Bhakti and Jnana .............Wave .....2

[Guest guest]

Namaste Sunderji:

 

Your request compelled me to share the story of Andal. The story of

Andal goes pretty similar to the story that you explained beautifully

related to Namadev and Visoba. Andal was (considered) Goddess Earth —

Bhoodevi — herself who appeared as a baby girl under a basil (tulsi)

plant, in the garden of the Vatapatrasayi temple in Srivilliputtur,

southwest of Madurai. She wasl in love with the temple God, Lord

Ranganatha (Vishnu) and the love between the Lord and Andal was

mutual (Ananya Bhakti). Everyday, her father (the temple priest)

gathered flowers from the garden and prepared a garland for the

temple God. Without her father knowing, Andal used to wear the

garland before it was placed on the Idol of Lord Ranganatha. One

day, her father saw her wearing the garland and he became furious and

told Andal that garland lost its purity and unfit for putting on Lord

Ranganatha. He went to the garden once again, prepared the garland

fresh and took it the temple and put it on the idol. To his

surprise, the fresh flower became suddenly dry and lost all the

beauty and fragrance. Just, while he was wondering why it happened,

he heard the voice from Lord Ranganatha asking him to get the flower

that was worn before by His beloved bhakta, Andal! Immediately, the

priest understood the mutual Ananya Bhakti expressed by the Lord

Himself! The Lord only needed the Soodikoduththa Malar (the garland

worn by Andal) and He is not looking for fresh flower without the

expression of love. The Andal story is a very popular story in the

southern part of India and Andal is very much similar to Meera, a

great devotee who belong to the northern part of India.

 

One of the great aspects of the path of bhakti (bhakti marg), it is

very simple and numerous stories are available to illustrate mukti

(liberation) through bhakti. Music is one of the best means of

expressing bhakti and the stories of Tyagraja, Ramadas, Purandaradas,

etc. illustrate the integration of music and bhakti.

 

Also an ocean of literature on Bhakti is available in the great Epics

of Ramayana and Mahabharata and in the Puranas. According to

BhAgavata PurAna there are nine forms in which bhakti might be

expressed: (this is one of my old article and this may be an

appropriate time to repeat it.)

 

Sravana (Listening to recitals of the names and glories of God): The

tradition of Katha Kalachepam (Recitation of stories from Ramayana,

Bhagavatam and other Puranic stories) and musical recitals are good

examples. In the south, thousands of people gather to listen to

Sengalipuram AnatarAma Dikshidar and other great story tellers.

Thousands of people also attend Carnatic music recitals to listen to

the Kirthanas (poems in musical form) composed by Saints Meera,

Tyagaraja, Tulasidas, Purandaradas and others.

 

Nama-sankirtana (Reciting the names of God as did Narada, Chaitanya,

Meera, Tyagaraja, Ramdas, Purandaradas, etc.) Bhakti in this form

infers that the Bhakta sings the glory of his Lord twenty four hours

a day without stopping!

 

Smarana (Recalling the glory of the Lord and His Deeds): The greatest

example for this form of devotion is the story of PrahlAda. The

empty mind of Hiranyakasipu (father of Prahlada) was filled with

proud and ego. On the other hand, PrahlAda's mind was filled with the

glory of Narayana. Hiranya asked Prahlada tenderly, "Son! Tell me

what you have learnt at school." Prahlada replied, "I have learnt

that the essence of Bhakti from all scriptures as - OM NAMO

NARAYANAYA."

 

Pada-sevana (Go along the footsteps of the Lord and follow him

wherever. He goes): Lakshmana, the younger brother of Lord Rama is an

excellent example to illustrate Pada-sevana. Rama's younger brother

Bharathan was in fact a great devotee of Rama and he worshiped and

treated the Sandals (Pathuka) of Rama equivalent to His Pada!

 

Archana (Worshiping the Lord through Pujas): Temple visitations and

conducting Pujas at home on regular basis fall into this form of

worship.

 

Vandana (Saluting the Lord through prayers): All forms of temple

worship will fall into this classification of Bhakti.

 

Dasya (Service with total dedication without ego): Hanuman is the

greatest example for this form of Bhakti. Ramakrishna Paramahamsa

gave a beautiful example to illustrate Hanuman's Bhakti toward Shri

Ram. The Lord once asked Hanuman, "What is your attitude toward men?

