Mutthuswamy Dikshithar (Krithis)

[RSR]

p-600
To TLM
===
Sir,
Sri.MD was never a court -musician.
-------
A quote from the biography of Muthuswami Dikshitar by T.L.Venkatarama Iyer
https://archive.org/stream/in.ernet.dli ... r_djvu.txt
-----
<QUOTE>
At this time, King Serfoji was the Ruler of the

^ This anecdote was given out by the late C. R, Srinivasa
Ayyangar.



52


MUTHUSWAMI DIKSHITAR


of Thaajavur, and he was a lover of Music, and a
great patron of arts. Syama Sastri was one of his friends,
and it is said that the King used to visit him at his own
residence in the Agraharam, and pay his respects to him.
Now the wife of Dikshitar used often to visit the wife of
Syama Sastri and the story goes that on one of these
occasions the latter said to her “My husband informs me
that the King of Tanjore greatly admires the songs of
your husband, and that if the latter should see him, it is
certain that he would be honoured with ‘Kanakabhishe-
kam’ ”. The wife of Dikshitar got very much incited by
what she had heard, and on her return to her residence
she took it up with her husband, and said : “Everybody
says that the King likes your songs, and wants to honour
you. Why do you not go to him ? He will load you with
shawls and clothes, and golden jewels and vessels and
money, and we will be rich for the rest of our life time.”
@@@@@@@

Dikshitar replied “Do you know what seeing the King
means ? I must see him with a song on him. Do you
want me to sing his praise ?”
@@@@@@@@@@@
“What is wrong with it ?” asked the wife. “Your father
did that”.
@@@@@@@@
The reply of Dikshitar was instantaneous. He
said, “I will not do it. If I want wealth I shall pray to
God, and not to man. I shall pray to Lakshmi Devi, who
can give me not merely wealth which is perishable — and
money is that, but also wealth which is imperishable, that
is eternal bliss beyond life”. The wife of Dikshitar retired
not very much pleased with the result. Overwhelmed
with sadness at the attitude of his wife, which was
unusual, Dikshitar invoked the blessings of Lakshmi
Devi in a song “Hiranmayim Lakshmim” in Raga Lalitha,
in terms of the Sri-Suktha. Therein he said “I shall



THANJAVUR


53

[nAdopAsaka]

In the footsteps of nAdaJyoti Muthuswamy Dikshitar..

The Dikshitar refers to the SAME “kaNka Saila” in 2 separate kritis.

one is the mEgha-ranjani, "venkaTESa yAdava bhUpatim AshrayEham" where the usage appears in Caranam as
"kaNka-Saila madhyasthita"

The reference is to the venkatESa deity of the kaNka-Saila region which is Azhagar Hills. (i.e. the viSnu is regarded as king of yAdavAs (yAdava bhupatim)

The other reference is in the suddha dhanyAsi "subrahmanyEna rakSitOham" where the usage appears as
"kaNka-Saila vihArEna"

I have discussed this kriti previously in post # 546.

This skanda kriti is to the important subrahmanya/skanda shrine in pazhamudirColai which is close to the Azhagar Hills , in the madurai region, also close to the important venkatESa shrine.

I will always take the Dikshitars own words as accurate above ANYONE elses.

Therefore the following can be concluded.

1. The unique “kaNka-Saila” kSetra as noted by the Dikshitar in BOTH his kritis is nowhere near any EttAyapuram or Ettapa puram.

2. The mEgha-ranjani kriti is not referring to any human being. Whoever is claiming this is seriously mistaken ! Whatever reference is being used is obviously flawed.

3. The mEgha-ranjani kriti is referring instead to the venkatESa deity of the Azhagar Kovil.

4. The suddha dhanyAsi kriti ALSO notes the famous “vichitra viSAkha utsava” of that same region. The reference of viCitra viSAkha is to the skanda (it is his birth star) although the Chaitra (Citirai) festival is celebrated also in the venkatESa temple of the Azhagar Kovil. Notably in this kriti the venkatESA is also referred.

kaNka is the heron type bird of this Azhagar/madurai region.

It is also worthwhile noting that the word "Sarabha" is considered a synonym for the Siva, particularly the tanjAvUr brihadiSwara so the nabhOmani kriti usage of the phrase "Sarabha-indra samsevita Caranam" can be just a reference to the worship by Indra of the feet of this form of Siva.

RSR has already dealt with and disposed off the pseudo SerfOji reference.

Perhaps listening to the Dikshitar with some humility can clear the sour air that has crept in..

the mEgha-ranjani "venkatESa yAdava bhupatim"

by oldies but goodies

Nedunuri K
https://www.youtube.com/watch?v=HdI6iE2YsNs

S. RAjam
https://www.youtube.com/watch?v=nPQUt89EqPY

[RSR]

http://guru-guha.blogspot.com/2008/06/d ... adava.html

--------
Dikshitar Kriti - Venkatesvara Yadava - Raga Megha Ranjani

vEnkaTESvara yAdava - rAgaM mEgha ranjani - tALaM rUpakam

Meaning of Kriti

pallavi
vEnkaTESvara yAdava bhUpatiM ASrayE(a)haM
viSva vikalpApahaM vidvajjana kalpa bhUruhaM
vadana sarasIruham

samashTi caraNam

kanka Saila madhya sthita kArtikEya -
Siva guru guha karuNA kaTAksha pAtraM

kanja daLAyata nEtraM kankaNa hAra -
kirITAlankRta sundara gAtram

kAncana vRshTi prada mEgha -
ranjita bahu kshEtraM

(madhyama kAla sAhityam)

pankaja bhava mukha sura kRta -
sakala nishkaLa stOtraM

sankalpa vikalpa rahita
saccidAnanda mAtram
@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@variations -
yAdava - eTTappa
sakala - sakaLa
--
kshEtra - sAttUr - vEnkaTAcalapati
kanka Saila - kazhugu Malai
-
-
'eTTappa' in place of 'yAdava' seems to be an interpolation.

@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@@
Meaning

Pallavi
ASrayE(a)haM - I seek refuge in

vEnkaTESvara yAdava bhUpatiM -
the Yadava king (Krishna), lord of the Venkata mountain,

viSva vikalpApahaM
- the remover of delusion (of differences) in the world,

vidvajjana kalpa bhUruhaM
- the wish-fulfilling celestial tree to learned people,

vadana sarasIruham
- the lotus-faced one,

samashTi caraNam

kanka Saila madhya sthita
kArtikEya Siva guru guha
karuNA kaTAksha pAtraM -

the recipient of compassionate glances of Guha, the preceptor of Shiva, residing in Kazhugumalai

kanja daLAyata nEtraM
- the one with long, lotus-petal like eyes,

kankaNa hAra kirITAlankRta sundara gAtram
- the one whose lovely form is decked with bracelets, necklaces and crown,

kAncana vRshTi prada mEgha ranjita bahu kshEtraM
- the master of many fields made beautiful with clouds that shower gold (precious water causing prosperity),

pankaja bhava mukha sura kRta sakala nishkaLa stOtraM
- the one who is praised as being with form as well as formless, by gods beginning with the lotus-born Brahma

sankalpa vikalpa rahita saccidAnanda mAtram
- the pure embodiment of being-awareness-bliss, who is devoid of intention and alternation.
=============================
Comments :
This kriti is in the second Vibhakti
The phrase “mEgha ranjita bahu kshEtraM “ contains the indicative Raga Mudra
================================================

[RSR]

in continuation of the previous post
-----------------------------
from wiki
--
Sattur is the cultural centre of Virudhunagar District.
@@@@@@
The Venkatachalapathy temple located at Sattur town attracts pilgrims from southern Tamil Nadu. The presiding deity of the temple is popularly known as Sathurappan. His divine consorts Sri Devi and Bhudevi are in nine standing postures.
@@@@@@@
There is a legend that King, a devotee regained his sight because he worshipped the Lord in this temple. Opposite to this temple is another old temple of lord Viswanathar.[4][5]
Located eight kilometer easterly is the famous Irukkankudi Mariamman Kovil.

[nAdopAsaka]

In the footsteps of nAdaJyoti Muthuswamy Dikshitar..

The reference given by the Dikshitar "mEgha-ranjita bahu-kSEtram" in the mEgha ranjani "venkatESa yAdava bhupatim" is the mudra for the "sundara-bAhu perumal" at the divya dESam of the Azhagar Kovil (which is not Sattur ). There are many divya dESams (108) so bahu-kSetra is also a play on that word.
The words "sundara gAtram" in the kriti pertain as well to the "Azhagar viSnu" of this shrine.
additionally the words "kAnCana vriSti prada" refer to the golden (anklet) shower that is known as the "Nupura gangA" associated with this divya dESam.

The close by skanda temple (of the shuddha dhanyAsi) is also an important one because it is one of the 6 major skanda shrines (per post # 602)

The real question is WHEN/WHY/WHO is arbitrarily assigning the mEgharanjani kriti to Ettapa-puram etc. in flagrant denial of the Dikshitars words given in the kritis (including the kaNka-Saila reference and the divya dESam mudra which place it in the Azhagar hills area without question).

"Currying favor" is not something the Dikshitar does, in fact he rejects it outright as RSR has noted.

If any text has been manipulated to artificially depict this then that is something to be aware of.

[RSR]

@nAdopAsaka
@The Lost Melodies

the reference given by the Dikshitar "mEgha-ranjita bahu-kSEtram" in the mEgha ranjani "venkatESa yAdava bhupatim" is the mudra for the "sundara-bAhu perumal" at the divya dESam of the Azhagar Kovil (which is not Sattur ). There are many divya dESams (108) so bahu-kSetra is also a play on that word.
The words "sundara gAtram" in the kriti pertain as well to the "Azhagar viSnu" of this shrine.
additionally the words "kAnCana vriSti prada" refer to the golden (anklet) shower that is known as the "Nupura gangA" associated with this divya dESam.

