Yajur Upakarma - in English

YAJUR UPAAKARMA (AAVANI AVITTAM)
August 28. 2007

1.A. SANKALMPAM [Common for any day]

Aachamanam,
Wear Pavitram made of two Dharbas,
Place additional two Dharbams for Aasanam
And two leaves to be folded and kept in the Finger Ring.
Do Praanaayaamam.

Begin with folded hands [Like Namaskaram]:
For all Vadakalai Sect,

Asmad Gurubhyo Namaha
Srimaan Venkatanaathaarya: Kavitharkika kesari
Vedaanthaachaarya varyome
sannidathaam sathaahrudi||

Gurubhya: Thath Gurubyaschha
namo Vakam Adheemahe
Vruneemahe cha
thathraadyow Dampathi jagadaampathee

Swasesha boodhena maya
sweeyai: sarva parichadai:
vidhaathum preetham aathmaanam
deva: prakramathe swayam.

Sukhlaambaradharam Vishnum
sasivarnam chathurbhujam|
Prasannavadanam dhyaayeth
sarvavigna upashanthaye||
Yasyadvirada vakthraadyaa:
Paarishadhyaa: paraschatham|
Vignam nighnanthi sathatham
Vishvaksenam thamashraye||

Now keep your left hand on the right thigh, palm facing upwards
Keep the right palm above the left palm

Hariromthath,
Sri Govinda, Govinda Govinda,
Asyassri bhagavatha:
mahaapurushasya
Vishnoragnaya
pravarthamaanasya
aadhya Brahmmana:
dwitheeya paraardhe
Sri swetha varaaha kalpe
vaivastha manvanthare
kaliyuge
prathame paade
jambhoo dweepe
bhaarathavarshe
bharathakhande
sakaabde,
mero: Dakshine paarsve
asmin varthamaane
vyaavhaarike,
prabhaavaadi sashti
samvathsaraanaam madhye,


1.B. Day Specific - Programed for 28.8.07

Sarvajit Naama samvathsare,
Dakshinaayane,
Varsha rithou,
Simha Maase,
Sukhla Pakshe,
Pournamaasyaam subha thithou,
Bhouma vaasara
Sravishta Nakshathra yukthaayaam,
Sri Vishnuyoga,
Sri Vishnukarana
subhayoga
subhakarana
Evanguna
Viseshana visishtaayaam asyaam
Pournamaasyaam subhathithou,
Sri Bhagavath Agnaya
Srimann Naarayana Preethyartham


2. Yagnopaveetha Dharanam
For first Poonal: -

mama
sraoutha
smaarththa vidhi vihitha
nithya karmaanushtaana
yogyatha sidhyartham
Yagnjopaveetha dhaaranam karishye:
Bagavaaneva yagyobaveetha dhaaranakyam karma swasmai swapreethaye swayameva kaarayadhi
Yagnjopaveetha Dhaarana mahaamanthrasya
Brammarishi:
Thrushtup chantha:
thrayee vidhyaadevatha
yagnjopaveetha dhaarane viniyoga:
Om yagyobaveetham paramam pavithram prajapathe:
Yath sahajam purasthath aayusyam agriyam pradhimunja subram
Yagyopaveetham blamasthu theja:
For married persons - Second Poonal:-
gaarkhasthyartham dwideeya yagnjopaveetha dhaaranam karishye:
Yagnjopaveetha Dhaarana mahaamanthrasya,
Brammarishi:,
thrushtupchantha:,
thrayee vidhyaadevatha,
yagnjopaveetha dhaarane viniyoka:
Om yagyobaveetham paramam pavithram prajapathe:
Yath sahajam purasthath aayusyam agriyam pradhimunja subram
Yagyopaveetham blamasthu theja:
Achamanam. Remove the old Poonal.
Bagavaaneva yagyobaveetha dhaaranakyam karma swasmai swapreethaye swayameva kaarIthvaan
3. KAAMOKARSHEETH JAPAM:
Again Sankalpam as at [1A and 1B] above
...Thaishyaam Pournamaasyaam
adhyaayothsarjana
akarana
praayaschithaartham
Ashtothra Sahasra sankya (for 1008 counts)
or Ashtothra satha sankya (for 108 counts)
“kaamokaarsheeth, Manyurakaarsheeth”
ithi mahamanthra Japam karishye|
(Now do the Japam for 1008 or 108 times as your time permits by reciting
“kaamokaarsheeth, Manyurakaarsheeth”)
Namaskaaram, Abivaathanam and Achamanam.

4. KAANDARISHI THARPPANAM
Again, after Maadhyaanika Sandhyavandanam,
to start the sankalpam as at [1A and 1B] above
………
1. Sraavanyaam Pournamaasyaam adhyaaya Upakarma karishye;
2. Thadhangam Kaaveri Snaanamaham karishye;
3. Thathangam Yagnjopaveetha dhaaranam karishye;
4. Thathangam Mounjee ajina dhanda dhaaranaani cha karishye (This is only for Brahmmacharis)
5. Thathangam Kaandarishitharppanam Karishye;
After this sankalpams, bath, dress according to sampradaayam, apply Thirumann Srichoornam and Brahmmacharis to wear the Munjee grass belt and dhandam .
Put your Poonal as Maala and hold it thru’ two thumps while dropping the Rishi theertham to flow in between the gap of your both palms joined together;
Chant/recite the following thrice while dropping the Rishi theertham:
1. Prajaapathim Kaandarishim Tharppayaami (thrice)
2. Somam Kaandarishim Tharppayaami (thrice)
3. Agnim Kaandarishim Tharppayaami (thrice)
4. Viswaan Devaan KaandarishIkus Tharppayaami (thrice)
5. Saamhitheer Devathaa: Upanishathas Tharppayaami (thrice)
6. Yaagnjikeer Devathaa: Upanishathas Tharppyaami (thrice)
7. Vaaruneer Devathaa: upanishathas Tharppayaami. (thrice)
Now leave the water through your forefingers of both the hands:
8. Brahmmaanakusvayam puvam Tharppayaami
9. Sathasaspathim Tharppayaami
After this, you may, according to your practices as advised by elders, Aacharyans, also do the following tharppanam reciting each thrice, while dropping the water to flow down from your both little fingers side):
Vedam Tharppayaami,
Ithihaasam Tharppayaami,
Puraanam Tharppayaami,
Kalpam Tharppayaami,
vruksham Tharppayaami).
Remove your pavithram, put the Poonal as usual and perform Aachamanam twice.

