கோவிந்த கோவிந்த கோவிந்தா

கோவிந்த கோவிந்த கோவிந்தா

லிங்க்:    http://xa.yimg.com/kq/groups/2182732/995358657/name/006-Why+Tirumalaiappan+is+called+Govinda.doc.pdf

ThirumaN (Oordhva puNdram)

Thanks to the link:  http://sriramanujar.tripod.com/thiruman.html
______________________________________

ThirumaN (Oordhva puNdram)

(by Sri Oppiliappan Koil Varadachari Sadagopan, USA)
This is an article about the Vaishanavite wearing ThirumaN, Ramunuja's role in it, The differences in the shape of the ThirumaN worn by the Thenkalai and Vadakalai sects , Why ThirumaN is seen on the forehead of Archa Murthys in recent notes of Prapatti Group members.
I will share my views on this : First of All , there is a lot of history to it. Vangipuram Nambi , one of the 74 Simhasanaathipatis summarized Ramanuja's views on Sadaachaaaras regarding this practise and Swami Desilkan later elaborated on this in his Saccharitra Raksha and linked the sources of his views to Paarameshtya Samhita,Brahmaraatra Samhita et al. Other granthas like Sacchaaritra Sudha Nidhi and the 800 page Monograph approved by the 44Th Jeeyar of Ahobila Mutt known as "Sri Vaishanava Sadaachara Nirnayam" by Vidwan Villivalam Krishna Dasa (Krishnamacharya) have detailed references to the mantras that go with this daily observance , the right way to apply the ThirumaN and other daily observances by Vaishanavites..
The Vaishnavite Paribhasha(colloquial) for wearing ThirumaN (Auspicious Clay) is ThirumaN Kappu Saatal. The key word here seems to be Kaapu or Protection. That protection is achieved thru the Lord"s weapons celebrated in Panchaayudha Sthotram. Like Dig Bhandhanam before Mantra recitation, the request for protection of the limbs of one body and protection from above, behind, sides etc is a well known practise in Ahnikaas (Performance of Daily rituals prescribed).Hence , ThirumaN Kappu can be viewed as a Kavacham , that confers protection on the Vaishanavaas wearing that by invoking the weapons and the power of the Lord. The freedom from fear of the ThirumaN kappu wearing Vaishnavas referred to in Eswar's note relates to the Mahaviswasam of the Vishnu Bhaktas in Lord's protection from the three kinds of afflictions of life.
The 12 names associated with 12 Urdhva Pundarams have been elaborated upon by Swami Desikan in his work known as "Panniru Thirunaamam" dedicated to the celebration of the holy feet of Kanchi Perumaal.
Examples of that are: Forehead, Presiding lord is Kesavan. His color is invoked as Golden. His weapons are 4 Chakrams. The direction assigned to him is East.` Centre Portion of Stomach, the next site to wear Urdhva Pundram has Sriman Narayana as the presiding deity. His Color is visualized as Blue.His Weapons are 4 Conches .The direction of protection offered by him is West.Thus it goes on for the rest of the 10 Urdhva Pundram.
Incidentally, Urdhva Pundram is associate with Urdhva Rethas celebrated in the Vedic Passage "Urdhva Retham virupaksham Viswaroopaya Nama:" Urdhva Pundaram is also symbolic of Sattvika Guna by Lord Krishna In Bhagavat Gita ( Urdhvam Gacchanti Satttwasthaa:).Reference to this is from Naaradheeyam.In this context, this souce says that the Vishnu Bhaktaas should not wear Tiryak Pundram(cross , horizontal wearing of the Pundram) even as a playful matter. Vishnu Dharmottaram establishes guidelines as to which finger to use in applying ThirumaN. Pavitram wearing finger and the middle finger are taboo. One should apply ThirumaN , while sitting. The Thirucchornam used must be sanctified. Any vermilion paste wont do. The people , who have had Bharanyaasam should wear the Yellow choornam and others the Vermilion version. The thirumaN wearing has to have the White two lines and the Red line at the centre, housing the Divine couple, who are never separated. The two white lines are like temple for them. Lord Himself says that he and His consort love to reside in the temple created by the two broad white lines of ThirumaN. Narrow crowding of the two lines are not desirable to him, In my other note, I will speculate on the Neuroanatomical significance of the shape of the thirumaN and suggest a reconciliation between the Tenkalai and Vadakalai versions of wearing the ThirumaN.
On the Sampradhayam(tradion) side, there are number of mantras to create the paste of clay with water in one"s palm.Nrsimha Beejam is to be drawn at the center after completing the preparation of the paste.The Veda Mantras used in the preparatory rituals are 7 in number.Panchopanishad Mantra, Ashtaaksharam,Vishnu Shadakshara Mantram, Dwaadasaaksharam, Dwayam(Mantra ratnam), Vishnu Gayatri are to be included in the appropriate phases of the Pundram wearing ceremony. In between the 12 Names of the Lord to be recited at the time of the decoration of the individual parts of the body, the 12 names of Sri Devi are to be added. They are: Sriyayai nama:., Amrutothbhavaayayai Nama:, Kamalaayayai Nama:,Chandra Sodharyayai nama:, Vishnupatnyayai nama:, Vaishnavyayai nama:, Varaarohayayai nama:,Harivallabhyayai Nama: , Saarnginyayai nama:, Devadevikaayayai nama:, Surasundaryayai nama:. Maha Lakshmyayai Nama:, Sarvaabhishtapalapradhaayayai nama:. Guru vandanaams are also involved. I have seen my grandfather take a minimum of 30 minutes to perform this ThirumaN ceremony sitting at the abnk of Cauvery river after his morning bath. Even today, we can see in the Toopul House Remains of Swami Desikan , the section, where he sat and applied ThirumaN prior to his Abhigamana Araadhanas( Act of Going near the Lord and His consort with Humility and reverence) prescribed by Ramanuja in one of his nine works.

