The issue of Sita Piraatti's agni pravesam

[Guest guest]

dear shri lakshminrsimhan,

if your mail is apropos my posting "Ordeal by Fire-1", i would request you to

read its sequel too.

thanks and regards, dasan, sadagopan

 

 

 

[Guest guest]

Dear Sriman Sadagopan,

Sreemathe Ramanujaya Namaha:

I have been following the informative and excellent exchanges on this

subject. Permit me to participate in the debate.

In Sundara kandam there is one sentence uttered by Sita Piratti to Hanuman

in the Asoka Vanam. She says, “Mamaiva Dushkrutam Kinchin Mahadasti Na

Samsayaha”:

It is said that Here Sita Piratti is in the role of a Jeevathma and Siriya

Tiruvadigal, Hanuman assumes the role of an Acharya. Seeta Piratti says that

She should have committed a small (Kinchit) or a big (mahat) Aparadham

(Dushkrutam) definitely some time. Otherwise why would Lord Rama forsake Her

for such a long time without coming to Her rescue, immediately? He could

easily rescue Her if He wanted to. For Her sake He even released the

Brahmasthram on a crow, an insignificant being. He could make the entire

Srushti vanish and recreate it in a Truti (may be even smaller than a nano

second). How could he condone the gross misbehaviour of Ravana?

Acharyas comment that a Jeevathma commits many mistakes some of which are

unforgivable. Even the Lord who is Mercy Personified acts cruelly when he

finds that the Jeevathma has committed such a gross mistake. This will be

mitigated with the active interception of the Divine Mother and the Acharya

on behalf of the Jeevathma after the Jeevathma repents for its follies.

Apparently at some time Seeta Piratti made fun of Lord Rama when He wanted

to leave for the forest alone without Seeta Piratti. She alludes that Lord

Rama might be a napunsaka if He were to leave Her behind. This is Bhagavat

Apacharam. But this is only a Pranaya Kalaham between the Divine Mother and

the Lord. This is even forgivable.

But when the unblemished Lakshmana who had sacrificed so much in order to

accompany the Lord and His consort to serve them, refuses to leave Her alone

when She ordered Him to go to the rescue of his brother when they hear

Maricha’s impersonated voice of Lord Rama calling their names in distress

when He released and buried a fatal arrow into the Rakshasa in the form of

golden deer, Sita Piratti hurls some very cruel and uncalled for insulting

words at Lakshmana. According to Poorva Acharyas this is tantamount to

Bhaagavata Apacharam, which the Paramaathama will never condone. He will

never forgive any Apacharam committed against His Bhaktas or Bhaagavathaas.

This is the reason He (the Paramaathma as Lord Rama) allows Sita Piratti

(the Jeevathma) to suffer untold miseries in Lanka ( Jeevathma suffers

miseries in the Mruthyu Lokas) and then again hurls the unutterable insults

at the Divine Mother Sita Piratti in everyone’s presence and asks Her to

undergo the “ordeal by fire” to show His anger against the insults She

heaped on Ramanuja or Lakshmana, the quintessential Devotee of the Lord.

This sentence “ Mamaiva Dushkrutam Kinchin Mahad Asthi Na Samsayaha” is

spoken to Hanuman earlier in the Asoka Vanam, when He meets and tries to

console the Divine Mother. It is spoken to Hanuman who is in the role of an

Acharya according to Ramayana Rahasya arthas or commentaries by our Poorva

Aharyas.

I got this from an excellent book written By Ubhaya Vedantha Acharya Sriman

Sreebhashyam Appalaacharya Swamin who was a Sanskrit Professor in the Andhra

University at Vizag. He was an Illustrious Acharya of Ubhaya Vedanta and it

was a treat for the ears, mind and soul to hear him speak of Ramayana

Rahasyas and Divya Prabandham.

It is said that Sundara Kandam is a treasure house for Manthra Shastram. In

the Sundara Kandam story, Sita Piratti enacts the role of the Jeevathman and

Anjaneya Prabhu is cast in the role of an Acharya. Remember what Lord says

of Anjaneya to Laksmana Prabhu at the beginning of the Kishkinda Kandam when

they first meet each other. It is indicated by the Lord that Anjaneya has

all the auspicious attributes that qualifies one to be an Acharya. The Lord

Himself chooses the Suitable Acharya for us from time to time.