—-The following is Only for those who has no father - Pithru Tharppanam —-
Change your Poonal to Praacheenaveethi - Abhasavyam (opposite side to regular wear) and drop the water through your right hand Thump (as performed during regular Amaavaasya Tharppanam):
1. Soma: pithrumaan: yamo angiraswaan agnim kavyavaahana ithayathaya: yepithara: thaan pithroon tharppayaami ( thrice )
2. Sarvaan Pithroon tharppayaami; ( thrice )
3. Sarvaan Pithruganaan Tharppayaami ( thrice )
4. Sarvapithrupathnee: Tharppayaami ( thrice )
5. Sarvapithruganapathnee: Tharppayaami ( thrice )
6. Oorjamvahanthee: amrutham krutham baya: ; keelaalam parisrutham, svathaastha tharpayatha me Asmath pithroon ( Once )
————————
Remove the pavithram,
Achamanam twice.

GAYATHRI JAPAM
August 29, 2007
In the early morning after your daily routines,
Aachamanam,
Two leave Dharba pavithram,
Additional two leave Dharbam for Aasanam
And two leaves to be folded and kept in the Finger Ring. Praanaayaamam.
Sit facing east in a place without any disturbances. The sankalpam for Gayatri is given below. As far as possible please try to chant/recite 1008.
Aachamanam, Two leave Dharba pavithram, additional two leave Dharbam for Aasanam and two leaves to be folded and kept in the Finger Ring.
First do Sankalpam as at [1A] above
Since the Day has changed, the Day specific sankalpam for the day would be as under:
1.B. Day Specific
Sarvajit Naama samvathsare,
Dakshinaayane,
Varsha rithou,
Simha Maase,
Krishna Pakshe
Prathamayam subha thithou,
Sowmya vaasara
Satabhishak Nakshathra yukthaayaam,
Sri Vishnuyoga,
Sri Vishnukarana
subhayoga
subhakarana
Evanguna
Viseshana visishtaayaam asyaam
Prathamayam subhathithou,
Sri Bhagavath Agnaya
Srimann Naarayana Preethyartham (For Vadakalai)
Bhagavath Kainkarya Roopam ( for Thenkalai) *****

Mithyaadheetha prayaschithhartham
Ashtottara Sahasra sankyayaa [1008] or Ashtottara Sata Sankhyaya [108]
Gayathri Mahamanthra Japam Karishye.
(throw the Dharbam piece to your left keeping the Pavithram in your Ring finger).
Bagavaaneva mithyadheetha praayaschithartham gayathri mahamanthrajapakyam karma swasmai swapreethaye swayameva karayathi.
“Aayaathu Varadhadevi aksharam Brahmma sammidham
Gayathreem Chhandasaam maadhedham Brammajushasvava:
Ojosi sahosi Bhalamasi Praajosi Devaanaam thaamanaamaasi vishvamasi vichvayus sarvamasi sarvaau: abipoorom Gayatrim Aavaahayaami.”
Gayatri Dhyaanam
Praathar dhyaayaami Gayathreem ravimandalamadhyakaam|
Rukvedhamuchchaarandheem rakthavarnaam kumaarikaam||
Akshamaalaakaraam Brahmma daivadhyaam hamsa vaahanaam...
Saavithreeya rushi:. Viswaaamithra:
deveegaayathree Chandha:,
savitha Devatha:
Changka Chakradaram devam kreedathi vibooshidam,
Sooryamandala madhyastham Dhyaayeth Swarnarusim Harim.
Yo Devas Savidhaasmaakam Diyo Dharmaadhi kochara:|
Prerayeth thasya yath bargka: thath varenya mupaasmahe||
Then put your palms beneath upper veshti
count 1008 or 108 times Gayatri Japam as follows:
“ Om Bhur Bhuvassuva:,
ThathsavithurvarENiyam,
BhargOdevasya Dheemahi,
DhiyO YO na: prachodhayaath “
On completion, do japam – “Om NamO NaarayaNa” equal to the count of Gayatri Japam)
Now get up and stand
Upasthaanam:
Uthame sikare Devi
Bhoomyaam parvatha Moorthani,
BraahmaNebyo hyanujjnanam
Gaccha Devi Yadhasukam.
Namskaaram – Abhavathanam
Do Achamanam
Now say as:
Bagavaaneva
midhyatheetha
praayaschithartham
gayathri mahamanthra japakyam
karma
swasmai swapreethaye
swayameva Kaaridhavan.
Now remove the Pavithram and do Achanamam twice.
SUBHAM

Nrisimha Mahima

For the most sacred occasion of Narasimha Jayanthi, adiyen wishes to share the excerpts from the anubhavam of the pre-eminent Nrusimha Upasakar, Mahavidwan Paramapadavasi Sri Mukkur Lakshminarasimhacha riar Swamin (For further elaboration, adiyen has included additional notes, with due attribution) .

"There is no incarnation of Lord Narayana that is greater than the Nrusimha avataram nor is there a deity that is equal to or greater than Bhagavan Nrusimha. The Vedam is replete with His glory. A sampling of Vedic hymns reflecting this fact can be found in the following places:

1. The Purusha Sooktham of the sama vEdam glorifies Bhagavan Nrusimha in the opening anuvakam through the Rk "sa BhUmim sarvathO vruthvA" referring to His omniscient nature.

2. The shanti mantram of the MundakOpanishad glorifies Bhagavan Nrusimha "Bhadram KarNe BishruNuyAma dhevA: Bhadram PashyEmAkshaBhiryaj atrA: SthiraiRangaIsthush TuvAmsastanUBhir vyashema Devahitam YadAyu: (Meaning: Oh Lord! May we be blessed to hear auspicious sounds with our ears. May our eyes behold all things auspicious with our eyes. Praising the Lord with sturdy limbs and bodies may we live the full-life span as ordained by the Lord.

3. Further testimony to vedic glorification of Bhagavan Nrusimha is found in the mantram "svasthina indhrO vruddhasravA : svasthina pooshA vishva vEdhA: , svastinasthArkshyO arishtanEmi:
svasthinO bruhaspathir dhaDhAtu" May He, who is the Lord of unbounded knowledge, bless us with prosperity. He who is the sustainer of all; May He, who is the source of all Vedas, bless us with prosperity. May He, who confers the wealth of horses and cows bless us with
prosperity. May He, who rules over all elements guarantee our welfare.

4. The taittriya Upanishad glorifies Bhagavan Nrusimha as "BhIshAsmAth vAtha: pavathE BhIshOdhEthi sUrya: BhIshAsmAth agnischEndhrascha mruthyur DhAvathi panchama ithi" Out of fear of the awe-inspiring one (Bhagavan Nrusimha) the wind-God (vAyu) performs his assigned function; Out of fear of Him, the Sun carries out his prescribed duties; Out of fear of Him, agni (Lord of fire), Indra (king of the Devas) and Yama (God of death) perform their respective duties.

5. The Mahanarayana Upanishad glorifies Bhagavan Nrusimha through the mantram "ya AtmadhA baladhA yasya vishva upAsathE prashiSham yasya dhEvA: yasya cChayA amrutam yO mrutyumrutyu: kasmai dhEvAya haviShA viDhEma" He who bestows refuge to those who seek His protection, He who gives strength to experience Himself, He whose divine command is implicitly obeyed by all beings, He to whom gods like Indra are all subservient, He whom immortality follows like a shadow and He who is death to death itself, to that Lord all creatures may we offer the oblation in form of our atman. This mantram is most important in context of performing SharaNagati to the Lotus feet of Bhagavan Nrusimha and contains several layers of inner meanings.

Bhagavan Nrusimha is further glorified by the vedam as the three eyed one in the mantram "trayambakam yajAmahE suganDhim pushti varDhanam urvArugamiva banDhanAth mruthyOrmukshIyamAm ruthAth" (We worship the Supreme Lord [Bhagavan Nrusimha] of the most auspicious name, who is the bestower of might. May thou free me from death as cucumber from the stalk, and grant me immortality. ) . The thApanIya Upanishad of the atharvana vedam pays its tribute to Bhagavan Nrusimha as the three eyed one, with the left eye denoting the moon, the right eye denoting the sun and the eye in his forehead denoting Agni (fire). Swami Desikan highlights this fact through the kamasikAshtakam salutation "thapanEndhvagni nayana: thApAnapachinOthuna : thApanIya rahasyANAm sAra: kAmAsikA hari:" Dhivya prabandham pays its tribute to Bhagavan Nrusimha as the three-eyed one through the salutation "mukkaNNapirAn" . The thApanIya Upanishad further glorfies Bhagavan Nrusimha as "nithyam Dhanu: kapardhina:" (he whose arms are ever adorned by a bow known as pinakam.Therefore, he begets the name pinAki ). This fact is again confirmed by the vedam Rk "bAhuBhyAm thava DhanvanE". Furthermore, the Mahanarayana Upanishad and the thApanIya Upanishad contain Gayathri mantrams for Bhagavan Nrusimha.

Next, the greatness of Bhagavan Nrusimha is highlighted from the mantra ShAstram. The loftiness of the NrusimhAnustup mantram arises from the fact that it is of Vedic origin. It is possible to counteract the effect of one veda mantram by the recitation of another. However, the effect of the NrusimhAnushtup mantram cannot be counteracted by uttering any other mantram. Therefore, among mantrams, the NrusimhAnushtup mantram reigns supreme and is thus rightly acclaimed as mantraraja. The NrusimhAnushtup mantram composed of 11 padams contains 32 syllables (aksharams) representing the condensed essence of the Brahma Vidyas, which are Upanishadic prescriptions (Upasanas) for attaining Lord Narayana. Initiation into this mantram by a qualified Acharya, and proper prayOgam of the mantram according to its prescriptions confers the upasaka with the benefit of practicing the prescriptions of the 32 Brahma vidyas. Therefore, it is the favored mantram of mumukshus (those desirous of securing Moksham). As a result, Bhagavan Nrusimha is known as the mumukshu upAsya daivam. Therefore, the salutation nama: is most befitting for Bhagavan Nrusimha. Swami Desikan describes the significance of the term nama: in the Srimad Rahasyatrayasaram through the salutation "tAram pUrvam". In the tantric form of worship, practiced in KeraLa, Nrusimha Tantrikam reigns supreme.

The ithihasas are replete with glorification of Bhagavan Nrusimha. The Ramayana mentions Nrusimha explicitly in four places. (1) When Ravana approaches MarIcha for help in abducting Seetha Piratti, MarIcha says "asamBhavam" (impossible) because Sita Piratti is seated on the lap of Nrusimha (2) Valmiki glorifies Rama entering the cave as "simhO giri guhAshaya:" (3) While offering words of comfort to Sita Piratti, Hanuman conveys the message "Do not worry. Narasimha will be here shortly to rescue you." (4) In the ViBhishaNa sharaNagati, Sugriva enquires of Lord Rama "what if the surrender of ViBhishaNa is a deceitful ploy on the part of the Rakshasas to gain our confidence and kill us while we are caught off guard?. Lord Rama answers this question as "angulyagrENa thAm hanyAm" (Do not worry. If indeed what you say is true, I do not even need my weapons to destroy the asuras. I shall rip them apart with my finger nails. " Swami Desikan discusses this fact quite extensively in the aBhayapradhAna sAram, while treating the ViBhIshaNa sharaNagati.

Bhagavan Nrusimha is extensively glorified in the Vishnu sahasranamam of the MahaBharata. It is a commonly held belief that Bhishma was rendering a eulogy for Lord Krishna in this exquisite stotram. However, closer examination will reveal that the Vishnu sahasranamam is a glorification of Bhagavan Nrusimha from start to finish. The first incarnation mentioned in this stotram is Bhagavan Nrusimha through the salutation "nArasimhavapusrImA n kEshava purushottama: " The mane of the lion was beautiful to behold because the man-lion was gentle to His Bhakta, Prahlada, while striking terror in the heart of HiraNyan. Swami Parashara Bhattar in his Vishnu sahasranama Bhashyam elaborates on this namam as "sundara simha:". Swami Desikan describes the compassionate glances of Bhagavan Nrusimha for Prahlada as a nectarine offering of milk in the kamasikAshtakam salutation "sarOja sadhrushA drushA vyathiBhishajyathE vyajyathE". The first stotram of the sahasranamam can be divided into four groups each containing 8 aksharams. The first group of 8 syllables represent the ashtakshara mantram. The next group of salutations containing 8 aksharams when added to the previous 8 produces 16, which is the number of mantrams in the Purusha Sooktam. The next set of 8 syllables added to this gives 24, the number of aksharams in the sacred Gayathri mantram, which is a pre-requisite for reciting all other veda mantrams. Finally, the 8 aksharams from the last group of salutations when added to 24 produces 32, which is the number of aksharams in theNrusimhAnushtup mantram! The vishNu sahasranamam concludes with the salutation sarva praharaNAyuDha Om nama ithi. Lord Krishna never bore arms during the MahaBharata war. Nor did he adorn himself with weapons while appearing before BhIshma. Therefore, this description does not fit Lord Krishna in the present instance. However, Bhagavan Nrusimha's finger nails have the power from all of His 5 weapons. Therefore, the concluding salutation of the vishNu sahasranamam is most appropriate for Him. These facts conclusively demonstrate that it is Bhagavan Nrusimha that is glorified from start to finish in the VishNu sahasranama stotram.

The puraNas wax eloquent on the avataram of Bhagavan Nrusimha (i.e., Bhagavata PuraNam and VishNu PurANam). For example the vishNu purANam contains an exquisite gadyam authored by mArkandEya known as the lingAspOtitha Nrusimha Gadyam (linga=difficulties , AspOtitha=shatter) . The Bhagavata purANam glorifies Bhagavan Nrusimha in the seventh skandam. It may be remembered here that this story was narrated by the greatest Brahmavith (knower of Brahman), Shuka Brahmam, who exemplified the Vedam salutation "sarvam Khalvidham Brahma" or its Tamil equivalent "nikkindredallam nedumal avananukku nAm nilayadiyOm" . The listener of this narration too had unparalleled greatness. Parikshith was born due to the munificent grace of Lord Krishna in keeping with the salutation "jAyamanamhi purusha: yam pashyEth madhusUdhana: ". ParIkshith was oblivious to the pangs of hunger, thirst, and sleep while hearing Shuka Brahmam's exposition on the Bhagavatam. The greatness of Parikshith is that he would not be a mute listener. In order to gain a good understanding of the narration, he would ask probing questions to Shuka Brahmam. This form of listening is known as prashNa mathi. In the seventh skandam, ParIkshith enquires of Shuka Brahmam "sama: priya: suhruth Brahman BhUthAnAm Bhagavan svayam indhrasyArThE katham dhaIthyAn avaDhIth viShamOyathA" (Oh kind-hearted Brahman, you say that the Lord is impartial. He is equally fond of all beings. However in closer examination of your narrative, it seems as though the Lord repeatedly incarnates to favour Indhra and destroy his enemies, the asuras. Does this not mean that the Lord dislikes the asuras?) Shuka Brahman was extremely pleased at this question raised by ParIkshith and his reply in the verse "apapruShtan thvayA rajan lOkAnAm hitha kAmyayA yathra Bhagavata mAhAthmyam Bhagavad Bhakthi varDhanam" indicates this ("Oh king your question is going to result in the well being of the entire universe. It seems as though your love for Bhagavatas exceeds even that of Bhagavan). To precisely demonstrate the Lord's impartiality towards all and specifically demonstrate the Lord's love for Prahlada, who was born in the asura clan, Shuka Brahmam narrated the Vaibhavam of Bhagavan Nrusimha. Therefore if ParIkshith's questions were in the manner of "Evam vEdha", Shuka Brahmam's replies were in the manner of "brahmavAdhinO vadhanthi".

It is instructive to understand the reason for Bhagavan Nrusimha's AvirBhavam from the pillar. Was this intended to rescue Prahlada from HiraNyan? Sri Mukkur Swami avers most definitely not? To drive home his point Sri Mukku Swam observes that "Was Prahlada not protected when he was poisoned or bitten by snakes or thrown into the flames or trampled upon by elephants? Then why did Bhagavan Nrusimha incarnate as He did and when He did? Sri Mukkur Swamin answers this by stating that the incarnation of Bhagavan Nrusimha was solely to uphold the words of his Bhagavata-Prahlada (tasmAth sthAmbena dhrushyathE- Indeed He is seen in the pillar) and subsequently the conditions of Brahma's boon to HiraNyan and rishi Narada-who dissuaded Indra from killing Kayadhu, the wife of HiraNyan, when HiraNyan was engaged in penance. Testimony in support of this fact can be found in the Bhagavatam salutation "satyam viDhAthum nijabhruthya BhAshitham vyApthim cha BhUthEShvakhilEshu chAthmana: Adhrushyatha athyAdhBhutha rUpamudhvahan sthambhE sabhAyAm na mrugam na mAnusham", the tribute from Periya Azhwar "andhiyampOdhil arivuruvAgi ariya azhithavanE" , and Andal's tiruppavai tribute "yAm vandha kAryam arAyandhu aruLElO rembAvai"

