9th June 2007, 22:30-23:00
External lakshanas
Internal lakshanas:
In MMP, lokaswami says: The materialistic hold on all jivas, from brahma to an insignificant being.
The materialistic thoughts are binding us. We throw the fragrance of the flower when we throw the flower. When we leave emperuman...
3 holds:
bhagavad kainkaryam- the best to hold on
aiswaryam
kaivalyam
What all great people taught us to leave materialistic hold. Best example is vibhishana, who left everything for rAma.
protection system:
1horse-10 foot soldiers
1ele-10 horses
1 chariot-10 elephants
dharma yudham: Only equally armed people fight.
vibhishana suggests ravana to surrender even in the war.
lakshmana is rich with kainkaryam even in vanavasam.
kurattalwan is the best example for vairagyam.
vedanta desika is best example for vairagya bhushana. He was not attached to anything in this world. A friend vidyaranya, a court poet in vijayanagara. So he suggested to join the royal court, for his great pandityam. But swami replied with vairagya panchakam.
Once one sishya of desika gave gold coins in the alms of desika. His wife doesnot know what gold is, so she shows desikan the shining coins. And desikan calls them worms that plunge into material world and throws them.
Saturday, June 9, 2007
Monday, June 4, 2007
amalanadhipiran - SrI ranganathan swami
4th June 2007, 22:00-23:50 IST
last pasuram of amalanadhipiran:
the very structure of the last pasuram is very beautiful.
NO reference of kavi, place or any detail in the pasuram. THe pasuram shows alwar has no distinct identity.
One whose mouth has eaten butter,
He has captured my mind
The Lord of all brahmAndam
The great ornament of SrIrangam
He is my elixir
After seeing the Lord, I will not see anything else with these eyes.
Till Now, alwar has been seeing periya perumaL with His gnana netrams.
But in this pasuram, alwar entered sanctum sentorium, and watches Lord directly.
One who is in the colour of a cloud.
Samsaris have 3 kinds of despairs(taapams)
The Lord in order to quench this heat of samsAris, He in the form of periya perumal with periya piratti with different ornaments( sparkling like a rainbow)
THe tirumeni of the Lord...
His tirumeni is carries lot of water. It vanquishes the heat of the samsaris.
This Lord took vibhava avataram as gOpalan. His identification is 'one who stole and ate butter'.
Here this reference is made to periya perumal. If He was in rama avataram, it is not possible.
Kousalya would never tie Lord, hence He came as krishNa. Every one came to know that He has stolen butter. After stealing butter and caught red handed, He is hiding Himself in tiruvarangan.
rangam is His hiding place.
He has stolen alwar's soul(butter). Here, there is none to bind Him. His aim for stealing was to get caught.
Similarly catch alwar's soul and get pasurams from alwar.
He is the leader of mildmaidmen, and the brahmAndam.
He is equipped with both paratvam and soulabhyam.
By looking at an ornament, we need not know its components, we just need to enjoy the beauty of the ornament.
Periya perumal's beauty can be enjoyed by ordinary men. He is amUlya(invaluable)
And such Lord is my elixir, nektar. Devas also drank some nektar. But that helps only their bodies. But alwar's nectar is saves his soul. Alwar makes distinction between his nectar and that of devas'
These eyes that have seen periya perumal, sees none else.
My experience will not go anywhere else.
Just like hanuma, whose mind cannot wander among many forms of rama, not even paramapadanadha.
Alwar doesnot have interest in any other para, vyuha, vibhava, archa forms of the Lord.
Alwar says, the final upEyam (final fruit) is just being able to experience periya perumaL continuously.
swaroopa, guna vibhUtis are explicitly shown by periya perumaL to alwar.
One forgets one's bhUta sarIra. spontaneously. ALwar forgets everything about himself and situation. He only knows periya perumaL now.
Everything else has no meaning, except periya perumaL.
last pasuram of amalanadhipiran:
the very structure of the last pasuram is very beautiful.
NO reference of kavi, place or any detail in the pasuram. THe pasuram shows alwar has no distinct identity.
One whose mouth has eaten butter,
He has captured my mind
The Lord of all brahmAndam
The great ornament of SrIrangam
He is my elixir
After seeing the Lord, I will not see anything else with these eyes.
Till Now, alwar has been seeing periya perumaL with His gnana netrams.
But in this pasuram, alwar entered sanctum sentorium, and watches Lord directly.
One who is in the colour of a cloud.
Samsaris have 3 kinds of despairs(taapams)
The Lord in order to quench this heat of samsAris, He in the form of periya perumal with periya piratti with different ornaments( sparkling like a rainbow)
THe tirumeni of the Lord...
His tirumeni is carries lot of water. It vanquishes the heat of the samsaris.
This Lord took vibhava avataram as gOpalan. His identification is 'one who stole and ate butter'.
Here this reference is made to periya perumal. If He was in rama avataram, it is not possible.
Kousalya would never tie Lord, hence He came as krishNa. Every one came to know that He has stolen butter. After stealing butter and caught red handed, He is hiding Himself in tiruvarangan.
rangam is His hiding place.
He has stolen alwar's soul(butter). Here, there is none to bind Him. His aim for stealing was to get caught.
Similarly catch alwar's soul and get pasurams from alwar.
He is the leader of mildmaidmen, and the brahmAndam.
He is equipped with both paratvam and soulabhyam.
By looking at an ornament, we need not know its components, we just need to enjoy the beauty of the ornament.
Periya perumal's beauty can be enjoyed by ordinary men. He is amUlya(invaluable)
And such Lord is my elixir, nektar. Devas also drank some nektar. But that helps only their bodies. But alwar's nectar is saves his soul. Alwar makes distinction between his nectar and that of devas'
These eyes that have seen periya perumal, sees none else.
My experience will not go anywhere else.
Just like hanuma, whose mind cannot wander among many forms of rama, not even paramapadanadha.
Alwar doesnot have interest in any other para, vyuha, vibhava, archa forms of the Lord.
Alwar says, the final upEyam (final fruit) is just being able to experience periya perumaL continuously.
swaroopa, guna vibhUtis are explicitly shown by periya perumaL to alwar.
One forgets one's bhUta sarIra. spontaneously. ALwar forgets everything about himself and situation. He only knows periya perumaL now.
