Guest guest Posted September 24, 2002 Report Share Posted September 24, 2002 SRIMATHE RAMANUJAYA NAMAHA APPAN THIRUVADIGALE SARANAM. Madam, Accept Adiyen’s pranam “Sarathamam” has come out. “. So from this sastra vakhyam it has been proved without doubt that archai is poornam, filled with all kalyana gunas. In our sampradayam anything against sastram has to be left as asAram and neglected.” Swamy Velukudi Krishnan has expressed clearly. His father Sri. Varadhacharya Swamy has discussed similar issues vivdly and has enlightened us. Yet discussions with dissenting notes happen. It is not a new one. It will continue in future also. WHY? If one see through a peephole his view is limited. Open the window. The view is still larger Come out of the room or house. The view before is very clear; but, too large to be perceived. Turn around to have a view of all. If elders, especially people of knowledge are beside, better knowledge is acquired. But, this knowledge relates to nature(Prakruthi) The subject under consideration is beyond Prakruthi also. It is beyond words and perception YATHO VACHA NIVARTHANE…APPRAPYA MANSA SAHA…..” (Expressions..Words returned without satisfaction of mind) UNARNTHU UNARNTHU UNARILUM IRAI NILAI UNARVARITHU UYIRKAL) (T.V.M.1.3.6) (Easvara swroopam is very difficult to be understood) YET, Our Azhvars have expressed their experiences in divine pasurankal. Nay, it is Emperuman who has expressed himself through them. All Azhvars are not scholars They belong to different walks of life PARRILAN EESANUM MURRAVUM NINRANAN (TVM.1.2.6) (Emperuman has no partiality) UYARVARA UYAR NALAM UDAIYAVAN(T.V.M1.1.1.) ( He is the depository of all virtues..’Kalyana gunankal) Our Poorvacharyas have explained Azhvar pasurankal very well in their explanations. We are fortunate to have such a blessing. Enjoying Emperuman. There is no limit. We may have some likes. When it differs with the views of others What is to be done. Sri.Manavala Mamunikal has given his advice In Upadesa Rathinamalai. 67 to73. Especially Pasuram 71 MUNNOR MOZHINTHA MURAI THAPPAMALKETTU PINNOR THAMATHANAI PESATHE-THANNENJIL THORRINATHE CHOLLI IYTHU SUTHTHA UPADESAVARA VARRATHENBAR* MOORKARAVAR. is to be kept in mind. Adiyen Ramanuja dasan, T.Parthasarathy. On Tue, 24 Sep 2002 ramanuja wrote : > >azhwAr emberumAnAr jeeyAr thiruvadigalE saranam > >------ > >There are 8 messages in this issue. > >Topics in this digest: > > 1. 108 Divya Desams-An Introduction(part-3) > Varadarajan Sourirajan <varadarajan_tcs > 2. Sri Varamangai Muni Vaibhavam-5 > Varadarajan Sourirajan <varadarajan_tcs > 3. Gitajyothi week no. 24 ready > "Rama Krishna K" <kramakrishna > 4. AchArya hridhayam-164-6 > "Padmanabhan" <aazhwar > 5. Thirumaalai-61 > sumithra varadarajan <sumivaradan > 6. Re: Digest Number 316 > partha sarathi <partha_62 > 7. Mumukshuppadi - 032 > "vtca" <vtca > 8. Re: Acharya Hrudhayam - Response to Sri Cadambi's Qs. > "sumithra varadarajan" <sumivaradan > > >______________________ >______________________ > >Message: 1 > Sun, 22 Sep 2002 13:30:28 -0700 (PDT) > Varadarajan Sourirajan <varadarajan_tcs >108 Divya Desams-An Introduction(part-3) > > >Sri Parthasarathi thunai >Srimathe Ramanujaya Namaha >Sri Vara Vara munayE Namaha > >Pranams, > >In the previous posting we saw that there are totally 96 divyadesams in the south and only 12 are in the north. Thanjai Sri N.S.Thathacharyar explains the reason for this, in his “Thirunaraiyoor stala varalAru” as follows: > >In earlier days, temples weren’t built wherever a person or the contributor wanted. Underneath the earth, there are some places where a nerve responsible for the existence of life, runs across. This is called “tharithree sAram”. This is an improvement over the Newton’s theory of gravitational force. This nerve runs mainly in the southern part of India, thereby making