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.
Tuesday, May 29, 2007
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.
Mumukshuppadi -kanthan swami
22:00- 23:00 IST, 19th May, 2007
how tirumantram fulfills our welfare
prapanna jaati is higher than 4 varNas.
tirumantram will give both kainkaryam and material welfare for devotees
how tirumantra is granting...
Not all adhikaris have same desires...
tirumantram has capability to satisfy all the desires.
aishwaryaarthi...
aihika aiswaryam, swargam, paaraloukika aiswaryam, kaivalyaanubhava(enjoyment of own atma, at the outer layer of vaikuntam, it is like death of soul, but tirumantram can grant this too), and bhagavad anubhavam
tirumantra japa/homa is upayam
karma/gnana/bhakti yoga nishta- tirumantram becomes auxilary help
karma yoga is very difficult, many obstacles-- tirumantra removes them
even to start gnana yoga, one should have karma yoga, and then there are many obstacles- should meditate like oil flow on emperuman
bhakti yoga- without karma, gnana... there is no bhakti. Should not hear anything other than emperuman. very difficult to achieve.
For all these three states.... tirumantra helps.
for prapannadhikaris----
we donot do 1000 times anusandhanam
no homam
we donot need any fire sacrifices
tirumantra helps us to contemplate on God, and enjoy His qualities. It is how prapannas pass time.
It gives us knowledge to enjoy emperuman's qualities, as we donot have the necessity to save ourselves.
for karma yoga- good physical body, and so on. But karma/gnana/bhakti yogas are against jiva's swarupa
sita piraatti says: I could have killed ravana by a look, but it is against my swaroopa. To be protected by the Lord is the only proper process.
Upaayaantara is against jivatma's swaroopa.
tirumantram is like milk, honey and nectar- alwar says.
If some one likes alwar, must also follow.
what are all the meanings we enjoy from tirumantram.
What is knowledge?
sutram 23: artha panchakam.
For each of these pancha artha gnanam have obstacles.
all the veda, vedanta, and rishis ultimately speak only this artha panchakam
and the whole topic of tirumantram is artha panchakam.
chaturdhi vibhakti of tirumantram--
acharyas are always contemplating on the tirumantra.
Until they got this tirumantram, they considered themselves unborn. Birth of knowledge for atma comes from tirumantram. They never leave anusandanam of tirumantram.
always their works comprised tirumantram embedded.
pillai lokacharya at every instance recalls the practises of purva acharyas, and only repeat the same in sutrams.
We also should always contemplate on guruparampara.
Our heart is a real temple.
What is the need of emperuman? tirumantram gives everything. But our acharyas insisted that only emperuman is the upayam and upEya.
vachakam(tirumantram)- vachya(emperuman) prabhavas
why is this so?
prapannas do think that emperuman alone is upaya and upeya.
artha panchakam:
seshatvam, and paaratantrya are important swaroopam of jivas.
the result of prapannas is moksha.
reference of archiraadi margam-- susumna naadi- brahma randhram-- (reference also in bhagavadgeeta)
how tirumantram fulfills our welfare
prapanna jaati is higher than 4 varNas.
tirumantram will give both kainkaryam and material welfare for devotees
how tirumantra is granting...
Not all adhikaris have same desires...
tirumantram has capability to satisfy all the desires.
aishwaryaarthi...
aihika aiswaryam, swargam, paaraloukika aiswaryam, kaivalyaanubhava(enjoyment of own atma, at the outer layer of vaikuntam, it is like death of soul, but tirumantram can grant this too), and bhagavad anubhavam
tirumantra japa/homa is upayam
karma/gnana/bhakti yoga nishta- tirumantram becomes auxilary help
karma yoga is very difficult, many obstacles-- tirumantra removes them
even to start gnana yoga, one should have karma yoga, and then there are many obstacles- should meditate like oil flow on emperuman
bhakti yoga- without karma, gnana... there is no bhakti. Should not hear anything other than emperuman. very difficult to achieve.
For all these three states.... tirumantra helps.
for prapannadhikaris----
we donot do 1000 times anusandhanam
no homam
we donot need any fire sacrifices
tirumantra helps us to contemplate on God, and enjoy His qualities. It is how prapannas pass time.
It gives us knowledge to enjoy emperuman's qualities, as we donot have the necessity to save ourselves.
for karma yoga- good physical body, and so on. But karma/gnana/bhakti yogas are against jiva's swarupa
sita piraatti says: I could have killed ravana by a look, but it is against my swaroopa. To be protected by the Lord is the only proper process.
Upaayaantara is against jivatma's swaroopa.
tirumantram is like milk, honey and nectar- alwar says.
If some one likes alwar, must also follow.
what are all the meanings we enjoy from tirumantram.
What is knowledge?
sutram 23: artha panchakam.
For each of these pancha artha gnanam have obstacles.
all the veda, vedanta, and rishis ultimately speak only this artha panchakam
and the whole topic of tirumantram is artha panchakam.
chaturdhi vibhakti of tirumantram--
acharyas are always contemplating on the tirumantra.
Until they got this tirumantram, they considered themselves unborn. Birth of knowledge for atma comes from tirumantram. They never leave anusandanam of tirumantram.
always their works comprised tirumantram embedded.
pillai lokacharya at every instance recalls the practises of purva acharyas, and only repeat the same in sutrams.
We also should always contemplate on guruparampara.
Our heart is a real temple.
What is the need of emperuman? tirumantram gives everything. But our acharyas insisted that only emperuman is the upayam and upEya.
vachakam(tirumantram)- vachya(emperuman) prabhavas
why is this so?
prapannas do think that emperuman alone is upaya and upeya.
artha panchakam:
seshatvam, and paaratantrya are important swaroopam of jivas.
the result of prapannas is moksha.
reference of archiraadi margam-- susumna naadi- brahma randhram-- (reference also in bhagavadgeeta)
sri vaishnava lakshanangal - narasimhan swami
23:00-23:30 IST, 18th May, 2007
What is lakshanam of sri vaishnava, we will lead upto srivaishnavam.
Base: vedam, vedangas, vedanta, upanishads, itihasas, puranas(mainly vishnu purana)
Veda vyAsa: repeatedly confirmed narayana's paratvam.
sidhantam: visishTadvaitam
Philosophy: 3 truths: chit, achit, isvara
sarIra- sarIrI bhaava.
jagat-karaNa = narayana
Why alwars took avatara?
Blemishness is given to normal people and made alwars by emperuman.
Then alwars could not control their emotions, and revealed their experience as flow of 4000 pasurams(Divya prabandams)
guruparampara - dwayam to be chanted always.
urdhvapundra at 12 places.
sanka on left, chakra on right arm.
tulasi mala...
initiation ceremony--- very important ritual.
10 lakshanas.
empruman-only narayana can give parathvM.
we should love acharya and perumal
1. We have to hold bhagavad vishayam completely. alwar says, those who love aiswaryam or kaivalyam have no love towards Emperuman.
ananyas chintayantomaam ye janaaH paryupaasatE
tEshaam nityaabhiyuktaanam yogakshemam vahaamyaham.
Example: vibhishaNa- first tells ravana to get rid of sita piratti and leave Her in bharat. and he pleads to leave sita in different ways.
Then he is thrown out of lanka, and valmiki calls him sriman. Because he holds the unbinding SrI.
We should leave all other binding SrI and catch hold of unbinding eternal SrI, saraNam of emperuman.
What is lakshanam of sri vaishnava, we will lead upto srivaishnavam.
Base: vedam, vedangas, vedanta, upanishads, itihasas, puranas(mainly vishnu purana)
Veda vyAsa: repeatedly confirmed narayana's paratvam.
sidhantam: visishTadvaitam
Philosophy: 3 truths: chit, achit, isvara
sarIra- sarIrI bhaava.
jagat-karaNa = narayana
Why alwars took avatara?
Blemishness is given to normal people and made alwars by emperuman.
Then alwars could not control their emotions, and revealed their experience as flow of 4000 pasurams(Divya prabandams)
guruparampara - dwayam to be chanted always.
urdhvapundra at 12 places.
sanka on left, chakra on right arm.
tulasi mala...
initiation ceremony--- very important ritual.
10 lakshanas.
empruman-only narayana can give parathvM.
we should love acharya and perumal
1. We have to hold bhagavad vishayam completely. alwar says, those who love aiswaryam or kaivalyam have no love towards Emperuman.
ananyas chintayantomaam ye janaaH paryupaasatE
tEshaam nityaabhiyuktaanam yogakshemam vahaamyaham.
Example: vibhishaNa- first tells ravana to get rid of sita piratti and leave Her in bharat. and he pleads to leave sita in different ways.
Then he is thrown out of lanka, and valmiki calls him sriman. Because he holds the unbinding SrI.
We should leave all other binding SrI and catch hold of unbinding eternal SrI, saraNam of emperuman.
Mumukshuppadi kalapshekam-kanthan swami
22:00-23:00 IST, 18th May, 2007
all mantras classified into 2.