Neuroanatomical speculation on ThirumaN

This is fairly fanciful, but please view it a light hearted manner after the heavy traditional intrepretation fro "co(s)mic relief:. Our Central nervous system and its "gray" matter is packed in 3 coverings (dura, Pia etc). for protection against accidents of Life.Theree are a dense arterial and veinous circulation of the fluid of life thru them in a intricate fashion reaching out to all nooks and corners of the brain and its centres , which control every motor , thought processes as long as we live.
he brain has two hemispheres connected by the collosoal fibre bundle known as corpus collosum, which cross connects the left and the right brain, each odf which have special functions revealed from the Caltech Scientist et al. The cutitng of the Corpus Collosum and its consequences in terms of the calamities in the coordinated functioning of the Brain has also been detailed by the Caltech pioneer. We can view the two lines of the Thiruman connected by the U shaped line as the two lobes of the brain connected by the Corpus collosum.
The frontal lobes and the feeling states and the emotional aspects they symbolize come closest at the forehead in the area of the Ajna Chakram.That region is covered by the U shaped or the Y shaped portion of the ThirumaN. The Central nervous System (CNS) really extends as we know down to the tip of the spinal chord and the Dura matter covers it as a Sac all the way down to Mooladharqa Chakram. The Vada kalai version might be an abstracted version of the all powerful version of the CNS to remember and retain Bhagavan and the Tenkalai Version the full representation of the CNS . The Cranial Nerves control thru the Sensory and Motor branches the functioning of the limbs in our daily activities. The presence of ThirumaN on the upper limbs can in this model be associated with the Control thru the Cranial Nerves.
This allegory is mostly for semi-serious Consumption.
Questions: 1. Why Lord Wears ThirumaN / Why Ramunuja or others applied ThirumaN to The Lord of Thiruvenkatam? He surely does not need it.
2. Why Ramanuja was not welcome at Siva temples ?
Ramanuja Related Questions:
It is said that Ramanuja requested ThiruVekatamudayan to wear the Sanka and Chakra after entering His Sanctum as a Serpent(Adi Sesha) thru the water hole . The hagiographic account refers to the Archa at Thirupati being that of Sankara or Subramnaya . In this context, One of the Azhwar refers to the blending of the Body of Siva and Vishnu in one at Thirumalai( Third Thiruvanthadhi: Verse 63). Peyazhwar is the One great Azhwar, who saw the form of Divine couple and cried out in Thirukkovalur " Thirukkanden, ponmeni Kanden--". Even today, Bilvarchana at Thirupathi and the nonremoval of the Golden Kavacham for the two weapon-bearing hands of Thiruvekatamudayan even during Thirumanjanam and Adi sankara"s establishment of Dhanaakarshana Yantra at Thirupathi are mysteries. Regarding Ramanuja, There is no reason for him to be unwelcome at Siva Temples, except that he had no reason to go there.
Why the Lord Wears ThirumaN?
Ramanuja is also known as Godhagraja or the elder to Andaal based on an incident that happpened at Thirumaaliruncholai ( Offering of the 1000 vessels of Akkaravadisal on behalf of Aandal). Ramanuja is also known as Thiuppavai Jeeyar, because of the joy that he experienced in reciting Thiruppavai Verses and the reverence he had for the Philosophy of Aandal. She , unlike other Azhwars reminded Her Lord of his duties and awakened from his slumber (Yoga nidra). She reminded her Lord about his sworn duties to rescue the tormented Jeevans and interceded on their behalf. Ramanuja in the spirit of Andaal might have put the ThirumaN on the Lord to remind Him of His duties to use his weapons to come to the rescue of the Jeevans. I think however the practise of wearing ThirumaN goes to a time much before Ramanuja.
In conclusion, it can be said that Lord wears Thiruman not as His Lotus feet on His forehead , but as an indication of the power of his weapons and His presence in every one of the directions to protect His devotees. When the Vaishnavas wear the Pundrams , they consider their body as being protected by His weapons and as a temple for the Divine Couple. Thus , there are two separate reasons for the ThirmaN wearing by the Lord and His devotees.

Purana ratnam: Vishnu Puranam

_________________
Subject: [SriRangaSri] Purana ratnam: Vishnu Puranam; Commentary by HH 45th Jeer in His purvasramam

 
Srimathe Ramanujaya Namaha
Adiyen received an email from malolakrupa@yahoo.com referring us to this site:
http://anudinam.org/2012/03/02/purana-ratnam-vishnu-puranam-1/
Swamin may like to visit the above. This webpage mentions:
"This Series will be posted with text commentary extracted from Sri U.Ve. Vidwan villivalam Krishnamacharyaswami along with the video upanyasam of Setlur Paiyambadi Sri U.Ve. Srivatsangachar Swami".
Desika sampradayasthars may easily identify that Sri U.Ve. Vidwan villivalam Krishnamacharyaswami referred above is the purvasrama namam of prakrutham 45th Jeer (Peria Azhagiya Singar) of Ahobila Matam.
Adiyen Ramanuja Dasan
Santhanam Iyengar
=================
Re: [SriRangaSri] Purana ratnam: Vishnu Puranam; Commentary by HH 45
Posted by: "Pramanam Net" pramanamnet@yahoo.com   pramanamnet
Sun Mar 4, 2012 2:41 am (PST)

Pranamams,
Thanks for the link Swami.
Here is the second part link: http://anudinam.org/2012/03/04/purana-ratnam-%E2%80%93-vishnu-puranam-%E2%80%93-part-2-with-upanyasam/
The editor has missed to mention that its Prakrutham 45th Azaghiyasingar in his Porvasramam and its being updated in the link now.
dAsan

ஸ்ரீ ரங்கநாதாஷ்டோதர சத நாமாவளி:

ஸ்ரீ ரங்கநாதாஷ்டோதர சத நாமாவளி: 

ஓம் ஸ்ரீ ரங்கநாதாய  நம:

ஓம் தேவேசாய நம:

ஓம் ஸ்ரீ ரங்கப் ரஹ்மஸம்ஜ்ஞகாய   நம:

ஓம் சேஷ பர்யங்க சயநாய நம:

ஓம் ஸ்ரீ நிவாச புஜாந்தராய நம:

ஓம் இந்த்ரநீலோத்பல ச்யாமாய நம:

ஓம் புண்டரீக நிபே ஷணாய நம:

ஓம் ஸ்ரீ வத்ஸ லாஞ்சிதாய நம:

ஓம் ஹாரிணே நம:

ஓம் வனமாலினே நம:  ----

(10)

ஓம் ஹ லாயுதாய நம:

ஒன பீதாம்பர தராய நம:

ஓம் தேவாய நம:

ஓம் வராய  நம:

ஓம் நாராயணாய நம:

ஓம் ஹ ர யே நம:

ஓம் பூமி ஸ ஹிதாய நம:

ஓம் புருஷாய நம:

ஓம் மஹா விஷ்ணவே நம:

ஓம் ஸ நாதனாய நம:   ---

(20)

ஓம் சிம்ஹா ஸ நஸ்தாய நம:

ஓம் பகவதே நம:

ஓம் வாஸுதேவாய நம:

ஓம் பிரபா வ்ருத்தாய நம:

ஓம் கந்தர்பகோடி லாவண்யாய  நம:

ஓம் கஸ்தூரீ திலகோ ஜ்வலாய நம:

ஓம் சங்க சக்ர கதா பதயே நம:

ஓம் பத்ம ஸுலக்ஷித சதுர்புஜாய  நம:

ஓம் ஸ்ரீமத் ஸுந்தர ஜாமாத்ரே நம:

ஓம் நாதாய நம:

ஓம் தேவ சிகாமணியே நம:

(30)

ஓம் ஸ்ரீ ரங்க நாயகாய நம:

ஓம் லக்ஷ்மி வல்லபாய நம:

ஓம் தேஜஸாம் நிதயே நம:

ஓம் ஸர்வ சர்ம  ப் ரதாய நம:

ஓம் அஹீ சாய நம:

ஓம் சாம கான ப்ரியோத் ஸவாய  நம:

ஓம் அம்ருதத் வப்ரதாய நம:

ஓம் நித்யாய நம:

ஓம் ஸர்வ ப்ரபவே நம:

(40)

ஓம் அரிந்தமாய நம:

ஓம் ஸ்ரீ பத்ர குங்குமாலிப்தாய நம:

ஓம் ஸ்ரீ மூர்த்தயே நம:

ஓம் சித்த ரஞ்சிதாய நம:

ஓம் ஸர்வ லக்ஷண  ஸம்பந்நாய நம:

ஓம் சாந்தாத்மனே நம:

ஓம் தீர்த்த நாயகாய நம:

ஓம் ஸ்ரீரங்க  நாயிகேசாய நம:

ஓம் யஜ்ஞ  மூர்த்தயே நம:

ஓம் ஹிரண்மயாய நம:

(50)

ஓம் பிரணவாகாரஸதநாய  நம:

ஓம் பிரணதார்த்த பிரதாயகாய நம:

ஓம் கோதாப்ராணேச்வராய நம:

ஓம் ஸ்ரீ க்ருஷ்ணாய நம:

ஓம் ஜகந்நாதாய நம:

ஓம் ஜயத்ரதாய நம:

ஓம் நிகளாபுர வல்லீசாய நம:

ஓம் நித்ய மங்கள தாயகாய நம:

ஓம் கந்தஸ் தம்ப த்வயோல்லாஸி

       காயத்ரீ ரூப  மண்டபாய நம:

ஓம் ப்ருத்ய வர்க சரண்யாய நம:

(60)

ஓம் பலபத்ர  ப்ரஸாதகாய நம:

ஒம்வேத ச்ருங்க விமானஸ் தாய நம:

ஓம் வயாக்கரா ஸு ர நிஷூத நாய நம:

ஓம் கருடா நந்த ஸே நேச கஜ

      வக்த்ராதி  ஸேவி தாய நம:

ஓம்  சங்கரப்ரிய மாஹா த்மாய நம:

ஓம் ச்யாமாய நம:

ஓம் சந்தனுவந்திதாய நம:

ஓம் பாஞ்சராத்ரார்ச்சிதாய நம:

ஓம் அநேக பக்த நேத்ரோத்ஸவப்ரதாய நம: 

ஓம் கலசாம்போதி நிலயாய நம:

(70)

ஓம் கமலாஸந பூஜிதாய நம:

ஓம் ஸநந்தநந்த ஸநகஸூத்ராமாமர ஸேவிதாய நம:

ஓம் ஸத்யலோக பரவாஸாய நம:

ஓம் சக்ஷுஷே நம:

ஓம் அஷ்டாக்ஷராய நம:

ஓம் அவ்யாய நம:

ஓம் இஷ்வாகு பூஜிதபதாய நம:

ஓம் வஸிஷ்டாதிஸ் துதாய நம:

ஓம் அநகாய நம:

ஓம் ராகவாராதிதாய நம:

(80)

ஓம் ஸ்வாமிநே நம:

ஓம் ராமாய நம:

 ஓம் ராஜேந்திரவந்திதாய நம:

ஓம் விபீஷணார்ச்சித பதாய நம:

ஓம் லங்கா ராஜ்ய வரப்ரதாய நம:

ஓம் காவேரி மத்யநிலயாய நம:

ஓம் கல்யாண புரவாஸ்துகாய நம:

ஓம் தர்ம வர்மாதி சோளேந்திர  பூஜிதாய நம:

ஓம் புன்யகீர்த்தனாய நம:

ஓம் புருஷோத்தம  க்ருதஸ்தாநாய நம:

(90)

ஓம் பூலோக ஜன பாக்யதாய நம:

ஓம் அஜ்ஞாந தமன ஜ்யோதிஷே நம:

ஓம் அர்ஜுநபிரிய ஸாரதயே நம:

ஓம் சந்திர புஷ்கரிணீ நாதாய நம: 

ஓம் சண்டாதி  த்வாரபாலகாய நம:

ஓம் குமுதாதி பரீவாராய  நம:

ஓம் பாண்ட்யஸாரூப்யதாயகாய நம: 

ஓம் ஸப்தாவரண ஸம்வீதஸநாதநாய நம:

ஓம் ஸுர போஷகாய நம: 

ஓம் நவநீத சுபாஹாராய நம:

(100)

ஓம் வி ஹாரிணே நம:

ஓம் நாரதஸ்துதாய நம:

ஓம் ரோஹிணீஜந்மதாரகாய நம: 

ஓம் கார்த்திகேய வரப்ரதாய நம:

ஓம்  ஸ்ரீ ரங்காதிபதயே நம:

ஓம் ஸ்ரீமத்ரங்கமஹாநிதயே நம: 

ஓம் ஸ்ரீரங்கநாதாய நம:

ஓம் ஸ்ரீ ரங்கபரபிரஹ்மணே நம:

(108)

Are yogis able to perceive perumal without His rUpam?

Are yogis able to perceive perumal without His rUpam?
____________

Posted by: "srinivasan_ramanujan32" srinivas_ramanujan32@yahoo.com   srinivasan_ramanujan32

Wed Feb 22, 2012 3:25 am (PST)

SrI:

SrimathE rAmAnujAya namaha.

Dear Swami,

The fact that the yOgi practicing nirAlambana yOga can visualise the  svarUpam without the thirumEni doesn't affect the concept of aprthak  siddhi at all. All it means is that the yOgi's dharma bhUta jnAnam is so  expanded that he only sees Brahma svarUpam everywhere to the exclusion  of everything else, including the thirumEni of perumAl.

In other words, he cognises only Brahman, who is inseparably attached to  his body, without cognising the body. He sees Brahman everywhere and in  everything. This is samAdhi as stated in passages such as yatra na  anyath pashyati, na anyath srunOti, etc. Though jivAs, jagath, suddha  sattvam, etc all constitute the sarIram of Brahman, he excludes all  these to focus on Brahman alone, qualified by innumerable auspicious  attributes.

