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SrimatE Raamaanujaaya Namaha //

SrimatE Nigamaanta Mahaa Desikaaya Namaha //

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /

SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//

===============================================================

SRI RANGA SRI VOL 03 / ISSUE 23 dated 26th March 2002

===============================================================

EDITORIAL:

Dear Bhagavatas:

IN THIS ISSUE:

We continue the 2nd Parts of the following Series.

Their first Parts appeared in Vol.3 / Issue 22 dated 20th March 2002.

1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY

H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM ––

Copies can be had from anyone of the following:

- Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540)

- Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar, New Delhi 110 064

(Phone: 5492877)

- Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet,

Bangalore 560 018 (Phone: 6511056)

- Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion

East, Mumbai 400 002 (Phone: 4094 495 / 4095 582)

- Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar, Chennai 600 017

(Phone: 8280949).

-------

Part 2:

Q.6:How Srimad RamayaNa is a practical manual on devotional worship (Bhakti

Kaavyam)?

H.H. explains how. (Translation in English - Anbil Ramaswamy)

----

In the last Issue # 22 , we presented the following questions raised and

answered by H.H.

1. What is so great about Srimad Ramayanam that we are asked to learn it?

2. Srimad RamayaNa is greater than Sri Rama Himself is.

Do you know why?

3. What is the Avatara Rahasyam of Rama Avatara?

4. Rama Naama is greater than Rama Himself. How?

5. Rama Naama is equal to Sahasra Naama. How?

We present now his 6th Question and answer thereto.

6. How Srimad RamayaNa is a practical manual on devotional worship (Bhakti

Kaavyam)?

2. DESIKAMRUTHAM -1

SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 2: The Peerless

Preceptor – 2 (Contd)

Sri Sadagopan Iyengar Swami

3. DESIKAMRUTHAM – 2

SWAMI DESIKA’S SIMILES “UPAMA” Part 2

(Anbil Ramaswamy)

===============================================================

WE REPEAT OUR STANDING REQUEST:

The issues have been archived for public view at

.

We strongly urge you to kindly peruse the "Regular Issues" archived in the

“Files” Section and view the Contents at “srsindex.html” (Not the

individual postings allowed to encourage "Reader participation"). We are

sure that you will be convinced of the quality of the contents.

IF you are satisfied with the quality and contents of “Sri Ranga Sri”:

Tell your friends to join by sending an email to -

"-Subscribe (AT) (DOT) com"

IF not:

Tell us, as to how we may improve.

Dasoham

Anbil Ramaswamy,

Editor & Publisher,

“Sri Ranga Sri”

=============================================================

1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY

H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM –– Part 2:

Qn. 6. If Srimad RamayaNa is an epic, it is also a practical manual

imparting devotional worship. H.H. explains how.

(Translation in English - Anbil Ramaswamy)

-----------------------------

Even at the outset, the author of this Bhakti Kaavya is referred to as the

cuckoo perched on the tree of poetry and RamayaNa as the sweet music of the

bird:

Koojantham Raama RamEthi maduram madura aksharam /

Aaruhya kavitaa Saakhaam vandE Vaalmiki KOkilam //

 

In Srimad Bhagavatam 7.5 Prahlada enumerates nine kinds of Bhakti towards

Lord VishNu as follows:

SravaNam keerthanam VishNO: SmaraNam paada sEvanam /

Archanam vandanam daasyam Sakhyam aatma nivEdanam //

Listening, singing, meditating, surrendering at His feet, offering worship,

bowing, servitude, friendliness and surrendering one’s soul to Lord VishNu

are these nine kinds. Sage Vaalmiki illustrates all these nine through nine

characters to foster Bhakti in the minds of men”.