Everything else has no meaning, except periya perumaL.
Tuesday, May 29, 2007
nammalwar vaibhavam - sri ranganathan swami
nammalwar vaibhavam
divya suri charitam, parankusa ashtakam: In the beginning of kaliyuga in vaisakhi month, visakha nakshatram, to establish vishnu bhakti, vishwaksena appeared in
In our sampradayam, dwaya mantra guru parampara.
Alwar explained dwayam: the essense of vedanta.
Divya prabandas: 4: vishwaksena's amsa: nammalwar.
anga upangas: (6+8) 14 are divya prabandas are alwars.
dravida prabanda's main content is nammalwar's 4 works. The remaining prabandas are explanations of nammalwar's dravida vedam.
Uttarakaanda of veda: is explained as divya prabanda. sanskrit veda can confuse people, it is not the case with alwar's works ...
nammalwar is our kulapati. the Lord of the clan of prapannas.
43 days after kali, nammalwar appeared on friday, chaturdasi, kataka lagnam, sukla paksham. sri vignaana gatapayadi sankya
For we to go up, nammalwar came down.
tanian: bhutam ... order of alwars is placed wrong in chronology of time. But it explains us angas and angi
bhutadalwar is head
pogai alwar and pei alwar are eyes.
bhattanadha is face.
tirumazhisayi(bhakti sara) alwar neck
tondaradippodi alwar is chest
kulasekhara and tiruppanalwar are hands
tirumangai alwar is navel.
parankusa muni is the soul
ramanuja is nammalwar's tiruvadi
In the pandya desa(south of madhura) , on tampraparni river's bank, the Lord himself appeared in front of our own eyes.
SrI nagari: alwar tirunagari. tiru kuru vuru.
This is here, brahma is taught all that brahma should know. Lord here is the first Lord. (appan koil)
with the grace of Lord, he appeared in the family of a great sri vaishnavas. for 7 generations, that family was only serving appan.
They are tondar kulam. caste of dasas.
In such a family that has seshatva gnana, such a family.
That family have no allegation of misdoings.
family lineage:
thiruvazhudivaLanAdar->arantangyar->chakrapaaNiyaar->achyuta->sen-tamarai kaNNar->seN kaNNar-> porkariyar->kariyar-> nammalwar is born. all of them are sri vaishnavas.
Nammalwar's family is the family of all prapannas.
By inheritance, he got great samskaras.
karyar was taken to tiruval marbar. karyar must be married to udayanangai. After marriage, they dont have child for long. They went to tirukkurungudi, on an advice.
Entire sri vaishnava world is very happy because of their marriage.
They tied toraNams everywhere. purNa kumbham was offered. tirukuru vuru.
at tirukkurungudi, Lord graces in different colours. There they prayed for santanam.
We want a son like You. There is not any one who is like Lord. My amsam will be born to you, said the Lord.
On the auspicious day, our vakula bhUshaNa bhaskara has born.
For our world, Sri vaishnava world, our rising sun is nammalwar.
Swami refused to behave like an ordinary boy. He is called maran, as he changed soon after going to appan's sannidhi, and crawled to a tamarind tree.
Adisesha was that tamarind tree.
Alwar is on constant meditation of Lord's auspicious qualities.
Alwar is eating Lord. And Lord eats nammaLwar.
alwar's taraka, poshaka, bhogya is KrishNa.
Krisha trushNa tattvam. an entity who cannot be replaced.
parama bhakti is the tattvam of alwar.
para bhakti, para gnanam, parama bhakti.
Sleeping during day/night, adiyen doesnot know.
His eyes always flowed like an ocean, for being seperated from the Lord.
alwar is talking as 'parankusa nayaki'. She calls Him, and fold hands, showing asaktata to bear seperation from the Lord.
In the sameway, maNavaaLa maamuni has similar parama bhakti for yatIndra, swami ramanuja.
na bhUtO na bhavishyati- parama bhakti of nammalwar.
tiruviruttam - rig veda
tiruvaasiriyam - yajurveda
periya tiruvandadi- adhrvana veda
tiruvayimoli- samaveda
sahasra saakha dravida veda sagara.
dravida veda cannot be written by humans. It is only revealed by alwars.
parasara bhattar is sriranga purOhita, brought up by SrIranganatha, ranganayaki. bhattar is greatly obsessed with tiruvaranganathan.
tiruvayimoli has many commentaries: .......
piLLan - 6000 padi
nanjeeyar- 9000 padi
nampillai- 36000 padi and eedu kalapshekam
periya achan pillai -vyaakhyaana chakravarty- 24,000 padi.
vadi kesari azhagiya manavala jiyar- 12,000 padi
sudha sampradaya acharyas: kurattalwan, nanjeeyar, nampillai
sudha sampradaya pravartaka acharyas: nanjeeyar, nampillai
All of our sampradaya samrajyam is built by nammalwar.
He saved our sampradayam.
alwar tiruvadigalE saranam.
divya suri charitam, parankusa ashtakam: In the beginning of kaliyuga in vaisakhi month, visakha nakshatram, to establish vishnu bhakti, vishwaksena appeared in
In our sampradayam, dwaya mantra guru parampara.
Alwar explained dwayam: the essense of vedanta.
Divya prabandas: 4: vishwaksena's amsa: nammalwar.
anga upangas: (6+8) 14 are divya prabandas are alwars.
dravida prabanda's main content is nammalwar's 4 works. The remaining prabandas are explanations of nammalwar's dravida vedam.
Uttarakaanda of veda: is explained as divya prabanda. sanskrit veda can confuse people, it is not the case with alwar's works ...
nammalwar is our kulapati. the Lord of the clan of prapannas.
43 days after kali, nammalwar appeared on friday, chaturdasi, kataka lagnam, sukla paksham. sri vignaana gatapayadi sankya
For we to go up, nammalwar came down.
tanian: bhutam ... order of alwars is placed wrong in chronology of time. But it explains us angas and angi
bhutadalwar is head
pogai alwar and pei alwar are eyes.
bhattanadha is face.
tirumazhisayi(bhakti sara) alwar neck
tondaradippodi alwar is chest
kulasekhara and tiruppanalwar are hands
tirumangai alwar is navel.
parankusa muni is the soul
ramanuja is nammalwar's tiruvadi
In the pandya desa(south of madhura) , on tampraparni river's bank, the Lord himself appeared in front of our own eyes.