India to be called as a sacred land in the world and so more temples were built in the southern region. > >One old tamil song summarises the regions in which the 108 divyadesams are present. The song goes as follows: > >“Er-erupadhAm sOzham Er-onpadhAm pAndi > Or-padhimoondrAm malainAdu Or-erandAm - seer nadunAdu >ArOdu-Er-ettu thondai Av-vadanAdu >Ar-erandu koorum thirunAdu ondrAga kol.” > >As per the song, sOzha nAdu-40 dds; pAndiya nAdu-18 dds; malai nAdu- 13 dds; >Nadu nAdu- 2 dds; Thondai nAdu- 22 dds; vada nAdu- 12 dds; thirunAdu-1 dd; The total of the above adds on to 108 out of which two are not in this world. But surely a person who has the darshan of the 106 emperumans in this world will be guided to the other two after this birth by emperuman himself. > >Next let us proceed to see the number of dds each of the eleven alwars, excluding madurakavigal, has sung. > >Poigai Alwar – 6 dds; bhoodhaththAzhvar – 13 ; pEyAzhvAr – 15; thirumazhisai Alwar – 17; nammAzhvar- 37; kulasEkara Alwar – 9; periyAzhvAr – 18; Andal – 11; thondaradipodi alwar-1; thiruppAnAzhvAr- 3; thirumangai alwar- 86; > >Among the eleven alwars, >11(all) alwars have done mangalAsAsanam to Srirangam; >10 alwars to 2 dds(thirumalai and thiruppArkadal) ; >8 alwars to paramapadam; >7 alwars to thirukkudandai; >6 alwars to thirumAlirunchOlai; >5 alwars to 6 dds; >4 alwars to 3 dds; >3 alwars to 5 dds; >2 alwars to 21 dds; >1 alwar to 67 dds; > >In all these dd’s, emperuman gives darshan in any of the postures namely, nindra(standing), erundha(sitting) or kidandha(lying) postures. Based on this 5 types of consecrations have been specified in the pAncharAtra pAdmam given as follows: > >1. stApana – Emperuman in standing posture >2. astApana – Emperuman in sitting posture >3. samastApana – Emperuman in lying posture(pallikonda perumal) >4. parastApana – Emperuman on a vahanam in different forms. >5. pradhishtApana > >Emperumans in these dds are classified as in: > >1. yOgam – yOgi’s pray them. >2. bhOgam – people in a family pray >3. vEram – god for warriors and kings >4. AbhichAryam – those who want to kill their enemies pray here. > >Mostly only bhOga and yoga moorthis are seen today. Veera moorthis are rare and AbhichArya moorthis are not in existance. They are sometimes created when needed and immediately destroyed. > >In the 108 dds, emperuman is seen > In standing posture in 67 dds; >East facing – 39; West facing – 12; South facing – 14; North facing – 2; > In sitting posture in 17 dds; >East facing – 13; West facing – 3; South facing – Nil; North facing – 1; > In lying posture in 24 dds; >East facing – 18; West facing – 3; South facing –3; North facing – Nil; > >There are totally 10 types of lying postures, namely, >Jala sayanam; Sthala sayanam; bhujanga sayanam; uthyOga sayanam; Veera sayanam; Bhoga sayanam; dharpa sayanam; pathra sayanam(on a banyan leaf); mAnikka sayanam; uththAna sayanam; > >We will see where the various sayanams are present in the respective stala purAnams. Some dds where all 3 postures of emperuman can be seen are: Thiruvallikeni, thiruneermalai, thirukOshtiyur, thirukoodal etc. Talking about the directions of a temple generally only the direction in which the prime garbha gruham is facing is taken into consideration. > >One another distinguishing factor between divya desa perumals is the hasta mudhdhirai (hand postures). There are various types of hastams namely, Abhaya hastam(giving support to devotees); Vaikunda or varada hastam (Like saying, ‘mAm Ekam sharanam vraja and showing his feet); AgvAna hastam (calling the bhakthas to give abhayam). > >With the above in mind let us now proceed to visit the dds one by one. > >(To be continued) > >AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam >Adiyen Ramanuja Dasan >Varadarajan > > >P.S.: Though each one of the dds has their own