Dear Friends,
I wish to post my understanding on this.
hetu means kaaranam (reason). Paramatma is said to have this because he
hascreated the field (this universe with all facilities)for us without any
selfish expectations from his end. We can compare this act with that of an
ideal mother who milks the kid without any selfish expectation. She does
onlyfor kid's growth and existence.
God shows/showing nirhetukam on us in this angle only i beleive. Otherwise for
our positives and negatives, we need to face the reaction of them.
Regards,
Nanmaaran
ramanuja@xxxxxxxxxxxxxxx wrote:
azhwAr emberumAnAr jeeyAr thiruvadigalE saranam
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There are 5 messages in this issue.
Topics in this digest:
1. Koumudaki & Nandaka
From: sukumar
2. Re: Free will
From: "Lakshmi Narasimhan"
3. ThiruppAvai Jeeyer in ThiruppAvai-5
From: sumithra varadarajan
4. Re: sriman! sriranga & NOT sriman! NA sriranga - (Request devotees who chant
to read.)
From: "Vishnu"
5. Mumukshuppadi - 176
From: "mkavidasan"
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Message: 1
Date: Tue, 3 Jun 2003 17:38:55 +0530
From: sukumar
Subject: Koumudaki & Nandaka
Sri Krishnaya Namah!
Nandaka is the sword of Srimannarayana. This was revealed in the story of
Tallapaka Annamacharya, who is actually this sword that the Lord sent to
mother earth to be born as this great poet, spreading bhakti among us.
Is there any incident where Lord used this Nandaka. Also, I have not heard
/ seen Lord as sporting this sword among other weapons - Sundarshana(disc)
& Koumudaki(mace).
Talking of Sudarshana chakra, as and when I look at a beautiful image of
Lord Srimannarayana (Seshashayi) sporting Sudarshana with His consort Sri
Mahalakshmi, besides Padmagarbha(Lord Brahma), I left questioning myself
that, is this Sudarshana - a kaalachakra. As we all know, this is a
glowing, thousand edged disc which is most potent enough to destroy all the
evils in the world and it is said that when He releases Sudarshana, time
stops. When Sudarshana is released, nothing moves except itself. May be
bhagavathas, seeing its splendour and grandeur, are moved within
themselves, but the jeeva (be it asura or anything) on whom it is directed,
and the rest froze. Sudarshana also exhibits tremendous power (when it is
directed towards Mandara parvatha for cutting it before placing it on the
sea), expands itself to whatever size required (during Jayadratha's
episode, in Mahabharatha, it expands itself to oversize Sun), emits light
(syamprakasha) whenver required. Sudarshana is ferocious, as if to
reflect the mind of the Lord and practically implement His intention. The
case in point is, during Shishupala episode, after slitting his throat,
Sudarshana, as if to show its urgency to reach Him, settles on Lord
Krishna's finger hurriedly injuring His fingers. It is said that none
except Draupadi moves quickly and tearing a portion of her saree, she does
a bandage around His fingers. This very act, saved her when she suffered
at the hands of Dushyasana and the Lord gave her plentyfull of clothes in
return.
Lord, more often than not, uses Sudarshana, whenever he is in urgency -
some instances are
During Gajendramoksha. For killing a crocodile and saving Gajendra, Lord
could have used Nandaka or Koumudaki also.
During Bhishma Parva, when incited by the injuries inflicted by Bhishma, he
takes off Sudarshana. Likewise, Lord uses Sudarshana more often by
impulse, and I would like to know whether He used Koumudaki anytime.
Also, talking of Koumudaki, Lord holds this in His right hand except in
some archa murthys like Sri Chennakesavasa Swamy, who seems to be holding
this in His left hand, while the right hand is busy gracing bhagavathas,
while Lord Venkateshwara, as in Tirupathi, does not sport this mace as His
left hand is busy adjusting the jewellary while the right hand, rightfully
so, showing the bhagavathas, His divyapadams. Some may voice their opinion
on this gesture (incidentally the only gesture where bhagavathas are
directed towards His divyapadam), but this shows that, He being Supreme God
Head, His divyapadam is the paramapadam for jeevas.
Among various namas of Lord, I would like to know about His nama -
Vajapeyi, on whose name a yaga too is performed. While He has sahasranama
as per Bhishma and sahasrabahu (as per Arjuna in BG - sahasrabahu baja
vishnu murthe), as sahasrakoti yugadhari (as per Lord Brahma), it only
shows that His namas vibhutis are uncountable. When Brahma says sahasra
koti yuga dharine namah! it implies that it is uncountable. Likewise, the
namas can be taken by us for recitals and japas, but can we really limit
these to some numbers. It is not possible.
