The Dikshitar in his all-encompassing (and non-puerile) vision celebrates the child of hari and hara in the Sabarigiri kriti “harihara putram”.
The nAda-upAsaka will take the Dikshitars kritis over any puerile sectarian moaning and whining.
The rAga vasanta used is aligned with the “phAlguna mAsa pournami” that the Dikshitar cites.
The Dikshitar makes several contrasting references “murali-bhEri”, “pAndya-kerala”, “gaja-turaga”, sugarcane-bow, flower-arrows in tribute to the unique deity.
The usage “mura-hara mOhita” is unquestionably also derived from the mOhini aspect, but applied to the SASta deity pleasing his “parents”.
harihara putram – rAga vasanta
KVN
https://www.youtube.com/watch?v=ECR0cRSPI1g
The word “samEta” is synonymous with “samprkta” of the kalidAsa usage as noted earlier....it means united/inseparable.
Any lewdness is of course (and always) only in certain beholders minds.
The tyAgarAja uses it for example as he wakes the united deities in the “mElukOvayya" bAuli kriti.
"mElukOvayya rAma mam mElukO, mElaina sitA samEta ..."
It is abundantly clear that the kritis , their words or music are NOT for everyone.
Just save yourself the grief and ignore them.
Krithis on Arthanreeswara
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
What exactly is meant by sametha? There are some vigrahams where the god or goddess is shown without consort. For example, kodanda rama, muruga, vishnu in guruvayoor, krushna in uduppi, aeri kaattha raamar in maduranthakam, natadajar, madurai meenaakshi, kanchi kaammaakshi, .
In our home town, we have vaelayudha swami koil, raajaraajeswari koil,
In fact quite a few amman temples do not show the consort.
...
To clearly indicate the nature of the temple , the word sametha is used and not to imply any physical intimacy of the divine couple.
Rukmani,sathybhama sametha krushna. Read it just as sahitha.
Radha sametha krushna is a popular kdughi by GNB. How would you visualize? In conjugal union?
Whose mind is vulgar hiding behind pious pretensions? Who is thus doing great disservice to the great Trinity?
Pouraanikaas have done imense damage to the unique and well knit hindu pantheon.
Over the centuries, our religious leaders have done yeoman service in
Taking the best of our native religious lore
and cleaning up the dross and gross vulgarities. But even they were unable to clean up the sthala puranas
V govindan gives a very decent translarion of thyagaraja swami mentioned by you. Go and learn.
Vv
The mohini avatharam story is a case in point.
And saastha story, though it has led to communal amity, is bristling with inconsistencies. Is the deity a bachelor? If so who is pushkalavathi?
..
What does the vigraham in sankarankoil show...?
We should always go by the idol.
..
In our home town, we have vaelayudha swami koil, raajaraajeswari koil,
In fact quite a few amman temples do not show the consort.
...
To clearly indicate the nature of the temple , the word sametha is used and not to imply any physical intimacy of the divine couple.
Rukmani,sathybhama sametha krushna. Read it just as sahitha.
Radha sametha krushna is a popular kdughi by GNB. How would you visualize? In conjugal union?
Whose mind is vulgar hiding behind pious pretensions? Who is thus doing great disservice to the great Trinity?
Pouraanikaas have done imense damage to the unique and well knit hindu pantheon.
Over the centuries, our religious leaders have done yeoman service in
Taking the best of our native religious lore
and cleaning up the dross and gross vulgarities. But even they were unable to clean up the sthala puranas
V govindan gives a very decent translarion of thyagaraja swami mentioned by you. Go and learn.
Vv
The mohini avatharam story is a case in point.
And saastha story, though it has led to communal amity, is bristling with inconsistencies. Is the deity a bachelor? If so who is pushkalavathi?
..
What does the vigraham in sankarankoil show...?
We should always go by the idol.
..
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nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: Krithis on Arthanreeswara (The ardha-nArAyani of Sankaran-kOvil)
The ardha-nArAyani of Sankaran-kOvil
In the footsteps of nAdajyOti Mutthuswamy Dikshitar..
What does the Dikshitar say about “Sankaran kOvil” ?
This is the ONLY thing important to the nAda-upAsaka…
The Dikshitar (in his all-encompassing non-puerile vision ) makes the tirtha-yAtra to the Sankaran kOvil kSEtra and celebrates the unique deity there.
The fruit of this pujA , is the kriti “SankaranArAyanam bhajEham”.
And it is a rare fruit, an “Eka-phala !”, the ONLY kriti of the Dikshitar in the rAga nArAyana dESAkSi !
The Dikshitars choice of rAga as well as his method of delivering the rAga mudra are always part of his iconography.
The kriti gives the unmistakeable phrase “sadA-Sivam-nArAyana dESa-AkSi rAga nutam”
The word dESa here refers to “body” or “portion” (note the similarity also with the word “dEha”)
The word “AkSi” here refers to “dwelling in” or “staying in” .
The Dikshitar’s kriti is indicating that ( the two “physical bodies” of ) Sankara and nArAyana dwell in each other..they are unified...this is the kSEtra legend as well.
But the nAdayOgis kritis are not just about mere physical idols but also deeper ideas that the kSEtra conveys.
At Sankaran-kOvil, the goddess as nArAyani represents nArAyana.
Indeed, the Dikshitar refers to her in the kriti as “Sankara-nArAyani”.
There is also a separate Sankara-linga of ant-hill form (valmika) at this kSEtra . The linga icon is generally always associated with a female portion.
Therefore the kriti “SankaranArayana bhajEham” can be considered as describing an ardhanAri kSEtra , although non-typical.
In effect it is an ardha-nArAyani kriti.
The kriti and kSEtra are NOT meant for those who have any lewd notions.
Best to avoid listening to ANY of the nAdayOgis if such abomi-notions are always in your head.
For the rest of us, the rare rAga “nArAyaNadESAkSi” can be heard here
SankaranArAyanam bhajEham – rAga nArAyaNadESAkSi
Veena Sai G
https://www.youtube.com/watch?v=Aw1X6nd4d2k
In the footsteps of nAdajyOti Mutthuswamy Dikshitar..
What does the Dikshitar say about “Sankaran kOvil” ?
This is the ONLY thing important to the nAda-upAsaka…
The Dikshitar (in his all-encompassing non-puerile vision ) makes the tirtha-yAtra to the Sankaran kOvil kSEtra and celebrates the unique deity there.
The fruit of this pujA , is the kriti “SankaranArAyanam bhajEham”.
And it is a rare fruit, an “Eka-phala !”, the ONLY kriti of the Dikshitar in the rAga nArAyana dESAkSi !
The Dikshitars choice of rAga as well as his method of delivering the rAga mudra are always part of his iconography.
The kriti gives the unmistakeable phrase “sadA-Sivam-nArAyana dESa-AkSi rAga nutam”
The word dESa here refers to “body” or “portion” (note the similarity also with the word “dEha”)
The word “AkSi” here refers to “dwelling in” or “staying in” .
The Dikshitar’s kriti is indicating that ( the two “physical bodies” of ) Sankara and nArAyana dwell in each other..they are unified...this is the kSEtra legend as well.
But the nAdayOgis kritis are not just about mere physical idols but also deeper ideas that the kSEtra conveys.
At Sankaran-kOvil, the goddess as nArAyani represents nArAyana.
Indeed, the Dikshitar refers to her in the kriti as “Sankara-nArAyani”.
There is also a separate Sankara-linga of ant-hill form (valmika) at this kSEtra . The linga icon is generally always associated with a female portion.
Therefore the kriti “SankaranArayana bhajEham” can be considered as describing an ardhanAri kSEtra , although non-typical.
In effect it is an ardha-nArAyani kriti.
The kriti and kSEtra are NOT meant for those who have any lewd notions.
Best to avoid listening to ANY of the nAdayOgis if such abomi-notions are always in your head.
For the rest of us, the rare rAga “nArAyaNadESAkSi” can be heard here
SankaranArAyanam bhajEham – rAga nArAyaNadESAkSi
Veena Sai G
https://www.youtube.com/watch?v=Aw1X6nd4d2k
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
No
The story is entirely different..On the request of gomthi amman,to çonvince
two warring kings ,supporters of siva and vißhnu , respectively, the two gods give dharsan as half siva and half vishnu.
The main deity was as usual devi.
Ànd the temple is for sankara narainar conceptually. Gomàthy is consort of siva only . She is sister of vishnu.
https://en.m.wikipedia.org/wiki/Gomathi_Amman
https://en.m.wikipedia.org/wiki/Sankara ... karankovil
The story is entirely different..On the request of gomthi amman,to çonvince
two warring kings ,supporters of siva and vißhnu , respectively, the two gods give dharsan as half siva and half vishnu.
The main deity was as usual devi.
Ànd the temple is for sankara narainar conceptually. Gomàthy is consort of siva only . She is sister of vishnu.
https://en.m.wikipedia.org/wiki/Gomathi_Amman
https://en.m.wikipedia.org/wiki/Sankara ... karankovil
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nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: Krithis on Arthanreeswara
It needs to be said again..…the words used by the Dikshitar have to be fully comprehended..
The usage “sadASiva” is meaningful in a kriti and kSEtra where the Siva is considered as "sharing half his body".
Indeed, the viSnu/nArAyana form is placed on his left half.
As the representation of parama-Siva = paramESwara , sadASiva is always balanced only by Sakti, the goddess.
See the discussion on the ardhanAri “Sri pArvati paramESwara”.
Note that in the lalitA sahasranAma names # 277 sadASivA and # 709 "sadASiva pativratAyai" apply to the goddess.
And # 298 is nArAyani.
There is also a Sri Cakra at this kSEtra.
The Dikshitars kriti 'SankaranArAyanam bhajEham" and pujA at Sankaran kOvil is unquestionably referring to an ardhanAri.
The usage “sadASiva” is meaningful in a kriti and kSEtra where the Siva is considered as "sharing half his body".
Indeed, the viSnu/nArAyana form is placed on his left half.
As the representation of parama-Siva = paramESwara , sadASiva is always balanced only by Sakti, the goddess.
See the discussion on the ardhanAri “Sri pArvati paramESwara”.
Note that in the lalitA sahasranAma names # 277 sadASivA and # 709 "sadASiva pativratAyai" apply to the goddess.
And # 298 is nArAyani.
There is also a Sri Cakra at this kSEtra.
The Dikshitars kriti 'SankaranArAyanam bhajEham" and pujA at Sankaran kOvil is unquestionably referring to an ardhanAri.
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Silly and sinful interptretation.
Sankara narayan vision was just given once to gomathi amman. That too by siva alone.Thereafter it was just a concept. As the popular saying goes hariyum sivanum onnu. ariyathavan vaayil maNNu.
There is absolutely no vigraham showing siva and vishnu .half half though there are some paintings.
It is a CRIME to split NaarayaNi alone from sankaraNaaraayani. The unsplit word just means consort of sankaraNarayaNan,
Why are you seeing ardha rubbish everywhere?
Read the kruthi with humilty. Your so called respect to MD is fake. You are more interested in tomtoming your fake study .and futile ramblings about raga choice.
Narrayani is the name for paarvathi.
It has NOTHING TO DO with NaaraayaNan.
Wiki search for NaaraayaNi will educate you.98
https://en.m.wikipedia.org/wiki/Narayani
Sankara narayan vision was just given once to gomathi amman. That too by siva alone.Thereafter it was just a concept. As the popular saying goes hariyum sivanum onnu. ariyathavan vaayil maNNu.
There is absolutely no vigraham showing siva and vishnu .half half though there are some paintings.
It is a CRIME to split NaarayaNi alone from sankaraNaaraayani. The unsplit word just means consort of sankaraNarayaNan,
Why are you seeing ardha rubbish everywhere?
Read the kruthi with humilty. Your so called respect to MD is fake. You are more interested in tomtoming your fake study .and futile ramblings about raga choice.
