Kaliyan !

Plundering the Divine!
Is it possible?
Waylaying the Way?
Stealing the Truth?
Through open loot the Eternal Life? 
But who knows the ways of the divine?
It happily lends itself
it enjoys the scene
it becomes gullible
and lo! at the end...
the looter is looted
the robber is robbed
the waylayer is laid on the Way;
all because of one fatal mistake
or one destined act of right?

what is the mystic mantra?
Hey you the Bridegroom?
what have you chanted?
come on! give it!
or else...

yea my child
I am waiting for this
this very request
or demand
or order
which way you like
this is my charm
this is my talisman
give thine ear.
for it is a secret of secrets;
to tell in public
may not work;

Kaliyan! be careful!
don't go so deep!
you are into a noose!
don't bend!
don't hear that charm!
don't believe that soft guy!
be sharp man! be sharp!
No way no way
already he has lost his way
or found his only way.
Plundering the Divine!
Is it possible?
to waylay the Way?

***

A stand-alone poem of praise - Thaniyan

Nothing else do we want, my mind !
nothing else;
Just talk about that great person
called 'the dust of the feet of devotees'
talk of him again and again; 
He hath sung the poem 'Tirumaalai'
on the Divine Feet of the Rampart Ranga
who has tended cows and oxen.

*

How many polarities are inscribed here in this four-liner! The poem starts media res, as if breaking a revery or cogitation. As if the debate is going on which means to adopt? this or that or yet again another? which will suffice?

No nothing else, just this alone is enough. Just talk talk talk about that great person.

What is his name?

Dust.

What? Dust? What is this?

Yea Dust of the feet of devotees of God.

People may go and plan and buy foot-wear. But nobody will plan and affix dust to their feet. The dust gets stuck to the feet. The feet just walk. Dust was not in its plan. Like that people who are mad after God will go and stick themselves to the company of Godly persons. Even the Godly persons may be unaware of them. But no bother! Such are the real great persons. Talk about them and talk about him.

Again he has made a garland, a garland of poetry. On Tirumaal. Here is a pun on Tirumaal. Tirumaal is Sri Vishnu. But in Tamil tirumaalai is the sacred garland.

Sung on whom?

On the Rampart Ranga, majestic in His great walled-in spectacular Temple.

But what does He do?

Cattle-rearing. Tending cows and oxen, Shepherding.

Puuu... shepherding?..

Yea the souls across the pastures of Time. Is it not enough a theme? Of course we need not break our heads about That ...The Person in the Rampart. Just it is enough, yea it is enough to talk about this great person called Dust of Devotees' Feet.

Just that?

Yea.... and you can sense as time proceeds, the Divine will egg His way into us, amidst us, deep, around, surround and immerse us. He is the great eavesdropper !

***

Shame

My Lord! My Lord!
My soul craves for the home-return
Foolish of me to have run away
But in your eternal grace
never once you have given me up 
but kept to me close apace
I have been rude to Thee
unruly idiot child that am I
But you laughed and laughed
and pulled me closer and closer to Thee
I don't deserve this my Lord!
and how can I ever repay
though I understand I belong to Thee
yet my shame eats me up
and I drop my face down before Thee.

***

The flute

The flute the flute is on the air
nowhere seen
no lips across the firmament
but the flute the flute is on the air
makes one restless by the surge.

The loot the loot is on the soul
inner vision bright as light
enchanting smile plays the heart
bounty of meanings springing forth
makes ecstatic the fluting soul.

***

A pot..

A pot!
Does it have a mouth to praise
God's glory?
does it have the heart to think of Thee
O Lord! 
Can it come to you in the morn and even
and worship you?
Does it have a body?
O Aranga! You are the Lord of the Town
surrounded by ponds
teeming with
large blossoms in array;
Tell me please!
when Dadhipaanda (curd-pot seller)
met you then
how on that day
his pot also got liberation?
A pot!

***
(Tr from Pillaip Perumalaiyengar)

After all...

After all it is better,
yea it is better after seeing all,
to be ordinary,
to be clumsily this and that
and not too much heady into anything; 
yea, it is far better
to be modest
to be interested
and not go passionate
over this and that
and get your vision blind-folded;
yea it is far more better religion
to be humane, friendly with all,
be curious and appreciative
of all peculiarities
rather than being austere
exclusive
long-faced;
being average with contentment
far exceeds any manna from heaven;
common sense seems to be
far better than all books of old,
cold with the fury of gods;
the warmth of the human hearth
far exceeding any elixir of the divine;
the sight of the human
is far more soothing;
daily dawns in the rural yards
are much more assuring
of the happy sleep
of our toiled bodies
and our enjoying, thinking minds,
informing us of the world,
yea the daily dirty world
we live in
day in and day out.
sometimes the dirt is more homely
than the golden pour from heavens.

