simply amazed at the diligent efforts to marshal even alternate accounts that is not commonly known wrt the life stories of the Nayanmars 👏👏👏 Sekkizhar says that ViRanmiṇdar (viRal: bravery/unique excellence; miṇdu : strength) had the right demeanour to pay reverence first to the fraternity of Lord's devotees whose devotion was fully bloomed and only after taking their blessings to proceed for worshipping the Lord's Feet "முதிரும் அன்பிற் பெருந்தொண்டர் முறைமை நீடு திருக்கூட்டத் தெதிர்முன் பரவும் அருள்பெற்றே இறைவர் பாதந் தொழப்பெற்றார்" This attitude made him burst out when he saw Sundarar moving away (going directly inside the temple) without paying respects to the Lord's devotees (assembled in the thousand pillared hall of Thiruvārūr temple) and declare that Vanthondan (Sundarar) be ostracised (சிவனடியார் தம்மைத் தொழுது வந்தணையா தொருவா றொதுங்கும் வன்றொண்டன் புறகென் றுரைப்ப) not stopping with that, ViRanmiṇdar had the temerity # to declare both Sundarar and the Lord a taboo ** : Vūran (Sundarar) who slipped away without honouring the devotees of Siva "சிவனா ரடியார் திருக்கூட்டம் பேணா தேகும் ஊரனுக்கும்" [and the One] who has the nature of being his Lord/saviour "பிரானாந் தன்மைப்" adorning the crescent moon and snakes "பிறைசூடிப் பூணா ரரவம் புனைந்தார்க்கும்" declared expulsion "புறகென் றுரைக்க" ** evokes memory of Nietzsche's § epithet and its funny retort in a popular poster:- "God is dead" - Nietzsche, 1883 "Nietzsche is dead" - God, 1900 § a German philosopher who died in 1900 # apropos of ViRanmiṇdar, recalling an anecdote about Swami Rama Tirtha (1873-1906)... In the manner of the rapturous richness of self-realisation in India, he called himself "Rama Badshah" or the King Rama, and he stuck to it like a playful child, for he seriously refused at Port Said to travel on the same ship to India with Lord Curzon saying : "Two kings cannot travel in the same boat." He actually travelled by the next boat, cancelling his passage. .... from "The story of Swami Rama Tirtha" by Puran Singh apropos of nothing 😛, an eloquent composition of Swami Ram Tirtha "None can tone me, say who would injure me?", included by Sri Paramahansa Yogananda in his cosmic chants, rendered by SRF monks is available in 'Self-Realisation Fellowship' yt channel (video titled "Three hour meditation with kirtan led by SRF monks / 2020 SRF online world convocation " - time stamp of the song is given in the video description)
but why is it that Sēkkizhār glorifies ViRanmiṇdar, "Who can speak of his (ViRanmiṇdar's) greatness who received perfect eternal grace from the Lord?" "மற்றவர்பாற் கோணா வருளைப் பெற்றார்மற் றினியார் பெருமை கூறுவார்?" because, It is verily ViRanmiṇdar who was instrumental in making Sundarar sing the "Thiruthoṇdathogai" which later became the base for Sekkizhar's magnum opus 'Periya Purāṇam'. When ViRanmiṇdar flared up, Lord of Thiruvārūr communicating to Sundarar that His devotees, "by their eminence/nobleness, they alone are their equals; by their love and care they claim the right of My ownership; by their oneness [with Me] / intentness of mind, they conquer the world; [by these,] wants/deficiencies/evils - they have none; they abide in the state that is rare to achieve; by their love, they are in bliss; they have transcended the duality; take refuge in these [adiyār-s] who are of such nature" (பெருமையால் தம்மை ஒப்பார், பேணலால் எம்மைப் பெற்றார், ஒருமையால் உலகை வெல்வார் , ஊனமே லொன்று மில்லார், அருமையாம் நிலையி னின்றார், அன்பினா லின்ப மார்வார், இருமையுங் கடந்து நின்றார், இவரைநீ யடைவா யென்று), asked him to prostrate to them as per established custom/in right conduct and commanded him to sing their glory in indefectible truth (நீதியா லவர்கள் தம்மைப் பணிந்துநீ நிறைசொன் மாலை கோதிலா வாய்மை யாலே பாடென