TVMozhi and Bhagawad Githa

[Guest guest]

Adiyen Ramanuja Dasan.Swamini Nappinnai says that

according to Acharya Hridayam, T.V.M. is superior to

B.G.I wd like to believe that.However, in the

translation

of the relevant T.V.M Pasuram Swamini has not brought

out any meaning diffeent from what given in the

Gita.Shall be grateful for clarification.

Dasan,

Devarajan

 

--- ramanuja wrote:

 

> azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

>

>

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>

> There are 2 messages in this issue.

>

> Topics in this digest:

>

> 1. TiruvAymozhi & Bhagavad Gita

> "nappinnai_nc

> <nappinnai_nc >" <nappinnai_nc >

> 2. Sri PVP vyakhyanam of Prathama Jitante

> stotram shlokam 14.conclusion

> "M.N.Ramanuja"

> <mnr (AT) physics (DOT) iisc.ernet.in>

>

>

>

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> Message: 1

> Thu, 12 Dec 2002 21:57:08 -0000

> "nappinnai_nc <nappinnai_nc >"

> <nappinnai_nc >

> TiruvAymozhi & Bhagavad Gita

>

> Sri:

> Srimathe Ramanujaya nama:

> Srimath Vara Vara Munaye nama:

>

> Dear Devotess,

> Humble pranams to all. Sri Azhagiya

> MaNavALa PerumAL

> NAyanAr(AMPN henceforth)compares TiruvAymozhi(TVM)

> and Bhagavad Gita

> (BG) on certain tatvas and says they are

> same/equivalent yet

> TiruvAymozhi is superior to BG in his AcArya

> Hrdayam(AH).

>

> Thathva vivEka(AH sUtra 189):

>

> BG says: sharIra is different;AtmA is different.

> JIvAtmA is different

> from ParamAtmA. JIvAtmA among itself differs

>

> NammAzhvAr says: "adiyEn uLLAn; udal uLLAn" -

> TVM:8.8.2

> He says that jIvAtmA is different from

> ParamAtma;jIvAtmAs themselves

> differ from one another.

>

> "chenRu chenRu param paramAy" - TVM:8.8.5

> which means that AtmA is different from sharIra.

>

> So TVM and BG are the same...

>

> AzhvAr EmperumAnAr Jeeyar TiruvadigaLE saraNam

> NC Nappinnai

>

>

>

>

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> Message: 2

> Fri, 13 Dec 2002 16:59:26 +0530 (IST)

> "M.N.Ramanuja" <mnr (AT) physics (DOT) iisc.ernet.in>

> Sri PVP vyakhyanam of Prathama Jitante

> stotram shlokam 14.conclusion

>

>

>

> Sri PVP vyakhyanam of Prathama Jitante

> stotram shlokam 14.

>

> Srimate Ramanujaya Nama:

> Sri PeriyaVachchan Pillai

> tiruvadigaLE sharaNam

>

> shrImat kriShNa samAhvAya namO

> yAmunasUnavE ;

> yatkaTAkShaika lakShyANAm sulabha:

> shrIdhara: sadA.

>

> **14. ityEvamanayA stutyA stutvA dEvam dinE

> dinE.

> kimkarO(a)smIti chAtmAnam dEvAyaivam

> nivEdayEt. **

>

> Meaning::-- --iti Evam-- In this way. --anayA

> stutyA-- by way of this

> stotram. --dEvam-- the God. --dinE dinE-- everyday.

> --stutvA-- having

> prayed. --kimkara: asmi iti cha-- that I should be

> your server. --dEvAya--

> To the master. --Evam-- thus. --nivEdayEt-- one

> should offer his soul (to

> the Lord).

>

> Introduction::-- (ityEvam etc) A person who has no

> understanding and

> thinking of what was described in the shlokams

> stated hitherto, should

> recite these shlokams everyday and solicit for

> service to the Lord and

> offer his soul to the Lord.

>

> VyAkhyAnam::-- "iti " and "Evam" indicate the

> characteristics of the words

> and the meanings respectively. By this is indicated

> the superiority of

> this Jitante from among other Jitante stotrams

> (there are in all, five

> Jitante stotrams).

>

> (anayA stutyA) As cited in "jitanta iti mantrENa"

> this was proclaimed as a

> mantram in other regions. In our region, it has been

> denoted as a stotram.

> What is the reason? Well, as in "mantAram trAyata

> iti mantra:" , it

> uplifts one who utters it as a mantra. If the Lord

> who is a "stavya" and

> "stavapriya" (eulogisable and lover of eulogy),

> listens to it, His face

> will bloom with gladness and hence it is called

> stotram.

> (dEvam) As in "sAkShAd deva: purANO(a)sau" He is an

> eternal God.

>

> (dinE dinE) For a person who has comprehended the

> spirit of these

> shlokams, some infrequent recitation may be

> adequate. For others, this

> stotram should be recited everyday.

>

> (kimkara: asmi etc) With a prayer that he would be a

> server and slave to

> the Lord, he will totally offer his soul at His

> feet. What is the purpose

> of such an action? If such a stotram which has been

> recited by

> distinguished persons, is recited even by ordinary

> mortals (who are

> priding of their body as the soul), then the Lord

> will think of the latter

> as the former and equating them He will accept the

> latter too as He would

> the former. How come? A cow which has delivered a

> calf, can be first

> milked by keeping the real calf near her. Later,

> even if the real calf is

> taken away and a stuffed calf (thORkanRu) is placed

> by her side, she,

> still thinking of her real calf, yields and streams

> milk even to the

> stuffed calf. In the same vein, undeserving people

> also get the grace of

> God by reciting these shlokams which were recited by

> great people.

>

>

> The commentary of Jitante stotram written by

> Sri PVP is concluded.

>

> Periya vAchchan pillai tiruvadigaLE

> sharaNam.

>

>

> dasan

> Ramanuja

>

>

>

>

>

>

>

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