On Nirhetukam

[Guest guest]

Dear Friends,

 

I wish to post my understanding on this.

 

hetu means kaaranam (reason). Paramatma is said to have this because he has

created the field (this universe with all facilities)for us without any selfish

expectations from his end. We can compare this act with that of an ideal mother

who milks the kid without any selfish expectation. She does only for kid's

growth and existence.

 

God shows/showing nirhetukam on us in this angle only i beleive. Otherwise for

our positives and negatives, we need to face the reaction of them.

 

Regards,

Nanmaaran

 

ramanuja wrote:

 

azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

 

------

 

There are 5 messages in this issue.

 

Topics in this digest:

 

1. Koumudaki & Nandaka

sukumar

2. Re: Free will

"Lakshmi Narasimhan"

3. ThiruppAvai Jeeyer in ThiruppAvai-5

sumithra varadarajan

4. Re: sriman! sriranga & NOT sriman! NA sriranga - (Request devotees who chant

to read.)

"Vishnu"

5. Mumukshuppadi - 176

"mkavidasan"

 

 

______________________

______________________

 

Message: 1

Tue, 3 Jun 2003 17:38:55 +0530

sukumar

Koumudaki & Nandaka

 

Sri Krishnaya Namah!

 

Nandaka is the sword of Srimannarayana. This was revealed in the story of

Tallapaka Annamacharya, who is actually this sword that the Lord sent to

mother earth to be born as this great poet, spreading bhakti among us.

 

Is there any incident where Lord used this Nandaka. Also, I have not heard

/ seen Lord as sporting this sword among other weapons - Sundarshana(disc)

& Koumudaki(mace).

 

Talking of Sudarshana chakra, as and when I look at a beautiful image of

Lord Srimannarayana (Seshashayi) sporting Sudarshana with His consort Sri

Mahalakshmi, besides Padmagarbha(Lord Brahma), I left questioning myself

that, is this Sudarshana - a kaalachakra. As we all know, this is a

glowing, thousand edged disc which is most potent enough to destroy all the

evils in the world and it is said that when He releases Sudarshana, time

stops. When Sudarshana is released, nothing moves except itself. May be

bhagavathas, seeing its splendour and grandeur, are moved within

themselves, but the jeeva (be it asura or anything) on whom it is directed,

and the rest froze. Sudarshana also exhibits tremendous power (when it is

directed towards Mandara parvatha for cutting it before placing it on the

sea), expands itself to whatever size required (during Jayadratha's

episode, in Mahabharatha, it expands itself to oversize Sun), emits light

(syamprakasha) whenver required. Sudarshana is ferocious, as if to

reflect the mind of the Lord and practically implement His intention. The

case in point is, during Shishupala episode, after slitting his throat,

Sudarshana, as if to show its urgency to reach Him, settles on Lord

Krishna's finger hurriedly injuring His fingers. It is said that none

except Draupadi moves quickly and tearing a portion of her saree, she does

a bandage around His fingers. This very act, saved her when she suffered

at the hands of Dushyasana and the Lord gave her plentyfull of clothes in

return.

 

Lord, more often than not, uses Sudarshana, whenever he is in urgency -

some instances are

During Gajendramoksha. For killing a crocodile and saving Gajendra, Lord

could have used Nandaka or Koumudaki also.

During Bhishma Parva, when incited by the injuries inflicted by Bhishma, he

takes off Sudarshana. Likewise, Lord uses Sudarshana more often by

impulse, and I would like to know whether He used Koumudaki anytime.

 

Also, talking of Koumudaki, Lord holds this in His right hand except in

some archa murthys like Sri Chennakesavasa Swamy, who seems to be holding

this in His left hand, while the right hand is busy gracing bhagavathas,

while Lord Venkateshwara, as in Tirupathi, does not sport this mace as His

left hand is busy adjusting the jewellary while the right hand, rightfully

so, showing the bhagavathas, His divyapadams. Some may voice their opinion

on this gesture (incidentally the only gesture where bhagavathas are

directed towards His divyapadam), but this shows that, He being Supreme God

Head, His divyapadam is the paramapadam for jeevas.

 

Among various namas of Lord, I would like to know about His nama -

Vajapeyi, on whose name a yaga too is performed. While He has sahasranama

as per Bhishma and sahasrabahu (as per Arjuna in BG - sahasrabahu baja

vishnu murthe), as sahasrakoti yugadhari (as per Lord Brahma), it only

shows that His namas vibhutis are uncountable. When Brahma says sahasra

koti yuga dharine namah! it implies that it is uncountable. Likewise, the

namas can be taken by us for recitals and japas, but can we really limit

these to some numbers. It is not possible.

 

Sarvaaparadha Kshamasva!

 

 

Sukumar

 

 

Sri Krishna Parabrahmane Namah!