1.vyaapaka(only 3, viz., narayaya, vasudeva, vishnu) 2. avyaapaka(unlimited)
vyaapaka mantras are supreme in efficacy.
Even among them.... periya tirumantram is held supreme.
artha purti.
asishta parigraha...
incompleteness
vasudeva, vishnu are very much touched by advaitis and other kudrushtis.
4 categories of authorities have accepted tirumantram
1. vedas
2. rishis
3. alwars
4. acharyas
upanishads prefer narayana sabdam.
tittiriya narayana prefers narayana's paratvam.
entire vedantam is condensed into narayana anuvakam, and there narayana's greatness
in mahopanishad also-- at pralaya kalam- only narayana existed. none or nothing else.
narayana is all pervading.
all atmas are emberuman's sarIra. all achith is emperuman's sarira.
If we are His sarIram, will our mistakes affect The Lord.
These qualities donot affect Him.
wherever paramatma is explained in full, narayana sabdam is used.
Vedam being itself an authority, has confirmed narayana's supremacy.
Puranas and itihasas prove sad maharishis have accepted.
narayana sabdam is exhalted by many rishis from puranas and itihasas.
alwars.... who consider emperuman----- as dharakam, poshakam, bhogyam
greater than rishis
They consider narayana to be the supreme name.
acharyas who strictly follow alwars, held the same view.
----------------
tirunama vaibhavam
Even greater than Lord. He is far away, but His name is near to us.
For draupadi, when she is in great trouble, only tirunamam could help her.
all mantras classified into 2.
1.vyaapaka(only 3, viz., narayaya, vasudeva, vishnu) 2. avyaapaka(unlimited)
vyaapaka mantras are supreme in efficacy.
Even among them.... periya tirumantram is held supreme.
artha purti.
asishta parigraha...
incompleteness
vasudeva, vishnu are very much touched by advaitis and other kudrushtis.
4 categories of authorities have accepted tirumantram
1. vedas
2. rishis
3. alwars
4. acharyas
upanishads prefer narayana sabdam.
tittiriya narayana prefers narayana's paratvam.
entire vedantam is condensed into narayana anuvakam, and there narayana's greatness
in mahopanishad also-- at pralaya kalam- only narayana existed. none or nothing else.
narayana is all pervading.
all atmas are emberuman's sarIra. all achith is emperuman's sarira.
If we are His sarIram, will our mistakes affect The Lord.
These qualities donot affect Him.
wherever paramatma is explained in full, narayana sabdam is used.
Vedam being itself an authority, has confirmed narayana's supremacy.
Puranas and itihasas prove sad maharishis have accepted.
narayana sabdam is exhalted by many rishis from puranas and itihasas.
alwars.... who consider emperuman----- as dharakam, poshakam, bhogyam
greater than rishis
They consider narayana to be the supreme name.
acharyas who strictly follow alwars, held the same view.
----------------
tirunama vaibhavam
Even greater than Lord. He is far away, but His name is near to us.
For draupadi, when she is in great trouble, only tirunamam could help her.
Thursday, May 17, 2007
Mumukshuppadi -kanthan swami
23:00-23:30 IST, 17th May, 2007
birth of tirumantram.
emperuman saw all beings suffering, making Himself both acharya and sishya.
What is the need for emperuman to be a sishya? did he not get anyone in the world to become a sishya?
Since the people of the world did not know the qualification of a good student, He Himself wanted to set an example.
Manavala mamunigal explains:
sishya has to be
i) astika, theistic
ii) dharma seelam, regulated ethical life
iii)should be a vaishNava
iv) gambhiram - like a sea, which doesnot get disturbed by small small abberations
v) everything of a sishya only for serving acharya- this is the most important quality (body, health, wealth, house, ....)
nyasa vimsati of Vedanta desika
a) budhi is clear
b) sadhu buddi - sadhu sEvi
c) strict adherence to varna asrama
d) eagerness to learntattva hita purushartham
e) susrUsha towards acharya
f) ahankara is not there during service to acharya
g) disposition to prostrate of acharya in every respect
h) we should be awaiting right time to clear our doubts
i) control over senses
j) total control on mind
k) no jealousy
l) surrender to acharya waiting at the door for acharya to come out
m) sastras should be trusted fully, in complete
n) ready for surprise tests, should be grateful to acharya for those
People in the world dont follow these principle, Lord Himself exhibited them, being as nara, the perfect disciple.
He also wants to show that these are principles that can be followed.
Emperumanar had to go 18 times to tirukoshtiyur nambi, to demonstrate the same qualities.
All the scriptures, cant they be read by ourselves?
Why cant we learn by ourselves?
mantra janya gnanam (the knowledge of thirumanthra given to you by acharya, it is like inherited wealth), sastra janya gnanam (swayam arjitam, self attained with hard work)
acharya gives us tirumantra , it is like inheritance of property from acharya.
sastras are very complicated, and mind has a lot of complication to understand scriptures
desikan in munivahana bhOga, commentary of amalanadhipiran....
I follow the footsteps of sadacharya. Every one give me the title vedantacharya. As for as myself considered, I only take shelter in my acharya parampara.
the vEdanta has put me into a great difficulty, I have studied all the divya prabandas, and got my mind cleared.
tirunamam sankirtanas are plenty in the world.
Then why tirumantram so special?
It is from rangaraja stavam, Bhattar says says...
Oh namperumal, your kalyana gunas are indescribable, uncountable so are the Avatharas describing them
vishNu dharmam---- Amongest the plenty of gunas oh Vishnu 6 of them are important for you
Lord has taken countless number of avataras...
mantras of perumal are also unlimited. Sahasranamas are also far from exhaustive.
Out of countless mantra
1. vyApaka (all pervading nature of bhagavan are explained in these mantras) 2. avyApaka mantras (one or few avataras and kalyana gunas)
only 3 vyaapaka mantras
amongst avyApaka mantras, the 3 vyApaka mantras are more important
vishNu gayatri- if we add om and namaH to narayanam vasudeva, vishnu- they become mantras. These are better than avyApaka mantras.
Out of these, narayana mantram is the most important.
birth of tirumantram.
emperuman saw all beings suffering, making Himself both acharya and sishya.
What is the need for emperuman to be a sishya? did he not get anyone in the world to become a sishya?
Since the people of the world did not know the qualification of a good student, He Himself wanted to set an example.
Manavala mamunigal explains:
sishya has to be
i) astika, theistic
ii) dharma seelam, regulated ethical life
iii)should be a vaishNava
iv) gambhiram - like a sea, which doesnot get disturbed by small small abberations
v) everything of a sishya only for serving acharya- this is the most important quality (body, health, wealth, house, ....)
nyasa vimsati of Vedanta desika
a) budhi is clear
b) sadhu buddi - sadhu sEvi
c) strict adherence to varna asrama
d) eagerness to learntattva hita purushartham
e) susrUsha towards acharya
f) ahankara is not there during service to acharya
g) disposition to prostrate of acharya in every respect
h) we should be awaiting right time to clear our doubts
i) control over senses
j) total control on mind
k) no jealousy
l) surrender to acharya waiting at the door for acharya to come out
m) sastras should be trusted fully, in complete
n) ready for surprise tests, should be grateful to acharya for those
People in the world dont follow these principle, Lord Himself exhibited them, being as nara, the perfect disciple.
He also wants to show that these are principles that can be followed.
Emperumanar had to go 18 times to tirukoshtiyur nambi, to demonstrate the same qualities.
All the scriptures, cant they be read by ourselves?
Why cant we learn by ourselves?
mantra janya gnanam (the knowledge of thirumanthra given to you by acharya, it is like inherited wealth), sastra janya gnanam (swayam arjitam, self attained with hard work)
acharya gives us tirumantra , it is like inheritance of property from acharya.
sastras are very complicated, and mind has a lot of complication to understand scriptures
desikan in munivahana bhOga, commentary of amalanadhipiran....
I follow the footsteps of sadacharya. Every one give me the title vedantacharya. As for as myself considered, I only take shelter in my acharya parampara.
the vEdanta has put me into a great difficulty, I have studied all the divya prabandas, and got my mind cleared.
tirunamam sankirtanas are plenty in the world.
Then why tirumantram so special?
It is from rangaraja stavam, Bhattar says says...
Oh namperumal, your kalyana gunas are indescribable, uncountable so are the Avatharas describing them
vishNu dharmam---- Amongest the plenty of gunas oh Vishnu 6 of them are important for you
Lord has taken countless number of avataras...
mantras of perumal are also unlimited. Sahasranamas are also far from exhaustive.
Out of countless mantra
1. vyApaka (all pervading nature of bhagavan are explained in these mantras) 2. avyApaka mantras (one or few avataras and kalyana gunas)
only 3 vyaapaka mantras
amongst avyApaka mantras, the 3 vyApaka mantras are more important
vishNu gayatri- if we add om and namaH to narayanam vasudeva, vishnu- they become mantras. These are better than avyApaka mantras.
