wonderful concept taught by nammAzhvAr/rAmAnuja

[Guest guest]

dear bhAgavathAs,

 

the following is a tidbit that we were taught today,

a meaning that is so profound and wonderful, yet so

simple and easy. Many of you might already know

this, but please forgive me for my desire to share

this profound knowledge given to us by

nammAzhvAr and rAmAnuja.

 

today, we were being taught the last 50 pAsurams of

thiruvAymozhi, and as thiruvAymozhi is in the andAdi

style poetry, the first pAsuram of thiruvAymozhi was

recited at the end.

 

As is well known, the first pAsuram of

thiruvAymozhi is "uyarvara uyarnalam udaiyavan".In

that pAsuram, the last line is "thuyar aRu sudar

adi thozudhu ezhu en mananE" - srI rangAchAri svAmi

explained the following regarding that line.

 

The usual meaning that we laypeople will attribute

to that line will be "thuyar aRukkum sudar adiyaith

thozhudhu ezhu en manamE" - i.e. Oh mind! Worship

the glorious lotus feet that will remove all the

sorrows. And we will take that to mean "our"

sorrows, i.e. the soul's sorrows.

 

rAmAnuja taught us the *true meaning* - the

removal of sorrow is NOT for the soul, but the lotus

feet of the Lord remove the sorrow of the Lord

Himself!

 

The sorrow of the Lord is the fact that there are

countless of His belongings (all of the chEtanAs)

that are NOT with Him in srIvaikuNTa. That is a

cause of great sorrow for Him - This is described

by our pUrvAchAryAs very lucidly as "cEtana lABham

bhagavathpreethi" - The Lotus feet, being the means

of salvation for all the cEtanas, and being the

"thing" that delivers the cEtanAs to the Lord in

srIvaikuNta, *removes* the sorrow of the Lord!

 

In fact, the third line begins at the end of

the second line - i.e. the last part of the verse

should be read as

 

" ayarvu aRum amarargaL adhipadhi yavan -

avan thuyar aRu sudar adi thozhudhu ezhu en mananE"

 

i.e. Oh! mind! Worship the Lotus feet that removes

the sorrow of the One that is the Lord of the

nityasUrIs, the One that has limitless auspicious

qualities, the One that bestowed the unblemished

knowledge on me"

 

The message of AzhvAr is consistent throughout

thiruvAymozhi - In the last decade of

thiruvAymozhi, AzhvAr talks about the "avA",

or desire of perumAL , and He says that his

(AzhvAr's) desire for perumAL is bigger than

the entire universe and all of the knowledge,

but perumAL's desire for all the chEtanAs

is greater than AzhvAr's desire for perumAL.

 

If one reads the first pAsuram and the

pemultimate (or the ultimate, for that matter)

pAsuram of thiruvAymozhi, the message that is

conveyed about the love that perumAL has for

us resonates in our minds.

 

When svAmi recounted the wonderful concept,

and the beautiful interpretation of rAmAnuja,

it made us really grateful for having the

good fortune to learn of such a wonderful

Lord, and the beauty and greatness of

our teachers.

 

Where are our miniscule samsAric sorrows

(need more money, will my children get admission

in a good school? etc..)

compared to the sorrow that He has for our

misery? When such a powerful person, i.e. the Lord

Himself is so worried about us to feel sorrow,

where is the need for us to fear, or to feel sad?

Wouldn't He ensure that His sorrow is taken away

be taking us to Him, given that He is all

powerful? Shouldn't we all rest in confidence

that He will take care of us, and spend our time

usefully by doing service to Him and His devotees

in whatever way we can, rather than worry about

"our" salvation?

 

Ours indeed is such an enjoyable

religion that even the layperson like us

can understand, and be extremely joyous by

understanding the concepts taught by our teachers.

 

 

AzhvAr emperumAnAr jIyar thiruvadigaLE saraNam,

adiyEn madhurakavi dAsan,

varadhan

 

 

 

 

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[Guest guest]

Sri :

SrImathE RaamAnujAya Namaha

AzhwAr EmperumAnAr Jeeyar TiruvadigalE Saranam

 

Dear Sriman Varadhan

 

Even though AdiyEn did not had the baghyam of listening to the lectureof

the srI rangAchAri svAmi

on TiruvAymozhi, your beautiful explanation has removed the misconception

adiyEn had on the first pasuram. As a lay man, adiyEn was of the literary

meaning that our thuyar will be removed by prostrating before him.

Thanks for your lucid explanation and request to continue such intrinsic

meanings in the Divya Prabandham.

 

Kind Regards

 

G. Sundarrajan

PT. Aneka Kimia Raya Tbk

Wisma AKR, Jalan Panjang No.5

Kebon Jeruk, Jakarta 11530

Indonesia

Tel : 62-21-5311110 Extn. 898

Fax : 62-21-5311388