Digest Number 566

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DEar Sirs,

 

It is indeed true that AzhwArs out of their depth in devotion and outpouring

concern were worried about Lord/s welfare.

The following sUthram-s of srEvachaNaBhUshaNam aptly summarises this:

244- "gnAna dhasaiyil rakshya-rakshaga bhAvam than kappilEA kidakkum; prEma

dhasaiyilEa thattu mARikkidakkum"

In the phase of wisdom the fact that He is the saviour and we are being

saved is understood; IN the phase of extreme love this position is reversed.

 

What is prEma dhasai?

jEyar commentary:" prEma dhasaiyAvadhu sarvEswaranudaiya soundharya,

soukumAryangaLai anusandhithu ivvishayathukku en-varugiradhO! enRu......

nenjuRugumpadiyAna dhasai"

 

245 : "avan swarUpathai anusandhithAl avanaik kadagAgak koNdu thannai

nOkkum; avan saukumAryathia anusandhithAl thannai kadagAkak koNdu avanai

nOkkum"

 

jEyar vyAkyAnam: " sarvasakthiyAi, sarva rakshaganAna avanudaiya

swarUpathai anusandhithAl, avanai thankkanistanivAranAgakkoNdu,

agjnAnanAi,asakthanAi, aprApthanAna thannai rakshithuk koLLum;

pEsap pisagumpadiyAna avanudaiya saukumAryathai anusandhithAl, avanudaiya

sarvasakthithvAdhigaLai maRandhu kuzaiccharakkAga ninaithu thannai

rakshaganAgak koNdu mangaLAsAsanam paNNi avanai rakshikkum engai:"

 

In the phase of realsiing that He is the omnipotent and the saviour to one

and all and realising His nature-swarUpam- we the ignorant, no support and

nothing with us will realise that He is the rescuer and we the rescued.

However, when His saukumAryam is viewed, all His

omnipotence -sarva-sakthithvAdhigaL- is forgotten-maRandhu- is the term used

by swAmi maNavALa mAmunigaL.

I think we have to take that sheer love and affection makes AzhwAr forget

the valour of the Lord and nothing wrong in that and I think too much

importance need not be attached to the word 'maRandhu'

 

The final sentence of the vyAkyanam for this sUthram is the masterpiece.

Though only saukumAryam is mentioned here it can be taken that this also

indicates 'saundharyam' in this regard.

Quote: ivvidathil saundharyam sollavillaiyEa Agilum, adhuvum mangaLAsAsana

hEdhu AgaiyAlum mEalE sollugaiyAlum, saukumAryam idhukku upalakshaNam:

Unquote.

rAmAnuja dhAsan

vAnamAmalai padmanAbhan

-

<ramanuja>

<ramanuja>

Sunday, June 29, 2003 6:49 PM

[ramanuja] Digest Number 566

 

 

>

> azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

>

> ------

>

> There are 2 messages in this issue.

>

> Topics in this digest:

>

> 1. Re: Azhvargal thiruppalliezhuchi in Andal's thiruppAvai-1

> "Vishnu" <vsmvishnu

> 2. Re: Gayatri Manthra

> "Vishnu" <vsmvishnu

>

>

> ______________________

> ______________________

>

> Message: 1

> Sat, 28 Jun 2003 14:53:01 -0000

> "Vishnu" <vsmvishnu

> Re: Azhvargal thiruppalliezhuchi in Andal's thiruppAvai-1

>

> >

> >

> > This paasuram awakens periyAzhvar (periyAzhvar thirupalliezhuchi).

> Andal calls periAzhvar as "pillAi!" One who is ignorant is called

> as "pillAi". What is periAzhvar's ignorance? Periazhvar is ignorant

> (has forgotten) of the fact that perumal is sarva rakshakan (one who

> is the saviour of all) and hence he does mangalasasanams to perumal

> for the welfare of emperuman. Hence andal calls periAzhvar

> as "pillAi". "jnana vibhAga kAryamAna agnAnaththAlE varumavaiellAm

> adikazhanju perum" says pillai ulagAriyan in his Srivachana

> bhooshanam. Here lokAcharya shows that agnanam is the root for

> mangalAsAsanam.

>

> Dear Smt Sumithra,

>

> It is not jnAna vibhAga but jnAna vipAka. What Sri LokAchArya says

> here is important. jnAna vipAka kAryamAna agnAna means the apparent

> igonrance arising out of maturity in knowledge (jnAna vipAkam). So it

> is not that Alwar has forgotten the fact that He is sarva rakshaka

> but due to the love Alwar has for the Lord out of his gnAna pUrti or

> perfection in knowledge.

>

> Please forgive me for my mistakes.

>

> Ramanuja Dasan

> Vishnu

>

>

>

>

>

> ______________________

> ______________________

>

> Message: 2

> Sat, 28 Jun 2003 15:01:54 -0000

> "Vishnu" <vsmvishnu

> Re: Gayatri Manthra

>

> ramanuja, s.ramachandran@h... wrote:

> >

> >

> > >

> > Similarly, in the afternnon and in the evening. Therefore, in the

> > mornings, since the Sun is at its lowest and weakest, about to be

> born, it

> > requires more support and hence the argyam offered is thrice, while

> in the

> > afternnon, the Sun having risen to its full glory has acquired

> strength and

> > power and does not need much support, hence the argyam is offered

> twice,

> > while in the evening as it is about to retire after a tired day,

> just at

> > the point of waning its powers, glory are comparatively weaker and

> hence

> > the argyam offered is thrice. The argyam is the single most

> important

> > activity which when combined with Pranayama benefits the Sun.

>

> Dear Sriman Ramachandran,

>

> My intention is not to dig out the archives but to bring out an

> interesting point.

>

> In BhagavdgIta, Krishna says:

>

> yadAditya gatam tEjah

> jagat bhAsayatEkhilam

> yat chandramapi yacchAgnau

> tat tEjO viddhi mAmakam.

>

> >From this, it is to be understood that Sun, Moon, Fire etal. are

> supported by the Lord and they do not need our arghyam for making

> them strong.

>

> Then why arghyam?

>

> Lord Krishna says in gItA:

>

> patram pushpam phalam tOyam

> yO mE bhaktyA prayachhati

> tadaham bhaktyupahrutam

> aSnAmi prayatAtmanah

>

> Whether we offer Him a leaf, fruit, or some water out of love, He

> accepts them.

>

> We are supposed to offer arghyam to SrImannArAyaNa during sandhyA in

> the same mood.

>

> Ramanuja Dasan

> Vishnu

>

______________________

> ______________________

>

>

>

> Your use of is subject to

>

>

>