 

(1) SRAVANA BHAKTI: (Sruthou thu Hanuman)

Hanuman is an important character in the entire RamayaNa. He was deeply

involved in Bhakti through “listening”. When after completing the mission of

Avataram, Sri Rama invited Hanuman to Paramapadam, Hanuman politely but

firmly declined saying that in Paramapadam one can hear only “Saama gaanam”

and not “Raama gaanam”. Also, if he were to go to Paramapadam, he would have

to cast aside his present body that was blessed by the embrace of both Sri

Rama and Sri Sita.

 

That is why, Hanuman is said to be present with folded hands and tears of

joy rolling down his cheeks on hearing “Raama naama” whenever and wherever

RamayaNa discourse takes place:

 

Yatra yatra Raghunaatha keerthanam tatra tatra kritam hastaka anjalim

Baashpa vaari paripoorNa lOchanam maaruthim namata Raakshasa anthakam

 

(2) KEERTHANA BHAKTI (Vaalmikha bhoo KeerthanE)

With the blessings of Brahma, Sage Valmiki composed the epic with 24,000

Slokas. Whether read, or sung or set to instrumental music, it fills the

hearts of both the performer and the listener with joy:

“PaaTyE gEyE cha maduram tantree laya samanvitham sarva sruthi manOharam”.

The sage sang, taught and enjoyed “Raama Naama”.

 

(3) SMARANA BHAKTI (Seetaa Sam smaraNE)

While she was in AsOka vana, Sri Sita was always thinking of Lord Rama. The

poet describes this figuratively thus: Riding on the chariot of her mind and

holding the reins of thoughts (of Rama) as horses, she seemed mentally

racing towards Her Lord. Her mind was constantly filled with the one thought

of uniting with her Lord remembering his long hands touching His knees, his

face exuding compassion on all beings at all times.

 

(4) PAADA SEVANAM (Bharata: Paadukaa sEvanE)

Bharatha was having unflinching devotion to Rama. As he returned from KEkaya

country, he learned that his mother and Kooni were responsible for Rama’s

exile. He was so beside with grief that he wanted to kill Kaikeyi but could

not do so because the virtuous Rama would not permit this. He vowed in the

presence of VasishTa and others that if he were not able to bring back Rama

to rule Ayodya, he himself would spend his life in the forest at the feet of

Rama. When his entreaties failed, obeying Rama’s command he reluctantly

returned holding the Paaduka of Rama on his head and installed them at the

throne but he himself remained at Nandigramam acting as a trustee till the

return of Rama.

 

(5) ARCHANA BHAKTI (Archaayaam Sabari)

Sabari was living in a forest near Pampa river. Matanga Muni and his sishyas

used to pass through the forest. She would pick fresh and tasty fruits and

keep them on their way and stay away from there. One day, the Sage inquired

as to who it was that so painstakingly did this service. When Sabari

presented herself, He blessed her and invited her to the hermitage where she

did services till the time of the ascent of the Sage to Paramapadam. The

Sage, at that time, advised her to wait till Sri Rama came and that after

rendering service to him, she could reach the heavens. From then on, she was

anxiously awaiting the arrival of Rama. When Rama came to her place (as

directed by Kabanda), she offered him fresh fruits and dried fruits that she

had carefully preserved for offering him to eat and water to drink. Rama was

pleased with her Acharya Bhakti and granted her the boon to join her Acharya

in Parama padam. She ascended to heavens in the presence of Rama through a

streak of lightning.

 

(6) VANDANA BHAKTI (praNaamakaraNE Lankaadipa:)

Vibheeshaa was the brother of Ravana but was totally bereft of the

characteristics natural to Rakshasas, He advised Ravana repeatedly to hand

over Sita to Rama and save himself from certain doom. But, Ravana would not

heed the advice and called VibheeshaNa a traitor. He could not tolerate any

more the wicked ways and the cruel words of Ravana.

 

Ithyukta: parusham vaakhyam nyaaya vaadi vibheeshaNa: /

Utpapaatha gadaa paaNi chaturbis saha Raakshasai://(Barhaspatya Samhita)

 

Immediately, he left for where Rama was camping and surrendered himself at

the feet of Rama: “nipapaata vibeeshaNa: - paadayO: saraNa anvEshee”

As he took refuge at the feet of Rama, we see the example of “Vandana

Bhakti”.