***

Tranquil Symphonies !

SiRiyaatthaan (சிறியாத்தான்) was a unique teacher in the consequent period of Sri Ramanuja. He was principles personified. The idea 'A devotee of Thirumaal, whoever he may be, educated or ignorant, irrespective of any social divisions or satus, commands one's highest adoration' was not just a piece of eloquence or a status message to be displayed in one's FB. He meant it every word by his action. When he was passing by in the streets of Srirangam, no prapanna or Vaishnavaite devotee was able to be at ease. For no body knew how, he will be the first person to salute prostratingly, unmindful of dirtying his own clothes and not only that he will rise up and stand in full pride, as if he had achieved great laurels of endevour. Periyavaachaanpillai more than once cites him as the exemplar. And SiRiyaatthaan's favourite was Sri Krishna. How the Supreme Soul, Paramaatma, was just like that loitering in the streets of Brindavan, doing pranks like a kid! It was an inexhaustable source of wonder for him. To understand his wonder we must first become aware that the highest understanding of philosophical contemplation, the Metaphysical Being Absolute. Then we must slowly bring to our minds the altercation that happens. Such a Being Absolue Metaphysical assumes a human embodiment, is born, grows up as a kid doing all sorts of pranks and lo! it is there running visible across streets and cars, crying 'Heyyyee !' Really it is the wonder of wonders !

*


Savitri of Aurobindo is extending the English language deep into the inward reaches and inner pulsating resonances. The language made explicitly introvert.

***


In Savitri there comes a passage -

All that the Gods have learned is there self-known.
There is a hidden chamber closed and mute
And kept the record graphs of the cosmic scribe,
And there the tables of the sacred Law


And so even Gods are having a learning curve it seems ! What they have learnt is self-known in a hidden chamber. In that chamber are the library of the cosmic scribe. There are hung the calculation tables of sacred Law - such a corner closed and mute! Why closed? closed from whom or what? mute means no sound? silent for what ears, perhaps ears unhearing.

Once somebody told Thiruloka Sitaram, quoting Sivavaakkiyar, 'natta kallum pEsumO?'.

Thirulokam retorted saying, 'when the stone stopped talking? It is always talking voraciously. Do you have the ears to hear it?'

The other person asked back 'what do you mean?'

Thirulokam replied, 'yea! when the stones stopped talking? they are always in discourse. Perhaps sometimes a sculptor happens to hear its talk and lo! you get a beautiful Image! Sometimes an engineer happens to hear the talk of stones. And you get a wonderful bridge or building! The stones are never-stop talkers. Only we are stone-deaf !'

*

Say it is easy to talk glibly about the long period of matter-sleep and the uprise of will and praxeologic movements. But to mentally arrive at that point of realisation, to stand exactly in such a spot in awareness full and bare, the shock and shudders are steep and striking. Exactly standing at that very point can you mint the experience in words?

In the glow of the Spirit's room of memories
He could recover the luminous marginal notes
Dotting with light the crabbed ambiguous scroll,
Rescue the preamble and the saving clause
Of the dark Agreement by which all is ruled
That rises from material Nature's sleep
To clothe the Everlasting in new shapes.


(Savitri, Book One Canto Five)

***


You need some attentive inwardness and spiritual gaze powered by intuition as per Sri Aurobindo in his Savitri. Otherwise all is screened, mystical, a voyage from the unknown to the unknown.

"But all is screened, subliminal, mystical;
It needs the intuitive heart, the inward turn,
It needs the power of a spiritual gaze.
Else to our waking mind's small moment look
A goalless voyage seems our dubious course
Some Chance has settled or hazarded some Will,
Or a Necessity without aim or cause
Unwillingly compelled to emerge and be.
In this dense field where nothing is plain or sure,
Our very being seems to us questionable,
Our life a vague experiment, the soul
A flickering light in a strange ignorant world,
The earth a brute mechanic accident,
A net of death in which by chance we live.
All we have learned appears a doubtful guess,
The achievement done a passage or a phase
Whose farther end is hidden from our sight,
A chance happening or a fortuitous fate.
Out of the unknown we move to the unknown."