How do you look upon, think of and worship me?" Hanuman replied, " O

Rama, I am conscious of my body when I feel that I am this visible

body and then I have the conviction that thou art the Lord and I am

thy servant. Thou art to be served and I am the one to serve. When I

am conscious of my self as the individual self, one with the mind,

the intellect and the soul, I have the conviction that thou art the

whole and I am thy part. When again, I remain in samadhi, in the

mood that I am the pure Self without all qualifying adjuncts, I have

the conviction that I am also verily that which Thou art. Thou and I

are one. There is no difference whatsoever."

 

Sakhya (Befriending Him): Arjuna, Sugriva, Guka and Vibhishna, are

good illustrations for this form of Bhakti.

 

Atma-nivedana (Total dedication of oneself to Him). The story of

Kannappa Nayanar illustrates this form of Bhakti.

 

In all these form of bhakti, prema (love) is the essential component.

The purest form of prema was shown by the great bhaktas, Meera,

Andal, Tyagaraja, Chaitanya, Tukaram, and Jayadeva, the Nayanars and

Alwars of south India and others. In fact whenever, we bow to God,

we do namaskara. Na-mama-kara declares that "all that I am and have

is due to Your Grace." During our temple worship through Archana,

the term "Namah" is invariably used. The Taittiriya- Upanishad

acclaims the virtue of using "Namah" while worshiping and

says; "Desires fall at the feet of such a one who worships Him by

saying Namah: tam nama ityupAsIta, namyante-asmai kAmAh.

 

Among the nine forms of Bhakti described above, four have

contemporary relevance; Sravana, Nama-sankritana, smarana, and

archana. All these rest on the glory of Ishwara and His Glory. Our

mind is always riddled and unsteady with desire and hate and lust and

greed. Reciting the names of Ishwara in rhythmic pattern (Japa) will

help us for turning the mind inward. We are at the elementary stage

of spiritual evolution and repeating the name of Ishwara is a potent

form of disciplining the unsteady mind from desire, hate, lust and

greed. Faith is an integral part of Bhakti and the rule of thump for

Bhaktas is to "Do What Rama did and Krishna Said!"

 

 

advaitin, "Sunder Hattangadi" <sunderh>

wrote:

> If anyone has a similar story about a 'jnani', it would make

> interesting reading!

[Guest guest]

advaitin, "adi_shakthi16" <adi_shakthi16>

wrote:

>

> >

> Yes! 'egoi' is the great obstacle in any path. Thanx for sharing

> Saint Namadev's story !

 

Namaste,

 

There is still an endearing conclusion to Namadeva's life!

 

His 'samadhi' at Pandharpur Vithoba's Temple is the first

step at the entrance. It was Namadeva's wish that every devotee of

Vithoba entering the temple would step on him first so that the ego

would never again appear!!

 

Regards,

 

Sunder

[Guest guest]

Thank you sri Ram-ji for the devotional story of 'Aandaal' ...

specially since next month is Marghazhi - i remember how as young

girls we used to sing and dance to the tune of 'markazhi thingal

mathi nirainda naanal ' and it is believed anyone who prays likAE

Aandaal will get a handsome husband like Sri Ranganathar ! During my

last pilgrimage to south india, i had the fortune of visiting the

Ranganathaswamy temple temple at Srirangam, 6km north of Trichy! It

was an awesome experience! It was a very crowded that day because of

Ekadasi. WE however did get a darshan of the Lord!

 

Ramji if you read my very first post on Bhakti and Jnana in this

series i did mention the nine forms of devotional worship !(post

29136)

 

sravanam kirtanam visnoh

smaranam pada-sevanam

arcanam vandanam dasyam

sakhyam atma-nivedanam

 

from srimad bhagvat gita

 

 

but it is wonderful to see you mentioning that again in a more

detailed fashion.

 

i do love these words in your post

 

"Do What Rama did and Krishna Said!"

 

In fact, is it not strange that Because of His faith , Lord Hanuman

was able to cross the rivers and mountains just with 'Rama nama ' on

his lips whereas Sri Rama himself had to construct a bridge to cross

over to Lanka with the help of the Vanara sena ?

