Guest guest Posted August 19, 2008 Report Share Posted August 19, 2008 Sangathi ---The links between TiruvAimozhi-s The links between terms , was thoroughly anlaysed in 'mA mAyan -mAdhavan-vaikunthan'. The link between pAsuram-s were seen in 'aRiyAk kAlathuLLEa ' -vUNil vAy vuyirEa thiruvAimozhi. Our pUrvAchAryas did not consider the divine works of our AzvAr-s as mere litereary achievements. These are outpourings of their journey. The pasue between two pAsuram-s are just stations or works staitions or rest rooms between the journeys. Each TiruvAimozhi-s are thus having nexus and are not standalone ones. svAmi NampiLLai, in each TiruvAimozhi avAthArkai, first brings out the link between the earlier TiruvAimohzi and this one. The first thriuvAimozhi talks of Suprmeacy of EmperumAn (vuyarvaRa vuyar nalam ) The second talks of do s and dont to the Atmans, the primary do being taking refuge in Him (vEDu min muRRAvum) What is the point if EmperumAn is Supreme if one does not approach Him? Emerged 'vIdumin muRRavum-VIdudaiyAn idai vEdu seimminEa" How can one approach Such a big and Supreme entity? Emerged 'pathuDai' IN the third AzvAr celbrates the 'saulabyam ' of EmperumAn. Sri NampiLLai likens to an elephant lowering itself to faciliatate ascension. Similarly, EmperumAn lowers Himself to elevate us. This is 'pathudai adiyavarkku eLiyavan'. EmperumAn's saulabyam of allowing Himself to be entwined by pieces of strings overwhelms AzvAr for six months - mathuRu kaDai veNNEi vuraliDai AppuNdu ...eLivu' However, at the end of this thiruvAimozhi AzvAr realises that EmperumAn is not nearby and he misses the Lord who had measured the worlds ' peru nilam kadandha nal adip pOdhu' and sends emissaries in the fourth tiruvAimozhi ' anjiRaiya maDa nArAi' AzVAr indulges in naichyAnusanthAnam -the complex of Superiority of EmperumAn surfaces in 'valavEAzh vulgain mudhal-vAnOar iRai' in the fift thiruvAimohzi. Continuing the parOpadhEsam- AzvAr underlines tha fact that the Almigty is not just easily accessible but also easily satisfied. The procedure to worhsip HIm is not difficult but simple. 'ariyan alan ArAdhanaikku' This is 'parivdhil Esan padi..' pAsuram 1-6. The EDu at the end of first ten wonderfully summarises the links sarva-samAthparan engiRAr-1 BhajanEyan enGiRAr- 2 avanthAn sulaban engiRAr-3 abarAtha sahan engiRAr-4 SelavAn engiRAr-5 svArAdhan engiRAr-6 niradhisaya bOgyan engiRAr-7 avanudaiya Arjva guNam sonnAr-8 ippadi -yEvam BudhanAnavan nirhEadhukamAga vishyEgarippAn engiRar-9 AGaiyAl avan thuyar aRu sudar adi thozhudhu ezhu en mananEa -enRu tham thiruvuLLathai kuRithu aruLicheidhu thalaikkAttinAr -10 In the first TiruvAimzohi AzvAr highlighted the Supremacy of Emperuman-vuyarvaRA -1 In the second He is the entity on whom we shoudl take refuge and shed all other things, pointed out AzVar in -VEdumin -2 How can one access the supreme? He is easily accessible, underlines AzvAr quoting precdence in the pathudai -3 EmperumAn-s condoning quality, makes us confident. This quality is stressed in the fourth- en pizhai thAL thiruvaidiyin thagavinukku- The affable quality of EmperumAn, mixing with us freely, breaking all bars and bounds. The fifthTiruvAimozhi speaks about His quality of Selam -mixing freely with us, so we need not fear His highest staus and distance ourselves from Him. This we an understand from the 'vaLavEAzh Tiruvaimozhi'1-6. Okay agreed, He is supreme, He is the one to be taken refuge in. He is easily accessible, He condones our shortcomings. He mixes with us freely. Is it difficult to worhsip HIm. No sir, He is easily satisfied with flowr, wate and fragrance explains AzvAr in the sixth TiruvAimozhi -parivadhil . After that what ? The association with EmperumAn is the height of