The phalam of nirAlambana yOgam is the cognition of bhagavad svarUpam  characterised by satyatvam, jnAnatvam, anantatvam, anandatvam and  amalatvam. It should be noted that other kalyAna gunas such as  sousIlyam, etc. are a direct outcome of dharma bhUta jnAnam of Brahman,  so there is no virOdham in saying that the yOgi experiences the anandam  gained from these gunAs as well.

What the yOgi sees is very real and not imaginary. His vision is  advanced to such an extent that it excludes all objects external to  Brahma svarUpa. This is very similar to how SukachAryar in Bhagavata  purAna visualised only the atma dwelling in everything and could not see  the difference between man, woman, animal, plant, etc. This doesn't  imply those forms are unreal, only that the yOgi chooses to exclude them  and perceive the similar AtmA dwelling in all. Now, it may asked what is the benefit of leaving thirumEni and proceeding to brahma svarUpam in the course of dhyAnam. The answer is  very simple - some yOgis want to attain that state. On the contrary, there are some yOgIs who prefer thirumEni and do not want such a vision  - the chief examples are our very own Thondaradippodi Azhwar, Paan  PerumAl and Kaliyan. The degree of anandam arising from thirumEni  dhyAnam or nirAlambana yOgam is the same, its just the preference of the  yOgIs and the adhikAris.

  In Sri Vaikuntam, svarUpa-rUpa-guna-vibhUti all are included in the  experience of a muktan.          DAsan,

Srinivasan.

--- In ramanuja@yahoogroups.com, "ranan14" <ranan14@... wrote:

 Dear swAmin

 Thanks. Thank you for the explanation. I understand that the thirumeni, though not identical with the divyAtma svarUpam is inseparable from Him. In Vishnu purANam there is a chapter near the end where, the process of meditating on Perumal is described. There, it starts with meditating on the Lord's Thirumeni, divyAyudhams and gradually removing the avayavas one by one till one comes to only to Perumal without any avayavas, who is sarva-vyApaka, beyond kAlam etc. My  question is, is such a meditation on a satya vastu or is it only an imagination of the yogi. If it is meditation on a satya vastu, then perumAl will no more be called as inseparable as one is able to perceive Him as separate from His avayavas. But, i think it is considered a proper process in ashtAnga yogam called as nirbIja dhyAnam and some say it is even superior to meditating with avayavas though extremely difficult. In such case, is the dhyAna phalam sAvayava perumAl or niravayava perumAl? How to understand the apRthak-siddhi of the rUpam since the yogi is able to perceive perumal without His rUpam?  pardon me for my questions. I am asking them to clarify my understanding.

 dAsan                                                                                                                                                                      Anand

 --- In ramanuja@yahoogroups.com, "srinivasan_ramanujan32" srinivas_ramanujan32@ wrote:

 SrI: SrimathE rAmAnujAya namaha.

 Dear Swami,

 The jnAna, sakti, bala, aisvaryAdigal, saulabhyAdi gunangal are all the  nirUpita svarUpa viseshanangal and are the sareeram of perumal. No, nirupita svarupa viseshanas are gunas that become known once the svarupa nirupaka dharmas are known. Nothing to do with being the sarIram  of perumAl. Rather, they are gunams that are exhibited to the chetanas  using his thirumEni as a medium. The thirumEni itself is an attribute of  Brahman on account of being its body and inseparable association.

 Brahman simply is savisesha, one with infinite auspicious attributes. Out of these 5 are the svarupa nirupaka dharmas, others are nirupita svarupa viseshanas. Hence, both in the form of para-vAsudevan in parama padam or in the form of vyUha vAsudevan or the vibhavAdi rupam, the thirumeni, saulabhyam, saushIlyam etc are not part of perumal's svarUpam, but are His sareeram. Adiyen does not know what you mean by 'part of sarIram', not perumal's  'svarUpam'. As mentioned before, paramAtma is samastha kalyAna gunAtmakan and this has nothing to do with this sarIram. His thirumEni  is assumed only for the sake of expressing these gunas to the jivAtmA. These gunams are exhibited through the rupam and hence are called rupa gunas. However, the praise of the gunams and the thirumeni only culminate in the glorification of svarUpam, in so much as praise of sun-light is actually a praise of the sun itself. This point is noted by srI rangarAmAnuja mUni in his taittiriyOpanishad bhAshyam. It is only the greatness of brahma-svarUpa that allows him to cognise and assume such forms.

