Oct 27, 2011

ஓங்கி உலகளந்த உத்தமன் Thiruppavai - Pasuram 3 - Oongi UlakaLaNtha Uththaman.

3. ஓங்கி உலகளந்த உத்தமன்


ஓங்கி உலகளந்த உத்தமன் பேர்பாடி
நாங்கள்நம் பாவைக்குச் சாற்றிநீ ராடினால்
தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து
ஓங்கு பெறும்செந் நெல்ஊடு கயலுகளப்
பூங்குவளைப் போதில் பொறிவண்டு கண்படுப்பத்
தேங்காதே புக்கிருந்து சீர்த்த முலைபற்றி
வாங்க குடம் நிறைக்கும் வள்ளல் பெரும்பசுக்கள்
நீங்காத செல்வம் நிறைந்தேலோர் எம்பாவாய். 


Ongi UlakaLantha Uththaman - Vibhavam
In this Third Pasuram Andal sings of His Vibhava ( Avathara's) Form as she says 

"Ongi UlakaLantha Uththaman"


Vibhava avatara is the third form of  of Lord Vishnu. The literal meaning of the term Vibhava is the manifestation of the Supreme Lord by assuming bodies similar to those of human beings or other living beings. The vibhava avatara constitutes the most important doctrine. The Epics and the Indian Puranas have highlighted the importance of the various incarnations of Vishnu. 
The number of such incarnations is considered to be infinite (ananta). However, the Sattvata Samhita which is the oldest Pancharatra text, enumerates thirty-nine as important avataras. This is also stated by the Ahirbudhanya Samhita. The Visvaksena Samhita mentions thirty-six avatars.

Thiruvikraman addressed as "Utthaman" 

The salutation of the Lord as Utthaman deserves study .Utthaman is One who stands at a height , where Paapams can not touch Him . ChAndhOgya Upanishad called such a lofty personage as "UTH" . A Chethanan after SaraNAgathi and after leading the prescribed life after SaraNAgathi / Prapatthi can also become an "UTH " at Sri Viakuntam .The eternally liberated (Nithya Mutha Jeevans) like Garuda and VishvaksEna have a higher level than "UTH" and are revered as "Utthara". Even beyond them is the "Utthaman" or PurushOtthaman (Sriman Narayanan) celebrated in the upanishad of our Lord. 

ANDAL depicts , Thrivikraman appeared as " Utthaman " and She addressed Him as " Ongi Ulahu-aLantha Utthaman " and She invited Her friends to sing about the glory of that Utthaman's Naamam ( Utthaman pEr Paadi) as an important part of the Paavai Nonbhu sankalpam to attain the desired fruits (Phalans)of the Vratham. The Importance Of Nama Sankirthanam is  Emphasized.Thrivikraman is "PurushOtthaman" because His sacred feet touched devotees and enemies all alike (Samastha Janthus) during this avathAram and blessed them all with His anugraham.

Andal Confers a Special Title "Uththaman". 
There are Three kinds Of Persons. 
Athaman - He lives for himself some times at others Cost.
Madhyaman : He lives himself and Let Others live.
Uththaman: He lives for the welfare of others. 
He undergoes sufferings for himself, for others well being.
Lord Comes as Vaman , a Tiniest figure and Gets a Title of Uththaman.Lord goes with a begging bowl for his devotee's Sake.