specialty, still due to our lack of knowledge and lack of care, many dds are in a very bad state today. It is our prime duty to take care of them and keep them in a good state so that all our divya desa perumals will be pleased. If you can, help us out in physical kainkaryam, if not, if you are away from the holy land then atleast contribute for the welfare of these divya desams. To get more details how to contribute please send a mail showing your willingness to ramanuja@ or visit http://radioramanuja.com/dhivya.htm. > > > > > > >New DSL Internet Access from SBC & > > > > > > >______________________ >______________________ > >Message: 2 > Sun, 22 Sep 2002 15:10:50 -0700 (PDT) > Varadarajan Sourirajan <varadarajan_tcs >Sri Varamangai Muni Vaibhavam-5 > > >Sri Parthasarathi thunai >Srimathe Ramanujaya Namaha >Sri Vara Vara MunayE Namaha >Sri VanAchala mahA munayE Namaha > >SrisailEsa dayA pAthram deebhakthyAdhi gunArnavam >Yateendra pravanam vandhE ramya jAmataram munim > >RamyajAmatru yOgeendra pAdha rEkhA mayam sadhA >thathAyathatAthma sadhdhAthim rAmAnuja munim bhajE > >Deeply enjoying the divine glory of nammAzhvAr, azhagiya manavAla perumal nAyanar did mangalAsAsanam to alwar, starting with “mAthA pithA uvadhaya:” and ending with pranamAmi moordhnA” followed by the recitation of kanninun siruthAmbhu. While reciting the same and having the mesmerized darshan of the alwar, nAyanAr got deeply involved in the lines “anaiiyAi aththanAi” and regarded alwar to be his relation in all types (mother, father etc.) > >Seeing nAyanAr, so deeply involved in alwar’s darshanam, like seetha piratti who enjoyed perumal doing thiruvArAdhanam to periya perumal, azhagiya varadar got deeply involved in the darshanam of nAyanAr. Like thirupAnAzhvar who got himself dissolved in the beauty of ranganAtha and sang “en amudhinai kanda kangal mattrondrinai kAnAvE” and vaduga nambi who regarded the darshanam of emperumAnAr even more important than namperumal darshanam, azhagiya varadar enjoyed nAyanAr’s darshanam. > >Seeing the way nAyanar enjoyed azhvar’s darishanam and azhagiya varadar’s Acharya bhakthi, the achargars in the sannadhi were highly pleased by the extraordinary mix of acharya-shisya bhAvanai. They then, as representatives of alwar himself, presented the acharya and shisya with alwar’s parivattam, thirumAlai, theertham, sandhanam, prasAdam and on top of all these the madurakavigal and all other honors. Receiving all the honors presented by the archagars, nAyanar and azhagiya varadar came out of the sannadhi and did pradakshinam to alwar with their mind still lingering in the divine beauty and grace of nammAzhvar. > >Nayanar was highly pleased and felt mentally peaceful for having been blessed with such a great Acharya, who is a jnani filled with bhakthi and vairaghyam. azagiya varadar then followed his acharya to the thirumAligai of thiruvAimozhi pillai and prostrated under the divine feet of pillai. That day they stayed in the thirumAligai enjoying the thiruvArAdham to perumal done by pillai, followed by the dadiyArAdhanam and then the shower of divine arthas by pillai on thirumanthram, bhagavat vishayam and many other divine subjects. > >The next day, thiruvAimozhi pillai ordered azhagiya varadar to go along with his father and brother to his birthplace vanamamalai and stay with great regards to his parents by taking care of them with great sincerity and also involve himself in the divine kainkaryam of vanamamalai emperuman. Listening to the sweet words of the paramAcharyan but unable to get separated from his own acharyan, azhagiya varadar remained silent. Understanding the inner thought of azhagiya varadar, azhagiya manavAla perumAl nAyanAr requested his acharya thiruvAimozhi pillai to allow azhagiya varadar to stay on for some more days and to let others continue their journey back. Pillai