Narrayani is the name for paarvathi.
It has NOTHING TO DO with NaaraayaNan.
Wiki search for NaaraayaNi will educate you.98
https://en.m.wikipedia.org/wiki/Narayani
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nAdopAsaka
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- Joined: 20 Jul 2020, 17:05
Re: Krithis on Arthanreeswara (Ballad of the purna-rubbiSwara)
The kritis of the vAggeyakAras are NOT for you.
But the continued-sullen-puerile-sectarian denigration and dismissal of “ardha as rubbish” deserves its own kriti.
You may find this on wiki etc. after it goes viral.
Ballad of the purna-rubbiSwara
Hear me Hear me ! ardha is rubbish !, I see it everywhere
vEdAranyam, Sabari, SankarankOvil , all khajurAho in my perverts stare
Know me Know me ! ardha is rubbish !, I know this rubbish anywhere
ardha-rubbiSwara you half foul deity ! but I am FULL of it ! I declare
Hear me Know me and Beware ! I am purna-rubbiSwara extraordinaire
But the continued-sullen-puerile-sectarian denigration and dismissal of “ardha as rubbish” deserves its own kriti.
You may find this on wiki etc. after it goes viral.
Ballad of the purna-rubbiSwara
Hear me Hear me ! ardha is rubbish !, I see it everywhere
vEdAranyam, Sabari, SankarankOvil , all khajurAho in my perverts stare
Know me Know me ! ardha is rubbish !, I know this rubbish anywhere
ardha-rubbiSwara you half foul deity ! but I am FULL of it ! I declare
Hear me Know me and Beware ! I am purna-rubbiSwara extraordinaire
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
https://archive.org/stream/K.A.Nilakant ... a_djvu.txtAny fool can write such ballads.
I just ignore.
.
If you want to really ùnderstand the evolution of hinduism, you must read
Authoritarive historians and scholars
..
Just read that book line by line.
I hardly takes a few hours. Download and read every day.
..
I just ignore.
.
If you want to really ùnderstand the evolution of hinduism, you must read
Authoritarive historians and scholars
..
Just read that book line by line.
I hardly takes a few hours. Download and read every day.
..
-
nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: Krithis on Arthanreeswara (The ardhanAri of kASi-vArAnasi – "girijArdhAng" and "viSAlAkSi samEta viSwESwara )
The ardhanAri of kASi-vArAnasi – "girijArdhAng" and "viSAlAkSi samEta viSwESwara"
Any discussion of ardhanAri kritis has to include the kASi-vArAnasi kSEtra
After all it is the premier jyOtirlinga kSEtra anointed by the Adi Sankara.
And the Adi Sankara says in the very first stanza of the viSwanAtha aStakam (worshipping the kASi viSwanAtha = viSwESwara)
viSwanAtha aStakam – stanza 1
gangA taranga ramaniya jatA kalApam
gauri nirantara vibhUSita vAma bhAgam
nArAyana priyam ananga madApaharam
vArAnasi pura patim bhaja viSwanAtham
Certainly No vAggeyakAra in their right mind can denigrate the kSEtra or its ardhanAriSwara , whose air the Adi-kavi kAlidAsa breathed and turned into kAvya.
The sthala purAna = kSEtra icons that are reported in the kritis include all aspects the vAggeyakAras consider relevant to the history of the kSEtra…and therefore important to embed in their pujA/kriti.
A narrow-minded “sect” blowing up the buddhAs in afghAnistAn cannot erase their role in the history of that (buddhist) kSEtra. It lives forever in the writings of the bOdhisattvas, just like the nAda-sampradAya preserves forever the icons of the Hindu tradition.
And both the mahArAja and the Dikshitar take notice of the viSwanAtha aStakam of the Adi Sankara and its image of the kASi ardhanAri ! Of course kASi-vArAnasi is also connected to kAlidAsa’s “samprkta pArvati-paramESwara” discussed thoroughly under the Dikshitars bauli kriti already.
the "girijA-ardhAng" of the mahArAjas sindhu-bhairavi “viSwESwara darSan kar”
As a poem in the rural Hindi vernacular the lyric shines with its brevity yet brings a panoramic view of the kSEtra (from the flowing Ganges to the ghats filled with ash-white sAdhus) and of the Siva and his girijA ardhAngini.
The kASi-yAtra cutting the noose of cyclic birth-death is also visualized.
Why rAga sindhu-bhairavi for the ardhanAri ?
At kASi, the legend is that the great river , emblem for the goddess, itself turns to meet the Siva in the viSwESwara temple.
And the mahArAja makes the same connection !
Why ?
sindhu in the classics means a river.
sindhu is the goddess, as the river meeting the Siva/bhairava and quenching his anger, balancing his tAndava with her lAsya.
sindhu-bhairavi is the proper choice for the ardhanAri, and is also fittingly a dESya rAga.
The “viSAlAkSi-samEtEna” of the Dikshitar’s sAmanta “viSwanAthEna rakSitOham”
In this kriti, the ardhAngini of the viSwanAtha aStakam is expressed by the words “viSAlAkSi-samEtEna” in the opening line.
The rAga as “sAmanta” also expresses the balance of the two halves in the meaning of the word sAma = equivalence, embedded therein
And the kASi-vArAnasi kSEtra is given as “kASi kSEtra stitha” reference.
viSwEswara darSan kar – rAga sindhu bhairavi – the mahArAja
ranjani-gAyatri
https://www.youtube.com/watch?v=ClwbhSX-JnQ
viSwanAthEna rakSitOham – rAga sAmanta – the Dikshitar
veena kalpakam S
https://www.youtube.com/watch?v=mNhkLn-01pY
Any discussion of ardhanAri kritis has to include the kASi-vArAnasi kSEtra
After all it is the premier jyOtirlinga kSEtra anointed by the Adi Sankara.
And the Adi Sankara says in the very first stanza of the viSwanAtha aStakam (worshipping the kASi viSwanAtha = viSwESwara)
viSwanAtha aStakam – stanza 1
gangA taranga ramaniya jatA kalApam
gauri nirantara vibhUSita vAma bhAgam
nArAyana priyam ananga madApaharam
vArAnasi pura patim bhaja viSwanAtham
Certainly No vAggeyakAra in their right mind can denigrate the kSEtra or its ardhanAriSwara , whose air the Adi-kavi kAlidAsa breathed and turned into kAvya.
The sthala purAna = kSEtra icons that are reported in the kritis include all aspects the vAggeyakAras consider relevant to the history of the kSEtra…and therefore important to embed in their pujA/kriti.
A narrow-minded “sect” blowing up the buddhAs in afghAnistAn cannot erase their role in the history of that (buddhist) kSEtra. It lives forever in the writings of the bOdhisattvas, just like the nAda-sampradAya preserves forever the icons of the Hindu tradition.
And both the mahArAja and the Dikshitar take notice of the viSwanAtha aStakam of the Adi Sankara and its image of the kASi ardhanAri ! Of course kASi-vArAnasi is also connected to kAlidAsa’s “samprkta pArvati-paramESwara” discussed thoroughly under the Dikshitars bauli kriti already.
the "girijA-ardhAng" of the mahArAjas sindhu-bhairavi “viSwESwara darSan kar”
As a poem in the rural Hindi vernacular the lyric shines with its brevity yet brings a panoramic view of the kSEtra (from the flowing Ganges to the ghats filled with ash-white sAdhus) and of the Siva and his girijA ardhAngini.
The kASi-yAtra cutting the noose of cyclic birth-death is also visualized.
Why rAga sindhu-bhairavi for the ardhanAri ?
At kASi, the legend is that the great river , emblem for the goddess, itself turns to meet the Siva in the viSwESwara temple.
And the mahArAja makes the same connection !
Why ?
sindhu in the classics means a river.
sindhu is the goddess, as the river meeting the Siva/bhairava and quenching his anger, balancing his tAndava with her lAsya.
sindhu-bhairavi is the proper choice for the ardhanAri, and is also fittingly a dESya rAga.
The “viSAlAkSi-samEtEna” of the Dikshitar’s sAmanta “viSwanAthEna rakSitOham”
In this kriti, the ardhAngini of the viSwanAtha aStakam is expressed by the words “viSAlAkSi-samEtEna” in the opening line.
The rAga as “sAmanta” also expresses the balance of the two halves in the meaning of the word sAma = equivalence, embedded therein
And the kASi-vArAnasi kSEtra is given as “kASi kSEtra stitha” reference.
viSwEswara darSan kar – rAga sindhu bhairavi – the mahArAja
ranjani-gAyatri
https://www.youtube.com/watch?v=ClwbhSX-JnQ
viSwanAthEna rakSitOham – rAga sAmanta – the Dikshitar
veena kalpakam S
https://www.youtube.com/watch?v=mNhkLn-01pY
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
[url]http://guru-guha.blogspot.com/2008/06/d ... jeham.html[/url
It si.mply says e.essan of visalakshi.
..visalakshi sametha simplymeans associated with visalakshi as consort.
Also note that there is s separeate and famous temple for her.
It si.mply says e.essan of visalakshi.
..visalakshi sametha simplymeans associated with visalakshi as consort.
Also note that there is s separeate and famous temple for her.
-
nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: Krithis on Arthanreeswara
You REALLY don’t have a clue !
The reference you cite is irrelevant to kASi-vArAnasi.
The purpose of this thread is to identify those kritis that carry the ardhanAriSwara word emblems (such as vAma bhAga, ardhAnga, sahita, samEta or similar), PROVIDED the kSEtra/sthala is confirmed as having an ardhanAri in its history (such as by tEvAram or Adi Sankara or kAlidAsa or other SriCakra related e.g. SrividyArAjagOpAla or SankarankOvil etc etc).
At tiruvArUr or kAnCI, the Dikshitar has upto 50 kritis in each kSEtra AND the ardhanAri is known independently, for these sthalas. Therefore at least one kriti of his will ALSO have the necessary icon. At tiruvArUr, as has been shown, more than one kriti carries it.
At panCanada kSEtra, the tyAgarAja has ~10 or so kritis and two carry the unmistakeable ardha icon as shown so far. Similarly for SyAmA SAStri at this kSEtra there is at least one as has been shown.
The ardhanAri CANNOT be dismissed as some “ardha rubbish” by whatever foolish, narrow-minded ideology. It is brazen disrespect of the vAggeyakAras pujA, where the concept appears repeatedly.
The point of the series of posts is to discover this important aspect of the deities of these kSEtras in the kritis of the vAggeyakAras. Notice how the Dikshitar builds his sOpAna ladder to this deity at vEdAranyam.
At kASi-vArAnasi, Adi Sankara , the mahArAja and the Dikshitar are in agreement on the ardhanAri status of the conjoined “viSwESwara-viSAlAkSi”.
Various examples of their expressions of this unified deity of this kSEtra are given in the posts above, in their own words.
I recognize it may be hard for you to understand the words, but that’s your problem.
Henceforth I’m going to ignore anything and everything you say.
You do NOT anything of value and you are denigrating the vAggeyakAras with your lewd innuendo.
The reference you cite is irrelevant to kASi-vArAnasi.
The purpose of this thread is to identify those kritis that carry the ardhanAriSwara word emblems (such as vAma bhAga, ardhAnga, sahita, samEta or similar), PROVIDED the kSEtra/sthala is confirmed as having an ardhanAri in its history (such as by tEvAram or Adi Sankara or kAlidAsa or other SriCakra related e.g. SrividyArAjagOpAla or SankarankOvil etc etc).
At tiruvArUr or kAnCI, the Dikshitar has upto 50 kritis in each kSEtra AND the ardhanAri is known independently, for these sthalas. Therefore at least one kriti of his will ALSO have the necessary icon. At tiruvArUr, as has been shown, more than one kriti carries it.
At panCanada kSEtra, the tyAgarAja has ~10 or so kritis and two carry the unmistakeable ardha icon as shown so far. Similarly for SyAmA SAStri at this kSEtra there is at least one as has been shown.