 

(7) DAASYA BHAKTI (LakshmaNa: DaasyE)

Lakshmana was born to serve Rama. Since he was born with the “Kainkarya

Sri”, VasishTa named him as LakshmaNa and in Valmiki’s words “LakshmaNO

lakshmi sampanna:” For 14 long years, he got separated from his wife OormiLa

and went in exile to accompany Rama and rendered all kinds of services like

a dedicated servant. Rama acknowledges this when he says –

“ Evam mayi cha Te bhkati: bavishyati sudarsitaa” (Ayodya khanDam-31)

We see several instances of Daasya Bhakti of LakshmaNa in the epic.

 

(8) SAKHYA BHAKTI (Sugriva: Sakhya krutE arkaja:)

What is “Sakhyam”? It is love, affection, friendship, respect between equals

as illustrated by TiruvaLLuvar: just like the hands of a person whose

garment has loosened automatically proceeds to tighten it up even before the

person realizes it, a true friend is one who rushes to help his friend when

needed even without being asked for.

UDukkai izhandavan kai pOlE aangE, IdukkaN kalaivathaam natpu”

 

Sugriva regarded Rama as such a true friend and sought his friendship, with

fire as witness saying “ I am scared to death by Vaali. Please grant me

protection”- “vaalina: mE mahaa bhaaga! Bhayaartasya abhayam kuru” Here we

find Sakhya and Bhakti (Sakhya Bhakti) in Sugriva.

 

(9) ATMA NIVEDANA BHAKTI (Tanukrutha traanE Jataayu:)

When Rama, Sita and Lakshmana proceeded to PanchavaTi, they met JaTaayu, the

eagle who introduced himself as a close friend of Dasaratha and Arunan, son

of GaruDa and promised his help. When Ravana abducted Sita, he gave a stiff

fight to Ravana with his beak and nails tearing down his umbrella (VeNN

kotrak kuDai), yak tail fan (Saamaram) etc. and smashing his chariot to

pieces, cutting off the 10 hands on the left side which were holding Sita

and bleeding Ravana himself. Only when Ravana cut off his wings and legs did

his body fall to the ground. Due to Sita’s blessing, his life breath stayed

put till meeting Rama for informing him of the abduction of Sita. Finally,

only when Rama gently stroked him did he cast his mortal coil. When Sita

asked him to inform Rama of her plight, Jataayu promised “with auspicious

words” (subhaam giram) to do so. While describing this, Vaalmiki uses the

word “ Sreemaan” to refer to JaTaayu. “Vanaspatigata: Sreemaan vyajahaara

Subhaam giram”. It should be noted that the poet uses this expression

“Sreemaan” only for VibheeshaNa (antharikshagata: Sreemaan) and GajEndra (Sa

tu naagavara: Sreemaan)

Thus, it is only appropriate to call the epic a “Bhakti work”

------

To Continue)

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2. DESIKAMRUTHAM -1

SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 2:

The Peerless Preceptor -2 (Contd)

Sri Sadagopan Iyengar Swami

 

To continue with the Acharya’s greatness, we have seen two ways of regarding

the Acharya- that he is as great as the Lord, and secondly, he is verily the

Lord Himself, come to emancipate us. A third view and the one dearest to

Swami Desikan’s heart is that the Acharya is superior to Emperumaan.

 

Simply put, we wouldn’t know the Lord or of His greatness but for the

Acharya, who rescues us from the bottomless pit of Samsara and puts us on

the path to liberation. Tooppul Pillai categorically declares,

“AchAryAt iha dEvatAm samadhikAm anyAm na manyAmahE”-

(we do not acknowledge a deity equal to or greater than the Acharya).

 

This may appear to be an exaggeration or “atisayOkti”- after all, we see the

Acharya too bowing before the Lord, and if so, how could he be greater than

the Lord? The answer is that from our (disciples’) viewpoint, the Acharya is

indeed superior to the Lord.

