Guest guest Posted January 30, 2007 Report Share Posted January 30, 2007 *Thai, Vyaya Azhvar 4, Acharya 3* * SrImathE rAmAnujAya namaH* * SrImathE varavaramunayE namaH* * * * * *EmbAr thirunakshathram-Jan 31st 2007 * *Thai PunarpUSam* * * *rAmAnuja padacchAya gOvindAhvAna pAyini * *thadAyattha svarUpAssA jeeyAnmadviSramasthali* * * *SrI Govinda known as Embar adorns the Pontifical throne of srivaishnava sampradyam, immediately after swami emperumanar. He was born to kamala nayana bhaTTar and periya piraTTi, in a glorious vaishnava family. Periya pirATTi and kanthimathi were two sisters of periya thirumalai nambikaL. To kanthimathi, emperumanar was born on 1017 CE. A few years later in CE 1021 was the birth of embar. With the direction of periya thirumala nambikaL embar was named as govinda. As they grew up, both brothers joined at thirupuTkuzhi with yadavaprakasa to learn the poorvapaksha siddhantham. After the incident happened in vindhyachala, where Govinda saved emperumanar from the doomed thoughts of yadava prakasa, the group proceeded to Kasi, while emperumanar was brought back to KAnchipuram by VaradarajapperumAL in disguise. At kasi during the bath in Ganges, embar got stuck with a stone in his hand, to which yadava prakasa claimed, GangAsanAnam seytha punyam, gangAdharanE kaikkoNdAn (you are blessed with siva linga due to your ganga yathra). Since then govinda became a staunch saivite nayanmAr with the name uLLamkai koNarntha nAyanaR and stayed back in kaLahasthi doing services in the siva temple. At a later stage emperumanar came to know about this and requested periya thirumalai nambikal to bring back govinda. The incident of bringing back govinda from his saivaite appetite to a complete SrivaishNava is a heart melting episode narrated like a drama in 6000ppadi guruparambarA prabhAvam. * * * *After this Govinda joined periya thirumalai nambikaL and was doing kainkaryams in Thirumalai. Swami emperumanar reached thirumalai for having SrIrAmAyaNam kalakshEpam from periya thirumala nambikal. And both govinda and emperumanar re-united again for the kalakshepa goshti. * *AchArya prathipathi of govinda: Once, during that time Sri EmperumAnAr noticed that while making bed for the periya Thirumalai Nambi, EmbAr lied on it and then **prepared it to his achAryan. When EmbAr was questioned he replied,' I know that one who uses the bed of AchArya will go to hell but this is the best way to ensure that the bed does not have any irritants or pricks to the AchAryan'. * *Sympathetic even towards snakes: we all know about the melting heart of swami kUratthAzhvAn the aithihyams of azhvan falling unconscious by hearing the cry of a frog, and seeing water oozing out of banana tree etc are best examples of a srivaishnava trait. Once in Thirumalai, Sri EmbAr put his hand in a snake's mouth and took it off and went on to perform kainkaryam. When vudayavar asked 'what is this you have done?" pat came the reply: i was just removing the thorn from the snake's tongue. EmperumAnAr was astonished by the compassion.* * * *These caused emperumanar to ask periya thirumalai nambi to give Govinda for him, which periya thirumalai nambi immediately agreed. After leaving to srirangam with emperumanar, govinda could not bear the separation with his acharya and became sick. Emperumanar noticing this change, he sent Govinda back to Thirumalai. Like a new born calf, Govinda returned back to Thirumalai, where Periya thirumalai nambikal did not receive him with pleasure. Instead he asked to go back to ramanuja, telling that once a Cow is sold, it is never taken back. So soon with great grief Govinda rejoined Emperumanar, which swami was keenly expecting. * * * *Govinda after coming to SrIrangam, to emperumanar's lotus feet, he still remained unmarried, and once Govinda's mother went and requested emperumanar to compel him for marriage. Subsequently emperumanar asked him to get married. Eventually, after the marriage when the couples were inside the nuptial chamber, Govinda