Free will 5&6

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SRIMATHE RAMANUJAYA NAMAHA

APPAN THIRUVADIGALE SARANAM

 

Free will (5)

 

Dear Bhagavathas, accept my pranam. This is in continuation of earlier posting.

 

One set is known as “VarnaDharmi’

Because they rely on effort to get the results.

 

Those engaged in Kainkaryam are known as ‘Dasa vruthikal

For them the result is on hand and what they do is service.

 

One anecdote is given here worth noting. One Villiputhur Baghavar used to do his

daily chores (‘anushtanakal’) in a separate place on the riverside away from

other brahmins.

Other brahmins enquired him as to why he did not join them in the common place.

He replied “Oh! Brahmins! You are all brahmins. You do your rightful duties.

We are ‘Vaishnavas’.servant of Lord Sriman Narayanan. We do kainkaryam.

So we are not equals.

You continue to do your duties.(AH.32)

 

One becomes brahmin on initiation of Brahmopadesam of “Gayatri Mantra”

Gayatri mantra is the mother of all other mantras.

Such a person becomes (special one) is differentiated from others and is known

as ‘Vedhiyar’/Anthanar,/ Maraiyor..

 

‘Thirumantram’ or ‘Ashtakshara Mantram is the essence of all vedas and thereby

becomes mother to ‘Gayatri Mantra’.

One who who has been initiated in Ashtakshara mantra is known as’Mikka vedhiyar”

or greater brahmin /‘Adiyar’/, Thondar’. He is a ‘Sreshta janmam’ as he has

acquired the knowledge of swaroopam.(AH.33 &34)

 

Brahmin is known with reference to his ‘Kulam”,Gothram.

He traces his decent from Such and such rishi etc.and the sakas of vedas in

which he is trained.

 

Vaishnavas relate themselves with refrence to the temple or holy place where

they do kainkarya or their fore fathers had done kainkarya.. Parankusa,

Parakala, Yathivaradhikal, are the moola purusharkal (root) for them.(AH. 35

&36)

 

One is known as brahmin by his learning (Adhyayanam) and practices

(Anushtanankal)

One who is proficient in Thiruvaimozhi and arulicheyals will be known as

SriVaishnavan

(Those who know both are known as upaya vedhanthis)

The essence of Vedas is in Thiruvaimozhi. Brahmins who are proficient in

Arulicheyal are known as ‘MELAI THALAI MARAIYOR

Other brahmins who are not proficient in Arulicheyls are known as ‘AYAL CHATHUP

PETHIMAR’ (Other brahmins) (AH.37 &38)’

 

Now we can understand there are two sets of devotees.

One set having faith in Emperuman only and doing kainkaryam(service) as their

swaroopam

Another relying on sastras and the observance thereof as primary duty in

preference to Emperuman(Archavatharam)

This position was felt in 14th centuary. It appears some displeasure was there

during Sri.Ramanuja’s period also; but the opponents are in no way equal to him.

Now let us look into history.

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------------------------------To be continued to ………….>6

 

SRIMATHE RAMANUJAYA NAMAHA

APPAN THIRUVADIGALE SARANAM

 

Free will (6)

 

Dear Bhagavathas, accept my pranam. This is in continuation of earlier posting.

 

Part IV. History

 

We saw in the last part that there was some kind of dissatisfaction. What was

the position before that?.

 

Vedic religion or sanadhana Dharmas was in vogue in ancient days. Brahmin was

esteemed high in the society and he was performing yaga and yagjans for the

welfare of the society. All other varnas were to assist brahmin. It appears that

brahminhood was not by birth alone. Brahmin was free to marry from other varnas

also. Example SageAgastya’s wife Lopamudra was a princess

 

Srivaisnavism belong to Tamil nadu. The historical informations available to us

are through Literatures and inscriptions. Sangam literature ‘ Paripadal’ belongs

to a period before Christ. The worship of Thirumal finds a place in it..But, it

is the Tamil way of worship. . The worship of other deities are also avilable.

But, the ‘Parathvam’ of Thirumal is unquestioned. It appears that it existed

along with Sanadhana dharma.

The vedic rituals came under fire during the period of Gauthama Buddha. That was

in 6th century BC. Jainism and Budhism rose in revolt against vedic rituals.

They were in full

Force up to 1st century BC. Thereafter they began to decline. During this period

also, worship of Thirumal was in vogue as could be learnt from Silapadhikaram.