 

This is no idle statement, and as all his words are, this assertion of Swami

Desikan is also based on good authority - Sri Madurakavi Azhwar’s

sreesookti, “dEvu matru ariyEn”. This Azhwar is so taken up with the kalyANa

guNAs of his Acharya, Sri Nammazhwar, that he is unimpressed with the

Emperuman Himself. Sri Nammazhwar’s haloed name generates greater sweetness

on Sri Madurakavi’s palate than that of even the Lord Himself (…Peru mAyan,

en appanil- naNNi then Kurugoor nambi ennakkAl- aNNikkum amudu oorum en

nAvukkE”). While ordinary poets sing the praise of the Lord, and are mere

“kavi”s, here is a great soul who earned the sobriquet “Madhurakavi” by

singing the sweet praises of his Acharya, Sri Satakopa Muni.

 

Swami Desikan’s Acharya bhakti is so intense and his agreement with Sri

Madurakavi’s tenet so complete, that he reserves his choicest words of

praise for this Azhwar, by characterizing him as follows in Sri

Guruparampara saram “tunbatra Madurakavi tOndra kAttum tol vazhiyE nal

vazhigaL tuNivArgatkE « The words « tunbatra » (tunbam atra) could be

interpreted to mean that Sri Madurakavi rid himself of the « tunbam » of

Bhagavat bhakti, by recourse to Acharya bhakti.

 

One might wonder whether devotion to the Lord could be called “tunbam”.

Devotion to the Lord is a distraction, to those intent on kainkaryam to His

devotees. We might recall that Sri Vaalmiki calls Sri Shatrughna “anagha:”

The “agham” or blemish referred to here is Rama bhakti. Since Sri Shatrughna

was devoted to Sri Bharata, Sri Vaalmiki says that his BhAgavata bhakti was

untainted by Bhagavat bhakti.

 

Coming back to the Paasuram cited above, Swami Desikan calls this (recourse

to Acharya bhakti even at the cost of Bhagavat bhakti) “tol vazhi”, meaning

thereby that this is no new, untested path, but a well-trodden track

traversed by our forefathers, and one that has the sanction of the

scriptures. And this is the “nal vazhi” too: Kalidasa says that all things

old are not good ipso facto, and all things new are not bad by the same

token. (PuraaNam ityeva na saadhu sarvam).

Here is a path, which has not only its roots in hoary tradition, but is also

good for the soul.

 

“TuNivArkatkE” - However, this prescription is not for the weak-hearted,

but only for those who are daring and are prepared to forsake all ephemeral

pleasures for the ultimate and lasting bliss.

 

Another testimony to the Acharya’s greatness is to be found in the IrAmAnusa

NootrandAdi of Sri Tiruvarangattu AmudanAr, who says that Sri Ramanuja was

able to achieve what Emperuman Himself could not. ‘MaN misai yOnigaL tOrum

pirandu- engaL MAdhavanE KaNNura nirkilum kANagillA ulagOrgaL ellAm aNNal

IrAmAnusam vandu tOndriya appouzhudE naNNarum gnAnam talai kondu NAraNarku

AyinarE » What the Lord was unable to achieve with His numerous Avataras,

could be easily accomplished the moment Sri Ramanuja was born on this earth,

says Sri AmudanAr. People, who remained unmoved and unreformed even when

Emperuman preached in person, realized the folly of their ways and became

devotees of the Lord, due to Acharya Ramanuja’s tireless efforts.