The role of an Acharya is highlighted in this episode also. Acharya is one

who is near to and is a confidant of the Lord, sent by Him to test the

Jeevathma and bridge the gap between Jeevathma and the Paramaathman. But

otherwise Seetha Piratti (She is none other than Sri Maha Lakshmi our Divine

Mother) is also a representative and an Anusandhana Karta of the Jeevathma

with Paramaathma. She is the one who does the Purusha Karam or

recommendation and pleads on our behalf to get our sins pardoned. “Isaanaam

Jagato Asya Venkata Pathe: Vishno: Paraam Preyaseem,

Tad Vaksha Sthala Nitya Vaasara Sikhaam Tat Kshaanti Samvardhaneem”.

Such a Divine Mother herself had to undergo the ordeal to teach the

Jeevathmas their constitutional position Vis a Vis the Paramaathma, our

Lord.

Ramayana story or for that matter any of the epics and Puranas like Maha

Bhaaratham and Bhagavatham have tremendous esoteric meanings apart from the

Divine story and it is said they teach us the Vedic knowledge itself in an

easier way. So we have to study under authoritative Acharyas and understand

the inner and deeper meaning in these inexhaustible storehouses of eternal

Knowledge. There is no place for emotion in understanding Shastras. But

being emotionally attached to the Divine Couple is a natural phenomenon with

Bhakta Janas.

I crave the Pardon of the Bhakta Janas if I have committed some mistakes in

the above commentary. The misunderstanding if any is entirely due to my

ignorance or Agnyanam. Sarva Aparadhan Kshamasva.

“Pranipata Prasannahi Janakaatmaja”. I humbly beg the Divine Mother Seeta

Piratti to pardon any offence.

Jai Srimannarayana:

Adiyen,

Ramanuja Dasan.

 

 

 

>sadagopaniyengar <sadagopaniyengar

> <>

> The issue of Sita Piraatti's agni pravesam

>Sat, 17 Jul 2004 04:05:37 +0530

>

>dear shri lakshminrsimhan,

>if your mail is apropos my posting "Ordeal by Fire-1", i would request you

>to read its sequel too.

>thanks and regards, dasan, sadagopan

>

>

>

>

>

 

_______________

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[Guest guest]

dear shri ramanujam,

thanks for your detailed and informative feedback.

in this connection, it might interest you to go through my postings titled

"Sita's sins, Big and Small" (two parts) posted to the list in June 03.

regards, dasan, sadagopan

 

-

Ramanujam Varada Srinivasa Thatta <acharyatvsr

<sadagopaniyengar

Cc: <>

Sunday, July 18, 2004 10:57 AM

RE: The issue of Sita Piraatti's agni pravesam

 

 

> Dear Sriman Sadagopan,

> Sreemathe Ramanujaya Namaha:

> I have been following the informative and excellent exchanges on this

> subject. Permit me to participate in the debate.

> In Sundara kandam there is one sentence uttered by Sita Piratti to Hanuman

> in the Asoka Vanam. She says, "Mamaiva Dushkrutam Kinchin Mahadasti Na

> Samsayaha":

> It is said that Here Sita Piratti is in the role of a Jeevathma and Siriya

> Tiruvadigal, Hanuman assumes the role of an Acharya. Seeta Piratti says

that

> She should have committed a small (Kinchit) or a big (mahat) Aparadham

> (Dushkrutam) definitely some time. Otherwise why would Lord Rama forsake

Her

> for such a long time without coming to Her rescue, immediately? He could

> easily rescue Her if He wanted to. For Her sake He even released the

> Brahmasthram on a crow, an insignificant being. He could make the entire

> Srushti vanish and recreate it in a Truti (may be even smaller than a nano

> second). How could he condone the gross misbehaviour of Ravana?

> Acharyas comment that a Jeevathma commits many mistakes some of which are

> unforgivable. Even the Lord who is Mercy Personified acts cruelly when he

> finds that the Jeevathma has committed such a gross mistake. This will be

> mitigated with the active interception of the Divine Mother and the

Acharya

> on behalf of the Jeevathma after the Jeevathma repents for its follies.

> Apparently at some time Seeta Piratti made fun of Lord Rama when He wanted

> to leave for the forest alone without Seeta Piratti. She alludes that Lord

> Rama might be a napunsaka if He were to leave Her behind. This is Bhagavat

> Apacharam. But this is only a Pranaya Kalaham between the Divine Mother

and

> the Lord. This is even forgivable.