SrI nagari: alwar tirunagari. tiru kuru vuru.
This is here, brahma is taught all that brahma should know. Lord here is the first Lord. (appan koil)
with the grace of Lord, he appeared in the family of a great sri vaishnavas. for 7 generations, that family was only serving appan.
They are tondar kulam. caste of dasas.
In such a family that has seshatva gnana, such a family.
That family have no allegation of misdoings.
family lineage:
thiruvazhudivaLanAdar->arantangyar->chakrapaaNiyaar->achyuta->sen-tamarai kaNNar->seN kaNNar-> porkariyar->kariyar-> nammalwar is born. all of them are sri vaishnavas.
Nammalwar's family is the family of all prapannas.
By inheritance, he got great samskaras.
karyar was taken to tiruval marbar. karyar must be married to udayanangai. After marriage, they dont have child for long. They went to tirukkurungudi, on an advice.
Entire sri vaishnava world is very happy because of their marriage.
They tied toraNams everywhere. purNa kumbham was offered. tirukuru vuru.
at tirukkurungudi, Lord graces in different colours. There they prayed for santanam.
We want a son like You. There is not any one who is like Lord. My amsam will be born to you, said the Lord.
On the auspicious day, our vakula bhUshaNa bhaskara has born.
For our world, Sri vaishnava world, our rising sun is nammalwar.
Swami refused to behave like an ordinary boy. He is called maran, as he changed soon after going to appan's sannidhi, and crawled to a tamarind tree.
Adisesha was that tamarind tree.
Alwar is on constant meditation of Lord's auspicious qualities.
Alwar is eating Lord. And Lord eats nammaLwar.
alwar's taraka, poshaka, bhogya is KrishNa.
Krisha trushNa tattvam. an entity who cannot be replaced.
parama bhakti is the tattvam of alwar.
para bhakti, para gnanam, parama bhakti.
Sleeping during day/night, adiyen doesnot know.
His eyes always flowed like an ocean, for being seperated from the Lord.
alwar is talking as 'parankusa nayaki'. She calls Him, and fold hands, showing asaktata to bear seperation from the Lord.
In the sameway, maNavaaLa maamuni has similar parama bhakti for yatIndra, swami ramanuja.
na bhUtO na bhavishyati- parama bhakti of nammalwar.
tiruviruttam - rig veda
tiruvaasiriyam - yajurveda
periya tiruvandadi- adhrvana veda
tiruvayimoli- samaveda
sahasra saakha dravida veda sagara.
dravida veda cannot be written by humans. It is only revealed by alwars.
parasara bhattar is sriranga purOhita, brought up by SrIranganatha, ranganayaki. bhattar is greatly obsessed with tiruvaranganathan.
tiruvayimoli has many commentaries: .......
piLLan - 6000 padi
nanjeeyar- 9000 padi
nampillai- 36000 padi and eedu kalapshekam
periya achan pillai -vyaakhyaana chakravarty- 24,000 padi.
vadi kesari azhagiya manavala jiyar- 12,000 padi
sudha sampradaya acharyas: kurattalwan, nanjeeyar, nampillai
sudha sampradaya pravartaka acharyas: nanjeeyar, nampillai
All of our sampradaya samrajyam is built by nammalwar.
He saved our sampradayam.
alwar tiruvadigalE saranam.
Sunday, May 27, 2007
amalanadhipiran - ranganathan swami
22:30-23:30 IST, 27th May, 2007
alwar is pulled from one limb of the Lord to another starting from Lotus feet to kirItam; not because of alwar's completeness of experience, but because Lord's causeless Mercy.
munivahana bhogam....
Pranavam is included with first 3 pasurams (denoting a - u -m)
And the later slokas explains explicitly explain nama: and narayaNa sabda artham of tirumantram.
amalan, one who can remove attachments from the world, one who can give moksha. amalan is one who is beyond any defect.
the jIvatma is bound by karma, and paramatma is untouched by karma.
so, The true issue is removing this bondage. And this is explicitly established by the term amalan.
One who is the total cause of all, and one who is not bound by anyone. That is defined by the term 'aadi'
One who creates everyone, and one who is not created by anyone else. This uniqueness is established by 'aadi'
This name makes understand that He is alone the one unto whom surrendering should be made.
It establishes 'paratattvam'. He is sarva-lOka saraNyan.
One unto whom every one has to surrender.
piraan- whatever be the nature of the person, let it be even a very bad person, even such a person is graced by the Lord. He doesnot differentiate, or exhibit a sense of partiality towards a jivatma. He is simply interested in the welfare of all jivatma. Even though He is associated with nityas and muktas, He is very mindful of the welfare of samsaris, and Lord takes several steps to give them kainkarya bhagyam.
Lord is piraan. i.e., He is a person who is always interested in our well-being. He takes us out from all hindererences and troubles. We samsaris are not interested in His protection, still He ventures to protect us.
He is associated with all auspicious attributes, and protects us all.
amalan and aadi are causes -> result is piraan.
the Next naamam is vimalan. or one who has committed no wrong.
Unlike muktatmas who are associataed with kutram or wise or mis-doings at one point of time; and unlike the baddha atmas who are still associated with such misdoings, Lord is beyond all of that.
This greatness is explained in the term vimalan. What about nityas?
Can we consider Lord to be one among the nityas, or the Lord of them?
But the Lord is beyond even the nityas and have them as His property.
He is amalanadhipiraan.
vengadavan--- is the next name. Lord is in the Land of mokeys. Such is His accessibility. It is reflected in vEngadavan.
Lord by coming down, has He reduced in greatness. No, it is enhanced. Because of His accessibility, He has become even more great. Hence tiruvengadavan is very praised.
Not just humans and monkey, even gods, nityas come down to worship tiruvengadavan; because of easy accessibility of possibility to do kainkaryam.
In front of people like nityas who are already effulgent, Lord's greatness may not be easily understood in vaikuntam. But when He comes down among us, He is even more bright.