The ardhanAri CANNOT be dismissed as some “ardha rubbish” by whatever foolish, narrow-minded ideology. It is brazen disrespect of the vAggeyakAras pujA, where the concept appears repeatedly.
The point of the series of posts is to discover this important aspect of the deities of these kSEtras in the kritis of the vAggeyakAras. Notice how the Dikshitar builds his sOpAna ladder to this deity at vEdAranyam.
At kASi-vArAnasi, Adi Sankara , the mahArAja and the Dikshitar are in agreement on the ardhanAri status of the conjoined “viSwESwara-viSAlAkSi”.
Various examples of their expressions of this unified deity of this kSEtra are given in the posts above, in their own words.
I recognize it may be hard for you to understand the words, but that’s your problem.
Henceforth I’m going to ignore anything and everything you say.
You do NOT anything of value and you are denigrating the vAggeyakAras with your lewd innuendo.
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Pratyaksham Bala
- Posts: 4165
- Joined: 21 May 2010, 16:57
Re: Krithis on Arthanreeswara
Good move.
Please focus and move ahead.
Please focus and move ahead.
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Am coming back shortly.
[color=#BF0000]5[b][color=#800000][/color][/b][/color]Thyagaraja is the soul of cm.
.I
Consider the long list of Cm musicians si)nce the dàys of thyagaraja,,past and present. They are all 95 PERCent of the sishya parampara of Thyagaraja swami.
.
MEMBERS OF LGSb will be happy to find their spokesman in you.
..
After your entry into this forumk the thrrads on SS, TS and Md swathi have become a big bore. It takes not less than 30 minutes even to scoll through each page.
This forum will die within the coming 5 years surely,and then all your pathbreaking :? reseaech in to the names of rages, which according to your ,claim,no foolish and un educated vocalists and musicians had even a8ttempted ,will sèe the end of the day, oh! What an irrepairable loss to your clownish clan!
I suggest that you open your own Google site?not wordpress. You can open 4 main groups one each for SS,TS,MD and your St.
Just create àny numer of sub pàges
Anð copy and paste with numbers in sequence.
For futher entries you çàn tyoe the intro para and link to the relevant web page. Provide an index page also
.if health permits, i will try to create the site for you. It is free. See
https://sites.google.com/site/ncvasanth ... index-menu
[color=#BF0000]5[b][color=#800000][/color][/b][/color]Thyagaraja is the soul of cm.
.I
Consider the long list of Cm musicians si)nce the dàys of thyagaraja,,past and present. They are all 95 PERCent of the sishya parampara of Thyagaraja swami.
.
MEMBERS OF LGSb will be happy to find their spokesman in you.
..
After your entry into this forumk the thrrads on SS, TS and Md swathi have become a big bore. It takes not less than 30 minutes even to scoll through each page.
This forum will die within the coming 5 years surely,and then all your pathbreaking :? reseaech in to the names of rages, which according to your ,claim,no foolish and un educated vocalists and musicians had even a8ttempted ,will sèe the end of the day, oh! What an irrepairable loss to your clownish clan!
I suggest that you open your own Google site?not wordpress. You can open 4 main groups one each for SS,TS,MD and your St.
Just create àny numer of sub pàges
Anð copy and paste with numbers in sequence.
For futher entries you çàn tyoe the intro para and link to the relevant web page. Provide an index page also
.if health permits, i will try to create the site for you. It is free. See
https://sites.google.com/site/ncvasanth ... index-menu
Last edited by RSR on 24 Jun 2023, 13:21, edited 6 times in total.
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nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: Krithis on Arthanreeswara (the dakSina kASi ardhanAri)
The dakSina kASi ardhanAri
In the footsteps of nAdajyOti Mutthuswamy Dikshitar..
dakSina kASi is NOT the same as kASi-vArAnasi..
At dakSina kASi - where an ardhanAri icon is known to exist, 2 kritis (of the 3 by the Dikshitar here) give the emblem as well
In the CaturdaSa rAgamAlika “Sri viSwanAtham” gives the icon via
“viSAlAkSi gauriSam sakala” – viSAlAkSi who is together (sakala) with gaurISa (Siva/viSwanAtha)
Notably the name "sadASiva" appears in the sAma rAga portion as well.
All 14 rAgas of this kriti have logical reasons shown here (Mar 26, 2023)
https://www.rasikas.org/forums/viewtopi ... 01#p379001
And also in
annapurnE viSAlAkSi – rAga sAma
paramESvari viSwESvara bhAs-vari implying... viSAlAkSi who is a reflection (bhAs) of viSwESvara.
The reflection idea is similar to the "cid-bimba" of the Sri pArvati paramESwarau bAuli
Sri viSwanAtham bhajEham - CaturdaSa rAgamAlika
https://www.youtube.com/watch?v=6SihjaJ9BWY
In the footsteps of nAdajyOti Mutthuswamy Dikshitar..
dakSina kASi is NOT the same as kASi-vArAnasi..
At dakSina kASi - where an ardhanAri icon is known to exist, 2 kritis (of the 3 by the Dikshitar here) give the emblem as well
In the CaturdaSa rAgamAlika “Sri viSwanAtham” gives the icon via
“viSAlAkSi gauriSam sakala” – viSAlAkSi who is together (sakala) with gaurISa (Siva/viSwanAtha)
Notably the name "sadASiva" appears in the sAma rAga portion as well.
All 14 rAgas of this kriti have logical reasons shown here (Mar 26, 2023)
https://www.rasikas.org/forums/viewtopi ... 01#p379001
And also in
annapurnE viSAlAkSi – rAga sAma
paramESvari viSwESvara bhAs-vari implying... viSAlAkSi who is a reflection (bhAs) of viSwESvara.
The reflection idea is similar to the "cid-bimba" of the Sri pArvati paramESwarau bAuli
Sri viSwanAtham bhajEham - CaturdaSa rAgamAlika
https://www.youtube.com/watch?v=6SihjaJ9BWY
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shankarank
- Posts: 4067
- Joined: 15 Jun 2009, 07:16
Re: Krithis on Arthanreeswara
I don't know how from my comment on the "philosophical", you took flight to vEdas as though they are some overriding scriptures, whose enunciation is best left to people in that sampradaaya and not some linguistic translators. And according to historians philosophy came from the East side of India, yet Rig Veda does ask questions regarding creation without forcing an answer - again according to translated versions.RSR wrote: ↑20 Jun 2023, 09:49 In rigveda. Thère is no mention about himagiri putri or durga. Remembèr Rigveda wàs ceated around 2000 BC.
Thanks for your time. I used to recite Rudram Chamakam daily in my school days. Though i have to refresh my memory. Free pdf is available in web with rough translation.
...Rv mentions vishnu as the ultimate though, in just a few poems. There is sarawarhy but no lakshmi or parvarhy. I think rV is heavily pariarchal it is mostly about battmles and war, and indra the wàr god and possibly the General. And entire chapter on soma drink!m
That is why we say that vedic chants of RV àre far removed from latter day puranic stories.
It is not far removed, but all of that is continuous, from one to the other. Seers used rUpakams to record knowledge.
sOma rasa is now being proposed as a metallurgical extraction process. Read Dr Kalyanaraman's Blogs @bharatkalyan97.blogspot.com
Anyways here it is, if tamizh hypotheses for Indus script holds, ( yes it is actually tamizh not some proto Dravidian ancestral tongue
) :https://youtu.be/v6z85USopyk?t=844
The presenter however forgets the possibility that, multiple languages could have used the script at the same time, just like bramhi was used later on.
amaiyArTTanan tozhu -> amaiyArttanan tozhu ( T sound is representive of t sound as well). Where amaiyArttanan indeed refers to ardhanArISvara.
amai -> ammai . For Artti - see the third entry here : https://agarathi.com/word/%e0%ae%86%e0% ... 4%e0%ae%bf
Remember the rAga mudra kannata in Sukasanakannata for rAga kannaDa - in SrI dIkshitar's SrI mAtRbhUtam, where the Lord takes the form of a strI.
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
nathopas say desa eq to deha,!
Ah,, so vaidhyanathan eq to paithyanathan,
Ah,, so vaidhyanathan eq to paithyanathan,
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Sankarank.
.thaayumaanavan is siva.
Maathru bhootha
Not Vishnu.
.thaayumaanavan is siva.
Maathru bhootha
Not Vishnu.
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nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re:parASakti sahita hAtakESwara–another tiruvArUr ardhanAri kriti + trichy “sugandhi kuntalAmbA samEta SrimAtrubhutESa")
parASakti sahita hAtakESwara linga – yet another tiruvArUr ardhanAri kriti plus the trichy “sugandhi kuntalAmbA samEta Sri matrubhutESwara”
In the footsteps of nAdajyOti Mutthuswamy Dikshitar.
1. hAtakESwara samrakSatu – the bilahari of the tiruvArUr panCalinga has been shown to be the counterpart of the “Cintaya mA kanda” bhairavi panCalinga of kAnCi.
See post linked here
https://www.rasikas.org/forums/viewtopi ... 93#p379493
The 2 kritis are related by the prthvi linga connection...(as well as by the words for their ornamentation, “hAtaka-maya linga murtE” and “mAnikya-maya kAnCi sadana”)
The word pAtAla-bilahari gives not only the prthvi connection but also the rAga bilahari mudra.
The kAnCI bhairavi kriti reflects the ardhanAri with the word “bhairavi prasangam”
In the hAtakESwara kriti of tiruvArUr the unmistakeable word for this ardhanAri is “parASakti sahita”.
The specific word “ardhAng” was shown to relate ONLY to the valmikalinga, due to the references to hayagriva/lalitOpAkhyAna of the kriti and shown in the post linked above.
But the usage "parASakti sahita" is no less meaningful for the inseparable deities.
The choice of rAga bilahari originates from the word “bila”, for the guha or cave, the underground abode of Siva = hara and is also a clear sign of the prthvi element.
bila + hara produces the obvious closest rAga name bila-hari
phonetic mudras are often found in the Dikshitar kritis e.g. "bE-gala jita SankhE" for the "Sri mAtah" bEgada.
2. Sri mAtrbhutam triSirAgiri nAtham – the trichy “umaiorupAka” sugandhi kuntalAmbA
The kar-nata = kannada raga for the Sri matrubhutam comes from “stri vESa act” of Siva at trichy.
Post linked here gives the basis
https://www.rasikas.org/forums/viewtopi ... 86#p376786
Here too the 1st tirumurai gives the ardhanAri reference as “umaiorupaka” in the 1st stanza .
and the kriti (NATURALLY) gives the reference to this ardhanAri aspect as “sugandhi kuntalAmba samEtam”
Case closed
3. You can only bring a “hooved animal” to water but you cannot make it drink
dESa is synonymous with dEha especially in the AyurvEda - e.g. the dESa-parikSa is the examination of the human body (dEha).Different body parts are also represented as kantha-dESa, amsa-dESa etc.
in Sankara-nArAyana-dESa-AkSi - the reference is to the SankarakOvil conjoined deity.
Words have to be understood in the context they are being used...and rAga mudras are also phonetic as has been noted.
hATakESvara samrakSa – rAga bilahari
Rk murthy
https://www.youtube.com/watch?v=rOqWN5C7_ng
Sri mAtrubhutam – rAga kannada
Bombay jayaSri
https://www.youtube.com/watch?v=ELwpqpIrE0A
In the footsteps of nAdajyOti Mutthuswamy Dikshitar.
1. hAtakESwara samrakSatu – the bilahari of the tiruvArUr panCalinga has been shown to be the counterpart of the “Cintaya mA kanda” bhairavi panCalinga of kAnCi.
See post linked here
https://www.rasikas.org/forums/viewtopi ... 93#p379493
The 2 kritis are related by the prthvi linga connection...(as well as by the words for their ornamentation, “hAtaka-maya linga murtE” and “mAnikya-maya kAnCi sadana”)
The word pAtAla-bilahari gives not only the prthvi connection but also the rAga bilahari mudra.
