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SRI:
Dear Sri Srinivasan

Your anubhavams are brilliant..
Please allow me to share with everyone
Regards
Namo narayana
dAsan*********

Srimathe Ramanujaya Namah:

Dasasya vignyapanam: Should the following be of
interest and worth sharing with the members, please
accept the same and do the needfiul as my kinchitkaram
? Dasan Srinivasan


Srimathe Ramanujaya Namah:


Revered Prabanna Janah:


Sirasabhivadhanams. Sri Maadavakannan's anugraham of
comments on Amudhanar's Iramanusa Noortthandadi (38th
pasuram) as usual, evokes immense pleasure and stirs
up various connected thoughts. 


As on earlier occasions, I wish to share the thoughts
evoked by the comments of Sri Madhavakannan, with a
plea 'gunavat sangraham kurthat dhoshadastu
visarchayet'.


Sri Bhagwat gunanubhavam is inseparable from Vedanda
rahasyas and to establish this truth at various
places, our Poorvacharyas have bestowed on us the
benefit of Vedanda gnanam simultaneously with Bhagwat
gunanubhavam. Vedantha cannot be anything, but
reflection of Bhagwat Aasridhars ..
'Twathasridhanam.............bhavanthi
leelas.vidhayascha vaidhikas twadheeya gambheera
manonucharina..;as our Prathamacharya Sri Alavandhar
says. . 


The 38th pasura (Aakki adimai nilaippiththanai..) of
Iramanua Noortthandadi is one such pasuram where
Amudhanar's wondering why he was left astray so long
in the past and how he was blessed now with the
ulimate purushartha of Adimai ? Bhagawatha seshadwam -
brings out the Nirankusa Swathandaryam of Emperuman.
Swaapathesartham implies a cardinal Vedantha rahasya,
viz., Paragathasweekaram and highest Purushartha as
Swayam Prayojana Bhakthi. Sri Nammalwar's pasuram
'Isaivitthennai yun thalinaikkeez
irutthummammanae.......(Thiruvaimozhi 5.8.9) for
instance is yet another exposition of Vedantha. His
lamentation 'Inru yennaip porulakki...... anru yennai
puram pogappunartthathu en seivan? (Thiruvaimozhi
10.8.9) shows his 'twaritha chithila chittham ?
yearning for 'peru' purushartham ? Aartha prabhanna
lakshanam.


Our Arulichcheyal treasure is unique because of its
Bhagwat gunanubhavam interwowen with Vedantha and I
implore our Ubhaya Vedanthapravarthaka adhikarigal to
give us the benefit and pleasure of these two Gnana
Amruthapthams simultaneously wherever possible
following the footsteps of our Poorvacharyas.. A place
is accorded above the Vedas for anulichcheyal. Mikka
vediyaar vedatthinutporul nirkap padi yen nenchul
nirutthinan....... (Kanninun sirutthambu) . 


Swamy Emperumanar, relies on Nayaamatma shruthi
(Naayamaatma pravachanena na labya: na medhaya: na
bahutha shruthena: yamevaisha vrunuthe thena lbya,
thasyaisha aatma vivrunuthe thanoom swam ? Mund 3.2.3
? 'Yam' here denotes Swayam Prayojana Bhaktinishtas,
according to poorvacharyas - ) Read with Kausheethaki
'Yesha hye eva sadhu karma karayatha tham yamebyo
lokeabya unnneeshadi.......) Swami Emperumanaar
exposes the true meaning of Bhagwat Geetha .Na aham
vedhair na thapasa na dhanena na jyejyaya.... Bhakthya
twananyaya sakya...... praveshtumcha paranthaba' (B.G.
.11 ? 53 & 54) Swamy relies on these two shruthees
again to expose the meaning of Brahmasutra 3.2.34
?Upapattheschha? .Places where this essential
siddhantham - Paragathasweekaram - is stressed in
Arulichcheyal are plenty. Hence Swami Desikan says
?Yath yath krutthyam shrutheenam Munigana vihithai: se
Ithihasai: Puranai: thathrasow sathva seemna
Sadamadhana Muneh 




samhitha: Sarvabhoumi' (Dravidopanishad Thathparya
Rathnavali). How apt the tribute given by Swami
Desikan is explicit here!
Amuthanar having wondered why he was left astray so
long and how the grace has fallen on him now, himself
gives us the answer he got from Swami Emperumanaar in
Noortthandadi pasuram 45 ? Peru onru matrillai nin
sarananri ap peru alittharku aruonrumillai matru
acccharananri........ Similar to Sri Nammalwar's
?Aarenekku nin padame saranaha thanthozhinthai... 


Vedantha cannot be anything, but reflection of ;..
'assridhanam........bhavanthi leela .vidhayascha
vaidhikas twadheeya gambheera manonucharina..;as our
Prathamacharya Sri Alavandhar says. . 


For authenticity (aapthikku), thought fit to draw
support from every little known sources to strengthen
the relevance and hence brevity is sacrificed.


Adiyen Dasan Thiruvali Paravastu Srinivasan




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--- Begin Message ---

Srimathe Ramanujaya Namah:
Sri U Ve Madavakannan Swamy:
Dasasya vignyapanam: Should the following be of interest and worth sharing with the members, please accept the same and do the needfiul as my kinchitkaram ? Dasan Srinivasan

Srimathe Ramanujaya Namah:

Revered Prabanna Janah:

Sirasabhivadhanams. Sri U Ve Maadavakannan Swamy's anugraham of comments on Amudhanar's Iramanusa Noortthandadi ( 38th pasuram) as usual, evokes immense pleasure and stirs up various connected thoughts.

As on earlier occasions, I wish to share the thoughts evoked by the comments of Swami Madhavakannan, with a plea 'gunavat sangraham kurthat dhoshadastu visarchayet'.

Sri Bhagwat gunanubhavam is inseparable from Vedanda rahasyas and to establish this truth at various places, our Poorvacharyas have bestowed on us the benefit of Vedanda gnanam simultaneously with Bhagwat gunanubhavam. Vedantha cannot be anything, but reflection of Bhagwat Aasridhars .. 'Twathasridhanam.............bhavanthi leelas.vidhayascha vaidhikas twadheeya gambheera manonucharina..;as our Prathamacharya Sri Alavandhar says. .

The 38th pasura (Aakki adimai nilaippiththanai..) of Iramanua Noortthandadi is one such pasuram where Amudhanar's wondering why he was left astray so long in the past and how he was blessed now with the ulimate purushartha of Adimai ? Bhagawatha seshadwam - brings out the Nirankusa Swathandaryam of Emperuman. Swaapathesartham implies a cardinal Vedantha rahasya, viz., Paragathasweekaram and highest Purushartha as Swayam Prayojana Bhakthi. Sri Nammalwar's pasuram 'Isaivitthennai yun thalinaikkeez irutthummammanae.......(Thiruvaimozhi 5.8.9) for instance is yet another exposition of Vedantha. His lamentation 'Inru yennaip porulakki...... anru yennai puram pogappunartthathu en seivan? (Thiruvaimozhi 10.8.9) shows his 'twaritha chithila chittham ? yearning for 'peru' purushartham ? Aartha prabhanna lakshanam.

Our Arulichcheyal treasure is unique because of its Bhagwat gunanubhavam interwowen with Vedantha and I implore our Ubhaya Vedanthapravarthaka adhikarigal to give us the benefit and pleasure of these two Gnana Amruthapthams simultaneously wherever possible following the footsteps of our Poorvacharyas.. A place is accorded above the Vedas for anulichcheyal. Mikka vediyaar vedatthinutporul nirkap padi yen nenchul nirutthinan....... (Kanninun sirutthambu) .

Swamy Emperumanar, relies on Nayaamatma shruthi (Naayamaatma pravachanena na labya: na medhaya: na bahutha shruthena: yamevaisha vrunuthe thena lbya, thasyaisha aatma vivrunuthe thanoom swam ? Mund 3.2.3 ? 'Yam' here denotes Swayam Prayojana Bhaktinishtas, according to poorvacharyas - ) Read with Kausheethaki 'Yesha hye eva sadhu karma karayatha tham yamebyo lokeabya unnneeshadi.......) Swami Emperumanaar exposes the true meaning of Bhagwat Geetha .Na aham vedhair na thapasa na dhanena na jyejyaya.... Bhakthya twananyaya sakya...... praveshtumcha paranthaba' (B.G. .11 ? 53 & 54) Swamy relies on these two shruthees again to expose the meaning of Brahmasutra 3.2.34 ?Upapattheschha? .Places where this essential siddhantham - Paragathasweekaram - is stressed in Arulichcheyal are plenty. Hence Swami Desikan says ?Yath yath krutthyam shrutheenam Munigana vihithai: se Ithihasai: Puranai: thathrasow sathva seemna Sadamadhana Muneh


samhitha: Sarvabhoumi' (Dravidopanishad Thathparya Rathnavali). How apt the tribute given by Swami Desikan is explicit here!
Amuthanar having wondered why he was left astray so long and how the grace has fallen on him now, himself gives us the answer he got from Swami Emperumanaar in Noortthandadi pasuram 45 ? Peru onru matrillai nin sarananri ap peru alittharku aruonrumillai matru acccharananri........ Similar to Sri Nammalwar's ?Aarenekku nin padame saranaha thanthozhinthai...