The close by skanda temple (of the shuddha dhanyAsi) is also an important one because it is one of the 6 major skanda shrines (per post # 602)

----------------------

------------------------


Yes Sir. I agree with you. Traditionally, Azhagarkoil, ('Thirumal irum solai') is sung in Prabandham. as early as 600 AD. Prior to that a 'Kurinji' 'Pazham uthir Solai' is part of Sangam lore.
-
The fertile lands ' pon viLaiyum Bhoomi ' mentioned in the kruthi here is more likely as applied to Azhargar koil. 'Azhagar Atril irangum' festival in Madurai Vaigai is a tradition of centuries still live today. ..It is a place of pilgrimage for the 'Yadava' community in Thamizh country.
( The Naik chieftains are not from Yaadhava community).
-
Sattur , in contrast is rather dry , despite a small river flowing nearby and though it has a PerumaaL koil, it is far fetched to think of Lord Muruga in Kazhugu malai casting his glance at Saattur , far away from this place.
-
Your interpretation is the more convincing one. The Azhagar Malai shrine is bewitching even today. ( especially famous for the akkaara adisil' during an annual festival).'Noopura Gangai' an eternal fountain though small is divine.
--
The association of this kruthi with Saathur, is found in the biography note on Sri.MD in SSP. ..and also the word 'ettappa' there.
Possibly, it is due to that , people associate it with Satthur.
-
( Even the SSP does not say anything about Sri.MD sering in Serfoji's court)
-
Thank you for the nice elucidation.

[The Lost Melodies]

Even the SSP does not say anything about Sri.MD sering in Serfoji's court)

I have made my source clear to consider him as a court musician.

vEnkaTESvara yAdava - rAgaM mEgha ranjani - tALaM rUpakam

I am aware of this corrupted version.
I have more than a source to say the correct reading is "ETTAPPA" bhupatim.

As I always say, I cannot give eyes/show a light to the blind.

[nAdopAsaka]

In the footsteps of nAdaJyoti Muthuswamy Dikshitar..

The mills of Hindu karma and justice grind slow but grind exceedingly well.

In this transpiring “100 year cold case”, we finally have an exhibit A (a flimsy historical document) and a set of flimsy defendants, who are all hostile to the Dikshitar.

In the continued attempt to tarnish the Dikshitar, the conspiracy has forgotten to read his words and forgotten to understand them.

Only an abject knave (or worse) can continue to argue that this kriti written clearly to the Azhagar hills divya dESam of viSnu, and fully supported in its language by another major kriti to one of the ArupAdai skanda sthalas, is not accurate.

I think the beautiful history given by RSR is exactly why the Dikshitar wrote this kriti and embedded it with the different mudras now identified, and is also why the kSetra is a hallowed one.

Apart from the potential damage to the Dikshitars legacy, the obvious danger of revising the history of the kSetra/s itself is menacing and ominous.

Why are these parties trying to do these heinous acts ?

Justice, especially Hindu karma prevails always. We have today exposed thoroughly this awful and sordid tale. The verdict is “guilty”. The sentence has yet to be determined.

How wonderful that our unshakeable faith in the Dikshitar as a true nAdayOgi, has itself led us to the truth.

[RSR]

@The Lost Melodies
Sir,
As a researcher, you may like the great blog post at , https://anudinam.org/2016/01/22/thiruma ... a-puranam/
very much relevant , about the kruthi under discussion.
-
It is an excerpt from a fine book. full of sweet information.
You would surely love it.
------------------------------------------------
The Murugan shrine is atop the Azhagar Hills and the PerumaaL temple is at a lower terrain at the foot hills.. The poet thus envisions Lord Muruga as witnessing the Vaishnava shrine.
http://murugan.org/temples/palamuthircolai.htm

[The Lost Melodies]

@RSR

Thanks for this beautiful article. The author has compiled various puranic information about the sthalam Azagarkovil.

This article proves beyond doubt that the kriti under discussion was not composed on the murthy enshrined there.

[nAdopAsaka]

the Dikshitars Azhagar Kovil (divya dESAm) kritis facts

In the footsteps of nAdaJyoti Muthuswamy Dikshitar..

Apart from everything else ALREADY given in the Dikshitar kriti as explained in recent posts above, which confirms the mEgharanjani kriti (Exhibit C below) as unquestionably located at the divya dESam Azhagar Kovil, the Dikshitar ALSO refers in the kriti to the kalpa bhUruham, (the kalpa vrukSam).

as in “vidvajjana kalpa bhUruham”

This is a direct reference to the 359th stotra of the Periyazhvar from the Nālāyira divya Prabhandam where the karpaga tree is noted for thirumAlirunColai. (translation below Exhibit B)

There is zero doubt that the Dikshitar kriti refers to the Azhagar Hills/thirumAlirunColai.

Notably the venkatESa deity in this kriti is receiving glances (karunA katAkSa pAtram) etc from the kArtikEya/skanda deity that is also on this same mountain !

Of course to properly understand this the parallel skanda kriti in shuddha dhanyAsi to the pazhamudirColai skanda needs to be comprehended, which is obvious (but may be not for some).

As expected for major divya dESams, the Dikshitar has more than one kriti to the perumAl.

His other Azhagar kovil kriti to the sundara-rAja perumAl in rAga kAsi-rAmakriya also describes this same kalpa-mahiruha tree. The reference to "vrShabhACala" in this kriti is an indirect reference to venkatESa, which of course is directly noted in the mEgharanjani.

nupura gangA and other Azhagar Kovil details are also given in the kAsi-rAmakriya kriti. And since nupura gangA is noted, the kaNka-Saila usage does not appear.

One of the reasons for the use of “venkatESa” in specific reference to Azhagar Kovil is the description of the full moon, during the Chitirai (or viSAkha mahOtsava) purnimA.

The Chitirai festival is consummated under the full moon, which is symbolic of viSnu/venkatESa blessing his sister minAkSi’s union with sundarESwara. The moon itself is considered “venkatESa nayanam” per the asAvEri navagraha kriti and other viSnu stotras.

Another telling reason is the famous bhagavad-gitA description of krSnA as the moon. And krSnA is of the yAdava kula,
which is aligned with the starting words "venkatESa yAdava bhupati".

It is also to be reiterated that the Dikshitar did not "curry favor" unlike his so-called descendants.

The mEgharanjani kriti was being cited as a (wrong) example of this, (why we would even be trying to do all this is unconscionable), now disproved.

People are of course free to believe whatever they want/remain deluded.

RSR, let us wait to see if you have more information. After that we can summarize the real conclusions from all this !

EXHIBIT B
359. Vishṇu described and praised
the god of the mountain Thirumāliruncolai, the ocean of nectar,
the generous Karpaga tree in heaven

(English Translation by Kausalya Hart)


EXHIBIT C
veNkaTEshvara yAdava bhUpatimAshrayEham
vishva vikalpApaham vidvajjana kalpa bhUruham vadana sarasIruham

kaNkashaila madhyasthita kArttikEya shiva guruguha karuNAkaTAkSapAtram
kanjadaLAyata nEtram kaNkaNa hAra kirITAlaNkRta sundara gAtram
kAncana vRSTiprada mEgharanjita bahukSEtram
paNkaja bhavamukha surakRta sakaLa niSkaLa stOtram
saNkalpa vikalpa rahita saccidAnanda mAtram

[RSR]

reg-p-610
@The Lost Melodies
Sir, On the contrary, the two great articles cited, conclusively prove that the kshetram is Azhagar Kovil, as Sri.@nAdopAsaka educates.
Permit me to quote your own words.

I always say, I cannot give eyes/show a light to the blind.

Let us move on.

[The Lost Melodies]

@RSR

If you cannot assimilate the truth when the facts are placed, no one can help you.

You are definitely allowed to live in a delusional world.

[RSR]

TLM
-----
Can any serious student of MD, really believe that the composer would have used the following description of the zamindar?
---
sankalpa vikalpa rahita
saccidAnanda mAtram
-
the pure embodiment of being-awareness-bliss
who is devoid of intention and alternation.

[The Lost Melodies]

In literature, exaggerating a fact is very common. It is for this reason, this kriti is categorized as 'nara stuti'.

[nAdopAsaka]

the case of the nAdayOgi vs. Conniving Panderers Inc.

In the footsteps of nAdaJyoti Muthuswamy Dikshitar..

I think we have exposed the entire gang with their pants down in a cynical conspiracy. They did NOT read or understand the kritis of the Dikshitar and now cannot face the irrefutable facts that the Dikshitars language brings forward.

Some of the postings from the “defendant” are getting hilarious, as he sinks deeper into the quagmire of his own making, although the matter is serious.

But he is not the only one in the dock.

The record will show that the original author of the SSP is the king of exaggeration. His shameless auto-biography given in the SSP rivals that of any self-promoting salesman of modern times. He is also the king of obsequiousness, in his extensive cringe-worthy write-ups about his many sponsoring zamindars given in the SSP.

I will begin “closing arguments” in this case (nAdayOgi v. Conniving Panderers Inc) shortly.

[nAdopAsaka]

rAmanAtham bhajEham at rAmeSwaram - purpose and duty in the ocean of doubt and untruth

In the footsteps of nAdaJyoti Muthuswamy Dikshitar..

This thread should be and is primarily about the music and upadESa of the Dikshitar.

The struggle between satya and a-satya, gyAna and a-gyAna , nyAya and a-nyAya is eternal.

Our only duty and responsibility is to decide where we stand and confront the a-dharma.

As I become this instrument of the Dikshitars teachings, I purify myself first.

No more iconic kriti than “rAmanAtham bhajEham” exists of this idea and also of the “haMsa soham” tatva.

High up on the gandha-mAdana parvata, in that ocean of uncertainty halfway between the 2 worlds, the rAmaCandra avatar of the preserver learns from the Siva himself, how one protects dharma by destroying adharma..