The essence of the puranic tributes is consummately captured in the Nrusimha Karavalambam Stotram composed by H.H. the 44th Azhagiyasingar (Mukkur Azhagiyasingar) of Ahobila Matham-which is verily the condensed essence of the Nrusimha Vaibhavam. Each verse of this magnificent stothram ends with "lakshminrusimha mamadEhi karAvalambam" . For example the verse "sandhIpithAgni vinipAthitha dhAithyadimba samrakshaNAya vinivarthitha vahni shakthE. BhakthAyadhAru parikalpitha padhmathalpa lakshmInrusimha mamadehi karavalambam" (When the child Prahlada was thrown into the scorching flames, the grace of Bhagavan Nrusimha transformed the fire into a bed of lotus petals). The verse "prahlAdhanAsha parichOdhita sarpajAtha chUdamaNipravaradha ntha vinAsha hEthO smruthyA thavaIvanavivEdha thanum suBhaktha: lakshmInrusimha mamadEhi karAvalambam" illustrates the fact that when poisonous serpents were let loose to sting Prahlada, the grace of Lord Narayana caused Prahlada to appear like Garuda, which scared the daylights out of the serpents. It is particularly instructive to recall Swami Desikan's tribute in the Garuda dandakam in this context "nagEndhra pIdAshruNI BhavabhAsvannaKhash rENayE". Another verse in the Karavalamba StOtram of importance on a puraNic note is "sUthadhidhattha vishapAnasamAnakAla nAmAmruthEna paripAlitha dhaIthyaputhra prahlAdhadEha parirakshaNa jAgarUka lakshmInrusimha mamadEhi karAvalambam" (When HiraNyan ordered his wife to feed Prahlada with poison [kArkOtaka sarpa visham], Prahlada gladly partook of this offering. This is saluted in the Bhagavata puraNam as "anukUlE jagannAtham visham pathyam BhavEn mama" [Oh Mother! Do not cry or feel sad. You carry out the orders of my father. The Lord of the Universe, who is helpful to me, will transform this offering into nutritious food.]. Finally, the verse "shaIlAgraBhAga pathamAna hiraNyadimba samrakshaNAya mrudhuBhUtha DharADhinAtha dhAithyEndhra puthra hrudhayAsana mangalAnga lakshmInrusimha mamadEhikarAvalamba m" (The VishNu puraNam summarizes this as : HiraNyan ordered that Prahlada be thrown down from a cliff. As the child fell, he did not for a moment think of the impending death as a result of his fall. Instead, he clutched hard at his heart out of concern that Lord Narayana, who is seated therein, would come to harm due to the fall. Bhumidevi, greatly moved by this sight reasons to herself "This child is least concerned about his impending doom. Instead his focus is the well being of my husband [Lord Narayana], who is seated in his heart. Should I not therefore, make his landing gentle?" Accordingly, Bhumidevi transformed herself into an extremely soft patch to facilitate a smooth landing for Prahlada.). The puraNic anuBhavam is eloquently saluted in simple Sanskrit by H.H. the 44th Azhagiyasingar. Again, H.H. Srimad Mukkur Azhagiyasingar succinctly provides the reason for the Lord's incarnation as Narasimha in the verse "Bhaktasya dhAnavashishOrvacha nancha sathyam karthum thAtha munigaNasya samakshamEva sthamBhavathIrNa dhithiputhra vinAshakArin lakshmInrusimha mamadhEhi karAvalambam" .

The Agamas too are replete with glorification of Bhagavan Nrusimha. The Ahribudhnya samhitha, an important text of the PancharAthra Agama discusses all aspects of iconography, consecration and sacrifices for Bhagavan Nrusimha and outlines the procedure for His worship. The Mantrarajapada stOtram appearing in the Ahirbudhnya Samhita is an elaboration of the individual padams of the NrusimhAnushtup mantram. The opening verse of this stotram contains the blessed NrusimhAnushtup mantram. Verses 2-5 describe the svarUpam of Bhagavan Nrusimha. In verse 6 Ahirbudhnyan is blessed with the darshana SouBhAgyam of Bhagavan Nrusimha. This verse extols the rUpam of Bhagavan Nrusimha. Verses 7-10 describe the elevated protection afforded by Bhagavan Nrusimha. These verses describe the guNam of Bhagavan Nrusimha. The formal SharaNagati of Ahirbudhnyan is discussed in verses 11 and 12, while verse 13 summaizes the benefits of reciting this magnificent stotram (Phalashruthi) . An elaboration of the individual verses of this stotram can be found in adiyen's postings on the Malolan net between September and November 1998. Swami Desikan repeatedly refers to verses 11 and 12 of this stotram in Srimad Rahasya trayasAram and glorifies Ahirbudhnyan as sarvajnyan (all knowing one).

Dhivya Prabandham waxes eloquent in its praise of Bhagavan Nrusimha:

1. For example PeriyAzhwar maps the entire mantrarajapada Stotram into Tamil in his glorification of Bhagavan Nrusimha

2. Tirumangai Azhwar sings his glory in the singavElkundram verses

3. Swami NammAzhwar, who is an avowed lover of Lord Krishna, desires to see none other than Bhagavan Nrusimha even in Srivaikuntam (en singapirAn perumai)

4. Andal declares her fondness for Bhagavan Nrusimha in the Tiruppavai salutation "yAm vandha kAryam arAyarndhu aruLElOrempAvAy"

5. Periya Azhwar again glorifies Bhagavan Nrusimha in the Tirupallandu salutation "andhiyumpOdhil arivuruvAgi ariyai azhithavanE"

In seeking the hand of Lord Krishna, Rukmini conveys her appeal in the form of 7 verses in the Srimad Bhagavatam. Significantly not once in these verses does She mention Lord Krishna by name. Instead Rukmini employs the salutation "kAlE Nrusimha". This is because She is apprehensive of Lord Krishna's propensity for uttering innovative lies. Sri Andal attests to this fact in the Brindavana Pasuram through the salutation 'mAlAy pirandhanambiyE mAlE.sheyummanALanE eLApoygaL uraippanE ingaipOhakandIrE. " Again while describing the Laaja Homam of Her wedding ceremony, Sri Andal refers to Bhagavan Nrusimha in the vAraNam Ayiram verse as "Arimukhan Achyuthan" (The lion faced one who does not slip from His position, namely, rushing to the rescue of those who have sought refuge in Him). Andal again refers to Bhagavan Nrusimha in the tiruppAvai salutation "yAm vandha kAryam". From these references it is clear that the Lord sought after by Sri Devi (Rukmini Thayar) and by BhU Devi (Since Andal is an Amsham of BhUmi piratti) is Bhagavan Nrusimha. Furthermore, Prapanna Jana Kootasthar, Swami NammAzhwar desires to behold none other than SingapirAn in Srivaikuntam. These facts are sufficient to establish that Lord Nrusimha is the supreme Lord. Swami Desikan seeks the bountiful blessings of Bhagavan Nrusimha through the kamasikAshtakam verse "thvayi rakshathi rakshakaI: kimanyaI: thvayichArakshathir akshakaI: kimanyaI: ithinischithaDhI: shrayAminithyAm nruharE vEgavathI thatAshrayamthvAm" (When You have decided to protect someone, where is the need for other protectors? If you have decided not to protect someone, of what use are other protectors? Resolving thus, I surrender unto You Oh Bhagavan Nrusimha, who has taken residence on the banks of the Vegavathi river). Again Swami Desikan and Andal declare their preference for Andal by instructing us to utter the name of Hari (which denotes Simham) 7 times while waking up in the morning.