The kAnCI bhairavi kriti reflects the ardhanAri with the word “bhairavi prasangam”
In the hAtakESwara kriti of tiruvArUr the unmistakeable word for this ardhanAri is “parASakti sahita”.
The specific word “ardhAng” was shown to relate ONLY to the valmikalinga, due to the references to hayagriva/lalitOpAkhyAna of the kriti and shown in the post linked above.
But the usage "parASakti sahita" is no less meaningful for the inseparable deities.
The choice of rAga bilahari originates from the word “bila”, for the guha or cave, the underground abode of Siva = hara and is also a clear sign of the prthvi element.
bila + hara produces the obvious closest rAga name bila-hari
phonetic mudras are often found in the Dikshitar kritis e.g. "bE-gala jita SankhE" for the "Sri mAtah" bEgada.
2. Sri mAtrbhutam triSirAgiri nAtham – the trichy “umaiorupAka” sugandhi kuntalAmbA
The kar-nata = kannada raga for the Sri matrubhutam comes from “stri vESa act” of Siva at trichy.
Post linked here gives the basis
https://www.rasikas.org/forums/viewtopi ... 86#p376786
Here too the 1st tirumurai gives the ardhanAri reference as “umaiorupaka” in the 1st stanza .
and the kriti (NATURALLY) gives the reference to this ardhanAri aspect as “sugandhi kuntalAmba samEtam”
Case closed
3. You can only bring a “hooved animal” to water but you cannot make it drink
dESa is synonymous with dEha especially in the AyurvEda - e.g. the dESa-parikSa is the examination of the human body (dEha).Different body parts are also represented as kantha-dESa, amsa-dESa etc.
in Sankara-nArAyana-dESa-AkSi - the reference is to the SankarakOvil conjoined deity.
Words have to be understood in the context they are being used...and rAga mudras are also phonetic as has been noted.
hATakESvara samrakSa – rAga bilahari
Rk murthy
https://www.youtube.com/watch?v=rOqWN5C7_ng
Sri mAtrubhutam – rAga kannada
Bombay jayaSri
https://www.youtube.com/watch?v=ELwpqpIrE0A
Last edited by nAdopAsaka on 25 Jun 2023, 19:45, edited 1 time in total.
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
The basic blunder is in equating sametha and enjoined physical union. Typical case of mulish obstinacy.
Desa bakthi becomes deha bakthi
Desa bakthi becomes deha bakthi
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shankarank
- Posts: 4067
- Joined: 15 Jun 2009, 07:16
Re: Krithis on Arthanreeswara
My point was that the concept of ardhanAri is as old as Indus if you care. So everything need not be said in rig vEda for something to be accepted. viShnuvakshastalasthita is an equivalent concept even if said later.
rig vEda by the way is the first scripture of any if at all, to conceive feminine as divine in the form of niRRti (niruruti). The practice however, is older in many cultures!
Colonial time historians don't have to be right always and they were influenced by the perspectives developed at that time. I don't buy even the branding like Hinduism even, given how that is twisted to be like some other set of dogmas.
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: mKrithis on Arthanreeswara
The issue is NOT about mother goddess at all . It is about the concept of ardha NAri. My strong conviction is that VAISHNAvism does not accept depiction of PerumAL as half male half female. But vishnu s consort Lakshmi always resides in the
Heart of the Lord. Therefore it is wrong, un traditional, ugly and repugnant to apply ardhaNari s concept to vaishnava idols.
Heart of the Lord. Therefore it is wrong, un traditional, ugly and repugnant to apply ardhaNari s concept to vaishnava idols.
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shankarank
- Posts: 4067
- Joined: 15 Jun 2009, 07:16
Re: Krithis on Arthanreeswara
Is there any anthropological , biological explanation for somebody in somebody's heart?
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Nenjil NEEKKAMARa Nirainthirukkum
அம்பா நீ இரங்காயெனில் புகலேது?
நிகில ஜகன்னாதன் மார்பில் உறைந்திடும்
நீ இரங்காயெனில் புகலேது?
https://sites.google.com/site/homage2ms ... authuser=0
அம்பா நீ இரங்காயெனில் புகலேது?
நிகில ஜகன்னாதன் மார்பில் உறைந்திடும்
நீ இரங்காயெனில் புகலேது?
https://sites.google.com/site/homage2ms ... authuser=0
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shankarank
- Posts: 4067
- Joined: 15 Jun 2009, 07:16
Re: Krithis on Arthanreeswara
You are giving an emotional reply to my ordinary question. Don't you think, people have similar consideration for all other forms? You are using terms like half female/half male.
These are all cultural, religious and philosophical concepts. You are trying to reduce them to mere physicality.
I will tell you. There is a phrase iDam koDEl in tamizh land. Else they will take half of you
. So the wife is always to the right in TN. I heard in Karnataka they stand to the left in formal occasions, and that is taken as being closer to heart!
These are all cultural, religious and philosophical concepts. You are trying to reduce them to mere physicality.
I will tell you. There is a phrase iDam koDEl in tamizh land. Else they will take half of you
. So the wife is always to the right in TN. I heard in Karnataka they stand to the left in formal occasions, and that is taken as being closer to heart! -
RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
As for Vishnu, he is ALWAYS represented with a mole on the right side of his chest which represents Lakshmi, so they are never separate. ..
....
You are paraphrssing me. I take it as your reply to 50/50. I too am saying that that is huat a poets way of saying that family bond is precious and each derive strength from emotional union.
But how is it that only siva derives srength from parvathi....
Perverts should be shuñned.
The first para is the vaishnavite tradition.So the wife is always to the right in TN. I heard in Karnataka they stand to the left in formal occasions, and that is taken as being closer to heart! :
....
You are paraphrssing me. I take it as your reply to 50/50. I too am saying that that is huat a poets way of saying that family bond is precious and each derive strength from emotional union.
But how is it that only siva derives srength from parvathi....
Perverts should be shuñned.
Last edited by RSR on 29 Jun 2023, 16:00, edited 1 time in total.
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Naaraayaneeyam is really great in that it treats the story of Mohini avatar deftly, without any coarseness.
https://www.bhaktisulabham.com/2020/05/ ... haram.html
Lord appeared in Dhanvantri form, carrying pot of nectar in his two hands from the Milky Ocean. Asuras snatched the pot rendering devas helpless. Lord consoled them and disappeared. Prompted by Maaya, asuras started to fight amongst themselves on distribution of nectar between themselves.
Devas and other divine Gods, pleaded Lord to interfere and help them get the divine nectar. Lord took a form of beautiful young maiden, Mohini. On seeing her, Asuras stopped their quarrel and got attracted to her instantaneously. They even gave the responsibility of apportioning the nectar to her.
Mohini made asuras and devas sit in two separate rows and while keeping asuras attracted to her charming personality, she distributed the entire nectar to the Devas, who are Lord's devotees. Lord took original form and beheaded Raahu, an asura who sat cunningly along with devas and had half of the nectar.
Lord disappeared after punishing the asuras for snatching the pot of nectar from his hands. Angry with the cheating, Asuras battled fiercely with devas making them almost swoon by their mightiness and magic. Lord reappeared and killed Kaalnemi, Maali and other Asuras while Indra killed Bali, Jaambvaan, Vaali and Paakaasura. Naamuchi who could not be killed by either dry or wet weapons was cut off by a weapon made of foam. The fight was stopped following Sage Narada's advice.
Lord Shiva heard about the appearance of Lord Vishnu in form of Mohini. He became eager to see and went to Lord's abode along with Goddess Uma and Bhoothaganaas. Lord appeared in Mohini form with beautiful eyes at one corner of a garden, Although Lord Shiva was a conqueror of Kaamadeva, still he could not resist his desire to embrace the Lord.
U8
Lord Shiva followed Mohini for some time, then he obtained the knowledge of the Brahmam and sang the glory of Lord. Lord honoured Shiva, who then narrated Lord's greatness to Goddess Uma. Bhattathiri totally awestruck at Lord's glory, requests that he be protected.
https://www.bhaktisulabham.com/2020/05/ ... haram.html
Lord appeared in Dhanvantri form, carrying pot of nectar in his two hands from the Milky Ocean. Asuras snatched the pot rendering devas helpless. Lord consoled them and disappeared. Prompted by Maaya, asuras started to fight amongst themselves on distribution of nectar between themselves.
Devas and other divine Gods, pleaded Lord to interfere and help them get the divine nectar. Lord took a form of beautiful young maiden, Mohini. On seeing her, Asuras stopped their quarrel and got attracted to her instantaneously. They even gave the responsibility of apportioning the nectar to her.
Mohini made asuras and devas sit in two separate rows and while keeping asuras attracted to her charming personality, she distributed the entire nectar to the Devas, who are Lord's devotees. Lord took original form and beheaded Raahu, an asura who sat cunningly along with devas and had half of the nectar.
Lord disappeared after punishing the asuras for snatching the pot of nectar from his hands. Angry with the cheating, Asuras battled fiercely with devas making them almost swoon by their mightiness and magic. Lord reappeared and killed Kaalnemi, Maali and other Asuras while Indra killed Bali, Jaambvaan, Vaali and Paakaasura. Naamuchi who could not be killed by either dry or wet weapons was cut off by a weapon made of foam. The fight was stopped following Sage Narada's advice.
Lord Shiva heard about the appearance of Lord Vishnu in form of Mohini. He became eager to see and went to Lord's abode along with Goddess Uma and Bhoothaganaas. Lord appeared in Mohini form with beautiful eyes at one corner of a garden, Although Lord Shiva was a conqueror of Kaamadeva, still he could not resist his desire to embrace the Lord.
U8
Lord Shiva followed Mohini for some time, then he obtained the knowledge of the Brahmam and sang the glory of Lord. Lord honoured Shiva, who then narrated Lord's greatness to Goddess Uma. Bhattathiri totally awestruck at Lord's glory, requests that he be protected.
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nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: Krithis on Arthanreeswara
One should READ the nArAyaneeyam of nArAyana bhatta before quoting it..
65th daSaka of the nArAyaneeyam (7th stanza) describes the worship of krsnA/nArAyana by the gOpis.
त्वामेव देव हृदये सुदृढं विभाव्य ।
देहं विधूय परचित्सुखरूपमेकं
त्वामाविशन् परमिमा ननु धन्यधन्या: ॥७॥
tvAm Eva dEva , hrdayE sudhrida vibhAvya
dEham vidhuya para Cit sukha rupam
Ekam tvAm AviSan
param ima nanu dhana dhAnyaha (7th)
translation
The women/gOpis who meditated only on nArAyana (tvAm Eva dEva) firmly in their hearts. (hrdayE sudhrida vibhAvya)
Resulting in their GIVING UP THEIR BODIES (dEham vidhuya) AND MERGING (AviSan) with YOUR NON-DUAL FORM (rupam Ekam tvAm) and attained the Supreme consciousness (para Cit sukha) These women (param ima nanu) were the most fortunate (dhana dhAnyaha)
Perhaps one should also listen to the nArAyaneeyam ?
nArAyaneeyam – p. Leela
https://www.youtube.com/watch?v=hNEYloYvxhI
It would be too much to expect a pervert to read the gita-gOvinda without conjuring up lewd images in their own head..
Notwithstanding these perverts, the gita-gOvinda 17th Chapter, 5th stanza of jayadEva celebrates the union with
"kathayati katham adhunapi maya saha tava vapurE tad abhEdam krSnA"
kathayati katham adhunapi- now I say
maya saha tava vapu - Your body is not separate from mine. (vapu = body)
tad abhEdam krSnA – We are not different
the tyAgarAjas tulassamma
Additionally, in his mAyAmAlavagaula to tulassama, the tyAgarAja conceives of the tulassama as the half that balances hari.
