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Pranams
Where can I get the text for 'Akalukinaaen......" preferably in Tamil. Is there 
any online source for this one?

Adiyen Ramanuja Dasan
Dwarakanath


-----Original Message-----
From: ramanuja@xxxxxxxxxxxxxxx [mailto:ramanuja@xxxxxxxxxxxxxxx] 
Sent: Thursday, January 23, 2003 9:35 AM
To: ramanuja@xxxxxxxxxxxxxxx
Subject: [ramanuja] Digest Number 420


azhwAr emberumAnAr jeeyAr thiruvadigalE saranam

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There are 6 messages in this issue.

Topics in this digest:

1. sAra sangraham
From: "Padmanabhan" <aazhwar@xxxx>
2. Re: dhEvatantra bhajanam
From: "nappinnai_nc <nappinnai_nc@xxxx>" <nappinnai_nc@xxxx>
3. bhOgyAmrutam - SrImAn
From: Maruthi Pavan <maruthi84@xxxx>
4. Sranagathi
From: "e22322 <gowri.raviganesh@xxxx>" <gowri.raviganesh@xxxx>
5. Re: dhEvatantra bhajanam
From: "Lakshmi Narasimhan <nrusimhan@xxxx>" <nrusimhan@xxxx>
6. mozhiyai kadakkum perum pugazhAn!!!
From: sumithra varadarajan <sumivaradan@xxxx>


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Message: 1
Date: Wed, 22 Jan 2003 21:25:34 +0530
From: "Padmanabhan" <aazhwar@xxxx>
Subject: sAra sangraham

The next pAsuram indicating kainkaryam to the Lord is

1. " vadivinai illA malarmagaL maRRai nilamagaL pidikkum mel adiyai,
koduvinaiyEnum pidikka nE oru nAL kUvudhal varudhal seiyAiyE" thiru voi mozhi 
9-2-10

AzhwAr's endless longing for kainkaryam to pirAtti alongwith the Lord is being 
mentioned here.



2. "vuRuvadhAvadhu idhukol enRu vunakkAtpattu" thiru voi mozhi 9-4-4

"The final end is kainkaryam to You with the ultimate happiness of You in mind" 
is the AzhwAr's 'sappeal to the Lord.

3."AtkoLvAn othu en vuyir vuNda mAyanAl" 
The Lord enters my mind as if to receive kainkaryam but attracts my soul and 
devours it fully. That is why the term 'mAyan' is referred to here.

4. "nALeal aRiyEan, enakkuLLana, nAnum mELA adimai paNi seiyyap pugundhEan" 
thiru voi mozhi 9-8-4 We desire the service to the Lord akin to the 
nithyasurigaL's kainkaryam. We do not aim at anything on getting whcih the 
kainkaryam will come to an end. Since, kainkaryam itself is the aim, the 
kainkaryam is endless and hence referred to as "mELA adimai".

vAnamAmalai padmanAbhan


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Message: 2
Date: Wed, 22 Jan 2003 16:20:35 -0000
From: "nappinnai_nc <nappinnai_nc@xxxx>" <nappinnai_nc@xxxx>
Subject: Re: dhEvatantra bhajanam

Sri:
Srimathe Ramanujaya nama:
Dear Smt Geetha,

Humble pranams to you. With respect to your "questioning" 
nature I would like to quote Einstein:"the interesting thing is not 
to stop questioning. Curiosity has its own reason for existing". With 
respect to your wanting evidence I would like to quote Betrand Russell 
(Mathematician,logician,philosopher and social critic)"science(goes 
by evidence and facts)is what you know and philosphy is what you do 
not know". 

Can you be more specific about what kind of evidences you 
want? If one has to realise "antharyAmi", one has to do an eight-fold 
yOga practice which is not feasible for 99.99999999999999999999999999% (you can 
add as many 9's as you want). If the anya devathas like 
brahma,shiva,indra etc themselves fall back to the cycle of samsAra (Cf BG 
8.16),then how they can save you and me. Assume that I'm about 
to drown in water and I'm screaming for help. One can save me only if 
one knows swimming. 