(Savitri, Book One Canto Four, pp 57)

***


What is there in the Ultimate, a signal happens even in the undoubting sceptic life sometimes visible to the discerning chance vision. When we stop look and stop imagining and before we start to think the rigmarole begins to run again. And we hastily run from the moment of stop.

"Even in our sceptic mind of ignorance
A foresight comes of some immense release,
Our will lifts towards it slow and shaping hands."


(Savitri, Book Two, Canto Five)

***


Sri Aurobindo's poetry rises upon mystical-empirical. Hence at the first encounter is twice-bound distanced. To explain it I can say, it is poetry rising on poetry.

***


I do not know whether to laugh or weep for this. But the mystery of it has a broad smile over it!

"Mukti or liberation is our nature. It is another name for us. Our wanting mukti is a very funny thing. It is like a man who is in the shade, voluntarily leaving the shade, going into the sun, feeling the severity of the heat there, making great efforts to get back into the shade and then rejoicing, 'How sweet is the shade! I have after all reached the shade!' We are all doing exactly the same. We are not different from the reality. We imagine we are different, i.e., we create the bheda-bhava (the feeling of difference) and then undergo great sadhana to get rid of the bheda-bhava and realise the oneness. Why imagine or create bheda-bhava and then destroy it?"
(Day by Day with Bhagavan, pp 172)


Funny? mysterious? riddle? - whatever you call it, it s the existential predicament and the mystical impasse that one comes around to understand, may be earlier or may be later.

***

Life looks different in different times. That too in transition times of life it really begins to look a lot different. Perhaps I am changing over from middle age. Life reveals differently. First it is a bit shocking. But slowly you begin to like it. And I always carry a learner's readiness in my mind, I begin to find this interesting. It happened so when I shifted from teens to man, young man to middle age. And now this. Perhaps the whole life is a continuous academy, we going from class to class, year to year, graduated all the while.

***

Sometimes our own lives write a commentary for poetry or is it the poetry writing a commentary of our life. It is sometimes hard to tell ---

"In this passage from a deaf unknowing Force
To struggling consciousness and transient breath
A mighty Supernature waits on Time.
The world is other than we now think and see,
Our lives a deeper mystery than we have dreamed;
Our minds are starters in the race to God,
Our souls deputed selves of the Supreme.
Across the cosmic field through narrow lanes
Asking a scanty dole from Fortune's hands
And garbed in beggar's robes there walks the One.
Even in the theatre of these small lives
Behind the act a secret sweetness breathes,
An urge of miniature divinity.
A mystic passion from the wells of God
Flows through the guarded spaces of the soul;
A force that helps supports the suffering earth,
An unseen nearness and a hidden joy. "


(Savitri, Book Two, Canto Five)

And Sri Aurobindo rocks in the felt inner scalings of my trepid soul in its onward journey.!

***

Nobody twists the fibre of language so passionately extracting the full valency of it like Sri Aurobindo -

The world quivers with a God-light at its core,
In Time's deep heart high purposes move and live,
Life's borders crumble and join infinity.


(Savitri, Book Two Canto Five)

The first line talks about an immanent light holding the wold in swing.

Before we recover from the shock of sense instilled through, Sri A throws missile-like another

In Time's deep heart high purposes move and live

That means Time is teleological and not just a blind vector speeding from behind to before. When we try to match the two lines and try to draw a composite meaning, the third missile has already arrived -

Life's borders crumble

superb!

and join infinity.

pHah!

***

In one place Swami Vivekananda is expressing an idea that the world does not change and only that we change by making changes in the world. Yea, reading it was different. But coming to see it in life makes the picture clear and obvious. But when we come to see things as they are is something unpredictable. All the while we are with it but when it chooses to get fixed by our understanding is something we realise only after understanding it. Till that time we go on thinking that it is something well-known to us.

***

If one understands the story of Udanga Maharishi, then all lessons are instilled in that one story.

Udanga wanted to do meditation with no disturbance of thirst in the forests. He asked a boon of water whenever he thirsted for it to come to him of its own accord.

Krishna said yes and graced him so.


But Udanga found nothing happened really or perhaps he thought so.

why not? he asked Krishna furiously.

But Krishna smiled him off saying, 'it should have, great sage! Think twice.'