MSS does the honors
https://www.youtube.com/watch?v=G3P1oru1-F0

also an excellent rendition by pattAbhirAma pandit
https://www.youtube.com/watch?v=asGiTgrMaVc

and the Hyd. bros. have a pretty good one too
https://www.youtube.com/watch?v=aOv1Im0v7QQ

[bhakthim dehi]

@nAdopAsaka


I can understand your quest to write eloquent articles inspired by good writers in this forum. But, your knowledge is indeed very shallow. Being a nadhopasaka, your posts never glorify the music of these composers! veTTI pEchu thAn

For me, the person hidden in the post is equally important as the post. From your posts, I can see your inability to tolerate any other sensible posts in this thread. Your unnecessary indulgence, even when not called for restricts the forumites to post more. This is not definitely my personal opinion. This is the collective feedback got from many other forumites. To say frankly, I cannot accept any of your writings. Am I interfering unnnecessarily?


Even one has their own views and it is nothing wrong to opine your thoughts. But, do not spam and intrude in a discussion between others. For example, in this case, when @The Lost Melodies said, I have more than one evidence to prove 'ettapa bhupatim' is the correct version, If I were in your position, I would have asked for that. Now, that piece of information is lost. Remember, not all write fantasies like you. Many write genuine posts. As I have mentioned earlier, when a piece of information is placed in this forum, that becomes available to all.

Secondly, place your thoughts and give others a choice to accept or deny it. Do not force them. You have no rights! You should not get provoked by these petty issues. This is certainly not good for your health. I sincerely suggest you fix an appointment with a psychiatrist as soon as possible.

I hope you remember the queries and comments placed by me around a year back - vide post no 462-467. When I read those posts again, I really pat myself. I am really a 'mArgadarSi' Perhaps I was the first one to note the obvious errors in your posts. As expected, you never turned back with genuine responses.

I am not interested in knowing the nAyaka of the kriti 'venkateswara ettappa bhupatim'. I very know who can be wrong. What I am is interested is the sthala to which this kriti is attributed.

Now, knowing about your capabilities, I am going to place a few queries with respect to identifying 'kankasaila' as Alagar Kovil.

The "kanka-shaila" most likely could be a bird/fauna dwelling in these hills or else it is some other aspect/flora etc. of these hills.

How did you arrive to a conclusion without having a pramANA? I am not anyone else to believe the stories fabricated by you. Give me atleast a single puranic evidence to consider Alagar Kovil as kankasaila. Your statement actually underestimates the genius of Sri Deekshitar. Is he a person to use a phrase inappropriately without puranic evidence?

kaNka is the heron type bird of this Azhagar/madurai region.

Horrible.

where there is also another very important shrine to viSnu, named the kallazhagar kovil, which celebrates a famous “chitirai” festival which coincides with viSakha month.

Can the months be used synonymously just because of their proximixity? Give me another proper piece of evidence from a kriti of Deekshitar to support your statement.

The reference to "vrShabhACala" in this kriti is an indirect reference to venkatESa, which of course is directly noted in the mEgharanjani.

You seem to know nothing about Alagar Kovil. The hill wherein this temple is located is called as 'vrushabAdri' as it resembles a bull. Be careful while interpreting the kritis of these great composers. Remember, you are the first one, only in contriving the informations available in the kritis of Deekshitar. Definitely you can blow your own trumpet for this fact.

18 eyes "aSta-daSa loCana" of the 6 headed subrahmanya deity is extremely rare for the Dikshitar.

A great flaw. The Lord Muruga in Palamudircholai does not have 18 eyes. Iconographically, the Muruga in Kalugumalai indeed have. The points not in favor of you or the points for which you connive an idea are always left loosely. The forumites who support likes these fables and not the truth. Rather, unable to identify the guileful statements in your posts.

His shameless auto-biography given in the SSP rivals that of any self-promoting salesman of modern times. He is also the king of obsequiousness, in his extensive cringe-worthy write-ups about his many sponsoring zamindars given in the SSP.

How can you boisterously exhibit your ignorance? Great you are!

I am not ready to listen to any of your insensible responses. Try to respond sensibly to get a response from me.

[nAdopAsaka]

In the footsteps of nAdaJyoti Muthuswamy Dikshitar..

ahh... the same chap who continues to miss the point, as usual

All Siva deities carry 3 eyes, in particular the skanda at the pazhamudirColai who is exalted in his position as guruguha, or preceptor of the Siva. The 18 eyes reference is "symbolic".

A clear venkatESa reference is also given in the kriti and I have explained this.

It takes a certain degree of hard-headedness to continue to argue that this kriti is not in pazhamudirColai.

The vi-Citra viSAkha mahOtsava – given in the shuddha dhanyAsi further confirms the Azhagar Kovil for both this and the mEgharanjani. The festival (in madurai area) has some unique aspects.

It is well known that “vrShabhA-Cala sadanam” is a formal name for the venkatESwara. The usage here is deliberate to make the connection , to both the mEgha-ranjani and the suddha-dhanyAsi kritis.

I think when you combine this with the Ettappa-related nonsense, it becomes clear that some revisionist thinking is underway. This needs to be comprehended by all who listen to the Dikshitar.

And of course the garuda-vAhana himself is the deity that justifies the kaNka-Saila basis.

The specific use of the word for heron is related to the fauna of the bird sanctuaries of that region.

The mountain is first the viSnU's, it is his blessing his sister minAkSi to Siva's hand that results in their progeny etc.

Let me know if that is a bit too hard to follow.

[bhakthim dehi]

As expected, trying to beat around the bush. You can never give a puranic reference as Alagarkovil was never called by the name 'kankasaila'. It was your heinous attempt to divert the devotees of Deekshitar. Never ever talk without a puranic reference.

Remember, you were unable to give direct references to any of my questions. So, better write your stories and boast yourself. Not all will believe.

[nAdopAsaka]

kaNka is also known as a parvata/mountain in the varAha-purAna...notably a creation of the nArAyana (as I pointed out previously)

Sorry.. your argument/s simply do not work..

the kritis being discussed are all in the divya dESam /ArupAdai sthala region of Azhagar Kovil/pazhamudirColai.

The kalpa vriksha (kalpa bhUruham etc ) from the divya prabandham is another undeniable reference provided by the Dikshitar...game over

It also cannot be refuted that at 266 meter elevation the Azhagar Kovil is much more compelling for cloud cover/mist as in "mEgha-ranjita" than the low lying 55 m elevation of the Sattur VC temple...game over-2

all your frantic chatter does not change a thing.

[bhakthim dehi]

kaNka is also known as a parvata/mountain in the varAha-purAna...notably a creation of the nArAyana (as I pointed out previously)

Wait! Do not jump into hasty conclusions.

You should search in a Sanskrit dictionary or Amarakosa to find alternative meanings; not in a Purana

This shows except for the word 'purana', you know nothing about its contents. Now, you have exposed hyour shallow knowledge by yourself. You are indeed great!

Going by your translation, 'kankasaila' means 'mountain-mountain'. Wow! a place which has two mountains. Then this kriti must be attributed to Sholingur, which has two mountains. Narasimha Svamy, a form of Vishnu is praised as Venkatesa. Both reside on the top of the hill. Anchaneya in Sholingur is referred to as 'sundara bahu' as Sundara denotes Anchaneyar. Where is Muruga glancing over? Wait.... let us see the map and select a site. Tiruttani? AhA! a great selection. It was the place where Sri Muthuswamy Deekshitar composed his first composition. Is this fine?

Based on your capacities, I guess you to have a Sanskrit scholar to direct your films. Go, run and torture him to get an alternate meaning for 'kanka'. Frame another fresh story. But, remember I will ask for puranic evidence. Deekshitar always extracts from the main, upa, or sthala puranas. Without their support, we cannot establish any connection.

the kritis being discussed are all in the divya dESam /ArupAdai sthala region of Azhagar Kovil/pazhamudirColai.

That is your contrived inference. Will you show your thoughts/hypotheses as evidence to prove a connection? Ridiculous.

The kalpa vriksha (kalpa bhUruham etc ) from the divya prabandham is another undeniable reference provided by the Dikshitar...game over

Read prabandham (or any other scripture) properly. This word is much generic.
Moreover, I asked you to get evidence to say 'kankasaila' refers to Alagarkovil. Everyone one of us know Sundararaja Swamy in Alagarkovil or Srinivasa or Parvati is a kalpabhuruham. Do not try to deceive the readers.

It also cannot be refuted that at 266 meter elevation the Azhagar Kovil is much more compelling for cloud cover/mist as in "mEgha-ranjita" than the low lying 55 m elevation of the Sattur VC temple...game over-2

No word in the kriti denotes 'mist'.
In case if you argue for heavy rains:
Anandamrutakarshini was composed near Sattur/Ettayapuram. If you come with a new story for this kriti, give me puranic evidence.

The word 'kanchana vrshti prada' denotes something else which I am sure is far from your understanding.

As with few who have an aversion towards srungara and view them with a perverted outlook, you have a problem in accepting the well-established facts. This is a form of attention-seeking disorder. Go and read our scriptures from a properly learned scholar. You can analyze the compositions later. Basement rOmba weak Ah irukkE

Your views and opinions are all perverted. I repeat once again, I take time to answer these stupidities only to protect a naive reader.

Some of the postings from the “defendant” are getting hilarious, as he sinks deeper into the quagmire of his own making, although the matter is serious.

This perfectly suits you.

[nAdopAsaka]

Sorry, mEgha-ranjita means "adorned with clouds"...it completely disqualifies the Sattur location..

The shrine is unambiguously the Azhagar Kovil...

