Why is Emperumanar superior to Emperuman? (A young boy’s question)
Vidwan’s reply
Emperumanar is the one who showed us the Emperuman. Without Emperumanar, we would not have understood Emperuman.
Notes:
This is what Thiruvarangthamudanar also says in Ramanuja Nutrandadi pasuram:
“Manmisai yonigal torum pirandu, engal Madavane
Kannura nirkulum kanagilla ulagorgal ellam
Annal iramanusan vandu tonriya appozhude
Nannaru gyanam talaikkondu naranarkayinare”
Adiyen’ child is questioning as to who is Nappinnai who has been mentioned by Andal as well. Adiyen had said she in the incarnation of Neeladevi. Can you please elaborate on Nappinnai?
Vidwan’s reply
Kannan’s mother Yashoda had a brother call Kumban. Nappinnai Piratti is his daughter. She is Krishna’s maternal uncle’s daughter and eligible to marry him. Kannan married her by taming seven bulls as per Harivamsam. She is said to be the incarnation of Neeladevi.
Perumal is Omnipresent or all-pervading (Vibhu). Soul (Jivan) is atomic in nature and cannot be split. If Bhagavan is Vibhu, does it mean that he will be inside a Jivan?
Vidwan’s reply
Perumal is inside as an antaryAmi, an in-dweller. There is no doubt that he is the Soul of our soul.
Notes:
According to Swami Desikan, as the Jivan is atomic, there is no such thing as inside of a Jivan. Hence there is no question of Permal being inside a soul. If Perumal is said to be an antaryAmi for a soul (Jivan), it implies that no part of a soul that is disassociated from Perumal, everything is attached to Him.
Why has Azhvars sung lesser number of pasurams on Kanchi Varadhan than on Arangan and Thirumalaiappan? Though Hastigiri is equally divine kshetram like other two kshetrams, why did the Azhvars’ pasurams not resonate the same status? Is there any reason behind this? Kindly explain.
Vidwan’s reply
Generally, all the sanctums and kshetrams where Emperuman graces are divine.
Notes:
Swami Desikan had said ’muhyantaya bhanguradhiyo muni sarvabhoumaH’ in Varadharaja Panchashat. The inference here is that Azhvars having been mesmerized and lost themselves upon witnessing Lord Vardhan’s enchanting form, have sung lesser number of pasurams on Him.
This is the reason even though lesser number of pasurams were sung on this kshetram does not lack in glories that are found in Arangam and Thirumalai.
Can Srivaishnavas who had undergone Bharanyasam learn Bhagavatam and Bhagavad Gita from Advaitins?
Vidwan’s reply
It is not advised for Sri Vaishnavas to listen Bhagavad Gita by Advaitis.
Notes:
Bhagavatam talks about the glories of Perumal, and it is not wrong in listening to them.
But there is a huge difference in the way Bhagavad Gita is interpreted by Srivaishnavas and Advaitis. As Advaitins philosophy varies from ours, it is not appropriate to learn from Advaitins as part of our tradition or practise and we can listen to just know their side of explanation.
Swami Desikan in his Prabhandasaram had mentioned about the place, day, date and pasuram count, but he did not mention about their lineage. Is there a specific reason to this or is my understanding wrong?
Vidwan’s reply:
Azhvars are incaranations of Nityasuris (immortals who does eternal service to Bhagavan) so, their lineage is not important. We should revere them and celebrate their Thirunakshatram grandly, hence Swami Desikan had included only such details (which are important for us) in Prabhandasaram.
Notes:
He has mentioned these details so that an Azhvar’s appearance day should be celebrated grandly every year as a festival. On that day we must recite their Prabhandam. Moreover, most of them appeared as ayonijas (not being born from a womb) knowing their lineage is not crucial.
Adiyen has a doubt in Prabandasara pasuram on Periazhvar. Swami Desikan while mentioning the count of pasurams, at the end say four hundred and seventy-one and two instead of four hundred and seventy-three (“nAnURRuezhubathonRiraNDum”). Is there a reason behind this?
Vidwan’s reply:
Generally, a pasuram or poem is written based on the kind of verse (viruttham); composers construct the words based on the type of viruttham. As this is based on En Asiriya Viruttham, he has mentioned four hundred and seventy-one and two.
Notes:
An interesting aspect – from Periazhvar Thirumozhi, the first two pasurams ‘pallandu pallandu and adiyomodum ninodum’ are unique in that these two pasurams are chanted in the beginning of recitation during nitiyAnusandhanam.
Though these two are separate pasurams, it is a tradition that two of these pasurams are considered one.
“nAnURRuezhubathonRiraNDum” – though Swami has set this pasuram in Chandas metre, the fact that he is included a special meaning shows our Kavi Simham’s singular ability.
Can adiyen have Srimad Abinava Vageesha Brahmatantra Parakala Swami’s Acarya taniyan (invocatory verse)?
Vidwan’s reply:
