SrI: SrImathE Gopaladesika mahadesikaya namah: Dearest Srivaishnavas, Let us continue to enjoy Poigai AzhwAr aruLiccheyalgaL? His Mudhal ThiruvanthAthi 76th verse is the next one: vazhin^inRu ninnaith thozhuvaar, vazhuvaa mozhin^inRa moortthiyarE yaavar, - pazhuthonRum vaaraatha vaNNamE viNkodukkum, maNNaLantha seeraan thiruvEngadam. 76 Oh Lord! Those who pay their obeisance to You will be saved- should one say that? Your ThiruvEnkatam [Thirumalai] itself would grant one what they seek or desire. Those devotees of Yours who are in the path of bhakti yoga, and pay their obeisance to You are blessed by Your mercy and grace to attain the position of being at Your Lotus Feet forever and ever and be equal to You in all aspects- in the form or jeevaathma swaroopam as declared in Vedas. ThiruvEnkatam ? the residence of the Lord who had measured the Univesre- will it not grant the never to return Paramapadham iself? [Yes..] It is an interesting pAsuram. Firstly AzhwAr menstions that Your devotes perform Bhakti yoga and are paying their obeisance to You; They, due to Your grace on them, attain the position of fullest glories in their jeevathma swaroopam ? saalOkyam, saayujyam, Saaroopyam and saameepyam. Secondly, AzhwAr says, mere coming to ThiruvEnkatam alone is adequate for one to blessed by Your grace [and slowly they will be devoted to You more and more] and they are blessed by Paramapdham itself. This pAsuram is supposed to the most favorite of Sri EmbAr- the disciple and cousin of Sri Ramanujacharya. Saayujyam- surrender to the Lord?s lotus feet (SharaNagati) frees the supplicant from the endless cycle of birth and death and paves the way for Divya Sampath (Nitya Kaimkaryam to Lord Narayana at His pleasure and for His pleasure). Surrender to the Lord?s lotus feet (Narayana Sayujyam) results in SaarUpyam Saameepyam and Saalokyam for the supplicant. "Narayana SayujyamavApnOti, Narayana SayujyamavApnOti" is the Narayana Upanishad salutation which describes the act of surrender to His lotus feet. SaalOkyam- being in the same lOka of the Lord- Saaroopyam- having the same roopam of the Lord- meaning: The jeevan when he attains mOksham- SRivaikuntam, it takes suddha sathva (purest form) thirumEni and performs kaimkaryam to the Lord. Saameepyam- being nearest to the Lord. What is that [vazhuvaa mozhi ninRa moorthiyarE Avar] Swaroopam as mentioned in Vedas- The issue under dispute is whether the individual self (Jeevan) is the state of mOksha becomes identical with the Absolute (Lord) or dies it remain different from the Lord without losing its identity or individuality. The former is the vewi of an adviatin while the latter is the view of the VishstAdavitin. Ramanuja and Vedanta Desika urges that the Vedic texts need to be understood in reference to other scriptural statements and the chielf argument placed by Desika in SatadhUshaNi in favour of this issue is: Brahman itself becoming Brahman cannot constitute the goal as that has already been accomplished. Not it is possible for one different from Brahman to become Brahman Himself as it would result in apasiddhAntha. Two different entities would never be identical. It is therefore logical to hold that the individual self attains the status of Brahman [saadharmya- equality] and NOT identity [taadaatmya]. This is also in tandem with Mundaka Upanishad 3.1.3] The individual self not only retains its individuality in the state of mOksha; but also enjoys the vibhUthis of Brahman as is evident from the scriptural texts sO(a)snuthE sarvaan kaamaansaha: [Taittriya Upanishad I.1.2]. The Upanishad statement brahmavidApnOthi param- thus refers to the fruits of contemplation ending with this sOsnuthE.. saha. The word saha indicates that Brahman together with his vibhUthis is experienced by the individual self. Thus the self becomes omniscient in the moksha state as is evident from the text ? sarvam ha pasyah pasyathi. This is not something which is newly produced in the Self. The self by its very nature is ominiscient, but the nature was not manifest in the state of bondage due to Karma vaasanas. With the removal of dirt, the karma, the true nature thus becomes visible and manifests. This is compared to luster of gem which is hidden by dirt and which is made manifest simply by removal of dirt. The self thus and then becomes equal to Barhman in every respect except of course in the matter of creation, sustenance and destruction of the world. Acharyas have mentioned that this is equal to that of the son enjoying father?s wealth as much as the father [if not even more] without actually working hard for the wealth or it sustenance. AzhwAr ThiruvaDigaLE SaraNam Sri PadmavathI samEtha Sri Srinivasa ParabrahmaNE namah: Regards Namo Narayana dAsan __________________________________________________ Do You Yahoo!? Tired of spam? Yahoo! Mail has the best spam protection around http://mail.yahoo.com azhwAr emberumAnAr jeeyAr thiruvadigalE saranam Yahoo! Groups Links <*> To visit your group on the web, go to: http://groups.yahoo.com/group/ramanuja/ <*> To unsubscribe from this group, send an email to: ramanuja-unsubscribe@xxxxxxxxxxxxxxx <*> Your use of Yahoo! Groups is subject to: http://docs.yahoo.com/info/terms/
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