 

i am glad you mentioned Thyagaraja - he was a great Rama bhakta and

some of his compositions are full of bhakti for Sri Rama ...

Muthuswami dikshitir composed many songs on AMBAAL - ON DIFFERENT

DEITIES full of bhakti ! So did Shyama shastri!

 

I AM SURE Bhaktas here know the story Of Sangam Poet NAKEERAR who

found fault with lord Siva's poetic composition and when Lord siva

opened his third eye to destroy Nkeerar to ashes, Nakeerar bravely

stood his ground and said ' Netri KANN therandulam , kutram kutrame'

( EVEN IF YOU , LORD SHIVA, OPEN YOUR THIRD EYE, A MISTAKE IS A

MISTAKE ) can you imagine confronting Lord shiva in this fashion ? Of

COURSE , NAKEERAR WENT ON TO COMPOSE A GREAT COMPOSITION CALLED "

"!ThirumurugAtRuppadai" THE SIX ABODES OF lORD MURUGA! the father(

lord shiva) was ready to burn Nakeerar to ashes but the poet prayed

to Lord shiva's son Skanda who saved the poet ! That is another

story!

 

RAM-JI, adi shankara has also mentioned 'KANNAPA' NAYANAR IN HIS

SIVANANDA LAHARI in one of the verses and praised the hunter for his

devotion to shiva !

 

Thank you once again

 

regards

[Guest guest]

sorry!

 

correction !

 

( > Ramji if you read my very first post on Bhakti and Jnana in this

> series i did mention the nine forms of devotional worship !(post

> 29136)

>

> sravanam kirtanam visnoh

> smaranam pada-sevanam

> arcanam vandanam dasyam

> sakhyam atma-nivedanam

>

> from srimad bhagvat gita )

 

the source is srimad bhagvatam not srimad bhagwat gita !

 

thanx

[Guest guest]

Namaste Sunderji.

 

Yes. There is this story coming from Kerala.

 

It relates to NArANathu BhrAnthan (literally translated as "the mad

man of NArANath"). NB is acclaimed as a jnAni.

 

I may be deficient in details and accuracy. The story goes thus

approximately.

 

There was a KrishNA temple under construction. I beleive it is the

now famous Ambalapuzha Temple. The occasion was idol installation.

Many famous priests of Kerala were present and each one tried their

best to install the idol of the Lord as per prescrbed tAntrik rites.

But, to their own and spectators' chagrin and dismay, the idol

wouldn't sit firm. Awed by this inauspicious development, some very

learned astrologers were consulted, who said that only one person

could save the situation. The person named was none other than our

NB.

 

Our NB was in the habit of demonstrating his jnAna through strange

methods. Just to drive home the futility of all our actions and

desires, he would roll up big boulders the whole day on to the top of

a hill and, at dusk, push them downhill, clap and dance in sheer

abandon like our Greek Sysyphus. (This hill is a very reverred spot

now and every year thousands climb it on the birth day of the saint.)

Everyone, therefore, questioned the astrologers' choice of such a mad

guy for this very auspicious ceremony. However, they knew that there

was no way out and decided to summon the nutty guy.

 

NB was brought to the temple site and was told about the problem. He

proceeded straight to the spot where the idol was to be installed,

dug the soil, spat there and fixed the idol to the spot. Lo, the

idol was installed unshakably to the astonishment of the onlookers.

 

And, we do have the story of PUnthAnam, the KrishNa bhakta who wrote

the 'jnAna pAna' (song of jnAna) in simple Malayalam. It is believed

that Krishna appeared before ShrI NArAyaNa Bhattathiri, the

indomitable author of NArAyAnIyaM in impeccable Sanskrit and told him

that He loved the bhakti of PUnthAnam more than the Sanskrit

erudition of ShrI Bhattathiri. Members would kindly remember that

Prof. KrishnamUrthyji had presented selected jwells from Shri

Bhattathiri's 'NArAyaNIyaM' to this List. His jnAna is an acclaimed

fact. Yet, Lord Krishna had his reservations! I would request

knowledgeable Members to tell us if an English translation

of "jnAnapAna" of Shri PUnthAnam is available on the net so that

those interested can peruse it. Also, I would request our

Vaidyanathanji to point out if I have made any mistakes in my

narration.