Prakritham Srimad Azhagiyasingar noted in his upanyasam "Lord Ranganatha is revered as periya perumal due to his worship by Lord Rama. However, Bhagavan Nrusimha, who was worshipped by Lord Rama as well as by Lord Srinivasa is celebrated as Periya Periya Perumal." H.H. Srimad InjimEdu Azhagiyasingar would unfailingly mention in his upanyasams that "Ranganatha is no doubt great! However he suffers from one fault. Lord Rama worshipped Him (saha pathnyA vishalAksha ranganathamupAsathu ) and the next day was banished to the forest. On the other hand behold the greatness of Bhagavan Nrusimha! Upon worshipping Him Rama was re-united with Sita Piratti and regained his kingdom. Bhagavan Nrusimha was also worshipped by the nomad Srinivasa, who roamed the forest. As a result, He became nithya Sri and stands on top of the Venkatachalam Hill" This eulogy needs to be understood in the context of nahi-nindha nyAyam. More precisely, to illustrate the greatness of a person, he is compared to someone of similar caliber and then it is demonstrated that the former tops the latter. However, this is in no way belittling or derogatory to the latter. The worship of Bhagavan Nrusimha by Lord Srinivasa is eloquently documented in the Venkatachala mahAthmyam. Specifically, at the time of his wedding to Padmavathi Thayar Srinivasa was seated in the altar ready to perform the wedding rites. Agni personally undertook the preparation of food for the occasion. When the food was ready for offering as naivedyam, Brahma had a question "Who should the food be offered to when Bhagavan Himself was present?" Lord Srinivasa answered this as "ahObila nrusimhAya pUjAm kruthvA yathA viDhi"

We note that Bhadram is the name of Bhagavan Nrusimha, while Bhadra is the name for Thayar. The Bhadram (protection) afforded jointly by Bhagavan Nrusimha and Thayar is that of unfailing coming to the rescue of those who surrender to His Lotus Feet (sharaNagata rakshakathvam) . Consequently, Prapannas are assured of the benefit of Moksham at the end of their earthly existence. This is referred to in the Mantrarajapada stOtram salutation "shriyAcha BhadhrayAjuShta: yastham Bhadram namAmyaham"

Adiyen wishes to conclude this narrative with the Nrusimha Gadyam salutation:

JnAnaIshwarya Shakti Bala TejOguNAtmaka!
Parama Purusha! PadmanAbha! Hayashira:! AdIvarAha! Narasimha!
Vamana! Trivikrama! RAma! RAma! VAsudeva! SankarshaNa! Pradyumna!
Aniruddha! Purusha! Satyashruta! VAsudeva! Adimadhya Nidhana ChEshtita!
ChEstAtma MAyA AhOrAtra YatimAnjishta! ShuklavAsa:! SuparNatAla
Makaradwaja! ParamavidyAkarma kAlanABha! Svasti Asmabhyam, Svasti
PrajAbhya:!

TvamEva Mantram Tvam RakshA, TvamoUshadamanuttam am I
TriviDhadapi DukhAnmAm PramOchaya JagatpatE II

svAthi samBhavAn tiruvadigaLE SharaNam,

Namo Narayana,

SriMuralidhara Dasan

Why Rituals at Home?

Why should we do Sandhya Vandanam, Agni Sandhanam and other rituals at home?

To our ancestors Home was not so much a place on earth
meant for enjoyment of conjugal or domestic bliss
("kaama") as it was a place conducive for spiritual
atonement, practices and advancement.

"panchyasUnA gruhasthasya vartantE'hara-harah sadA
khandanI pEsanI chuLLi jalakumbha upaskarah".

The verse above is a very interesting one indeed. It
attracted the attention of none other than the
venerable (late) "AchArya" of Kanchi, Pujyasri
Chandrasekherendra Saraswati, who devoted one whole
chapter to it in his famous book of spiritual
discourses and commentary in Tamil, "deivattin-kural".
It would be profitable for us to briefly summarize
that chapter in the context of our ongoing discussions
on the subject of "kaama" as it extends to Man's
"homing instinct".

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

In what comes to us as rather shocking revelation,
one's home is a brutal butchery, says the above
Sanskrit couplet. And because our home is a butchery,
it is a place of rampant "himsa" or violence.

There are many sins in the world of which Man can be
guilty. Violence is perhaps the most heinous of them.
Violence is rather unbecoming too of a man of
spiritual refinement. Therefore it is sin that he must
shun and avoid in life with all the courage and
conviction at his disposal.

Unfortunately, Violence sometimes becomes unavoidable
in life due to the inexorable working of the law of
"karma" i.e. due to the exigencies and vagaries of
life. Conditions and circumstances of human existence,
as well as the ebb and tide of human affairs sometimes
conspire to make violence inevitable. In life
sometimes, Violence is imposed upon Man against his
personal will and willingness.

One such human circumstance, where Violence becomes
inevitable and ineluctable, says the above Sanskrit
couplet of the ancient "dharma-sAstra", prevails in
Man's very home. In his very house, says the verse,
day in and day out, Man commits such brutal acts of
killing and such savage taking of life, that a home
really deserves to be called a bloody butchery. It is
a place where the business of violence is conducted
daily, unceasingly and unfeelingly, in five different
murderous ways. This is what is meant by the phrase:

"panchyasUnA gruhasthasya vartantE'hara-harah sadA"

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

Now, why does the "dharma-sAstrA" say a man's home is
a butchery where violence is perpetrated daily in five
different ways? The answer is in the next line of the
verse:

"khandanI pEsanI chuLLi jalakumbha upaskarah".

The word "khandani" in Sanskrit means "cutter" (some
of you may instantly recall the word as it appears in
the 2nd stanza of Swami Desikan's famous "stOtra",
"sri sudarshanAshtakam": "shubajagadrUpa mandana,
suragaNatrAsa KHANDANA"!). Any instrument that cuts,
cleaves, minces, chops, sloughs, decapitates, lops...
is called "khandanI".

In all our homes, we carry all varieties of such
"khandani" kitchens --- e.g. knives, cleavers,
cutters, mincers, graters etc. --- and in our garages
--- e.g. hacksaws, chain-saws, blades etc. Now, with
these lethal "khandani" in our kitchen, we commit
violence on many life-bearing organisms indeed
everyday. In "non-vegetarian" homes, the "khandani" is
used to wring out the necks and gouge out the flesh of
ducks, turkey and fish. In "vegetarian" homes, they
are used to cut, chop, slice and dice root-vegetables,
leafy vegetables and fruits (which even though are not
locomoting living-creatures like chickens or fish, are
nevertheless living organisms too, and who therefore
suffer pain when violence is inflicted upon them,
though not perhaps to the same degree locomoting
creatures do when they meet their end on a kitchen
table).