[RSR]

p-623
------
@nAdopAsaka Sir, Let us be happy that all the scholars like Sri.V.Govindan, @Rajani and the famous musicians have accepted 'Yadhava' instead of 'Ettappa' in the opening line of the kruthi.
Even Sri 'Baktim Dehi' does.--- His rebuttal is only about the Kshetram. and about the meaning of the kangasailam. Perhaps it refers to Kazhugumalai'? Some one can give the exact meaning of that term , so crucial to fixing the location. You have given a plausible meaning but how about the disputants?
-
.. If we accept the basic tenet that the Trinity are absolutely unique in their devotion and detachment from mundane desires, correct understanding will follow. .. Not otherwise. As you rightly observed , it is that faith and regard for the trinity , and not any other 'evidence' that matters. in understanding the Trinity.
-
No one has denied that the texts and even renderings of the kruthis of the Trinity have been changed over many decades . If we admit that, we should reject any interpretation that militates and dilutes the divinity of the Trinity. . Let us try to get the exact meaning of the name of the hill and source of the textual and rendering tradition other than the SSP
-.
Interpolations , when cleverly done, do not make wholesale change but very subtle and part pieces. .. Sri.BaktimDehi is of the view that more than 80 % of Thyagaraja kruthis as sung now, are all atleast partly retuned. Such views are based on notated texts. and ignore the 'oral-tradition'. It is almost impossible to notate a kruthi exactly as sung. and thus the oral tradition transmitted through gurukulam is more reliable. And are they not ignoring the great lineage of Manambuchavadi?... Maha Vaidyanatha Sivan, Patnam, Saraba Sastry, Vasudevacharya, Poochi, ARI, MVI, Musiri Aalathoor,and quite a few sangita Kalanidhis...many who were dsciples of MV Sivan? of whom there is absolutely no mention in SS- thiough he was exact contemporary of the author of SSP and a very great and renowned scholar, musician and devout personality ?
--
Similarly, there could be other sources of MD kruthis text and renderings. As you are not relying on SSP, it would be educative of people like me to know about the other traditions followed by you. Just ignore taunts. and keep up the good work.
-

- .
As for the kshetram, your surmise is perfect fit. If indeed the person referred to is the zamindar, the last two lines are inexcusable flattery even in a poetic context. In that case, the kruthi is in all likelihood, not that of MD atall. but of a descendant.
--
The 'guruguha' mudra alone is not sufficient.
-
I have another problem with this kruthi.
It is puzzling that Lord Subramanya' casts his 'compassionate' glance on Lord Vishnu! Who ever heard of a nephew commiserating with the Lord of the Universe? It would then suit the deity in Kazhugumalai looking at a mere mortal with the name of Venkatesa….
I am just seeking clarification. from scholars steeped in deep learning' of puraaNaas.
,

[bhakthim dehi]

"adorned with clouds"...it completely disqualifies the Sattur location..

Now I realize the reason for that location to be drought struck often. A great geographist you are.

Now, it's my turn to say 'the game is over'. Do entertain me with your beautiful posts. Take care to not hover around the same points.

Even Sri 'Baktim Dehi' does.--- His rebuttal is only about the Kshetram. and about the meaning of the kangasailam. Perhaps it refers to Kazhugumalai'? Some one can give the exact meaning of that term , so crucial to fixing the location.

Kindly check my stand on this point Sir.

thus the oral tradition transmitted through gurukulam is more reliable.

So, do you believe the kritis sung in oral tradition are exact copies of the versions sung by the composers themselves? Innocent you are!

It is puzzling that Lord Subramanya' casts his 'compassionate' glance on Lord Vishnu! Who ever heard of a nephew commiserating with the Lord of the Universe? It would then suit the deity in Kazhugumalai looking at a mere mortal with the name of Venkatesa….

[nAdopAsaka]

RSR, appreciate the thoughtful argument/s.

We can certainly discuss the important points you note.

My main point is this particular kriti cannot be used as an example of the Dikshitar praising any sponsors.

The kriti also says clearly "mEgha-ranjita bahu kSetram" which certainly describes well the cloud decorated/adorned kSetras of both the pazhamudirColai and the Azhagar Kovil.

When you put this fact together with all the other iconography, it is entirely consistent and reasonable.

In my opinion this descriptor in particular does NOT work for the other location/s, the other gentleman appears to be trying so hard to validate. I will ignore him.

As for mountains etc. I already made my points. The unmistakeable stamp of the viSnu on this site has to play a role in that name.

People are free to believe whatever they want, but I cannot accept the arguments being made.

I think you and I agree also that the SSP is wrong in what it says on this. It could just be error in records being kept etc. That is the benign viewpoint. So far that is the only available document suggesting this.

I think the skanda on the pazhamudirColai/ mountain is no ordinary one, he is instructing the Siva with Shuka-rahasya , tatva etc.

[bhakthim dehi]

When you put this fact together with all the other iconography, it is entirely consistent and reasonable.

Invalid.
This is an insult to Deekshitar who was a master in incorporating iconographic details in his sahityam.

The kriti also says clearly "mEgha-ranjita bahu kSetram" which certainly describes well the cloud decorated/adorned kSetras of both the pazhamudirColai and the Azhagar Kovil.

You failed miserably to prove your statement. I wish to reiterate this again and again.

In my opinion this descriptor in particular does NOT work for the other location/s, the other gentleman appears to be trying so hard to validate. I will ignore him.

I never gave any other location. Oh! did you get deceived with my Sholingur attribution? I am sorry. That was an example to show how you conceive the stories and try to establish them with contrived, baseless points.

The unmistakeable stamp of the viSnu on this site has to play a role in that name.

Do you mean associating Vishnu/Srinivasa with Vrushabachalam? There is a place called as Tantondrimalai. This temple is on the hill and dedicated to Srinivasa (not a murthy like Sundararajar). No one calls it Vrushabachalam. Go, search for a kriti of Deekshitar and link it with this shrine. Vrushabachalam is unique to Alagar kovil, at least for the mentioned earlier.

I think the skanda on the pazhamudirColai/ mountain is no ordinary one, he is instructing the Siva with Shuka-rahasya , tatva etc.

Yes. But Palamudircholai and Kankasaila are not one and the same is the point I wish to say.

People are free to believe whatever they want, but I cannot accept the arguments being made.

At least you got this point now. The syllable 'I' is to be replaced with 'we'.

I think you and I agree also that the SSP is wrong in what it says on this.

Who cares?

[bhakthim dehi]

As I have mentioned earlier, @nAdopAsaka was unable to come with valuable explanations. Henceforth, it is certainly a waste of time to repeat the points again. An astute and/naive reader can definitely make out the truth that attributing 'venkatesa ettapa bhupatim' and 'subramanyena rakshitoham' to Alagarkovil is the conception of the mentioned author with deceptive intent.

If at all he comes with a puranic/other valuable details, let me consider discussing this again.

[nAdopAsaka]

In the footsteps of nAdaJyoti Muthuswamy Dikshitar..

RSR, your question on the basis for the skanda’s merciful glance at viSnu in the mEgharanjani kriti is a reasonable one.

I believe the proper answer to this question reveals more of the connection between the two shrines and the two kritis. (the mEgharanjani and the shuddha dhanyAsi)

The skanda of pazhamudirColai (an ArupAdai muruga kSetra) is on the same mountain as the Azhagar viSnU.

Indeed he is teaching Siva the Suka rahasya , per the suddha dhanyAsi kriti .

In this important rahasya, both Siva and viSnU are themselves considered different aspects of the same principle , instructed by the skanda and leading to the satchitAnanda, which word is also found in the mEgha-ranjani kriti.

The grace of this guru (i.e. skanda in this mode of teacher/enlightener) at the ArupAdai kSetra for viSnu is what the Dikshitar means when he says “karunA katAkSa pAtram” in the mEgharanjani.

The symbolism is also fully aligned with the proximity of the two shrines on the mountain, as you had noted earlier.

It is impossible to think the Dikshitar with his known preferences for guruguha, would not have a kriti to this important skanda shrine. The search for specific meaning for sthala words is less relevant for now, but we can refine in due course.

Ok to ignore and tune out the stray noises. They are not adding anything useful.

Decades ago, Shri V. Raghavan, distinguished scholar had noted that the mEgharanjani kriti had been interpreted in different ways, (not sure by who) but that the Dikshitars vow of "not praising" had remained intact, because certain icons were only for the deities. However at that time, the suddha dhanyAsi was not considered.

[bhakthim dehi]

@nAdopAsaka

I think you have decided to dig your own grave.

Indeed he is teaching Siva the Suka rahasya , per the suddha dhanyAsi kriti .

The kriti says 'suka rahasya prakasha guruguhena' which can be translated as 'guruguha who expounds suka rahasya upanisad'. That is all. How can you interpret it as Skanda teaching Siva? Why should you try to interpolate unnecessarily when the author himself did not mean that. Definitely, he knows more than us.

The puranas say the Lord Muruga teaches his father the meaning of 'pranavam' and this is commonly called Pranavopadesam. Usually the shrine Swamimalai is to be connected with this event. Your argument gets defeated.
You will be crying for having started this discussion again once you read the next part.

For the first time, I am in the encounter with a person who is much interested in exhibiting his ignorance. Strange!

In this important rahasya, both Siva and viSnU are themselves considered different aspects of the same principle , instructed by the skanda and leading to the satchitAnanda, which word is also found in the mEgha-ranjani kriti.

Get me a reference for this. Suka Rahasyopanishad is assigned to the Krishna Yajur Veda wherein the Lord Siva expounds the secret (of Brahman) to the Sage Sukha. It has nothing to do with Skanda- Siva episode.

Let me tell you, do not post thoughts without a proper reference.

Considering another kriti of Deekshitar which has the same phrase, I would like to translate it as 'the guruguha who is expounded in the Suka Rahasya Upanisad'. This is my interpretation. I am happy to get corrected if this proved to be wrong.

The search for specific meaning for sthala words is less relevant for now, but we can refine in due course.

