NammAzhvAr and the Lord...

[Guest guest]

Sri:

Srimathe Ramanujaya nama:

 

Accept my pranams. If you strictly go by my blooded NC

Narasimhan,this would be my last post in this forum! Surely I agree

that SVB and AH and other works are Rahasyams but then why Swami's

like PB and Puttur keep publishing such rahasyams in plethora that it

gets into the wrong hands of people like me? If one is so concerned

about these rahasyams,then one should restrict the publication to the

limited circle,viz., AcAryAs and upanyAsakAs. Whatever be the case I

wanted to say something about NammAzhvAr from AH. Mind you all,I 'm

only translating the tamil text and hence seek forgiveness for all

mis-interpretation/translation.

 

Sriman Viji Triplicane wrote nicely about SVB. In the light

of the same,let us go to AH and see what Swami Azhagiya MaNavALa

PerumAL NAyanAr says.

 

How did AzhvAr become a servant/adiyavar?

 

AH:112 "ivan naduvE adiyAn enRu,OlaippadAp pramANam,

pakshpAdhi,sAkshi,vankaLavil anubhavamAga,indhira jnAlangkaL

kAtti koLLa kAppAr aRRu viDhi sUzhndhadhu"

 

How did bhagavAn,without any cause/reason graced nammAzhvAr?

bhagavAn is nATha,the master. So the jIvAthmA being the

shESha/servant,bhagavAn caught nammAzhvAr and shed His "unconditional

grace" on nammAzhvAr. NammAzhvAr thus questions: "I am a

swathanthran. How can I be your servant?"

 

bhagavAn: vEda alone is the pramANa. It says that you are My servant

nammAzhvAr: vEda is aupuruShEya. Who is the witness?

bhagavAn: jnAnis,who realised the "thathvas as it is" are the

witness.

nammAzhvAr: jnAnis are pakshapAdhis. They would only side You.

 

Thus bhagavAn,showed His true form to nammAzhvAr,who was cross

questioning bhagavAn and thought that AtmA is his,and possessed

nammAzhvAr as His.

 

Why did this grace,all of a sudden,fall?

 

Why did the bhagavAn grace nammAzhvAr all of a sudden? Why did

bhagavAn leave nammAzhvAr to suffer in this samsAra all these years?

What is the reason that Lord's love overflows all of a sudden? Is it

because nammAzhvAr had done some puNyams/good deeds? The answer is

NO. The cause for nammAzhvAr's anubhavam is the "puNya-bhagavAn" Cf.

the following suthram.

 

AH.113 "varalARu-illai-veRidhE enRu

aRudhiyittapin "vAzhmudhal" engiRa

sukrtham ozhiyak kaRpikkalAvadhu illai"

 

NammAzhvAr says he has not done any good deeds. One may question that

this could be as far as NammAzhvAr knows. What about the deeds that

were performed(in previous births)without nammAzhvAr's knowledge?

NammAzhvAr again declares that it is a "NO". NammAzhvAr got

this "parama bhakti" not by any efforts in this birth/previous births

but solely by His grace and that too in a few days!

 

Suppose a man has a portico and an SV may take shelter due to

rain/excess heat. BhagavAn thinks that "this chap gave some space for

my devotee to stay". This type of puNya is "unexpected" and is

called "yAthrccikam". Or a man may,unintentionally,sell his stolen

rice as "thiruvarangaththu arisi". Just by uttering this,he invokes

the place "thiruvarangam" where the Lord resides and also invokes His

nAma "ari/hari"-si. The thief,surely did not think of God but yet

God,out of His compassion,considers this as a good deed and thinks

that the thief referred to Him only! This is called "prAsangikam".

 

Dear Sriman Lakshmi Narasimhan,as far I have heard, "AjAmila" was

following his brahmin obligations and yet he got attracted to that

prostitute. Whatever you say that brahmin has no pride or not,none of

our pUrvAcAryAs desired such a "pride-less" birth. May be you should

address this point in detail. Whether you ike it or not,it does give

some pride! That's why all our pUrvAcAryAs desired a birth in the

lower caste and they "rejected" higher caste births! You can refer to

AH for this.