> But when the unblemished Lakshmana who had sacrificed so much in order to

> accompany the Lord and His consort to serve them, refuses to leave Her

alone

> when She ordered Him to go to the rescue of his brother when they hear

> Maricha's impersonated voice of Lord Rama calling their names in distress

> when He released and buried a fatal arrow into the Rakshasa in the form of

> golden deer, Sita Piratti hurls some very cruel and uncalled for insulting

> words at Lakshmana. According to Poorva Acharyas this is tantamount to

> Bhaagavata Apacharam, which the Paramaathama will never condone. He will

> never forgive any Apacharam committed against His Bhaktas or

Bhaagavathaas.

> This is the reason He (the Paramaathma as Lord Rama) allows Sita Piratti

> (the Jeevathma) to suffer untold miseries in Lanka ( Jeevathma suffers

> miseries in the Mruthyu Lokas) and then again hurls the unutterable

insults

> at the Divine Mother Sita Piratti in everyone's presence and asks Her to

> undergo the "ordeal by fire" to show His anger against the insults She

> heaped on Ramanuja or Lakshmana, the quintessential Devotee of the Lord.

> This sentence " Mamaiva Dushkrutam Kinchin Mahad Asthi Na Samsayaha" is

> spoken to Hanuman earlier in the Asoka Vanam, when He meets and tries to

> console the Divine Mother. It is spoken to Hanuman who is in the role of

an

> Acharya according to Ramayana Rahasya arthas or commentaries by our Poorva

> Aharyas.

> I got this from an excellent book written By Ubhaya Vedantha Acharya

Sriman

> Sreebhashyam Appalaacharya Swamin who was a Sanskrit Professor in the

Andhra

> University at Vizag. He was an Illustrious Acharya of Ubhaya Vedanta and

it

> was a treat for the ears, mind and soul to hear him speak of Ramayana

> Rahasyas and Divya Prabandham.

> It is said that Sundara Kandam is a treasure house for Manthra Shastram.

In

> the Sundara Kandam story, Sita Piratti enacts the role of the Jeevathman

and

> Anjaneya Prabhu is cast in the role of an Acharya. Remember what Lord says

> of Anjaneya to Laksmana Prabhu at the beginning of the Kishkinda Kandam

when

> they first meet each other. It is indicated by the Lord that Anjaneya has

> all the auspicious attributes that qualifies one to be an Acharya. The

Lord

> Himself chooses the Suitable Acharya for us from time to time.

> The role of an Acharya is highlighted in this episode also. Acharya is one

> who is near to and is a confidant of the Lord, sent by Him to test the

> Jeevathma and bridge the gap between Jeevathma and the Paramaathman. But

> otherwise Seetha Piratti (She is none other than Sri Maha Lakshmi our

Divine

> Mother) is also a representative and an Anusandhana Karta of the Jeevathma

> with Paramaathma. She is the one who does the Purusha Karam or

> recommendation and pleads on our behalf to get our sins pardoned.

"Isaanaam

> Jagato Asya Venkata Pathe: Vishno: Paraam Preyaseem,

> Tad Vaksha Sthala Nitya Vaasara Sikhaam Tat Kshaanti Samvardhaneem".

> Such a Divine Mother herself had to undergo the ordeal to teach the

> Jeevathmas their constitutional position Vis a Vis the Paramaathma, our

> Lord.

> Ramayana story or for that matter any of the epics and Puranas like Maha

> Bhaaratham and Bhagavatham have tremendous esoteric meanings apart from

the

> Divine story and it is said they teach us the Vedic knowledge itself in an

> easier way. So we have to study under authoritative Acharyas and

understand

> the inner and deeper meaning in these inexhaustible storehouses of eternal

> Knowledge. There is no place for emotion in understanding Shastras. But

> being emotionally attached to the Divine Couple is a natural phenomenon

with

> Bhakta Janas.

> I crave the Pardon of the Bhakta Janas if I have committed some mistakes

in

> the above commentary. The misunderstanding if any is entirely due to my

> ignorance or Agnyanam. Sarva Aparadhan Kshamasva.

> "Pranipata Prasannahi Janakaatmaja". I humbly beg the Divine Mother Seeta

> Piratti to pardon any offence.

> Jai Srimannarayana:

> Adiyen,

> Ramanuja Dasan.

>

>

>

> >sadagopaniyengar <sadagopaniyengar

> > <>

> > The issue of Sita Piraatti's agni pravesam

> >Sat, 17 Jul 2004 04:05:37 +0530

> >

> >dear shri lakshminrsimhan,

> >if your mail is apropos my posting "Ordeal by Fire-1", i would request

you

> >to read its sequel too.