 

There is also the story of a jnAni (probably from Maharashtra) who

used to offer his own spit to the Lord in worship.

 

These may be stories. Yet they speak volumes about the traditional

stress on one's attitude to the Lord. Lord, the ultimate refuge, is

a close friend (sakhA) to the jnAni (BG).

 

PraNAms.

 

Madathil Nair

_________________

 

advaitin, "Sunder Hattangadi" <sunderh>

wrote:

>

> If anyone has a similar story about a 'jnani', it would make

> interesting reading!

[Guest guest]

Namaste all.

 

I begin my morning prayers by reciting `prAtasmarAmi hridi

samsphuratAtmatatwaM…" after praying to Lord GaNesha. I am not sure

who wrote this prayer, which embodies the whole of traditional

advaita. There is another prayer similar to this in meter authored

by Sankara himself. It praises LalitA Parameshwari and is

called "LalitA Pancaratna Stotra".

 

It would be interesting to compare these two stotrAs in order to find

out if there is any difference between bhakti and jnAna in the eyes

of Sankara.

 

While LalitA Pancaratna (LP) describes the impeccable beauty of SrI

Lalita in the first three verses, the former prayer goes straight to

Advaita – the Atmatattwam. Advaita actually begins in the third

verse of LP, where Her Lotus Feet are described

as `bhakteStadhyAnanirataM' (granting the desire of Her devotees who

are engaged in intent meditation on Her Lotus Feet)

and `bhavasindhupotam' (the boat that helps cross the ocean of

creation). The Acharya of Advaita, therefore, has no doubt that Sri

LalitA is the ultimate resort that can take a bhaktA through.

 

The fourth verse of LP is pure advaita:

 

"prAta stuve parashivAm lalitAM bhavanIM

traiyantya vedya vibhavAm karuNanavadyAm

vishwasya srishti-vilaya-stiti hetubhUtam

visheshwarIm nigamavAngmanasAtidUrAm"

 

[i praise the Ultimate Truth, LalitA, who is embodied in all that are

born, who is recognized as the ultimate essence of the three (the

three states!) yet omnipresent throughout, of faultless compassion,

who is the creation, dissolution and preservation of this whole

universe, the very reason for all that are created, the very Lordess

of the Universe, yet very distant from derivation, words and mental

faculties.]

 

I must confess that my translation of the verse might be still far

from the original intent of the Acharya. I can only try!

 

All that is in Advaita is here in a compessed form for our

contemplation! The more we dwell on the words, more and more

insights pour in profusely affirming the advaitic vision. Whoever

said bhakti has nothing to do with jnAna! These are the very words

of our Acharya!

 

We will do well to compare this with the following words of the

morning prayer:

 

turIyAm yat swapnajAgarasuhuptaMavaiti nityam: That eternal truth

(turiYa) which pervades our three states of dream, waking and deep

sleep

 

manovacasAmagamyam: That which cannot be reached by mind and words!

 

Yasminnidam jagadaSaMasheShabhUtam rajwam bujangama iva pratibhAsitam

vai: Whom this entire world of creation shines after like the snake

on a rope.

 

vacovibhanti nikhilA yadanugraheNa : By whose Grace, all words

shine. This is very much there in the last verse of LP where Mother

is called VagdevatA!

 

Yes, SrI LalitA is the jagadAMjananI (Mother of the Universe(s) –

Anekakoti BrahmANda jananI – LalitA SahasranAma, Sarvaprapanca

NirmAtrI – LalitA TrishatI), parA (the Ultimate that is the goal of

Advaita) and tripureshi (the Lordess of the three states) (Ref: last

verse of LP).

 

Tell me now what is the difference between bhakti and jnAna. Those

who advocate the two are two is under Her spell. May She show us the

way.

 

PraNAms on Her Lotus Feet.

 

Madathil Nair

[Guest guest]

AUM mahAgaNapataye namaH

 

AUM shrI sha.karAchAryavaryAya namaH

 

AUM shrImAtre namaH

 

Nair-ji !

 

How blissful to see you bringing about a 'samanvaya' in adi

shankara's bhakti compositions by also emphasizing the pure adwaithic

elements in them!

