Prasanna Venkatesa Perumal #temple -Gunaseelam,Near Trichy,TN #Thread

Gunaseela Mahatmyam,a chapter of Bhavishyottara Purana describes greatness of this place.

Venkatachlapathi of Tirumala Tirupati appeared b4 Gunaseela Rishi here,so Gunaseelam is known as Ten(South)Tirupati

Kolaru Pathigam-Thevaram hymn composed by ThiruGnana Sambandar- #Thread

In Tamil Kol means planets,Aru means cut- set of songs in Kolaru Pathigam addresses all Navagrahas& last 2 lines of every song with end a plea to Bhagwan Shiva to reduce/erase the ill effects of Navagrahas

கோளறு பதிகம் - This pathigam was sung by Thirugnana Sambandar at Thirumaraikadu Kshetram -Vedaranyam,Tamilnadu

Thirugnana Sambandar & Appar(Thirunavukkarasar) travelled together to various Shiva Alayam to spread shivam & bhakti among people.They both reached Thirumaraikadu.

Thirumaraikadu(Vedaranyam) -
Appar & Sambandar were asked to enter the temple through side entrance.The main door was locked by Vedas many years ago.Appar&Sambandar sang devotional hymns praising Shiva, after which the gates opened & closed.After which main door opened for all.

After darshan of Bhagwan Shiva at Thirumaraikkadu,Sambandar received a message to travel to Madurai.
During that time, Samanam was on the rise in the Pandya Kingdom.The Pandya King converted to Samanam.The Queen Mangaiyarkkarasi was a staunch Shiva devotee and was upset.

Kularchirai Nayanar ,Chief Minister of Pandya kingdom was in agony by the turn of events.Queen requested Kulachirai Nayanar to escort Thiru gnana Sambandar to Madurai.Kularchirai Nayanar met Thiru gnana Sambandar at Thirumaraikkadu & requested him to visit Madurai.

Sri Sanjeevi Rayar Temple located in Ayyangar Kulam,near Kanchipuram,TN

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Ancient but beautiful temple dedicated to Hanuman. This temple is a legendary one. According to the Sthala Puranam of Sanjeevi Rayar temple,it is associated with an episode from Ramayana.

Legend story -Hanuman was flying from Himalayas to Lanka bearing Sanjeevi hill to revive Lakshmana during battle between Rama& Ravana, a piece of the Sanjeevi Parvat fell at this place.Many believe this legendary story & even today that no one here dies of any kind of poisoning.

From historical background of the temple it is known that temple was originally built by a great scholar &administrator Kotikanyadanam Lakshmikumara Tatacharya. Temple itself&village were named following name of great scholar Tatacharya, who was then popularly known as Ayyangar.

He was the royal preceptor of Vijayanagara emperor Venkata Raya who had his capital at Chandragiri in AP.Upon returning from a pilgrimage,robbers tried to attack Tatacharya at this place. Being a great devotee of Hanuman,he instantly composed a poem in Sanskrit praising Hanuman.

The bandits immediately ran away &Tatacharya decided to build a temple dedicated to Anjaneya at that very place.This Sanskrit poem is called Hanumad Vimshati, has been inscribed in Grantha script inside this temple.The huge temple tank called Tatasamudram, in honor of Tatacharya.

NĀRADA & HIS BHAKTI-SŪTRAS :
Bhakti – Love Divine :-
Of Love Divine (Sūtra 1 to 6)

All our philosophical textbooks are written out by the great 'rishis' and 'thinkers' in the form of sūtras.
The term, ‘sūtra’, means ‘string’ – the string on which the arguments &
#Thread

thoughts are strung together to become an enchanting garland of ideas.
This is the philosophy of devotion, of love for 'Paramatma' stands today attributed to the Devarṣi Nārada.
He works everywhere as friend, philosopher and guide, to all devotees.
Let's begin the journey !

