agreed to allow the Lord
in 'because our Nammalwar has so recommended' (nambal ayya ana Nammalwar
sonnapadiyale ungalai ettrukondom). Thereafter, Perumal and Thayar
proceed to the Panguni Uttira Mandapam (which is adjacent to the Thayar's
sanctum sanctorum) and they give darshan to us as the Punya Dampathis for
several hours. The queue to visit the Lord and Thayar on this unique day
was only increasing as the time passed by.

There after, around 11 pm, Gadya trayam was chanted by the ghosti in one
voice. Bhagavad Ramanuja's anugraham is so much that besides the Gadyatrayam
which is 'karnamritam' -- nectar to the ears -- theertham and prasadam
are distributed to the ghosti in the udaivar's sannidhi. By the time one
returns to the Panguni Uttira mandapam, preparations were afoot to
conduct the 18 thirumanjanams to the Lord each time with 6 kalasams (6*18
= 108). The thirumanjanam continued till some after sunrise. The next day
the Lord happily presents Himself to us in Rathotsavam.



Historical context
Sriranga Gadyam is a Sanskrit prayer written by the Srivaishnavism philosopher Ramanuja towards the end of the 11th century. It is one of the first bhakti prayers in this school of thought and is the basis for many prayers, like Raghuveera gadyam of this style. It is recited in the 108 divya desam temples including Srirangam.


[edit] Context
Ramanuja and his disciples visited the Ranganatha temple in Srirangam on panguni uttiram, a day in the tamil calendar month of panguni (in spring) on the day of the ascension of the star called uttiram. In tamil mythology, Uttiram was in ascent when the goddess of the temple, Sri Ranganayaki Tayar, Lakshmi, was born. Ramanuja was inspired by the festivities of the day and composed Sriranga Gadyam and Saranagati Gadyam.


[edit] Content
Sriranga Gadyam, unlike the commentaries of Ramanuja on Vedanta, does not have detailed philosophical debates. Instead, it is a pure expression of bhakti and gives a detailed description of the God, Ranganatha as the repository of countless guna, that he calls kalyana guna meaning "virtuous". First he describes Ranganatha as gyan(true and perfect knowledge), Bhala or power, in this case ability to support the whole Universe, Aishwarya (incomparable wealth and ruler ship of the Universe), veerya (untiring virility), shakthi (power to act without extraneous help), agni(unmatched radiance), souseelya(purest character), vaatsalya(pure unmitigated love), Maardava(affectionate tenderness towards devotees), Aarjava(Honesty), Souhardha(Thinking of good only), Samya(equanimous one), Karunya(Merciful), Madhurya(sweet even to enemies), Gambheerya(majesty and nobility), Audharya(giving out liberally), Chathurya(intelligence, ability to change even enemies into friends), sthairya(determined to stay on chosen course), dhairya(undaunted courage to bring succor to the bhakthAs), sowrya(ablility to fight alone), parakrama(winning the battles effortlessly), sathya kaama(having Thy will ever fulfilled), sathya sankalpa(Having Thy deeds fully executed), krutithvam(carrying out the duties of God), kruthangnathai(remembering with gratitude even a little worship offered to Him), and repository and ocean of all such innumerable virtues; He is parabrahman and Purushotthaman (foremost of men). Next, he explains how he is trapped in Samsara, bound by his karma into doing actions that result in sins. Neither gyan yoga, the yoga of knowledge nor Karma Yoga, the part of virtuous deeds as described in Bhagvad gita help him getMoksha. Finally, he asks that unworthy as he is in so many ways, he be granted the grace of Ranganatha




SrimathE RamanujAya namah:
SriRanga Gadyam

svAdheenatrividhachEtanAchEtana-.....bhavAmi....

