Iraamaanusa nooRRanthAthi- 38th verse- why did Ramanuja wait so long for saving me! I have wasted all these years!

[Guest guest]

SrI:

SrImathE Ramanujaya namah:

 

Dearest all,

This servitude- and being the dAsa bhoothar of Sri

Ramanuja and Sriman Narayanan- if only had I realized

and been blessed earlier, how much enjoyment I would

have had… Amudhaanr is remorseful that he had wasted

all these years. Even in this birth, - even after

Raamaanuja appeared years before, for some reason, I

am not blessed with his sambandham before. It is

because I had never ever approached His Holiness. Even

now, it is EmperumAnAr grace alone on me that he has

let me be blessed with his sambandham. He could have

done that before- is the feeling of Amudhanaar in this

verse-

 

aakki yatimai nilaippith thanaiyennai inRu,avamE

pOkkip puRaththitta thenporu Laamunpu puNNiyar_tham

vaakkiR piriyaa iraamaa Nnucha!nin aruLinvaNNam

nNOkkil theriviri thaal,urai yaayintha nuNporuLE. 38

 

I, the lowliest self, who has been under the wrong

impression and knowledge for ages that AthmA is the

Lord, have been enslaved by Sri Ramanuja and thus he

enabled me serve his Bhagawathas. Having done so on

me, mercifully and gracefully, now, my query is: why

at all I was left groping in the dark so long for

ages, and so many births? When I can see the depth of

compassion of DevarIr on adiyEn, I am not able to

comprehend this inexplicable query. Please tell me.

 

puNNiyartham vaakil piriyaa Iraamaanusa! - Oh

EmperumAnArE! Swami Ramanauja! The One who is praised

by the scholars and bhaagyasaalis!

Nin aruLin vaNNam nOkkil- when analyzing the way You

have blessed due to grace of Yours-

inRu- after becoming so old…

ennai aakki- You made me the object and recipient of

Your dayA..

adimai nilaippitthyanai… solidified my dAsyathvam and

setvitude to You and the Lord.

 

Munbu- In this same birth for so many years

Avam E pOkki- wasting all those time.

puRatthu ittadhu- pushed me into the sensual pursuits

and worldly objects;

en poruL?- Why?

Aa- kashtam [alas!]

Therivu aridhu- It is incomprehensible…

Aal- What is gone is gone [all precious time is gone

wasted without serving Ramanuja]

Indha nuN poruL uraiyaay- Please bless me with the

inner meaning or underlying reasoning of this and

alleviate my remorse.

 

[in similar tone, Swami Nammaazhwaar asks PerumAL: in

Thiruvaymozhi 10.8.9- anRu ennai puRam pOagap

puNartthathen seyvaan. ] For ages, He had been simply

ignoring me and today, He has taken me even as an

object worthy of consideration and He- the One who is

Enjoyment personified- has made Himself enter into my

smallest heart and

stay there. Today, he blesses me like this and

accepted me; why did He

leave me to those cruel five sense organs for so long

and simply ignored me? I demand an answer from

ThiruppEr Emperumaan for my doubt/question.

 

(An interesting anecdote reported by NampiLLai: as

written by Periyavaacchaan PiLLai: Nam jeeyer asked

his AchAryA Paraasara Bhattar (son of KooratthAzhwAn)

as to what could be the reply from Emperumaan for this

question from AzhwAr?

 

Bhattar immediately replies: what can He say? He is

ashamed of even raising His Head and is drawing lines

on the ground with His toe finger, due to His feeling

guilty of keeping AzhwAr waiting so long and not

having AzhwAr in Sri Vaikuntam..- What a reply! I bet

Emperumaan and PiraaTTi would have smiled at each

other with a beaming face for this reply from

Bhattar!)

 

It is because of the Lord’s swaathanthryam

[independence and freewill]. Who is the Lord? You are

the Lord… Oh Ramanuja… You are Emperumaanaar. Or it

could be due to praakrutham… and my praarabdha karma

perhaps.

EmperumAnAr ThiruvadigaLE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

 

 

[Guest guest]

SRI:

Dear Sri Srinivasan

 

Your anubhavams are brilliant..

Please allow me to share with everyone

Regards

Namo narayana

dAsan*********

 

Srimathe Ramanujaya Namah:

 

Dasasya vignyapanam: Should the following be of

interest and worth sharing with the members, please

accept the same and do the needfiul as my kinchitkaram

– Dasan Srinivasan

 

 

Srimathe Ramanujaya Namah:

 

 

Revered Prabanna Janah:

 

 

Sirasabhivadhanams. Sri Maadavakannan's anugraham of

comments on Amudhanar's Iramanusa Noortthandadi (38th

pasuram) as usual, evokes immense pleasure and stirs

up various connected thoughts.