 

Bravo!

 

On another note, i loved your commentary of Sri Lalita Pancaratnam by

adi shankara .

 

and i am delighted to see you bringing about a 'samanvaya' in adi

shankara's works by relating to both 'bhakti and jnana ' aspects in

his devotional works .

 

You mentioned about a morning prayer ' that you recite ! Our adi

shankara bhagvadapada has also coomposed a prayer called 'Prataha

Smaranam' stotra consisting of three stanzas ! They are simply

divine!

 

Here they are :

 

Prátaç smarámi çrdi samsphuradátmatattvam

saccitsukham paramahamsagatim turèyam

yatsvapna jágarasussuptamavaiti nityam

tadbrahma niskalamaham na ca bhutasañghaç.

 

At dawn I remember the Reality which is the Self, shining brilliantly

in the heart, existence-consciousness-happiness, the goal of

Paramahamsasannyasins (sages), the Fourth; That which knows always

the states of dream, waking and deep-sleep, that Brahman which is

partless I am, not the cluster of elements.

 

 

Pratarbhajámi manasám vacasámagamyam

vaco vibhánti nikhilá yadanugrahena

yanneti neti vacanair nigamá avocam-

stam devadevamajam acyutam áhur agryam.

 

At dawn I sing the praise of That which is unattainable by mind and

speech, but by the grace of which all words shine. That which the

scriptures declares through the words `not this', `not this'- That

God of gods, they say, is unborn and un-changing.

 

 

Prátarnamami tamasaç paramarkavarïam

pürnam sanátanapadam puruúottamakhyam

yasminnidam jagadasesam asesamurtau

rajjvam bhujamgama iuva pratibhasitam vai.

 

At dawn I bow to that which is called the Highest Self which is

beyond darkness, of the hue of the Sun the ancient goal which is the

plenum - That, the residuless form (i.e. the whole) in which the

entire universe is made manifest like a serpent in a rope.

 

Slokatrayamidam punyam lokatrayavibhusanam

pratahkale pathedyastu sa gacchetparamam padam.

 

This meritorious triad of verses, the ornament of the three words -

he who reads at the time of dawn goes to the supreme goals.

 

This is the pahala-sruti (description of the fruit) of this Vedantic

prayer. It is an eulogy of the prayer whose purpose is to consecrate

the thoughts, words, and deeds of the individual so that the final

goal may eventually be gained.

 

(http://www.kamakoti.org/shlokas/kshlok.htm)

 

and Nairji, if you read Saundarya lahari ,Acharya prays to AMBAAL

THUS :

 

"Place your feet on my head, the feet that are held by Mother Veda. "

 

KANCHI PERIYAVAAL GIVES A BEAUTIFUL EXPLANATION FOR THIS :

 

"The Upanisads (Vedanta) are also called "Veda-siras", "Sruti-siras",

the "head" or "crown" of the Vedas - the Upanisads which are

the "end" of the Vedas (Vedanta) are also their crown. To say that

Amba's feet are placed on the head of Mother Veda means that they are

held by the Upanisads. It is in the Kenopanisad that we see Amba

appearing as Jnanambika (the goddess of jnana). "Samaganapriya" is

one of her names in the Lalitasahasranama (The One Thousand Names of

Lalita): this is in keeping with the fact that Amba's glory is

specially revealed in an Upanisad belonging to the Samaveda. "

 

AND SRI KRISHNA ALSO SAYS IN THE SRIMAD BHAGVAT GITS . "AMONG THE

VEDAS. I AM SAMAVEDA' -

 

Greatness of adi shankara is explained in this verse ....

 

" Yenaadheetani saastraani bhagavat-sankaraahvayaat; Nissesha soori

moordhaali maala leedhaanghripankajaat".

 

It says that all the great seekers of truth (soori) in the country,

without exception, acknowledged the greatness of Sri Sankara by

bowing their heads at his lotus feet. Such a great soul felt humble

after composing Soundarya Lahari and dedicated it to the Supreme

Mother. In that way, he taught the world and us the lesson of

humility and the need for eschewing from one's nature egoism or

arrogance, realising that all merits are derived from the divine

source.