Out of these, narayana mantram is the most important.
bhagavad guna darpanam (1-30) kalyan swami
22:00-23:00 IST, 17th May, 2007
1.viswam- purnatvam (moksha dharma quotes, Lord enters in every thing) and makes everything full and complete.
2.vishnu = visatiti vishnu- all pervasiveness(vishnu includes everything, excludes nothing) isavasya upanishad reference.
3.vashtkaara: = vash is root- under control to the Lord
4.bhuta bhavya bhavat prabhu: - the master of all times, seshi
5. bhutakrut- refers to creation, all beings are created by Him
6. bhuta bhrut- He supports all beings
7. bhaava:- bhavatIti bhAva: everything is included in Him , all are His vibhUtis, everything is within Him
8. bhUtaatma- bhUtaanaam atma bhUtaatma - He is the atma of all bhutas, bhuta is one which has a body and controls it. sarIra-sarIri sambandam
9. bhUta bhaavana:- the nourisher and maintainer of all creation, sesha sEshi sambandam
10. putaatma- not affected by karmas
11. Parama:tma:-adding to wat devareer wrote, He unites all Jiva:tmas with each other and with Himself
12. muktaanaam paramaam gatihi - muktatma is free from karma and sins. PlUral in the muktaanam indicates, multiple muktas, and Lord being different from them. vaikuntam or paramapadam is the place from where there is no return.
13. avyayah-after raching Him, none will be returned or separated from Him
14. purushah-He gives in plenty and allows muktas to enjoy His Kalyana Gunas
15. sakshi-in mukti Brahman gives ananda and see them enjoying
16. Kshetrajnah-knower of a region beyond matter for Muktas to live unaffected by Prakrti--paramapadam is kshetram
17. akshara: - inexhaustible store of bliss. His gunas will never diminish with enjoyment.
18. yOga: - He is the the only upayam and goal.
19. yogavidam neta: - who doesnot take Him as upayam- even for them, He is the controller of their efforts and also the end result giver. Out of grace, Lord stays in their atmas.
20. pradhana purusheswara: - He cuts all relations with prakriti.
21. naarasimha vapu: - he came down as narasimha to protect greatest bhakti yOgi, prahlaada
21. SrImaan - unrivalled beauty. Lord narasimha is most beautiful
22. kEsava: - He has curled locks of hair with enchanting beauty.
23. purushOttama: - the best of all purushas. Greater than all chetanas, muktas, and nityas.
24. sarva: - He is all, as He pervades everywhere. He protects everything as everything is His own body.
25. Sarva: - Lord destroys all sins, whoever is His body.
26. Siva: - gives auspiciousness to everyone.
27. stanu: - ever at the call of His devotees, His results are permanany
28. sthanuh--he is firm and unshakable and continuously confers that which is good and auspicious
29. bhUtaadi: - He is sought after by all bhUtas
30. Nidhiravyayah-he is indestructible treasure
1.viswam- purnatvam (moksha dharma quotes, Lord enters in every thing) and makes everything full and complete.
2.vishnu = visatiti vishnu- all pervasiveness(vishnu includes everything, excludes nothing) isavasya upanishad reference.
3.vashtkaara: = vash is root- under control to the Lord
4.bhuta bhavya bhavat prabhu: - the master of all times, seshi
5. bhutakrut- refers to creation, all beings are created by Him
6. bhuta bhrut- He supports all beings
7. bhaava:- bhavatIti bhAva: everything is included in Him , all are His vibhUtis, everything is within Him
8. bhUtaatma- bhUtaanaam atma bhUtaatma - He is the atma of all bhutas, bhuta is one which has a body and controls it. sarIra-sarIri sambandam
9. bhUta bhaavana:- the nourisher and maintainer of all creation, sesha sEshi sambandam
10. putaatma- not affected by karmas
11. Parama:tma:-adding to wat devareer wrote, He unites all Jiva:tmas with each other and with Himself
12. muktaanaam paramaam gatihi - muktatma is free from karma and sins. PlUral in the muktaanam indicates, multiple muktas, and Lord being different from them. vaikuntam or paramapadam is the place from where there is no return.
13. avyayah-after raching Him, none will be returned or separated from Him
14. purushah-He gives in plenty and allows muktas to enjoy His Kalyana Gunas
15. sakshi-in mukti Brahman gives ananda and see them enjoying
16. Kshetrajnah-knower of a region beyond matter for Muktas to live unaffected by Prakrti--paramapadam is kshetram
17. akshara: - inexhaustible store of bliss. His gunas will never diminish with enjoyment.
18. yOga: - He is the the only upayam and goal.
19. yogavidam neta: - who doesnot take Him as upayam- even for them, He is the controller of their efforts and also the end result giver. Out of grace, Lord stays in their atmas.
20. pradhana purusheswara: - He cuts all relations with prakriti.
21. naarasimha vapu: - he came down as narasimha to protect greatest bhakti yOgi, prahlaada
21. SrImaan - unrivalled beauty. Lord narasimha is most beautiful
22. kEsava: - He has curled locks of hair with enchanting beauty.
23. purushOttama: - the best of all purushas. Greater than all chetanas, muktas, and nityas.
24. sarva: - He is all, as He pervades everywhere. He protects everything as everything is His own body.
25. Sarva: - Lord destroys all sins, whoever is His body.
26. Siva: - gives auspiciousness to everyone.
27. stanu: - ever at the call of His devotees, His results are permanany
28. sthanuh--he is firm and unshakable and continuously confers that which is good and auspicious
29. bhUtaadi: - He is sought after by all bhUtas
30. Nidhiravyayah-he is indestructible treasure
Wednesday, May 16, 2007
amalanadhipiran 6th pasuram - ranganathan swami
22:00-23:00 IST, 16th May, 2007
6th pasuram:
throat or neck of Perumal
partial
siva
his trouble
one who solved this problem
one that has beautiful feathers
the land of tiruvarangam
one who is swami, who resides there
brahmandam
outside the andam
held by seven great mountains
everything else has been swallowed
It made me live
stomach, chest and kantam (endowed with relationship to prakriti)
udaram has signifincance during pralayam
srivatsam- mula prakriti
kantam(throat) has first contact than udaram
greatness of throat:
Rudra who doesnot have complete moon but a fraction of it on forehead.
brahma has 5 heads, but was removed one head by rudra, because of ego clashes.
brahma was created by narayana and rudra is in turn created by brahma.
It is like a subordinate disrespecting superior
brahma cursed the skull will not leave rudra. it stuck to his hand.
He must accept alms in the skull, when it is filled only, it will be broken.
Siva is very absorbed in tapas. He left everything like a renunciant. Still holds moon, which is representation of pleasure.
Such desires led to ego.
The skull has to be filled to remove his dosham.
harasaapa vimochana perumal has removed the pain of rudra.
Siva was hiding from place to place before Lord removed him for that suffering.
chandra had several wives. and was cursed by inlaw, to never be a full person.
To get rid of this curse, he came to srirangam, and chandra pushkarini is celebrated even now, commemorating the protection offered by ranganatha.
upanishads confirm, Lord being the creator of all devas, starting from brahma, rudra,...
Lord is appan(father) of all.
Lord is merciful to rudra.... and saved as ranganatha.
In this tiruvarangam, there are several pastures. Bees make music, as they live in the pastures.
In the pastures which are very very inviting, because of vegetation, they are so involved in the pasture lands, and they seem to enjoy there. They seem to be completely immersed in happiness of enjoying those resources.
In the same way, alwar is also absorbed in the perumal's throat.
It is not possible for somany bees to be at one place, they must have come from different places. They find refuge there.
See the kantam. It is not ordinary throat.
The brahmanda is inhabitated by all jivatmas, who are yet to attain moksha.
The entire brahmandam or prithvi is being supported by 7 great mountains.
jivas, andas, and all the organisations and frameworks of those organisations, without exceptions all of them are swallowed through the throat.
alwar finds this very enjoyable. The experience is enhanced by these words of description of alwar.
Real greatness of this sequence of swallowing is unthinkable.
alwar is so completely satisfied with this experience of throat.
Alwar has not seen perumal swallowing, but by merely looking at His throat, he immediately inferred.
It is this throat protecting alwar's atma.
paramatma is smaller than jiva as antaryami. And greater than anything when He swallows the brahmanda.
The throat has given atmagnanam.
azhagiya manavala nayanar: for the same pasuram....
we rely on some planets or animals for medicines. But if the herb itself is affected by disease, it is a great calamity.
Sankara is an obstacle remover in general, but he himself is put to trouble now, by brahma's kapalam.
tirumangai alwar says:
sriranganatha along with periya piratti,...
protected the ugly looking rudra, because of kapalam in his hand....
by distroying that kapalam
such a Lord's tiruvadi must be sought.
tiruvarangam appears to be a great place because of periya perumal.