1. "Bhagawaan- the one who has and holds sway over the bhaktha, mukhta and nitya varities of chEtanAs (sentinent) and their existence and activities; and achEthanAs (insentinent); the one who is not affected nor influenced by miseries and by sinful and virtuous karmAs; the one who has excellent innumerable kalyANa guNAs (as enumerated by AchAryA in "saraNAgathi Gadhyam" also) namely.,JnAnam(true and perfect knowledge), Bhala (ability to support the whole Universe), Aishwarya (incomparable wealth and ruler ship of the Universe), veerya (untiring virility), shakthi (power to act without extraneous help), tEjas(unmatched radiance), souseelya(purest character), vAtsalya(pure unmitigated love), Maardava(affectionate tenderness towards devotees/ bhagavathaaLs), Aarjava(Honesty), Souhardha(Thinking of good only), Samya(equanimous one), KaruNya(Merciful), Madhurya(sweet even to enemies), Gambheerya(majesty and nobility), Audharya(giving out liberally- vaLLal thanmai), Chathurya(ability to change even enemies into friends), sthairya(determined to stay on chosen course), dhairya(undaunted courage to bring succor to the bhakthAs), sowrya(ablility to fight alone), parakrama(winning the battles effortlessly), sathya kAma(having Thy will ever fulfilled), sathya sankalpa(Having Thy deeds fully executed), krutithvam(carrying out the duties of BhagavathaaLs), kruthangnathai(remembering with gratitude even a little worship offered to Him), and repository and ocean of all such innumerable kalyANa guNAs; He is parabrahmam and PurushOtthaman (foremost); He is SriRanga saayi; the onewho is reclining on the serpent bed in Sri Rangam and He is my swamin;- I am always subject to the command of Him, and have tasted the sweetnesss of being in service to the Lord forever. I will always consider Him as the subject of my Bhakti and GNAnam and will enjoy Him only as my only aim with no gap or separation at all; with such enjoyment, I will get tremendous happiness and bliss and pErAnandham and will involve myself at all times and all circumstances, in offering my service to the Lord and will be saoked and immersed in such service."

svAtma niyAmya....prapadyE...

2 ".I, the jivaathma, am always at Your beck and call; always at Your diposal for carrying out service and having a thought of service at all times; having love for enjoyment of limitless kalyANa guNAs of the Lord; Arising out of that enjoyment, is the Bhakti yOgam, karma yOgam and Gnana yOgam, sAthveekam, Asthikam etc., - But the above all are NOT in me; On the contrary, I possess vibhareetha gnAnam and karma and am caught in deep waters of unescapable ocean of sins; I am incapable of breaking myself free from this ocean (crossing the ocean of sin) with my knowledge and bhakti since they are covered with ego and are covered by my inevitable association with prakritti. My unavoidable association with triguNAs is like oil in the sesame seed (eLLil eNNAI pOl) and fire in firewood(araNikkatayil neruppu pOl). I am bound by the rope of karma in the form of virtue and sin accumulated over time immemorial over the ages for so many births of mine out of ignorance; I am incapable of finding the means to overcome this bondage of samsaara ; However hard I try, it is not possible; Hence, the only refuge of all beings! O Lord! Sriman NarayaNA!, the one who is ever associated with Sri Lakshmi!, You are the only means of emancipation. I

surrender at Your Lotus feet. I seek Your protection.

(Sisters and brothers, Acharya, we all know, DOES NOT possess such limitations but is speaking on OUR BEHALF and whatever he says are only for us; Let us realize THAT and get blessed by AcharyA and Divine Dampathis!)

Eva mavasthi thasyaapi...praarthayE.

3. "Even though I am in such a helpless state, just because I have begged you, having that alone as the reason, the ever merciful Lord, emperumaan, will grant me the favour of firm single-minded devotion in everlasting service to Him; Oh Lord! Please grant me this boon and I pray for it."

tavaanubhoothi sambhoota...gatimanyathA...

4." I do not have any other shelter and have no other means. BhagavaanE!

Please give me and grant me the service to You from the joy of experiencing and enjoying You. Please enable me to please You with my love for You and grant that out of Your limitless mercy."

(You all may notice that any love, bhakti for Sriman Narayana arising in us is and can come only due to His mercy and NOTHING else; Our begging Him to grant us that is all the simplest effort we have to take- Simple- let us start begging Him now immedeiately!)

sarvaavathOchitasEsha....kurushva mAm...

5." SenthAmaraik kaNNA!..(Red Lotus eyed Lord!) I should always be eager to render all forms and all kinds of service under all conditions. Please bless me to possess this state of mind".

Evambhootha....kAraya

6." Even though I have no sincere wish to know the truth nor desire; and I am not fit for Your grace to reach the goal, just because I am doing lip service and am uttering such words (without actually sincerely meaning them),- taking that as my request please grant me the mind to concentrate on what I am going to tell and consider my words as an excuse to fill my deficiencies" (What an excellent reflection about our character and defects in our minds! acharya is narrating in clear categorical terms the state of our minds and their nature)

apArakanuNambhthE!...namOsthuthE..

