Guest guest Posted January 23, 2003 Report Share Posted January 23, 2003 Pranams Where can I get the text for 'Akalukinaaen......" preferably in Tamil. Is there any online source for this one? Adiyen Ramanuja Dasan Dwarakanath ramanuja [ramanuja] Thursday, January 23, 2003 9:35 AM ramanuja [ramanuja] Digest Number 420 azhwAr emberumAnAr jeeyAr thiruvadigalE saranam ------ There are 6 messages in this issue. Topics in this digest: 1. sAra sangraham "Padmanabhan" <aazhwar 2. Re: dhEvatantra bhajanam "nappinnai_nc <nappinnai_nc" <nappinnai_nc 3. bhOgyAmrutam - SrImAn Maruthi Pavan <maruthi84 4. Sranagathi "e22322 <gowri.raviganesh" <gowri.raviganesh 5. Re: dhEvatantra bhajanam "Lakshmi Narasimhan <nrusimhan" <nrusimhan 6. mozhiyai kadakkum perum pugazhAn!!! sumithra varadarajan <sumivaradan ______________________ ______________________ Message: 1 Wed, 22 Jan 2003 21:25:34 +0530 "Padmanabhan" <aazhwar sAra sangraham The next pAsuram indicating kainkaryam to the Lord is 1. " vadivinai illA malarmagaL maRRai nilamagaL pidikkum mel adiyai, koduvinaiyEnum pidikka nE oru nAL kUvudhal varudhal seiyAiyE" thiru voi mozhi 9-2-10 AzhwAr's endless longing for kainkaryam to pirAtti alongwith the Lord is being mentioned here. 2. "vuRuvadhAvadhu idhukol enRu vunakkAtpattu" thiru voi mozhi 9-4-4 "The final end is kainkaryam to You with the ultimate happiness of You in mind" is the AzhwAr's 'sappeal to the Lord. 3."AtkoLvAn othu en vuyir vuNda mAyanAl" The Lord enters my mind as if to receive kainkaryam but attracts my soul and devours it fully. That is why the term 'mAyan' is referred to here. 4. "nALeal aRiyEan, enakkuLLana, nAnum mELA adimai paNi seiyyap pugundhEan" thiru voi mozhi 9-8-4 We desire the service to the Lord akin to the nithyasurigaL's kainkaryam. We do not aim at anything on getting whcih the kainkaryam will come to an end. Since, kainkaryam itself is the aim, the kainkaryam is endless and hence referred to as "mELA adimai". vAnamAmalai padmanAbhan ______________________ ______________________ Message: 2 Wed, 22 Jan 2003 16:20:35 -0000 "nappinnai_nc <nappinnai_nc" <nappinnai_nc Re: dhEvatantra bhajanam Sri: Srimathe Ramanujaya nama: Dear Smt Geetha, Humble pranams to you. With respect to your "questioning" nature I would like to quote Einstein:"the interesting thing is not to stop questioning. Curiosity has its own reason for existing". With respect to your wanting evidence I would like to quote Betrand Russell (Mathematician,logician,philosopher and social critic)"science(goes by evidence and facts)is what you know and philosphy is what you do not know". Can you be more specific about what kind of evidences you want? If one has to realise "antharyAmi", one has to do an eight-fold yOga practice which is not feasible for 99.99999999999999999999999999% (you can add as many 9's as you want). If the anya devathas like brahma,shiva,indra etc themselves fall back to the cycle of samsAra (Cf BG 8.16),then how they can save you and me. Assume that I'm about to drown in water and I'm screaming for help. One can save me only if one knows swimming. Vedas are revelations/shruthi. It is a theory of knowledge and to quote Einstein "It is the theory that decides what can be observed". In bhagavad gita(BG 10.2),KrShNa says that even the great sages(well versed in vedas)and demi-gods do not know the origin of His birth(transcendental appearance). More after seeing your reply. AzhvAr EmperumAnAr Jeeyar TiruvadigaLE saraNam NC Nappinnai ______________________ ______________________ Message: 3 Wed, 22 Jan 2003 09:00:28 -0800 (PST) Maruthi Pavan <maruthi84 bhOgyAmrutam - SrImAn SrImAn = The one with an exquisite and The befitting form to seek refuge in; Who has such AsritAs (souls seeking refuge in Him); Who has SrI; pASuram : Siriya tirumaDal 45, 46, 47, 48 (Tirumangai AlwAr tiruvaDigaLE SaraNam) Samanvayam : All His forms whether they be the terrific Narasimha form or the captivating vAmana form or the all enduring kUrma form are unique and unmatched in their resplendence. He is the one with such an exquisite divya mangaLa vigraham. With such engrossing features He attracts the attention of even the most indisposed souls and makes them seek refuge in Him. He is the one with AsritAs. What was the reason behind His assuming the "trivikrama" form?. It was to bestow His unconditional protection on all of us and thus become the "One with AsritAs". Why did He strain Himself in the kShIra