deeply moved in bhagavad gunam, started discoursing to his wife and they spent the entire night deeply contemplating on the discourse. The next day when emperumanar came to know about this and told govinda that, Sasthras describe that a man should always be in an asramam, and obviously he proved that he was least interested in married life, so Emperumanar asked him immediately to go to kaveri and take a dip, and gave him sanyasam. There ended the one day long married life for Govinda. After taking asrama sweekaram, Udaiyavar named Govinda as Emperumanar itself. But he refused for this name, and cut short to Embar (shadow of emperumanar) and hence forth there was another gem added to our guruparampara as Embar. * * * *There are no srisukthis attributed to embar as far as we know, but the Edu and commentaries of periavAcchAn piLLAi, one can find innumerable number of pasura nirvahams attributed to Embar. His nirvahams always carries something special in them. It is said that, the Araiyars in Srirangam, used to act looking at Embars face expression and they valued his opinion as the most befitting for abhinayam. One example one can see in the pasuram of En chinam Theervan nAnE (perumaaL thirumozhi)* * * *Sri KulasEkarAzvAr when displeased with EmperumAn- (vUDal) mentions- varudhiyEal, en sinam thErvan nAnEA. For enacting this anger araiyar gave gestures as** kicking the Lord when he arrived. In fact, Lord would be much too happy to have the AzvAr ticking him off with her legs. EmbAr signaling to araiyAr that this will make the Lord happy rather than unhappy, gave a different gesture and the ariyar picked up the clue. This time ariayar took his face the other way - ignoring the Lord totally and depicting utter indifference. * * * *EmperumAnAr who did not knew that embar was present in the goshti, when he noticed this change in the abhinayam, he immediately exclaimed EmbAR uLLIRO ? (Embar Are you there?) a great compliment from none other than our Sri RamAnujA.*** * * *There are several great interpretations for thiruvAizhmozhi as given by EmbAr, in Edu. SvAmi Nam AzvAr who was happy in the fifth thiruvAimozhi of the fourth ten =** vETrirundhu - relapses into feminine tenor and degresses into depression.* * * *Embar while describing the nexus- the oscillation from extreme mirth to utter dismay ** 'asangadhirEva sangathi'. Superficially this means, the non connection is the connection. Deeply looking the separation from EmperumAn-asanghadhi-vishlEsham- is indeed the cause for the dismay..* * * *The above two are just samples of Sri EmbAr's brilliance.*** * * * * *Embar was asked to become Bhattars Acharya by emperumanar. And swami bhattar pays the befitting tributes to embar both his magnum opus compositions, SrI ranga rAja sthavam and in Bhagavad guNadarpaNam. And his advise to bhattar is straight away coined as a wonderful Churnai in mumukshuppadi-charamasloka prakaranam by swami pILLai lOkAcharyar * *AsthikanAy ivvarththatthil ruchi visvAsankaLai uDaiyanAy ujjIvitthal nAsthikanAy naSitthalozhiya naDuvil nilai illai" entru BhaTTarukku EmbAr aruLiccheytha vArtthai-(mumukshuppadi 275)* * * * * *vandE gOvinda thAthau munimathha manavai laxmaNArya mahAntham * *dhyAyEyam yaamunArya mama hrdi rAmamEvAbhiyAmam* *padmAxa prExishiya prathhamamapi munim nAthhamiiDhE SaThArim * *sthaumi prExEya laxmiim SaraNamaSaraNam SrIdharam samSrayEmam* * * *Varavaramuni dasargaL* Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 30, 2007 Report Share Posted January 30, 2007 Dear SvAmin-s, Can you please explain this mumukshuppadi 275 ? it is greek and latin dasan vanamamalai padmanabhan Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 31, 2007 Report Share Posted January 31, 2007 *Dear Swamin Mumukshuppadi 275 **AsthikanAy ivvarththatthil ruchi visvAsankaLai uDaiyanAy ujjIvitthal nAsthikanAy naSitthalozhiya naDuvil nilai illai" entru BhaTTarukku EmbAr aruLiccheytha vArtthai >From mamunikal commentary * *The adhikari who understands the meaning