Lord is all great, and also accessible. That enhances His ability to reflect His greatness on us.
When there was nothing, Lord created the brahma, all worlds, and did somuch for us.
The gods are afraid of the Lord, but not us. Because we donot have any greatness for ourselves.
Great purva acharyas like kurattalwan exhibited their indifference from their material possessions.
Even we will not accept the humble offerings of our friends, but Lord accepts even our very ordinary gifts, only out of Love.
Vengadavan is an ocean of auspicious attributes. Those attributes fill certain vessels called vibhava avataras. But being unsatisfied even with those, He is taking archa avataras.
Unlike in para vaikuntam, Lord here as archa murty allows us to do a(u)pacharas.
nimalan: Available for the worship of all. He considered His purpose is saving us.
ninmalan: after saving us, i.e., after jivatma has been given moksha by Lord, Lord considers He finished His own works.
Lord doesnot see any of His devotees' mistakes.
Just like a cow licks the mud on the calf, Lord ignores or even enjoys our sins.
In the case of ravana, as long as he held a bow, Lord attacked Him, but once he lost his bow, He immediately asked him to come tomorrow.
The only reason behind is, raavana after losing all his weapons, he may probably reconsider, and moreover, it is the state of a mumukshu to have nothing in his hand, except Lord's mercy.
Lord is very angry that jivas are doing many mistakes, but piraatti acts as purushaakara and makes the Lord's heart melt. Then Lord considers saving the jiva is His own task. Later even if piraatti Herself changes Her mind and tells Lord not to save, Lord wont stop protecting the jiva whom He has decided to protect.
piraattis and Lord play games, and the result of their games is: saving jivas.
Those who have surrendered to the Lord, there is no confusion for them.
In the name of aiswarya.... we keep asking different things, Lord gives all those, as if He is doing service to us. Still people complaining. Yet Lord doesnot shorten His grace on them, and continues to save them.
16 words
...
Desika gives limits: the end point of removing connection to the world is : giving kainkarya
swamitvam of Lord over all- saves us in such a way that we dont have to approach anyone else after He saves us
End : moksha.
the end point of svatantrya: He will save even people like ravana.
For saving us, Lord Himself can suffer like He did in rama avatara.
alwar is pulled from one limb of the Lord to another starting from Lotus feet to kirItam; not because of alwar's completeness of experience, but because Lord's causeless Mercy.
munivahana bhogam....
Pranavam is included with first 3 pasurams (denoting a - u -m)
And the later slokas explains explicitly explain nama: and narayaNa sabda artham of tirumantram.
amalan, one who can remove attachments from the world, one who can give moksha. amalan is one who is beyond any defect.
the jIvatma is bound by karma, and paramatma is untouched by karma.
so, The true issue is removing this bondage. And this is explicitly established by the term amalan.
One who is the total cause of all, and one who is not bound by anyone. That is defined by the term 'aadi'
One who creates everyone, and one who is not created by anyone else. This uniqueness is established by 'aadi'
This name makes understand that He is alone the one unto whom surrendering should be made.
It establishes 'paratattvam'. He is sarva-lOka saraNyan.
One unto whom every one has to surrender.
piraan- whatever be the nature of the person, let it be even a very bad person, even such a person is graced by the Lord. He doesnot differentiate, or exhibit a sense of partiality towards a jivatma. He is simply interested in the welfare of all jivatma. Even though He is associated with nityas and muktas, He is very mindful of the welfare of samsaris, and Lord takes several steps to give them kainkarya bhagyam.
Lord is piraan. i.e., He is a person who is always interested in our well-being. He takes us out from all hindererences and troubles. We samsaris are not interested in His protection, still He ventures to protect us.
He is associated with all auspicious attributes, and protects us all.
amalan and aadi are causes -> result is piraan.
the Next naamam is vimalan. or one who has committed no wrong.
Unlike muktatmas who are associataed with kutram or wise or mis-doings at one point of time; and unlike the baddha atmas who are still associated with such misdoings, Lord is beyond all of that.
This greatness is explained in the term vimalan. What about nityas?
Can we consider Lord to be one among the nityas, or the Lord of them?
But the Lord is beyond even the nityas and have them as His property.
He is amalanadhipiraan.
vengadavan--- is the next name. Lord is in the Land of mokeys. Such is His accessibility. It is reflected in vEngadavan.
Lord by coming down, has He reduced in greatness. No, it is enhanced. Because of His accessibility, He has become even more great. Hence tiruvengadavan is very praised.
Not just humans and monkey, even gods, nityas come down to worship tiruvengadavan; because of easy accessibility of possibility to do kainkaryam.
In front of people like nityas who are already effulgent, Lord's greatness may not be easily understood in vaikuntam. But when He comes down among us, He is even more bright.
Lord is all great, and also accessible. That enhances His ability to reflect His greatness on us.
When there was nothing, Lord created the brahma, all worlds, and did somuch for us.
The gods are afraid of the Lord, but not us. Because we donot have any greatness for ourselves.
Great purva acharyas like kurattalwan exhibited their indifference from their material possessions.
Even we will not accept the humble offerings of our friends, but Lord accepts even our very ordinary gifts, only out of Love.
Vengadavan is an ocean of auspicious attributes. Those attributes fill certain vessels called vibhava avataras. But being unsatisfied even with those, He is taking archa avataras.
Unlike in para vaikuntam, Lord here as archa murty allows us to do a(u)pacharas.
nimalan: Available for the worship of all. He considered His purpose is saving us.
ninmalan: after saving us, i.e., after jivatma has been given moksha by Lord, Lord considers He finished His own works.
Lord doesnot see any of His devotees' mistakes.
Just like a cow licks the mud on the calf, Lord ignores or even enjoys our sins.
In the case of ravana, as long as he held a bow, Lord attacked Him, but once he lost his bow, He immediately asked him to come tomorrow.
The only reason behind is, raavana after losing all his weapons, he may probably reconsider, and moreover, it is the state of a mumukshu to have nothing in his hand, except Lord's mercy.
Lord is very angry that jivas are doing many mistakes, but piraatti acts as purushaakara and makes the Lord's heart melt. Then Lord considers saving the jiva is His own task. Later even if piraatti Herself changes Her mind and tells Lord not to save, Lord wont stop protecting the jiva whom He has decided to protect.
piraattis and Lord play games, and the result of their games is: saving jivas.
