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Dearest Srivaishnavites,

Pranamams to all. Happy to see such the posting of SrimAn

Madhavakannan on 'Achyuta Satakam'. I am a beginner of 'Sri

Vaishnavism'.

I have the following doubts:

1) The verse 11 of Achyuta Satakam deals with different 'karanas' for

the creation of the Universe. And if Sentient cause (nimitta-karana)

is HIS sankalpa, is that the supreme Lord is also not beyond any

'desire'???

Also, If this 'Sankalpa' is understood as infinite mercy on us

(souls), why cannot lord with his infinite mercy liberate us from

this cycle of Samsara (bondage of death and birth) instead of making

us to go through this cycle ??

2) Our philosophy mentions that we do eternal service to HIM once we

attain 'Mukti' / 'Moksham' / 'Paramapadam'. Lord is 'Purnapurusha'

who does not require any service to HIM (also he does not have any

desires). The doubt is what type of "service" will we be doing to

the Omnipotent LORD.

Am putting these questions by sheer ignorance. Please excuse me if I

present my questions in an offendable manner. My whole intention is

"To Know". Trust learned members understand this and help me out.

Best Regards,

Jayakrishna DaAsan.

>"Madhavakkannan V"

>, acharya,

nama-singapore, Oppiliappan,

, Srivenugopala >Subject:

Thuppul PiLLai- 28- SthOthra granthas- (2) acchuya

sayayam [achyutha sathakam] >Tue, 21 Oct 2003 12:49:59 +0000 >

>SrI: >SrImathE Nigamantha Mahadesikaya namah: >SrImAn

venkatanAthAryaH kavitArkika kesarI | >vedAntAcArya-varyo me

sannidhattAm sadA hRdi || > >May the glorious Venkatanatha, the

greatest of teachers of Vedanta, and the >lion among poets and

debaters, reside forever in my heart. > >Dearest Srivaishnavas, >

>Let us begin to enjoy the sthOthra granthas of Swamy Desikan [in

>alphabetical order] >The second that comes is ACHYUYA SAYAYAM.. >

>Acyuta Satakam in 101 Verses is a stotra in the Praakrit Language

(that is >spoken by women-characters in the Sanskrit Dramatic

Literature). Sri Vedanta >Desika himself has given the Sanskrit

rendering of the Praakrit slokas for >the benefit of those who may

not be familiar with that language. This stotra >gives in brief all

the doctrines of Visishtaadvaita and of the Vaishnavism >as portrayed

by the Alwars. It is the out pouring of Sri Vedanta Desika

>(Venkatanatha) who, on account of his passionate love for acyuta

(Lord >Devanatha), has become transformed into a bride, probably

donning the name >of Venkatanaayikaa. > >1-7 In the first seven

slokas after a prayer to Lord Devanaayaka, the poet >makes an apology

for beginning to eulogize the Lord who is beyond the region >of

thought and word. > >8-25 The magnificence and greatness of the Lord

as revealed by the >Upanishads- the Lord who is the Universal cause

(7-9) who is in full form in >all things, small or great, and who is

the one that is >‘Prati-vastu-Poorna(10). He is the Over-Lord who

supports, controls and >rules all the objects in the world as the

Antar-yaami. So all the words >denoting all the objects connote the

Lord also. (Sarva-sabda-vaacya)(11). He >is the material cause

(upaadana kaarana) with Prakriti as his body; the >Nimitta-kaarana

(sentient cause) by His sankalpa, the Sahakaari-kaarana >(Auxillary

cause) by other useful objects in the world which also are His >body

(12-13). Bhagavan and Lakshmi are the Divine Couple who rule over all

>the male and female species (Seshi-Dampati) (14). He is without an

equal or >superior (Sama-abhyadhika-rahita) (15). He is the Supreme

Deity who is >worshipped by the observance of all the religious

duties that have been >ordained (Sarva-karma-samaraadhya) (16-18). He

is impartial by nature and >comes to the succor of all without

distinction (19-22). Bhagavan along with >Lakshmi as the second is

the means for Salvation (Mokshopaaya) (24-25). >Bhagavan in all His

manifestations is endowed with endless auspicious >qualities. His

lovely form has all the elements which adorn Him as weapons >and

jewels (Astra-bhooshanaatmaka-sareera)(26-30) the mystic nature, time

>and purpose of His Incarnations(Avataara-rahasya). (31) The Lord,

even in >the Archa-form with Lakshmi and Bhoomi is the fountain of

Mercy and Saviour >(Saranya-Danipataa).(32-33) description of the

Lord Devanatha from head to >foot(34-34) curly locks of hair (34)

lovely face with lotus eyes(35) broad >chest as the throne of

Lakshmi(36) the shoulders (37) the stomach that is >lean though it

contains the entire universe (38). His lotus like Navel as a

>foot-stool for Lakshmi and the birth place of the four faced

Brahma(39) the >enchanting girdle(40) the thighs and the

shanks(41,42) the foot, the source >of the Ganges (43) the medicinal

herb in the Oshadhi-hill(44) Bhagavan >dispels ignorance and reveals

the hidden mine of wealth(45-46) the greatness >of His devotees in

general(47-54) and of the Prapanna to Sri Vaikunta

>(Arciraadi-gati)(61-73) the poet’s prayer to the Lord to forgive his

sins >and save him(74-82) Sri Vedanta Desika is no longer Venkatanatha

but has >become Venkatanaayakee, the bride of the Lord. She prays for

release from >the worldly bondage (84). Her desire to cross the

virajaa River and enter >Paramapada where she will be welcomed by the

Eternal Damsels and taken to >the mansion of the Lord where she will

regain her place on His chest as >Kaustubha and do endless service. >

>Sri Vedanta Desika as Venkatanaayaki concludes this stotra as a

>representative for individual souls who has been pining in

separation. She >prays that she, the eternally youthful bride should

become united with the >eternally youthful bridegroom Sriman Narayan.

>[From the Life and works of Sri Nigamantha Mahadesikan- by Prof Sri A

>Srinivasaraghavan] > >Swamy Desikan ThiruvadigaLE SaraNam >Regards

>Namo narayana >dAsan >kavi-tArkika-simhAya kalyANa-guNa-SAline |

>Srimate venkateSAya vedAntagurave namaH || > >Salutations to Sri

Venkatesa, in whom all perfections reside, who is the >teacher of

Vedanta and the lion among poets and debaters >

>_______________

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>Srirangasri- > > > >Your use of

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