sAgara madhanam. It was to become the possessor of SrI. pASuram : 45) ArA yezhundAn | ariyu ruvAi anriyum Flourished rapidly in the roaring nrusimha form pEr vAmana nAkiya kAlattu When He came as vAmana mUvaDimAN | 46) tArAi yenakkenru vENDi ccalattinAl He sought land worth three strides and cannily nIrettula kellAm ninra LandAn mAvaliyai accepted the oblations of Bali, grew and measured the whole worlds 47) ArAtapOtil aSurar kaLumtAnumAy In the endless fight between Him and the demons.. kArArvarainaTTu nAkam kayirAka (He) Installed the dark mountain and wrapped the snake vAsuki around it as a rope 48) pErAmal tAngi kkiDaindAn Who churned the ocean by sustaining them as their indweller tiruttuLAi tArArnda mArvan taDamAlvarai pOlum That One with the tulasi garland on His chest Detailed Interpretation : 1) The One who flourished rapidly in the roaring nrusimha form : As we had seen in the previous nAma (nArasimha vapuhu), the nrusimha avatAram is beyond comparison. All the other forms, including those of the foremost and venerable celestials pale in comparison to His form. As told by our EmberumAnAr, it has to be understood clearly that His form is not one that He had assumed for enabling us to visualize Him nor is a symbol given by mortals to comprehend His otherwise unfathomable nature. It is an inseparable & inherent attribute of His, just like His kaLyANa guNAs. It is unique to Him and Him only. He is the possessor of such an exquisite divya mangaLa vigraham. 2) When He came as VAmana, He sought a land worth three strides from Bali and measured the whole worlds as the Trivikrama : vAmana avatAram was an delightful feast to the eyes of those who were blessed to witness it and continues to be so for the devotees who keep visualizing it. It was an extraordinary occasion of limitless beauty being confined to a tiny little form. With such a spellbinding form, He tricked Bali. His sole intention was to bring us all under His all-protective shelter. He grew and measured all these worlds just to embrace all of us at once and bestow upon us the ineffable bliss of association with His SrI-pAdams. Those who were maddened by such a display of His love, zestfully surrendered to Him and were totally lost in the un-explainable delight that is the contact with His SrIpAdams. Those disposed otherwise had no other option but to bow before His over-whelming supremacy. Gods, humans, and demons - everyone surrendered alike and at-once to that supreme Lord. Thus He became the one with AsritAs. 3) The One with the tulasi garland on His chest; The One who churned the ocean by installing the dark mountain and wrapping the snake around it as a rope: The tulasi garland is extremely dear to Him. Because Our Mother SrI had herself decorated His chest with it as a vara mAla. Thus He became The SrImAn (The One with SrI). Whenever He takes notice of the garland on His chest, He proudly remembers the monumental effort that He undertook to win His beloved SrI. First of all He had to install the huge mountain amidst the ocean. Then He had to bring the best snake vAsuki and wrap it as a rope around that mountain. Then He had to secure them from the forces of the churning by being in them and giving them the requisite resilience. Further, the incompetence of dEvAs and asurAs impelled Him to be on both sides for ensuring a relentless execution of the job. And He stood as the fulcrum of the entire process in the form of the all-enduring kUrma. As if all of this was not enough, He was the One (in actuality) who had to digest the deadly poison to save all the worlds. And finally with all those arduous efforts, He won the heart of His beloved SrI and became the SrImAn. He is the sparkling gem on the vEnkaTa Hill, Our beloved Lord VenkaTaRamaNa. Jai Sriman Narayana Mail Plus - Powerful. Affordable. Sign up now ______________________ ______________________ Message: 4 Thu, 23 Jan 2003 00:01:01 -0000 "e22322 <gowri.raviganesh" <gowri.raviganesh Sranagathi Sri: Dear Bhagavathas, Please accept my humble namaskaarmas. Just would like to ask few questions due to agnyanam. It is a belief that Sri Ramanujar has performed Sharnagathi/Prapaati on behalf of Vaishnavas. Does this include only Sri Vaishnava?s who have performed Samaarshanam? Is moksham guaranteed in the same life time for Sri Vaishnavas who perform samaarshanam under a SadAcharyan? adiyen ______________________ ______________________ Message: 5 Thu, 