Devi's Grace -- part 1

[Guest guest]

Sub : Devi’s Grace – Part 1

 

Dear Sri Raviji ,

 

I thank you for your observations on the posting and would like to cover all

your queries in three to four mails. I have drunk only a drop of water of that

great ocean of knowledge called SRI VIDYA and is very negligible . I would

request readers to correct me if I go wrong while answering the queries posted

by Sri Ravi or on my misunderstanding of his observation .

 

The queries posed and summarized as per my understanding are.

 

 

 

Can you point the exact verse in DM and what word therein you translate as

 

grace.

 

God’s grace is not chanting some Shloka but to learn love. ( As my posting of

Divine grace was in respect to DM the discussion would cover DM only and the

examination of DM – Is it beyond Shloka .

Is only compassion a grace of Devi or what else are there which we should

acquire by Her Grace and What our scriptures say on other qualities important

other than Love.

How can Devi as a Karma – Phala – Dhata break Her own rules of the cosmic

Law of Karma .

 

Answers .

 

 

 

The Collins English Dictionary defines grace as ( one of the meaning )

 

–“ AS DIVINE FAVOUR “.

 

Coming to Chapter 12 of DM -- this is what DEVI HERSELF said.

 

 

 

“ Deva Uchhu ‘

 

 

 

The Devi Said – Verse by Verse meaning

 

 

 

· Who ever with devotion praises me constantly, I shall put an end to all

their troubles.

 

· Whoever extols or listens this Mahasmeeyam to them nothing bad happens,

neither misfortune, nor poverty.

 

· They would not be separated by near and dear.

 

· No fear comes to them from foes, robbers or even the mighty Kings.

 

· Or from weapons, fire and floods.

 

· The devotee would be spared from all epidems afflicting the society.

 

· My satnding presence is assured where the DM is recited.

 

· During the time of Autum season ( Sarada Navarathri ) who so ever

listens to this Mahatmeeyam with devotion BY MY GRACE (Note the word Prasadena

sloka 13 ) be released from all sufferings and acquires wealth.

 

· Man becomes fearless in intense battles listening to this Mahatmeeyam

 

( Battle can also mean the battle we under go in our mind due to Rajas and

Thamas)

 

· Enemies are destroyed and welfare produced for those listening to the

Mahatmeeyam.

 

· Bad dreams turn good and troubles subside even caused by the very

planet.

 

· Where there is a break in relationship it gets repaired and pacifies

the maladies in children caused by obsessions.

 

· The evil doers,ghosts,demons.perish at the mere reading of DM.

 

· Hearing removes Sins ( caused by karma ) and grants freedom from

illness and protects fromall evil spirits.

 

· And So On.

 

 

 

There are in total 41 slokas dealing with all kind of problems which Devi

Confirms with HER Universal authority would Grace the devotee Reciting this

great scripture.

 

I hope Raviji would be satisfied that it is not one particular verse but 41

verses which confers the GRACE as per the dictionary meaning of grace – Divine

Favour.

 

 

 

If one observes --- all these problems either one or many occur with different

gravity to an individual as a result of Karma .The Divine ruler Devi only can

decree to neutralize the effects of karma .

 

But for all these one should have an immense faith in Devi and DM.

 

As said in my earlier posting Devas says

 

“Saluatations to Her who is in form of FAITH in all beings “

 

All religions including GOD exist because of Faith. It starts from blind faith

--Darkness to light. Faith is attributable to mind and Mind by its very nature

is limited -- blind also as it only recognizes the past . So it is not possible

to know the unknown with known past except due to Her grace.

 

But as explained as one approaches Her with blind Faitth -- by Her Grace She

Opens the sadhak’s inner eyes – That is the Experience of all Jivan Mukthas like

HH Sesadri Swamigal , Maha Swamygal and others.

 

 

 

This spiritual experience of Rishi is revealed in DM itself in the shloka

 

“ Sarvasya buddhi rupena janasya hrdi samsthite.” --- Devi residing and

revealing as intelligence in the Heart.

 

 

 

Intelligence of the mind is different – it is only an intellectual exercise and

has only a limited value.

 

 

 

This answers the first question

 

 

 

Jai Chandi

 

 

 

Ganapathy

 

 

 

 

Ganapathy --- Vijaya

 

" Jai Bhavani " - - - - " Jai Sri Lalitha Maha Maha Tripura Sundari "

 

" Sarvam Shakti Mayam Jagath "

 

 

 

 

 

 

 

[Guest guest]

, ganapathy = = vijaya

<srividya101> wrote:

> Sub : Devi's Grace - Part 2

>

> Observation of Sri Raviji :

> God as Karma - phala -Pradaa by default awards fruits without

partiality or arbitrations.