Vedas are revelations/shruthi. It is a theory of knowledge and to quote 
Einstein "It is the theory that decides what can be 
observed". In bhagavad gita(BG 10.2),KrShNa says that even the great 
sages(well versed in vedas)and demi-gods do not know the origin of 
His birth(transcendental appearance). More after seeing your reply.

AzhvAr EmperumAnAr Jeeyar TiruvadigaLE saraNam
NC Nappinnai





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Message: 3
Date: Wed, 22 Jan 2003 09:00:28 -0800 (PST)
From: Maruthi Pavan <maruthi84@xxxx>
Subject: bhOgyAmrutam - SrImAn


SrImAn = The one with an exquisite and The befitting form to seek refuge in;

Who has such AsritAs (souls seeking refuge in Him);

Who has SrI;



pASuram : Siriya tirumaDal 45, 46, 47, 48 (Tirumangai AlwAr tiruvaDigaLE 
SaraNam)



Samanvayam : All His forms whether they be the terrific Narasimha form or the 
captivating vAmana form or the all enduring kUrma form are unique and unmatched 
in their resplendence. He is the one with such an exquisite divya mangaLa 
vigraham. 



With such engrossing features He attracts the attention of even the most 
indisposed souls and makes them seek refuge in Him. He is the one with AsritAs. 
What was the reason behind His assuming the "trivikrama" form?. It was to 
bestow His unconditional protection on all of us and thus become the "One with 
AsritAs". Why did He strain Himself in the kShIra sAgara madhanam. It was to 
become the possessor of SrI.



pASuram : 



45) ArA yezhundAn | ariyu ruvAi anriyum
Flourished rapidly in the roaring nrusimha form



pEr vAmana nAkiya kAlattu
When He came as vAmana



mUvaDimAN | 46) tArAi yenakkenru vENDi ccalattinAl
He sought land worth three strides and cannily



nIrettula kellAm ninra LandAn mAvaliyai
accepted the oblations of Bali, grew and measured the whole worlds



47) ArAtapOtil aSurar kaLumtAnumAy
In the endless fight between Him and the demons..



kArArvarainaTTu nAkam kayirAka
(He) Installed the dark mountain and wrapped the snake vAsuki around it as a 
rope



48) pErAmal tAngi kkiDaindAn
Who churned the ocean by sustaining them as their indweller



tiruttuLAi tArArnda mArvan taDamAlvarai pOlum
That One with the tulasi garland on His chest



Detailed Interpretation : 



1) The One who flourished rapidly in the roaring nrusimha form : As we had seen 
in the previous nAma (nArasimha vapuhu), the nrusimha avatAram is beyond 
comparison. All the other forms, including those of the foremost and venerable 
celestials pale in comparison to His form. 
As told by our EmberumAnAr, it has to be understood clearly that His form is 
not one that He had assumed for enabling us to visualize Him nor is a symbol 
given by mortals to comprehend His otherwise unfathomable nature. It is an 
inseparable & inherent attribute of His, just like His kaLyANa guNAs. It is 
unique to Him and Him only. He is the possessor of such an exquisite divya 
mangaLa vigraham. 



2) When He came as VAmana, He sought a land worth three strides from Bali and 
measured the whole worlds as the Trivikrama : 
vAmana avatAram was an delightful feast to the eyes of those who were blessed 
to witness it and continues to be so for the devotees who keep visualizing it. 
It was an extraordinary occasion of limitless beauty being confined to a tiny 
little form. 



With such a spellbinding form, He tricked Bali. His sole intention was to bring 
us all under His all-protective shelter. He grew and measured all these worlds 
just to embrace all of us at once and bestow upon us the ineffable bliss of 
association with His SrI-pAdams.