If that is the state of bees, what is state of perumal, if that is the state of perumal=> what is the state of His throat?
The throat has captured or even arrested alwar's thought.
alwar surrendered as adiyen
the great throat gave alwar seshatva gnanam
tiruppanalwar tiruvadigale saranam
emperumanar jeeyar tiruvadigale saranam
6th pasuram:
throat or neck of Perumal
partial
siva
his trouble
one who solved this problem
one that has beautiful feathers
the land of tiruvarangam
one who is swami, who resides there
brahmandam
outside the andam
held by seven great mountains
everything else has been swallowed
It made me live
stomach, chest and kantam (endowed with relationship to prakriti)
udaram has signifincance during pralayam
srivatsam- mula prakriti
kantam(throat) has first contact than udaram
greatness of throat:
Rudra who doesnot have complete moon but a fraction of it on forehead.
brahma has 5 heads, but was removed one head by rudra, because of ego clashes.
brahma was created by narayana and rudra is in turn created by brahma.
It is like a subordinate disrespecting superior
brahma cursed the skull will not leave rudra. it stuck to his hand.
He must accept alms in the skull, when it is filled only, it will be broken.
Siva is very absorbed in tapas. He left everything like a renunciant. Still holds moon, which is representation of pleasure.
Such desires led to ego.
The skull has to be filled to remove his dosham.
harasaapa vimochana perumal has removed the pain of rudra.
Siva was hiding from place to place before Lord removed him for that suffering.
chandra had several wives. and was cursed by inlaw, to never be a full person.
To get rid of this curse, he came to srirangam, and chandra pushkarini is celebrated even now, commemorating the protection offered by ranganatha.
upanishads confirm, Lord being the creator of all devas, starting from brahma, rudra,...
Lord is appan(father) of all.
Lord is merciful to rudra.... and saved as ranganatha.
In this tiruvarangam, there are several pastures. Bees make music, as they live in the pastures.
In the pastures which are very very inviting, because of vegetation, they are so involved in the pasture lands, and they seem to enjoy there. They seem to be completely immersed in happiness of enjoying those resources.
In the same way, alwar is also absorbed in the perumal's throat.
It is not possible for somany bees to be at one place, they must have come from different places. They find refuge there.
See the kantam. It is not ordinary throat.
The brahmanda is inhabitated by all jivatmas, who are yet to attain moksha.
The entire brahmandam or prithvi is being supported by 7 great mountains.
jivas, andas, and all the organisations and frameworks of those organisations, without exceptions all of them are swallowed through the throat.
alwar finds this very enjoyable. The experience is enhanced by these words of description of alwar.
Real greatness of this sequence of swallowing is unthinkable.
alwar is so completely satisfied with this experience of throat.
Alwar has not seen perumal swallowing, but by merely looking at His throat, he immediately inferred.
It is this throat protecting alwar's atma.
paramatma is smaller than jiva as antaryami. And greater than anything when He swallows the brahmanda.
The throat has given atmagnanam.
azhagiya manavala nayanar: for the same pasuram....
we rely on some planets or animals for medicines. But if the herb itself is affected by disease, it is a great calamity.
Sankara is an obstacle remover in general, but he himself is put to trouble now, by brahma's kapalam.
tirumangai alwar says:
sriranganatha along with periya piratti,...
protected the ugly looking rudra, because of kapalam in his hand....
by distroying that kapalam
such a Lord's tiruvadi must be sought.
tiruvarangam appears to be a great place because of periya perumal.
If that is the state of bees, what is state of perumal, if that is the state of perumal=> what is the state of His throat?
The throat has captured or even arrested alwar's thought.
alwar surrendered as adiyen
the great throat gave alwar seshatva gnanam
tiruppanalwar tiruvadigale saranam
emperumanar jeeyar tiruvadigale saranam
amalanadhipiran 5th pasuram continued - ranganathan swami
22:00-23:00 IST, 15th May, 2007
amalanadhipiran -5th contd.. ranga swami
azhagiya manavala nayanar's commentary
bound by yasoda
Lord overcome by yasoda's love.
Udaram represents Lord's love for both chith and achith.
udaram has great attraction, still alwar is still pulled towards chest.
Because chest has permanant relation with both chith and achith.
srivatsam represents prakriti tattvam- Lord is always associated with achith , udaram has association only during pralayam.
koustubham represents jivatma swaroopam- Lord is wearing jIvatma swaroopam.
soulabhyam becomes even more prominent with 'chest'
At udaram- mark is left, not the belt itself.
Hence alwar is pulled towards 'chest'
karma- without exception, brahma to all beings bound
what was the upayam handled by alwar, that led to the grace of the Lord?
the supreme and ancient dharma is krishNam. KrishNam dharmam sanatanam.
Lord Himself is the dharma.
SInce alwar has got the association of the Lord, his karma has been removed at once.
Lord is sidha dharmam.
Karma is of many types - good karma, punyam-> pleasures; bad karma, papam->tamasagunam
To spend several thousand brahma kalpas of experience of hell can be just due to a half a second karma on earth.
Even Lord has to put effort take away such a magnitude of sins.
ignorance is not knowing things as they are.
=>Since we are ignorant, we only seek ignorance, ironically.
karma->sarIram->karma (the loop)
we donot even know what to follow.
Alwar is saved by sidha dharma,i.e., periya perumal
Lord gives experience.
It is impossible to become eligible for moksha
Instead seek Lord for qualification.
jIva is the house of all aparadhas.
Excepting the Lord there is no upAya for jIva.
Lord entered into the alwar and stayed there, sothat there is no change anymore in alwar's atma gnanam.
alwar has not performed any tapas
It is just the nirhetuka krupa, and no other reason for alwar's upliftment
Lord's grace is only due to periya piratti.
Lord's soundaryam and gunas
And it is most prominent through His chest.
This is purushakaram of piratti's greatness.
How was alwar given seshatva gnanam?
swaroopa virodhi
AsrayaNa virodhi
upaya virodhi
upeya virodhi
bhoga virodhi
shEshatvam is graced by removal of virOdhIs
The Lord is the only upaya upeya and ashrayana vasthu
swarUpa virodhi was removed by dominance of gnAna and Ananda that folowed the removal of karma
bhOga virodhi was removed thus : an atma with gnAna enjoys itself
but because of sambhandam of periya piratti , it was made to understand that it is not bhogi but only the bhOga vasthu
the atma is object of enjoyment, the lord is the enjoyer.
....
amalanadhipiran -5th contd.. ranga swami
azhagiya manavala nayanar's commentary
bound by yasoda
Lord overcome by yasoda's love.
Udaram represents Lord's love for both chith and achith.
udaram has great attraction, still alwar is still pulled towards chest.
Because chest has permanant relation with both chith and achith.
srivatsam represents prakriti tattvam- Lord is always associated with achith , udaram has association only during pralayam.
koustubham represents jivatma swaroopam- Lord is wearing jIvatma swaroopam.
soulabhyam becomes even more prominent with 'chest'
At udaram- mark is left, not the belt itself.
Hence alwar is pulled towards 'chest'
karma- without exception, brahma to all beings bound
what was the upayam handled by alwar, that led to the grace of the Lord?
the supreme and ancient dharma is krishNam. KrishNam dharmam sanatanam.
Lord Himself is the dharma.
SInce alwar has got the association of the Lord, his karma has been removed at once.
Lord is sidha dharmam.
Karma is of many types - good karma, punyam-> pleasures; bad karma, papam->tamasagunam
To spend several thousand brahma kalpas of experience of hell can be just due to a half a second karma on earth.
Even Lord has to put effort take away such a magnitude of sins.
ignorance is not knowing things as they are.
=>Since we are ignorant, we only seek ignorance, ironically.
karma->sarIram->karma (the loop)
we donot even know what to follow.
Alwar is saved by sidha dharma,i.e., periya perumal
Lord gives experience.
It is impossible to become eligible for moksha
Instead seek Lord for qualification.
jIva is the house of all aparadhas.
Excepting the Lord there is no upAya for jIva.
Lord entered into the alwar and stayed there, sothat there is no change anymore in alwar's atma gnanam.
alwar has not performed any tapas
It is just the nirhetuka krupa, and no other reason for alwar's upliftment
Lord's grace is only due to periya piratti.
Lord's soundaryam and gunas
And it is most prominent through His chest.
This is purushakaram of piratti's greatness.
How was alwar given seshatva gnanam?
swaroopa virodhi
AsrayaNa virodhi
upaya virodhi
upeya virodhi
bhoga virodhi
shEshatvam is graced by removal of virOdhIs
The Lord is the only upaya upeya and ashrayana vasthu
swarUpa virodhi was removed by dominance of gnAna and Ananda that folowed the removal of karma
bhOga virodhi was removed thus : an atma with gnAna enjoys itself
but because of sambhandam of periya piratti , it was made to understand that it is not bhogi but only the bhOga vasthu
the atma is object of enjoyment, the lord is the enjoyer.
....