There are always two sides to a scale and she is one half of this “balance”.
https://www.rasikas.org/forums/viewtopi ... 54#p379454
Indeed he says unambiguously in “dEvi Sri tulassama”, that without tulassamma (lakSmi), hari loses his balance (see rAghavan text etc. for translation)…
nIvulEka trAsuna SrIhari sari nilvaka pOyenaTa nIvulEka
tulasi derives from the word "tula" (as in balance/scales) + "asa" (as in “without” or “to remove” )
It applies to the goddess as one who is only balanced by the lord/Srihari, otherwise she is unmatched/unweighable/unscalable.
An understanding of the choice of rAga mAyAmAlavagaula may help (but only for those who are not numbskulls)
mAyAmAlavagaula is the most balanced of the mElas. Its very symmetry and balance is why it is often used as the initial teaching rAga.
Please refrain from listening to any kritis if you have any unfortunate hang-ups..
dEvi Sri tulassamma - rAga mAyAmAlavagaula
vasudha R
https://www.youtube.com/watch?v=Ni727RCL2fs
65th daSaka of the nArAyaneeyam (7th stanza) describes the worship of krsnA/nArAyana by the gOpis.
त्वामेव देव हृदये सुदृढं विभाव्य ।
देहं विधूय परचित्सुखरूपमेकं
त्वामाविशन् परमिमा ननु धन्यधन्या: ॥७॥
tvAm Eva dEva , hrdayE sudhrida vibhAvya
dEham vidhuya para Cit sukha rupam
Ekam tvAm AviSan
param ima nanu dhana dhAnyaha (7th)
translation
The women/gOpis who meditated only on nArAyana (tvAm Eva dEva) firmly in their hearts. (hrdayE sudhrida vibhAvya)
Resulting in their GIVING UP THEIR BODIES (dEham vidhuya) AND MERGING (AviSan) with YOUR NON-DUAL FORM (rupam Ekam tvAm) and attained the Supreme consciousness (para Cit sukha) These women (param ima nanu) were the most fortunate (dhana dhAnyaha)
Perhaps one should also listen to the nArAyaneeyam ?
nArAyaneeyam – p. Leela
https://www.youtube.com/watch?v=hNEYloYvxhI
It would be too much to expect a pervert to read the gita-gOvinda without conjuring up lewd images in their own head..
Notwithstanding these perverts, the gita-gOvinda 17th Chapter, 5th stanza of jayadEva celebrates the union with
"kathayati katham adhunapi maya saha tava vapurE tad abhEdam krSnA"
kathayati katham adhunapi- now I say
maya saha tava vapu - Your body is not separate from mine. (vapu = body)
tad abhEdam krSnA – We are not different
the tyAgarAjas tulassamma
Additionally, in his mAyAmAlavagaula to tulassama, the tyAgarAja conceives of the tulassama as the half that balances hari.
There are always two sides to a scale and she is one half of this “balance”.
https://www.rasikas.org/forums/viewtopi ... 54#p379454
Indeed he says unambiguously in “dEvi Sri tulassama”, that without tulassamma (lakSmi), hari loses his balance (see rAghavan text etc. for translation)…
nIvulEka trAsuna SrIhari sari nilvaka pOyenaTa nIvulEka
tulasi derives from the word "tula" (as in balance/scales) + "asa" (as in “without” or “to remove” )
It applies to the goddess as one who is only balanced by the lord/Srihari, otherwise she is unmatched/unweighable/unscalable.
An understanding of the choice of rAga mAyAmAlavagaula may help (but only for those who are not numbskulls)
mAyAmAlavagaula is the most balanced of the mElas. Its very symmetry and balance is why it is often used as the initial teaching rAga.
Please refrain from listening to any kritis if you have any unfortunate hang-ups..
dEvi Sri tulassamma - rAga mAyAmAlavagaula
vasudha R
https://www.youtube.com/watch?v=Ni727RCL2fs
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RSR
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Re: Krithis on Arthanreeswara
I have read Naaraayaneeyam. I have also created a website at https://guruvaayoorkshethram.blogspot.com/2020/06/
Did thamizh translation for some enchanting dasakams.
I have given audio clips as rendered by
Trissur Ramachandran.
Go through all the pages. Educative,
Es
Especially ,
https://guruvaayoorkshethram.blogspot.c ... eeyam.html
,
Did thamizh translation for some enchanting dasakams.
I have given audio clips as rendered by
Trissur Ramachandran.
Go through all the pages. Educative,
Es
Especially ,
https://guruvaayoorkshethram.blogspot.c ... eeyam.html
,
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RSR
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Re: Krithis on Arthanreeswara
Tulasi emerged from the churned ocean, AFTER Lakshmi and wanted to be married to vishnu but vishnu had already accepted Lakshmi. So out of compassion, He ordained that tulasi is dear to him. And so is considered sacred by vaishnavites.That is the real meaning of the two thyagaraja kruthis on tulasi.
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nAdopAsaka
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Re: Krithis on ardhanAriSwara (dEvi Sri tulassama - the illustration of the ardhanAri BALANCE)
The kritis on the tulasamma ( or ANY other kritis) of the “individual” tyAgarAja) have absolutely NOTHING to do with any sect.
One also needs to read the kriti and understand the words, assuming one is not senile.
Look up any translation.
In “dEvi Sri tulassama” the tyAgarAja illustrates the BALANCE of the ardha-nAri..
He says clearly
nIvulEka trAsu-na Srihari sari nilvaka pOyenaTa nIvulEka
The tyAgarAja has used the word for the balance/scales not once but TWICE
The additional word is “trAsu” ( cf. tarAju etc. ) for these scales… (same as "tula")
The two halves balance each other, which is exactly the balance of the “ardhanAri”.
If some individual (assuming they speak for an entire sect) has any different notion, they should simply stop listening to these vAggeyakAras.
The vAggeyakAras music , words and pujA is not for these individuals. Find someone else.
dEvi Sri tulassamma – rAga mAyAmAlvagAula – the ardhanAri kriti
Sruti B.
https://www.youtube.com/watch?v=T8lCUu5jCT8
One also needs to read the kriti and understand the words, assuming one is not senile.
Look up any translation.
In “dEvi Sri tulassama” the tyAgarAja illustrates the BALANCE of the ardha-nAri..
He says clearly
nIvulEka trAsu-na Srihari sari nilvaka pOyenaTa nIvulEka
The tyAgarAja has used the word for the balance/scales not once but TWICE
The additional word is “trAsu” ( cf. tarAju etc. ) for these scales… (same as "tula")
The two halves balance each other, which is exactly the balance of the “ardhanAri”.
If some individual (assuming they speak for an entire sect) has any different notion, they should simply stop listening to these vAggeyakAras.
The vAggeyakAras music , words and pujA is not for these individuals. Find someone else.
dEvi Sri tulassamma – rAga mAyAmAlvagAula – the ardhanAri kriti
Sruti B.
https://www.youtube.com/watch?v=T8lCUu5jCT8
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RSR
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Re: Krithis on Arthanreeswara
http://thyagaraja-vaibhavam.blogspot.co ... samma.html
..
It just means that the devotion of tulasi is more valuable than any riches.
That is the real meaning of the thulaabaaram episode.
..
Senility is not a matter of age.
..
It just means that the devotion of tulasi is more valuable than any riches.
That is the real meaning of the thulaabaaram episode.
..
Senility is not a matter of age.
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nAdopAsaka
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Re: Krithis on Arthanreeswara
sorry, wrong again!
Read the translations …the words are quite clear..
without the dEvi on the Balance (trAsu) , Srihari loses his balance i.e. is unable to stand straight
nivulEka ( without the dEvi)
sari nilvaka (from “sari nilu” = stand straight/upright )
pOyEnaTa (from pOyE - loses )
Just don’t keep wasting your time or anyone elses
Read the translations …the words are quite clear..
without the dEvi on the Balance (trAsu) , Srihari loses his balance i.e. is unable to stand straight
nivulEka ( without the dEvi)
sari nilvaka (from “sari nilu” = stand straight/upright )
pOyEnaTa (from pOyE - loses )
Just don’t keep wasting your time or anyone elses
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RSR
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Re: Krithis on Arthanreeswara
Sri.V.Govindan is a native Telugu speaker and a scholar.
Read the translation carefully again.
it is said (aTa) that without (lEka) You (nIvu) nothing could balance (sari nilvaka pOyenu) (literally not stand equal) (pOyenaTa) Lord SrI hari on the scale (trAsuna);
It means that thulasi alone is of equal sanctity and greatness as Hari.
Read the translation carefully again.
it is said (aTa) that without (lEka) You (nIvu) nothing could balance (sari nilvaka pOyenu) (literally not stand equal) (pOyenaTa) Lord SrI hari on the scale (trAsuna);
It means that thulasi alone is of equal sanctity and greatness as Hari.
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nAdopAsaka
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Re: Krithis on Arthanreeswara
This is what is called a “teaching” moment !.
It has repeatedly been noted that the goddess resides within the lord as in..for e.g. she is “harivakSa sthala nivAsini”.
And now it is being acknowledged that this portion of the lord (within him) is “his equal”.
There is no clearer depiction of the “ardha-nAri”.
And the vAggeyakAra uses the “teaching” rAga - mAyAmAlavagaula !
Maybe there is still some hope for you.
========================
Re: Krithis on Arthanreeswara
Post by RSR » 30 Jun 2023, 23:12
Sri.V.Govindan is a native Telugu speaker and a scholar.
Read the translation carefully again.
it is said (aTa) that without (lEka) You (nIvu) nothing could balance (sari nilvaka pOyenu) (literally not stand equal) (pOyenaTa) Lord SrI hari on the scale (trAsuna);
It means that thulasi alone is of equal sanctity and greatness as Hari.
========================
It has repeatedly been noted that the goddess resides within the lord as in..for e.g. she is “harivakSa sthala nivAsini”.
And now it is being acknowledged that this portion of the lord (within him) is “his equal”.
There is no clearer depiction of the “ardha-nAri”.
And the vAggeyakAra uses the “teaching” rAga - mAyAmAlavagaula !
Maybe there is still some hope for you.
========================
Re: Krithis on Arthanreeswara
Post by RSR » 30 Jun 2023, 23:12
Sri.V.Govindan is a native Telugu speaker and a scholar.
Read the translation carefully again.
it is said (aTa) that without (lEka) You (nIvu) nothing could balance (sari nilvaka pOyenu) (literally not stand equal) (pOyenaTa) Lord SrI hari on the scale (trAsuna);
It means that thulasi alone is of equal sanctity and greatness as Hari.
========================
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Sri.V.Govindan is a native Telugu speaker and a scholar.
Read the translation carefully again.
it is said (aTa) that without (lEka) You (nIvu) nothing could balance (sari nilvaka pOyenu) (literally not stand equal) (pOyenaTa) Lord SrI hari on the scale (trAsuna);
It means that thulasi is of equal sanctity and greatness as Hari.
.....
The Lord is Bhakthavathsalan. He so takes compassion on Tulasi and ordains tulasi plant as dear to him.
There is only one Vakshasthala Nivaasini for the Lord and she is Lakshmi only. Tulasi is considered by devotees as Lakshmi amsam because of her devotion to the Lord.
Vakshasthala Nivasini is NOT to be confused with ardha Nari.
For devotees, other devotees also become venerable.
Thondar adip podi Aazhvar. The name illustrates the concept.
ArdhaNaari has a specific meaning in saivaite lore.
Umai oru baagan.. it should mean that in specific kshetrams, the place was originally, a sakthi peedam, ie, a temple or area, where the deity was Durga or KaaLi. Later converted into sivan koil.
Read the translation carefully again.
it is said (aTa) that without (lEka) You (nIvu) nothing could balance (sari nilvaka pOyenu) (literally not stand equal) (pOyenaTa) Lord SrI hari on the scale (trAsuna);
It means that thulasi is of equal sanctity and greatness as Hari.