 

Ambaal is described as 'aruNaam' -

 

The color of the Rising Sun ( udaya suriyan)

 

How beautiful and lustrous the morning sun looks ! not blinding like

the afternoon sun !

 

One of the names of Sri Lalita is

udhyadbhAnu sahasrAbhA (Like a thousand rising suns)

 

May we get more 'illuminating' posts from Shri Nair-ji so we can

bask in the Sunshine of 'bhakti and jnana' !

 

 

A thousand salutations to the lotus feet of Guru and Goddess!

 

 

 

advaitin, "Madathil Rajendran Nair"

<madathilnair> wrote:

>

> Namaste Sunderji.

>

> Yes. There is this story coming from Kerala.

>

>

 

 

advaitin, "Madathil Rajendran Nair"

<madathilnair> wrote:

>

> Namaste all.

>

> I begin my morning prayers by reciting `prAtasmarAmi hridi

> samsphuratAtmatatwaM…" after praying to Lord GaNesha. I am not

sure

> who wrote this prayer, which embodies the whole of traditional

> advaita. There is another prayer similar to this in meter authored

> by Sankara himself. It praises LalitA Parameshwari and is

> called "LalitA Pancaratna Stotra".

>

>

[Guest guest]

Adi MA!

 

The prayer I mentioned and compared with 'LalitA Pancaratna' is the

same 'PrAtah SmaraNaM' you quoted! I didn't know that it was penned

by Sankara. Coming from the same pen, it only reconfirms our view

that bhakti and jnAna are not different at all. Thanks.

 

PraNAms.

 

Madathil Nair

______________

 

advaitin, "adi_shakthi16" <adi_shakthi16>

wrote:

> You mentioned about a morning prayer ' that you recite ! Our adi

> shankara bhagvadapada has also coomposed a prayer called 'Prataha

> Smaranam' stotra consisting of three stanzas ! They are simply

> divine!

>

> Here they are :

>

> Prátaç smarámi çrdi samsphuradátmatattvam

> saccitsukham paramahamsagatim turèyam

> yatsvapna jágarasussuptamavaiti nityam

> tadbrahma niskalamaham na ca bhutasañghaç.

>

[Guest guest]

--- Madathil Rajendran Nair

> SrI Lalita in the first three verses, the former > prayer goes straight to

Advaita ? the >Atmatattwam.

 

OM TAT SAT

Dear Nair-ji and others, Can I ask a dumb question. Apparently Sri can be used

with females also. Please explain what exactly Sri means.

 

thanks,

OM TAT SAT

 

 

 

 

 

[Guest guest]

Hari OM!

 

Dear All,

 

Jnana Pana English Transliteration by Sri P.R. Ramachander. And also there

are other works like Achutashtakam, Madurashtakam, Narayanasooktham,

Purushasooktham etc....

 

http://www.ibiblio.org/sripedia/ebooks/ramachander/

 

With Love & OM!

 

Krishna Prasad

 

 

On 12/9/05, Madathil Rajendran Nair <madathilnair wrote:

>

> Namaste Sunderji.

>

> It is believed

> that Krishna appeared before ShrI NArAyaNa Bhattathiri, the

> indomitable author of NArAyAnIyaM in impeccable Sanskrit and told him

> that He loved the bhakti of PUnthAnam more than the Sanskrit

> erudition of ShrI Bhattathiri. Members would kindly remember that

> Prof. KrishnamUrthyji had presented selected jwells from Shri

> Bhattathiri's 'NArAyaNIyaM' to this List. His jnAna is an acclaimed

> fact. Yet, Lord Krishna had his reservations! I would request

> knowledgeable Members to tell us if an English translation

> of "jnAnapAna" of Shri PUnthAnam is available on the net so that

> those interested can peruse it.

 

 

 

[Guest guest]

advaitin, Brahmarpanam Brahmhavih

<mahadevadvaita> wrote:

 

> Dear Nair-ji and others, Can I ask a dumb question. Apparently Sri

can be used

> with females also. Please explain what exactly Sri means.