Those who were maddened by such a display of His love, zestfully surrendered to 
Him and were totally lost in the un-explainable delight that is the contact 
with His SrIpAdams. Those disposed otherwise had no other option but to bow 
before His over-whelming supremacy. Gods, humans, and demons - everyone 
surrendered alike and at-once to that supreme Lord. Thus He became the one with 
AsritAs.



3) The One with the tulasi garland on His chest; The One who churned the ocean 
by installing the dark mountain and wrapping the snake around it as a rope:



The tulasi garland is extremely dear to Him. Because Our Mother SrI had herself 
decorated His chest with it as a vara mAla. Thus He became The SrImAn (The One 
with SrI).



Whenever He takes notice of the garland on His chest, He proudly remembers the 
monumental effort that He undertook to win His beloved SrI. First of all He had 
to install the huge mountain amidst the ocean. Then He had to bring the best 
snake vAsuki and wrap it as a rope around that mountain. Then He had to secure 
them from the forces of the churning by being in them and giving them the 
requisite resilience. Further, the incompetence of dEvAs and asurAs impelled 
Him to be on both sides for ensuring a relentless execution of the job. And He 
stood as the fulcrum of the entire process in the form of the all-enduring 
kUrma. As if all of this was not enough, He was the One (in actuality) who had 
to digest the deadly poison to save all the worlds. And finally with all those 
arduous efforts, He won the heart of His beloved SrI and became the SrImAn.



He is the sparkling gem on the vEnkaTa Hill, Our beloved Lord VenkaTaRamaNa.



Jai Sriman Narayana



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Message: 4
Date: Thu, 23 Jan 2003 00:01:01 -0000
From: "e22322 <gowri.raviganesh@xxxx>" <gowri.raviganesh@xxxx>
Subject: Sranagathi

Sri:
Dear Bhagavathas,

Please accept my humble namaskaarmas. Just would like to ask few questions due 
to agnyanam. 
It is a belief that Sri Ramanujar has performed Sharnagathi/Prapaati on behalf 
of Vaishnavas. Does this include only Sri Vaishnava?s who have performed 
Samaarshanam? Is moksham guaranteed in the same life time for Sri Vaishnavas 
who perform samaarshanam under a SadAcharyan? 
adiyen



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Message: 5
Date: Thu, 23 Jan 2003 00:49:53 -0000
From: "Lakshmi Narasimhan <nrusimhan@xxxx>" <nrusimhan@xxxx>
Subject: Re: dhEvatantra bhajanam

Srimathe Ramanujaya Namaha

Respected Madam,
My pranams to you. I don't know whether one would consider the 
reference to Azhwar's pasuram as a "direct evidence", but I am just 
posting a reference to Nammazhwar's Thiruvasiriyam in this mail just 
to support the fact that it is not good to perform anya-devatha 
worship(though these devathas have to be respected due to their 
superior post).

"Oh! Oh! Ulaginadhu Iyalve! Eendrolirukka MaNai neeraatti, padaitthu 
idandhu undu umizhndhu alandhu therndhu ulagalikkum mudharperum 
kadavul nirka, pudaippalanaadhari deivam penudhal, thanaadhu 
pullarivaanmai porundhakkaatti" - Thiruvasiriyam - Nammazhvar.

Meaning: Azhwar exclaims with sorrow that "oh! This is the nature of 
the people - to praise and take care of only their wife while their 
mother(old) needs care and affection.". He quotes this as an analogy 
to - "The ultimate(Shriman Narayanan) is there who creates(padaitthu) 
(Shrima Narayanan), protects(idandhadhu - varahar), destroys(undu), 
re-creates(umizhndhu), measures(ulagai-alandhadhu - thiruvikkiraman) 
this universe while people show their ignorance by worshipping 
others." The whole of Thiruvasiriyam is a wonderful composition by 
Nammazhvar. The words are coined in such a simple fashion that it 
almost resembles a prose more than a poem. Anyone who reads it would 
definitely be able to feel what Azhwar felt. One would get very good 
bhagavad anubhavam from this.