> >thanks and regards, dasan, sadagopan

> >

> >

> >

> >

> >

>

> _______________

> Marriage? http://www.bharatmatrimony.com/cgi-bin/bmclicks1.cgi?74 Join

> BharatMatrimony.com for free.

>

[Guest guest]

SrI:

 

Dear Shri Ramanujam :

 

There are many who will not accept the description of

SeethA PirAtti as a JeevAthma as you referred to

in the introductory para of your mail . HanumAn as

an AchArya to Loka MaathA is also difficult one

to accept without meaning any disrespect to HanumAn .

 

V.Sadagopan , New York

 

> -

> Ramanujam Varada Srinivasa Thatta <acharyatvsr

> <sadagopaniyengar

> Cc: <>

> Sunday, July 18, 2004 10:57 AM

> RE: The issue of Sita Piraatti's agni pravesam

>

>

> > Dear Sriman Sadagopan Iyengar ,

 

> > Sreemathe Ramanujaya Namaha:

 

> > It is said that Here Sita Piratti is in the role of a Jeevathma and

Siriya

> > Tiruvadigal, Hanuman assumes the role of an Acharya.

[Guest guest]

Dear Sriman Sadagopan,

Sreemathe Ramanujaya Namaha:

In the Divine Drama the inner meaning is as I have tried to describe. This

is not my imagination. It is what I have gleaned from listening to eminent

Scholars of Ubhaya Vedanta. Sita Piratti is enacting the role of Jeevathma

and SHE IS NOT just a Jeevathma. She is Divine Mother Herself. If you read

the whole article it is only mentioned that the Vedic Shastras are

incorporated as inner meanings in the Divine story of Ramayanam as well as

in Bhaagavatham and Mahaa Bhaaratam or for that matter in the various

Puraanaas. Also Anjaneya's role in Sundera Kandam is akin to that of an

Acharya. Here the roles of Acharya, Jeevathma, the Ananya Sharanatvam and

Paativratyam as enumerated by the Behaviour of Seeta Piratti in Asokavanam,

the nature of Lanka, Ravana, his ten heads all have inner meanings. Why

would the Lord come down to the Marthya Loka? Why would the Divine Mother

who could have simply turned Ravana into nothing by Her Sankalpam suffer

Herself to be abducted and then suffer the insults heaped upon Her by Ravana

and his minions? What does the Meya Mrigam episode teach us?

How can the Divine Mother not know that no golden deer exists? Can the

Divine Mother or The Lord commit any sin at all?

Seeta Piratti says that she could turn Ravana into ashes just by Her Tejus

and does not wish to liberate Herself. She wishes to be liberated by none

other than The Lord Himself. What does that tell us? Though She is all

powerful like The Lord She has only revealed by these the Ananya Sharanatvam

etc as enumerated in the Vaishnava Philosophy of Sri Ramanuja Darsanam.

In Bhagavat Geeta The Lord says that there is nothing in these three worlds

He covets or wishes to achieve. The same goes for The Divine Mother.

Why would the Lord consent to be a student of Sage Viswamithra or Vasishta

or Saandeepani? Where is the necessity for this when all knowledge emanates

from the Lord.

The moral of the story is that they only enact a drama for us to learn from

it. They are only ACTING. By that token The Divine Mother also is enacting a

role in the entire Raamaayanam and Sri Anjaneya as well.

Ultimately the greatest truth spoken by all great sages is that all of this

are His Leelas, His sport. He is the story teller, the script writer, the

director, the editor and the impartial witness as well. He has created the

sets required for shooting the picture as well as the tools. He is the best

actor and the Divine Mother the best actress as it was said by Anbil Mama

according to one mail in Srirangasri. There is no way one can define this

Srushti and the happenings in it and the all knowing sages , Rushis and

Munis have no more answers beyond this. Our Alwars and Acharyas take us

nearer and nearer to the source of all this so that we can, with the Grace

of The Lord and His Divine Consort experience His splendour.

Jai Srimannarayana:

 

Adiyen,

Ramanuja Dasan.

 

 

 

 

>Sadagopan <sgopan

>Ramanujam Varada Srinivasa Thatta <acharyatvsr,

>sadagopaniyengar <sadagopaniyengar

>CC: <>, sgopan

>Re: The issue of Sita Piraatti's agni pravesam

>Sun, 18 Jul 2004 23:18:39 -0400

>

>SrI:

>

>Dear Shri Ramanujam :

>

>There are many who will not accept the description of

>SeethA PirAtti as a JeevAthma as you referred to

>in the introductory para of your mail . HanumAn as

>an AchArya to Loka MaathA is also difficult one

>to accept without meaning any disrespect to HanumAn .