7. "Oh Limitless infinite Ocean of Mercy!, the Ultimate Shelter and Succor of all irrespective of differences!, the One who wipes and removes the distress of all who take refuge in Him!, Great Ocean of Love to Your Devotees!, The One, who knows all truths about all beings that are created !, You who is filled with ENTIRETY!, the One, who has His wishes always fulfilled!, The One who can do all that He wishes!, Friend in my distress!, Oh kAkusthA (RaamA!), the One, who is ever associated with Sri!, Sriman NararyaNA!, The One, who is the Greatest among all!, Sri RanganAthA!, My NathA!, I PROSTRATE BEFORE YOU!"

(Sisters and brothers, Acharya conveys us the saraNAgathi tatvam and that the Lord is ever Merciful and showers His grace and mercy on those who surrender to Him. He has used Sri Raama for His mercy on the Bird, the Monkeys, the Old lady (sabhari), the stone(ahalyaa), the enemy's brother(vibheeshaNa), the vEdan(Guhan), the asuran (kAkAsuran) (and all of us!))

Thanjamadaindha nam RamanujanE thanjam

http://www.srivaishnava.org/sva/rama/rgadyame.htm




Though in Srirangam there is a Serthi sevai for the
Dhivyadhampathigal, there is no such thing called Thirukalyanam
for the Divyadhampathigal. But in Thiruvali-Thirunagari (Sri
Thirumangai Mannan's Avathara Sthalam) wedding is performed for
the Divyadhampathigal. (And hence the Perumal's thirunamam here
is KalyanaRanganathan) So, it is a tradition to attend the
wedding at the Thiruvali-Thirunagari and go to Srirangam for the
Serthi sevai. The day before Panguni Uthiram adiyen went to
Thiruvali-Thirunagari to have the sevai of Vedupari Uthsavam. It
is needless to talk about the beauty of Sri Kaliyan here. At
Thiruvali-Thirunagari when archakas describe the beauty of Sri
Kaliyan with the apt pasurams of Visadhavak Sigamani Sri
Manavalamamunigal, even an atheist would fall into Sri Kaliyan's
feet. Sri Kalyanaranganathan will go to a place called
"Thirumanangkollai" with all the jewels and have the wonderful
wedding in the morning. By night around 7.00 pm Sri Kalyan will
take his horse (AdalMa Valavan) and go to the "Thirumanangkollai"
and try to take all the jewels from the newly married
Divyadhampathigal. That purappadu for Sri Kaliyan with huge
Dheevatees is a wonderful scene to see. After trying hard to take
the jewels, due to Bhagavadh Krupai Sri Kaliyan will become
Thirumangai Azhwar and the Ghoshti will start chanting "Vadinen
Vadi Varunthinen" pasurams. The uthsavam would take the entire
night and by early morning we could see the "very enlightened"
Thirumangai Azhwar along with Sri Kumudavalli Nachiyar. By
morning (on the day of Panguni Uthiram) me along with other three
Bhagavadhas took a bus to go to Kumbakonam. On our way to
Kumbakaonam we stopped at ThiruIndhalur (Sri Parimala Rangan) and
had the sevai of Theerthavari. By that afternoon we went to
Thirukudanthai to have the sevai of Aravamudhan and Komalavalli
Thayar serthi sevai. The big smile of Sri Aravamudhan along with
Komalavalli Thayar at the Serthi sevai is something one has to
hav e the experience. It is like a pure sweet. Even if I describe
this with 10000 words nothing is like experiencing. By that
evening we took a bus to go Srirangam and by the time we reached
it was the time for Gadhyatrayam Ghoshti. Thousands of people
were lined up for the Divyadampathigal's grace. By this time
Selvar (Nithyothsava Murthy) would be back from the Vada
ThirukKaveri after the Theerthavari uthsavam. When the ghoshti is
ready for the Gadhyatraya Satrumarai second Ekantham will be
offered for the Divayadhampathis. After that Thirumanjanam will
start for the Divaydhampathigal. 18 times Perumal's Kaili
(Lungi?) will be changed during the thirumanjanam. This is to
signify Swami Bhashyakarar's 18 times visit to Thirukoshtiyur to
get the Thirumanthrartham and other Rahasyams. During the
Thirumanjanam Arayars will sing the "Vasanthan Pattu."
Thirumanjanam will be over by early morning. After the
Thirumanjanam third Ekantham will be offered for the
Divyadhampathigal. Then Tha yar will go to her sannidhi and
Perumal will start a purappadu from the Panguni Uthiram mandapam
very slowly (as if does not want to leave Thayar sannidhi) for
the Gho Radham. But once he is out of Thayar sannidhi, he would
go so fast as if wants to finish the next one year very fast (so
that come back again on the day of Panguni Uthiram day). As we
know most of the practices in this SriVaishnavam's capital has
been formulated by Sri Ramanuja himself. No wonder SriRamanuja
is being praised as "ThenArangar Selvam Mutrum Thiruthi Vaithan
Vazhiye." Again adiyen could only narrate the events and not the
experience. It is beyond description.

http://www.ramanuja.org/sv/bhakti/archives/rituals/mar2002/0022.html

Sri Ramanuja performed sharanagati at the divine feet of Periya
perumal and Periya piraatti on a panguni uttiram day
during the sErthi utsavam, by composing and reciting
gadya trayam and showed to the world the ultimate
means to salvation.