 

 

As on earlier occasions, I wish to share the thoughts

evoked by the comments of Sri Madhavakannan, with a

plea 'gunavat sangraham kurthat dhoshadastu

visarchayet'.

 

 

Sri Bhagwat gunanubhavam is inseparable from Vedanda

rahasyas and to establish this truth at various

places, our Poorvacharyas have bestowed on us the

benefit of Vedanda gnanam simultaneously with Bhagwat

gunanubhavam. Vedantha cannot be anything, but

reflection of Bhagwat Aasridhars ..

'Twathasridhanam.............bhavanthi

leelas.vidhayascha vaidhikas twadheeya gambheera

manonucharina..;as our Prathamacharya Sri Alavandhar

says. .

 

 

The 38th pasura (Aakki adimai nilaippiththanai..) of

Iramanua Noortthandadi is one such pasuram where

Amudhanar's wondering why he was left astray so long

in the past and how he was blessed now with the

ulimate purushartha of Adimai – Bhagawatha seshadwam -

brings out the Nirankusa Swathandaryam of Emperuman.

Swaapathesartham implies a cardinal Vedantha rahasya,

viz., Paragathasweekaram and highest Purushartha as

Swayam Prayojana Bhakthi. Sri Nammalwar's pasuram

'Isaivitthennai yun thalinaikkeez

irutthummammanae.......(Thiruvaimozhi 5.8.9) for

instance is yet another exposition of Vedantha. His

lamentation 'Inru yennaip porulakki...... anru yennai

puram pogappunartthathu en seivan? (Thiruvaimozhi

10.8.9) shows his 'twaritha chithila chittham –

yearning for 'peru' purushartham – Aartha prabhanna

lakshanam.

 

 

Our Arulichcheyal treasure is unique because of its

Bhagwat gunanubhavam interwowen with Vedantha and I

implore our Ubhaya Vedanthapravarthaka adhikarigal to

give us the benefit and pleasure of these two Gnana

Amruthapthams simultaneously wherever possible

following the footsteps of our Poorvacharyas.. A place

is accorded above the Vedas for anulichcheyal. Mikka

vediyaar vedatthinutporul nirkap padi yen nenchul

nirutthinan....... (Kanninun sirutthambu) .

 

 

Swamy Emperumanar, relies on Nayaamatma shruthi

(Naayamaatma pravachanena na labya: na medhaya: na

bahutha shruthena: yamevaisha vrunuthe thena lbya,

thasyaisha aatma vivrunuthe thanoom swam – Mund 3.2.3

– 'Yam' here denotes Swayam Prayojana Bhaktinishtas,

according to poorvacharyas - ) Read with Kausheethaki

'Yesha hye eva sadhu karma karayatha tham yamebyo

lokeabya unnneeshadi.......) Swami Emperumanaar

exposes the true meaning of Bhagwat Geetha .Na aham

vedhair na thapasa na dhanena na jyejyaya.... Bhakthya

twananyaya sakya...... praveshtumcha paranthaba' (B.G.

..11 – 53 & 54) Swamy relies on these two shruthees

again to expose the meaning of Brahmasutra 3.2.34

“Upapattheschha” .Places where this essential

siddhantham - Paragathasweekaram - is stressed in

Arulichcheyal are plenty. Hence Swami Desikan says

“Yath yath krutthyam shrutheenam Munigana vihithai: se

Ithihasai: Puranai: thathrasow sathva seemna

Sadamadhana Muneh

 

 

 

 

samhitha: Sarvabhoumi' (Dravidopanishad Thathparya

Rathnavali). How apt the tribute given by Swami

Desikan is explicit here!

Amuthanar having wondered why he was left astray so

long and how the grace has fallen on him now, himself

gives us the answer he got from Swami Emperumanaar in

Noortthandadi pasuram 45 – Peru onru matrillai nin

sarananri ap peru alittharku aruonrumillai matru

acccharananri........ Similar to Sri Nammalwar's

“Aarenekku nin padame saranaha thanthozhinthai...

 

 

Vedantha cannot be anything, but reflection of ;..

'assridhanam........bhavanthi leela .vidhayascha

vaidhikas twadheeya gambheera manonucharina..;as our

Prathamacharya Sri Alavandhar says. .

 

 

For authenticity (aapthikku), thought fit to draw

support from every little known sources to strengthen

the relevance and hence brevity is sacrificed.

 

 

Adiyen Dasan Thiruvali Paravastu Srinivasan