Those who have surrendered to the Lord, there is no confusion for them.
In the name of aiswarya.... we keep asking different things, Lord gives all those, as if He is doing service to us. Still people complaining. Yet Lord doesnot shorten His grace on them, and continues to save them.
16 words
...
Desika gives limits: the end point of removing connection to the world is : giving kainkarya
swamitvam of Lord over all- saves us in such a way that we dont have to approach anyone else after He saves us
End : moksha.
the end point of svatantrya: He will save even people like ravana.
For saving us, Lord Himself can suffer like He did in rama avatara.
Explanation of AkalakillEn pasuram -ThiruvAimozhi 6-10-10- Sri U.vE. Vanamamalai Padmanabhan swami
Akala killEn iRaiyum enRu alarmElmangai uRai mArba
nigaril pugazhAi ulagam mUnRudaiyAi - ennai ALvAnE
nigaril amarar munigaNangaL virumbum ThiruvEnkadathAnE
pugalonRillA adiyen - un adikkIzh amarndu pugunthEnE ! 6-10-10 of ThiruvAimozhi
Pasurams are chanted TWICE because of 3 reasons :
1. The first and last of each 10/11 pasurams. or
2. They mention divyadesams/divyadesam EmperumAn in a unique way
3. They have great philosophical content
Example of 1 is uyarvara vuyarnalam .
Example of 2 is yEnamAi nilam kENDa, nambiyai then kurunkudi ninRa.
Example of 3 is ARu enakku nin pAdhamE charaNAgath, akala killEan iRaiyum enRu.
Our pUrvAchAryAs view aruLicheyal and the meanings with angle of rahasyathrayam and artha panchakam always. It is said if a thread is dropped at any portion of aRuclich cheyal, thriumandhiram,dvyamor Charama slOkam is obtained.
SvAmi NampiLLai in the Great introduction to ThiruvAimozhi -Second Sriyappadhip padi-explains how ThriuvAimozhi is like dhvyam.
This is further explained in detail by SVAmi pILLai lOKAcharya in in Sara sangraham. This has been again referred to by SVAmin Aghaiya maNavALap perumAL nAyanar in The AchArya Hrdhyam as "dvyArtham dhErka charaNAgathi enRAdhu sARa sangrahagthilEA". Our poorvacharyas have explained at several pasurams in relation with dvayam , thirumantram and charamaslokam.
Swami Nampillai explains that in thiruvoymozhi in the avathArikai to 4th ten 'oru nAyakam'
1,2, 3 hundreds - > dvayartham second line -uthra vAkyam
4,5,6 hundreds - > dvayartham first line -pUrva vAkyam.
The uthra vAkyama emphasises on service to EmperumAn for His sake. This is categorically explained in 'emmA VETTu 'thiruvAimnohzi
ThanakkEyAga enaik koLLum EdhEa' ThiruvAimozhi 2-9.
Sriman -pirATTi's togetherness with the Lord.
pirATTi's nithya sambandham.
nArAyaNa - The auspicous qualities of the Lord which surfaces at the purushakAram of pirATti.
namely, vATsalyam, svAmithvam, sauselyam and saulabyam
vATsalaym- overlooking the defects and in fact taking the defects as a plus point-dhOshamEa BogyamAk koLLudhal.
svAmithavam- The Supreme owner of the worlds.-the power to rescue the jevAthma.Withouth this power vAtsalayam will not be efficacious.
sauselyam- The freely mixing quality. At the time of final embrace, the Lord mixes freely with the jevAthma without inhibition.
Saluabyam- Free and easy accessibility.
CharaNau :the two divine feet.
CharaNam prapathya: ultimate refuge in HIm.
Role of PIrATTi /PurushakAram
The Piratti stays with the Lord and precipitates his auspiscious attributes and suppresses His swathantrayam which is essential for our survival.
Sri - mathup - in dvayam explained in the pasuram - permanent togetherness of Sri with Lord.
akala killEan:
I will not move out O Lord - says AlarmEl mangai. Her erstwhile lotus bed is throny and only His chest is comfortable. She stays there as she is well settled there . So she is not willing to leave it at any instant of time. So she says so even when no one asked her to get down or there was no time she got down from His chest. She cannot imagine being wihtout there and therefore reiterates this agian and again.
What is she going to do by being there ?
The Lord has 2 attributes springing out of independence:
1. He is independent
2. He will apply rules for punishing us for our sins
So Her task is mediation or purushakara.In Ramayana evidence is in the contrast fate of Kakasura , Demonesses - and - Ravana. In the first 2 cases there was purushakaram and they escaped, while in the third case Ravana met with a bad fate because of absence of piratti sambhandam (purushakaram).
Piratti plays mediatrix role.
Her purushakaram submerges the swathantryam and precipitates the auspicious attributes which are
(explained by NarayaNa nAmam)
The lines"akala killEan iRaiyum enRu alarmEal mangai vuRai marbA" thus indicates the nithya sambandham of pirATTi and the resultant purushakAram.
This gives rise to the auspicous qualities of the Lord.
nigaril pugazhAi-The immaculate matchless quality- Out of the 4 qualities mentioned -vAtsalyam is termed as the immaculate, matchless quality.This is the epitome of mercy and showered by EmperumAn despite He being the highest, this quality sparkles in contrast to others.
vathsalyam-love towards atma inspite of defects - primary guna - that rises out of purushakaram - like mother's love - happily accepts the defects of the person who has surrendered to Him and shows his mercy - this is called nigaril pugazhai - unparalleled good quality - this is unmatched quality .
ulagam mUnRu udaiayAi -swamitvam- ruler of all 3 worlds and all chith and achith.
ennai ALvAnEa-Such a High ParamAtma mxing with me freely-Sauselyam
- nigaril amarar muni gaNangaL virumbum thiruvenkadathAnE - soulabhyam - easily accessiblethe Lord of nithya suris and sages is easily accessible as in Thiruvenkadam - all three types of devotees without difference - those who want materialistic pleasures , kaivalya and Moksham or kainkaryam - all people come to ThiruvEnkadam including Nithya sUris and sages. So he is accessible to all types of devotees and devotees of both this world and Vaikunta .