Sri Gadya Trayam, introduction and purports
SRIMATHE RAMANUJAYA NAMA:


The Saranagati gadyam is the first of three compositions of SrI Ramanuja
in Sanskrit prose. The three prose pieces (Gadyas) are expressions of the
inner experiences of the great Acharya and are to be ranked with the
mystic poetry of our Azhvars.

The Saranagati gadyam is actually a conversation between SrI Ramanuja,
SrI RanganAtha and His consort, srI ranganAyaki, and is a live exposition
of the doctrine of prapatti, surrender at the feet of srI Ranganatha.

On a Panguni Uttiram day in Sri Rangam, while Lord RanganAtha sat in
court with His consort on His divine throne, SrI Ramanuja stood before
them, surrendered himself and all his belongings to the divine and
begged that all his earthly sins be pardoned and that he be accepted in
the service of the divine couple. He got so accepted, with additional
assurance that all his spiritual prot駩s would be accorded what was
assured to him.

Thus, the assurance of acceptance was not in isolation to swami
Ramanuja alone, but to all his spiritual progeny. It is on behalf of all
humanity that Ramanuja pleaded and we, as his spiritual heirs, can feel
assured of the Lord?s grace.


The SaraNAgati Gadya is a forceful commentary of the mantra ratna
(the gem amongst mantras), the dvaya mahA mantram.

The shorter SrIranga gadyam is an abridged version of
the SaraNAgati gadyam and is directly addressed to swami rAmAnuja?s
personal god - mamanAtha! (my master) SrIranganAtha! The vaikunTha
gadyam expresses the yearning of our jagadAchArya to reach SrI
VaikunTha, the supreme abode of Vishnu and serve the Lord and His
Consort. It recalls in spirit the last decades of the ThiruvAimozhi of our
kulapathi, swami Nammazhvar.

The language of the Gadyas is nectarine. A recitation of these is bound
to please the Lord as much it stirs and satisfies the reciter. The Lord is
bound to grant our prayer, however sinful we may be, remembering the
assurance He gave to the great Master.

The three Gadyas have been commented upon by several of our
Acharyas. Some of these commentaries are lost to us. The ones that are
accessible to us are,


swami Ramanuja, out of overwhelming compassion for
the humanity en-shackled by this miasma of samsAra, poured out his
heart to The Divine Couple. The outcome is this nectar ?SaranAgati
Gadya?, delivered for the sake of our deliverance. This is in the form of a
conversation between swami Ramanuja and The Divine Couple. The
shorter SrI-ranga-gadyam?is an abridged version of SaraNagati
gadyam, a personal exposition. The ultimate goal, reward, that
purushArta for every prapanna, of eternal service in Sri Vaikunta is
contained in SrI Vaikunta Gadyam.

Panguni Uttiram Festival at Srirangam is indeed a thrilling event, something out of this world, an opportunity afforded to the fortunate few, to watch hundreds of ardent Sri VaishnavabhAgavathas recite these sacred Gadyas around midnight, in unison atSrI Rangam temple even today on Panguni Uttiram day, an event
commemorating the magnificent, compassionate, uplifting vision of
swami Ramanuja for all of humanity.




Thiru Arangam


Pachai mamalai pol meni pavala vai kamala senkanAchuta amararere ayar tham
kozhute ennum !Echsuvai thavera yan poi indiranlogam alumAchsuvai perinum
vendean aranga ma nagarulanea !!

Thondaradipondiazhwar - Thirumalai - 2





This kshetra is revered as the bhooloka vaikuntam and temple as Peria Kovil.
When we say Kovil in srivaishnavite parlance it refers only this shrine like
perumal kovil to kanchi varadaraja swamy temple. The Perumal is the Aradhana
perumal of the brahma in Satyaloka and was gave away in a boon to King Ikshvaku
dynasty till Sri Rama who gifted it to Vibhisana after his cornation. When
vibhisana took the perumal to srilanka. He halted at srirangam for
sramapariharam (rest). Lord took fancy to this place as it was garlanded by
cauvery as Kollidam and Cauvery on its sides. When vibhisana decided to move he
was not able to take him beyond this place. From that day Periya Perumal decided
to stay in this place and promised vibhisana that he would protect srilanka,
hence the Lord faces south as symbol of protecting srilanka.