NĀRADA & HIS BHAKTI-SŪTRAS :
Bhakti – Love Divine :-
Of Love Divine (Sūtra 1 to 6)

Sūtra 1
अथातो भक्तिं व्याख्यास्यामः॥ १॥
Now, the doctrine of devotion we shall expound.
After having developed all the qualifications necessary for the practice of devotion (atha), the student

feels no spiritual satisfaction, and therefore (ataḥ), he must now diligently walk the path of devotion. According to Rāmānuja, the teacher of viśiṣṭādvaita, there are seven qualifications necessary in a seeker who plans to pursue devotion. They are:

(1) Discrimination in food (viveka), (2) Freedom from desire (vimukha), (3) Practice (abhyāsa), (4) Habit of doing good to others (kriyā), (5) Purity in thought, word and deed, non-violence, charity, and such other virtues (kalyāṇa), (6) Cheerfulness (anavasāda), and (7) Absence

“So Moses finished the work.” (Exodus 40:33) I came to the end of my reading in Exodus this morning. To fully appreciate those 5 words, you really need to read the 39 preceding chapters. The whole thing had been such an ordeal, drama from the time God called out to Moses from

the burning bush to the moment he “inspected all the work they had accomplished” in the building of the tabernacle. For starters, Moses wasn’t looking to lead anything but sheep to pasture. He was hiding when God found him. Moses was no volunteer. And even after God called him,

he insisted God find someone else. But the force of the divine call is hard to resist. The people he served nearly drove him nuts. He was supposed to lead a group of worshippers and what he mostly got was whiners. He’d lost his temper over & over. Even thrown the stone tablets

inscribed by the finger of God. Nope. Moses couldn’t say it had gone well. What the whole thing had been was WORK. Unrelenting, frustrating work so detailed that it had to match the divine instructions down to every clasp on endless yards of curtains. There had been some great

moments like the time the people were invited to contribute any personal possessions to the makings of the tabernacle furnishings. They had given so freely, Moses had to tell them to stop. There was that. But overall, what he’d done, what they’d all done, was WORK. Lo & behold,

One key element of the Islamic intellectual tradition is the commentary. Commentaries on the Qurʼan (tafsīr) began early in Islamic history, but from about the 12th or 13th century, well into the 19th, commentaries on other scholarly texts became extremely common. -jm

Usually a commentary is called a sharḥ, and a supercommentary (i.e. a commentary on a commentary) is called a ḥāshiyah. Sometimes you get all the way up to a fourth- or fifth-level supercommentary. -jm

Sometimes it's hard to even tell what the "core text" is, because even a very famous text that's the core of many commentaries might present itself as an abridgement or comment on something even earlier. -jm

Commentaries might serve multiple purposes: to explain obscure grammar or vocabulary, to dig into particular legal cases, etc. Even to show why the core text is wrong. Eventually you get some Ottoman Turkish commentaries that translate Persian poems and then comment on them. -jm

Authors of commentaries often mark quotes from the core text by key words like "qawluhu" ("what he said") and manuscripts often emphasize this by writing these words in red or putting a line over the quoted text, so you can figure out who is talking. -jm

The Contingency Argument for God's existence, in simple language (thread):

When we look at the world around us, we see many things that change. For example, at one time a man may be standing, but at another time he may be sitting. Yet he is the same man. (1/)

Philosophers express this fact by saying that the man's posture is contingent, i.e. that it could be different than it is. Humans are contingent beings because they could be different than they are at any given moment. The same is true of everything we see in the universe. (2/)

Living things like people, animals, and plants all grow and develop. Inanimate things like your car, phone, or computer may be turned on or off. Even rocks and gems can be cut, polished, or moved from one place to another. (3/)

All the things in the physical world are contingent: they could be different than they are.

But is absolutely everything contingent? Let's consider a man who is standing. Why is he standing *now*? (4/)

This question can be answered in different ways. You might appeal to something in the future (he's standing to reach something on a shelf) or to something in the past (he just got out of bed), but we're not interested in these. Why is he standing *right now*? (5/)

Don't act smart with Shankaracharya, you will get roasted...

This is a very interesting story from ShankarDigvijaya where Mandan Mishra tries to insult Shankaracharya but gets insulted in return.

The fun lies in the twisting of meanings of Sanskrit words by Shankaracharya.I will try my best to translate while preserving the real meaning.

Shankaracharya went to house of Mandan Mishra to debate with him, but he found the door locked so he took alternate way and went in

The conversation that followed went somewhat like this...

On seeing Shankaracharya

Mandan(angrily)- From where did you come, you bald fellow?

Shankar - I am bald till neck.

(He said कुतो मुण्ड्य Shankar took meaning as, 'How far are you shaven?' so he replied till neck. )

Mandan - I did not ask this, I asked your way

Shankar - Then what did the way reply?

(Mandan ment "I asked about your way" (From where did you come?) Shankar twisted meaning as 'I asked your way' so he said "What did the way reply?")

Mandan (frustrated) - It said, your mother is bald.

Shankar - But you asked it, it must be talking about your mother not mine.