>

 

Namaste,

 

These are some of the meanings in the dictionary

 

http://webapps.uni-koeln.de/tamil/

 

zrI 3 f. (prob. to be connected with 1. %{zri} and also with 1. %

{zrI} in the sense of `" diffusing light or radiance "' [1098,3] ;

 

nom. %{zrI4s} accord. to some also %{zrI}) light , lustre ,

radiance , splendour , glory , beauty , grace , loveliness (%

{zriye4} and %{zriyai4} , `" for splendour or beauty "' , `"

beauteously "' , gloriously "' cf. %{zriya4se} ; du. %{zriyau} , `"

beauty and prosperity "' ; %{zriya@AtmajAH} , `" sons of beauty "'

i.e. horses [cf. %{zrI-putra}] ;

 

prosperity , welfare , good fortune , success , auspiciousness ,

wealth , treasure , riches (%{zriyA} , `" accordñaccording to

fortune or wealth "') , high rank , power , might , majesty , royal

dignity (or `" Royal dignity "' personified ;

 

%{zriyo@bhAjaH} , `" possessors of dignity "' , `" people of high

rank "') AV. &c. &c. ; symbol or insignia of royalty Vikr. iv , 13 ;

 

N. of Lakshmi1 (as goddess of prosperity or beauty and wife of

Vishn2u , produced at the churning of the ocean , also as daughter

of Bhr2igu and as mother of Darpa) S3Br. &c. &c. ;

 

N. of Sarasvati1 (see %{-paJcamI}) ;

 

of a daughter of king Su-s3arman Katha1s. ;

 

of various metres Col. ;

 

(the following only in L. `" a lotus-flower ; intellect ,

understanding ; speech ;

N. of a Buddhist goddess and of the mother of the 17th Arhat "') ;

 

m. N. of the fifth musical Ra1ga (see %{rAga}) Sam2gi1t. ;

 

mfn. diffusing light or radiance , splendid , radiant ,

beautifying , adorning (ifc. ; see %{agni-} , %{adhvara-} , %{kSatra-

} , %{gaNa-} , %{jana-zrI} &c.) RV. iv , 41 , 8. [The word %{zrI} is

frequently used as an honorific prefix (= `" sacred "' , `" holy "')

to the names of deities (e.g. S3ri-Durga1 , S3ri1-Ra1ma) , and may

be repeated two , three , or even four times to express excessive

veneration. (e.g. S3ri1-s3ri1-Durga1 &c.) ;

 

it is also used as a respectful title (like `" Reverend "') to the

names of eminent persons as well as of celebrated works and sacred

objects (e. g. S3ri1-Jayadeva. S3ri1Bha1gavata) , and is often

placed at the beginning or back of letters , manuscripts , important

documents &c. ;

 

also before the words %{caraNa} and %{pAda} `" feet "' , and even

the end of personal names.]

 

 

Regards,

 

Sunder

[Guest guest]

Srih!

 

Thank you sunderji . May i add some more ?

 

SrImAn - ONE OF THE NAMES OF SRI Vishnu

 

a) One who is endowed with wealth.

b) One who is full of all glories.

c) One who is radiant.(sri kantha)

d) The Lord of MahAlakshmi(sripathi)

e) One who has MahAlakshmi in his vaksha-sthala. (SRINIVASA)

f) One who is endowed with all the powers.

 

For instance, you never ever say 'vaishnavism' - you always say 'sri

vaishnavism' - this is out of respect for everything in the sri

vaishnavism tradition is because of 'sri' - the goddess of WEALTH(

BOTH MATERIAL AND SPIRITUAL WEALTH) ! SHE IS sRIDEVI AND

HER 'SUKTHAM' IS CALLED AS SRI SUKTHAM !

 

The great wisom is called 'sri vidya' for it is considered the most

auspicious wisdom . Dev's yantra is therefore sri yantra , devi's

chakra is sri Chakra - for they ARE ALL AUSPICIOUS.

 

IF YOU HAVE 'SRI' IN YOUR HEART, YOU have everything ! For all

worldly wealth is transcient , Goddess alone is permanent - our

beloved Nitya sri !

 

When you refer to great scriptural texts , you say Srimad Bhagwat

Gita , Srimad bhagwatam .... ETC ...

 

WHEN YOU REFER TO A MARRIED LADY, YOU SAY SRIMATHI!

 

when i refer to a gentleman , i say 'shri' and to a lady , i

say 'sree ' ...