In the words of Tondaradipodi azhwar

Vadathisai pinbu kaati, Thenthisai ilankai noki



It is believed that vibhisana comes and worshipes the lord once in every 12
years, In sri Valmiki ramayana, Valmiki describes this in Sarga 128 and Sloka 90



The temple has seven prakaras and 15 gopurams. The seven prakaras signify the
seven lokas viz Bhoo, Bhuva, Suva, Maha, Jana, Tapa and Satya lokas. Thirumangai
Mannan constructed the Madils for the temple and Rajagopuram (Tallest tower in
Asia) was constructed by H.H Mukkur Srimad Azhagiyasingar of Sri Ahobila Mutt .



Srirangam is also the avatara sthala of the all the greatest of the acharayas
like Swami Periya Nambi, Swami Parasara Bhattar, Swami Pillai Ulagariyan, Vadaku
Thiruveedhi Pillai etc

Arayar sevai the most unique way of reciting the prabandham is unique to
srirangam http://www.araiyar.com/. This is site which host more details about
the araiyars





Ranganathar and Ranga Nachiyar gave the titles of Kavitharkika simham,
Sarvathantra Svathantrar and Vedantachariyar (There might be misinterpretation
here as some people say it is Perundevi Thayar who gave the title to out Swami
but some say this Periya Pirrati). Our Swami also wrote immortal Sri Paduka
Sahasram on the Padukas of Lord and Swami?s drama sankalpa suryodaya was enacted
at this place.



As per the command of the Periya Pirrati, swami kumarar conscreted the swami?s
vigraha just opposite to the thayar sannidhi. This is a privleage Thayar gives
to our swami



The Kamba Ramayana was recited by Kambar for the first time in front of the
thayar sannidhi. It contained refrences to Prahalda varada and Slaying of
Hiranyakashabu by Lord Nrishimha, Many learned scholars opposed to this as
orignal Valmiki Ramayana did not contain any references to this part. Then with
the approval of Mettu Azhagiyasingar sannidhi situated on the 5th prakara kambar
read the ramayana throught



In the Moolavar Sannidhi there are two sand pillars which is similar to that of
vaikuntam. It believed that those who embrace this pillar will reach the
vaikuntam.

In the words of Kulasekara Peruman

Kadiaranga tharavanaiyil palli kollum

Mayonai manathunea patri nidru En

Vayara endru kolo vazhtum nalea



It is customary to have the darshan of Pranavakara Vimanam and Paravasudevar
idol on the Vimanam. It is also belived that all the divya desham perumal come
to srirangam at night and return the next morning



The Unique ritual callled a mattayadi utsavam is enacted with great fervour on
the Panguni Uttiram day when Azagiya Manavalan return from Urayur. He is pelted
with flowers, butter and fruits by thayar and Lord Ranganatha asks thayar for
her rude and Stanrange behaviour. Angry questions regarding disshelved dress and
His strange appearance are hurled at him. Thayar finally permits him to enter
the sannidhi at the interference Swami Namazhwar



Vaikunta Ekadasi is another famous festival celebrated at this temple . Since it
is bhoolaka vaikuntan lakhs of pilgrims from all over the country rush to have
darshan of Lord ranganatha on that Day and Utsavam is celebrated as Pagal pathu
and Ra pathu before and after Valikunta Ekadasi and Celebration of
Thiruneduntaka Thirunal commomerating the bringing of Nanjeer to our sampradaya
by Swami Parasara Bhattar . More details about this can be had from the posting
of srimathi sumitra varadarajan earlier



This kshetra finds its mention in silappatikaram of Elangovadigal.



This dramatic event is a prelude to the sErthi-sEvai
of the Divya Dampathi of Srirangam.

The incriminating evidence produced by ThAyAr, the wily denials of
Sri RangarAjan, and the mediation of Sri Nammazhvar and the Araiyars
in resolving the "domestic dispute" (PraNaya-Kalaham) between the
two Divine parties is a delight for all.

Unfortunately, ThAyAr's sannidhi, the venue of this lively discussion,
is out of bounds for video-cameras. Perhaps, it is ThAyAr's wish that
bhagavathas attend in person and have the anubhavam of the Divine
Couple, together, on this special day.