accepted for the same and hence rangAchariyar and his other sons returned back to vanamamalai leaving azhagiya varadar in Alwar thirunagari. > >(To be continued) > >Alwar EmperumAnAr jeeyar thiruvadigalE sharaNam > >Adiyen Ramanuja dasyai >Sumithra Varadarajan > > > > > > > > >New DSL Internet Access from SBC & > > > > > > >______________________ >______________________ > >Message: 3 > Tue, 24 Sep 2002 04:16:55 +0530 > "Rama Krishna K" <kramakrishna >Gitajyothi week no. 24 ready > >Priya Bhagawatas, >Gitajyothi Week No. 24 ready at the following site > >www.geocities.com/krk1961 > samo:ham sarva bhu:the:shu > na me: dve:shyo:sthi na priyaha | > ye: bhajanthi thu ma:m bhakthya: > mayi the: the:shu cha:pyaham || 9-29 > >Lord Sri Krishna says "I am equally present in all beings; there is none >hateful or dear to Me. They, however, who devoutly worship Me abide in >Me, and I too stand revealed in them" > > >Other sites available at >http: // acharyakrupa.tripod.com >Jai Srimannarayana > >Kilambi Ramakrishna Ramanuja Dasan > > > > > > > >______________________ >______________________ > >Message: 4 > Mon, 23 Sep 2002 20:05:16 +0530 > "Padmanabhan" <aazhwar >AchArya hridhayam-164-6 > >AchArya hridhyam -164 > >dhivya dhEsam : thiruk kudandhai; kumbakOnam. >pAsuram : thir voizh mozhi 5-8 "ArA amudhE" >Qulity : mAdhuriyam > > >Text: " kaLai kaN arrArai urukkum mAdhuryam kudamOkkilE pravaghikkum" > >Summary: For those who have the conviction that the ultimate Lord who will protect us is none other than srEman nArAyana, the Lord of kumbakonam makes them melt due to his mAdhuryam. > >mAdhuryam =inimai= sweetness >References: " kaLaivAi thunbam kaLaiyAdhozhivAi kaLaikaN marru ilEan" >thiru voizhmozhi 5-8-8 refers to the conviction mentioned hereinabove. >"nErAi alaindhu karaiya vurukkuginra nedumAlE" thiru voizhmozhi 5-8-1 indicates the quality of making one melt under his good influence =mAdhuryam. >" kudamOkku" is from irandAn thiruvandhadhi " kudamokkil kOilak koNdu" 97. referring to kumbakonam. >pravahikkum= will flow like flood >vAnamAmalai padmanabhan > > > > > > > > >______________________ >______________________ > >Message: 5 > Mon, 23 Sep 2002 08:33:31 -0700 (PDT) > sumithra varadarajan <sumivaradan >Thirumaalai-61 > > >Sri Parthasarathi thunai, >Srimathe Ramanujaya Namaha > >“ Mattrondrum vEinda Maname Madhilarangar > Kattrinum meitha kazhalinai keezh- uttra > Thirumaalai paadum seer Thondaradipodi Emperumaanai > Eppozhudum peesu” > >“ Srimat Krishna samahvaya Namo yaamuna soonave > yetkadAkshai kalakshyAnAm sulabha: Sridara: sadaa” > >Pranams, > >Nammazhvar and thondaradipodi alwar gave us the dvayArtham in their paasurams but the grace of our nAchiyar, Sri Andal is that she practiced and showed dvayam. That is why in thiruvAimozhi and thirumAlai paasurams, first the uttara kandArtham is given followed by the poorva kandArtham. But in thiruppAvai the dvayArtham is in order. Sri Andal is none other than our mother, who has a special liking for her kids hence she guides us practically. > >In the previous three postings we enjoyed the divine meanings of the 38th paasuram in thirumaalai, which is considered as the essence of this whole prabandham. In this paasuram, alwar gave the important rahasya artham in our Srivaishnava sidhdhAntam(meaning of dvayam or the manthra ratnam). In bhagavat geetha, Krishna’s main aim was to give the charama slokam but he gave chapters 1 to 18.65 to arjuna, to make him mentally prepared to receive the charama slokam. Again geetha doesn’t end with sloka 18.66, but there are more slokas as conclusion part. Similarly though Veda Vyasa, wrote Srimad Bhagavatam mainly to say the Krishna leela, he had to write the first 9 cantos as an introduction or to mentally prepare the readers to enter the 10th canto and enjoy the Krishna leelai. > >Here too alwar followed