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TeLiyAtha marai nilangaL TeLigindrOmE-2

From: sadagopan iyengar (sadagopaniyengar_at_yahoo.com)
Date: Tue Mar 06 2001 - 08:21:54 PST

               Srimate SrivanSatakopa Sri Vedanta
Desika Yatindra Mahadesikaya Nama:



TheLiyAtha Marai NilangaL TheligindrOmE-2
                   
_____________________________________________
   
                          In continuation of the
previous posting on the sAmyam of the DrAvida Vedam
with the Sruti,adiyen would like to cite the following
Sruti vAkyAs and their corresponding reflections in
the TiruvAaimozhi.
        The Vedas have a strong fascination for the
TrivikramAvatAra, and refer to it time and again,in
the SamhitA,AranyakA and the Upanishad bhagAs.It is
perhaps  the most vaideeka avatAram, as EmperumAn took
the form of an enchanting BrahmachAri, with a totally
vaideeka vEsham, replete with yagyOpaveetam,
krishnAjinam, kamandalu, et al. And the Vishnu Sooktam
deals almost exclusively with   the Lord’s wondorous
feat of measuring the three worlds with his Tiruvadi. 
“TreeNi padA vichakramE Vishnur gOpA adAbhya:” says
the Sookta, extolling this diva chEshtitam.Similar
references abound throughout the Sruti.               
        
                    Verbatim reflections can be found
in the Tiruvaimozhi at numerous places-  “van mA
vaiyam aLanda em VamanA”, “kurai kazhalgaL neetti maN
konda kOla vAmanA”, “pAmaru moovulagu aLanda padma
pAdAvO”,
“ennALE nAm maNNaLanda inai tAmaraigal kANbadu”,
»kuria mAN uruvAgi kodungOlAl nilam konda kiri ammAn »
etc. etc.
                     Moving on to the
TaittiriyOpanishad,VarunA advises Bhrigu to meditate
on Food as Brahman-“annam brahmEti vyajAnAt”- for
those who might find this a bit abstract, Azhwar’s
sreesookti puts it simply and beautifully-“uNNum sOru
parugum neer tinnum vetrilai yAvum kaNNan emperuman”. 
                     The same Bhriguvalli defines
Brahmam as that from which the world (consisting of
all sentient and non-sentient beings) has its origins,
that by which it is sustained and, that to which
everything returns in the end.
“yetO vA imAni bhootAni jAyantE, yEna jAtAni jeevanti,
yat prayantyabhisamvisanti”.This is the vishaya vAkya
for the JanmAdyadhikaranA of the Brahma sutras. This
nameless entity is personified by Sri KAri MAran, for
easy upAsanA,in the following pasurams- 
         “KaLvA, emmaiyum Ezhulagum ninnuLLE thOtriya
iraivA”
         ”padaitthu kAtthu kedutthu aLikkum”
          “aaviyum aakkamum tAnE, azhippOdu aLippavan
tAnE-kAvi nan mEni kamalakkaNNan » etc.

The inadequacy, of even Sruti vAkyAs, to fully
describe  even one of the auspicious attributes of
Emperuman, is brought out by the Anandavalli dictum
“YatO vAchO nivartantE- aprApya manasA saha”.Sri
Azhwar puts this succinctly in the following
words-“solla aLavandru”, uNarndu uNarndu uNarilum irai
nilai uNarvaridu “
“eNperukku annalam” “eNNin meediyan emperuman” etc.

      -to be continued- dasan,sadagopan.
Srimate Sri Lakshminrsimha diva padukasevaka
SrivanSatakopa Sri Narayana Yatindra Mahadesikaya
Nama:

            
         
                          


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