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Ramanuja List Archive: Message 00011 Apr 2004

 
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  Here are some of names I could think of.........

1) Paramam Padam
2) Saptha Sindhu
3) Panchavati
4) Nityotsavam
5) Pushkarini

Regards
Mohan.R




On Fri, 02 Apr 2004 Srirangam Chakravarthy wrote :
>Namaskaram
>
>I need a small favour from bhagavathas
>Looking for sanskrit words which are in tune with our
>vaishnavite/hindu tradition.
>equivalent for
>
>I am looking for forming a company which will serve the intrests of
>Vaishnavites/Vaishnava culture.
>
>I am looking for some ideas for a name which has
>sanskrit/tamil and traditional equivalents ( which also looks good in
>the modern world ) from people who have more
>knowledge on slokas/sastras etc
>
>( 1 ) Gold
>
>example
>
>swarna,kanaga etc
>
>( 2 ) Kingdom/Empire
>
>example
>rajya,samrajya,chakravarthy,etc
>
>( 3 ) Tradition/Culture
>
>samskriti,kalalaya,alaya,divyadesa etc
>
>I could think of some of these.
>I need some help on this from sri vaishnavites
>
>Srirangam chakravarthy
>
>
>Sumithra Varadarajan <sumivaradan@xxxx> wrote:
>Sri Parthasarathi thunai
>
>Srimathe Ramanujaya Namaha
>
>Sri Vara Vara munayE Namaha
>
>Sri vAnAchala mahA munayE Namaha
>
>
>
>In the previous posting we enjoyed emperuman as 'ponnuru'. Next azhvar 
>attributes the qualities of precious gems to emperuman - 'maNiyuruvil bhoodham 
>IyindhAi'. Emperuman is like a precious gem and he is the five bhoodhas,Akasam 
>(sky), vayu (air), agni (fire), jalam (water), bhoomi (earth). Srikulasekara 
>perumal in his divine work 'mukunda malai' beautifully portraysemperuman as 
>'maNi' as follows:
>
>
>
>"bhakthApAya bhujanga gArudamaNi:
>
> trilOkya rakshAmaNi:
>
>gOpeelOchana sAdhakAmbhudhamaNi:
>
> soundarya mudrA maNi: I
>
>ya: kAnthAmaNi rukmini ka nagucha
>
> dvanthvaikka bhooshAmaNi:
>
>srEyO dEvasikAmaNi: dishatu nO
>
> gOpAla choodAmaNi: II
>
>
>
>Keeping the same in mind Thirumangai azhvar calls emperuman to be 'maNiyuruvil 
>bhoodham IyindhAi'. Emperuman stays as the body made of pancha bhoodhas and 
>has the qualities of the gems. Sri Periya vAchan pillai compares the qualities 
>of emperuman and the gems as 1) vadivil tEjOmayan- emperuman glitters like the 
>gems 2) mAnikka seppilE pon pOlE tanakkAsrayamAna svaroopaththikkum 
>svaroopAsrayamAna guNangalukkum thAn suddha sattvamaya mAgaiyAlE 
>prakAsakamAyirukkai- Take for example a gem studded plate decorated with gold. 
>Emperuman being suddha sattva mayan his glory spreads to both the svaroopa 
>that gives him form and also the qualities that depends on the svaroopam. 3) 
>thAn svaroopaththai kAttilum bhOkyamAyirukkai - highly enjoyable. So there by 
>azhvar showed that emperuman is someone much different from the chit and the 
>achit and is a supreme tattva. Thereby the tattva traya knowledge was clearly 
>imparted by azhvar following which another doubt arises inour minds. Then is
> emperuman such a high tattva that cannot be reached by us? The answer follows 
> in the next line.
>
>
>
>Meanwhile let us see what geethAcharyan has to say about the above words of 
>azhvar.
>
>
>
>"bhoomirApO nalO vAyu: kam manO bhuddi rEvacha I
>
>ahankAra etheeyam mE bhinnA prakruthirashtathA II" [7-4]
>
>
>
>[know that this nature spread as panchabhoodhas earth, water, fire, air and 
>sky and manas, mahan and ahankAram, so totally 8 different things all belong 
>to me]
>
>
>
>"mayi sarvamidham prOktham sootrE manikaNA eva" [7-7]
>
>
>
>[All these things are joined to me like the beads connected with a string]
>
>
>
>In this example, geethacharyan shows his sAmyam (similarity) with the 
>thread/string that connects all the beads in a chain of beads. Like the 
>threadall the chetanas and achetanas are connected with emperuman. The thread 
>goes into the beads and binds all of them together. Similarly all the chetanas 
>and achetanas remain as the body and emperuman their athma. A single thread 
>holds all the beads similarly emperuman alone supports all the chits and 
>achits. The thread is hidden at the back of the beads still it doesn'tneed the 
>support of the beads. Similarly emperuman is hidden by the othertattvas but he 
>doesn't need the support of the other tattvas. If the thread is removed then 
>the beads fall down which indicates that only the threadholds the beads and 
>the thread is independent. Similar is the case with emperuman and the other 
>two tattvas. Though all these similarities hold good between the thread 
>example and emperuman they lays one difference. As per the sastric verse,
> "anthar bahischa tat sarvam vyApya nArAyaNa: stita: [In all the objects in 
> this world narayaNa: remains inside and outside] which doesn't suit the 
> thread case.
>
>
>
>"rasOhamapsu kowthEya prabhAsmi sasisooryayO: I
>
>pranavas sarva vEdEshu saptha: kE powrusham nrushu II" [7-8]
>
>
>
>[Kunteeputra! Iam the taste in water, light of the sun and the moon, pravanam 
>among all the vedas, the sound characteristic of the sky, and the maleness of 
>the males. ]
>
>
>
>Let us enjoy the sowlabhyam of emperuman in the next posting.
>
>
>
>(To be continued)
>
>
>
>Azhvar EmperumAnAr Jeeyer thiruvadigalE sharanam
>
>
>
>Adiyen ramanuja dAsee
>
>Sumithra Varadarajan
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>[Non-text portions of this message have been removed]
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>azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
>
>
>
>
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>[Non-text portions of this message have been removed]
>
>
>
>
>azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
>
>Yahoo! Groups Links
>
>
>
>
>


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