From here on Swami appeals for Kainkaryam
.
There is Adhikari LakshaNa:
1.Akinchanyam- have nothing to offer in return.-
2.Ananyagathithvam - no other refuge - pugalonRilla
Says adiyen out of great desire to serve or kainkaryam
The last two lines explain charaNau sharam prapadyE and end as un adikkIzh amarndu pugundEnE
ADikkEzh refers to the Divine feet of the Lord - puvAr kazhalgaL.
nigaril pugazhAi ulagam mUnRudaiyAi - ennai ALvAnE
nigaril amarar munigaNangaL virumbum ThiruvEnkadathAnE
pugalonRillA adiyen - un adikkIzh amarndu pugunthEnE ! 6-10-10 of ThiruvAimozhi
Pasurams are chanted TWICE because of 3 reasons :
1. The first and last of each 10/11 pasurams. or
2. They mention divyadesams/divyadesam EmperumAn in a unique way
3. They have great philosophical content
Example of 1 is uyarvara vuyarnalam .
Example of 2 is yEnamAi nilam kENDa, nambiyai then kurunkudi ninRa.
Example of 3 is ARu enakku nin pAdhamE charaNAgath, akala killEan iRaiyum enRu.
Our pUrvAchAryAs view aruLicheyal and the meanings with angle of rahasyathrayam and artha panchakam always. It is said if a thread is dropped at any portion of aRuclich cheyal, thriumandhiram,dvyamor Charama slOkam is obtained.
SvAmi NampiLLai in the Great introduction to ThiruvAimozhi -Second Sriyappadhip padi-explains how ThriuvAimozhi is like dhvyam.
This is further explained in detail by SVAmi pILLai lOKAcharya in in Sara sangraham. This has been again referred to by SVAmin Aghaiya maNavALap perumAL nAyanar in The AchArya Hrdhyam as "dvyArtham dhErka charaNAgathi enRAdhu sARa sangrahagthilEA". Our poorvacharyas have explained at several pasurams in relation with dvayam , thirumantram and charamaslokam.
Swami Nampillai explains that in thiruvoymozhi in the avathArikai to 4th ten 'oru nAyakam'
1,2, 3 hundreds - > dvayartham second line -uthra vAkyam
4,5,6 hundreds - > dvayartham first line -pUrva vAkyam.
The uthra vAkyama emphasises on service to EmperumAn for His sake. This is categorically explained in 'emmA VETTu 'thiruvAimnohzi
ThanakkEyAga enaik koLLum EdhEa' ThiruvAimozhi 2-9.
Sriman -pirATTi's togetherness with the Lord.
pirATTi's nithya sambandham.
nArAyaNa - The auspicous qualities of the Lord which surfaces at the purushakAram of pirATti.
namely, vATsalyam, svAmithvam, sauselyam and saulabyam
vATsalaym- overlooking the defects and in fact taking the defects as a plus point-dhOshamEa BogyamAk koLLudhal.
svAmithavam- The Supreme owner of the worlds.-the power to rescue the jevAthma.Withouth this power vAtsalayam will not be efficacious.
sauselyam- The freely mixing quality. At the time of final embrace, the Lord mixes freely with the jevAthma without inhibition.
Saluabyam- Free and easy accessibility.
CharaNau :the two divine feet.
CharaNam prapathya: ultimate refuge in HIm.
Role of PIrATTi /PurushakAram
The Piratti stays with the Lord and precipitates his auspiscious attributes and suppresses His swathantrayam which is essential for our survival.
Sri - mathup - in dvayam explained in the pasuram - permanent togetherness of Sri with Lord.
akala killEan:
I will not move out O Lord - says AlarmEl mangai. Her erstwhile lotus bed is throny and only His chest is comfortable. She stays there as she is well settled there . So she is not willing to leave it at any instant of time. So she says so even when no one asked her to get down or there was no time she got down from His chest. She cannot imagine being wihtout there and therefore reiterates this agian and again.
What is she going to do by being there ?
The Lord has 2 attributes springing out of independence:
1. He is independent
2. He will apply rules for punishing us for our sins
So Her task is mediation or purushakara.In Ramayana evidence is in the contrast fate of Kakasura , Demonesses - and - Ravana. In the first 2 cases there was purushakaram and they escaped, while in the third case Ravana met with a bad fate because of absence of piratti sambhandam (purushakaram).
Piratti plays mediatrix role.
Her purushakaram submerges the swathantryam and precipitates the auspicious attributes which are
(explained by NarayaNa nAmam)
The lines"akala killEan iRaiyum enRu alarmEal mangai vuRai marbA" thus indicates the nithya sambandham of pirATTi and the resultant purushakAram.
This gives rise to the auspicous qualities of the Lord.
nigaril pugazhAi-The immaculate matchless quality- Out of the 4 qualities mentioned -vAtsalyam is termed as the immaculate, matchless quality.This is the epitome of mercy and showered by EmperumAn despite He being the highest, this quality sparkles in contrast to others.
vathsalyam-love towards atma inspite of defects - primary guna - that rises out of purushakaram - like mother's love - happily accepts the defects of the person who has surrendered to Him and shows his mercy - this is called nigaril pugazhai - unparalleled good quality - this is unmatched quality .
ulagam mUnRu udaiayAi -swamitvam- ruler of all 3 worlds and all chith and achith.
ennai ALvAnEa-Such a High ParamAtma mxing with me freely-Sauselyam
- nigaril amarar muni gaNangaL virumbum thiruvenkadathAnE - soulabhyam - easily accessiblethe Lord of nithya suris and sages is easily accessible as in Thiruvenkadam - all three types of devotees without difference - those who want materialistic pleasures , kaivalya and Moksham or kainkaryam - all people come to ThiruvEnkadam including Nithya sUris and sages. So he is accessible to all types of devotees and devotees of both this world and Vaikunta .
From here on Swami appeals for Kainkaryam
.
There is Adhikari LakshaNa:
1.Akinchanyam- have nothing to offer in return.-
2.Ananyagathithvam - no other refuge - pugalonRilla
Says adiyen out of great desire to serve or kainkaryam
The last two lines explain charaNau sharam prapadyE and end as un adikkIzh amarndu pugundEnE
ADikkEzh refers to the Divine feet of the Lord - puvAr kazhalgaL.