Its also to be noted that OnGki ulakaLandha uththaman is in nadandha thirukkOlam. Poigai Azhvar & Thirumangkai Azhvar have stated this in their pAsurams.
The specialty of nadandha thirukkOlam is that he walks for the welfare of his devotees. He walked to the forests of kANdavaprastham to give guhan mOksham, he walked upto the shores of rAmEshwaram where vibIshaNan came over there only walking a little distance from Srilanka but srIrAmar walked from ayOdhya to the seashore to give vibhIshaNan refuge. As srIkrishNar he walked for the pANdavas as pAndava dhUthar for negotiating with kauravAs.
So when he is in nadandha thirukkOlam he is Uththaman.
Ongi ULakaLaNtha Uththaman
This paasuram is dedicated to Ulagalandha perumal who is the presiding deity at Thirukovalur, a divya desam near Villupuram in TamilNadu. There are totally three paasurams that are dedicated to Ulagalandha perumal in Thiruppavai. Those include the paasuram numbers 3, 17 and 24. An interesting point to be noted here is that during the Thiruvikrama avataram, Shriman Narayanan measured the whole earth as well as the sky with His two feet. He placed His third feet on the head of Bali chakravarthy. Everyone craves to reach the Lotus feet of Shriman Narayanan. But Bali chakravarthy is so blessed that Shriman Narayanan himself, in Thiruvikrama avataram, has come to Bali’s kingdom and had placed His “Thiruvadi” on Bali chakravarthi’s head. Here, in Thiruppavai, Shri Andal gives moondru adi (three feet) to commemorate the events in “Vamanaavataram”. 

உத்தமன்
Purushottama;(24)
He is purushottama:
He excels all three catogories ofJivas Baddhas,Mukthas, Nityas.He is different from all of them.
In gita Bhagavan says “ I am well known in the world and in the Vedas as Purushottama, because I am uttama, superior tothe ksara-purusa and aksara purusa and avyaktha.”He sustains them, but neither of them.Therefore, He issuperior to them being very adhishtana, the basis of them and hence Purushottama.
ஓங்கி உலகளந்த உத்தமன்
Vamana, Thrivikrama avathara is Glorified by Andal in Three pasurams. 
As per Parasara Bhattar, In Vishnu sahasranama, Namas Starting From Vamana(154) to Yama: (164) are signifying Vamana Avathara.

Vamana: (154)
He, it was who took the Vamana avatara at the time of Bali’s Yajna, only to save Indra his throne.The Vedas Declare ’ He Vaman, grants pleasures to those who envision His form’.
The Lord Vaman is seated in the middle of the Heart, that is ,He is the one who obtainsin the Bhuddi.. Vamana also means that the one who is the most saught after, the one one who is to be recognised,understood and in whose gain everything is gained.The Kathopanishad says ‘ madhye vamanam aasinam visve devaa upaasathe’ – even the deva worship whome because of whose grace they are devas, the vaama is there in the heart, that is the bhuddi.
Pramsu: (155),  The One Who is tall.
Himself became tall to measure the Tnree worlds and became Pramsu. Immediiatly, However, The Vamana rose tolofty heights as Trivikrama to scale the whole universe.The glory of the feat was proclaimed by the Veda, as if it were the drum to acclaim victory.  The Lord is big, you cannot  findout where His head is.This is Aadhidaivika. You cannot see head and feet because all that is here is only the Lord. The Lord inside the heart is Vamana and Everyting outside is Pramsu.

156 – Amogha:

None Who has resorted to the Lord will ever fall. His unsurpassable power is such that His devotee will not suffer any failure. The name explains how the Lord in Vamana avatara conferred protection to Indra and gave boon to Bali (Who is a  Chiranjeevi). His grace was available to both Indra and Bali.

157 Suchi;

Pure and Holi. Pue and Purifier , He is because He grants favours to anyone, without expecting, and without getting any returns.
He is pavanatvat-because He purifies those who remember, and worship Him.At the same time He is the one who does not require to be purified , because He is ever pure.
158.Urjita: The one endowed with strength.

He is of established might in restraining the opponent, foe example He did this in case of Namuchi, the son of Bali.

The Lord says in Gita ‘balam, balavatam asmi’ (7.11) – I am the strength in the strong.

159 Atindra: Who is Greater than Indra.

Even when taking ant avatara as younger to Indra, He Excels Indra , (who borrows strength from Lord, ) in His over-command and Mastery, proving His superiority.

160 Sangraha:

He is Easily and Effortlessly Grasped by Bhaktas.
161 Sarga:
He is The Creator. The Creation and the the cause for Creation.For He creates Himself so as to subserve interests of devotees, As He did in Trivikrama avatara. Here He enabled all devotees sread over vast expanse of the land to get blessed by His foot.