of the charamasloka, and thinks that with the mercy of the lord this is absolute truth, believe that the charamasloka never fails( visvasam) and has got great taste (ruchi) such an Asthika only gets ujjivanam- liberation. The other set of people who think that Sasthras proclaim karma-jnjana-bhakthi yogas as upaya, overlooking the charamasloka proclaiming ' sarvadharman parithyajya'. How is this possible?' such nasthikas will perish (nasithal). In between flourishing like an asthika and perishing like a nasthika as said above, there is no intermediate level (naduvil nilai illai)* * * * These were said to the Bhattar who knows every sasthras, by Embar who is dearest to the heart. * *Adiyongal* *Varavaramunidasargal* Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 31, 2007 Report Share Posted January 31, 2007 Swamin, Exactly similar incident I have read with respect to the "appUcchi" pASurams in Sri PBA's sanskrit and telugu summary of Periyazhwar Thirumozhi. Children twist their eyes and frighten fellow kids. Same is enacted by the araiyar for these pASurams. Embar saw this and felt that it could be done in a better way. He made signs to the araiyar from the gOshTI. Araiyar understood embAr's thiruvuLLam and lifted his hands up as if holding Sankha and chakra. This means that Lord Krishna might have shown His original four-handed form with Sankha and chakra to frighten the gopis, rather than simply twisting His eyes! Ramanuja sitting in the front, again guessed and verified embAr's presence! adiyen ramanuja dasan Vishnu > > * * > > *Sri KulasEkarAzvAr when displeased with EmperumAn- (vUDal) mentions- > varudhiyEal, > en sinam thErvan nAnEA. For enacting this anger araiyar gave gestures > as** kicking > the Lord when he arrived. In fact, Lord would be much too happy to have the > AzvAr ticking him off with her legs. EmbAr signaling to araiyAr that this > will make the Lord happy rather than unhappy, gave a different gesture and > the ariyar picked up the clue. This time ariayar took his face the other way > - ignoring the Lord totally and depicting utter indifference. * > > * * > > *EmperumAnAr who did not knew that embar was present in the goshti, when he > noticed this change in the abhinayam, he immediately exclaimed EmbAR uLLIRO > ? (Embar Are you there?) a great compliment from none other than our Sri > RamAnujA.*** > > * * > > *There are several great interpretations for thiruvAizhmozhi as given by > EmbAr, in Edu. SvAmi Nam AzvAr who was happy in the fifth thiruvAimozhi of > the fourth ten =** vETrirundhu - relapses into feminine tenor and degresses > into depression.* > > * * > > *Embar while describing the nexus- the oscillation from extreme mirth to > utter dismay ** 'asangadhirEva sangathi'. Superficially this means, the non > connection is the connection. Deeply looking the separation from > EmperumAn-asanghadhi-vishlEsham- is indeed the cause for the dismay..* > > * * > > *The above two are just samples of Sri EmbAr's brilliance.*** > > * * > > * * > > *Embar was asked to become Bhattars Acharya by emperumanar. And swami > bhattar pays the befitting tributes to embar both his magnum opus > compositions, SrI ranga rAja sthavam and in Bhagavad guNadarpaNam. And his > advise to bhattar is straight away coined as a wonderful Churnai in > mumukshuppadi-charamasloka prakaranam by swami pILLai lOkAcharyar * > > *AsthikanAy ivvarththatthil ruchi visvAsankaLai uDaiyanAy ujjIvitthal > nAsthikanAy naSitthalozhiya naDuvil nilai illai" entru BhaTTarukku EmbAr > aruLiccheytha vArtthai-(mumukshuppadi 275)* > > * * > > * * > > *vandE gOvinda thAthau munimathha manavai laxmaNArya mahAntham * > > *dhyAyEyam yaamunArya mama hrdi rAmamEvAbhiyAmam* > > *padmAxa prExishiya prathhamamapi munim nAthhamiiDhE SaThArim * > > *sthaumi prExEya laxmiim SaraNamaSaraNam SrIdharam samSrayEmam* > > * * > > *Varavaramuni dasargaL* > Quote Link to comment Share on other sites More sharing options...
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