If this post is irrelevant to your question, kindly ignore the same. 
My sincere apologies. 

Yatheendra Pravanam Vandhe RAMYA Jaamaataram Munim

Adiyen Ramanuja Dasan,
Lakshmi Narasimhan

--- In ramanuja@xxxxxxxxxxxxxxx, "geetha_rangarajan2000 
<geetha_rangarajan@xxxx>" <geetha_rangarajan@xxxx> wrote:
> Dear Smt Nappinnai
> 
> My pranams to you. thank you very much for your thought provoking
> reply. 
> 
> You mentioned that
> 
> > While worshipping anya devatas,it
> > is difficult to develop the "state of mind" where one can 
visualise 
> > and experience the "antaryAmi" Sriman nArAyaNa residing in those
> demi-
> > gods.
> 
> This paragraph probably explains the 'harm' of anya devata worship
> for a person seeking mukti. Is there any direct evidence for this? 
> Please forgive me for my questioning nature and persisting to know 
> the evidence without just accepting conventional answeres.
> 
> 
> Please accept my pranams once again.
> 
> adiyal
> geetha



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Message: 6
Date: Wed, 22 Jan 2003 19:52:59 -0800 (PST)
From: sumithra varadarajan <sumivaradan@xxxx>
Subject: mozhiyai kadakkum perum pugazhAn!!!


Sri Parthasarathi thunai
Srimathe Ramanujaya Namaha
Sri Vara Vara MunayE Namaha
Sri vAnAchala mahA munayE Namaha

Dear bhagavatAs,
Today (Jan 23rd 2003) is Thai hastham, the thirunakshatram of the great 
acharya, koorathAzhvan, the close and foremost disciple of EmperumAnAr 
considered to be the pavithram (thandam and pavithram are two essentialities 
for any yethi) of Sri rAmAnujar. Born as a king of the village called kooram 
near kanchipuram he shed all his wealth and belongings for the sake of acharya 
abhimAnam.

Sri thiruvarangaththamudhanAr (one another shisya of EmperumAnAr who was 
corrected from his bad deeds by koorathAzhvan) in his rAmAnuja nootrandhAdhi 
says:
"mozhiyai kadakkum perum pugazhAn vanjamukkurumbAm kuzhiyai kadaththum nam 
kooraththAzhvAn charan koodiya pin"


Here amudhanAr says that the greatness of kooraththAzhvan is beyond words. When 
amudhanAr who has sung such an excellent prabhandam like rAmAnuja nootrandhAdhi 
refrains from talking about the greatness of Azhvan then what can mandha 
buddhis like adiyen attempt to do? Still just with the wish to spend the time 
in a proper way on this very fine avatara dhinam of kooraththAzhvan let me just 
write a few words on kooraththAzhvan to purify our mind and body. 

AmudhanAr further says kooraththAzhvan is a person who has surpassed the 
mukkurumbhu. What is mukkurumbhu? It is nothing but considering oneself great 
due to the wealth he possesses, or due to the family or caste in which he is 
born or due to his educational qualification or intelligence. KooraththAzhvan 
had all the three. He was so wealthy that he used to do anna dhAnam throughout 
the day which even surprised perundEvi thAyar of kAnchipuram, who is none other 
than the goddess of wealth (SridEvi). KooraththAzhvan was a high class Brahmin 
but he never cared about that, he cared about only rAmAnuja sambhandham and 
considered all rAmAnuja sambhandhis irrespective of their birth to be equal. 
Thirdly, the intelligence of kooraththAzhvan. Azhvan is the prime reason for us 
to have got SribhAshyam today. He was an Ekasandha krAhi (one who learns all 
the lessons in just one session). He just out of interest scanned through the 
pages of the bhOdhAyana vriththi grandham got fr!
om!
the saraswathi bandharam during the nights when ethirajar was asleep. After 
losing the grantham to the saivaits, rAmAnujar was struck with grief but Azhvan 
with great confidence assured that he can recollect whatever he has read in the 
two or three nights and since he has seen through the whole book he will help 
EmperumAnAr with the writing of SribhAshyam. Only with this confidence 
EmperumAnAr started writing the bhAshyam and completed it successfully. In 
appropriate places, Azhvan corrected EmperumAnAr without any hesitation. Such 
was the understanding between the acharya and shisya. But at no time did Azhvan 
feel that he is more intelligent and great. He always considered himself to be 
only the shisya of EmperumAnAr.