Monday, May 21, 2007
amalanadhipiran 7th pasuram - ranganathan swami
22:15- 23:30 IST, 21st May, 2007.
amalanadhipiran 7th pasuram:
If one can visualise the form of perumal, any perumal, especially namperumal....
the utsava murty has 2 upper hands. He has sanka(panchajanya) and chakra(sudarsana)
The lips , crown, garland of the Lord, everything is wonderful. aghatana ghatana samartha.
Lord has a beautiful tirumeni, wearing tulasi garldands.
He is the ornament of tiruvarangam. Precious, the best of everything. He is lying down as jewel of tiruvarangam
On adisesha, He is lying down. His red lips are captivated by alwar.
alwar is surprised or amazed by the sudden experience of Lord's beauty.
stomach of perumal has captivated alwar.
Then the throat.
Then the mouth.
Alwar is stunned by the details of different limbs of the Lord.
Lord has great fame because He swallowed all worlds.
Kanchi swami says: we cannot ask perumal to eat something, because we cannot supply the magnitude food that Lord can eat. He can eat all worlds. So we should only ask Him to glance the naivedyam.
Stomach and throat donot speak. What to speak of mouth of perumal which can even speak.
hand of perumal is not ordinary. It killed the elephant of kamsa without effort.
Such a Lord holds sanka and chakra. What is the need of them?
It is only for the enjoyment of His devotees. Sothat they can enjoy His beauty.
chakra never leaves Lord anytime. He removes all our blemishes, by the mere sight of His chakra.
The mere sight of perumal holding sankha removes all sins.
When the Lord blew His conch, the hearts of drutarashtra have lost all hopes of surviving.
panchajanya thunders. Chakra must go and destroy Lord's enemies, but conch can stay in the hands of Lord itself, still destroy enemies.
the greatness of sanka can be seen in gajendra moksha parvam.
It is not destruction of Lord's enemies, it is destruction of our arishadvargas(within us)- shatrugna(one who vanquished enemies).
Enemies are not external enemies. It is our ahankara. and other malaignities.
all our blemishes can be removed by chakra.
vaikuntanadhan is He holding 2 hands, or 4 hands?
pramaNams asked by nanjeeyar to bhattar.
Bhattar says, if He is in 2 hands, He would be like periyaperumal, if He is in 4 hands, He would be like namperumal.
Only tiruppanalwar could get darsan of 4 arms of periyaperumal, as graced by periyaperumal Himself.
Why kaveri splits into 2 at rangam?
Because it experiences turbulence, by the third river of periya perumal's Mercy.
Mountain of sins can only be removed by this great mountain called periya perumal.
alwar is taken totally by the beauty of the Lord.
in vaikuntam, Lord gets everything. Still He comes to this mortal world just to accept one tulasi leave.
Lord is like mother of all. Rudra is in trouble with brahma hatya dosham, Lord being merciful, Himself came down showing His motherly love, and rescued rudra.
Lord thinks, it is His own responsibility to protect everyone. Thats why He comes down.
One that just not rule, but even over-power His subjects.
He is even capable of overpowering even enemies.
rudra is a direct grandson of emperuman. But we donot regret that we donot share such relationship with Him, as for us, He is mother, father, husband, final destination, and everything
Arjuna pleads to Lord to remove His ignorance.
Indra, rudra such gods are obsessed with their post even though they are devotees of perumal, but for us, we have no other refuge but Lord, hence He takes more pity on us.
Till all samsaris are saved by His grace, Lord will stay in tiruvarangam.
If Mother is angry, the child wont go and cry in the arms of another mother, but will cry in the arms of its own mother.
The baby can experience assurance only in its mother.
we should develop strong viswasam on the Lord's mercy.
We are defeated and made to seek His kainkaryam by His beauty.
Perumal shows us what is to be done by us, by lying on adisesha. I.e., just as sesha, we must always seek His kainkarya.
Lord is most beautiful why He is lying down. Only to enhance His beauty. In that position He attracts more of His devotees, and frightens His enemies.
periya perumal's lying down position is un-understandable. Is he lying on His back or side?
No one can sleep like that. It is a posture only for periya perumal.
By the mandahasam of the Lord, alwar is taken away. Now alwar doesnot even know where He is now, he lost everything that was his, including His atma.
Hence he exclaims 'ayyo!'
tiruppanalwar tiruvadigale saranam!!!
amalanadhipiran 7th pasuram:
If one can visualise the form of perumal, any perumal, especially namperumal....
the utsava murty has 2 upper hands. He has sanka(panchajanya) and chakra(sudarsana)
The lips , crown, garland of the Lord, everything is wonderful. aghatana ghatana samartha.
Lord has a beautiful tirumeni, wearing tulasi garldands.
He is the ornament of tiruvarangam. Precious, the best of everything. He is lying down as jewel of tiruvarangam
On adisesha, He is lying down. His red lips are captivated by alwar.
alwar is surprised or amazed by the sudden experience of Lord's beauty.
stomach of perumal has captivated alwar.
Then the throat.
Then the mouth.
Alwar is stunned by the details of different limbs of the Lord.
Lord has great fame because He swallowed all worlds.
Kanchi swami says: we cannot ask perumal to eat something, because we cannot supply the magnitude food that Lord can eat. He can eat all worlds. So we should only ask Him to glance the naivedyam.
Stomach and throat donot speak. What to speak of mouth of perumal which can even speak.
hand of perumal is not ordinary. It killed the elephant of kamsa without effort.
Such a Lord holds sanka and chakra. What is the need of them?
It is only for the enjoyment of His devotees. Sothat they can enjoy His beauty.
chakra never leaves Lord anytime. He removes all our blemishes, by the mere sight of His chakra.
The mere sight of perumal holding sankha removes all sins.
When the Lord blew His conch, the hearts of drutarashtra have lost all hopes of surviving.
panchajanya thunders. Chakra must go and destroy Lord's enemies, but conch can stay in the hands of Lord itself, still destroy enemies.
the greatness of sanka can be seen in gajendra moksha parvam.