Will you attribute a kriti and then look out for proper references to suit your needs? It is like giving a judgement and then looking in for the evidences.

I think we have exposed the entire gang with their pants down in a cynical conspiracy.

I have shown your thoughts and ideas are much worse than this statement of yours.

The readers by this time would have judged who the real conspiracist is.

[bhakthim dehi]

Let me summarize the events:

@nAdopAsaka was much interested in proving his convoluted theories rather than involving in healthy discussions. His recent fable is naming Alagarkovil as Kankasaila (Kalugumalai). He has appended two kritis - 'subramanyena' and 'venkateswara ettappa bhupathim' as references. I ventured to prove his motive to decive thge naive readers by explaining the real sthala mahima of Alagarkovil and why the first kriti is to be attributed to Kalugumalai.

The said author miserably failed to show the evidence to support his theory when asked for. He was much interested in mud-slinging than getting the evidence. Obviously, you can show evidence only if it exists

Having miserably failed, he is now with a new theory. I have asked for evidence. I can very well guess what his approach will be. Let's wait and watch.

I thank you from my heart for this entertainment.

[RSR]

@bhakthim dehi
Sir, According to the information available in the web about Lord Murugan in Azhagar Hills, he is depicted as a God with 'Vaelayutham'. ( spear). .As you say, it is the Swami malai shrine that is associated with the boy Muruga teaching the sacred secret to Lord Siva.
That is the prevalent and popular version.
-
Sri.V.Govindan has mentioned that kanka sailam is 'kazhugumalai'.
There too, Lord Muruga is depicted as a warrior with a strange weapon. There is no Vaishnava shrine in that place though there is a Sivan temple. Wiki on Kazhugumalai says that there is a palace of Ettayapuram zamin at the foothill of Kazhugumalai.
The place is not at all fertile. It is said that Sri.MD while travelling south from Sarrtur, was grieved by the extreme drought-like situation and sang the famous Amrutha Varshini kruthi to bring rains.
But unlike the Kazhugumalai area, Azhagar koil fits in many aspects. ...Fertile lands, ancient shrines in the same hill , one for Lord Murugan and the other for Srinivasa and the Murugan temple atop the hill. And the 'Yadava' term.
The last few lines about Eternal Bliss etc which are normally attributed only to the Divine .
I have visited both the temples at Azhagar koil long back and actually been to Noopura Gangai. Every thing fits perfectly.
---
I have requested Sri.V.Govindan to provide more information on the key word 'kanka sailam'. Let us wait.
--
One more request.-
- Wont it be nice if you give the full kruthi as approved by you and your interpretation? What is the kshethram? what is kanga sailam? is it about ettappa or yadhava? why the karuNa kataaksham reference ? on whom?
-
Why not educate us?
Instead of exchanging jibes alone?
-
If we take the word as ettappa, , kazhugumalai may be the kshetram .But then I would add that the kru'thi is not by MD bur by his grandson.
That would resolve all the knots. Everybody will be right then.
======================
As an after-thought, it is not uncommon to poets and composers to consider various episodes of a particular deity, as a unified theme. though it is not good style. I do not think, Sri.MD ever did that but Papanaasam Sivan's famous and sweet composition in vasantha raagam speaks of Murugan speaking the essence of scriptures to his father Lord Siva ( usually associated with Swamimalai) and then in a next stanza , extols the Lord of Senthil ( Thirucchendur).
-
மா தயை நிதி எனும்
நீ தயை புரிந்தருள்
மாதவன் மருகனே
முருகனே
குகனே
மலைமகள் மகனே
------------------------------
போதயன் பணி மலர்ப்
பாதனே !,மறைகளும்
புகலரும் பிரணவ
மகிமை மெய்ப் பொருளை
புகழ் தாதை காதில்
ஓதும் குருநாதா
----------------------------------
'கந்தனே எனது
சிந்தை வாழும்
கண் கண்ட தெய்வமென '
எண் திசை புகழும்
செந்திலாதிபதி
சமர வேல் அணியும்
சேவலா,
அமர காவலா
ஷண்முகா

In Tamizh country, Vaishnavam ( Vishnu worship) is most traditionally , associated with Krushna avathaaram than with any other. ( even Rama). That is ancient tradition. of 'mullai' land which refers to the fertile and lush green ,, due not to any big river, but to small and ever-flowing mountain streams at the foot hills. typically the land of small peasants and cowherds.
-
Lord Murugan is likewise associated with hills. usually. Thirutthani, Swami Malai, Thirupparanundram, Palani, Azahagarkoil, Marudhamalai, ,Kazhugumalai . Thirucchendur is an exception.
-
For poets with 'Ishta devatha', their primary deity is the main and most venerated though they may worship other deities also. Sri.MD is a Guru-Guha baktha, by common understanding. for it was the Grace of the lord of Thiruttani that added the Spiritual creativity to him ( Lord Chengalvarayan). .. Pardon me for the prattle. but the lines in the kruthi, may mean that the nephew is ever ' protective' of his uncle SriNivaasa! because, for a Subramanya devotee ,all other Gods need the protection of Deva Senapathy. . . .

-

[nAdopAsaka]

In the footsteps of nAdaJyoti Muthuswamy Dikshitar..

The Dikshitar (my Dikshitar) is niS-kalanka, blemishless and pure.

One group of people believes this, with all their life-breath.

Another group believes that his “vows” are actually duplicitous, carrying a second meaning that essentially renders that sacred vow meaningless, as inferred (by them and by only them) from certain interpretations of some words of his kritis.

This group has been around for the last 150 years and active even now. They are always keen and eager to cast the Dikshitar , perhaps like themselves, in a role of seeking and currying favor.

Actually the struggle between these groups is much more ancient. That is a separate metaphor.

For now we only need to look at the Azhagar Kovil kritis and the related interpretations being made.

No less an authority than V. Raghavan (a great nAda-upAsaka himself) , challenged the re-interpreters more than 50 years ago.

By the grace of the deities we are in a position to do this again and remind ourselves of our values.

I applaud RSR’s thoughtful insight. I do not mind any stray jabs. Incidentally I prefer fire instead of earth when I go.

But ...lets keep digging.

Gradually the cream rises to the top, past the noise.

The Suka rahasya itself begins with the pranava and in any temple, particularly a muruga temple, any discussion of Sivas enlightenment cannot ignore the skanda.

The pazhamudirColai location was actually within Azhagar Kovil before being moved to its own site up the hill.

The Azhagar Hills is known from antiquity as a mountain of viSnu with references to golden waterfalls etc. , from verses of Divya prabandham, attributable to the Periazhwar.

It is also known as the “South Tirupati” in some other historical works.

Notably the “gold” motif is also unmistakeable as the word “kanaka”, which is very close phonetically to kaNka being used nowadays.

Could the kritis have been “gifted” to these other locations by this other group after the Dikshitars passing perhaps with the intent of appeasing some sponsors ? This is exactly what V. raghavan suggested for the mEgharanjani kriti.

The onus should not be on the nAda-upAsakas to maintain the dignity and blemishlessness of the Dikshitar.

How far do we need to go ?

I always think we should not forget the music in all this.

Anyone who listens to or sings HiranmayIm lakSmi, cannot partake of a double meaning for any of the nAdayOgis utterances, that essentially negate his sacred vows, (such as to imply receiving kanakAbhiSeka etc. etc.) These ideas have seeped in after the Dikshitar.

HiranmayIm lakSmi – lalitA
MSS
https://www.youtube.com/watch?v=BP96F2I_vDY

JayaSri B
https://www.youtube.com/watch?v=DnpDbrB_O6w

[bhakthim dehi]

@RSR

Are you aware of Sahendra vilasa?

[bhakthim dehi]

One more request.-
- Wont it be nice if you give the full kruthi as approved by you and your interpretation? What is the kshethram? what is kanga sailam? is it about ettappa or yadhava? why the karuNa kataaksham reference ? on whom?
-
Why not educate us?
Instead of exchanging jibes alone?

Sir! Will you be able to accept if I explain? The history says no.

I have a doubt. When you can understand the untruthful points spread among the sarcastic comments of @nAdopAsaka what is the reason for your inability to pick up the truth amidst the jibes?

Anyway, since you have requested, I wish to oblige.

I will make it short;
1. The natives of Kallazhagar consider him as a form of Vishnu. They do not connect with the form Srinivasa. I too agree Sundararajar or Srinivasar is a form Mahavishnu. But the natives consider him as a separate form.

2. The term 'fertile' is not seen in both compositions. Kindly let me know if I have missed the word. How do you know the status of Kalugumalai 200 years back? Every area was drought struck at some time or other. Even Tanjavur was no exception.
I will now place evidence to prove Kalugumalai was indeed a fertile land.

https://kaumaram.com/thiru/nnt0632_u.html

Read this verse from the hymns of Arunagirinathar. He has specifically mentioned this sthala was surrounded by lush green fields with a variety of flora like plantain.

3. We are discussing 2 different kritis. Nowhere in the kriti 'subramanyena' he says Vishnu is also on the same hill.

Sir, We can place only the facts. No one can satisfy your thoughts. If you and @nAdopAsaka wish to have a Deekshitar kriti on Palamudircholai, better compose one and insert his mudra. It will remain like many mediocre spurious compositions . He is capable of doing that. Please do not take this as a compliment @nAdopAsaka.

4. 'karuna kataksham' refers to Venkatesa Ettappa. Kalugumalai temple was/is patronized by Ettayapuram Raja family. There is also a palace just opposite Muruga shrine.
When Muruga bhakta Arunagirinathar has not mentioned Lord Muruga is blessing Vishnu anywhere in his works, a parama uttamOttama vaggeyakkara definitely would have not done that.

The deceivers can think anything that they wish.

5. 18 eyed vigraha is an unmistakable reference. Only hypocrites like you and @nAdopAsaka who work to get attention attribute to a two-eyed vigraha in Palamudircholai.