வண்ணல் கூற); to which Sundarar replied, "without knowing anything as to in this manner and this quality of theirs is to be extolled, wherefore can I praise them? who am I [to do so]? to declare their encomium in a garland of hymns, kindly bestow me Your grace" (இன்னவா றின்ன பண்பென் றேத்துகேன் அதற்கி யானார் பன்னுபா மாலை பாடும் பரிசெனக் கருள்செய் யென்ன). It was then that Lord with His sacred voice that bestowed the vēdās for the purpose of redeeming the world from afflictions said, "sing the glory of the devotees of boundless renown starting thus: 'I am the servitor of the servitors of the virtuous priests/brahmins who live in Thillai' " (அல்லல்தீர்ந் துலகுய்ய மறையளித்த திருவாக்கால் தில்லைவா ழந்தணர்தம் அடியார்க்கும் அடியேனென்று எல்லையில்வண் புகழாரை யெடுத்திசைப்பா மொழியென்றார்) அடியார் அடியார் அடியார்க் கடிமைக்கு அடியனாய் நல்கிட் டடிமையும் பூண்டேன் அடியார் அருளால் அவனடி கூட அடியா னிவனென் றடிமைகொண் டானே. ---- Thirumūlar Thirumandiram 2578 I longed for and became a devotee to the devotee of the devotee (who has come in the lineage) of Lord's devotees; due the grace of that devotee, I attained the Feet of the Lord who took me into His fold by making me one of His servitors 🙏🙏🙏
🙏. As ever a lot of interesting details. The alternate account (I guess the reference is to Vandam Paalai story), is found in the Sanskrit version-Siva Bhakta Vilasam. The recorder of the video also landed up in that temple based on this version.
oh, i see, that explains it... i guess that the Telugu translation of Siva-Bhakta Vilasam published by Sri Ramanashram would also have been instrumental in accelerating her "dedication of life to the worship of Lord Siva and his revered devotees the 63 Nayanmars" Wish and Pray that Arunachala Ramana fulfills her eternal quest 🙏🙏🙏
🙏🙏🎉🔱nama sivaya💐🙏🙏❤️
simply amazed at the diligent efforts to marshal even alternate accounts that is not commonly known wrt the life stories of the Nayanmars 👏👏👏
Sekkizhar says that ViRanmiṇdar (viRal: bravery/unique excellence; miṇdu : strength) had the right demeanour to pay reverence first to the fraternity of Lord's devotees whose devotion was fully bloomed and only after taking their blessings to proceed for worshipping the Lord's Feet "முதிரும் அன்பிற் பெருந்தொண்டர் முறைமை நீடு திருக்கூட்டத் தெதிர்முன் பரவும் அருள்பெற்றே இறைவர் பாதந் தொழப்பெற்றார்"
This attitude made him burst out when he saw Sundarar moving away (going directly inside the temple) without paying respects to the Lord's devotees (assembled in the thousand pillared hall of Thiruvārūr temple) and declare that Vanthondan (Sundarar) be ostracised (சிவனடியார் தம்மைத் தொழுது வந்தணையா தொருவா றொதுங்கும் வன்றொண்டன் புறகென் றுரைப்ப)
not stopping with that, ViRanmiṇdar had the temerity # to declare both Sundarar and the Lord a taboo ** : Vūran (Sundarar) who slipped away without honouring the devotees of Siva "சிவனா ரடியார் திருக்கூட்டம் பேணா தேகும் ஊரனுக்கும்" [and the One] who has the nature of being his Lord/saviour "பிரானாந் தன்மைப்" adorning the crescent moon and snakes "பிறைசூடிப் பூணா ரரவம் புனைந்தார்க்கும்" declared expulsion "புறகென் றுரைக்க"
** evokes memory of Nietzsche's § epithet and its funny retort in a popular poster:-
"God is dead"
- Nietzsche, 1883
"Nietzsche is dead"
- God, 1900
§ a German philosopher who died in 1900
# apropos of ViRanmiṇdar, recalling an anecdote about Swami Rama Tirtha (1873-1906)...
In the manner of the rapturous richness of self-realisation in India, he called himself "Rama Badshah" or the King Rama, and he stuck to it like a playful child, for he seriously refused at Port Said to travel on the same ship to India with Lord Curzon saying : "Two kings cannot travel in the same boat." He actually travelled by the next boat, cancelling his passage.