 

 

 

 

 

______________________

______________________

 

Message: 2

Tue, 03 Jun 2003 04:33:22 -0000

"Lakshmi Narasimhan"

Re: Free will

 

Dear Shrimati Nappinnai,

>From your previous posts:

If the TV is not working, you said you would repair it out of your

Nirhetuka Krupai. We will replace you with Paramatma, and TV with

Jeevatma at the end of the post. I have a very simple question here.

If the TV does not work, who is the loser? You are the loser. You

lose the happiness because you cannot enjoy the TV anymore. And hence

you are selfish enough to repair the TV, for "your" happiness. Where

is the question of your nirhetuka krupai? Nirhetuka Krupai can be

appreciated only when there is an expectation on one side and the

krupai is showered from the other side. If you show nirhetuka krupai

to a TV that does not understand it, it does not make any sense. Now

let us go for replacing you and TV with Paramatma and Jeevatma. If

Jeevatma does not make the paramatma happy, and if Paramatma showers

the nirhetuka krupai on Jeevatma, why would the paramatma do that?

For its own happiness and not for the jeevatma's happiness. So, it is

pretty much a self centric act. Why would it be called as krupai

then? It is a selfish act. So, is this what we are getting at?

Akilaheya prathyanikanana parabrahmam now suddenly becomes an all

powerful entity that forces its way on the jeevatma to attain

happiness and could pretty much do whatever it wants with the

jeevatma and despite all this act, still be hailed as the one who

showers the Nirhetuka Krupa and we are quoting all our Acharya

granthas in support of this? Aren't we missing something here? If one

does not realize the value of Nirhetuka Krupa, what is the point in

the paramatma showering it to him? It is as good as doing bad to him

isn't it? It is like giving sweet to someone which is usually good.

But, if the person is diabetic and if you still give sweet to him?

Again, this is a very trivial example that I don't expect to equate

to the Nirhetuka Krupa. It is just a "similar" phenomenon. Kindly

clarify.

Adiyen,

Ramanuja Dasan

 

 

 

 

______________________

______________________

 

Message: 3

Tue, 3 Jun 2003 05:06:55 -0700 (PDT)

sumithra varadarajan

ThiruppAvai Jeeyer in ThiruppAvai-5

 

 

Sri Parthasarathi thunai

 

Srimathe rAmAnujaya Namaha

 

Sri vara vara munayE Namaha

 

Sri vAnAchala mahA munayE Namaha

 

 

 

In the twenty-first paasuram, “Ettra kalangal” Sri Andal, talks about the

greatness of the acharya who is going to be a refuge to all jeevatmas. Ethirajar

will even change the wrong attitude of his acharya, yadhava prakasa who wrongly

misinterpreted the verses in vedas. Yadhava will later become the shisya of

ethirajar. Yagna moorthi, who once opposed rAmAnuja will later surrender to his

divine feet and will be named as ‘arulAlapperumAl emperumAnAr’. In this way,

rAmAnujar will win over all those who opposed him and later they will surrender

to his divine feet and become his sath sishyas. This Sri andal celebrates as,

“mAttrAr vunakku vali tholaindhun vAsarkan AttrAdhu vun adipaniyumApOlE”.

 

 

 

In the twenty-second paasuram, “angan mA nyAlaththu” Sri kOdha piratti enjoys

the calm nature of ethirajar. Ethirajar will be a master in both Sribhashya

tattvams and in bhagavat vishaya kalashepams. But while teaching the same to his

disciples he will not just show off his talents but with great mercy on the

ignorant disciples, the acharya will make the meanings clear and make it stay in

the minds of the disciple for ever. After explaining the points in a slow pace

swamy will glance at the disciples inorder to make sure that the point is clear

in the minds of the disciple which Sri andal celebrates as “senkan chiruchirithE

enmEl vizhiyAvO!”

 

 

 

In the twenty-third paasuram, “mAri malai muzhanjil” Andal regards emperumANAr

as the great lion ruling over the crown of Srivaishnavism. Ramanujar will remain

as the sleeping lion when he stayed in thirunArayanapuram, regarded as the jnana

mandapam by srivaishnavas. He will remain as the awakened energetic lion when he

stayed in bhoga (Srirangam) and pushpa (thiruppathi) mandapams and then he will

remain with great charm along with the 74 simhAsanAdhipathis which andal praises

as “seeriya singam”.