162 Dhrtatma

He bears, suatains, elevates and helps, to reach salvation all souls.He gives Himself up to them.

163 Niyama:
He controles, even those like Bali who have the habit of tormenting others.
164 Yama:
He corrects, rectifies and brings to the right path all , including who always think of evil.



ஓங்கி உலகளந்த உத்தமன் பேர்பாடி

நாங்கள்நம் பாவைக்குச் சாற்றிநீ ராடினால்

தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து

ஓங்கு பெறும்செந் நெல்
Bhagavat Gita; Chapter 3. Karma-yoga TEXT 14







Lord Says

annad bhavanti bhutani 

parjanyad anna-sambhavah 

yajnad bhavati parjanyo 
yajnah karma-samudbhavah
annat--from grains; bhavanti--grow; bhutani--the material bodies;parjanyat--from rains; anna--of food grains; sambhavah--are made possible; yajnat--from the performance of sacrifice; bhavati--becomes possible; parjanyah--rains; yajnah--performance of yajna; karma--prescribed duties; samudbhavah--born of.
Means 
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.
Food grains or vegetables are factually eatables. The human being eats different kinds of food grains, vegetables, fruits, etc., and the animals eat the refuse of the food grains and vegetables, grass, plants, etc. Human beings who are accustomed to eating meat and flesh must also depend on the production of vegetation in order to eat the animals. Therefore, ultimately, we have to depend on the production of the field . (தீங்கின்றி நாடெல்லாம் திங்கள்மும் மாரிபெய்து) . The field production is due to sufficient rain from the sky, and such rains are controlled by demigods like Indra, sun, moon, etc., and they are all servants of the Lord. The Lord can be satisfied by sacrifices; therefore, one who cannot perform them will find himself in scarcity--that is the law of nature. Yajna, specifically the sankirtana-yajna ( உத்தமன் பேர்பாடி) prescribed for this age, must therefore be performed to Bless us  with Food.(ஓங்கு பெறும்செந் நெல்)







(To be Contd)









vaiyaththu - Thiruppaval Pasuram 2

2. வையத்து வாழ்வீர்காள்


வையத்து வாழ்வீர்காள்! நாமும் நம்பாவைக்குச்
செய்யுங் கிரிசைகள் கேளீரோ! பாற்கடலுள்
பையத் துயின்ற பரமன் அடிபாடி,
நெய்யுண்ணோம்; பாலுண்ணோம்; நாட்காலே நீராடி
மையிட் டெழுதோம்; மலரிட்டு நாம் முடியோம்; 
செய்யா தனசெய்யோம்; தீக்குறளைச் சென்றோதோம்;
ஐயமும் பிச்சையும் ஆந்தனையும் கைகாட்டி 
உய்யுமா றெண்ணி உகந்தேலோ ரெம்பாவாய்.
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Thiruppvai - PaRkadalil PaiyaththuyinRa Paraman
In this second Pasuram Andal depicts His Vituga Form as she says " Parkadalil PaiyaththuyinRa Paraman".  ThiruppaRkadal - Second Holi shrine -Divya desam  Sri Ksheerapthi Nathan . Kshreera sagara Sayanan



Oct 23, 2011

Macro Photography - Flowers


Flowers appeal to all of us in many different ways, whether as a field of Garden Flowers, a vase with freshly cut flowers, giant yellow sunflowers reaching toward the sky, or the heady fragrance of lilies on the night air. Everyone likes to walk  through the green blooming flower garden enjoying the aroma of Flowers and Plants
It allow the sights and smells of this floral haven to wrap around us like a comfortable blanket. Nature has the uncanny ability to talk to our souls. The fragrance of a rose, a butterfly landing on a lilac blossom, or the beauty of the morning dew can and should affect us deeply. 