the same procedure. He first gave the importance of bhagavan nAma, he then proceeded to establish the srivaishnava siddhantham, by opposing all other philosophies. Then after declaring emperuman’s supremacy, he lamented over his incapability to attain the divine feet of emperuman and over all the mistakes he has committed so far. Then he requested perumal to help him out of these samsAric miseries. Then when asked, what punyam he had for perumal to help him? Alwar replied he hasn’t done anything good but perumal has his nirheduka krupai, which is the source for him to beg for bhagavan’s support. Then finally alwar after enjoying the kalyana gunas of bhagavan did saranagathi in his feet by meditating on the dvayArtham in the 38th paasuram. Alwar doesn’t stop with this. He proceeds to give the conclusion part. In geetha, bhagavan instructed arjuna not to give any of these divine arthas to anyone who doesn’t have bhakthi towards perumal and his words, in the conclusion part. Here alwar says, irrespective of any differentiation everyone can do saranagathi, no matter where he is born or what sect or gender he/she belongs to and thereby giving the magimai of bhAgavatas, alwar concludes the prabhandam. > >With this brief summary let us now proceed with the meanings of the concluding paasurams. > >Paasuram-39 > >“adimaiyil kudimai ellA ayal saduppEdhimAril > kudimaiyil kadaimai patta kukkaril pirapparElum > mudiyinil tulabham vaiththAi! moikuzharkku anbhu seiyum > adiyarai vugaththi pOlum arangamA nagarulAnE!” > >adimaiyil kudimai ellA ayal saduppEdhimAril: In those days there were many chaturvEdi mangalams. In those, lived many pandits who were well versed in all four Vedas. If a person belonging to such a family and well versed in Vedas, but still wasn’t interested in the kainkaryam to bhagavan, then alwar here says, perumal doesn’t even turn his face towards him. > >kudimaiyil kadaimai patta kukkaril pirapparElum: On the contrary, even if a person is born in a most lowly considered kulam (kukkar – shudra kulam) but is a bhAgavatan then, > >mudiyinil tulabham vaiththAi! moikuzharkku anbhu seiyum: Emperuman gets pleased just with the submission of a small thulasi leaf in his feet. He is not interested in costly svarna pushpams(golden flowers) but he considers a small thulasi leaf submitted in his feet by a poor bhagavatan with utmost love, as a great gift. Similarly he considers a bhAgavatan involved in his kainkaryam, though born in a low caste to be more important to him than even a chatur vEdi, though well versed in all the Vedas, not interested in his kainkaryam. This paasuram, is actually the extension of the previous paasuram where alwar instructs us to beg for the kainkaryam in the divine feet of the divine couples. Here he says only the kainkaryam makes the emperuman happy and nothing else. > >adiyarai vugaththi pOlum arangamA nagarulAnE: Here comes to our memory the story of Sri thirupAnAzhvar. Though he was born in a panchama kulam, still emperuman sent lOkasAranga munivar, high class Brahmin to fetch him just because thirupAnan was a great bhAgavathan. So emperuman regards bhAgavatas, irrespective of their birth, close to his hearts, declares thondaradi podi alwar in this paasuram. > >Sri pillai perumal Iyengar, a great scholar, in his thiruvaranga kalambhagam, one among his ashta prabhandam says, > >“sAdhiyAl vozhukkaththAl thakkOrElum, chaturmaraiyAl vElviyAl mikkOrElum > pOdhil nAnmugan paniya palli kollum ponnarangam pOttrAdAr pulayar thAmE” > >(Even if one is from a high caste and has excellent character, and is one of the great experts in all the 4 vedas and has performed many yagas, still if he doesn’t talk the praise of Srirangam and the bhagavan who even brahma the four headed dEva praises, he is to be considered to be the lowest of the lowest). > >“pAdhiyAi azhugiya