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Srimate Sri Vedantha Desika Yatindra Maha Desikaya

Nama:

TheLiyAtha Marai Nilangal TheligindrOmE

 

At the very beginning of Srimad

Rahasyatrasaram, Sri Desikan pays a tribute to the

Azhwars, mentioning each by name. He further says that

apparently incomprehensible Vedic passages are

clarified by a perusal of the Azhwars’ srisooktis. Our

PoorvAchAryAs have clearly indicated that the Divya

Prabandas are indeed the quintessence of the Vedas.

And , of the Azhwars, special mention has been made of

Sri NammAzhwAr, as “Vedam Tamizh seida MAran

SatakOpan”,(“ya:srutE: uttaram bhAgam chakrE drAvida

bhAshayA”) each of his four compositions representing

the essence of one Veda. Just as the various Rishis,

Sri SatakOpa Muni is also credited with having

discovered the Veda mantras with his divine perception

( in the words of Sri Bhattar,”Sahasra shAkhAm yo

drAksheet drAvideem brahma samhitAm”). In this

fashion, Thiruvaimozhi is said to be Sama Veda sAram.

Indeed, several pasurams of Thiruvaimozhi and other

prabandas appear to be verbatim translations of the

moola Sruti vAkyAs. In this piece, adiyen would like

to highlight, with the aid of a few Veda vAkyAs, how

Thiruvaimozhi and the other arulichheyal sooktis

closely reflect and clarify the Sruti. Adiyen only

hopes that adiyen’s words do not muddy the clear

waters of samskrita,drAvida Vedas( “BibhEti alpa

shrutAt vEdO mAm ayam pratarishyateeti”).

 

To take the Purusha Sooktam

first- for it is perhaps the only sooktam to have the

honour of being recited in all the four Vedas, and is

in itself the essence of the Vedas(“vEdEshu Pourusham

sooktam”)-its uttarAnuvAkam says,”ajAyamAnO bahudhA

vijAyatE”.In a beautiful depiction of EmperumAn’s

soulabhyam, this vAkya wonders at how He, who is

birthless and without origin, is born time and again

in this world for aasrita samrakshanam and dushkrit

vinAsanam. We turn to 2-9-5 of Tiruvaimozhi, for

enlightenment.

“Chirappil veedu suvarga narakam

Irappil eiduga eidarka –yAnum

Pirappil pal piravi perumAnai

_ Maroppondru indri endrum magizhwEnE »

The third line above is

a literal translation of « ajAyamAnO bahudhA vijAyatE

»,and points out how He,without the twin shackles of

sinful and meritorious karmAs,and hence without the

necessity of a birth in this sAmsAric world, is still

born countless times, solely for the protection of His

bhaktAs. It is noteworthy that Sri PillAn, in his

ArAyirappadi, attributes His avatArAs solely to

protection of the good,( vis a vis the Geeta vakya

which also lists destruction of the wicked as the

purpose of an avatAra.)

The same theme is elaborated by the Azhwar in the

first pasuram of Thiruviruttam-“Poi nindra gnAnamum

pollA ozhukkum azhukkudambum-Innindra neermai ini yAm

urAmai- uyiraLippAn ennindra yOniyumAi pirandAi imayOr

talaivA”.

At the end of the anuvAkam,

describing the Ubhaya NachimAr, the Veda says

“Hreescha tE Lakshmeescha patnyou”.Here is the

relative Azhwar’s srisookti, in Tiruvaimozhi 8-1-1-

“DevimAr AvAr TirumagaL Bhoomi”. Moving

to the Narayananuvakam, the essence of our

VisishtAdvaitha SiddhAntam is summarized by the lines

 

“Antar bahischa tat sarvam vyApya

Narayana:stittha:”(All sentient and nonsentient beings

are pervaded and transcended by Narayana).Azhwar’s

inimitable lines,in the first Tiruvaimozhi, are « udal

misai uyirena karandu engum paranduLan-sudar migu

surudiyuL ivai unda suranE ».

Again, “sa BrahmA sa Siva:sendra :

sOkshara: parama swarAt”

of the Narayananuvakam is reflected by the Azhwar’s

call to “MuniyE NanmuganE MukkannappA”.

 

Similarly, “Narayana Paro Jyoti:”is literally

translated by Sri VakulAbharanA as “Param sudar

jothi”,”en ParanchudarE”, “Paranchudar udambAi”etc.

Adiyen would like to continue the

thread in further posting(s) and would request Sri

Vaishnavas to respond with points adiyen might have

overlooked.-dasan,sadagopan.

 

 

 

 

 

 

 

 

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