 

Dear NC Narasimhan,even EmperumAnAr couldn't sit and study at the

feet of Sri YAmunAcArya although the former declared himself as

Ekalavya. When the time comes,everybody will be directed to an

AcAryA. Till that time comes,I'm prepared to wait for that AcAryA to

learn the "actual" rahasyams. But till then,I consider all these

interactions with saha bhAgavthAs like a leisure course/pOdhu pOkku!

Whatever I may overlook may be pointed out by another devotee and

this is where the interaction helps. On one side,the group moderator

says that "address such such a thing from the view point of

pUrvAcAryAs" and assuming that there are not even handful of readers

who are well informed in these rahasyams,and on the other side,if we

go by your statements,I feel that Ramanuja group need to be closed

down! Because I can bet that 99% of the devotees in this forum would

not know the "actual" intent of these rahasyams. Where exactly in

URM,Sri MaNavALa mAmunigaL says that one can go abroad and do

research in MEMS or serve some "software employers"?:-)

 

Finally, All mis-understandings,interpretations,and translations are

solely mine and if at all any good thing being said goes to AcAryAs

and bhagavAn. Dear Moderator,sorry to have expressed my views freely.

 

AzhvAr emperumAnAr jIyar thiruvadigaLE sharaNam

SrikUraththAzhvAn thiruvadigaLE sharaNam

NC Nappinnai

[Guest guest]

Dear Smt Nappinnai,

 

> His "unconditional grace" on nammAzhvAr......

 

> NammAzhvAr got this "parama bhakti" not by any efforts in this

> birth/previous births but solely by His grace and that too in a few

> days!

 

The above statements explains the Nirhetuka Krupai of the Lord. But

we know Nirhetuka Krupai is reasonless. It comes out of the Lord's

swabhavam as well as swaroopam. The problem is, as we understand this

as Nirhetuka Krupai, we can't prove the bhakthi of Shri Nammazhwar

towards the lord. If one adopts the Bhakthi margam/yogam, then he/she

has to put some minimal efforts. That is Sahetukam. Lord shows grace

(as per Nammazhwar)->Nirhetukam while we know Azhwar did adopt

bhakthi towards the lord and hence it is Sahetukam. How do we explain

this contradiction? This is when, we get the answer from the "Name"

of this work by Swamy Azhagiya Manavala Perumal Nayanar. Azhwar did

bhakthi. But, Azhwar's hrudhayam(Acharya Hrudhayam) does not want to

attribute the result(god's grace) to its own attempts(though attempts

were made). Though it was Sahetukam, Azhwar doesn't want to call that

so, and wants to give the full credit only to the Lord and hence

projects it as Nirhetukam. So, Acharya Hrudhayam is more interesting

to discuss than the Bhaghavan's Hrudhayam(This by no means discounts

the fact that Bhagavan is the best when it comes to the greatest of

the qualities. It is mainly to cherish HIS adiyar's mind, were these

interesting works composed).

 

 

>From what I understand from Shri NC Narasimhan's post, it is a nice

idea to send our questions to an acharya and get the correct

interpretation, which I think is probably the best way for everyone

of us to learn "the right thing". At the same time, I feel, it is not

wrong to read the rahasya granthams because that gives us the

foundation i.e whether we understand them or not, we would be

familiar with lots of historical events, vedic truths, meanings of

sanskruth words etc. But, one must remember, books serve a particular

purpose. If we take up Acharya Hrudhyam, either the book, or the

individual chapters(prakaranam) it is composed of, we must read and

understand(even the basic understanding of ours) in its entirety.

When we go for bits and pieces to quote, to explain our

beliefs/understandings from elders etc, it might be sometimes

correct, and might be sometimes wrong.

 

Please do continue to post, as everyone's comment is valuable to

someone(definitely for me) or the other in this forum.

 

Yatheendra Pravanam Vandhe RAMYA Jamataram Munim

 

Adiyen Ramanuja Dasan,

Lakshmi Narasimhan