Monday, May 14, 2007
amalanadhipiran 5th pasuram- ranganathan swami
22:00-23:00 IST, 14th May 2007
pada padartham:
which is burden
association of samsara, karma
it has been removed
the vasana is removed, and directed to periya perumal
by perumal
in addition, He entered into the heart of tiruppanalwar
severe tapas
did I do?
as for as I know, I have not
swami of tiruvarangam
periya piratti
garland
the chest of periya perumal and piratti
Is it not the very chest which as piratti
as long as with achith sambandam
after receiving atma gnanam
says adiyen
very importat pasuram for sampradayam.
Periyaacchan pillai's commentary
alwar is pulled towards divine chest of periya perumal
He does creation, destruction maintains as a sport
alwar's karma is big burden even for periya perumal for whom srusti stiti laya are mere sport
magnitude of sins is so large.
These sins have been existing for very long time. It is because of sambandam with achith from time immemorial
since atma has no beginning, and has always been with karma, the burden of karma is also very huge.
karma is classified in 2 ways. Karma - 1.pUrvAka karma
2.utharAka karma
pUrvAka karma :
1.sanchitha karma
2.prArabda karma
sanchita karma(bank balance, the karma which is there, and we have not yet started experiencing),
prarabda karma(karma which we have already started experiencing)
prarabda can be again broadly classified into 2.
1. vartamaana sariraabda--- with the given sariram with which saranagaty performed. certain karmas started having results
2. sareera antara arabda karma-- previous deham started experiencing this karma and the remainder is carried into current body.
after saranagaty also, we do karma.
uttarAka karma --
1) gnaatam(unknown)
2) agnaatam(unknown)
sa-anutaapa karma(for which mumukshu repented),
niranutaapa karma(not repented for this karma)
sanchita karmas destroyed completely- at saranagaty.
uttaragama- if has repented, will be forgiven
for agnata karma- if we have repented, Lord forgives again
finally Lord gives moksham.
Here alwar says: association or the attraction for samsara is removed(cut down forcibly by Lord)
karma that is accumulated over several ages, it is a huge burden. It has to be uprooted, not just remove.
a huge ocean of sins, karma....
one who has not yet realised his swaroopam, because of association of karma.
Perumal has done such a favour to 'such' me.
He did as if He is helping Himself.
replacing the sambandam of samsara with His own.
He crowned Him in the position of alwar.
Lord felt is feeling somuch tapam(hotness) for being seperated from alwar for so long.
As soon as He found alwar, He just plunged into alwar's heart.
Lord has invoked atma swaroopam immediately into alwar.
The rakshasa called maaya challenged vaali,
Famous mandukopanishat story of two birds.
Eating karma sickens the bird(jiva) but the second bird which is not interested in any karma results is unaffected, and only acts a witness.
Perumal has removed that achith sambandam.
What is the reason for this great saving of perumal?
He doesnot remember doing any great tapas(penance) towards perumal.
Why does alwar enquires now, he can happily enjoy his atma swaroopam?
This contemplation is because, this kind of penance he should have performed, but he did not.
What could have motivated perumal? any return from alwar?
But perumal doesnot even want anything in return.
From paramapadam Lord descended in between two kaveris, just to bless alwar.
Since alwar is the property of perumal, perumal rushed to protect alwar.
Alwar is simply is blown over by periya perumal.
Perumal is swami. Swatantram of perumal.
haaram(garland)- tiru(lakshmi)- marble
but alwar glances tiru first, because perumal's karuna wins over His swatantram
Reference to ramayanam.
2 activities of piratti- 2 messages
1. towards jivatma -hitopadesam towards ravana(jiva) (u must know rama is repository of dharma, hence take refuge. Because He protects dharma take refuge, or atleast make rama his friend. If you cannot approach rama with folded hands, atleast approach as a friend, even then rama will protect. )
2. towards perumal -(even One who is deemed to be a murderer, or even henious crime; One who is associated with good dharma should show pity even towards those worst people, and protect them. There is none who has not done aparadham. If one is truly virteous, the beauty of such men is to protect even most henious men)
this is done by purushakaram, i.e., periya perumal.
Even though alwar has not done anything to motivate perumal to save him, yet because of the mercy of piratti, LOrd rushed to protect alwar.
haram's greatness - 1) is beautiful, 2) associated with perumal
ramayanam
hanuma explains rama's shoulders
well forms, well built, like iron shoulders, very long, should be Ornamented to cast-away bad drushti(sight) at such beauty
ornaments serve the purpose of protecting Lord's arms from kudrushti.
hanuman thinks: Lord came without any ornaments to hanuma, because perumal wanted to show all His beauty to cast away the karmas of hanuman
Then alwar says, adiyen, with atma gnanam
In the same way, alwar is shown all His beauty by perumal to remove alwar's achith sambandam
After talking to sita piratti, hanuma understands He is not just messenger of rama, but the servant of rama.
This pasuram and dwayam has close relation.
tiru-is kainkarya sri
alwar emperumanar jeeyar tiruvadigale saranam
pada padartham:
which is burden
association of samsara, karma
it has been removed
the vasana is removed, and directed to periya perumal
by perumal
in addition, He entered into the heart of tiruppanalwar
severe tapas
did I do?
as for as I know, I have not
swami of tiruvarangam
periya piratti
garland
the chest of periya perumal and piratti
Is it not the very chest which as piratti
as long as with achith sambandam
after receiving atma gnanam
says adiyen
very importat pasuram for sampradayam.
Periyaacchan pillai's commentary
alwar is pulled towards divine chest of periya perumal
He does creation, destruction maintains as a sport
alwar's karma is big burden even for periya perumal for whom srusti stiti laya are mere sport
magnitude of sins is so large.
These sins have been existing for very long time. It is because of sambandam with achith from time immemorial
since atma has no beginning, and has always been with karma, the burden of karma is also very huge.
karma is classified in 2 ways. Karma - 1.pUrvAka karma
2.utharAka karma
pUrvAka karma :
1.sanchitha karma
2.prArabda karma
sanchita karma(bank balance, the karma which is there, and we have not yet started experiencing),
prarabda karma(karma which we have already started experiencing)
prarabda can be again broadly classified into 2.
1. vartamaana sariraabda--- with the given sariram with which saranagaty performed. certain karmas started having results
2. sareera antara arabda karma-- previous deham started experiencing this karma and the remainder is carried into current body.
after saranagaty also, we do karma.
uttarAka karma --
1) gnaatam(unknown)
2) agnaatam(unknown)
sa-anutaapa karma(for which mumukshu repented),
niranutaapa karma(not repented for this karma)
sanchita karmas destroyed completely- at saranagaty.
uttaragama- if has repented, will be forgiven
for agnata karma- if we have repented, Lord forgives again
finally Lord gives moksham.
Here alwar says: association or the attraction for samsara is removed(cut down forcibly by Lord)
karma that is accumulated over several ages, it is a huge burden. It has to be uprooted, not just remove.
a huge ocean of sins, karma....
one who has not yet realised his swaroopam, because of association of karma.
Perumal has done such a favour to 'such' me.
He did as if He is helping Himself.
replacing the sambandam of samsara with His own.
He crowned Him in the position of alwar.
Lord felt is feeling somuch tapam(hotness) for being seperated from alwar for so long.
As soon as He found alwar, He just plunged into alwar's heart.
Lord has invoked atma swaroopam immediately into alwar.
The rakshasa called maaya challenged vaali,
Famous mandukopanishat story of two birds.
Eating karma sickens the bird(jiva) but the second bird which is not interested in any karma results is unaffected, and only acts a witness.
Perumal has removed that achith sambandam.
What is the reason for this great saving of perumal?
He doesnot remember doing any great tapas(penance) towards perumal.
Why does alwar enquires now, he can happily enjoy his atma swaroopam?
This contemplation is because, this kind of penance he should have performed, but he did not.
What could have motivated perumal? any return from alwar?
But perumal doesnot even want anything in return.
From paramapadam Lord descended in between two kaveris, just to bless alwar.
Since alwar is the property of perumal, perumal rushed to protect alwar.
Alwar is simply is blown over by periya perumal.
Perumal is swami. Swatantram of perumal.
haaram(garland)- tiru(lakshmi)- marble
but alwar glances tiru first, because perumal's karuna wins over His swatantram
Reference to ramayanam.
2 activities of piratti- 2 messages
1. towards jivatma -hitopadesam towards ravana(jiva) (u must know rama is repository of dharma, hence take refuge. Because He protects dharma take refuge, or atleast make rama his friend. If you cannot approach rama with folded hands, atleast approach as a friend, even then rama will protect. )
2. towards perumal -(even One who is deemed to be a murderer, or even henious crime; One who is associated with good dharma should show pity even towards those worst people, and protect them. There is none who has not done aparadham. If one is truly virteous, the beauty of such men is to protect even most henious men)
this is done by purushakaram, i.e., periya perumal.