.....
The Lord is Bhakthavathsalan. He so takes compassion on Tulasi and ordains tulasi plant as dear to him.
There is only one Vakshasthala Nivaasini for the Lord and she is Lakshmi only. Tulasi is considered by devotees as Lakshmi amsam because of her devotion to the Lord.
Vakshasthala Nivasini is NOT to be confused with ardha Nari.
For devotees, other devotees also become venerable.
Thondar adip podi Aazhvar. The name illustrates the concept.
ArdhaNaari has a specific meaning in saivaite lore.
Umai oru baagan.. it should mean that in specific kshetrams, the place was originally, a sakthi peedam, ie, a temple or area, where the deity was Durga or KaaLi. Later converted into sivan koil.
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shankarank
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Re: Krithis on Arthanreeswara
@RSR, there is no claim that both are same forms. In diverse traditions of India there are 100s of different forms, even though only two or three are visible as mainstream to us now, SmArtha , Saiva and Vaishnava traditions. Even still all differences survived, beyond these few as well, which means there is no big attempt to subsume one into the other.
Acharyas like BhagavatpAda are heard about, condemning some durmathas, but unless we were there to see the reasons and context why they did, we cannot sit in Judgement now. And that is also through debate, discussion, argument and not through any political means. But over all, the diversity has survived.
Only thing we are trying to find is the philosophical unity and similarity in approach.
Acharyas like BhagavatpAda are heard about, condemning some durmathas, but unless we were there to see the reasons and context why they did, we cannot sit in Judgement now. And that is also through debate, discussion, argument and not through any political means. But over all, the diversity has survived.
Only thing we are trying to find is the philosophical unity and similarity in approach.
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Pratyaksham Bala
- Posts: 4165
- Joined: 21 May 2010, 16:57
Re: Krithis on Arthanreeswara
For information :-... ... There is absolutely no vigraham showing siva and vishnu .half half ... ...
Hari-Hara sculpture -– Half Vishnu, Half Siva
https://en.wikipedia.org/wiki/Harihara
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
My focus is on post 600 ad deccan
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RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Sankarank
That was nice and true.
Population has explded 6 timss in hinduathan from 25 crores to 150 crores. In the past 100 years. The percentage of new arrivals with knowledge of our cultural roots is fast declining. No time. Even totalitarian regimes cannot educate such crores. Let us not add to the corruption of divine ideas by mis interpreting the kritis of the Trinity.
That was nice and true.
Population has explded 6 timss in hinduathan from 25 crores to 150 crores. In the past 100 years. The percentage of new arrivals with knowledge of our cultural roots is fast declining. No time. Even totalitarian regimes cannot educate such crores. Let us not add to the corruption of divine ideas by mis interpreting the kritis of the Trinity.
Last edited by RSR on 02 Jul 2023, 14:19, edited 1 time in total.
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Pratyaksham Bala
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Re: Krithis on Arthanreeswara
For information :-... ... it is wrong, un traditional, ugly and repugnant to apply ardhaNari s concept to vaishnava idols.
Vaikuntha-Kamalaja / Lakshmi-Narayana
sculptures –-
Half Vishnu, Half Lakshmi --
Ardhanari
https://en.wikipedia.org/wiki/Vaikuntha_Kamalaja
.
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nAdopAsaka
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- Joined: 20 Jul 2020, 17:05
“prakriti puruSAtmakE”–10 ardhanAri mudras of 5th,6th 7th ,8th & 9th Cakra kritis of tyAgarAja/nilOtpalambA navAvaranas
“prakriti puruSAtmakE” – the 10 ardhanAri mudras of the 5th,6th 7th ,8th and 9th Cakra kritis of the tyAgarAja & nilOtpalAmbA navAvaranas
In the footsteps of nAdajyOti Mutthuswamy Dikshitar..
The ardhanAri is a concept of “balance”, beyond mere physical icons. This idea of balance is found in other ancient systems as well e.g. the yin-yang etc.
As expressed in the music and words of the vAggeyakAras it is beyond the comprehension of any narrow-minded , ignorant thinking. All those disenfranchised by a lack of understanding of the concept, words or the music/choices should find other avenues.
Background
The ardhanAri of tiruvArUr is first announced by the Dikshitar in the 4th Cakra kritis of the tyAgarAja and nilOtpalAmbA navAvaranas...as revealed in post # 820 of the Mutthuswamy Dikshitar thread, dated 8th May, 2023
.https://www.rasikas.org/forums/viewtopi ... 76#p379276
The reason for the 4th Cakra as the start was also given in the linked post…the 4th Cakra is the Caturdala padma Cakra, the 14 petalled lotus representing the 14 worlds, which are presided over jointly by Siva and dEvi.
It is only in the 4th Cakra of the Sri yantra that the FIRST equivalence of the Siva and Sakti first appears..with the 7 downward pointing female triangles and the 7 upward pointing male triangles.
This post reveals the unmistakeable mudras for the ardhanAri in the 5th, 6th, 7th, 8th and 9th Cakra kritis of the tyAgarAja and nilOtpalAmbA navAvaranas.
It will be seen in the progression of descriptions as the Dikshitar advances through the 9 Cakras (of each navAvarana) how the essence of the contrast and balance is crystallized increasingly different from the mere “ardhAng” word.
The choice of words for these mudras is impeccable and most assuredly deliberate...
Each pair of kritis (one from the tyAgarAja navAvarana and one from the nilOtpalAmbA navAvarana ) for a Cakra also have relationships, as will be shown in later posts.
The tyAgarAja navAvarana
1. tyAgarAjam bhajarE yadukula kAmboji trailOkya mOhana
2. tyAgarAjO virAjitE athAna sarva-AshA paripUraka
3. Sri tyAgarAjasya bhakto bhavAmi rudrapriya sarva-saMkShObhaNa
4. tyAgarAjAya namaste bEgada sarva-saubhAgyadAyakA vAma bhAga stitha SailajAya
5. tyAgarAja pAlayASu mAm gaulA sarva-Artha sAdhaka nagarAjasutArdhAnga
6. tyAgarAjAdanyam darbAr sarva-rakShAkara tatvam sva-atirikta asahana tat sakta mAna rupAtmana Sri
7. tyAgarAjEna samrakshitOham sAlaga bhairavi sarva-rOgahara vikalpa virahita antahkaranEna
8. tyAgarAjE krtyAkrtyamarpayAmi sAranga sarva- siddhi pradAyaka prakriti puruSAtmakE
9. tyAgarAja yogavaibhavam Ananda bhairavi sarva-Anandamaya Siva SaktyAdi sakala tatva swarUpa prakASam
The nilOtpalAmbA navAvarana
1. nIlOtpalAmbikE nitya chAyAgauLa trailOkya mOhana
2. nIlOtpalAmbikAyai namaste kEdAragauLa sarva-AshA paripUraka
3. nIlOtpalAmbam bhajarE nAri rIti gaulA sarva-saMkShObhaNa
4. nIlOtpalAmbikAyAstava dAsOham mAyAmALavagauLa sarva-saubhAgya dAyakA nilakantha ardha SaririnyAh
5. nIlOtpalAmbikayA nirvana kannadagaula sarva-Artha sAdhaka h-allISa lAsya santuStayA
6. nIlOtpalAmbikAyAm bhaktim karOmi pUrvagauLa sarva-rakShAkara nIlOtpala nAyaka-samEtAyAm
7. nIlOtpalAmbA jayati nArAyaNa gauLa sarva-rOgahara bhukti mukti maccittam vilayatu
8. nIlOtpalAmbikAyAh param gauLa sarva- siddhi pradAyaka sthUla sUkSmakAraNa rUpiNyAh
9. SrI nIlOtpala nAyikE ritigaula sarva-Anandamaya samasta viSwa-utpatti sthiti laya-adi kAlE
Each pair of kritis and the underpinning for the choice of the ardhanAri mudras in them will be taken up separately on the Mutthuswamy Dikshitar thread.
Since this thread is about kritis and “music”, one audio example is given here…
It is the 8th Cakra pair
tyAgarAjE krtyAkrtyam arpayAmi – rAga sAranga- the prakriti puruSAtmakE ardhanAri
Here the ardhanAri mudra expresses simultaneously the feminine (prakriti) and masculine (puruSa).
prEma R
https://www.youtube.com/watch?v=UaYQuVi3A1o
nIlOtpalAmbikAyAh param - rAga gauLa - the sthUla sUkSmakAraNa rUpiNyAh
Here the ardhanAri mudra expresses simultaneously the gross (sthUla) and subtle (sukSma).
RK Murthy
https://www.youtube.com/watch?v=cquLsZXnv8A
In the footsteps of nAdajyOti Mutthuswamy Dikshitar..
The ardhanAri is a concept of “balance”, beyond mere physical icons. This idea of balance is found in other ancient systems as well e.g. the yin-yang etc.
As expressed in the music and words of the vAggeyakAras it is beyond the comprehension of any narrow-minded , ignorant thinking. All those disenfranchised by a lack of understanding of the concept, words or the music/choices should find other avenues.
Background
The ardhanAri of tiruvArUr is first announced by the Dikshitar in the 4th Cakra kritis of the tyAgarAja and nilOtpalAmbA navAvaranas...as revealed in post # 820 of the Mutthuswamy Dikshitar thread, dated 8th May, 2023
.https://www.rasikas.org/forums/viewtopi ... 76#p379276
The reason for the 4th Cakra as the start was also given in the linked post…the 4th Cakra is the Caturdala padma Cakra, the 14 petalled lotus representing the 14 worlds, which are presided over jointly by Siva and dEvi.
It is only in the 4th Cakra of the Sri yantra that the FIRST equivalence of the Siva and Sakti first appears..with the 7 downward pointing female triangles and the 7 upward pointing male triangles.
This post reveals the unmistakeable mudras for the ardhanAri in the 5th, 6th, 7th, 8th and 9th Cakra kritis of the tyAgarAja and nilOtpalAmbA navAvaranas.
It will be seen in the progression of descriptions as the Dikshitar advances through the 9 Cakras (of each navAvarana) how the essence of the contrast and balance is crystallized increasingly different from the mere “ardhAng” word.
The choice of words for these mudras is impeccable and most assuredly deliberate...
Each pair of kritis (one from the tyAgarAja navAvarana and one from the nilOtpalAmbA navAvarana ) for a Cakra also have relationships, as will be shown in later posts.
The tyAgarAja navAvarana
1. tyAgarAjam bhajarE yadukula kAmboji trailOkya mOhana
2. tyAgarAjO virAjitE athAna sarva-AshA paripUraka
3. Sri tyAgarAjasya bhakto bhavAmi rudrapriya sarva-saMkShObhaNa
4. tyAgarAjAya namaste bEgada sarva-saubhAgyadAyakA vAma bhAga stitha SailajAya
5. tyAgarAja pAlayASu mAm gaulA sarva-Artha sAdhaka nagarAjasutArdhAnga
6. tyAgarAjAdanyam darbAr sarva-rakShAkara tatvam sva-atirikta asahana tat sakta mAna rupAtmana Sri
7. tyAgarAjEna samrakshitOham sAlaga bhairavi sarva-rOgahara vikalpa virahita antahkaranEna
8. tyAgarAjE krtyAkrtyamarpayAmi sAranga sarva- siddhi pradAyaka prakriti puruSAtmakE
9. tyAgarAja yogavaibhavam Ananda bhairavi sarva-Anandamaya Siva SaktyAdi sakala tatva swarUpa prakASam
The nilOtpalAmbA navAvarana
1. nIlOtpalAmbikE nitya chAyAgauLa trailOkya mOhana
2. nIlOtpalAmbikAyai namaste kEdAragauLa sarva-AshA paripUraka
3. nIlOtpalAmbam bhajarE nAri rIti gaulA sarva-saMkShObhaNa
4. nIlOtpalAmbikAyAstava dAsOham mAyAmALavagauLa sarva-saubhAgya dAyakA nilakantha ardha SaririnyAh
5. nIlOtpalAmbikayA nirvana kannadagaula sarva-Artha sAdhaka h-allISa lAsya santuStayA
6. nIlOtpalAmbikAyAm bhaktim karOmi pUrvagauLa sarva-rakShAkara nIlOtpala nAyaka-samEtAyAm
7. nIlOtpalAmbA jayati nArAyaNa gauLa sarva-rOgahara bhukti mukti maccittam vilayatu
8. nIlOtpalAmbikAyAh param gauLa sarva- siddhi pradAyaka sthUla sUkSmakAraNa rUpiNyAh
9. SrI nIlOtpala nAyikE ritigaula sarva-Anandamaya samasta viSwa-utpatti sthiti laya-adi kAlE
Each pair of kritis and the underpinning for the choice of the ardhanAri mudras in them will be taken up separately on the Mutthuswamy Dikshitar thread.
