Téléchargeur: Luke
Pays: United States
Temps de chargement: Aug 03, 2018
Prix: Gratuit
Évaluation: Basé sur 1 utilisateurs

S'il vous plaît, vérifiez que vous n'êtes pas un robot pour charger le reste des pages

tÉlÉcharger 4000 divya prabandham pdf

APPENDIX I
Nalayira Divya Prabhandam
Nalayira Divya Prabandham composed between seventhand ninth
centuries constitute the chief source for the study of early bhakti
movement in the Tamil region. Alvars were Ekantikas,who worshipped
Visnu alone. Their verses consisted chiefly in the acquisition of true
knowledge of the god. Legendarily the first three Alvars, born as amsa
.--
-4
rupa of Visnu was known as Adi Alvars. They wandered where ever they
can, by singing Visnu Stuti. Perhaps Rama or Krsna bhakti does not
take-.__ root in southern Region. Their minds often covered with
Parabrahma. Their verses known as Tiruvanthati for the end of the
first verses became the first word of the next verses. With the first
Alvars,the practise
of
Visnu
piety
consisted
chiefly
in the
acquisition of true knowledge of the god and the propagation of that
knowledge among the masses.
We can see austerities in Andal's work. The cosmic form of
Visnu became humanized and localized following the disappearence of
Andal
in the Ranganatha temple. In this way Alvars
themselves to hundreds
endeared
of devotees around the chief centres of
worship. The aim of Thirimalisai is the acknowledge of the importance
of Visnu to the world. The deviation was intended to introduce and
propagate the idea of divine condescension. This is evident from the
hymns
of
Nammalvar. His Tiruviruttam
verses
also
stress the
necessity of a simple common ritual conducive to the practice of
Visnu
piety. The whole poem of
Kulasekhara
stresses
religious
intoxication towards the god Visnu.
Their view pointed out that it was His grace to humanity that
makes Him an avatara without losing His infinite nature. He stands,
in His love of every Human Being,like the father, mother, self and so on.
This easy accessibility
enables man
to cross the ocean
of
transmigratory existence without any difficulty, and is noticeble in
every avatara. The path of self surrender (prapatti) which the Alvars
advocate is characterised by no restriction in regard to knowledge
social status and observance. These deities were endowed with local
habitation and a name in temples. Each
important
temple was
associated with the lives of the saints. Alvars established a direct
parallel between his descent into the temple image and into the heart of
the bhakta.
References
1.
The Cultural Heritage of India vol. IV, Op cit, "Historical
Evolution" of Sri - vaisnvism in South India, V. Rangacharya,
p. 164.
APPENDIX I1
Name of the Vaisnava Temples in Thrissur District
A).
Thalappilli Thaluk:
Nambuzha, Mulikkalam, Manathala, Acchur, Arthat, Eranellur,
Kadavallur, Edayur, kondur, Painkulangara, Thichur Ayiraniora,
Rshimanna,
Nelluvai,
Azhay annur,
Karumarakkad,
Tiruvillwamala, Cheruthrikkovu, Mannur kunnam, Thencheri,
Odittakuttala, Pandaram, Pattadi, Ravipuramangalam, Thamara
thuruthi, Kuruvathur, Vettekkorumakan, Edathrikkov, Vadasseri,
Srikandapuram, Thrikkanavu, Kadukkasseri, Thalakkottukara (3 1).
B)
Thrissur Thaluk:
Thiruvanath, Manathitta, Ramanchira, Achuthapuram, Kattippilli,
Srinarayana swami temple, Bhatapriyam, kulasseri, Mudappilav,
Thenkulangara,
Vadakkekkra,
Vendarasseri,
Keeramkulam,
Edathiri,
Sreedhara
Karumukku,
Perurnanam,
Koottala,
Kurumbilav,
Mangalam,
Pazhuvam,
Chemsseri,
Srikrishnapuram (Vallachira), Nherusseri, Chittankara, Thottipal,