Sarvaaparadha Kshamasva!
Sukumar
Sri Krishna Parabrahmane Namah!
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Message: 2
Date: Tue, 03 Jun 2003 04:33:22 -0000
From: "Lakshmi Narasimhan"
Subject: Re: Free will
Dear Shrimati Nappinnai,
>From your previous posts:
If the TV is not working, you said you would repair it out of your
Nirhetuka Krupai. We will replace you with Paramatma, and TV with
Jeevatma at the end of the post. I have a very simple question here.
If the TV does not work, who is the loser? You are the loser. You
lose the happiness because you cannot enjoy the TV anymore. And hence
you are selfish enough to repair the TV, for "your" happiness. Where
is the question of your nirhetuka krupai? Nirhetuka Krupai can be
appreciated only when there is an expectation on one side and the
krupai is showered from the other side. If you show nirhetuka krupai
to a TV that does not understand it, it does not make any sense. Now
let us go for replacing you and TV with Paramatma and Jeevatma. If
Jeevatma does not make the paramatma happy, and if Paramatma showers
the nirhetuka krupai on Jeevatma, why would the paramatma do that?
For its own happiness and not for the jeevatma's happiness. So, it is
pretty much a self centric act. Why would it be called as krupai
then? It is a selfish act. So, is this what we are getting at?
Akilaheya prathyanikanana parabrahmam now suddenly becomes an all
powerful entity that forces its way on the jeevatma to attain
happiness and could pretty much do whatever it wants with the
jeevatma and despite all this act, still be hailed as the one who
showers the Nirhetuka Krupa and we are quoting all our Acharya
granthas in support of this? Aren't we missing something here? If one
does not realize the value of Nirhetuka Krupa, what is the point in
the paramatma showering it to him? It is as good as doing bad to him
isn't it? It is like giving sweet to someone which is usually good.
But, if the person is diabetic and if you still give sweet to him?
Again, this is a very trivial example that I don't expect to equate
to the Nirhetuka Krupa. It is just a "similar" phenomenon. Kindly
clarify.
Adiyen,
Ramanuja Dasan
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Message: 3
Date: Tue, 3 Jun 2003 05:06:55 -0700 (PDT)
From: sumithra varadarajan
Subject: ThiruppAvai Jeeyer in ThiruppAvai-5
Sri Parthasarathi thunai
Srimathe rAmAnujaya Namaha
Sri vara vara munayE Namaha
Sri vAnAchala mahA munayE Namaha
In the twenty-first paasuram, ?Ettra kalangal? Sri Andal, talks about the
greatness of the acharya who is going to be a refuge to all jeevatmas.
Ethirajar will even change the wrong attitude of his acharya, yadhava prakasa
who wrongly misinterpreted the verses in vedas. Yadhava will later becomethe
shisya of ethirajar. Yagna moorthi, who once opposed rAmAnuja will later
surrender to his divine feet and will be named as ?arulAlapperumAl
emperumAnAr?. In this way, rAmAnujar will win over all those who opposed himand
later they will surrender to his divine feet and become his sath sishyas. This
Sri andal celebrates as, ?mAttrAr vunakku vali tholaindhun vAsarkan AttrAdhu
vun adipaniyumApOlE?.
In the twenty-second paasuram, ?angan mA nyAlaththu? Sri kOdha piratti enjoys
the calm nature of ethirajar. Ethirajar will be a master in both Sribhashya
tattvams and in bhagavat vishaya kalashepams. But while teaching the same to
his disciples he will not just show off his talents but with great mercy on the
ignorant disciples, the acharya will make the meanings clearand make it stay in
the minds of the disciple for ever. After explaining the points in a slow pace
swamy will glance at the disciples inorder to makesure that the point is clear
in the minds of the disciple which Sri andal celebrates as ?senkan
chiruchirithE enmEl vizhiyAvO!?
In the twenty-third paasuram, ?mAri malai muzhanjil? Andal regards emperumANAr
as the great lion ruling over the crown of Srivaishnavism. Ramanujar will
remain as the sleeping lion when he stayed in thirunArayanapuram, regarded as
the jnana mandapam by srivaishnavas. He will remain as the awakened energetic
lion when he stayed in bhoga (Srirangam) and pushpa (thiruppathi) mandapams and
then he will remain with great charm along with the 74 simhAsanAdhipathis which
andal praises as ?seeriya singam?.
In the twenty-fourth paasuram, ?andru evvulagallanthAn? Sri andal talksabout
the bhashyakArar who is going to measure whole of India with his foot. Inspite
of no means of transport and lot of hindrances on the way ethirajar will go to
all the divya desams from Kashmir to kannyakumari (includingvadari, salagramam
etc.,) on his foot and spread the great philosophy of vishistAdvaitam to one
and all. Andal does mangalasasanam to those divine feet well in advance as
?vulagamalthAi adi pOttri?