It is not destruction of Lord's enemies, it is destruction of our arishadvargas(within us)- shatrugna(one who vanquished enemies).
Enemies are not external enemies. It is our ahankara. and other malaignities.
all our blemishes can be removed by chakra.
vaikuntanadhan is He holding 2 hands, or 4 hands?
pramaNams asked by nanjeeyar to bhattar.
Bhattar says, if He is in 2 hands, He would be like periyaperumal, if He is in 4 hands, He would be like namperumal.
Only tiruppanalwar could get darsan of 4 arms of periyaperumal, as graced by periyaperumal Himself.
Why kaveri splits into 2 at rangam?
Because it experiences turbulence, by the third river of periya perumal's Mercy.
Mountain of sins can only be removed by this great mountain called periya perumal.
alwar is taken totally by the beauty of the Lord.
in vaikuntam, Lord gets everything. Still He comes to this mortal world just to accept one tulasi leave.
Lord is like mother of all. Rudra is in trouble with brahma hatya dosham, Lord being merciful, Himself came down showing His motherly love, and rescued rudra.
Lord thinks, it is His own responsibility to protect everyone. Thats why He comes down.
One that just not rule, but even over-power His subjects.
He is even capable of overpowering even enemies.
rudra is a direct grandson of emperuman. But we donot regret that we donot share such relationship with Him, as for us, He is mother, father, husband, final destination, and everything
Arjuna pleads to Lord to remove His ignorance.
Indra, rudra such gods are obsessed with their post even though they are devotees of perumal, but for us, we have no other refuge but Lord, hence He takes more pity on us.
Till all samsaris are saved by His grace, Lord will stay in tiruvarangam.
If Mother is angry, the child wont go and cry in the arms of another mother, but will cry in the arms of its own mother.
The baby can experience assurance only in its mother.
we should develop strong viswasam on the Lord's mercy.
We are defeated and made to seek His kainkaryam by His beauty.
Perumal shows us what is to be done by us, by lying on adisesha. I.e., just as sesha, we must always seek His kainkarya.
Lord is most beautiful why He is lying down. Only to enhance His beauty. In that position He attracts more of His devotees, and frightens His enemies.
periya perumal's lying down position is un-understandable. Is he lying on His back or side?
No one can sleep like that. It is a posture only for periya perumal.
By the mandahasam of the Lord, alwar is taken away. Now alwar doesnot even know where He is now, he lost everything that was his, including His atma.
Hence he exclaims 'ayyo!'
tiruppanalwar tiruvadigale saranam!!!
Saturday, May 19, 2007
Srivaishnava LakshaNam - Narasimhan swami
Pillai Lokacharya in Mumukshuppadi tells what are 10 Aga lakshaNas:
1. Leaving materialistic attachments along with the vAsana
Vasana illustrated : The smell of flower lingers even after it is removed. So even the Vasana must be removed.
Illustrations :
1.ravana convenes MantrAlOchana and decides who should take on whom . But vibhIshana tries to make Ravana understand that Sita is the lethal axe in the clan of the Rakshasas. Seeing Ravana's stubborn attitude , Vibhishana finally leaves all property, wife and everything else back in Lanka.He surrenders to Lord Rama. Even when he has given up everything , valmiki calls him SrIman because he is going to attain the SrI of the Kainkaryam of the Lord.
[Gajendra moksha vruthAntham also cited ]
2. Yamuna was born as the grandfather of Nathamuni . He was inducted into the school of a guru. The royal scholar and Sri Yamuna are engaged in duel. The queen refers to Yamuna as "emmai ALavandIrO" and hence the name AlavandAr. Alavandar defeats the royal scholar. The king gives half his property to his Alavandar. Alavandar rules, forgets sampradayam. Manakkal nambi gives Thuthuvalai kIrai to ALavandar and stops suddenly. Absence was noticed. Alavandar and Nambi meet on Nambi's appearance. Nambi guides Alavandar to Periya Perumal seeing whom Alavandar renounces everything .
3. KurEsa hearing that PerundEvi thAyAr and Devaperumal referred to him as a wealthy person rather than Ramanujadasan - from Thirukkachhi Nambi , leaves all property. While passing through the forest he asks what AndAl is afraid of and even throws out his gold plate into the woods to remove any fear. He gives up everything and proceeds to Srirangam.
4. NanjIyar also gave up his patnIs and divided the 2/3 of wealth to them and took 1/3 wealth and attained Swami Bhattar. The reason was indifference of his wives to srivaishnavas.
1. Leaving materialistic attachments along with the vAsana
Vasana illustrated : The smell of flower lingers even after it is removed. So even the Vasana must be removed.
Illustrations :
1.ravana convenes MantrAlOchana and decides who should take on whom . But vibhIshana tries to make Ravana understand that Sita is the lethal axe in the clan of the Rakshasas. Seeing Ravana's stubborn attitude , Vibhishana finally leaves all property, wife and everything else back in Lanka.He surrenders to Lord Rama. Even when he has given up everything , valmiki calls him SrIman because he is going to attain the SrI of the Kainkaryam of the Lord.
[Gajendra moksha vruthAntham also cited ]
2. Yamuna was born as the grandfather of Nathamuni . He was inducted into the school of a guru. The royal scholar and Sri Yamuna are engaged in duel. The queen refers to Yamuna as "emmai ALavandIrO" and hence the name AlavandAr. Alavandar defeats the royal scholar. The king gives half his property to his Alavandar. Alavandar rules, forgets sampradayam. Manakkal nambi gives Thuthuvalai kIrai to ALavandar and stops suddenly. Absence was noticed. Alavandar and Nambi meet on Nambi's appearance. Nambi guides Alavandar to Periya Perumal seeing whom Alavandar renounces everything .
3. KurEsa hearing that PerundEvi thAyAr and Devaperumal referred to him as a wealthy person rather than Ramanujadasan - from Thirukkachhi Nambi , leaves all property. While passing through the forest he asks what AndAl is afraid of and even throws out his gold plate into the woods to remove any fear. He gives up everything and proceeds to Srirangam.
4. NanjIyar also gave up his patnIs and divided the 2/3 of wealth to them and took 1/3 wealth and attained Swami Bhattar. The reason was indifference of his wives to srivaishnavas.
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