Even though alwar has not done anything to motivate perumal to save him, yet because of the mercy of piratti, LOrd rushed to protect alwar.
haram's greatness - 1) is beautiful, 2) associated with perumal
ramayanam
hanuma explains rama's shoulders
well forms, well built, like iron shoulders, very long, should be Ornamented to cast-away bad drushti(sight) at such beauty
ornaments serve the purpose of protecting Lord's arms from kudrushti.
hanuman thinks: Lord came without any ornaments to hanuma, because perumal wanted to show all His beauty to cast away the karmas of hanuman
Then alwar says, adiyen, with atma gnanam
In the same way, alwar is shown all His beauty by perumal to remove alwar's achith sambandam
After talking to sita piratti, hanuma understands He is not just messenger of rama, but the servant of rama.
This pasuram and dwayam has close relation.
tiru-is kainkarya sri
alwar emperumanar jeeyar tiruvadigale saranam
Sunday, May 13, 2007
mumukshuppadi 3rd lecture- srikantha swami
22:45-23:15 IST, 13th May 2007
from brahma to a minute being all are samsaris.
haritasmriti: all jivas are subservient to paramatma.
Both in this bound state and mukta state, we are subservient to emperuman.
The first quality of atma is its subservience to emperuman.
Wealth is to be attained by swami, not the wealth finds swami.
why dont lokacharya say atma never knew this knowledge, but uses the word 'forget'
avidya(ignorance) masked knowledge of isvara.
When someone forgets about one property, then, even if such property is stolen, the owner wont feel any pain, as owner is not even aware of his property in the first place.
Only after doing saranagati to emperuman, one can cross the sorrows of samsara.
tapa trayas: adhyatmikam, adi daivikam, adi bhoutikam.
crossing samsara is not possible to jIva without 'artha panchakam'.
what is the mercy of emperuman? lakshmi tatvam says: because possessions and possessor are always connected, it is the responsibility of possessor to protect possessions.
jIva needs to develop mahaviswasam. Any object thrown into ocean is thrown out of the ocean, whereas the sharks and fishes are not thrown out. Because they have trust in ocean.
for a samsarari in the ocean of samsara, vishnu is the boat. We have to board it ourselves.
tirumantra is not created by perumal, it is revealed by perumal.
becoming an acharya is easy, and becoming sishya is difficult. So He showed us how to be a disciple.Just like namperumal is still acting as perfect disciple of mamunikal.
tirumantram- reverence as first rahasyam
from brahma to a minute being all are samsaris.
When does a jeevathma become a samsaris? we donot know when it started, and like a continuous flow, swaroopam of atma is covered both punyam, papam (karma) and vasanas bind atma. And they forget isvara.
haritasmriti: all jivas are subservient to paramatma.
Both in this bound state and mukta state, we are subservient to emperuman.
But this knowledge is forgotten.
The first quality of atma is its subservience to emperuman.
emperuman is the Lord of all worlds including Himself.
Wealth is to be attained by swami, not the wealth finds swami.
why dont lokacharya say atma never knew this knowledge, but uses the word 'forget'
-alwars always used the word 'forget'
avidya(ignorance) masked knowledge of isvara.
When someone forgets about one property, then, even if such property is stolen, the owner wont feel any pain, as owner is not even aware of his property in the first place.
because we have forgotten knowledge of self, isvara; we are even not worried that we should get it back.
Only after doing saranagati to emperuman, one can cross the sorrows of samsara.
tapa trayas: adhyatmikam, adi daivikam, adi bhoutikam.
crossing samsara is not possible to jIva without 'artha panchakam'.
what is the mercy of emperuman? lakshmi tatvam says: because possessions and possessor are always connected, it is the responsibility of possessor to protect possessions.
jIva needs to develop mahaviswasam. Any object thrown into ocean is thrown out of the ocean, whereas the sharks and fishes are not thrown out. Because they have trust in ocean.
In the same way, we have to have total faith on emperuman.
for a samsarari in the ocean of samsara, vishnu is the boat. We have to board it ourselves.
Emperuman Himself became a sishya and acharya as nara and narayana.
tirumantra is not created by perumal, it is revealed by perumal.
perumal can be acharya, but why He has to take the role of sishya too?
becoming an acharya is easy, and becoming sishya is difficult. So He showed us how to be a disciple.Just like namperumal is still acting as perfect disciple of mamunikal.
sri vaishnava lakshanas 2- narasimhan swami
22:00-22:45 IST 13th May, 2007
SrImannarayana is the originator of our matam.
emperuman gave srutis.
lakshmi+ narayana = sriman narayana
sri never leaves narayana
=> visishtadvaita sidhantam
chith, achith, isvara are all true.
it teaches sarIra-sarIri bhavam
It bases on sruti
three types bhEda(Difference), abhEda(sameness), ghataka(not unity, not diversity; unity in diversity)
trimatacharyas: sankara, ramanuja, madhva
all three have accepted srimannarayana as the supreme Lord.
Their difference is in understanding the reality of chith, achith, isvara and their inter-relationship
veda vyasa took oath on all scriptures(raising his hand), There is no bigger scripture than vedas and there is no
bigger god than kEsava.
Out of all 18 puraNas, vishnu purana is called purana ratnam(the best of puranas)
sarira-sariri
sesha seshi
dasa- swami
jagatkarana karanam(narayana suktam confirms) is narayana
from vyUha avatara -> brahma originates
above all material worlds- satya lokam, and the lord of satya lokam is created by narayana.
nammalwar gracefully reveals with his causeless mercy these 'facts'.
devas are not somuch different in status from us, in relation to emperuman.
He is jagat rakshaka- as vishNu
all alwars are normal beings. Lord gave them clean state of mind. Hence they can see Lord with pure heart.
perumal gave alwars and acharyas.
alwars gave clear true fluent knowledge in the form of prabandas.
guru parampara
--------------
narayana
piratti
vishwaksena
nammalwar
....
ramanuja
...
74 simhasana adhipatis
we have to respect all acharyas
get dvayam from acharya.
What is sri vaishnava lakshnam?
there are 2 kinds of things 1) bahya(physical) 2) antaranga(mental)
bahya: urdva pundram, tulasi mala, pavitram
none is a born sri vaishnava, although birth may help to some extent
One should go through initiation- i.e., doing saranagaty- either directly to perumal or do to an acharya and in turn to perumal
pancha samskaram is very important
tapa(imprinting sanku and chakra)
pundra(having holy feet of LOrd on our body to note His supremacy)
How to wear it. Narayana is never seperated from lakshmi. at 12 places for 12 names of the Lord.
nama (servant name - ramanuja dasa)
mantra (rahasya mantra from acharya)
yaga (tiruvaradhanam adhikaram given by acharya, by introducing us to perumal)
bahya lakshanas can be imitated by anyone.
10 lakshanas of sri vaishnavas -pillai lokacharya
details explained in next lecture
SrImannarayana is the originator of our matam.
emperuman gave srutis.
lakshmi+ narayana = sriman narayana
sri never leaves narayana
=> visishtadvaita sidhantam
chith, achith, isvara are all true.
it teaches sarIra-sarIri bhavam
It bases on sruti
three types bhEda(Difference), abhEda(sameness), ghataka(not unity, not diversity; unity in diversity)
trimatacharyas: sankara, ramanuja, madhva
all three have accepted srimannarayana as the supreme Lord.
Their difference is in understanding the reality of chith, achith, isvara and their inter-relationship
veda vyasa took oath on all scriptures(raising his hand), There is no bigger scripture than vedas and there is no
bigger god than kEsava.
Out of all 18 puraNas, vishnu purana is called purana ratnam(the best of puranas)
sarira-sariri
sesha seshi
dasa- swami
jagatkarana karanam(narayana suktam confirms) is narayana
from vyUha avatara -> brahma originates
above all material worlds- satya lokam, and the lord of satya lokam is created by narayana.
nammalwar gracefully reveals with his causeless mercy these 'facts'.
devas are not somuch different in status from us, in relation to emperuman.
He is jagat rakshaka- as vishNu
all alwars are normal beings. Lord gave them clean state of mind. Hence they can see Lord with pure heart.
perumal gave alwars and acharyas.
alwars gave clear true fluent knowledge in the form of prabandas.
guru parampara
--------------
narayana
piratti
vishwaksena
nammalwar
....
ramanuja
...
74 simhasana adhipatis
we have to respect all acharyas
get dvayam from acharya.
What is sri vaishnava lakshnam?
there are 2 kinds of things 1) bahya(physical) 2) antaranga(mental)
bahya: urdva pundram, tulasi mala, pavitram
none is a born sri vaishnava, although birth may help to some extent
One should go through initiation- i.e., doing saranagaty- either directly to perumal or do to an acharya and in turn to perumal
pancha samskaram is very important
tapa(imprinting sanku and chakra)
pundra(having holy feet of LOrd on our body to note His supremacy)
How to wear it. Narayana is never seperated from lakshmi. at 12 places for 12 names of the Lord.
nama (servant name - ramanuja dasa)
mantra (rahasya mantra from acharya)
yaga (tiruvaradhanam adhikaram given by acharya, by introducing us to perumal)
bahya lakshanas can be imitated by anyone.