kAl kaiyarElum, padu thozhil ezhi kulam padaithArElum > AdhiyAi aravanaiyAi enbhArAgil avar andrO nAm vanaggum adigalAvAr” > >(Even if a person is diseased and belongs to a lowly family still if he says the bhagavan nAma and does kainkaryam to bhagavan in some way then he has to be regarded with great respect and we have to fall into his feet and show our regard to such a bhAgavathan.) > >Thus alwar shows the magimai of a bhAgavatan, irrespective of the family in which he is born and his talents in this paasuram. > >AzhwAr emberumAnAr jeeyar thiruvadigaLE saraNam >Adiyen Ramanuja Dasyai >Sumithra Varadarajan > > > > > > > > >New DSL Internet Access from SBC & > > > > > > >______________________ >______________________ > >Message: 6 > Sun, 22 Sep 2002 09:49:21 -0700 (PDT) > partha sarathi <partha_62 >Re: Digest Number 316 > >do anyone have the jpg file of sri parthasarathi >mulavar(main) god of triplicane chennai.? >--- ramanuja wrote: > > > >______________________ >______________________ > >Message: 7 > Mon, 23 Sep 2002 17:10:21 -0000 > "vtca" <vtca >Mumukshuppadi - 032 > >Sri: >Srimathe Ramanujaya Nama: > >Sri Pillai Lokacharya's >Mumukshuppadi > >Sutra: >32. ithu a enRum u enRum ma enRum mUnRu thiruvaksharam. > >Meaning: >This praNavam is the combination of the three aksharas >"a", "u" and "m". > >Sri PBA Swami's Sarartha Deepikai: >Here the aksharas that make up the praNava are being >shown separately. The akAram (a) and ukAram (u) combine >by grammatical rules to form the "O" and therefore the >praNavam is made up of a, u and m. > >The sruti shown before says "Omiti EkAksharam", meaning >that the praNavam is just one akshara. So, how can we >say that it is made up of three aksharas? > >There are two rules to consider. One is called >samhitAkAram and the other is asamhitAkAram. The AkAram >that is formed using the combination rules (sandi) is >called samhitAkAram; the AkAram that is not formed >using the combination rules is called asamhitAkAram. >Using asamhitAkAram (non-combination), the praNavam >is made up of three parts (each letter is a part) and >gives three meanings. When samhitAkAram (combination) >is used, the praNavam is one letter making one part >and has one meaning. Thus the sruti "OmityEkAksharam" >is based on samhitAkAram. > >Pillai Lokacharyar Thiruvadigale Saranam >Azhvar Emperumanar Jeeyar Thiruvadigale Saranam > >adiyEn madhurakavi dAsan >TCA Venkatesan > >Mumukshuppadi Sarartha Deepikai Series: >http://www.acharya.org/vyakyanam/mumukshuppadi/index.html > >Note: >HH Sri Vanamamalai Jeeyar is conducting an on-going >tele-upanyasam on Mumukshuppadi in Tamil. Please check >the following link for details on listening to an acharya >expound on this work in traditional kAlakshepam format. >http://www.radioramanuja.com/talks/vana.htm > > > > >______________________ >______________________ > >Message: 8 > Mon, 23 Sep 2002 16:48:41 -0000 > "sumithra varadarajan" <sumivaradan >Re: Acharya Hrudhayam - Response to Sri Cadambi's Qs. > >Sri Parthasarathi thunai >Srimathe Ramanujaya Namaha > >Dear bhagavatas, >Though enough has been discussed in this forum about the poorthi of >kalyana gunas in archAvatAram adiyen would just like to add this >point which adiyen happened to hear from Sri Velukuddi krishnan >swamy's thiruppAvai upanyasam just two days back. > >We all know that dvayam has two lines but actually in the sastras the >two lines do not come one after the other but are separated by some >more verses in between. Even swamy desikan in one of his works >says, "piriya Odhi sErththu anusandhikku mAru vEdam >vidhiththadhu"(though the two kandas of dvayam have been separated >while given in the vedas by some other verses but while practicing >they have to be considered one after the other). Now the lines >separating the two parts of dvayam are important to our context