The Suka rahasya itself begins with the pranava and in any temple, particularly a muruga temple, any discussion of Sivas enlightenment cannot ignore the skanda.

Sir, not only this Upanishad, Vedas start with the pranava. Pranava is equated with the Supreme Parabrahma.

"ityetadaksharam idam sarvam, tasyopavyakhyanam bhutam bhavat bhavishyaditi sarvam omkara eva", says Mandukya Upanishad.
Not only Muruga temple, every other temple or the agamas consider pranava as sacred. You can equate this sabda with any God.

How much the above statement differs from your previous one ' Muruga expounded Suka Rahasya Upanishad to Siva', which was actually a dialogue between Siva and Shukha?

You are indeed doing a heinous crime by misinterpreting sacred works. Ever never play with the sacred tenets of our Dharma.
I am not expecting anyone to accept my views. I argue only to make the truth shine. It is not necessary for you to accept the truth and I know your ego will not let you do that.

Again. you were unable to place evidence to support your views, as expected. To quote my word,s, you 'failed miserably'.

It is also known as the “South Tirupati” in some other historical works.

Mention them.

The pazhamudirColai location was actually within Azhagar Kovil before being moved to its own site up the hill.

Totally unrelated to the discussion. I have mentioned the reason above.

You are adept at deceiving the readers. But remember, I am dealing with thousands of people like you. I am aware of your tactics.

[bhakthim dehi]

As usual and as expected - @ nAdopasaka miserably failed to come out with any valuable references.

I repeat again. I do not argue to make the conspiracists accept the truth. I am least bothered. I am placing my arguments only to show the evidence placed by them is indeed concocted.

[RSR]

ref-post-635
@bhakthim dehi
Sir,
Thank you very much for the clarification. From your post, I understand the following.
1) The kruthi is about the zamindar Ettappa of the name Venkatesa.
2) The kkshetram is Kazhugumalai
3) It was not about the PerumaaL either at Saattur or at Azhagarkoil
4) The last lines are in praise of zamindar.
5) Kazhugumalai was mega ranjitha mountain during that time.
---
I hope that I have understood your stand clearly.
----
Just this evening re-read the SSP about Sri.MD.
It is specifically mentioned that the kruthi was composed when he was praying in the PerumaaL koil at Saatthur , when he heard about the good news of the about to be celebrated marriage of his younger brother Balaswami. Prehaps that is why, the ksetram is indicated as Saattur in Sri.V.Govindan's blog-site.
--
SSP also mentions that Sri.MD composed a number of kruthis on the deities in Paandya desam. specifically mentioning Azhagar koil.
( May I know which particular kruthi is that? )
--
SSP also mentions that Sri.MD , when the zamindra visited him at his brother's house and asked about this kruthi, sang it in his presence. After the wedding was over, he left the place and continued his visits to other shrines. and returned to Thiruvarur.
--
From what is given in SSP, I am unable to relate it to Kazhugumalai. What is the meaning of kankasailam?
--
Sri.MD might have felt very grateful for taking care of Balaswami and might have blessed the zamindar. But , he would not have indulged in such phrases of praise as in the lyrics.
-
Kindly give more information.
How could Sri.MD have known about the palatial mansion of the Ettayapuram zamin at the foot of Kazhugumalai? before going to Ettayapuram? It is not on the way. So, it appears to be a later narration.
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Kindly give the meaning of kankasailam
Is there any reference of Kazhugumalai by that name?
Which is the kruthi composed by SriMD on Azhagarkoil?
-
Why do scholars differ about the kshetram and the deity? Are there any other kruthis by Sri.MD on non-deities?
-
The forum is meant for sharing information.
@rajani 's teacher is in direct lineage of one of the disciples of Sri.MD
-.
@Rajani
and I read recently a report by @rajani about the pilgrimage to kshetrams sung by Sri,MD. but all of them in Pazhani and erode areas
https://veenavaadhini.blogspot.com/

They may have more information.

[bhakthim dehi]

@RSR

Sir,

I wish to clarify the last point. I never said Kalugumalai was 'megha ranjitha' mountain anywhere. Both are individual words/phrases used separately in the kriti. Whereas Kalugumalai refers to the term Sanskrit term 'kankasaila', the phrase 'kanchana vrishti prada megha ranjita' refers to prosperity.

Yes. According to SSP, Deekshitar composed this kriti in Sattur and taught it to his disciple, and then sang the kriti in front of the King. Kankasaila was used as the Ettayapuram kings were much attached to the temple is what we can infer. We should correlate with the system and practises followed by the Ettayapuram Royals.

Sri.MD might have felt very grateful for taking care of Balaswami and might have blessed the zamindar. But , he would not have indulged in such phrases of praise as in the lyrics.

We are no one to judge. If you can answer my question about Sahendra Vilasa, you will get a clear idea that we, the mortals cannot judge a realized soul.

How could Sri.MD have known about the palatial mansion of the Ettayapuram zamin at the foot of Kazhugumalai? before going to Ettayapuram? It is not on the way. So, it appears to be a later narration.

I made a mention about the palace only to insist on the close relationship between the temple and the kings. Nowhere, I have mentioned this palace has been referred to in the kriti.

No kriti other than 'sri sundararajam' comes to my mind when you ask for a kriti composed on Alagarkovil.

[nAdopAsaka]

In the footsteps of nAdajyoti Mutthuswamy Dikshitar..

RSR ,

The Azhagar shrine celebrates the famous Chitirai festival. The words” somA-skanda vimAnam” in the sundara rAjam kriti in rAga kASi-rAmakriya are notable. The infant skanda along with dEvi accompanies Siva.

The significance for the pazhamudirColai muruga temple originally being at Azhagar Kovil before it was moved by the nAyaka king, is the Dikshitars phrase “vi-Citra viSAkha mahotsavEna”, referring to the rather unique Chitirai and the extended subsequent festivities as well, prior to the viSagam. The sundara-rAja gives away his sister minAkSi to the Siva in this rather strange (vi-Citra) festival, that has played out for centuries in the river-bed close-by.

Notably also the ArupAdai pazhamudirColai muruga of the suddha dhanyAsi is in particular the gyAna Sakti skanda and further clarifies this exalted murugas role as Guru.

This gyAna Sakti characteristic is of course related to the Ajna Cakra (which letter symbol is Om) and is considered the third eye Cakra. This combined with the Shuka rahasya reference , which is about the Guru, confirms the reason for the merciful side-long “glance” of the Guru (i.e. skanda) , occurring within close proximity of the shrines.

Surely one does not think that if the Dikshitar visits the Azhagar shrine, he can or will ignore the vi-Citra history or the adjacent major skanda !

NO ! the Dikshitars symbolism is always accurate and consistent and true, he is the nAdayOgi.

The mEgha-ranjita rAga choice for this region is itself emblematic of this core consistency.

The Dikshitar (my Dikshitar) is niS-kalanka, blemishless and pure.

[RSR]

@bhakthim dehi
Sir, Thank you for the information about Sri.MD kruthi on Azhagar koil. It is very clear.('somaskanda vimaanam')
---
For some reason, kankasailam is taken as a reference to Kazhugumalai. The same term occurs in Subramanyena Rakshitoham. and the kruthi speaks of 18 eyes . and ends that Venkatesa (zamindar) is blessed by the deity. I agree with you. No problem there. (However, it also speaks about VaLLi and Devasena...are there any such vigrahams there?). It is not in any way seeking favours from the zamin.
-
Strictly following the narrative of SSP, Sri.MD reached Ettayapuram , was greeted by the Zamindar, and sang the kruthi under discussion .The term Yadava would not be out of pace there. as it is just any song recently composed. but ......
---
Just like all of us, I strongly hold that the Trinity never indulged in Narasthuthi. I do admit that Murugan casting his 'karuNa kataksham' on Lord Visghnu is strange and not in literary tradition.
With due respect, the explanation given by Sri.Nadopasaka , is too unusual and far-fetched.
-
And the last few lines are definitely Narasthuthi. About that, I am solidly with Sri.Naadopasaka.
-The MD whom I venerate like you, simply could not have composed such lines. It sounds jarring.
-
I respectfully submit that this kruthi, is not that of Sri.MD but of the author of SSP.
-
Sri.MD stayed at Ettayapuram just for one day and the second day was the wedding day of his young brother Balaswami. He left the place immediately after the wedding.
-
And did not return to the place for many many years till he got invited for another wedding at the zamin household. He was not in good health and knew that the end was approaching. To the r=end he kept his vow not to seek patrionage from anyone except the Almighty.
---
All this information strictly from the pages of SSP.
--
Thank you.

[bhakthim dehi]

(However, it also speaks about VaLLi and Devasena...are there any such vigrahams there?).

Yes.

I respectfully submit that this kruthi, is not that of Sri.MD but of the author of SSP.

Sir, please search in this forum to get an answer to know you are on the wrong side.

And the last few lines are definitely Narasthuthi. About that, I am solidly with Sri.Naadopasaka.

Your words transport me to my early school days wherein my friend used to say 'nAn avan team. un pakkam iLLa. un pEchu kAA'.

You should be on the side of truth. That is more important. I never force anyone to believe my words. They can do a search and find the truth.

The MD whom I venerate like you, simply could not have composed such lines. It sounds jarring.

Sahendra Vilasa!

[bhakthim dehi]

Surapadma used various weapons and fought with Skanda in a much deceitful way. Skanda, by his divine presence, won over the war. Being the month of Skanda Sasti, wish to recollect this event.

I was aghast seeing your thoughts. As you quote frequently, no one in the past 250 years or so has even taken note of these thought-provoking facts.

Chitirai festival. The words” somA-skanda vimAnam” in the sundara rAjam kriti in rAga kASi-rAmakriya are notable. The infant skanda along with dEvi accompanies Siva.