Next, there is "pEsani". This is a very interesting
Sanskrit word for anyone who is interested in
linguistics and philology. There is the English word
"pestle" which all of you know. We use pestle and
mortar as instruments when we want to grind something,
or crush, knead, mash, granulate or powder something.
The word English "pestle" probably has its roots in
the Sanskrit "pEsani" because that instrument of
destruction is exactly what is meant too in the
subject verse. At home in the kitchen we use "pesani"
to grind and pound seed, gram, pulses and other kinds
of grain in order to make food for ourselves. In the
olden days they used the stone pestle ("ammi",
"worrel", "olakkae", it used to be called in Tamil).
These days we use the modern mechanical automatic
"kitchen system" with such global brand-names as
Moulinex, Philips and Braun that do the same job as
the "pesani" more efficiently and at great speeds. The
purpose of these "pesani" tools is to pulverize the
grains and seeds we use as food items for ourselves.
Although such grain or seed is not a locomoting living
creature, still it does contain the potential for life
and life-giving, isn't it? (If we take a seed of paddy
and plant it, it will surely grow and multiply). So by
pounding and gnashing grain and seed with "pesani" in
our kitchen, says the above verse, we do inflict pain
on them and commit violence in our homes.

Then there is "chulli". This is the fire-place,
hot-stove, hot-plate or oven in the kitchen that we
use to cook our food. Today we have "micro-waves"
which are the modern avatars of the old "chulli". In
the process or cooking with the aid of "chulli",
unknowingly and unwittingly, we also burn up little
insects and organisms that are present in the air
around our kitchen surroundings but which are
invisible to the naked eye. When we boil water or
milk, or when we roast something or fry something,
alongwith the edible portion of what we cook,
invariably and quite unavoidably, we also destroy
millions of living micro-organisms too that are
present in such food-items. So, in that particular and
narrow sense, we do commit mass-slaughter of life. Our
"chulli" is (in the parlance of Sri George Bush II)
indeed a "weapon of mass-destruction" housed within
our kitchens.

Next, there is "jalakumbha". In the kitchen of the
olden days in India, they used big earthen pots to
store water. These were called "jalakumbha". Large
quantities of water were daily poured in and decanted
out for various purposes from these pots. While doing
so, again, many tiny insects and creatures and other
micro-organisms in the air and on the floor of the
house-kitchen would be deluged and drowned. Thus, the
"jalakumbha" too in the house was regarded, by this
verse, as a tool of great violence.

And finally, there was the "upaskarah". This was the
most lethan weapon of destruction in the hands of the
lady of the house. The broom-stick. The lady of the
house who kept the home surroundings tidy and clean
did so by daily sweeping away all manner of dust,
grime, garbage and trash. IN the process, she also
caused death and destruction to the lives and homes of
millions of minute creatures, insects and microscopic
living organisms that inhabit such dust, grime and
garbage. In the modern home, the simple tool of
"upaskarah" has been developed and perfected into a
technologically advanced and sophisticated
killing-machine. It is the Hoover vacuum-cleaner. It
can sweep away billions and billions of
micro-organisms and germs from our homes with a single
swish and a single stroke of Madam. The modern Hoover
is to the Vedic-day "upaskarah" what the modern
atom-bomb is to the pre-historic spear.

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

It was because of the above orgy of violence
perpetrated daily by humans in their homes ---i.e.
"panchyasUnA gruhasthasya vartantE'hara-harah sadA"
--- that the "gruha", the Home, in spite being
undoubtedly a very auspicious and virtuous institution
otherwise, was yet regarded by the ancient
"dharma-sAstras" as an inexhautible source of
unavoidable sin --- the sin of "himsa". It was really
a butchery of sorts.

And that was the reason why our ancient ancestors did
not get over-excited about or go overboard in their
love and attachment for the home. They did not allow
the "kaama" of the "homing instinct" overpower them or
distort their sense of life-values. They maintained at
all times "vairAgya", a sense of emotional distance
from the Home.

The home was a cradle of many human virtues and
happiness indeed. But it was also a fountainhead of
unwitting sin and error for which, the ancient
ancestors recognized, Man needed to atone in a deeply
moral and spiritual way. It was for that very reason
that they regarded the home not so much as a place for
indulgence in personal pleasure, comfort and enjoyment
("kaama"), but as a conducive place for spiritual
atonement and penance. It was the reason therefore why
the home was considered the fittest place to carry out
daily rituals of sacrifice and offerings to the gods
(e.g. "sandhyavandana arghya", "agni-sandhAnam") as
well as of human charity and expiation ("owpasanam",
"vaisvadevam").

It was a measure of our Vedic ancestors' wisdom that
not only did they believe that 'charity begins at
home' but also that 'self-sacrifice', the greatest of
all charitable deeds, too begins at Home. Such deeds
were ritualized in the Vedic scheme of things --- in
little daily sacraments such as the "vaisvadeva" rite
or the daily "arghya-samarpaNam" routine. The Home
thus became "yagnya-bhUmi" --- a place primarily meant
for Man's self-sacrifice, not self-gratification.

Thus, by ritualizing daily life at home into
sacrificial expressions of spiritual charity and
atonement, the overpowering feeling of "kaama" --- the
deep-rooted instinct of attachment and possessiveness
that arises in the human heart for one's "own home"
and property -- that "kaamic" urge was sought to be
conquered.

Regards,
dAsan,
Sudarshan

Matrai Nam Kamngal Matru

It is quite true that a man who has utterly
surrendered to the sway of uncontrollable feelings of
"kaama" aroused by love for his house can quite easily
self-destruct in very much the same way as when he is
carried away by "kaamic" feelings for a woman.

Earlier postings (#18 to #21) in this series described
how when a fleeting maelstrom in the form of "kaama"
struck the saint Tondar-adi-podi AzhwAr, he became
possessed by unworthy love for a low woman, and it
reduced him to a near-ruinous state of existence. If
our awareness of the world is keen enough we would
easily observe that it abounds in equally dramatic
examples wherein "kaama" for a house -- for pieces of
valuable real-estate -- can similarly destroy too the
happiness of individuals, families and generations.

Looking around us within our own family or coummunity
circles, many of us will most certainly be able to
recall someone or other who came to financial ruin on
account of crippling indebtedness. Reason? Because he
or she borrowed heavily for the sake of acquiring a
"dream" house.