23 Jan 2003 00:49:53 -0000 "Lakshmi Narasimhan <nrusimhan" <nrusimhan Re: dhEvatantra bhajanam Srimathe Ramanujaya Namaha Respected Madam, My pranams to you. I don't know whether one would consider the reference to Azhwar's pasuram as a "direct evidence", but I am just posting a reference to Nammazhwar's Thiruvasiriyam in this mail just to support the fact that it is not good to perform anya-devatha worship(though these devathas have to be respected due to their superior post). "Oh! Oh! Ulaginadhu Iyalve! Eendrolirukka MaNai neeraatti, padaitthu idandhu undu umizhndhu alandhu therndhu ulagalikkum mudharperum kadavul nirka, pudaippalanaadhari deivam penudhal, thanaadhu pullarivaanmai porundhakkaatti" - Thiruvasiriyam - Nammazhvar. Meaning: Azhwar exclaims with sorrow that "oh! This is the nature of the people - to praise and take care of only their wife while their mother(old) needs care and affection.". He quotes this as an analogy to - "The ultimate(Shriman Narayanan) is there who creates(padaitthu) (Shrima Narayanan), protects(idandhadhu - varahar), destroys(undu), re-creates(umizhndhu), measures(ulagai-alandhadhu - thiruvikkiraman) this universe while people show their ignorance by worshipping others." The whole of Thiruvasiriyam is a wonderful composition by Nammazhvar. The words are coined in such a simple fashion that it almost resembles a prose more than a poem. Anyone who reads it would definitely be able to feel what Azhwar felt. One would get very good bhagavad anubhavam from this. If this post is irrelevant to your question, kindly ignore the same. My sincere apologies. Yatheendra Pravanam Vandhe RAMYA Jaamaataram Munim Adiyen Ramanuja Dasan, Lakshmi Narasimhan ramanuja, "geetha_rangarajan2000 <geetha_rangarajan@h...>" <geetha_rangarajan@h...> wrote: > Dear Smt Nappinnai > > My pranams to you. thank you very much for your thought provoking > reply. > > You mentioned that > > > While worshipping anya devatas,it > > is difficult to develop the "state of mind" where one can visualise > > and experience the "antaryAmi" Sriman nArAyaNa residing in those > demi- > > gods. > > This paragraph probably explains the 'harm' of anya devata worship > for a person seeking mukti. Is there any direct evidence for this? > Please forgive me for my questioning nature and persisting to know > the evidence without just accepting conventional answeres. > > > Please accept my pranams once again. > > adiyal > geetha ______________________ ______________________ Message: 6 Wed, 22 Jan 2003 19:52:59 -0800 (PST) sumithra varadarajan <sumivaradan mozhiyai kadakkum perum pugazhAn!!! Sri Parthasarathi thunai Srimathe Ramanujaya Namaha Sri Vara Vara MunayE Namaha Sri vAnAchala mahA munayE Namaha Dear bhagavatAs, Today (Jan 23rd 2003) is Thai hastham, the thirunakshatram of the great acharya, koorathAzhvan, the close and foremost disciple of EmperumAnAr considered to be the pavithram (thandam and pavithram are two essentialities for any yethi) of Sri rAmAnujar. Born as a king of the village called kooram near kanchipuram he shed all his wealth and belongings for the sake of acharya abhimAnam. Sri thiruvarangaththamudhanAr (one another shisya of EmperumAnAr who was corrected from his bad deeds by koorathAzhvan) in his rAmAnuja nootrandhAdhi says: "mozhiyai kadakkum perum pugazhAn vanjamukkurumbAm kuzhiyai kadaththum nam kooraththAzhvAn charan koodiya pin" Here amudhanAr says that the greatness of kooraththAzhvan is beyond words. When amudhanAr who has sung such an excellent prabhandam like rAmAnuja nootrandhAdhi refrains from talking about the greatness of Azhvan then what can mandha buddhis like adiyen attempt to do? Still just with the wish to spend the time in a proper way on this very fine avatara dhinam of kooraththAzhvan let me just write a few words on kooraththAzhvan to purify our mind and body. AmudhanAr further says kooraththAzhvan is a person who has surpassed the mukkurumbhu. What is mukkurumbhu? It is nothing but considering oneself great due to the wealth he possesses, or due to the family or caste in which he is born or due to his educational qualification or intelligence. KooraththAzhvan had all the three. He was so wealthy that he used to do anna dhAnam throughout the day which even surprised perundEvi thAyar of kAnchipuram, who is none other than the goddess of wealth (SridEvi). KooraththAzhvan was a high class Brahmin but he never cared about that, he cared about