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Ramanuja List Archive: Message 00049 Feb 2004

 
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Dear Sri Lakshmi Narasimhan,

Thanks for your feedback and sharing the great divine anubhavam with all of us. 
This is the greatness of bhagavat vishayam and our sampradayam. It's prime aim 
is "bhOdhayantha parasparam". When one starts talking about emperuman and his 
qualities the other remembers one another quality/anubhavam to share and thus 
the chain continues without an end. We all should be thankful to the emperuman 
for blessing us with such satsangams through e-mails groups. In which ever 
corner of the world we all may be all our minds resonate on a single point 
bhagavat/bhAgavata vishayam. His nirheduka krupai is beyond words.

Alwar emperumAnAr Jeeyer thiruvadigalE sharanam
Adiyen ramanuja dAsee
Sumithra Varadarajan
----- Original Message ----- 
From: Lakshmi Narasimhan 
To: ramanuja@xxxxxxxxxxxxxxx 
Sent: Wednesday, February 11, 2004 1:03 AM
Subject: [ramanuja] Re: nAnmugan thiruvandhAdhi-14


Asmad Gurubhyo Namaha
Srimathe Ramanujaya Namaha

Dear Sumitra,
Thank you so much for this wonderful article. This pasuram is 
probably the core of Shri Vaishnavism. My swami keeps saying that it 
is our Lord Shriman Narayanan who becomes so happy when we go to him 
and it is he who is sad when we leave him. As Azhwar puts it, more 
than the fact that we cannot live without him, it is he who cannot 
bear this separation between him and us, not by his swaroopa, but by 
his swabhava. I am reminded of an excellent yet small kalakshepam by 
my swami and would like to share the same with everyone. Mistakes, 
as usual, are due to my ignorance and misinterpretations and hence 
kindly forgive me for the same.

Quote: Bhagavad Geetha - "Vaasudeva sarvam ithi sa mahaathma su-
dhurlabaha"
The lord says 
"If there is a jeevathma that keeps thinking that, it is Vaasudeva
(me) who is everything, then, that jeevathma is a mahathma for me. 
And such an athma is not just rare(dhurlabha), but very very rare(su-
dhurlabha). If a jeeva is utthama in his gunas, he would be called 
as a mahathma by other normal(saamaanya) jeevatmas. Here I(the 
supreme one) am calling a jeeva as mahathma. Why is this so? And why 
would I say that such an athma is very very rare. This is because, 
by my nature(swaroopam), I don't lose anything if a jeevathma does 
not think of me. If I make a sankalpa, all the jeevathmas would 
become Shri Vaishnavas the next moment. But, I don't do that 
(swabhavam). I give the swathanthryam(prathama pravrutthi) to those 
and let them choose to either go into this samsara or think about 
me. And despite this ability to make a choice, if one athma would 
give up this swathanthryam and just thinks of me all the time, then 
that athma is probably the rarest one (su-dhurlabhan) and hence I, 
the supreme lord, would like to call him, a mahatma".

What a wonderful swabhavam of the lord is being explained above. I 
could not do anything but cry out loud to think that the lord has 
created me(and this world) for his happiness, yet, has given me a 
freedom to decide whether I would make him happy or betray him, and 
I, being an unfortunate one, have chosen only to be away from him 
this long.

Thanks to Sumitra for reminding such a wonderful concept and keeping 
these concepts alive in our minds via such posts.


Azhwar Emperumanar Jeeyar Thiruvadigale Saranam
Adiyen,
Ramanuja Dasan

--- In ramanuja@xxxxxxxxxxxxxxx, "Sumithra Varadarajan" 
<sumivaradan@xxxx> wrote:
> Sri Parthasarathi thunai
> Srimathe Ramanujaya Namaha
> Sri Vara Vara MunayE Namaha
> Sri vAnAchala mahA munayE Namaha
> 
> 
> 
> Dear Bhagavatas,
> 
> 
> 
> Hope you all had a wonderful thaiyil-magam celebrations. Let us 
now proceed to enjoy the divine nectar of thirumazhisai azhvar's 
excellent outpourings. In the previous posting we enjoyed the 
essence of the 7th paasuram. Our PoorvAcharyas enjoy the same 
paasuram in one another way. Let us see that in this posting.
> 
> 
> 
> As soon as azhvar finished the 6th paasuram condemning the 
Buddhist, Jains and saivaites emperuman questioned azhvar, "Oh! 
Azhvar You talked about others elaborately in the previous paasuram, 
but now won't you tell me about you?" Immediately azhvar answers in 
this paasuram stating that, " Oh! My Lord I may be granted the 
eternal bliss at any time. But I have been blessed with your 
ultimate grace today. I cannot be without you nor can you sustain 
without me. This is our present state. So why should I worry?"
> 
> 
> 
> (endrAga nAlayEyAga enisiridhum nindrAga ninnarul enpAladhE) I 
may attain the paramapadam either today or tomorrow or after some 
more days that doesn't matter even a bit for me because,
> 
> 
> 
> (ninnarul enpAladhE) I have received your ultimate grace. 
> 
> 
> 
> While asked," How did you come to know that?" Azhvar answers,
> 
> 
> 
> (nandrAga nAnunnai andri yilEn kandAi nArananE) I have reached a 
stage where even a short separation from you will cause athma nAsam 
(destruction of the soul).
> 
> 
> 
> (nee ennai andri yilai) and you on my separation will become non-
existent. So when I have received all your divine love why should I 
worry about the day of attaining the eternal bliss?
> 
> 
> 
> The words of thirumazhisai azhvar can be seen reflected in 
nammazhvar's paasuram: "ennadhAvi mElaiyAi.... vunnadennadhAviyum 
ennadunnadhAviyum...." (thiruvai 4-3-8). One doubt may arise, "It 
is ok to say that azhvar cannot exist without the support of 
emperuman but how does the reverse hold good?" This question 
vanishes when we look into the words of our dear geethacharyan who 
in front of all declares, "jnAni tvAtmaiva mE matham" (my theory is 
that, the JnAni's our my soul) and "mama prAnAhi pAndavA:" (the 
pandavas our my life).
> 
> 
> 
> Moreover a divine rahasya artham is also seen by our poorvacharyas 
in the last line of the paasuram. The thirunAmam "nArAyanan" as per 
sanskrit grammar can be spilt into two.
> 
> "nArAnAm ayanam ya: sa:" nArAyana: - tat purusha samAsam
> 
> "nArA: ayanam yasya sa: nArAyana: - bhahu vreehi samAsam
> 
> 
> 
> The above two have been given by azhvar in the front and back of 
the word "nArananE". "nAnunnai andri yilEn kandAi" is derived 
from "nArAnAm ayanam ya: sa: (the one who is the place of existence 
for all that belong to the nAra category) and similarly "nee ennai 
andri yilai" is derived from "nArA: ayanan yasya sa: nArAyana: ( the 
one who has the nArasamoohas as his place of existence). So only 
since emperuman lives in azhvar and azhvar lives in perumal he has 
got the special name "nArAyanan". So without azhvar emperuman 
cannot exist. This is one another meaning. 
> 
> 
> 
> (To be continued)
> 
> 
> 
> Azhvar emperumAnAr Jeeyer thiruvadigalE sharaNam
> 
> 
> 
> Adiyen ramanuja dAsee
> Sumithra Varadarajan
> 
> 
> 
> 
> 
> 
> 
> 
> 
> 
> 
> 
> 
> 
> [Non-text portions of this message have been removed]




azhwAr emberumAnAr jeeyAr thiruvadigalE saranam




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