A vague remembrance came to Udanga, but was it not some hunter offering water from the dogskin? and was he not attended by ferocious dogs?

But sense dawned on him and lo he was much ashamed to have refused Amrta itself offered out of the hands of Indra, attended by the Vedas.

Yea Divine answers in its own ways. But are we ready? Or perhaps we are stipulating conditions!

Beware Udanga! think twice not afterwards but before.

***


There are three most important tasks for the Modern India, says the great World Teacher Sri Aurobindo -

"The recovery of the old spiritual knowledge and experience in all its splendour, depth and fullness is its first, most essential work;

the flowing of this spirituality into new forms of philosophy, literature, art, science and critical knowledge is the second;


an original dealing with modern problems in the light of the Indian spirit and the endeavour to formulate a greater synthesis of a spiritualised society is the third and most difficult.

Its success on these three lines will be the measure of its help to the future of humanity.”

I find in this an ultimate formulation and expression of the Great Agenda that is going on visibly in the past three centuries among us, in us, through us and also into the future. This great agenda bugled forth by the great-child of the tamarind tree, Nammalvaar!

***

Creative Madness

Creative madness makes life beautiful
but why and why this frenzy
of cremating madness of all values
deep drilled into the holes of utility;
please please stop and look 
you are deep-frying your infancy;
childlike innocence makes life
divine or at least superbly effulgent;
but why why this fever
of dismembering and sale of parts
for the sake of heavy bucks;
let the creative madness linger long
leave it; all things are not merchandise;
profit margins make you puerile
leave something out as elements natural;
do you ask me what is the use
of literature?, of values?, of art ?
of philosophy? of the creative laziness?
what is the use of you
when already dead while breathing
suffocating airs from carcasses of calculation?
leave something undisturbed
let the creative madness linger somewhere
somehow in some ways
even if it be in blind rituals or stones carved
or erudite meanderings of theologies past.
but why do you run away
and hide somewhere
values will not chase you
when the nemesis does overtake you.

***

Space

It is space all over
spilled space onto space
onlooked by again space
spaces stand on spaces
walk on spaces 
drive spaces across spaces structured
spaces growing
spaces changing shapes
spaces playing all
relative micro macro games
but all put in the long shot
or into the deep micro shot
it is one space
spilled over as many
biting bound fitting
what these very many actions
who do where
space unto space?
but who does look?
or looks are plural
and looker one?
will space look?
or nothing looks through space
and look at space?
all in cascading micro macro games.
where stand who on what
except in the absolute relative
it is one changing monolith of space.

***

To walk with God

To walk with God
to walk after God
to walk in God
to walk towards God -
Is it what is meant by 
brahma charya
So when they started
the Big End-to-begin
walking after Ranga
who follows the Tamil
Divine songs of Our-Alwar,
who the Vedas follow after,
and chasing all when I go after
Is it walking with God
or walking towards God
or walking after God
or go in search of the meanings
in Tamil and Vedas
when the meaning goes in search of
Our-Alwar's songs;
who goes after whom
when it is a travel to the inner
or is it the giving up
of the very going-after
and be still where you began
going after everything
and see that you house the universe
and the universe everywhere
you are at home;
to walk with God
what is it
to come around
in the streets of Chitra
beginning at the beginning
of the Big End-to-begin
when on the big swan
Ranga is jostling forth
to keep pace
with the meaning or the text
what is it
to walk with God.

***

Singularities

Great men are always
singularities.
Traditions preserve
but their own versions of them.
Great men carry away 
their own versions with them
may perchance preserved
in someone's memories rare.
Singularities are hard to deal with
they are not smooth
you can't take them for granted.
It is so down the time
across the world.
When you go more and more
into yourself
you find you as a singularity
not like any
perhaps not liked by many
so what
then you understand
that there runs a tradition
of singularities
unrecorded and unknown
and inconvenient for easy-goers;
but again singularities
scarcely need any tradition
they are too much busy
with themselves
to tow behind any.

***

Is blossoming just fame?

Men of old
men of bold
men of conviction
thousand-fold
have gone 
and gone forever

men of arms
men of norms
men of sway
multi-formed
have gone
and gone forever

men of icy
conspiracy
men assuming
role of nemesis
have gone
and gone forever

down the passage of time
drowned in the gutters of the past
run over by the gushing
forth from the future

but the flower in woods
in lonely moods
smiling at the dawning rays
winks back at the setting Sun
au revoir till coming morn

Is it the flower same?
or is blossoming just fame?
who cares? the flower smiles
rarely so, saying, the Time flies.