>

 

 

The way I understood Ravi's post at the beginning of the thread is,

grace ('Ishvara anugraha') is not modification of karma phala or

karma phala itself, but the understanding one has towards karma phala

(jnAna).

 

Let me offer my 2c.

 

If we look at the shastra-s (especially vedanta shastra) there is a

clear distinction between karma phala and jnAna. In simple

terms, 'Karma phala' is the fruit or result of an action. For every

action, according to time, place, intent etc, the result varies.

Shastra alone is the source to know what action is capable of what

result. Ishvara awards the results for every action and stays free of

favoritism (vaiShamya dosha vihiinatvaat). He himself is the shastra-

s that define the action and its results. An exception is in itself

is a part of the rule and hence there is no point in discussing

whether God makes exceptions to rules or not.

 

Is the result of an action (karma phala) God's grace (Ishvara

anugraha)?

 

We can look at the result of a karma (karma phala) as Ishvara

anugraha, The discipline of karma yoga lies on two key components,

right action and right attitude and right attitude is defined as

viewing karma phala as Ishvara prasaada or God's blessing.

We could say that blessings like curing of diseases, saving people

from deaths and so on are also Ishvara anugraha. But technically

these are karma phala alone. Reading a hymn, visiting a saint,

praying etc are all karmas at different levels. We can group them

under kaayika, vaachika or maanasa vyaapaara and hence they are

action (karma) in one form or another. Every action is entitled to

bear a fruit. (Even meditation is a maanasa vyaapaara).

 

But there is another thing that Ishvara gives that is not a result of

any action. It is the perception one has (jnAna). Pain or pleasure of

an experience is dependent on the perception of the experience and

hence karma as such looses its import at this level. If we term this

as Ishvara anugraha or God's grace, then it is not a product of any

action. (A more common terminology would be jnAna.)

 

In what sense is God's grace (`Ishvara anugraha') used in the shastra-

s ? karma phala or JnAna ?

 

According to my knowledge, it has been used in both contexts.

Shankara interprets Ishvara anugraha as karma phala in one instance

and argues that jnAna is not a product of Ishvara anugraha. He has

also interpreted Ishvara anugraha as jnAna and argued that liberation

is possible only through Ishvara anugraha. The interpretations have

been purely contextual.

 

LS defines God's grace is two beautiful namaavali-s `avyaaja karuNaa

murtir agjnAna dhvaanta diipikaa'. It is `avyaaja' and hence not a

product of any action (not karma phala). It is the light (jnAna) that

destroys ignorance (agjnAna).

 

Regards,

Aravind

[Guest guest]

Vijaya, Raviji, Seeksha and others have provided a thought provoking

excellent analysis of 'Isvara anugraham'. suggesting:

 

a) It is karma phala

b) It is jnAna

c) It is both.

 

Based on the pattern of the analysis it seems to me:

 

Anugraha transends Karma, Jnana etc. It may manifest as karma phala,

or as jnana prasadam. I remember a chapter towards end of

Narayaneeyam is on Jnana, Karma, Bhakti Yoga - implying state of

unision of the three and beyond. Perhaps what we call arul, karunai,

anugraham, etc. transcend concepts like karma, and jnana which are

needed to explain the causal/solution process to samsaara which itelf

is limited, implying existence of beyond. Limiting anugraha to only

this or that is just that - limiting our perception of it.

 

Analogy of a mother's love is useful - a) a mother may ootify (feed)

her child some paruppu saadam (comparable to karma palam), or b)

ootify knowledge in the form of alphabets a, b, c, d etc. or

knowledge like aram seya virumbu etc. Both are visible manifestations

of motherly love. Even if she does not do either for whatever reason,

or even after doing both, the love prevails limitlessly. The potent

love prevails even in the absence of the child, or when the child is

somewhere playing, or doing some mischief. We need a visible effect

to see the love, for otherwise how can we perceive it? But that does

not mean it is not present at times when the visible effect is not

manifested.

 

So it seems like, it is not possible to say Anugraham is not present

in something or somewhere, or even in the realm beyond space and time.

 

Thanks to everyone for the wonderful discussions.

krishnan