The words Somaskanda has nothing to do with Skanda. It denotes a form of Lord Siva - one among his 108 forms wherein he blesses with Uma and Skanda. Sir, in Palamudircholai, Subramanya is with Valli and Devasena.
Do you mean, Siva, Parvati along with Skanda is blessing Sundararajar?
I do not understand the significance of this statement.

The significance for the pazhamudirColai muruga temple originally being at Azhagar Kovil before it was moved by the nAyaka king, is the Dikshitars phrase “vi-Citra viSAkha mahotsavEna”, referring to the rather unique Chitirai and the extended subsequent festivities as well, prior to the viSagam. The sundara-rAja gives away his sister minAkSi to the Siva in this rather strange (vi-Citra) festival, that has played out for centuries in the river-bed close-by.

Sir, none of us denied the significance of Palamudircholai. Please do not come with some ridiculous posts. The readers have got enough proof that the kriti 'subramanyena' was composed on Kalugumalai deity. I am no more arguing with to substantiate the fact. You expose your ignorance through your subsequent posts. I enjoy the process. That is all.


I cannot stop laughing by the seeing word 'unique chitirai' So if chitirai becomes unique because of Siva-Sakthi marriage, why not Pankuni?
This post also shows you don't have basic knowledge of Sanskrit. Upasarga:, prefixes are used to multiply the meaning of a word. Usually, the prefix 'vi' is added only to a verb So, you cannot use that for 'chitirai' to derive 'special chitirai'. I am saying with my basic level of understanding.

Also, in Sanskrit, the month Chitirai is spelt as 'chaitra:' and not as 'chitra' as in 'vichitra.

Secondly, this post also shows you do not know about the history of this festival. Initially, Sundararajar used to go to a place called as tEnUr, near Alagar Kovil, and enter into the river Vaigai. This was celebrated to give 'moksha' to Mandukya Maharishi. King Tirumalai Nayaka combined this festival with the celestial marriage of Meenakshi - Somasundara and also shifted 'AttRirangum utsavam' from tEnUr to Madurai.

Go through the kriti 'sri sundararajam bhajeham'. You will see a line 'maNDUkA nAmAgama mahOtsava vibhavam' denoting this episode. Presuming this to be a genuine kriti of Deekshitar, have you ever thought of not including Chittirai vivAhOtsavam in this kriti? That too, when Alagar is a pivot in both the festivals?
He was aware of this historical fact mentioned. Of course, this is absolutely my opinion.

Do you think he will use the phrase 'vi-citra vaisakha' in a kriti dedicated to Skanda when he refrained from using the same in a composition devoted to the hero of this festival? Sir, konjam yOsinga

Notably also the ArupAdai pazhamudirColai muruga of the suddha dhanyAsi is in particular the gyAna Sakti skanda and further clarifies this exalted murugas role as Guru.
This gyAna Sakti characteristic is of course related to the Ajna Cakra (which letter symbol is Om) and is considered the third eye Cakra. This combined with the Shuka rahasya reference , which is about the Guru, confirms the reason for the merciful side-long “glance” of the Guru (i.e. skanda) , occurring within close proximity of the shrines.

enGEnthu sir pidikarInga You are confusing yourself to add value to your impotent hypothesis. Will you be able to at least show a single phrase from the mentioned kriti to support 'gnana sakti skanda'?

Till now, you have never come with the references that I asked for. You miserably failed. Truth alone triumph.

Usually, I never interfere with the thoughts and ideologies proposed by others. But, when you project yourself as an intellect, proclaim as a prophet who has incarnated to save the legacy of Deekshitar, and constantly deriding the contribution made by others requires an intervention.


This is a forum to learn. This is to be understood by everyone. I very well know you will come up with some obtuse reasoning. Remember, the case is already solved and you are free to live in your own imaginary world.

[nAdopAsaka]

In the footsteps of nAdajyOti Mutthuswamy Dikshitar..

RSR and I are not on anyones team and we make completely independent judgements.

RSR is to be applauded because he first put his foot down on the continual and offensive nonsense that our true vAggeyakAras are two-faced about their principles.

He asked several careful questions in a balanced manner.

The defendant/s have NOT been able to make their case to at least one other independent member.


I have previously given the only two basic choices that essentially govern this matter in post # 633.

Just as the rAmaCandra avatar, high on the gandha-mAdana parvata between the two worlds, received his wisdom and chose his path, others can and should make their choices.

The implication of RSR's conclusion for the quality, accuracy and cynicism of the SSP write-ups is also to be comprehended.

there is absolutely zero doubt that the Dikshitar would not ignore pazhamudirColai as a major skanda sthala

The Dikshitar is all about organized patterns and themes. It is part of the Sri vidyA, another thing the SSP heretics have denied/ignored.

In fact all the ArupAdai sthalas show that the Dikshitar described viSnu deities specifically worshipping Guruguha
or getting boons/shelter from the Guruguha starting from his very first kriti, in fact his very first words

SrinAthAdi guruguho jayati - tiruttani - mAdhavAdyabhayavara pradAno
subramanyO mAm – tiruchendur - kSitiSa pujita
dandAyudhapAni – palani - praNata virinCi mukundam
swAminAtha paripAlaya – swAmi malai – kAmajanaka bharatiSa sevita
subrahmanyEna – pazhamUdirColai – venkateSvara su-pujitEna
gajAmba nAyakO – tiruparankunram - aja-indrAdi sannuta

[Rajani]

Some thoughts on the two kritis being discussed:

कङ्क means a raptor, and therefore a vulture here. So kanka-shaila indeed means Kazhugumalai, (just as garta-teera is an exact translation of kuzhik-karai)

The fact that Dikshitar visited this shrine along with Venkateswara Ettappa Bhupati (Raja of Ettayapuram), is mentioned by Dr Raghavan in his long Sanskrit Kavya on the life of Dikshitar (Sri Muthuswami Dikshita Charita Mahakavyam, Sarga 16). The reason is that : This Subrahmanya is the tutelary deity of the rulers of Ettayapuram and the Raja requests Dikshitar to visit the place when he goes there for the Vishaka festival. The phrase "Venkateshvara supujitena" indicates this.

Regarding the Megharanjani Kriti, Dr Raghavan says that, seeing the noble qualities of this Raja, Dikshitar composed this Kriti as a "dvyartha-krt" (yielding two interpretations), keeping in mind that all kings have been said in the Smritis to be Amshas of Vishnu. This thought has been mentioned in the SSP too.

In this kriti, I find that some epithets are particular to the Raja , such as being the recipient of Kartikeya's grace.

(Although Vishnu worshipping or being subordinate to Skanda is found in many stories and Stotras/Kritis praising Skanda, it would not be found in the Kriti praising only Vishnu. )

Some epithets like "pankaja bhava mukha sura kRta -sakala nishkaLa stOtraM sankalpa vikalpa rahita sat-cit-Ananda mAtram" are meant only for Vishnu.

The epithets about beauty, adornments, prosperity and generosity can be applied to both king and God.

We all know Dikshitar would never sing the praises of a wealthy person or King for receiving gifts. But in this case, the king had received him with great reverence and love, and more importantly, he had already done a great favour to Dikshitar by bringing his brother Baluswami Dikshitar to Ettayapuram and taking care of him, arranging for his marriage etc. In this context, Dikshitar looking at him as an Amsha of VIshnu does not seem implausible.

All these are my personal opinions on these Kritis, on the basis of Dr Raghavan's description and other readings.

[nAdopAsaka]

In the footsteps of nAdajyOti Mutthuswamy Dikshitar..

I appreciate the latest post/poster. I was beginning to think that apart from RSR, there was only a peculiar kind of pitiful and jarring apa-Sruti sound on this thread.

However while I can see the poster cherishes the Dikshitar, (perhaps as much as I do), I think we are going to unusual lengths to appease an idea that mortal kings are and should be worthy of the vAggeyakAra’s supreme nAda-pujA, regardless of what the SSP may say.

On the contrary I believe we should ALWAYS go to unusual lengths to preserve the central idea that true Hindu yOgis (who draw inspiration from that iconic vow-upholder, the rAmaCandra I have noted ) have complete and total fidelity to all their vows, and are absolutely free of dwaya-arth when it comes to these vows.

I have endeavored to find and make clear just this path for the one solitary example that is being used in last century and a half to create this confusion.

Although the poster is commended for being careful to note both sides, this was certainly not the way the topic came up here a few weeks ago, which raised RSR’s hackles and mine and all the Dikshitar upAsakAs.

No ! I think we should be bending over backwards to preserve the integrity of our singing saints, instead of allowing the poison to gradually seep into our consciousness that even our most revered gurus are two-faced, in any way.

This is what I mean when I say my Dikshitar is niS-kalanka.

No one , in past or now or in future should be able to proclaim, with any confidence anymore that the Dikshitar was not niS-kalanka.

I also maintain that the ArupAdai sthala status of pazhamUdirColai cannot and has not been ignored by the Dikshitar.

As seen in my post # 643, there is a definite plan laid out for all these 6 major sthalas, starting from the tiruttani, with regard to this particular exaltation of the skanda/muruga.

It has not been shown anywhere that this order should not be the case. In particular due to his unique regard for the Guruguha/skanda/muruga, I am certain the Dikshitar does not allow any kind of dwaya-arth blemish on his personal deity.

[bhakthim dehi]

I never denied the exalted status of Palamudircholai. My point is only against the story written by you that the kriti 'subramanyena' was composed on the Muruga deity. The kriti referring to 16 eyed Muruga is being attributed to 2 eyed Skanda in Palamudircholai. No real devotee of Deekshitar can accept this. It is an insult to the upasaka who was very clear in recording his observations and never created ambiguity with respect to the iconographic details. Indeed he is 'nishkalanka' and people like us are here only to preserve this. Our thoughts and writings match and not like a few who are interested only to project themselves and create attention by distorting the truth.

