Guest guest Posted September 12, 2002 Report Share Posted September 12, 2002 Dear Sri Lakshmi Narasimhan, Thanks for your feedback and sharing the great divine anubhavam with all of us. This is the greatness of bhagavat vishayam and our sampradayam. It's prime aim is "bhOdhayantha parasparam". When one starts talking about emperuman and his qualities the other remembers one another quality/anubhavam to share and thus the chain continues without an end. We all should be thankful to the emperuman for blessing us with such satsangams through e-mails groups. In which ever corner of the world we all may be all our minds resonate on a single point bhagavat/bhAgavata vishayam. His nirheduka krupai is beyond words. Alwar emperumAnAr Jeeyer thiruvadigalE sharanam Adiyen ramanuja dAsee Sumithra Varadarajan - Lakshmi Narasimhan ramanuja Wednesday, February 11, 2004 1:03 AM [ramanuja] Re: nAnmugan thiruvandhAdhi-14 Asmad Gurubhyo Namaha Srimathe Ramanujaya Namaha Dear Sumitra, Thank you so much for this wonderful article. This pasuram is probably the core of Shri Vaishnavism. My swami keeps saying that it is our Lord Shriman Narayanan who becomes so happy when we go to him and it is he who is sad when we leave him. As Azhwar puts it, more than the fact that we cannot live without him, it is he who cannot bear this separation between him and us, not by his swaroopa, but by his swabhava. I am reminded of an excellent yet small kalakshepam by my swami and would like to share the same with everyone. Mistakes, as usual, are due to my ignorance and misinterpretations and hence kindly forgive me for the same. Quote: Bhagavad Geetha - "Vaasudeva sarvam ithi sa mahaathma su- dhurlabaha" The lord says "If there is a jeevathma that keeps thinking that, it is Vaasudeva (me) who is everything, then, that jeevathma is a mahathma for me. And such an athma is not just rare(dhurlabha), but very very rare(su- dhurlabha). If a jeeva is utthama in his gunas, he would be called as a mahathma by other normal(saamaanya) jeevatmas. Here I(the supreme one) am calling a jeeva as mahathma. Why is this so? And why would I say that such an athma is very very rare. This is because, by my nature(swaroopam), I don't lose anything if a jeevathma does not think of me. If I make a sankalpa, all the jeevathmas would become Shri Vaishnavas the next moment. But, I don't do that (swabhavam). I give the swathanthryam(prathama pravrutthi) to those and let them choose to either go into this samsara or think about me. And despite this ability to make a choice, if one athma would give up this swathanthryam and just thinks of me all the time, then that athma is probably the rarest one (su-dhurlabhan) and hence I, the supreme lord, would like to call him, a mahatma". What a wonderful swabhavam of the lord is being explained above. I could not do anything but cry out loud to think that the lord has created me(and this world) for his happiness, yet, has given me a freedom to decide whether I would make him happy or betray him, and I, being an unfortunate one, have chosen only to be away from him this long. Thanks to Sumitra for reminding such a wonderful concept and keeping these concepts alive in our minds via such posts. Azhwar Emperumanar Jeeyar Thiruvadigale Saranam Adiyen, Ramanuja Dasan ramanuja, "Sumithra Varadarajan" <sumivaradan@h...> wrote: > Sri Parthasarathi thunai > Srimathe Ramanujaya Namaha > Sri Vara Vara MunayE Namaha > Sri vAnAchala mahA munayE Namaha > > > > Dear Bhagavatas, > > > > Hope you all had a wonderful thaiyil-magam celebrations. Let us now proceed to enjoy the divine nectar of thirumazhisai azhvar's excellent outpourings. In the previous posting we enjoyed the essence of the 7th paasuram. Our PoorvAcharyas enjoy the same paasuram in one another way. Let us see that in this posting. > > > > As soon as azhvar finished the 6th paasuram condemning the Buddhist, Jains and saivaites emperuman questioned azhvar, "Oh! Azhvar You talked about others elaborately in the previous paasuram, but now won't you tell me about you?" Immediately azhvar answers in this paasuram stating that, " Oh! My Lord I may be granted the eternal bliss at any time. But I have been blessed with your ultimate