 My question was, if there is a difference, is perumAl arUpi in His svarUpam as His rUpam is not part of His svarUpam. When is paramAtma said to have form? When he is inseparably associated  to the body of his. Since he is always present in his body, he is always with rUpam. The definition of having a rUpam simply means dwelling in a  body.

 It is only that he is not *identical* to the rUpam, which is the paksham  of some schools ike sri ananda tirtha's dvaita and the gaudiya vaishnavas. The question of whether he has a form or not is unrelated towhether he is identical with the form. It is the very nature of a body to be different from the self. Hence rUpam, itself, implies a distinction from svarUpam. So, we cannot ask  'why' he is different from his body. The thirumEni is suddha sattvam without sentience, whereas the svarUpam is pratyagAnandam.  If he is not associated with his thirumEni at any time, then he is without form. The hArda rupam of antaryami is believed by some scholars  to be assumed only at the timeof meditation, so it is held by them that  the antaryAmi might be formless. Others do not accept this view.

 DAsan,                                                                                                                                                              Srinivasan.

 --- In ramanuja@yahoogroups.com, "ranan14" <ranan14@ wrote:

  Dear Swamin

   Thanks. I read the commentary. Thanks once again. My question is on the difference between the svarUpam and rUpam of perumal. My understanding is that, as you mentioned, the name "nArAyaNa" best describes the svarUpam of perumAl. In the name, "nAra" sabdam denotes all the ashrita tattvangal commencing from perumAl's suddha sattva thirumeni. thus a difference is drawn between the svarUpam and rUpam of perumal. the svarUpa nirUpaka dharmam of perumAl are satyam, jnanam, anantam, amalam and Anandam. The jnAna, sakti, bala, aisvaryAdigal, saulabhyAdi gunangal are all the nirUpita svarUpa viseshanangal and are the sareeram of perumal. Hence, both in the form of para-vAsudevan in parama padam or in the form of vyUha vAsudevan or the vibhavAdi rupam, the thirumeni, saulabhyam, saushIlyam etc are not part of perumal's svarUpam, but are His sareeram. When i said about nArAyaNan and paravAsudevan, I was mentioning about perumAls's svarUpam and perumAl's rUpam. My question was, if there is a difference, is perumAl arUpi in His svarUpam as His rUpam is not part of His svarUpam.                                                                                                                                             Dasan                                                                                                                                                                             Anand

 

   --- In ramanuja@yahoogroups.com, Thiruevvul nandapathangi thiruevvul@

  wrote:  Dear Anand swamy,,                                                                                                                                            First of all why you perceived that Narayanan is different than Paravasudevan. VASUDEVAN, VISHNU & Narayanan namas explain  the Vyapthy , the all pervasiveness character of Bagavan. Pl. approach youracharyas to get the meaning of all thees 3 .Among the 3 vyapaga manthrangal  Narayana, is hailed by all acharyas as it explains his all pervasine  nature fully.Sriman Narayanan in Vaikuntam is called PARAVASUDEVAN & in Vyuham he is called VYUHA VASUDEVAN. NOW REG YOUR SECOND QUESTION , the question itself has to rephrased as WHY PERUMAL SHOULD HAVE A RUPAM.

Probably that is what you want to know. Boothathazvar"s Irandam Thiruvanthathy pasuram 61

 ORURAVANALLI OLIYURAVAM NINNURUVAM, EERURUVAM ENBAR IRUNILATHOR... WILL  EXPLAIN many things. This pasuram will handle compactly you third question too. Pl. download Kanchi P.B.Annangarachars vyakyanam from ne for this pasuram. If you have any doubt still can mail me.

.

BHULOKA VAIKUNDAM" SRIRANGAM

BHULOKA VAIKUNDAM" SRIRANGAM
UPANYASAM SRI VELUKKUDI KRISHNAN


Link:    http://www.youtube.com/watch?v=D-N3W4GZBjA

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