Every flower is a marvel hence my love of digital macro photography of flowers
Flowers and insects have a beauty all their own when you get really close to them.Few of photos are shown below for you to look into it and appreciate the natures gift of Beauty to us.







I tried my best to capture flowers of many kind and colors. Wherever i have traveled, within India and outside I have shot Flowers in close view. Flowers in Himachal always fascinate me. It is so interesting and enjoyable experience to capture a flower with an insect sitting on to it. Good patience and time sense can get you some lovely pictures.try capturing in early morning , and in best of the time you can get great shots with due drops on fresh morning flowers. Similarly try it immediately after rains.
 Penseys , Lantanas of so many colors and hues sure to WOW one and all.

Point and shoot digital cameras often have a special macro setting that allows you to focus closer than normal,
One of the advantages of digital photography is that you can take as many shots as you like without wasting film, a feature that is very useful when it comes to macro photographs!
The closer you get, the less depth of field you will have. This term relates to how much of the photograph, from front to back, will be in focus. When you are really close to the subject of your photograph the depth of field can be measured in millimeters! A slight movement of the camera, or the flower itself in a gentle breeze, can be enough to spoil the shot.
Expect to take many shots to get one that is technically perfect.

Of course there is more to photographing flowers than just the technical aspect. You will need to develop an eye for a good photograph and the best way to do that is by practicing.


I request all interested ones to visit the my flicker sites, that has many colorful macros of Beautiful Flowers

மார்கழித் திங்கள் - Markazhi ThingaL- Thiruppavai - Pasuram 1


1. மார்கழித் திங்கள்


மார்கழித் திங்கள் மதிநிறைந்த நன்னாளால்; 
         நீராடப் போதுவீர்! போதுமினோ, நேரிழையீர்! 
சீர்மல்கும் ஆய்ப்பாடிச் செல்வச் சிறுமீர்காள்! 
            கூர்வேல் கொடுந்தொழிலன் நந்தகோபன் குமரன்,

ஏரார்ந்த கண்ணி யசோதை இளஞ்சிங்கம், 
             கார்மேனிச் செங்கண் கதிர்மதியம் போல்முகத்தான்
நாரா யணனே, நமக்கே பறைதருவான், 
       பாரோர் புகழப் படிந்தேலோ ரெம்பாவாய்.

Param
Markazi Thingal - Paramapadham
In this First Pasuram Andal Invokes Sriman Narayanan who is in Paramapadham or Vaikundam , when she says ' NarayaNane Namakke paRai Tharuvan)
In this First Pasuram Andal Invokes Sriman Narayanan who is in Paramapadham or Vaikundam , when she says ' NarayaNane Namakke paRai Tharuvan)

Pramapadham :

This Divyadesam is said to be the place where all the Aathmas finally get the Mukthi. To this divyadesam also, we cant enter along with our body, but only our Aathmas can enter. This divyadesam doesnt exists in Earth. Paramapadham means all the Jeeva Athmas that attain and mingle along with Paramathma and their by attaining Mukthi (Salvation).
 

Explaination on Pramapadham :
 
 This Pramapadham divyadesam is also called as Vaikundam, Thirunadu, Perumilam, Vinnagam, Naranan Ulagu etc. After crossing the good and evil, one can attain this Divyadesa perumal. (ie) Our Jeevathmas will be surrounded by lots of good and as well as evil (or) sinful aspects. By crossing these, we can attain the Pramathma only if we perform lots of good aspects in our life.
 

In Paramapadham, all the times are the same, there is no morning, evening and night and if one attains Paramapadham, he will not feel hungry (or) rather than to sleep.
 


Our human body is made up of Panja Bhoothams, (ie) 5 different particles we can say. After death, our Aathma escapes out from the body made of Panjabhoothams to attain Mukthi. This Aathma tht comes out from the body is referred to as "Nith Soorigal". They could not be destroyed by any earthquakes, typhoons (or) Pralayam.
 

Emperumaan is found along with Lakshmi piratti beside him and Bhoomi piratti is bearing all the Aathmas, which finally merges into the divine foot of Sriman Narayanan and Neela devi, who gives all her help towards the perumal is also found.
 