only rAmAnuja sambhandham and considered all rAmAnuja sambhandhis irrespective of their birth to be equal. Thirdly, the intelligence of kooraththAzhvan. Azhvan is the prime reason for us to have got SribhAshyam today. He was an Ekasandha krAhi (one who learns all the lessons in just one session). He just out of interest scanned through the pages of the bhOdhAyana vriththi grandham got fr! om! the saraswathi bandharam during the nights when ethirajar was asleep. After losing the grantham to the saivaits, rAmAnujar was struck with grief but Azhvan with great confidence assured that he can recollect whatever he has read in the two or three nights and since he has seen through the whole book he will help EmperumAnAr with the writing of SribhAshyam. Only with this confidence EmperumAnAr started writing the bhAshyam and completed it successfully. In appropriate places, Azhvan corrected EmperumAnAr without any hesitation. Such was the understanding between the acharya and shisya. But at no time did Azhvan feel that he is more intelligent and great. He always considered himself to be only the shisya of EmperumAnAr. The three egos, which generally puts down a person was won by koorththAzhvan and that has been remarked by amudhAnAr in the above paasuram. Azhvan gave his darshan for our darshanam (rAmAnuja darshanam). He is the acharya who saved the life of our ethirajar. Even when ethirajar forced him to pray to the lord to grant him vision he refused saying that it is against the norms of a prapanna to ask for anything from the lord. A prapanna is deemed to accept whatever the lord grants him and always remain in the service to the lord. KooraththAzhvan showed it in practice. Even after loosing vision he did not keep quiet but continued to do pushpa (flower) kainkaryam to Azhagar in thirumAlirunchOlai. He sang excellent prabhandams famously known as panchastavams viz., Sri Vaikunda stavam, athimAnusha stavam, sundarabhAhustavam, VaradarAja stavam, Sri stavam. On top of all these one speciality of kooraththAzhvan is that he is the only shisya who assured moksha for his own acharya. We all say, ethirajar to be the acharya who will lead us all to moksha (rAmAnuja sambhandam attains moksha). We praise EmperumAnAr to be the "Vishnu lOka manimantapa mArgadhAyee" but that EmperumAnAr himself says that moksha was assured to him only due to the sambhandham of kooraththAzhvan. Isn't this surprising? Yes. In one kalashepam EmperumAnAr explained how the jeevatma going to moksha would be welcomed by the already present mukthAthmAs there. Listening to this kooraththAzhvan wanted to go there before ethirAjar so that he could continue kainkaryam to his acharya even in moksha and hence requested the same from namperumal. Namperumal accepted and said that he has granted moksha to Azhvan and his sambhandhis. Hearing this news ethirAjar first took his uttareeyam (top clothing) and threw it into the air with joy. What made ethirAjar so happ! y?! Ethirajar explained, " I committed a abhachAram by going against the words of my acharya, thirukkOshtiyur nambi when I gave the thirumanthrArtham to all so I will not be granted moksha but now that emperuman himself has assured that all sambhandhis of kooraththAzhvan will attain moksha I will also surely get the same". In this way, Azhvan paved the path of moksha for rAmAnuja himself. But then ethirAjar himself literally cried to loose the sathsangam of Azhvan. At the last, rAmAnujar uttered the dvaya mahA manthram in the ears of kooraththAzhvan. When the shisyas objected to the same saying that the acharya should give the dvaya manthram to the shisya only once, ramanujar replied that the manthram to Azhvan was like bhOgha dravyam to a king. Such was the jnanam and anushtAnam of kooraththAzhvan. When arjuna asked Krishna to tell him about the lord's vibhuthi, Parthasarathi exclaimed, "hantha!" It is very difficult even for me to say all my greatness in totality. Similarly adiyen stops here saying that it is very difficult for anyone to even start talking about the greatness of Azhvan leave alone completely saying it. Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam Adiyen rAmAnuja dAsee Sumithra Varadarajan Mail Plus - Powerful. Affordable. Sign up now ______________________ ______________________ Your use of is subject to Quote Link to comment Share on other sites More sharing options...
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