10 lakshanas of sri vaishnavas -pillai lokacharya
details explained in next lecture
Saturday, May 12, 2007
mumukshuppadi 2nd lecture- srikantha swami
22:30- 23:30 IST, 12th May, 2007
even women and children can take advantage of this great scripture.
mamunikal poses questions and answers himself. - his unique style
kaivalyam and bhagavad anubhavam are alone counted as moksham.
three rahasyas: necessary
why are they rahasyas? because they are the absolute of essence of vedas and give immediate moksham
who is adhikari? Is the one who seeks Bhagavad Anubhavajantha preethi karitha kainkarya.
for an adhikari : swaroopa gnanam - atma is gnanamaya,anandamaya,
since everything comes only from tirumantram, it is the first rahasyam.
In the tirumantram - omkaram- mantra sesham explains pranavam
why is it called mantram?
we should have love towards tirumantram.
What is so great about tirumantram?
how should we treat tirumantram?
even women and children can take advantage of this great scripture.
mamunikal poses questions and answers himself. - his unique style
mukukshu wants moksha.
different matam followers think different states as moksham. Like pasupatas, jains and many others have their own definition of moksham.
moksha is of many types according to different people's religions.....
but all other things are not moksham, except the state of going beyond samsaram. Sasthras say Samsara vimochana or getting rid of samsara as moksha
kaivalyam and bhagavad anubhavam are alone counted as moksham.
kaivalyam is moksham but kaivalyarthi is not mumukshu in the context of mumukshuppadi. in kaivalyam- jivatma enjoys in himself. No interest in perumal. For such a person, no need of rahasya traya.
three rahasyas: necessary
atma/paramatmaswaroopam, upaya/virodhi swaroopam, purushartha swaroopam.
nothing else is needed.
why are they rahasyas? because they are the absolute of essence of vedas and give immediate moksham
who is adhikari? Is the one who seeks Bhagavad Anubhavajantha preethi karitha kainkarya.
what is the first rahasya? tirumantram.
for an adhikari : swaroopa gnanam - atma is gnanamaya,anandamaya,
swaroopa yaddhtmya gnanam- Seshathva and parathanthrya
tyajya upadeya vibhaga gnanam- what has to be avoided, what has to be attained.
ananya sEshatvam -only emperuman has rights
ananya bhOgyatvam - only emperuman should be enjoyed- meaning piratti, alwars and acharyas too
ananya saranyatvam – only emperuman has to be surrendered.
explains atma swaroopam as it is.
since everything comes only from tirumantram, it is the first rahasyam.
In the tirumantram - omkaram- mantra sesham explains pranavam
and it is further explained in dwayam and charamam.
why is it called mantram?
who recites it, it rescues the chanter. Hence called mantram.
Mantra rescues in 2 ways. 1. sabda sakti 2. meaning of the mantra sakti
But both have different efficacies.
the upasakas who worship with sabda sakti
according to vedanta: gnanaan mokshaha. for us upaya is not mantram, for us perumal HImself is the upayam, we only take shelter of the meaning of the mantra.
in ashta slOki of parasara bhattar says- in some medicinal plants flower for some purpose, root for some purpose,...and so on
tirumantra removes different kinds of diseases.
1. dehatmabhimanam- we think deham is atma. makaram helps such people, as it gives atma gnanam.
2. free soul mistaking- akaram helps- it tells us that we are not svatantra
3. we may think sesha to many - ukaram helps
4. nama: - helps for those who think they can help themselves. It explains, the actual rescuer is not yourself, but emperuman
5. narayana padam explains- 9 relations with emperuman.
5. aaya- declares- we have only bhagavad kainkaryam, and nothing else we need
we should have love towards tirumantram.
What is so great about tirumantram?
1. From the 4 vedas, and ancillaries, the meanings of everything is condensed in tirumantram.
2. all knowledgeable meanings that we should know is in tirumantram
purest of pure, confidential of all secrets, mantra of all mantras
Great objects should be handled in great way as well.
how should we treat tirumantram?
We should do anusandhanam(contemplative recitation) with utmost love.
we should protect it from hearing by anadhikaras(those who cannot understand its greatness)
From seshasamhita says: mantras have to be hidden(meaning of the mantra), you can say about acharya who gave the mantra, but not mantra. Mantra has to be learnt from acharya. if we do that, we lose our gnanam, prosperity and everything.
mantram helps in all ways, if we recite it properly.
LOve towards mantram,mantra prameya(perumal), mantra giving acharya
akaraara trayam of Emperuman
akaraara trayam of Emperuman
seshi
saranya
prapya
all world is in control of the Lord, and Lord is bound by mantra, and mantra in under the control of acharya. Hence,we should have thankful feeling towards acharya, emperuman(for one giving the other)
the avataram of tirumantram:
sri vaishnava lakshanas - narasimhan swami
22:00-22:30 IST, 12th May, 2007
sri vaishnava lakshnangal:
sanatana dharma= srivaishnava matam (emberumanar darsanam)
sri visishtadvaitam (all names can be used interchangeably)
para vyUha vaibhava antaryami archa avataras
para vyUha archa
Even before vibhava avataras, archa graces us. Even Rama worshipped namperumal, hence namperumal
is the first avataram.
Emberumanar darsanam is the best name for our sampradayam.
Lord is jagatkaraNa karaNam.
Jagat-rakshaka.
namperumal is with piratti.
chit-achit-iswara are all true.
advaitis dont agree to this tattva trayam.
our jeeyars have tri-danda to confirm the three realities.
sarIra-sarIri bhAvam. We understand this, where as other matams, donot understand this.
bhEda
abhEda
ghataka srutis
vedam should be understood in its entirety.
Narayana is sarva vyApi(all pervading).
all devas are not devas by themselves. Perumal makes them gods.
without His will none can even move.
some learned men say, alwars are normal men who are blessed by perumal, and some others call them amsas of Lord's weapons and other associates.
perumal picked alwars with His causeless Mercy.
He gives us acharyas. He gives us all opportunities.
rama iti raama.
SrImannarayana is the first acharya.
Pirattiar- next, sri devi, bhoomi devi, neela devi
always repeat guruparampara bhajana and dwayam. -first and prime most lakshanam.
sri vaishnava lakshnangal:
sanatana dharma= srivaishnava matam (emberumanar darsanam)
sri visishtadvaitam (all names can be used interchangeably)
para vyUha vaibhava antaryami archa avataras
para vyUha archa
Even before vibhava avataras, archa graces us. Even Rama worshipped namperumal, hence namperumal
is the first avataram.
Emberumanar darsanam is the best name for our sampradayam.
Lord is jagatkaraNa karaNam.
Jagat-rakshaka.
namperumal is with piratti.
chit-achit-iswara are all true.
advaitis dont agree to this tattva trayam.
our jeeyars have tri-danda to confirm the three realities.
sarIra-sarIri bhAvam. We understand this, where as other matams, donot understand this.
bhEda
abhEda
ghataka srutis
vedam should be understood in its entirety.
Narayana is sarva vyApi(all pervading).
all devas are not devas by themselves. Perumal makes them gods.
without His will none can even move.
some learned men say, alwars are normal men who are blessed by perumal, and some others call them amsas of Lord's weapons and other associates.
perumal picked alwars with His causeless Mercy.
He gives us acharyas. He gives us all opportunities.
rama iti raama.
SrImannarayana is the first acharya.
Pirattiar- next, sri devi, bhoomi devi, neela devi
always repeat guruparampara bhajana and dwayam. -first and prime most lakshanam.
Friday, May 11, 2007
amalanadhipiran - ranganathan swami
11th May 2007
4th pasuram:
udarabandam= a belt on SrIranganatha
Lanka is protected in all 4 directions... with three layers
1. Water
2. forests & Mountains
3. Walls built
ravana felt rama is a mortal, and thought the three layers would protect him, like an animal in a cave.
Later came to know that He is none but nArAyaNa.
HanumAn thought He would speed unhindered into lanka like Rama's arrow.
Lord narayana rules over both vibhutis, material and spiritual.
ravana could not be killed by other gods.
when in war with rama, none of these gods can help ravana either(quote from sri ramayanam)
To his own people, ravana was a good ruler, although he had caused trouble for other lands.
Had ravana was of good character and followed dharma, he could be even made the kings of gods, by SrIman narayana.
Each time ravana's heads are sepearated by rama's arrows, his heads would be re-grown.
Rama gives him many chances before killing ravana, sothat ravana can change his mind.
ravana was left without being killed previously when ravana is actually de-weaponised, still, He gave Him an opportunity.