grace today. I cannot be without you nor can you sustain without me. This is our present state. So why should I worry?" > > > > (endrAga nAlayEyAga enisiridhum nindrAga ninnarul enpAladhE) I may attain the paramapadam either today or tomorrow or after some more days that doesn't matter even a bit for me because, > > > > (ninnarul enpAladhE) I have received your ultimate grace. > > > > While asked," How did you come to know that?" Azhvar answers, > > > > (nandrAga nAnunnai andri yilEn kandAi nArananE) I have reached a stage where even a short separation from you will cause athma nAsam (destruction of the soul). > > > > (nee ennai andri yilai) and you on my separation will become non- existent. So when I have received all your divine love why should I worry about the day of attaining the eternal bliss? > > > > The words of thirumazhisai azhvar can be seen reflected in nammazhvar's paasuram: "ennadhAvi mElaiyAi.... vunnadennadhAviyum ennadunnadhAviyum...." (thiruvai 4-3-8). One doubt may arise, "It is ok to say that azhvar cannot exist without the support of emperuman but how does the reverse hold good?" This question vanishes when we look into the words of our dear geethacharyan who in front of all declares, "jnAni tvAtmaiva mE matham" (my theory is that, the JnAni's our my soul) and "mama prAnAhi pAndavA:" (the pandavas our my life). > > > > Moreover a divine rahasya artham is also seen by our poorvacharyas in the last line of the paasuram. The thirunAmam "nArAyanan" as per sanskrit grammar can be spilt into two. > > "nArAnAm ayanam ya: sa:" nArAyana: - tat purusha samAsam > > "nArA: ayanam yasya sa: nArAyana: - bhahu vreehi samAsam > > > > The above two have been given by azhvar in the front and back of the word "nArananE". "nAnunnai andri yilEn kandAi" is derived from "nArAnAm ayanam ya: sa: (the one who is the place of existence for all that belong to the nAra category) and similarly "nee ennai andri yilai" is derived from "nArA: ayanan yasya sa: nArAyana: ( the one who has the nArasamoohas as his place of existence). So only since emperuman lives in azhvar and azhvar lives in perumal he has got the special name "nArAyanan". So without azhvar emperuman cannot exist. This is one another meaning. > > > > (To be continued) > > > > Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam > > > > Adiyen ramanuja dAsee > Sumithra Varadarajan > > > > > > > > > > > > > > > azhwAr emberumAnAr jeeyAr thiruvadigalE saranam Links ramanuja/ b.. ramanuja c.. Quote Link to comment Share on other sites More sharing options...
Guest guest Posted February 10, 2004 Report Share Posted February 10, 2004 Asmad Gurubhyo Namaha Srimathe Ramanujaya Namaha Dear Sumitra, Thank you so much for this wonderful article. This pasuram is probably the core of Shri Vaishnavism. My swami keeps saying that it is our Lord Shriman Narayanan who becomes so happy when we go to him and it is he who is sad when we leave him. As Azhwar puts it, more than the fact that we cannot live without him, it is he who cannot bear this separation between him and us, not by his swaroopa, but by his swabhava. I am reminded of an excellent yet small kalakshepam by my swami and would like to share the same with everyone. Mistakes, as usual, are due to my ignorance and misinterpretations and hence kindly forgive me for the same. Quote: Bhagavad Geetha - "Vaasudeva sarvam ithi sa mahaathma su- dhurlabaha" The lord says "If there is a jeevathma that keeps thinking that, it is Vaasudeva (me) who is everything, then, that jeevathma is a mahathma for me. And such an athma is not just rare(dhurlabha), but very very rare(su- dhurlabha). If a jeeva is utthama in his gunas, he would be called as a mahathma by other normal(saamaanya) jeevatmas. Here I(the supreme one) am calling a jeeva as mahathma. Why is this so? And why would I say that such an athma is very very rare. This is because, by my nature(swaroopam), I don't lose anything if a jeevathma does not think of me. If I make a sankalpa, all the jeevathmas would become Shri Vaishnavas the next moment. But, I don't do that (swabhavam). I give the swathanthryam(prathama pravrutthi) to those and let them choose to either go into this samsara or think about me. And