Sri Alavandhaar's SthOthra Rathnam- verse 15- One needs to develop sattva guNA to understand His Parathvam! Those of asuric nature would sure miss!

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SrI:

SrImathE Gopaladesika mahadesikaya namah:

Dearest Srivaishnavas,

 

You are telling so firmly and certainly; why do others

not understand this? – The Lord asks: Alavandhar

responds:

 

tvaam seela roopa charithai: paramaprakrushta

sattvEna saatvikathaya prabalaischa saasthrai:

prakhyatha daiva paramaartha vidaam mathaischa

naivaasura prakruthaya prabhavanthi bOddhum [15]

 

The easily accessible form that You take- stooping

down so low [with such greatest sowseelya guNA]; the

transcendental body of Yours [aprAkrutha mEni]; the

most wonderful most nectarine divine leelAs [deeds]; -

- knowing all of them fully reading and understanding

properly the Manu, Vyasa’s works – understanding all

these and in addition with the most Purest Sattva

guNA- and not under the influence of Rajasa, thamasa

guNAs, then only the most blessed ones get to know Who

is Ultimate Supreme Lord- Parathvam and know that You

are the Supreme Lordship for all and everyone; But the

asura prakruthis (those who are always under the

Rajasa, thamasa guNAs) are not able to realise the

same.

 

Though You are the Supreme Lord for all and the

Greatest and Grandest Lord of all; Master of everyone;

You still stoopp down so low taking human forms, even

the forms of fish, tortoise, et al; taking the birth

of Human being as Rama, Krishna and mingle with the

lowiest ones as if You were boirn in those clans for

ages giving an impression that others looked less

cowherd- like than You did; Such a sowlabhyan-

sowseelyan are You; For that You took so many forms.

In order to shower the world with Sattva guNA, you

blessed with your benevolent glances on the world with

karunA kataaksham; The food, milk, butter, the waters-

were all consumed after You consumed – by the world

and thus everyone became more sattvik, including the

cattle. You try so hard and take such efforts to

instil sattvika gunA among people. Also You blessed us

with sakala saasthrAs in order to clarify to us the

Truth and be in Saatvika guNA. You bless us with

Paancha raathram and establish clearly the

segmentation of Sattva, Rajasa thamasa gunAs.

 

With Srimad Ramayana, Mahabharatha, Srimad

Bhagawatham, etc., Vyasa, Vaalmeeki, sages have

established Your Supreme Lordship after learning and

analysing Vedas and SassthrAs declaring to the world

unamibiguously who is Supreme Lord- [sathyam sathyam

punas sathyam… Vedas saashrA param naasthi; na deivam

Kesavaath param- says Vyasa]

 

Sage Parasara was blessed with the anugraham of

Vasishta, Pulasthya rishis and knew who is the

Parathvam; He wrote Vishnu purANam; His son is Sage

Vyasa- whose son is Sage Sukhar. Having been blessed

with such greatest sages’ works, statements about who

is Supreme Lordship, still these people go to someone

else and are deeply immersed in this samsaaric ocean;

be born again and again. The reason for that is due to

their karma- due to their sins, their being born in

Asuric nature with thamasa, rajasa guNAs influencing

them;

 

That influence of Asuric nature [rajasa thamasa gunAs]

is not on the bodies; biut on minds; Thus even those

who are born in highest births (in Vaishnava families)

today are trapped in such influence due to their karma

and act based on Rajasa thamasa gunA [considering some

one as Guru saamy and go to some mountain -malai for

seeing jOthi..- when the jYothi is well established by

these Sages crystal clear]

 

Only with sattva gunA,, there can be progress and with

sattva, one will realise what Sages like Vyasa,

Vaalmeeki, Sukha had said and understand who is

Parathvam... Thus if one is a vadIka, or one who

believes in Vedas, he would certainly have faith that

sriman Narayanan is Parathvam; if one believes

Ramayana, Bharatham, Bhagawatham, purANAs, he would

realise that Sriman Narayanan is Parathvam.

 

Again, it is His grace [kataksham] called jayamana

kataksham [His glance] which would keep us on that

track: This glance is called "jAyamAna kaTAksham" in

Sanskrit and "karuvilE thiru"

in Tamizh. Only those who are fortunate to "catch the

eye" of the Lord in this manner will ever get a desire

for Moksham. One who gets this desire is

called a "Mumukshu.

 

The Lord may have His own reasons to bless the jeevans

with this kataaksham that are beyond the comprehension

of the jivas. In spite of his limitless independence

(nirankusa swAtantryam), He has His own self imposed

norms with which He binds Himself and which He would

never transgress.

 

In our Siddhantam the concepts of Karma, Punarjanma

and Dharma are cardinal. Karmas both good and bad lead

to happiness or suffering in the same janma or

in a subsequent one.. And, unless there is a nil

balance of Karma, there can be no escape for the Jiva.

 

 

In Lord's creation, all are equal. He has also

provided guidelines for Jivas through Sastras which

are His commands so that the Jivas could adopt those

karmas which can obliterate the effects of their

actions also called "NishkAmya karmas".

 

And, He has also granted them some amount of freedom

through what is known as "IchchA Sakti", "Chitta

Sakti" and "Pravritti or Kriya Sakti". When the Jiva

desires, intends and executes through these Saktis

they are free to follow or flout the commandments and

are born again to enjoy or suffer the consequences.

 

Otherwise, there is no need for such aphorisms as

"Satyam Vada", "Dharmam Chara" etc which imply that

the Jiva has some elbow room for either

respecting or disregarding these edicts.

 

It is intriguing why in spite of this, the Lord should

wait patiently to see that the jivas do some

"Sukritam" in this or any subsequent births in order

for Him to bestow His kaTAksham. Out of His infinite

compassion, even if a Jiva does some good act called

'AjnAtha Sukritam" or "yadruchA Sukritam", the Lord

hastens to acknowledge this as reason enough for

conferring His "JAyamAna KaTAkasham".

 

If one were to deserve the real grace of the Lord that

could take one right up to Moksha, it is not enough if

one becomes a mumukshu; it is not enough

if one becomes a Prapanna; It is not even enough if

one becomes an EkAnti; One should become a real

ParamaikAnthIn......[extract from Sri Anbil Swamy's

write up]

 

Alavandhar ThiruvadigalE SaraNam

Regards

Namo Narayana

dAsan

 

 

 

 

 

 

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