Lord waits for us to lose our ego, and submit to Himself, and until that time, He lets karma take its course.
ravana is in no mood to understand the intention of Lord giving him many opportunities.
celebrations pertaining to Lord rama's victory, with monkeys.
ravana is killed by none but vishNu, and monkeys are none but demigods.
Just as Lord killed ravana and throwned vibhishana, same way tiruppanalwar is relieved from ahankaram and gave atma gnanam by periya perumal.
AhamkAram removal = killing of ravana
gracing Atma swarUpam=throwning of VibhIshana
Plenty of honey available in srirangam. The bees are singing in full bliss, looking at the victory of periya perumal.
peacock is dancing...THe feather of peacock is so huge, that it can span entire garden.
The bees and peacocks are none but nitya suris, enjoying this victory of Lord over deficiencies of tiruppanalwar. The bees and peacocks represent nitya suris.
alwar wonders, by comparing the abdomen and the belt around abdomen, because he is confusion which is beautifying which.
udarabandam declares...
It is this stomach, all the worlds go during dissolution, and all worlds comeout during creation.
so, the ornament here is not the belt, but the stomach itself.
It is natural for people to seek God, they work place to place, travel extensively, try different things, and later come to
know about God. But here Lord's udarabandam is enough, and it absorbs the heart of alwar.
It is His nirhetuka krupa of perumal, captures the heart of alwar.
Lord settled down in the heart of nammalwar.
The importance of rama avataram in this pasuram is because, Lord rama is so merciful that he granted moksham for all the
residents of ayodhya including plants, and lower animals. Such a grace is found even in periya perumal in this instance. Hence the invocation.
Jai SrImannarayana!!!
4th pasuram:
udarabandam= a belt on SrIranganatha
Lanka is protected in all 4 directions... with three layers
1. Water
2. forests & Mountains
3. Walls built
ravana felt rama is a mortal, and thought the three layers would protect him, like an animal in a cave.
Later came to know that He is none but nArAyaNa.
HanumAn thought He would speed unhindered into lanka like Rama's arrow.
Lord narayana rules over both vibhutis, material and spiritual.
ravana could not be killed by other gods.
when in war with rama, none of these gods can help ravana either(quote from sri ramayanam)
To his own people, ravana was a good ruler, although he had caused trouble for other lands.
Had ravana was of good character and followed dharma, he could be even made the kings of gods, by SrIman narayana.
Each time ravana's heads are sepearated by rama's arrows, his heads would be re-grown.
Rama gives him many chances before killing ravana, sothat ravana can change his mind.
ravana was left without being killed previously when ravana is actually de-weaponised, still, He gave Him an opportunity.
Lord waits for us to lose our ego, and submit to Himself, and until that time, He lets karma take its course.
ravana is in no mood to understand the intention of Lord giving him many opportunities.
celebrations pertaining to Lord rama's victory, with monkeys.
ravana is killed by none but vishNu, and monkeys are none but demigods.
Just as Lord killed ravana and throwned vibhishana, same way tiruppanalwar is relieved from ahankaram and gave atma gnanam by periya perumal.
AhamkAram removal = killing of ravana
gracing Atma swarUpam=throwning of VibhIshana
Plenty of honey available in srirangam. The bees are singing in full bliss, looking at the victory of periya perumal.
peacock is dancing...THe feather of peacock is so huge, that it can span entire garden.
The bees and peacocks are none but nitya suris, enjoying this victory of Lord over deficiencies of tiruppanalwar. The bees and peacocks represent nitya suris.
alwar wonders, by comparing the abdomen and the belt around abdomen, because he is confusion which is beautifying which.
udarabandam declares...
It is this stomach, all the worlds go during dissolution, and all worlds comeout during creation.
so, the ornament here is not the belt, but the stomach itself.
It is natural for people to seek God, they work place to place, travel extensively, try different things, and later come to
know about God. But here Lord's udarabandam is enough, and it absorbs the heart of alwar.
It is His nirhetuka krupa of perumal, captures the heart of alwar.
Lord settled down in the heart of nammalwar.
The importance of rama avataram in this pasuram is because, Lord rama is so merciful that he granted moksham for all the
residents of ayodhya including plants, and lower animals. Such a grace is found even in periya perumal in this instance. Hence the invocation.
Jai SrImannarayana!!!
Thursday, May 10, 2007
prameya sekharam 2 -- sriram swami
18 rahasyas
- agnatha sukrutam, Lord creates with nirhEtuka krupa
atma takes sukshma sariram to follow archiradi margam, facilitated by antaryami, after moksham
Jivatma is honoured in all worlds when he is ascending to paramapadam(sri vaikuntam is above all worlds). Then crosses the layers(avaranas of the universe)
reaches viraja river.
atma takes bath in viraja.
sukshma sariram is lost.
A divya sariram will be attained.
Thousands of apsaras decorate the mukta atma.
entrance of sri vaikunta
apraakruta gopuram
enters with nityasuris who come with purna kumbam
prapanna comes close to srimannarayana
mukta experiences divine hug of srimannarayana
attains kainkarya prapti in all forms, in all places, at all places.
One who attains paramapadam, never come back to mortal world.
This is a confirmed fact.
5 time slots
1. abhigamanam - daily duties
2. upadanam= tiruvaradhanam duties
3. ijya= bath, perform madhyahnikam, grand tiruvaradhanam
4. svadhyayam= rahasya granthas, bhagavad vishayam, ....
5. yogam=sandhya vandanam,anusandhanam of amalanadhi piran
- agnatha sukrutam, Lord creates with nirhEtuka krupa
atma takes sukshma sariram to follow archiradi margam, facilitated by antaryami, after moksham
Jivatma is honoured in all worlds when he is ascending to paramapadam(sri vaikuntam is above all worlds). Then crosses the layers(avaranas of the universe)
reaches viraja river.
atma takes bath in viraja.
sukshma sariram is lost.
A divya sariram will be attained.
Thousands of apsaras decorate the mukta atma.
entrance of sri vaikunta
apraakruta gopuram
enters with nityasuris who come with purna kumbam
prapanna comes close to srimannarayana
mukta experiences divine hug of srimannarayana
attains kainkarya prapti in all forms, in all places, at all places.
One who attains paramapadam, never come back to mortal world.
This is a confirmed fact.
5 time slots
1. abhigamanam - daily duties
2. upadanam= tiruvaradhanam duties
3. ijya= bath, perform madhyahnikam, grand tiruvaradhanam
4. svadhyayam= rahasya granthas, bhagavad vishayam, ....
5. yogam=sandhya vandanam,anusandhanam of amalanadhi piran
Wednesday, May 9, 2007
prameya sekharam introduction -- sriram swami
Pillai lOkacharya swami's grace.
(22.00-23.00, 9th May, 2007)
what is moksham?
entering vaikunta to serve SrImannarayana through archiraadi margam.
Then how to attain it?
perumal drinking water in yamuna to teach calfs- in the same way, He teaches us with nirhetuka kripa(cause-less mercy)
sadacharya samasrayanam (5 fold refinement and attaining refuge of the teacher representing bhagavans' disciplic line)
101 nadis- connect heart and head
101th is Sushumna nadi
only if atma comes out of that nadi during death, then only it can travel in archiradi margam
the 10 avaranas(layers) encompassing the egg like universe
(22.00-23.00, 9th May, 2007)
what is moksham?
entering vaikunta to serve SrImannarayana through archiraadi margam.
Then how to attain it?
perumal drinking water in yamuna to teach calfs- in the same way, He teaches us with nirhetuka kripa(cause-less mercy)
sadacharya samasrayanam (5 fold refinement and attaining refuge of the teacher representing bhagavans' disciplic line)
101 nadis- connect heart and head
101th is Sushumna nadi
only if atma comes out of that nadi during death, then only it can travel in archiradi margam
the 10 avaranas(layers) encompassing the egg like universe
Tuesday, May 8, 2007
Upcoming Lectures this week
9/5/2007 & 10/5/2007 - SrirAm RamanujadAsar - Lecture on "PRAMEYA SEKARAM" of Swami Pillai LOkAchAryar. 2200 IST
11/5/2007 - Ranganathan - Lecture on AmalanAdipirAn of ThiruppAnAzhwAr. 2200 IST
12/5/2007 & 13/5/2007 - SreeKanthan Swami - Lecture on Mumukshuppadi Of Swami Pillai LOkAchAryar. and Narasimhan swami - Lecture on Guruparamparaprabhavam- 2200 IST
11/5/2007 - Ranganathan - Lecture on AmalanAdipirAn of ThiruppAnAzhwAr. 2200 IST
12/5/2007 & 13/5/2007 - SreeKanthan Swami - Lecture on Mumukshuppadi Of Swami Pillai LOkAchAryar. and Narasimhan swami - Lecture on Guruparamparaprabhavam- 2200 IST
EMBERUMANAR DARISANAM
EmberumAnAr darisanamEnrE idarkku NamperumAL peryarittu nAttivaithAr - ambuviyOr
inda darisanaththai emberumAnAr vaLartha
anda seyal arigaikkA.
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