happiness. The joy knows no bounds at that level. He is full of wonderful happines- mentions AzvAr in the seventh TiruvAimozhi -piRavith thuyar. Sulabyam is easily accessiblity of the VaikunthanAthan. Selam- is easily mixibng quality. While mixing so, The wealthiest Supreme, mixes as per the rquirement of each Atman. example: The Periya ThiruvAdi is flying with Him. The thiruthuzhAi is ornamented on Him. The quality of mixing with the souls aprpopriate to each one is arjva guNam - This is speficied in the eighth TiruvAimozhi 'Odum puL yEARi' Such an entity, -yEavam BhUdhan Anavan-Such a Supreme, Such an One who is our refuge, Such an one who is easily accessible, Such an one who overlooks our defects, such an one, who mixes with us freely, Such an ONe who is easily satisfied, Such an one who is epitome of enjoyment ( amudhilum ATRA iniyan), Such an ONe who mixes according to each soul, Our of His causelss mercy encompasses us and blesses us. - This nirhEadhuka vishyakaram is wonderfully narrated in the ninth TiruvAimozhi -ivaiyum avaiyum. AzvAr tells to his mind to fall at the feet of such a Lord - thuyar aRu sudar adi thozhudhehen mananEa -nenjamEa nallai nallai ... in the final tiruvAimozhi. All these links and nexus between each tiruvAmozhi is excellently presented by Sri NampiLLai time and again and finally summarised at the end of first ten. These TiruvAimozhi-s are thus a part of a big garland, part of a big stream and not just stand alone poetries. How can we understand these without such genius of our vyAkyAna karthAs? (to be continued) dasan vanamamalai padmanabhan Quote Link to comment Share on other sites More sharing options...
Guest guest Posted August 19, 2008 Report Share Posted August 19, 2008 Dear Swamin Very much pleased and ur giving Nampillai Edu vyakyanam in simple langauge to read and understand. Adiyen dasan Lakshminarasimhan. vanamamalai ; ramanuja ; oppiliappan ; ; ; parichaya From: aazhwarDate: Tue, 19 Aug 2008 13:28:58 +0530[sri ramanuja] Unlokcing the Values 13 Sangathi ---The links between TiruvAimozhi-s The links between terms , was thoroughly anlaysed in 'mA mAyan -mAdhavan-vaikunthan'. The link between pAsuram-s were seen in 'aRiyAk kAlathuLLEa ' -vUNil vAy vuyirEa thiruvAimozhi. Our pUrvAchAryas did not consider the divine works of our AzvAr-s as mere litereary achievements. These are outpourings of their journey. The pasue between two pAsuram-s are just stations or works staitions or rest rooms between the journeys. Each TiruvAimozhi-s are thus having nexus and are not standalone ones. svAmi NampiLLai, in each TiruvAimozhi avAthArkai, first brings out the link between the earlier TiruvAimohzi and this one. The first thriuvAimozhi talks of Suprmeacy of EmperumAn (vuyarvaRa vuyar nalam ) The second talks of do s and dont to the Atmans, the primary do being taking refuge in Him (vEDu min muRRAvum) What is the point if EmperumAn is Supreme if one does not approach Him? Emerged 'vIdumin muRRavum-VIdudaiyAn idai vEdu seimminEa" How can one approach Such a big and Supreme entity? Emerged 'pathuDai' IN the third AzvAr celbrates the 'saulabyam ' of EmperumAn. Sri NampiLLai likens to an elephant lowering itself to faciliatate ascension. Similarly, EmperumAn lowers Himself to elevate us. This is 'pathudai adiyavarkku eLiyavan'. EmperumAn's saulabyam of allowing Himself to be entwined by pieces of strings overwhelms AzvAr for six months - mathuRu kaDai veNNEi vuraliDai AppuNdu ...eLivu' However, at the end of this thiruvAimozhi AzvAr realises that EmperumAn is not nearby and he misses the Lord who had measured the worlds ' peru nilam kadandha nal adip pOdhu' and sends emissaries in the fourth tiruvAimozhi ' anjiRaiya maDa nArAi' AzVAr indulges in naichyAnusanthAnam -the complex of Superiority of EmperumAn surfaces in 'valavEAzh vulgain mudhal-vAnOar iRai' in the fift thiruvAimohzi. Continuing the parOpadhEsam- AzvAr underlines tha fact that the Almigty is not just easily accessible but also easily satisfied. The procedure to worhsip HIm is not difficult but simple. 