now. > >In the sastras it appears as below: >"Sriman Narayana charanou sharanam prapathyE >edam poornam ada: poornam poornAth poorna mudrichyathE poornasya >poorna mAthaya poorna mEvA vadhisyathE; sarvam poornam samOm >SrimathE Narayanaya namaha" >Here adiyen will like to mention that adiyen is just reproducing >swamy's words and hence there may be a error in the trans-literation >of the vedic verse. Learned scholars may change it but what is more >important to us is the meaning it conveys. >In the above verse poornam has been repeated 5 times. The first one >refers to the poornam which is near us that is our own ANTARYAMI(one >is present inside each one of us) >The second poornam refers to something which is far from us(ada:) so >it refers to PARAVASUDEVAN > from there the next poornam is - VYUHA VASUDEVAN IN THIRUPPARKADAL > from there the next poornam is - RAMA KRISHNA VIBHAVAVATARAM >and the final poornam refers to - ARCHAI. >The vedic verse finally not being able to say a higher poornam than >archai ends saying that archai alone is SARVA POORNAM. And then it >says we have to get the nithya kainkaryam for the sake of enjoyment >of emperuman and not for our sake. Why did sastra give this >separatory verse? We will understand why if we understand what this >verse wanted to convey. It wanted to convey that the emperuman is >filled with all kalyana gunas. We can do saranagathi only to >emperuman who has kalyana gunas and we will like to do kainkaryam >only to him filled with kalyana gunas though it is our svaroopam to >do kainkaryam (svaroopa krutha dAsyam) irrespective of his gunas >(gunakrutha dasyam). Still to increase our interest in the >kainkaryam to emperuman and make us ask only that after doing >saranagathi is the reason behind the sastra adding these attributes >before giving the final verse. > >So from this sastra vakhyam it has been proved without doubt that >archai is poornam, filled with all kalyana gunas. > >In our sampradayam anything against sastram has to be left as asAram >and neglected. > >Alwar emperumAnAr Jeeyer thiruvadigalE sharanam >Adiyen Ramanuja Dasyai >Sumithra Varadarajan. > > > > > >ramanuja, "thirunarayanan parthasarathy iyengar" ><shyamala45@r...> wrote: > > SRIMATHE RAMANUJAYA NAMAHA > > APPAN THIRUVADIGALE SARANAM > > > > Dear Malolan Cadambi Accept my pranam. > > > > You seem to raise objections based on € '³Agamas€ '´ Does your >objection >relate to > > 1. The Moorthy conscreated by € '³Agamas € '³ should have that >quality >only OR > > 2 that Moorthy should not have any other quality other than that >sanctioned by > > the € '±Agama€ '´ even if the devotee wishes that the lord >possess that >quality. > > > > Would you consider € '±Sri Rangaraja sthavam as an authority? > > In that case kindly refer to sloka 2.74 > > € '³AASTHAM THE€ '¥.. > > > > € '¥'¥'¥'¥'¥.thava thathas seelath jadibhooyathe€ '´. > > > > Adiyen am giving its meaning only for easy understanding. > > € '³ Oh! Renganatha! There is no limit for your gunas. Likewise >there >is no limit > > for the Avathar expressing such gunas.Apart from this, you are >present in > > (Archavathara roopa) in temples,houses and ashramas for worship.You >are present > > in all forms as they desire to pardon their errors and you are >bound by their > > love. Devotees are engrossed in your € '³souseelyam€ '´ > > > > Is it not clear that Lord assumes the form, gunas which devotees >desire? You > > have shown Jithendra Stotram. It also confirms that Lord forms >himself as the > > devotee desire? > > > > Is this valid if they are sanctioned by Agamas only? > > > > Namazhvar, our Kulapathi (as Alavandar has described ) has sung the >divine > > songs Thiruvaimozhi which is accepted as authority in Srivaishnava >sampradhya. > > Did he have the sanction of Pancharatra Agama? Right from Sriman >Nathamunikal > > all acharyas have followed him. If he has found some qualities in >some > > Archavatharas should it have the sanction of Agamas? > > > > Let us come to the point. : > > First the National Flag. It is a piece of cloth. The citizen out of >love, > > respect and regard gives the respect to it. It is not necessary >that he should > > know the rules about the flowing of it. His respect is spontaneous > > > > In modern days there are many temples which do not confirm strictly >to € '±Agamas€ '´ > > yet people attend to these temple to worship lord out of love > > Do you mean to say the worship done there is a waste?. > > > > One incident is attributed in Sri.Ramanuja€ '²s life . While he >was >going rounds > > in Srirangam, he saw some boys playing. They informed him that they >are playing > > the game of € '³worship in Srirangam temple.€ '´ He was shown a >sketch >as Lord > > Renganatha and was offered a heap of sand as € '³Prasadam€ '´. >Sri. >Ramnuja > > prostrated immediately and accepted the prasadam. It is spontaneous >act. Does > > this require any sanction? > > > > We have 13 temples in Kerala sung by Azhvars. The rules and >regulations of > > Namboodharis govern them all. Yet, we visit these temples. > > Is the worship in these temples are correct? > > > > The Agamas are meant for the construction, maintainance and the >mode of worship > > in temples. It is a technical Manual. It does not bind the devotees. > > > > They worship the moorthy and express their love and devotions. > > There is no rule obstructing this. > > > > Thirupanazhvar was carried over the shoulder of Loka saranga >Munikal to worship > > Lord Renganatha. He has sung € '³Amalanathipiran..€ '´Sri. >Vedhantha >desika has > > written € '³Munivahana Bhogam€ '´.Does this enjoyment and worship >require >the > > sanction of Agamas? > > > > € '±THIRUVUDAI MANNARAI KAANIL THIRUMALAI KANDEN€ '² TVM.4.4.7 > > This is not a mistaken identity. The mind of Namazhvar is always >occupied by > > the Emperuman and his Kalyana gunakal .He might not have known that >there is > > an € '±Agama€ '´ by which he should worship. Yet his pasurangals >are >accepted as > > authority in our Sampradhya. Azhakia manavala perumal Nayanar has >highlighted > > some of the gunas enjoyed by NAMAZHVAR in some Divya desankal in >sutras 159 to > > 186 of Acharya Hrudhayam > > > > It is upto one who has faith in our sampradhya to accept it or >leave it. The > > enjoyment of Namazhvar and the exhibition of the same by Azhakia >manavala > > nayanar is a treat for those who wants to enjoy it. Adiyen feel >that no Agamic > > sanction is required for this. > > Sri. Padmanabhan desires to mail his post. If you want to enjoy >it ,WELCOME. > > > > One more incident in Ramanuja€ '²s life is worth quoting. > > > > One Uyyakondar argued with Ramanuja and lost his case. > > He said that he was convinced of Ramanuja€ '²s point; but he had >no >taste for it > > ( Srivaishnavam.) Thereupon Ramanuja commented € '³You are a man >of >know ledge > > (vidwan), so agreed to the points .but, you have no grace of >Emperuman. That > > is why you do not have taste. It is your fate.€ '´ > > > > Lastly, You have not done justice to sloka 4.11 of Bhagavat Gita. > > Sri. Puttur swamy has done a great job of writing a commentary to it >(BG) Sri > > Ramanuja Bhashya where in he has devoted almost 13 pages for this >sloka.. He > > has established that this sloka is meant for € >'±Archavathara€ '´. You >may go through > > it. If you still disagree, you take up correspondence with him and >let Adiyen > > know the results. > > > > Adiyen Ramanuja dasan. T.Parthasarathy. > > > > > > >______________________ >______________________ > > > >Your use of is subject to > > Quote Link to comment Share on other sites More sharing options...
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