Periya pirattiyaar is the hamsam of Thiruvarul of the Emperumaan. Bhoomi piratti is the hamsam of Enjoy and help.
 

So, the perumal along with Periyapiratti, Bhoomipiratti and Neeladevipiratti is found in this Paramapadha divyadesams.
 


Let us also study Vishnu Sahasranama and His Namas Refererred in Thiruppavai Pasurams:

Narayanah (VS 245)
The ultimate goal of all beings 
It is His Unique name. Upanishads proclaim His greatness and super lordship.
The jiva, a human being is called nara because na riyate,he never dies. If the jiva knows himself as the limitless unborn atma then he is timeless. If he does not know , then he continues in some form or other until he knows. And so, he never perishes. That which is the ayana, the ultimate end of every nara is Narayana. Lord Narayana is the ultimate end of every jiva because He is you. You are Narayana, the nara is Narayana.
Nara means the atma. Those that are born of, that is, the products of nara , such as akasa, vayu, and so on, are called nara. Narani ayate – in the form of their cause, the Lord pervades all of them. Therefore, they are His ayana, abode as it were.. Hence He is called Narayana.
Sankara Quotes here a few verses from sruti, smriti, purana and Mahabharatha toshow that the subtle elements are referred to nara and Lord is their ayana.
As all naras, jivas, merge into Lord during pralaya, He is Naranam ayanam, their abode and Hence Narayana. The Name Narayana is considered very sacred as it is Ashtakshara manthra.
In This pasuram : நாராயணனே

Lohitakshah (VS 58):


He is Lohitaksha because His eyes are Lohita, Reddish in colour.  The Lord is manifest as our Solar system also and hence rising sun which is red in colour , as is His eyes. ( Saksho Surya ajayathah ). Upanishads say,”may the Loed as the red eyed sun protect me.”
His eyes are red like a blossomed lotus flower, in a natural way.The sense of rejoicing from an activity blossoms out in an enhanced tinge and flowering. Thus He aquires the name Lohitaksha.
In This pasuram : செங்கண் கதிர்

Bhanu: (VS284)
The One who shines.
He is the lender of dazzling radiance of the sun too. The sun has obtained a small fraction of the Lords effulgence. The real sun is therefore, the Lord. “the sun shines by borrowing from the Lord (veda)
The Lord- bhati , shines, and is hence Bhanu. Bhanu the sun lights up all objects but it is lighted by eyes. Without the eyes the sun cannot be seen.The eyes are lighted up by the mind and the mind is by atma. The atma is not lighted up by anything but Svayam bhati, is self shining and also self-revealing. The Lord as the atma, is Bhanu.
In This pasuram :  கதிர்


Chandramsuh (VS 281)
The One in the form of the rays of Moon.


Bhagavan is like the Chandramsuh, the ray of the moon, which is cooling to those, whose minds are scorched by the taapa, heat of samsara.
He functions like the cool moonlightto bestow relief from heat- to those who meditate on Him.
In This pasuram : மதியம்


Simhah (VS 200 , 488)
  The Destroyer of our papas. He removes, destroys all the papas of beings, who merely remembering Him sincerely.
The one who is like a Lion. Because of His valour like the lion, The Lord is Simha.
The Lord as Narasimha. (His avathara)

In This pasuram : சிங்கம்



Parjanya: (VS 810)

The One who Blesses like cloud.
Parjanya is the rain bearing cloud . In the form of these clouds, He blesses the earth with rains and cools the earth and hence Parjanya. He is parjanya as He rains on us the various desirable karmaphalas , which are of the nature of sukha and fulfils the desires of people.
The rain brings down the heat so too Lord brings down the taapaas, the heat of our three fold afflictions, Aadyathmika, Aadhidaivika and, Aadhibautika. By granting true Jnanam about His own self, He behaves like a Cloud removing all thee kinds of Sultriness and sufferings.
In This pasuram : கார் 









(To Be Contd)