>

>V.Sadagopan , New York

>

> > -

> > Ramanujam Varada Srinivasa Thatta <acharyatvsr

> > <sadagopaniyengar

> > Cc: <>

> > Sunday, July 18, 2004 10:57 AM

> > RE: The issue of Sita Piraatti's agni pravesam

> >

> >

> > > Dear Sriman Sadagopan Iyengar ,

>

> > > Sreemathe Ramanujaya Namaha:

>

> > > It is said that Here Sita Piratti is in the role of a Jeevathma and

>Siriya

> > > Tiruvadigal, Hanuman assumes the role of an Acharya.

>

>

 

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[Guest guest]

Pranams and Greetings!

Jai Sriman Narayana!

 

Yes, I have attended discourses by U.V. Sriman Sri

Bahsyam Appalacharya Swamy where he has given an

illustrious anaology that ravana can be compared to

the mind, Sri Sita Devi to the athma, Sri Hanuman to

Acharya, and Sri Rama to Paramathma. Ravana with his

ten heads can be compared to the mind with ten senses

(five inner senses and five outer senses). There is

only one purusha Sriman naryanan, and we jivathmas are

His property. We are like His pathnis. The mind stole

the athma (atleast attention) away from the

paramathma. Now, Paramthma first sends an acharya.

After expressing sharanagathi through the acharya

saying that Sriman Narayan is the only means,

Paramathma comes and detroys the obstacles (Ravana)

and gives Moksha. We should be as steadfast in

sharanagathi and maha viswasam like Sita, that He

alone can release us from the bondage. Sita at one

point said that she could kill ravan herself, but

wants Rama to come kill ravana showing an example of

comlete bharanyasam. U.V. Sri Applacharya's book

"Ramayana Thathva Deepika" in Telugu is very

enlightening. Sri Appalacharya used to be a powerful

speaker and his discourse of two hours seemed to

appear like 20 minutes. Sri Applacharya's daughter

Smt. Thiru Venkatamba has done a great service by

translating Bahgavad Vishayam into Telugu.

 

Coming back to the subject, Appalacharya Swamy is not

saying that Sita Piratti is jivathma, but the anology

is interesting. In another anaology, when going

through the forest, Sita Rama Lakshmana simablized the

pranavam with Sita walking in the middle (Rama is

like Akaram, Sita is like Ukaram, and Lakshmana is

like makaram (jivathma)).

 

Si Applacharya Swamy Garu has given discourses and

written Bhagavatham with similar commentaries drawing

analogy of different asusas to the different

weeknesses in us.

 

With all glorsis to Lord Sri Venkaswara, I remain,

 

Sincerely

Narender P. Reddy

 

--- Ramanujam Varada Srinivasa Thatta

<acharyatvsr wrote:

> Dear Sriman Sadagopan,

> Sreemathe Ramanujaya Namaha:

> In the Divine Drama the inner meaning is as I have

> tried to describe. This

> is not my imagination. It is what I have gleaned

> from listening to eminent

> Scholars of Ubhaya Vedanta. Sita Piratti is enacting

> the role of Jeevathma

> and SHE IS NOT just a Jeevathma. She is Divine

> Mother Herself. If you read

> the whole article it is only mentioned that the

> Vedic Shastras are

> incorporated as inner meanings in the Divine story

> of Ramayanam as well as

> in Bhaagavatham and Mahaa Bhaaratam or for that

> matter in the various

> Puraanaas. Also Anjaneya's role in Sundera Kandam is

> akin to that of an

> Acharya. Here the roles of Acharya, Jeevathma, the

> Ananya Sharanatvam and

> Paativratyam as enumerated by the Behaviour of Seeta

> Piratti in Asokavanam,

> the nature of Lanka, Ravana, his ten heads all have

> inner meanings. Why

> would the Lord come down to the Marthya Loka? Why

> would the Divine Mother

> who could have simply turned Ravana into nothing by

> Her Sankalpam suffer

> Herself to be abducted and then suffer the insults

> heaped upon Her by Ravana

> and his minions? What does the Meya Mrigam episode

> teach us?

> How can the Divine Mother not know that no golden

> deer exists? Can the

> Divine Mother or The Lord commit any sin at all?