The Kanishka dynasty and thereafter followed by Gupta dynasty were instrumental

for the renaissance of ancient culture. In the south Sathavahanas(Brahmin kings)

were ruling Andhra upto 220 AD. So far as SouthIndian history is concerned 1st

to 4th centuries are considered as dark ages as sufficient materials are not

available. Azhvars propagated Thirumal worship from 5th century onwards. Sriman

Nathamunikal is said to have lived in the late 9th century by historians.

Adi Sankaracharya’s birth is also said to be 786AD(though this may be disputed).

He was the propounder of Advaithic philosophy. His philosophy later became

‘Mayavadam” He accepted Sri.Vasudeva as saguna Brahman.

Sriman Nathamunigal lost his heart to Thiruvaimozhi when he heard the pasuram

‘Araavamudhe Adiyen udalam….”in the festival at Kattumannar koil.

THIRUVAIMOZHI…5.8.

 

AARAVAMUTHE ADIYEN UDALAM NINPAL ANBAYE

NEERAYI ALAINTHU KARAIYA URUKKUKINRA NEDUMALE’

( Amathu= Nectar. Nectar , that itself is very tasty and wonderful. Aara

Amudhu=

that is never ending; even if it is consumed any number of times, still there

will not be satisfaction. One will like to consume more and more. Never ending

pleasant experience. That Is ‘YOU’ . My body has melted by the love towards you.

It has become watery and is flowing towards you. You have brought me to this

condition.)

(One Lokasaranga Muni who was in North India heard this pasuram and exclaimed

“What a wonderful word ”Aaravamthu” There are many names such as Narayanan etc,

but, this one is very wonderful. I should go to that place now itself “ and

immediately proceeded.

 

EMMANE EN VELLAI MOORTHI ENAI YALVANE

EMMA URUVAM VENDUMARRAL AVAAYI’

(My Lord! You have shown your pure image. You can assume any form ‘roopam’ as

you wish. You are sleeping in “Kudanthai: Will you shower your grace by your

lotus eyes on me? What can I do?)

 

EN NAAN SEIKEN! YAARE KALAI KAN ENNAI EN SEIKINRAI

UNNALALAL YAVARAALUM KURAI VENDEN’

(What will I do? Who can rescue me? What are you doing to me?

You alone should rescue me. I do not want it to be done by anybody else.)

 

 

SELKANKIRPAR KAANUMALVUM CHELLUM KEERTHIYAI

 

ULAPILLANE ELLAULAKAMUDAIYA ORU MOORTHY’

(Your glory is known to all those who enjoy you as they like. Your glory is

infinite.

You have everything. You alone are such.)

AZHUVAN THOZHUVAN AADIKANBAN PAADIYALLARRUVAN

THAZHUVAL VINAIYAL PAKKAM NOOKKI NAANI KAVIZHINTHIRUPPAN’

(I will weep, pray, dance, sing loudly; still my desire is not fulfilled. The

love towards you makes me to do all these things. Therefore, I will be waiting

for you with heads down and eyes looking for you in which direction you may

appear.)

 

SOOZHKANDAYEE EN THOLLAI VINAIYAI ARUTHU UN ADI CHERUM

OOZH KANDIRUNTHE* THOORA KUZHI THOORTHU ENAI NAAL AKANRIRUPPAN’

(Emperuman! You only clear all the effects of my ‘karmas’. My fate is I should

reach your lotus feet. Still, how long should I be away from you, filling up

these never ending pits created by my senses.)

 

PRIYA ADIMAI KONDAYI KUDANTHAI KIDANTHA THIRUMALE

( Emperumane! Kudanthai kidantha Thirumale! I cannot wait any more. You should

end my life(janmam) and take me for your service.)

 

KALAIVAI THUNBAM KALAYAATHOZHIVAI KALAI KAN MARRILEN

(You may save me from my sufferings. You may not do so. YET, You are the means

and ways for me. I do not wish any one other than you)

 

ISAIVITHU ENNAI UN THAAL INAIKEEZH IRUTHUM AMMANE

ASAIVIL AMARAR THALAIVA AATHI PERUMOORTHI

(Lord! You have made me to fall at your feet.. You are the Lord of all ‘Nithya

sooris”

You are the First of Everything!)

 

VAARA ARUVAI VARMEN MAYA MAYAAMOORTHIYAI

AARAVAMUTHAII ADIYENAVI AGAME THITHIPAYII’

(You can be seen by (inner eye) knowledge only. You will occupy my mind with

never ending happiness).

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--------To be continued to ……………………………..>7