 

'SRI' IS A VERY POTENT WORD - FULL OF DIVINITY !

 

OM SRI MATRE NAMAHA!

 

 

 

 

 

 

 

 

 

 

 

 

 

 

>

> These are some of the meanings in the dictionary

>

> http://webapps.uni-koeln.de/tamil/

>

> zrI 3 f. (prob. to be connected with 1. %{zri} and also with 1. %

> {zrI} in the sense of `" diffusing light or radiance "' [1098,3] ;

>

> nom. %{zrI4s} accord. to some also %{zrI}) light , lustre ,

> radiance , splendour , glory , beauty , grace , loveliness (%

> {zriye4} and %{zriyai4} , `" for splendour or beauty "' , `"

> beauteously "' , gloriously "' cf. %{zriya4se} ; du. %{zriyau} , `"

> beauty and prosperity "' ; %{zriya@AtmajAH} , `" sons of beauty "'

> i.e. horses [cf. %{zrI-putra}] ;

>

> prosperity , welfare , good fortune , success , auspiciousness ,

> wealth , treasure , riches (%{zriyA} , `" accordñaccording to

> fortune or wealth "') , high rank , power , might , majesty , royal

> dignity (or `" Royal dignity "' personified ;

>

> %{zriyo@bhAjaH} , `" possessors of dignity "' , `" people of high

> rank "') AV. &c. &c. ; symbol or insignia of royalty Vikr. iv ,

13 ;

>

> N. of Lakshmi1 (as goddess of prosperity or beauty and wife of

> Vishn2u , produced at the churning of the ocean , also as daughter

> of Bhr2igu and as mother of Darpa) S3Br. &c. &c. ;

>

> N. of Sarasvati1 (see %{-paJcamI}) ;

>

> of a daughter of king Su-s3arman Katha1s. ;

>

> of various metres Col. ;

>

> (the following only in L. `" a lotus-flower ; intellect ,

> understanding ; speech ;

> N. of a Buddhist goddess and of the mother of the 17th Arhat "') ;

>

> m. N. of the fifth musical Ra1ga (see %{rAga}) Sam2gi1t. ;

>

> mfn. diffusing light or radiance , splendid , radiant ,

> beautifying , adorning (ifc. ; see %{agni-} , %{adhvara-} , %

{kSatra-

> } , %{gaNa-} , %{jana-zrI} &c.) RV. iv , 41 , 8. [The word %{zrI}

is

> frequently used as an honorific prefix (= `" sacred "' , `"

holy "')

> to the names of deities (e.g. S3ri-Durga1 , S3ri1-Ra1ma) , and may

> be repeated two , three , or even four times to express excessive

> veneration. (e.g. S3ri1-s3ri1-Durga1 &c.) ;

>

> it is also used as a respectful title (like `" Reverend "') to the

> names of eminent persons as well as of celebrated works and sacred

> objects (e. g. S3ri1-Jayadeva. S3ri1Bha1gavata) , and is often

> placed at the beginning or back of letters , manuscripts ,

important

> documents &c. ;

>

> also before the words %{caraNa} and %{pAda} `" feet "' , and even

> the end of personal names.]

>

>

> Regards,

>

> Sunder

>

[Guest guest]

Namaste.

 

Shri Sunderji has answered the grammar part of your question. Here

is the common-sense explanation from my part:

 

1. ShrI is used in the caption of the namAvalIs, e.g. ShrI LalitA

SahasranAma, ShrI Lalita TrishatI etc. We also chant "Om ShrI LalitA

MahAtripurasundryai Namah".

 

2. SrI LakshmI - the devatA invoked in SrI SUktaM is feminine. (Dr.

Yaduji - this is your area to comment upon.).

 

3. While addressing people, we normally use ShrI for men and

ShrImati (Abbr. Smt.) for women. The male ShrI is actually a short

version of ShrIman. Sunderji, your thoughts are invited.

 

This is my understanding.

 

PraNAms.

 

Madathil Nair

_________________

 

advaitin, Brahmarpanam Brahmhavih

<mahadevadvaita> wrote:

>... Can I ask a dumb question. Apparently Sri can be used

> with females also. Please explain what exactly Sri means.