The three egos, which generally puts down a person was won by koorththAzhvan 
and that has been remarked by amudhAnAr in the above paasuram.

Azhvan gave his darshan for our darshanam (rAmAnuja darshanam). He is the 
acharya who saved the life of our ethirajar. Even when ethirajar forced him to 
pray to the lord to grant him vision he refused saying that it is against the 
norms of a prapanna to ask for anything from the lord. A prapanna is deemed to 
accept whatever the lord grants him and always remain in the service to the 
lord. KooraththAzhvan showed it in practice. Even after loosing vision he did 
not keep quiet but continued to do pushpa (flower) kainkaryam to Azhagar in 
thirumAlirunchOlai. He sang excellent prabhandams famously known as 
panchastavams viz., Sri Vaikunda stavam, athimAnusha stavam, 
sundarabhAhustavam, VaradarAja stavam, Sri stavam.

On top of all these one speciality of kooraththAzhvan is that he is the only 
shisya who assured moksha for his own acharya. We all say, ethirajar to be the 
acharya who will lead us all to moksha (rAmAnuja sambhandam attains moksha). We 
praise EmperumAnAr to be the "Vishnu lOka manimantapa mArgadhAyee" but that 
EmperumAnAr himself says that moksha was assured to him only due to the 
sambhandham of kooraththAzhvan. Isn't this surprising? Yes. In one kalashepam 
EmperumAnAr explained how the jeevatma going to moksha would be welcomed by the 
already present mukthAthmAs there. Listening to this kooraththAzhvan wanted to 
go there before ethirAjar so that he could continue kainkaryam to his acharya 
even in moksha and hence requested the same from namperumal. Namperumal 
accepted and said that he has granted moksha to Azhvan and his sambhandhis. 
Hearing this news ethirAjar first took his uttareeyam (top clothing) and threw 
it into the air with joy. What made ethirAjar so happ!
y?!
Ethirajar explained, " I committed a abhachAram by going against the words of 
my acharya, thirukkOshtiyur nambi when I gave the thirumanthrArtham to all so I 
will not be granted moksha but now that emperuman himself has assured that all 
sambhandhis of kooraththAzhvan will attain moksha I will also surely get the 
same". In this way, Azhvan paved the path of moksha for rAmAnuja himself. But 
then ethirAjar himself literally cried to loose the sathsangam of Azhvan. 

At the last, rAmAnujar uttered the dvaya mahA manthram in the ears of 
kooraththAzhvan. When the shisyas objected to the same saying that the acharya 
should give the dvaya manthram to the shisya only once, ramanujar replied that 
the manthram to Azhvan was like bhOgha dravyam to a king. Such was the jnanam 
and anushtAnam of kooraththAzhvan.

When arjuna asked Krishna to tell him about the lord's vibhuthi, Parthasarathi 
exclaimed, "hantha!" It is very difficult even for me to say all my greatness 
in totality. Similarly adiyen stops here saying that it is very difficult for 
anyone to even start talking about the greatness of Azhvan leave alone 
completely saying it.

Alwar EmperumAnAr Jeeyer thiruvadigalE sharanam

Adiyen rAmAnuja dAsee
Sumithra Varadarajan





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