Kalugumalai might not entice you. But it is an important sthala for the devotees of Subramanya. Kachiappa Sivacharyar had made a special mention of this place. I have already quoted a verse from Arunagirinathar. It is not a surprise to see a kriti of Deekshitar.

Deekshitar or Tyagarajar or any other divine composer were all realized souls. To be more specific, they are the Supreme Paramatma. They are always on the right path. It is futile to fit their actions to suit our ideologies. It is very clear that the megharanjani kriti 'venkatesa ettappa bhupathim' and a reference given by @The Lost Melodies belongs to the category of 'nara stuti'. So what? That does not denigrate the piety of Deekshitar. There must be a reason for him to compose such poetry which we mortals cannot comprehend.

The defendant/s have NOT been able to make their case to at least one other independent member.

Who said so? Do you know the response I am getting from the forumites? They are just not responding here. Frequently, I used to get requests from the forumites to clarify/record the truth which can nullify the depressing aura created by your posts. I was unable to oblige them due to various reasons. You gave me a beautiful opportunity to do that now.

I have benefitted a lot from this forum. There were/are beautiful writers who share their knowledge. The best thing is their posts are preserved for posterity. Being a naive observer, I read those posts, interacted with them, and developed my knowledge. Now, it is my turn to do something for this forum. I do not want the unwary readers to get deceived by your venomous posts. This made me take an effort and record the truth. If not for this, do you think I will initiate a discussion with you after seeing the standard of your posts?

In fact all the ArupAdai sthalas show that the Dikshitar described viSnu deities specifically worshipping Guruguha
or getting boons/shelter from the Guruguha starting from his very first kriti, in fact his very first words

This is on the lines of 'special chitirai'. If you want me to explain, I shall proceed.

[RSR]

@nAdopAsaka
Sir,
My apologies for stating that your learned concept ' Lord Vishnu is recipient of karuna kataksham of Guha, is far-fetched. As you rightly point out the very first kruthi at Thirutthani has the lines in abundant confirmation.

In fact all the ArupAdai sthalas show that the Dikshitar described viSnu deities specifically worshipping Guruguha
or getting boons/shelter from the Guruguha starting from his very first kriti, in fact his very first words

SrinAthAdi guruguho jayati - tiruttani - mAdhavAdyabhayavara pradAno
subramanyO mAm – tiruchendur - kSitiSa pujita
dandAyudhapAni – palani - praNata virinCi mukundam
swAminAtha paripAlaya – swAmi malai – kAmajanaka bharatiSa sevita
subrahmanyEna – pazhamUdirColai – venkateSvara su-pujitEna
gajAmba nAyakO – tiruparankunram - aja-indrAdi sannuta
---

My reference is always the great blog site for the kruthis of the Trinity. , created by Sri.V.gOVINDAN. And the site for MD kruthis is co-authored by @Rjaani, a linguist and self-effacing scholar, very much respected in this forum by all. and the latest post from rajani has clarified that the word is 'yadhava' and all the following lines in that kruthi refer to Lord Vishnu.
-
- It is absolutely unthinkable that Sri.MD will write that he takes refuge in the zamindar.
-
Even now, there is no clear reference to the meaning of kankasaila.
-
It can be a generic term or as you point out, can refer to Naarai in tamizh. ( a poem by kapilar about Paari in sangam literature comes to my mind).
If the same meaning is accepted for the Subramanyena kruthi, that also would shift the focus from kazhukumalai to Pazhamuthir solai.
-- Have you read the most wonderful biography of Sri.MD by very scholarly and spiritual duo 'ravi-sri;' ? They learned music from Muktha and later retired from public life , to Ramanaashramam at Thiruvannaamali. You would certainly have read that series of articles. I am trying to place it in a web-page with more readble format and emphasis. He has given much more information than SSP and with great reverence. He has more convincingly written about the events and kruthis in each kshetram.

https://view.officeapps.live.com/op/vie ... graphy.doc
--
He too has associated kankasaiam with Kazhugumalai and the kruthi Subramanyena '. I suppose it is due to understanduing kanka as eagle. He has not mentioned about 'venkatesa yadhava ' kruthi at all. but has written about the Azhagar koil kruthi.
-
No true devotee of the Trinity and especially of MD can read that monograph without one's heart swelling with amazement and eyes brimming with tears. Anyway, that is my experience. though in the final pages, I tend to differ. Nobody has mentioned that Sri.MD was accompanied by the zamindar when he visited the kazhugumalai shrine.
Wiki on Kazhgumalai mentions some Sanskrit names for that place but kankasailam is not one of them.
-
-
guruguha vaibavam site maintained by Sri.V.Govindan and Rajani has confrmed your perception of Vishnu getting blessed by Guha.-
the first cited reference by you and incidentally the first composition by the composer.
..
I am unable to locate the second - mentioned kruthi.
And 'aja' --it seems to refer to Brahma rather than Vishnu.
---
Rajani is no mean scholar. who points out that such a reference to Vishnu getting the grace of Guha is specific to kruthis on Guha only and not common in kruthis devoted to Vishnu...Perfectly true.
That is a very fine observation. Yet, I take venkaesa kuthi as indirectly devoted to the more ancient lord of Pazhamuthir solai.
-
-
Yes. There are some poems by Nammaazhvaar which enjoin us to treat kinghood ( The State) as God. For, every society needs a powerful guardian who will protect the virtuous and meek and scholars from the rampaging ruffians. And yet, every civilized society, disallows the State power behaving wantonly. The King is God when he rules according to the guidance of the Learned and Virtuous.
This is true even today. Our Mutt-heads do not bow to anyone. The same is true in Catholic, Islamic, Sikh, Buddhist societies. Temporal power of arms and wealth should bow to the Spiritual power and never viceversa.
-
-
- From your writing, I see that you are fond of English Literature also.
'TS Eliot's Murder in the Catedral may be known to you.
You would have heard about the Marudhu brothers and Kattabomman. Sri.MD lived in those decades.in his early life before adulthood. (1800.).The year when Marudhu brothers were hanged. by theBritish. There is a sordid story behind Ettayapuram zamin.
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SSP is much venerated because it was a pioneering effort to notate CM gamakams. So, let us not belittle that wholesale.
We have to think out of the SSP box. for other things.
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When I dissociate kankasailam from kazhugumalai, both the kruthis (ie) / venkatesa yaadhava / and / subramanyena / dispel my doubt about the kshetram.
------
I entreat you to go through all the posts in VGovinda/Rajani blog site
in guruguhavaibavam.blogspot.com
-
Regards

[bhakthim dehi]

@RSR

What an intentional misinterpretation of the post by Rajani?

When I dissociate kankasailam from kazhugumalai, both the kruthis (ie) / venkatesa yaadhava / and / subramanyena / dispel my doubt about the kshetram

I am proved to be right again. Read my post no 635.

Anyways it is your wish to accept the fact or remain deluded.

[nAdopAsaka]

Azhagar Kovil/pazhamudirColai kritis and the Sri Cakra for skanda/murugA

In the footsteps of nAdajyOti Mutthuswamy Dikshitar..

RSR

Ajah is he who has no birth (from the viSnu sahasranAma)

At tiruchendur - kSiti-iSa is lord of bhUmi (per kSiti- bharanam from the devagAndhAri to Sri rAma)

The kaNka business sounds very much like a (red) herring, sorry heron. I hope you can get to the bottom of it.

Transcriptions across different languages and old fading manuscripts was probably not helpful in maintaining fidelity to the exact letters involved.

Your TS Eliot reference is timely.. One of his famous quotes is "Music heard so deeply, that it is not heard at all, but you are the music while the music lasts"

The Dikshitar is steeped in the numerology associated with the icons, for example we have panCa lingAs, nava-grahAs, sulAdi sapta tAla, sapta vibhakti , navAvarana, daSAvatAra rAgamAlika, chatur-daSA rAgamalikA, the dwi-saptati rAgAnga rAga, etc. etc. and then suddenly from this ever-careful, methodical pujA across the deities , we are asked to believe that he drops one out of the major 6 – Aru-pAdai sthalas, a set of major murugA/skanda kSetras expressly defined by the word/number 6.

Can anyone think for example that the Dikshitar would write kritis to only 4 of the 5 panCa-bhUta lingas ?

There are many symbolisms for the 18 eyes. Apart from the ones given earlier, it also can be seen that among all the ArupAdai ksetras, the pazhamudirColai is the only one to use the krittikA-suta reference (corroborated also by the word kArtikEya in the adjacent mEgharanjani). This is the 6 headed, 18 eyed infant skanda that the Dikshitar is also referring to as aStAdaSalOcana. I have noted before also that Azhagar site specifies the somA-skanda vimAnam. And the Citirai.

One should never forget the Dikshitar's Sri vidyA upadESa or training. There is a reason the pazhamudirColai is the last of the 6 ksetras and no question cannot be ignored. In the Sri Cakra yantra for murugA, this summation Cakra (the sixth) encompasses all the previous Cakras. And it coincides with the Ajna Cakra , as I have noted before the third-eye Cakra. The 6 syllable mantra for the murugA, passes thru each sthala and is fully realized with all 6 faces in the pazham shrine.

This is why the Dikshitar uses the word "aStAdaSa-lOCana-akhandEna", the indivisibility of these 6 faces.

Anyone who denies the Dikshitar's Sri vidyA is not capable of understanding or loving his music.

In fact the Dikshitar does NOT want any of these heretics or their loved ones taking his name, or singing his kritis.

Let it be shouted and sung from all the mountain tops, all the malai's and all the kanaka-Sailas,

The Dikshitar (my Dikshitar) is niS-kalanka, blemishless and pure.

[bhakthim dehi]

Having lost to the truth the brawling has turned into high-pitched trills and ululations which can be expected to continue for a few more days.

The truth showed its presence and Deekshitar exposed the true color of the so-called devotees who are interested in creating noise.