Since this thread is about kritis and “music”, one audio example is given here…
It is the 8th Cakra pair
tyAgarAjE krtyAkrtyam arpayAmi – rAga sAranga- the prakriti puruSAtmakE ardhanAri
Here the ardhanAri mudra expresses simultaneously the feminine (prakriti) and masculine (puruSa).
prEma R
https://www.youtube.com/watch?v=UaYQuVi3A1o
nIlOtpalAmbikAyAh param - rAga gauLa - the sthUla sUkSmakAraNa rUpiNyAh
Here the ardhanAri mudra expresses simultaneously the gross (sthUla) and subtle (sukSma).
RK Murthy
https://www.youtube.com/watch?v=cquLsZXnv8A
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nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: arthanAriswara (janaka sutA kalita vAma bhAgam, dhyAyAmi Sri raghurAmam – the mahArAjas madhyamAvati rAga kriti)
janaka sutA kalita vAma bhAgam, dhyAyAmi Sri raghurAmam – the mahArAjas madhyamAvati rAga kriti with an “ardhanAri” mudra
In the kriti “dhyAyAmi Sri raghurAmam”, the maharAja starts the Caranas with the words
“janaka sutA kalita vAma bhAgam”, indicating the sitA dEvi joined (kalita) as the left half of the lord…(much to the dismay of the narrow-minded)
And there is no mistaking his usage “vAma bhAga” for left half/portion.
Why ?
Because the mahArAja also uses it for the (pArvati) dEvi as “nagajAbhUSita vAma-tanO” in his asAvEri “bhagavan samayOyam”…these examples are distinct from the girijArdhAng in the viSwESwara darSan kriti already discussed.
The madhyamAvati kriti itself abounds with “contrasts” and their "balance.
hata bhavarOgam niSicara daLana catura Who removes the misery of both life and death
janaka vAkya paripAlam sAkEtapura mahIpam Who gives up the kingdom to uphold his vow yet returns as king
manuja rUpadharamamalam manu vamsha tilakam Who takes human form but is also the manu vamSa god/deity
yamivara vasiSThAdi vinutam kumuda sharaba adi kapi yUta parivrtam Who is praised by munis like vaSiStha yet surrounded by monkeys/vAnaras/kapi
niSi CarAgryatama vibhiSaNa Who is also worshipped by niSiCara demons like vibhiSana,
Appropriately the rAga is madhyamAvati which represents the “madhyama”, the “median” which divides two halves.
The vAggeyakAras do not allow narrow-minded thinking to limit their imagination.
Their kritis are made by individuals, absolutely no sectarian nonsense is involved.
They worship ALL deities uniformly , whether in deccan or in kASi or guruvAyur or ANYWHERE else.
If some one has unfortunate hang-ups with the words or ideas , they can always find other composers or other topics.
dhyAyAmi Sri raghurAmam – rAga madhyamAvati
PSN
https://www.youtube.com/watch?v=t5UHm1g47Mk
In the kriti “dhyAyAmi Sri raghurAmam”, the maharAja starts the Caranas with the words
“janaka sutA kalita vAma bhAgam”, indicating the sitA dEvi joined (kalita) as the left half of the lord…(much to the dismay of the narrow-minded)
And there is no mistaking his usage “vAma bhAga” for left half/portion.
Why ?
Because the mahArAja also uses it for the (pArvati) dEvi as “nagajAbhUSita vAma-tanO” in his asAvEri “bhagavan samayOyam”…these examples are distinct from the girijArdhAng in the viSwESwara darSan kriti already discussed.
The madhyamAvati kriti itself abounds with “contrasts” and their "balance.
hata bhavarOgam niSicara daLana catura Who removes the misery of both life and death
janaka vAkya paripAlam sAkEtapura mahIpam Who gives up the kingdom to uphold his vow yet returns as king
manuja rUpadharamamalam manu vamsha tilakam Who takes human form but is also the manu vamSa god/deity
yamivara vasiSThAdi vinutam kumuda sharaba adi kapi yUta parivrtam Who is praised by munis like vaSiStha yet surrounded by monkeys/vAnaras/kapi
niSi CarAgryatama vibhiSaNa Who is also worshipped by niSiCara demons like vibhiSana,
Appropriately the rAga is madhyamAvati which represents the “madhyama”, the “median” which divides two halves.
The vAggeyakAras do not allow narrow-minded thinking to limit their imagination.
Their kritis are made by individuals, absolutely no sectarian nonsense is involved.
They worship ALL deities uniformly , whether in deccan or in kASi or guruvAyur or ANYWHERE else.
If some one has unfortunate hang-ups with the words or ideas , they can always find other composers or other topics.
dhyAyAmi Sri raghurAmam – rAga madhyamAvati
PSN
https://www.youtube.com/watch?v=t5UHm1g47Mk
-
RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Thiruvaroor has ever been a shakthi peetam. Later it became a siva temple .
There is no vishnu temple there.
.
Nilothpalamba is the only consoŕt of siva there.
.
Kamalamba is the original sakthi deity there.
She is no way connected with thyagesa.
Kamalamba is not parvathi, she is not lakßhmi ,nor is she sarawathi, but a devi supreme who combines aĺl the divine arrtibutes of Devi goddess, self sufficient and self effulgent.
.
These concepts have already pointed out from kamalamba series of kruthi verbatim by me based on the learned commentary by Dr.PPN.
In vaishnavite lore, lakshmi is ever happy, ever pleasant, never hostile and ever beneficient. Vishnu is her lord and even vishnu is never destructive and angry except in his avarhars..that too for vinàsaaya cha dushkrutham
.
Sita devi is always seated or standing to the left of lord rama by convention.
And Sita is not Lakshmi nor Raama, lord vishnu.
There must be some reason why swathi is not one among the Trinity.
There is no vishnu temple there.
.
Nilothpalamba is the only consoŕt of siva there.
.
Kamalamba is the original sakthi deity there.
She is no way connected with thyagesa.
Kamalamba is not parvathi, she is not lakßhmi ,nor is she sarawathi, but a devi supreme who combines aĺl the divine arrtibutes of Devi goddess, self sufficient and self effulgent.
.
These concepts have already pointed out from kamalamba series of kruthi verbatim by me based on the learned commentary by Dr.PPN.
In vaishnavite lore, lakshmi is ever happy, ever pleasant, never hostile and ever beneficient. Vishnu is her lord and even vishnu is never destructive and angry except in his avarhars..that too for vinàsaaya cha dushkrutham
.
Sita devi is always seated or standing to the left of lord rama by convention.
And Sita is not Lakshmi nor Raama, lord vishnu.
There must be some reason why swathi is not one among the Trinity.
-
nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: Krithis on Arthanreeswara
The lakSmi sahasranAma gives a specific name for the goddess (lakSmi) as
"Sri-pati-ardhAnga nandini" - She who occupies half the body of Lord viSnu.
This name and the set of 1000 names can be found via several online sources...e.g. prapatti. etc.
Regardless of this "name", and its effect on the current thread, the vAggeyakAras kritis reflect their understanding of the BALANCE that the ardhanAri concept expresses.
The ardhanAri idea appears in kritis by all the vAggeyakAras, as has been shown repeatedly.
If someone has a problem with the concept, too bad.
And to be consistent, such people should shun ALL the vAggeyakAras, not just the mahArAja.
But... inconsistency is the hall-mark of these invalid systems.
"Sri-pati-ardhAnga nandini" - She who occupies half the body of Lord viSnu.
This name and the set of 1000 names can be found via several online sources...e.g. prapatti. etc.
Regardless of this "name", and its effect on the current thread, the vAggeyakAras kritis reflect their understanding of the BALANCE that the ardhanAri concept expresses.
The ardhanAri idea appears in kritis by all the vAggeyakAras, as has been shown repeatedly.
If someone has a problem with the concept, too bad.
And to be consistent, such people should shun ALL the vAggeyakAras, not just the mahArAja.
But... inconsistency is the hall-mark of these invalid systems.
-
RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Puraanaas are not to be taken literally.
This particular sahasranaama is said to occur in kantha puraanam, which Bhàrathy made fun as kanthapuràna kanthal
Is there any temple in tamilnadu, which
Has a vigraham as mentioned by yoj?
No.
This particular sahasranaama is said to occur in kantha puraanam, which Bhàrathy made fun as kanthapuràna kanthal
Is there any temple in tamilnadu, which
Has a vigraham as mentioned by yoj?
No.
-
nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: Krithis on Arthanreeswara
The tyAgarAjas “tulasamma” kriti/s are local to TN.
tulasi = lakSmi on the trAsu - (taraju=balance) , balancing Srihari, is the EXACT ardhanAri “vigraha” that the tyAgarAja is describing in his mAyAmAlavagaula kriti.
No further vigraha (literal or otherwise) is needed.
ps. The lakSmi sahasranAma name “sripati-ardhAnga nandini” is from the skanda purAna.
skanda purAna references are found extensively in the Dikshitar kritis, regardless of any belittling by any one.
tulasi = lakSmi on the trAsu - (taraju=balance) , balancing Srihari, is the EXACT ardhanAri “vigraha” that the tyAgarAja is describing in his mAyAmAlavagaula kriti.
No further vigraha (literal or otherwise) is needed.
ps. The lakSmi sahasranAma name “sripati-ardhAnga nandini” is from the skanda purAna.
skanda purAna references are found extensively in the Dikshitar kritis, regardless of any belittling by any one.
-
RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Tragedy of hindu religion begins with numerous spurious puranaas. Sri.MD wasted his talents in binding himself to sanskrit grammar illustration and sthala puraanic nonsense.
If a serious follower and admirer of vaishnavam, or saivism is not shocked by all these conflicting and crude stories in these puraanaas,, he must be a moron.
The story of tulasi that i have given is backed by decent references.
.
I will now illustrate how crude the puranaas could be.
.
In a previous birth, she was Brundha a very chaste and noble lady, married to a very powerful asura. The gods and devas were unable to control him because, he was protected by the chastity of Brundha.
.
Gods requested vishnu to take the form of Brundha.s husband and have sexual union with her. Though she was faultless, her chastity was broken. And this enabled the devas and gods to kill him.
.
When Brundha came to know of the treachery and shame, she self immolated in fire cursing vishnu.
Vishnu held her as a model for chastity and as she used to be devotee of vishnu, exalted her.
.
Compare this with the aeka patni vrathan of RAmA,.
Here in this vulgar story, Lord Vishnu is depicted as an adulterer. How some idiots think, that Saint Thyagaraja could extol this insane story and still ahalya paapa vimochanam?
Naaraayaneeyam version of laksmi is very brief and precise.
I chose the most decent version of the story of tulasi, consistent with aeka pathni character of Mahaa vishnu.
If a serious follower and admirer of vaishnavam, or saivism is not shocked by all these conflicting and crude stories in these puraanaas,, he must be a moron.
The story of tulasi that i have given is backed by decent references.
.
I will now illustrate how crude the puranaas could be.
