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SriRangaSri List Archive: Message 00097 Dec 2005

 
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Thanks very much for detailed explanation.

I was thrilled to read that "irandu uruvam ondrai" refers to Sri: being
inseparable from Lord, because that's how I had
imagined/guessed/expected it to reflect - I've alteast absorbed tiny
drops from the great ocean of Sri Mukkur swamy's 'Lakshmi vaibhavam'
pravachanam.

dasan,
Anand.


-----Original Message-----
From: Sudarsan Parthasarathy.S. [mailto:sudarsanp@xxxxxxxxx] 
Sent: Friday, December 23, 2005 7:33 PM
To: Anand Sowmithiran (IE10); SriRangaSri@xxxxxxxxxxxxxxx
Subject: Re: [SriRangaSri] Article on 'sankara narayanar'

Sri RAmajayam
SrimathE GopAla DEsika MahA DEsikAya Namaha

Dear Sri.Anand,
               AdiyEn heard SrimUshnam Srimad Andavan
on this PAsuram (at the home of a Sri Vaishnavite at
Nathamuni St, T.Nagar, Chennai-17), especially in
light of a huge controversy raised by the current
pontiff of Kanchi Sankara mutt, several years back.  
SrimUshnam Srimad Andavan not only explained this
PAsuram, based on PoorvAcharya GranthAs, but went on
to even take Thirupugazh and other Saivite works where
the NayanmArs themselves have related to the Lord of
Thirumalai as ThirumAl.  Repeatedly Sri.Nrusimha Priya
also answers this question, quoting even from Advaitic
experts who have concluded that it is "SriNivasan".

ThAzh Sadaiyum, Neel Mudiyum Onmazhuvum
Chakaramum....refers to PerumAl with his Divya
Soundharya ThirumEni with long matted hair, adorning
Srivatsa on his heart, and Sudarsana in his hand.   

Iranduruvum onrai Isainthu....here the meaning is, the
Lord never appears Single.   With Srivatsam he appears
to us always as Divya Dhampathi (so in any ThirumEni
of the Lord we worship ThAyAr in Srivatsam, then the
Lords feet and then enjoy the full ThirumEni of the
Lord).    With Kausthubam, representing us, the Lord
is the complete manifestation of us in him. 
SarIra-SarIri Bhava as per VisishtAvaita Siddhantam.  
 Many AzhwAr PAsuram speaks of this message and all
the AzhwArs have given us this message, without fail. 


So its amply clear not only from this PAsuram, several
other AzhvAr PAsuram, PoorvAchArya VyAkyAnam to
Prakrutham AchAryas, consistently the same
interpretation has been delivered. 

Wrong interpretations are not suprising (AdiyEn was
reading Meiviratha Manyam of Swamy DEsikan, where
Swamy categorically states these confusions are due to
Sage Gautamas curse), which is the reason we see such
"free interpretations" without having to bother about
our PoorvAchAryas message (malice or Vibareetha
JnAnam).  These are the same people who propagate new
fusion gods which have no Agamic basis (Prathyankara
Devi, fusion AnjanEyar-PillaiyAr, PAshandis who claim
they are God/AvatAr etc)....lets follow the teachings
of our PoorvAcharyas which should keep us away from
these falsehood.


AdiyEn Sri RAmAnuja DAsan,

Sudarsana DAsOsmi

--- "Anand  Sowmithiran (IE10)"
<Anand.Sowmithiran@xxxxxxxxxxxxx> wrote:

> Namaskarams.
> 
>  
> 
> There is an article in the latest issue of Sakthi
> Vikatan, wherein
> "sankara narayanar" deity is explained, there they
> have quoted "thaazh
> sadayum, neel mudiyum" Paasuram and say Azhwar
> refers to Lord at
> Tirupathi having both "sankara" and "narayana" forms
> in a single image.
> 
> I couldn't accept this but was not knowing the
> meaning of the words at
> the end of the paasuram "Irandu uruvum ondraai
> isaindhu" [2 forms merged
> into one]?
> 
> Can one of you explain this paasuram, it will help
> many others from our
> sampradayam to have clear thoughts about this.
> 
>  
> 
> adiyen,
> 
> Anand.
> 
> 
> 
> [Non-text portions of this message have been
> removed]
> 
> 
> 
> 
> 
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