In the twenty-fifth paasuram, ?oruththi maganAi pirandhu? andal tells about the
ethirajar who is going to get lost for a night and will be saved by the divine
couples, like attaining a new janma. Yadhava getting angry towards rAmAnujar,
talking against his interpretations will try to kill him during the ganga
yathra. Coming to know about the plan from his cousin, govindan ethirajar will
escape through the forest where he will loose his way. Ahunter and his wife
(devaperumal and perundEvi thAyar in disguise) will show him the way. While
rAmAnujar goes to fetch water for the couple who are in thirst the couple will
disappear. Coming to senses, ethirajar will realize that the place where he was
standing, was kanchi and also that the couples where none other than the divine
couples and from that day will start todo theertha kainkaryam to devAdhirAjan
and perundevi thayar. Andal predicts this incident and says, ?Oriravil ?..
oliththu valara?
(To be continued)
Azhvar EmperumAnAr Andal Jeeyer thiruvadigalE sharanam
Adiyen rAmAnuja dAsee
Sumithra Varadarajan
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Message: 4
Date: Tue, 03 Jun 2003 14:40:13 -0000
From: "Vishnu"
Subject: Re: sriman! sriranga & NOT sriman! NA sriranga - (Request devoteeswho
chant to read.)
--- In ramanuja@xxxxxxxxxxxxxxx, Pattangi wrote:
> Dear Devotees: Humble Pranam and a Humble request.:
>
> We Chant the following during every Sattumrai, but adiyEn has
heard
> devotees chant just the opposite of what Udaiyavar wrote:
>
> Udaiyavar aruLis seythathu
> ================
> sriman! sriranga sriyam anupadravaam anudinam samvartdhaya |
> sriman! sriranga sriyam anupadravaam anudinam samvartdhaya ||
Dear Swamin,
Humble praNAms. It has to be "samvardhaya" where "dha" is the same as
in "dhArA".
>
> But we hear at various goshtis:
In Ramanuja photos "gOshti" is referred to as "ghosty" in the first
album! please correct it.
> sriman! NA sriranga.......
>
> This is just the opposite of what is intended.
>
> Humble request to devotees to correct the error,
> (of Dropping the NA in chanting.)
>
> ========================================
>
> Periya Jeeyar aruLis seythathu
>
> SarvadEsa dasaakaalE shvavyaahata paraakramaa |
> raamaanujaarya divyaangyaa vartdhataam abhivartdhataam ||
It should be either "daSAkAlEshvyavyAhata" without gap
or "daSAkAlEshu avyAhata" with gap.
>
> KanthaadaiyaNNan aruLis seythathu
>
> raamaanujaarya divyaangyaa prativaasaram ujjvala |
> diganthavyaabinii bhooyaat saa hi lOka hitaishiNii ||
It has to be diganta vyApinI and not vyAbinI.
One more suggestion from my side is, while chanting AndAL's thaniyan,
we notice people saying "yAbalAt krutya bhunktE..", which does not
convey any meaning. My request to devotees to chant this as
"yA balAtkrutya bhunktE..", whihc means the one who forcefully
enjoyed Him (by chaining Him with garlands worn by Her). What a
madhura BhAvam!
adiyEn rAmAnuja dAsan
Srimahavishnu Vinjamuri
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Message: 5
Date: Tue, 03 Jun 2003 22:12:36 -0000
From: "mkavidasan"
Subject: Mumukshuppadi - 176
Sri:
Srimathe Ramanujaya Nama:
Sri Pillai Lokacharya's Mumukshuppadi
Sutra:
176. indha chathurththi kainkaryaththai prakAsippikkiRadhu.
Meaning:
The fourth case (caturthi vibhakti) on the nArAyaNa term,
speaks of the prayer for service.
Sri PBA Swami's Sarartha Deepikai:
The meaning of the fourth case ("Aya") which is added to
the nArAyaNa term is now explained.
This case shows the prayer made to obtain service. The
knowledge of the soul's nature leads to obtaining the
means. It is appropriate therefore to say that the
fourth case, which comes after gaining the means,
brings forth the goal of that means which is service.
Pillai Lokacharyar Thiruvadigale Sharanam
Azhvar Emperumanar Jeeyar Thiruvadigale Sharanam
adiyEn madhurakavi dAsan
Mumukshuppadi Sarartha Deepikai Series:
http://www.acharya.org/vyakyanam/mumukshuppadi/index.html
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