'ariyan alan ArAdhanaikku' This is 'parivdhil Esan padi..' pAsuram 1-6. The EDu at the end of first ten wonderfully summarises the links sarva-samAthparan engiRAr-1 BhajanEyan enGiRAr- 2 avanthAn sulaban engiRAr-3 abarAtha sahan engiRAr-4 SelavAn engiRAr-5 svArAdhan engiRAr-6 niradhisaya bOgyan engiRAr-7 avanudaiya Arjva guNam sonnAr-8 ippadi -yEvam BudhanAnavan nirhEadhukamAga vishyEgarippAn engiRar-9 AGaiyAl avan thuyar aRu sudar adi thozhudhu ezhu en mananEa -enRu tham thiruvuLLathai kuRithu aruLicheidhu thalaikkAttinAr -10 In the first TiruvAimzohi AzvAr highlighted the Supremacy of Emperuman-vuyarvaRA -1 In the second He is the entity on whom we shoudl take refuge and shed all other things, pointed out AzVar in -VEdumin -2 How can one access the supreme? He is easily accessible, underlines AzvAr quoting precdence in the pathudai -3 EmperumAn-s condoning quality, makes us confident. This quality is stressed in the fourth- en pizhai thAL thiruvaidiyin thagavinukku- The affable quality of EmperumAn, mixing with us freely, breaking all bars and bounds. The fifthTiruvAimozhi speaks about His quality of Selam -mixing freely with us, so we need not fear His highest staus and distance ourselves from Him. This we an understand from the 'vaLavEAzh Tiruvaimozhi'1-6. Okay agreed, He is supreme, He is the one to be taken refuge in. He is easily accessible, He condones our shortcomings. He mixes with us freely. Is it difficult to worhsip HIm. No sir, He is easily satisfied with flowr, wate and fragrance explains AzvAr in the sixth TiruvAimozhi -parivadhil . After that what ? The association with EmperumAn is the height of happiness. The joy knows no bounds at that level. He is full of wonderful happines- mentions AzvAr in the seventh TiruvAimozhi -piRavith thuyar. Sulabyam is easily accessiblity of the VaikunthanAthan. Selam- is easily mixibng quality. While mixing so, The wealthiest Supreme, mixes as per the rquirement of each Atman. example: The Periya ThiruvAdi is flying with Him. The thiruthuzhAi is ornamented on Him. The quality of mixing with the souls aprpopriate to each one is arjva guNam - This is speficied in the eighth TiruvAimozhi 'Odum puL yEARi' Such an entity, -yEavam BhUdhan Anavan-Such a Supreme, Such an One who is our refuge, Such an one who is easily accessible, Such an one who overlooks our defects, such an one, who mixes with us freely, Such an ONe who is easily satisfied, Such an one who is epitome of enjoyment ( amudhilum ATRA iniyan), Such an ONe who mixes according to each soul, Our of His causelss mercy encompasses us and blesses us. - This nirhEadhuka vishyakaram is wonderfully narrated in the ninth TiruvAimozhi -ivaiyum avaiyum. AzvAr tells to his mind to fall at the feet of such a Lord - thuyar aRu sudar adi thozhudhehen mananEa -nenjamEa nallai nallai ... in the final tiruvAimozhi. All these links and nexus between each tiruvAmozhi is excellently presented by Sri NampiLLai time and again and finally summarised at the end of first ten. These TiruvAimozhi-s are thus a part of a big garland, part of a big stream and not just stand alone poetries. How can we understand these without such genius of our vyAkyAna karthAs? (to be continued) dasan vanamamalai padmanabhan Do you have a You id yet? Get it now. Sign up for a Windows Live ID Try it! Quote Link to comment Share on other sites More sharing options...
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