Personally, I have myself witnessed how harmony and
affection within some families instantly turned to
mutual hatred and jealousy all because feuding broke
out suddenly between brother and brother, sister and
sister, or mother and children over issues of
inheritance and possession of a grand old ancestral
home bequeathed to them by a father or grand-father.
Where once only laughter and good cheer echoed through
the walls and rooms of such a happy house, later,
after the bitter family feuding erupted, only a dark
and brooding sullenness seemed to haunt and pervade
the entire air inside.

Similarly, in the homes of some close friends I have
known for many years, I thought I sometimes sensed a
certain silent but deep, simmering discord between
husband and wife over such trifling yet rancorous
domestic disagreements as, for example, over the way
the home interiors ought to have been decorated, or
over the exact shade of colour of the wall-paint or
over how the nagging problem of a perennially leaking
kitchen-roof needed fixing. Husband and wife in such a
house not seeing eye-to-eye at all, seemed to me to be
ever locked and engaged in a sort of "shadow cold-
war" --- a "war" of slow attrition that seemed to
continually interfere with and impair what otherwise
must have surely been a warm and loving relationship.


Just as the extreme of covetous attachment and
possessiveness for a woman lands man in all manner of
strange predicaments (example, Vipranarayana of the
earlier postings) so too, surely, do feelings of
misplaced "kaama" for one's home, its surroundings and
all its paraphernalia bring all manner of
unpredictable and unsavory tensions, yearnings and
anxieties into the life of men and women.

Pitru Seva

Once upon a time, there used to live a great Bhakta of
Krishna. He had a wife, who deserved to be his
ardhaangi. However, they had a son, Pundarika, who had
all kinds of vyasanas. In the attraction for a mere
vaaraangana, he drives his parents out of his house,
does not love his wife and finally looses all his
money. The vaaraangana, whose love he thought was
eternal, left him once his money was over. In the
sorrow of being apart from the vaaraangana, he walks
into a forest and finally reaches a lonely kutir of a
great person by name, Kukkuta muni. He sees the
following wonder when he reaches the place:

Three very ugly looking old females, suffering from
terrible diseases, will be cleaning the ashram. After
doing all the cleaning required, they go inside the
kutir and to his surprise, three very beautiful, young
women with the tejas of sun come out. Out of his usual
attraction to women, he goes and holds the hand of one
of the women and immediately she turns ugly like
before. The woman tells Pundarika ?because people like
you take dip in our holy waters everyday, we get these
ugly forms and have to bare with such dreadful
diseases. We are Ganga, Yamuna and Sarawathi. Everyday
we clean the kutir of Kukkuta muni and have his
darshan to relieve the loads of paapas you maanavas
leave with us and get back our divya shariraas.? She
again has darshan of Kukkuta muni and all the three
leave the place (They wondered why a common human,
that too a bad person, was able to see them in human
form at the first place).

Pundarika, just to see what is there inside, goes into
the kutir. He sees nothing great ? no jewels, no big
furniture nothing. He sees a person totally immersed
in pressing the legs of his father. The person was
totally engrossed in it and the only other thing he
had in mind was the thought of Lord Shiva.Seeing
Kukkuta muni, Pundarika asks him many questions about
the woman etc., but sees that the muni gave back no
reply, since the muni was totally engrossed with the
seva to his father. Not able to bear the rejection,
out of ahankaar, he tries to kick the muni and
immediately falls on the ground loosing both his legs.
Pundarika cries for help and the muni gets disturbed
by his cries and attends to his help. Pundarika begs
the muni to pardon him and the muni immediately
pardons him. Pundarika realizes all the mistakes he
has done in his life and asks the muni for
prayaschittam. The muni says that there is nothing
that can help him except the seva to his parents and
even a bhrashta can achieve moksha by serving his
parents. Immediately Pundarika, pulling himself with
his hands, sets off in the search for his parents,
whom he drove away from his house. He truly and whole
heartedly repents for his mistakes and continues his
journey to his parents.

He does not think about food, water, his bleeding
legs, the only thing he has in his mind is to search
for his parents, beg them to pardonhim and do their
seva. He does not care about thorny paths, heat of the
sun, steep mountain cliffs etc. and continues his
journey. When he falls off a cliff, Lord Krishna used
to catch him safely and let him move on. At all
stages,Pundarika? s heart was filled only with the want
of doing seva to parents, and hence Krishna bhagavaan
used to help him all along. Finally, he reaches the
kutir of his parents and falls on their feet. He begs
them to pardon him for being so cruel to them and
pleaded them to grant him the chance of doing their
seva. The parents immediately pardon Pundarika and
Pundarika again gets back his legs. From that day
onwards, he always used to be busy doing seva to his
parents and always think of Krishna paramaatma in his
mind.

Unable to bear the separation from his bhakta, one day
Lord Krishna comes to see Pundarika. He waits at the
door of Pundarika?s kutir and calls for him. Pundarika
sees Krishna, the paramaatma for whose darshan even
great munis spend their entire lives in tapas,
standing at his door. But Pundarika was at that time
pressing the feet of his parents, who were asleep,
with legs in his lap. Krishna asks Pundarika to come
and take Him inside. Pundarika, seeing the Lord
becomes very happy, but asks Him to wait a bit, since
he cannot stop seva to his parents and he will come
after taking their permission. Lord Krishna waits at
the door and by being touched by his lotus feet, Indra
who was lying in the form of a stone because of the
curse of Lord Shiva, takes back His original form and
leaves to Indraloka.

Meanwhile Pundarika?s father wakes up and asks him
what happened. Pundarika says that Lord Krishna had
come but he was unable to receive him. Immediately
Pundarika?s father runs to receive the Lord, but does
not see Him. He then asks Pundarika to call Krishna.
Krishna appears immediately on the call of Pundarika
and blesses moksha for Pundarika, his wife and his
parents. Krishna also stays permanently at the house
of Pundarika to bless bhaktas and it became the well
known kshetram of Pandarpur. The kshetram is so
ancient that the legs of the Pandarnath?s idol are
half eroded just by the touchings of bhaktas!

Morals in the story:

1. Only because Pundarika did true seva to his
parents, did Krishna wait for him at his door and
immediately come when called by Pundarika. This shows
the importance of being obedient to parents ans doing
their seva.
2. Seva of parents is the most basic thing that the
Indian culture prescribes. A person going against the
word of his parents will not be liked by God.


"priya kashyap" priyask2001@yahoo.co.in