.... from "The story of Swami Rama Tirtha" by Puran Singh
apropos of nothing 😛, an eloquent composition of Swami Ram Tirtha "None can tone me, say who would injure me?", included by Sri Paramahansa Yogananda in his cosmic chants, rendered by SRF monks is available in 'Self-Realisation Fellowship' yt channel (video titled "Three hour meditation with kirtan led by SRF monks / 2020 SRF online world convocation " - time stamp of the song is given in the video description)
but why is it that Sēkkizhār glorifies ViRanmiṇdar, "Who can speak of his (ViRanmiṇdar's) greatness who received perfect eternal grace from the Lord?" "மற்றவர்பாற் கோணா வருளைப் பெற்றார்மற் றினியார் பெருமை கூறுவார்?"
because, It is verily ViRanmiṇdar who was instrumental in making Sundarar sing the "Thiruthoṇdathogai" which later became the base for Sekkizhar's magnum opus 'Periya Purāṇam'.
When ViRanmiṇdar flared up, Lord of Thiruvārūr communicating to Sundarar that His devotees,
"by their eminence/nobleness, they alone are their equals; by their love and care they claim the right of My ownership; by their oneness [with Me] / intentness of mind, they conquer the world; [by these,] wants/deficiencies/evils - they have none; they abide in the state that is rare to achieve; by their love, they are in bliss; they have transcended the duality; take refuge in these [adiyār-s] who are of such nature" (பெருமையால் தம்மை ஒப்பார், பேணலால் எம்மைப் பெற்றார், ஒருமையால் உலகை வெல்வார் , ஊனமே லொன்று மில்லார், அருமையாம் நிலையி னின்றார், அன்பினா லின்ப மார்வார், இருமையுங் கடந்து நின்றார், இவரைநீ யடைவா யென்று),
asked him to prostrate to them as per established custom/in right conduct and commanded him to sing their glory in indefectible truth (நீதியா லவர்கள் தம்மைப் பணிந்துநீ நிறைசொன் மாலை கோதிலா வாய்மை யாலே பாடென வண்ணல் கூற);
to which Sundarar replied, "without knowing anything as to in this manner and this quality of theirs is to be extolled, wherefore can I praise them? who am I [to do so]? to declare their encomium in a garland of hymns, kindly bestow me Your grace" (இன்னவா றின்ன பண்பென் றேத்துகேன் அதற்கி யானார் பன்னுபா மாலை பாடும் பரிசெனக் கருள்செய் யென்ன).
It was then that Lord with His sacred voice that bestowed the vēdās for the purpose of redeeming the world from afflictions said, "sing the glory of the devotees of boundless renown starting thus: 'I am the servitor of the servitors of the virtuous priests/brahmins who live in Thillai' " (அல்லல்தீர்ந் துலகுய்ய மறையளித்த திருவாக்கால் தில்லைவா ழந்தணர்தம் அடியார்க்கும் அடியேனென்று எல்லையில்வண் புகழாரை யெடுத்திசைப்பா மொழியென்றார்)
அடியார் அடியார் அடியார்க் கடிமைக்கு அடியனாய் நல்கிட் டடிமையும் பூண்டேன் அடியார் அருளால் அவனடி கூட அடியா னிவனென் றடிமைகொண் டானே.
---- Thirumūlar Thirumandiram 2578
I longed for and became a devotee to the devotee of the devotee (who has come in the lineage) of Lord's devotees; due the grace of that devotee, I attained the Feet of the Lord who took me into His fold by making me one of His servitors
🙏🙏🙏
🙏. As ever a lot of interesting details.
The alternate account (I guess the reference is to Vandam Paalai story), is found in the Sanskrit version-Siva Bhakta Vilasam. The recorder of the video also landed up in that temple based on this version.
oh, i see, that explains it...
i guess that the Telugu translation of Siva-Bhakta Vilasam published by Sri Ramanashram would also have been instrumental in accelerating her "dedication of life to the worship of Lord Siva and his revered devotees the 63 Nayanmars"
Wish and Pray that Arunachala Ramana fulfills her eternal quest
🙏🙏🙏