.
In a previous birth, she was Brundha a very chaste and noble lady, married to a very powerful asura. The gods and devas were unable to control him because, he was protected by the chastity of Brundha.
.
Gods requested vishnu to take the form of Brundha.s husband and have sexual union with her. Though she was faultless, her chastity was broken. And this enabled the devas and gods to kill him.
.
When Brundha came to know of the treachery and shame, she self immolated in fire cursing vishnu.
Vishnu held her as a model for chastity and as she used to be devotee of vishnu, exalted her.
.
Compare this with the aeka patni vrathan of RAmA,.
Here in this vulgar story, Lord Vishnu is depicted as an adulterer. How some idiots think, that Saint Thyagaraja could extol this insane story and still ahalya paapa vimochanam?
Naaraayaneeyam version of laksmi is very brief and precise.
I chose the most decent version of the story of tulasi, consistent with aeka pathni character of Mahaa vishnu.
-
RSR
- Posts: 3427
- Joined: 11 Oct 2015, 23:31
Re: Krithis on Arthanreeswara
Saint ThyagarAjA had composed 5 beautiful krithis to offer his homage to ThuLasi dEvi and called
her affectionately as ThuLasammA .These songs and their Raagams are:
(1) Devi ! Sri ThuLasammA ---MaayAmALa GouLai
.
(2)ThuLasi Bilva MallikAdhi---
--KedAra GouLai
.
(3)Sri ThuLasammA ! MaayinDa nelakOnavamma-
Deva GhAndhAr
.
(4)Amma ! Raavamma, ThuLasamma nanu Paalimpu--
KalyANi
.
(5)ThuLasi Jagajjanani! dhurithApahAriNI !-
-sAvEri
..
In the first krithi , Saint ThyagarAjA says that he has been cheerfully worshipping the holy feet of
the Lord , the DharmAthmA , with TuLasi leaves.
In the second krithi , the Saint refers to his archanaa of the Lord's various limbs with sweet-smelling TuLasi in a nishkAmya ( not expecting
any fruits for the worship ) manner with a mind overwhelmed with bhakthi.
.
In the third krithi , He addresses TuLasi dEvi as ,"Sri ThuLasammA " and invtes Her to take Her abode in his house . He says : " Who is Your equal in
this world ? Please come to my house bedecked with a lace saree , gold jewels, pearl necklaces and
in the company of Your Lord , while You are praised by sages and rulers of the kingdoms ".
In the fourth Krithi set in Raagam KalyANi ,the Saint requests ThuLasi Mother to come to his protection and
states that he reposed his faith in Her blessed feet always. , Parimalam (fragrance ) and glory ( mahathvam),
which in turn leads to the Lord wearing Her on His crown with great affection .
.
In the fifth krithi , Saint ThyagarAjA addresses ThuLasi Devi as the Mother of the Universe and destroyer of
all sins . He says: " No Gods can equal You in steadfastness in devotion to Your Lord . Your holy feet are veritable paradise for the rivers (puNya Theerthams).Your body is the abode of all devAs! Over Your head shines all Nigamams (Vedhams)".
We get an appreciation ofthe greatnes of TuLasi MaathA
from saint ThyagarAjA's sthuthis .
her affectionately as ThuLasammA .These songs and their Raagams are:
(1) Devi ! Sri ThuLasammA ---MaayAmALa GouLai
.
(2)ThuLasi Bilva MallikAdhi---
--KedAra GouLai
.
(3)Sri ThuLasammA ! MaayinDa nelakOnavamma-
Deva GhAndhAr
.
(4)Amma ! Raavamma, ThuLasamma nanu Paalimpu--
KalyANi
.
(5)ThuLasi Jagajjanani! dhurithApahAriNI !-
-sAvEri
..
In the first krithi , Saint ThyagarAjA says that he has been cheerfully worshipping the holy feet of
the Lord , the DharmAthmA , with TuLasi leaves.
In the second krithi , the Saint refers to his archanaa of the Lord's various limbs with sweet-smelling TuLasi in a nishkAmya ( not expecting
any fruits for the worship ) manner with a mind overwhelmed with bhakthi.
.
In the third krithi , He addresses TuLasi dEvi as ,"Sri ThuLasammA " and invtes Her to take Her abode in his house . He says : " Who is Your equal in
this world ? Please come to my house bedecked with a lace saree , gold jewels, pearl necklaces and
in the company of Your Lord , while You are praised by sages and rulers of the kingdoms ".
In the fourth Krithi set in Raagam KalyANi ,the Saint requests ThuLasi Mother to come to his protection and
states that he reposed his faith in Her blessed feet always. , Parimalam (fragrance ) and glory ( mahathvam),
which in turn leads to the Lord wearing Her on His crown with great affection .
.
In the fifth krithi , Saint ThyagarAjA addresses ThuLasi Devi as the Mother of the Universe and destroyer of
all sins . He says: " No Gods can equal You in steadfastness in devotion to Your Lord . Your holy feet are veritable paradise for the rivers (puNya Theerthams).Your body is the abode of all devAs! Over Your head shines all Nigamams (Vedhams)".
We get an appreciation ofthe greatnes of TuLasi MaathA
from saint ThyagarAjA's sthuthis .
-
nAdopAsaka
- Posts: 890
- Joined: 20 Jul 2020, 17:05
Re: Krithis on ardhanAri (The ardhanAri mudras in ALL 6 tulasi kritis of the tyAgarAja)
The ardhanAri mudras in ALL 6 tulasi kritis of the tyAgarAja.
Trying to denigrate the purAnas (and other scripture like the sahasranAma ) is like the desperate sects blowing up the buddhAs in afghAnistAn. It doesn’t and cannot change a thing.
And if one throws mud on the Dikshitar and the mahArAja (as seen above), then for “consistency” one should do the same for the tyAgarAja.
Because he also is fully aware of the ardhanAri concept, and acknowledges it for the dharmasamvardhani of tiruvaiyAr as well as the tulasamma.
Indeed, he is CONSISTENT in his application of the idea to the tulasi kritis
Why ?
Because ALL the tyAgarAja’s tulasi kritis are EXACTLY about BALANCE, as the name “tula” indicates.
And therefore they are also exactly about the ardhanAri.
The mudras of this BALANCE are now spelled out from the words used by the tyAgarAja himself for each kriti.
The ardhanAri mudras in the tulasi kritis of the tyAgarAja
1. suma-mula-dhara – the flower garland BALANCED around viSnus neck - tulasi dala mula -mAyAmAlavagaula
2. trAsu na Srihari sari nilvaga – the BALANCE with its two halves - dEvi Sri tulasamma - mAyAmAlavagaula
3. Sira-munanu-bettukonna – BALANCED on viSnus head – amma rAvamma - kalyAni
4. nilavara-magu ni-sari – BALANCED only by viSnu, no other equal – tulasi jagatjanani – sAvEri
5. vibhAkara hrj-jalESa harinAnka – rAma/viSnu is moon of the solar dynasty – moon/sun BALANCE - tulasi bilwa – kEdAra-gaula
6. E mahini sAma-na mu Evaru – BALANCED only by viSnu, no other equal – Sri tulassama mAyinta – dEva-gAndhAri
The rAgas of the tyAgarAjas ardhanAri tulasi kritis
The rAga choices made are also not random..and reflect the ardhanAri balance.
The first two kritis are in the most BALANCED scale rAga = mAyAmAlavagaula
The kalyAni is the dEvi’s name itself, (found in both the lalitA sahasranAma and the lakSmi sahasranAma)
It implies the giver of welfare and prosperity…An example of this welfare is its meaning as “kalyAna”, where it is the BALANCE of the union or marriage
sAvEri derives from the word sAvitri aka the gAyatri – The gAyatri (meter) is the BALANCED rhythm of the three 8 syllable groups used in most chants in the scripture.
kEdAra-gaula…a word which obviously reflects the BALANCE of kEdAra (nAtha) and gaula.
dEvagAndhAri - the balance of dEva (lord) with the gAndhari – dEvi as the celestial singer
Summary
The lakSmi sahasranAma gives the name “Sripati-ardhAnga nandini” to the lakSmi/tulasi dEvi.
The concept of balance of this ardhanAri absolutely cannot elude the tyAgarAja when he wields the word “tula”.
Anyone with unfortunate sectarian viewpoints should simply stop listening to the tyAgarAja kritis.
They are unworthy and undeserving of the music and ideas of the nAdayOgis.
Sri tulasammA mAyinta – rAga dEvagAndhAri
alamElu m
https://www.youtube.com/watch?v=8C4d-oztGQQ
tulasi bilwa – rAga kEdAragaula
SRJ
https://www.youtube.com/watch?v=pPdPH7Mndlk
Trying to denigrate the purAnas (and other scripture like the sahasranAma ) is like the desperate sects blowing up the buddhAs in afghAnistAn. It doesn’t and cannot change a thing.
And if one throws mud on the Dikshitar and the mahArAja (as seen above), then for “consistency” one should do the same for the tyAgarAja.
Because he also is fully aware of the ardhanAri concept, and acknowledges it for the dharmasamvardhani of tiruvaiyAr as well as the tulasamma.
Indeed, he is CONSISTENT in his application of the idea to the tulasi kritis
Why ?
Because ALL the tyAgarAja’s tulasi kritis are EXACTLY about BALANCE, as the name “tula” indicates.
And therefore they are also exactly about the ardhanAri.
The mudras of this BALANCE are now spelled out from the words used by the tyAgarAja himself for each kriti.
The ardhanAri mudras in the tulasi kritis of the tyAgarAja
1. suma-mula-dhara – the flower garland BALANCED around viSnus neck - tulasi dala mula -mAyAmAlavagaula
2. trAsu na Srihari sari nilvaga – the BALANCE with its two halves - dEvi Sri tulasamma - mAyAmAlavagaula
3. Sira-munanu-bettukonna – BALANCED on viSnus head – amma rAvamma - kalyAni
4. nilavara-magu ni-sari – BALANCED only by viSnu, no other equal – tulasi jagatjanani – sAvEri
5. vibhAkara hrj-jalESa harinAnka – rAma/viSnu is moon of the solar dynasty – moon/sun BALANCE - tulasi bilwa – kEdAra-gaula
6. E mahini sAma-na mu Evaru – BALANCED only by viSnu, no other equal – Sri tulassama mAyinta – dEva-gAndhAri
The rAgas of the tyAgarAjas ardhanAri tulasi kritis
The rAga choices made are also not random..and reflect the ardhanAri balance.
The first two kritis are in the most BALANCED scale rAga = mAyAmAlavagaula
The kalyAni is the dEvi’s name itself, (found in both the lalitA sahasranAma and the lakSmi sahasranAma)
It implies the giver of welfare and prosperity…An example of this welfare is its meaning as “kalyAna”, where it is the BALANCE of the union or marriage
sAvEri derives from the word sAvitri aka the gAyatri – The gAyatri (meter) is the BALANCED rhythm of the three 8 syllable groups used in most chants in the scripture.
kEdAra-gaula…a word which obviously reflects the BALANCE of kEdAra (nAtha) and gaula.
dEvagAndhAri - the balance of dEva (lord) with the gAndhari – dEvi as the celestial singer
Summary
The lakSmi sahasranAma gives the name “Sripati-ardhAnga nandini” to the lakSmi/tulasi dEvi.
The concept of balance of this ardhanAri absolutely cannot elude the tyAgarAja when he wields the word “tula”.
Anyone with unfortunate sectarian viewpoints should simply stop listening to the tyAgarAja kritis.
They are unworthy and undeserving of the music and ideas of the nAdayOgis.
Sri tulasammA mAyinta – rAga dEvagAndhAri
alamElu m
https://www.youtube.com/watch?v=8C4d-oztGQQ
tulasi bilwa – rAga kEdAragaula
SRJ
https://www.youtube.com/watch?v=pPdPH7Mndlk