> Seeta Piratti says that she could turn Ravana into

> ashes just by Her Tejus

> and does not wish to liberate Herself. She wishes to

> be liberated by none

> other than The Lord Himself. What does that tell us?

> Though She is all

> powerful like The Lord She has only revealed by

> these the Ananya Sharanatvam

> etc as enumerated in the Vaishnava Philosophy of Sri

> Ramanuja Darsanam.

> In Bhagavat Geeta The Lord says that there is

> nothing in these three worlds

> He covets or wishes to achieve. The same goes for

> The Divine Mother.

> Why would the Lord consent to be a student of Sage

> Viswamithra or Vasishta

> or Saandeepani? Where is the necessity for this when

> all knowledge emanates

> from the Lord.

> The moral of the story is that they only enact a

> drama for us to learn from

> it. They are only ACTING. By that token The Divine

> Mother also is enacting a

> role in the entire Raamaayanam and Sri Anjaneya as

> well.

> Ultimately the greatest truth spoken by all great

> sages is that all of this

> are His Leelas, His sport. He is the story teller,

> the script writer, the

> director, the editor and the impartial witness as

> well. He has created the

> sets required for shooting the picture as well as

> the tools. He is the best

> actor and the Divine Mother the best actress as it

> was said by Anbil Mama

> according to one mail in Srirangasri. There is no

> way one can define this

> Srushti and the happenings in it and the all knowing

> sages , Rushis and

> Munis have no more answers beyond this. Our Alwars

> and Acharyas take us

> nearer and nearer to the source of all this so that

> we can, with the Grace

> of The Lord and His Divine Consort experience His

> splendour.

> Jai Srimannarayana:

>

> Adiyen,

> Ramanuja Dasan.

>

>

>

>

> >Sadagopan <sgopan

> >Ramanujam Varada Srinivasa Thatta

> <acharyatvsr,

> >sadagopaniyengar <sadagopaniyengar

> >CC: <>,

> sgopan

> >Re: The issue of Sita

> Piraatti's agni pravesam

> >Sun, 18 Jul 2004 23:18:39 -0400

> >

> >SrI:

> >

> >Dear Shri Ramanujam :

> >

> >There are many who will not accept the description

> of

> >SeethA PirAtti as a JeevAthma as you referred to

> >in the introductory para of your mail . HanumAn as

> >an AchArya to Loka MaathA is also difficult one

> >to accept without meaning any disrespect to

> HanumAn .

> >

> >V.Sadagopan , New York

> >

> > > -

> > > Ramanujam Varada Srinivasa Thatta

> <acharyatvsr

> > > <sadagopaniyengar

> > > Cc: <>

> > > Sunday, July 18, 2004 10:57 AM

> > > RE: The issue of Sita

> Piraatti's agni pravesam

> > >

> > >

> > > > Dear Sriman Sadagopan Iyengar ,

> >

> > > > Sreemathe Ramanujaya Namaha:

> >

> > > > It is said that Here Sita Piratti is in the

> role of a Jeevathma and

> >Siriya

> > > > Tiruvadigal, Hanuman assumes the role of an

> Acharya.

> >

> >

>

>

_______________

> Apply to 50,000 jobs now.

> http://go.msnserver.com/IN/46921.asp Post your CV

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>

>

>

 

 

 

 

 

 

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[Guest guest]

Dear Bhagavatas:

Most of us familiar with the term "muzhnkaal murichaan" which probably

corresponds to "Mokalla Parvatam" in Telugu.

Moderator

================================================================

Sreemathe Ramanujaya Namaha:

Sriman Appalacharya's commentary is on the lines of what our Poorvacharyas

said on the subject. Nothing new. It is said Sri Ramanuja spent one year

learning the Rahasya Arthas of Ramayana from the great Acharya Sriman

Tirumalai Nambi who happened to be Emberumaanaar's maternal uncle in His

Poorva Ashramam, at the foot hills of Tiruvenkata Giri. There are many

interesting anecdotes about this period. It is said that Sri Ramanuja

climbed the Tirumalai Hills on his knees and hence the name "Mokalla

Parvatam" in Telugu for the last of the Seven Hills, which literally means

"Hills of the Knees".

Jai Sriman NarayanaAdiyen,

Ramanuja Dasan.

 

 

>Narender Reddy <reddynp

>sgopan, ,

>acharyatvsr

>Re: The issue of Sita Piraatti's agni pravesam

>Tue, 20 Jul 2004 13:59:28 -0700 (PDT)

>

 

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