despite this ability to make a choice, if one athma would give up this swathanthryam and just thinks of me all the time, then that athma is probably the rarest one (su-dhurlabhan) and hence I, the supreme lord, would like to call him, a mahatma". What a wonderful swabhavam of the lord is being explained above. I could not do anything but cry out loud to think that the lord has created me(and this world) for his happiness, yet, has given me a freedom to decide whether I would make him happy or betray him, and I, being an unfortunate one, have chosen only to be away from him this long. Thanks to Sumitra for reminding such a wonderful concept and keeping these concepts alive in our minds via such posts. Azhwar Emperumanar Jeeyar Thiruvadigale Saranam Adiyen, Ramanuja Dasan ramanuja, "Sumithra Varadarajan" <sumivaradan@h...> wrote: > Sri Parthasarathi thunai > Srimathe Ramanujaya Namaha > Sri Vara Vara MunayE Namaha > Sri vAnAchala mahA munayE Namaha > > > > Dear Bhagavatas, > > > > Hope you all had a wonderful thaiyil-magam celebrations. Let us now proceed to enjoy the divine nectar of thirumazhisai azhvar's excellent outpourings. In the previous posting we enjoyed the essence of the 7th paasuram. Our PoorvAcharyas enjoy the same paasuram in one another way. Let us see that in this posting. > > > > As soon as azhvar finished the 6th paasuram condemning the Buddhist, Jains and saivaites emperuman questioned azhvar, "Oh! Azhvar You talked about others elaborately in the previous paasuram, but now won't you tell me about you?" Immediately azhvar answers in this paasuram stating that, " Oh! My Lord I may be granted the eternal bliss at any time. But I have been blessed with your ultimate grace today. I cannot be without you nor can you sustain without me. This is our present state. So why should I worry?" > > > > (endrAga nAlayEyAga enisiridhum nindrAga ninnarul enpAladhE) I may attain the paramapadam either today or tomorrow or after some more days that doesn't matter even a bit for me because, > > > > (ninnarul enpAladhE) I have received your ultimate grace. > > > > While asked," How did you come to know that?" Azhvar answers, > > > > (nandrAga nAnunnai andri yilEn kandAi nArananE) I have reached a stage where even a short separation from you will cause athma nAsam (destruction of the soul). > > > > (nee ennai andri yilai) and you on my separation will become non- existent. So when I have received all your divine love why should I worry about the day of attaining the eternal bliss? > > > > The words of thirumazhisai azhvar can be seen reflected in nammazhvar's paasuram: "ennadhAvi mElaiyAi.... vunnadennadhAviyum ennadunnadhAviyum...." (thiruvai 4-3-8). One doubt may arise, "It is ok to say that azhvar cannot exist without the support of emperuman but how does the reverse hold good?" This question vanishes when we look into the words of our dear geethacharyan who in front of all declares, "jnAni tvAtmaiva mE matham" (my theory is that, the JnAni's our my soul) and "mama prAnAhi pAndavA:" (the pandavas our my life). > > > > Moreover a divine rahasya artham is also seen by our poorvacharyas in the last line of the paasuram. The thirunAmam "nArAyanan" as per sanskrit grammar can be spilt into two. > > "nArAnAm ayanam ya: sa:" nArAyana: - tat purusha samAsam > > "nArA: ayanam yasya sa: nArAyana: - bhahu vreehi samAsam > > > > The above two have been given by azhvar in the front and back of the word "nArananE". "nAnunnai andri yilEn kandAi" is derived from "nArAnAm ayanam ya: sa: (the one who is the place of existence for all that belong to the nAra category) and similarly "nee ennai andri yilai" is derived from "nArA: ayanan yasya sa: nArAyana: ( the one who has the nArasamoohas as his place of existence). So only since emperuman lives in azhvar and azhvar lives in perumal he has got the special name "nArAyanan". So without azhvar emperuman cannot exist. This is one another meaning. > > > > (To be continued) > > > > Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam > > > > Adiyen ramanuja dAsee > Sumithra Varadarajan > > > > > > > > Quote Link to comment Share on other sites More sharing options...
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