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Sri Ramadas writes

 

* As far as the question ''But what is the point? Is this vast

* reading and erudition going to grant us Moksham?'' is

* concerned, without a full understanding of the unlimited

* attributes of the Lord, then how can we have any understanding

* of faith and belief?

 

Don't you think it is a contradiction to say "unlimited attributes"

and "a full understanding" of them by us? Anything unlimited cannot

be comprehended in full. If it can be comprehended completely it is

not "unlimited".

 

A full understanding of the attributes of the Supreme person is

impossible for any of us. Even Sruti uses "Neti Neti" to describe

Him. If further quotation is needed, Upanishad says "Yatho vAcho

nivartante apraapya manasaa saha Aanandam BrahmaNo Vidvaan...."

(Taittiriyam - Brahmaanandavalli). So much for a full understanding!

 

A little knowledge of the attributes of the Lord is enough to foster

Bhakti. Bhakti it is that can take us closer to the Lord. A Bhakta

finds joy in the auspicious qualities of the Lord. Any time spent in

carping criticism is time taken away from the anubhava of the Lord

deep in the heart for the bhakta. For a Bhakta - faith is not

something he needs to prove using arguments. He sees the Lord and

his absolute dependance on him - he sees nothing else - sees no

need to reject anything else - since nothing else exists other

than the Lord. This does not make the Bhakta a person of zero intellect.

He has simply understood the quintessence of the Scriptures and the

writings of the Great ones. The Quintessence is the Lord - and if

one needs a further quote - "Vedaischa sarvair ahameva vedyo

vedaanta krit veda videva chaaham" (Srimad Bhagavad Gita CH 15).

 

The problem is focus. This group is called "Bhakti". It is called

"Prapatti". A Prapanna is one who has surrendered to the Lord

absolutely. Where is the scope or necessity for him to prove

anything or to criticize any faith. A Prapanna spends his time

singing the glories of the Lord and listening to His Greatness.

 

There is also an article from another learned person about my

mentioning the PAsuram of PeyAzhwaar. Again, what is not needed

here is a rigid logical proof of one form being fit/unfit for

a deity. If we can invoke "Bhavana" in our hearts - these proofs/

criticisms become trivial.

 

But I realize there are many who will always want to indulge in these

and play with words. Perhaps my point is out of place here.

 

Krishnaanusmaranam param.

 

 

 

 

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Swami Desikan's thirunakshtram

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Sriman NigamAnta MahA DEsikayanama:

Dear Bhaktas and Swami DEsikan's sishyAs:

It was very refreshing and satisfying to start Thiru Aradhanam with

recitation of Prabhanda sAram, Adaikkala pattu, etc and stotras as Hayagriva

stotram, Sri stuti, DasAvatAra stotram, Nyasa dasakam etc. My grand father

Nedathur Veera-

raghavachariar, his brother, Krishnamachariar wereresponsible for maintaining

a

temple for Swami Desikan and Adivan Satagopan in Nellore, to which was later

added a Sannidhi for Srinivasar so that the Thiru Nakshatram (SAttumurai)

could be celebrated on a grand scale with MangalAsasanam. For the past 30

years I have been doing kainkaryam for this festival to keep up the family

tradition though I have not been physically present there. However I have

pleasant memories of going

everyday during the 10 day festival and participating in stotra pAta

pArAyanam.

I am so happy to read the contributions of all the members on our

heritage and the rich sampradayam our Guru parampara left for us. I

congratulate all of you for

celebrating Swami Desikan's Tirunakshatram by contributing these articles.

 

DEsikan ThiruvadigaLe Saranam.

Narasimhan.