***

You are ever the Spirit free !

It is a very narrow region
in between
very hard to decide
highly tempting to decide
on the side of matter 
yea from birth through growth
when one is with matter and forms of matter
what then?
decide one is matter
matter alone
all talks of spirit
just false and imaginary
keep it over the ale
in some camp-fire

it is like walking
through the sheets of ice
on the mountains cold
when the chilling feet
tempt you to sit and
have a rest
but the only way to escape
sweet cooling death
is to shake shake
shudder out oneself
and pulling oneself out
of the open icy grave;
it is like that
matter tempting
that you are none other than matter
shake shake and shudder
and pull yourself out
brutally snatch thyself
out of the identity-death

you are the free Spirit
ever and ever free
and knowing
and knowingly free
boldly say that
you are not matter
but spirit free
of the form of knowing
you are never the object
but the Eternal Subject
free and knowing';
may be it sounds now
as a distant rumble;
but hold on hold on
never give up
your rugged freedom
to the cozy sweet chill
and cold grave of matter

wake up and know thyself
see the false Delphi to the face
and say, say and pronounce
You are free
and the Soul.

***

Salvation of Nammaazhvaar

Today 18-1-2017 Nammaazhvaar Moksham is celebrated. Nammaazhvaar or Sri Satakopan is the celebrated Mystic-Supreme of the faith of Sri Ramanuja, Sri Vaishnava Sampradaya.

Why is it so significant that the salvation day of one Yogi is being participated for the past thousand years and more? Of course any great soul is worthy of our adoration and worship. But why even great teachers like Sri Nathamuni, Alavandaar and Sri Ramanuja have poured their total heart into Azhwar-Bhakti? Nammaazhvaar is the Family Wealth of the surrendered souls, Prapannas. He is the Leader of the Prapanna tribe!

Nampillai gives an excellent explanation for this when he writes the introduction for 10th Ten 9th TVM, Soozhvisumbu aNimukil - Here I will try to give it a rendering in my own anglo-saxon.

"The great spiritual ecstacies that happen to great mystics occurred to Nammaazhvaar gradually. From the stage of transcendent devotion all further stages ensued forth in our Azhwar. Those stages have been logged very truly upto the 9th Ten and even upto 10.8. Now hereafterwards Nammaazhvaar could not bear to stay longer in the worldly life. He is dying to enjoy the ecstatic bliss of union and communion, immediate. Such immediacy is not possible on this earth. It is inherently transcendent experience. If Azhwar is so anxious to reach Him over there His anxiety in getting Azhwar transported over there is much more and more forceful. Who suffers worst is difficult to decide, Azhwar or God? He has been tarrying so far only to make Azhwar prepared enough. So he was giving him all stages of experiences of His Essence, Form, Qualities and Manifestations. And He gave really all these experiences so realistic as if visible and perceptual externally. The path of Lights, the assistance and reception given by the way-guarding deities, the grand welcome gestures from the ever free of the Transcendent World, whatever have been narrated in Vedanta, all those experiences escatological Azhwar was made to experience here while living. And all these mystical magnum Azhwar is singing in the coming two decads viz., 10.9, 10.10. And while singing now Azhwar is narrating what he experienced as something experienced by devotees in general. He is describing his personal experiences as general and universal experiences of all devotees for all time to come. The commentator asks a beautiful question here - why? Why does Azhwar do like this? Why he describes his own private experiences as general statements of the devotees at large? The commentator gives an extraordinarily significant reason for this. Azhwar wants to assure by this way of generalising that whatever salvation he got belongs to all devotees in all places in all times, whoever happens to relate to him direct, indirect or remote or by chance. All such souls reap this Supreme Grace vouchsafed unto Azhwar by Thirumaal."

How significant is this day of the Salvation of Azhwar!

***

In the eyes of Divinity, even wishing is doing !

Today, 10-1-2017, Araiyar Sevai was having reading of an important piece- The Introduction and the Commentary of First Stanza in Third Ten, 3RD Thiruvaymozhi, 'Ozhivilkaalam Ellaam'.

One of the important concepts stressed in the commentary is the principle that in the eyes of the Divine, even mere wishing to do the divine service on the part of the human soul is taken as Service Done. What is required on the part of the human soul is the intense desire and wish to do Service to the Almighty God. This hearty wish pleases the Divine like anything and it is taken as Real Service by Him.

The Commentator says 'Nammazhvaar bhaarikkiraar' - i e Nammaazhvaar wishes and earnestly imagine and wants to do all services, without any blemish. Of course we may ask what mere wishing can do? A wish is a mere wish - it has no gratifying power. Is it not?

But the Commentator asks us to look closer at the issue. He sites one example of a glutton who derives immense pleasure even reading just the menu card (UNadhyaayam). Seeing this dish and that dish and again that different dish is available, his mental palate is pleased as if tasted all those very things.

Let us see some points of theological interest covered in the commentary both by way of introduction and also the explanations for this first stanza.

In the last stanza of the 2ND Thiruvaymozhi Nammaazhvaar was saying 'my heart has become stable and my soul has got firmly established in the realisation of its own real and intrinsic nature' - 'nilaiperren nenjam perradhu needuyir'.

Now when the soul understands its own self-nature firmly then the next step is to do activities of spirituality proper to such self-nature. So in this 3RD TVM - Ozhivilkaalam - Nammaazhvaar craves for Kainkarya - Service to the Divine - which is proper and naturally ensuing such realisation of self-nature. This TVM is prayer for Service. The previous 2ND TVM was anouncement of self-nature.

While earnestly panting for divine service Azhwar becomes clearly aware of certain uncomfortable truths and what he has left undone and ignored. He is now speaking as the representative of all souls in that - Right from the start, this soul has been escaping all the chances created by God to make it easier for the human soul to come and reach Him and enjoy Him. He gave Sastras, He was born as Avataras, Divine INcarnations. Why? He has been residing inside this very soul from the day one of creation as Inner Soul, Antaraatman. But very deftly this soul has been giving the lie to the Divine and escaped all such chances. Azhwar is seeing in his intense awareness all such omissions and commisions, runnings away from the Divine, ignoring the Inner Soul and all that. He becomes very dejected and about to lose his heart. Woof...! NO way no way...

Then the Divine answers, 'Why Azhwar? why are you so choked in sorrow? why you think you have lost? No soul loses the Divine in the Total Scheme, my dear! Have I not come and am I not standing all the time waiting for the souls to come and reach me, on the very Hills of Venkatam? Am I not? Have you forgotten? It is for souls like you I am waiting there. Why? What problem? Are you crying over the fact that your body will be an impediment in the way? No chance. Only with this body you have to do service here in the HIlls. So the body is not a block! Then? Perhaps you are hesitant over the fact that your Knowledge is not Expansive as it should be but narrow because of this samsara. So what? Even those persons who have their Knowledge attained natural expansion crossing this samsara, even they are facing this trouble of their native knowledge standing no match for the Infinite Knowledge of the Divine, which is always demanding to know more and more and gets never exhausted. So it is not something your own specific problem. Leave it.!'

Azhwar thinks: 'Ahaa ! Yea it is true. The Ultimate Absolute Divinity is the same here or there. If it is so, and if the self-same He is here on the Hills, and if my own body which I thought to be a handicap for service is actually not an impediment but an accessory needed for service, then why, for what am I waiting here? I can do all the services which I wanted to do by going to the Sri Vaikunta, I can do all such services here itself. Woww...! Yea come on, when the chance is so handy and near reach, my mind races in imagination of all kinds of service I intend to do and which I will be called to do by Him and all that...' So Nammazhvaar starts day-dreaming or mentally imaging all situations of his doing service in this TVM. - So the commentator beautifully expands on this theme. The commentator says : "Lakshmana was saying 'I will do and panting to do, all types of service for my Lord, going with Him'. It is teh nature of Lakshmana. Just like that Nammaazhvaar is also panting to do all services. It is like the glutton reading and reading over the menu-card and mentally feasting over the dishes there." Bhajanaparanaai irukkum avan UNadhyaayam patikkumaap polE iruppathondraayiRRu ivarutaiya kainkarya manOratham.

Just imagine all these stuff read before the Lord Divine in the original Manipravala Commentary by the Araiyars! My Lord Ranga was so very immensely pleased and just to look at Him His 'ILLippu' was so visible.

Is it for nothing they say the Kondaattam - 'Thamizh pin senRa PerumaaL' - Divinity chasing the honey like Thamizh!

***