 

 

 

In the twenty-fourth paasuram, “andru evvulagallanthAn” Sri andal talks about

the bhashyakArar who is going to measure whole of India with his foot. Inspite

of no means of transport and lot of hindrances on the way ethirajar will go to

all the divya desams from Kashmir to kannyakumari (including vadari, salagramam

etc.,) on his foot and spread the great philosophy of vishistAdvaitam to one and

all. Andal does mangalasasanam to those divine feet well in advance as

“vulagamalthAi adi pOttri”

 

 

 

In the twenty-fifth paasuram, “oruththi maganAi pirandhu” andal tells about the

ethirajar who is going to get lost for a night and will be saved by the divine

couples, like attaining a new janma. Yadhava getting angry towards rAmAnujar,

talking against his interpretations will try to kill him during the ganga

yathra. Coming to know about the plan from his cousin, govindan ethirajar will

escape through the forest where he will loose his way. A hunter and his wife

(devaperumal and perundEvi thAyar in disguise) will show him the way. While

rAmAnujar goes to fetch water for the couple who are in thirst the couple will

disappear. Coming to senses, ethirajar will realize that the place where he was

standing, was kanchi and also that the couples where none other than the divine

couples and from that day will start to do theertha kainkaryam to devAdhirAjan

and perundevi thayar. Andal predicts this incident and says, “Oriravil …..

oliththu valara”

 

 

 

(To be continued)

 

 

 

Azhvar EmperumAnAr Andal Jeeyer thiruvadigalE sharanam

 

 

 

Adiyen rAmAnuja dAsee

 

Sumithra Varadarajan

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Free online calendar with sync to Outlook.

 

 

 

 

 

 

______________________

______________________

 

Message: 4

Tue, 03 Jun 2003 14:40:13 -0000

"Vishnu"

Re: sriman! sriranga & NOT sriman! NA sriranga - (Request devotees who

chant to read.)

 

ramanuja, Pattangi wrote:

> Dear Devotees: Humble Pranam and a Humble request.:

>

> We Chant the following during every Sattumrai, but adiyEn has

heard

> devotees chant just the opposite of what Udaiyavar wrote:

>

> Udaiyavar aruLis seythathu

> ================

> sriman! sriranga sriyam anupadravaam anudinam samvartdhaya |

> sriman! sriranga sriyam anupadravaam anudinam samvartdhaya ||

 

Dear Swamin,

 

Humble praNAms. It has to be "samvardhaya" where "dha" is the same as

in "dhArA".

>

> But we hear at various goshtis:

 

In Ramanuja photos "gOshti" is referred to as "ghosty" in the first

album! please correct it.

 

> sriman! NA sriranga.......

>

> This is just the opposite of what is intended.

>

> Humble request to devotees to correct the error,

> (of Dropping the NA in chanting.)

>

> ========================================

>

> Periya Jeeyar aruLis seythathu

>

> SarvadEsa dasaakaalE shvavyaahata paraakramaa |

> raamaanujaarya divyaangyaa vartdhataam abhivartdhataam ||

 

It should be either "daSAkAlEshvyavyAhata" without gap

or "daSAkAlEshu avyAhata" with gap.

>

> KanthaadaiyaNNan aruLis seythathu

>

> raamaanujaarya divyaangyaa prativaasaram ujjvala |

> diganthavyaabinii bhooyaat saa hi lOka hitaishiNii ||

 

It has to be diganta vyApinI and not vyAbinI.

 

One more suggestion from my side is, while chanting AndAL's thaniyan,

we notice people saying "yAbalAt krutya bhunktE..", which does not

convey any meaning. My request to devotees to chant this as

"yA balAtkrutya bhunktE..", whihc means the one who forcefully

enjoyed Him (by chaining Him with garlands worn by Her). What a

madhura BhAvam!

 

adiyEn rAmAnuja dAsan

Srimahavishnu Vinjamuri

 

 

 

 

______________________

______________________

 

Message: 5

Tue, 03 Jun 2003 22:12:36 -0000

"mkavidasan"

Mumukshuppadi - 176

 

Sri:

Srimathe Ramanujaya Nama:

 

Sri Pillai Lokacharya's Mumukshuppadi

 

Sutra:

176. indha chathurththi kainkaryaththai prakAsippikkiRadhu.

 

Meaning:

The fourth case (caturthi vibhakti) on the nArAyaNa term,

speaks of the prayer for service.

 

Sri PBA Swami's Sarartha Deepikai:

The meaning of the fourth case ("Aya") which is added to

the nArAyaNa term is now explained.

 

This case shows the prayer made to obtain service. The

knowledge of the soul's nature leads to obtaining the

means. It is appropriate therefore to say that the

fourth case, which comes after gaining the means,

brings forth the goal of that means which is service.

 

Pillai Lokacharyar Thiruvadigale Sharanam

Azhvar Emperumanar Jeeyar Thiruvadigale Sharanam

 

adiyEn madhurakavi dAsan

 

Mumukshuppadi Sarartha Deepikai Series:

http://www.acharya.org/vyakyanam/mumukshuppadi/index.html

 

 

 

______________________

______________________

 

 

 

Your use of is subject to

 

 

 

 

 

Free online calendar with sync to Outlook.