Vedantha cannot be anything, but reflection of ;.. 'assridhanam........bhavanthi leela .vidhayascha vaidhikas twadheeya gambheera manonucharina..;as our Prathamacharya Sri Alavandhar says. .

For authenticity (aapthikku), thought fit to draw support from every little known sources to strengthen the relevance and hence brevity is sacrificed.

Adiyen Dasan Thiruvali Paravastu Srinivasan




Madhavakkannan V <srivaishnavan@xxxxxxxxx> wrote:
SrI:
SrImathE Ramanujaya namah:

Dearest all,
This servitude- and being the dAsa bhoothar of Sri
Ramanuja and Sriman Narayanan- if only had I realized
and been blessed earlier, how much enjoyment I would
have had? Amudhaanr is remorseful that he had wasted
all these years. Even in this birth, - even after
Raamaanuja appeared years before, for some reason, I
am not blessed with his sambandham before. It is
because I had never ever approached His Holiness. Even
now, it is EmperumAnAr grace alone on me that he has
let me be blessed with his sambandham. He could have
done that before- is the feeling of Amudhanaar in this
verse-

aakki yatimai nilaippith thanaiyennai inRu,avamE
pOkkip puRaththitta thenporu Laamunpu puNNiyar_tham
vaakkiR piriyaa iraamaa Nnucha!nin aruLinvaNNam
nNOkkil theriviri thaal,urai yaayintha nuNporuLE. 38

I, the lowliest self, who has been under the wrong
impression and knowledge for ages that AthmA is the
Lord, have been enslaved by Sri Ramanuja and thus he
enabled me serve his Bhagawathas. Having done so on
me, mercifully and gracefully, now, my query is: why
at all I was left groping in the dark so long for
ages, and so many births? When I can see the depth of
compassion of DevarIr on adiyEn, I am not able to
comprehend this inexplicable query. Please tell me.

puNNiyartham vaakil piriyaa Iraamaanusa! - Oh
EmperumAnArE! Swami Ramanauja! The One who is praised
by the scholars and bhaagyasaalis!
Nin aruLin vaNNam nOkkil- when analyzing the way You
have blessed due to grace of Yours-
inRu- after becoming so old?
ennai aakki- You made me the object and recipient of
Your dayA..
adimai nilaippitthyanai? solidified my dAsyathvam and
setvitude to You and the Lord.

Munbu- In this same birth for so many years
Avam E pOkki- wasting all those time.
puRatthu ittadhu- pushed me into the sensual pursuits
and worldly objects;
en poruL?- Why?
Aa- kashtam [alas!]
Therivu aridhu- It is incomprehensible?
Aal- What is gone is gone [all precious time is gone
wasted without serving Ramanuja]
Indha nuN poruL uraiyaay- Please bless me with the
inner meaning or underlying reasoning of this and
alleviate my remorse.

[in similar tone, Swami Nammaazhwaar asks PerumAL: in
Thiruvaymozhi 10.8.9- anRu ennai puRam pOagap
puNartthathen seyvaan. ] For ages, He had been simply
ignoring me and today, He has taken me even as an
object worthy of consideration and He- the One who is
Enjoyment personified- has made Himself enter into my
smallest heart and
stay there. Today, he blesses me like this and
accepted me; why did He
leave me to those cruel five sense organs for so long
and simply ignored me? I demand an answer from
ThiruppEr Emperumaan for my doubt/question.

(An interesting anecdote reported by NampiLLai: as
written by Periyavaacchaan PiLLai: Nam jeeyer asked
his AchAryA Paraasara Bhattar (son of KooratthAzhwAn)
as to what could be the reply from Emperumaan for this
question from AzhwAr?

Bhattar immediately replies: what can He say? He is
ashamed of even raising His Head and is drawing lines
on the ground with His toe finger, due to His feeling
guilty of keeping AzhwAr waiting so long and not
having AzhwAr in Sri Vaikuntam..- What a reply! I bet
Emperumaan and PiraaTTi would have smiled at each
other with a beaming face for this reply from
Bhattar!)

It is because of the Lord?s swaathanthryam
[independence and freewill]. Who is the Lord? You are
the Lord? Oh Ramanuja? You are Emperumaanaar. Or it
could be due to praakrutham? and my praarabdha karma
perhaps.

EmperumAnAr ThiruvadigaLE SaraNam
Regards
Namo Narayana
dAsan

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