Sri Vishnuchitta kulanandana kalpavalli (Part-31)

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Sri Parthasarathi thunai

 

Srimathe ramanujaya Namaha

 

Srimad Vara Vara MunayE namaha

 

Sri Vanachala mahA munayE namaha

 

 

 

Our Sri Ramanuja siddhAntham strongly believes in “mithuna sEshatvam” (all

jeevatmas are servants to the divine couples). What is the main role of

piratti? She does purushakaram (talks in favour of the poor soul and lessens

the anger of emperuman, thereby overcoming his svathantriyam (independence)

and making him accept the jeevatma into his divine feet.) In the

seventeenth paasuram, andal due to her great thirst to enjoy krishnAnubhavam

directly awoke krishna. But then she realized that in the time of

surrendering it is necessary to fall to the divine feet of piratti first and

with her support then approach the lord. In ayppadi the piratti close to

emperuman was nappinnai (neela devi) and hence in the eighteenth paasuram

“vundu madhakalitran” andal awakens nappinai piratti.

 

 

 

If in paramapadam we have to first fall to the divine feet of all the three

devis, Sri, bhoo and neela. In the vyahAvatara, in ksheerAbhdhi we have to

first surrender to the divine feet of Sri and bhoo devis. In ramavatara,

Sita piratti was the purushakara bhoothai (“aval sannadhiyAlE kAkam

thalipeRRadhu aval ellamaiyAlE ravanan madindhAn” Inspite of the great sin

kAkasuran did due to the grace of Sita devi he lost only his eyes. But

since piratti was not near chakravarthi thirumagan during the Rama-Ravana

yuddham ravana lost his life). In varahAvatara, bhoo devi alone is the

purushakArabhoothai. Whereas in krishnavatara when krishna was in gokulam

nappinai alone was his divine consort.

 

 

 

Krishna cherished to be the son of nandagopan and hence his divine consort

also cherished to be called as the daugher-in-law of nandagopan and hence

andal calls her as “nandagopalan marumagalE” Nandan was liked by everyone in

gokulam that is why these small gopis take the liberty to call him by name

as if he was their close friend. In gokulam all were bhagavatas there was

absolutely no age or sex differentiation. What they all wanted was

krishnAnubhavam. They will do anything for the sake of their dear krishna.

That is why andal and the gopis go in front of each and every house to

awaken everyone to jointly enjoy krishnAnubhavam.

 

 

 

This very paasuram is very near to the heart of Swamy emperumanar,

ThiruppAvai jeeyer.

 

 

 

(To be continued)

 

 

 

Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam

 

Adiyen ramanuja dAsee

 

Sumithra Varadarajan

 

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Dear List Members : We enjoy very much the postings of

Srimathi Sumithra Varadarajan of ThiruvallikkENi on

AzhwAr AruLiccheyalkaL. We welcome her to continue with

her postings . Here is an observation for the record regarding

her comments in today's on " the Main role of PirAtti "

(Please see below ) .

 

-

"Sumithra Varadarajan" <Sumivaradan

<vanamamalai>; <ramanuja>

Cc: <oppiliappan>

Thursday, February 10, 2005 4:02 AM

Sri Vishnuchitta kulanandana kalpavalli (Part-31)

 

 

> Our Sri Ramanuja siddhAntham strongly believes in “mithuna sEshatvam” (all

> jeevatmas are servants to the divine couples). What is the main role of

> piratti? She does purushakaram (talks in favour of the poor soul and

> lessens the anger of emperuman, thereby overcoming his svathantriyam

> (independence) and making him accept the jeevatma into his divine feet.)

 

 

adiyEn's coments on the role of PirAtti for the record is :

 

The 18 points of difference between the two sampradhAyams is well known

( Please refer to Sriman Anbil Ramaswamy's excellent book on "Hinduism

Discovered " for details : Pages 693-706 ) . Some are minor and others

are major . The key difference between both the sampradhAyams based on

Bhagavath RaamAnuja SiddhAntham is the role accorded to PirAtti in

the two sampradhAyams .

 

The above point of view to limit PirAtti just to Purushakaaram belongs to

one

sampradhAyam .This sampradhAyam holds that PirAtti is a special Muktha

Jeevan with limited power of PurushakAram . The other sampradhAyam

holds the view that She is equal to the Lord in being an UpAyam

(Means for attaining Moksham) and UpEyam (Goal) beyond her

accepted role as PurushakAra Bhoothai . She displays "yEkasEshithvam "

and is infinite like the Lord Himself . As Dhivya Dampathis , they act in

unison

and there is no duality among Them . She is not a JeevAthmA but a ParamAthma

as much as Her Lord .

 

The purpose of my observation is to note these striking differences

and that each one should follow their sampradhAyam , while being sensitive

to the other SampradhAyam . At Oppiliappan List , which has a different role

than SaraNAgathy list , we will let the readers be guided by their

own SampradhAyam and AchArya Paramparai .

 

RaamAnuja Daasan , V.Sadagopan