 

The preference to Acharya Bhakti vis-à-vis Bhagavat Bhakti has also the seal

of approval of Poorvacharyas. Sri Vatuka Nambi (Andhra PoorNA) was one of

Sri Bhashyakara’s devoted disciples. His attachment to his Acharya was

unparalleled. He was in the kitchen of Sri Ramanuja’s matam in Srirangam one

day, boiling milk for his master, when Sri Ranganatha was passing by on

tiruveedi purappAdu. Even while all the other disciples and Sri Ramanuja

himself rushed out to see the Lord, Sri Vatuka Nambi remained in the

kitchen. When Sri Ramanuja scolded him for not having joined them in

worshipping PerumaaL, Sri Vatuka Nambi calmly replied that had he done that,

the milk, so carefully being boiled to the right temperature for his

Acharya, would have spoiled. Here was a disciple who considered service to

the Acharya much above having a darshan of the Lord.

 

On another occasion, Sri Ramanuja and his disciples were performing

mangalasasanam of Sri Rangaraja. While everyone was gazing at the

unparalleled beauty of the Lord, Sri Vatuka Nambi’s attention was riveted on

Sri Ramanuja’s countenance. When the Bhashyakara sought an explanation from

Sri Vatuka Nambi for his puzzling conduct in the Sannidhi, the latter

replied that just as Sri Ramanuja was all eyes for his master, Sri

Ranganatha, Sri Vatuka Nambi too was concentrating on the beauty of his own

master, Sri Ramanuja. Here was a disciple who found his Acharya more worthy

of concentration, than the Lord Himself.

 

“ErAr muyal vittu kAkkai pin pOvadE” says Sri Tirumangai Mannan, belittling

the pleasures of Sri Vaikuntam, vis-à-vis the bliss generated by the

ArcchAvAtAra Emperuman in various temples on earth. Just as readily

available rabbit flesh is delicious compared to that of the worthless crow

that had to be hunted down, worship of the ArcchA is more pleasing than that

of the unseen and hard-to attain ParamapatanAta. The same simile could be

applied to worship of the Acharya, which is more easily accomplished and is

more delectable than worship of the Lord.

 

The Acharya, who is a “Pratyaksha DevatA”, is endowed with greater

Soulabhyam than Emperumaan.

==================================================================

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===================================================================

3. DESIKAMRUTHAM

SWAMI DESIKA’S SIMILES “UPAMA” Part 2

(Anbil Ramaswamy)

--------------------------------

A CORRECTION: TO VOL3 /ISSUE 22 DATED 20TH MARCH 2002

The title of Chapter 6 should read as -

“PARADEVATAA PAARAMARTYA ADHIKAARAM”

--------------------------------

CHAPTER 7: MUMUKSHVA ADHIKARAM (Contd)

 

23. “ vishamadhu bahishkurvan dheerO bahir vishayaatmikam…” (S)

“ Like honey mixed with poison, are all other extraneous attachments for a

Mumukshu (one desirous of Moksham): The use of the simile is significant

because these extraneous attachments though may taste sweet as honey are

really tainted with poison in the sense that they detract a Mumukshu from

the goal of Moksham”

 

CHAPTER 8: ADHIKARI VIBHAGA ADHIKARAM

 

24. “aachaaryo upadishTa vaakhyathaale, taadhiyar sonna paasurathai solli

saarva boumanai saraNam pugum mugdaraana saamanta kumaarargalaip pOlE

ennudaiya rakshai unakke bharam aaga yerittuk koLLa veNum engai” (M)

“ Like ignorant children of royalty who seek protection of the Emperor by

repeating the words taught to them by the nurses

(Without even knowing their meaning) get the protection needed, the Mumukshu

who repeats the mantras in Ukti nishTa as instructed by their Acharyas are

sure to be considered by the Lord as equivalent to having done perfect

Prapatti”

 

25. ‘pada vaakhyaadi vrithaantam ariyaada baalan orukkaal ‘bahavati bikshaam

dehi’ enraal aaDyaraana saadukkaL agathilE appOdE ApEkshita siddhi uNDaamaap

pOlE.” (T)

“ Like a young Brahmachari who does not understand the meaning of words and

sentences says once ‘Madam! Give me alms’, it meets with immediate favorable

response in the homes of good well-to-do families, the Lord who hears the

Ukti” in UktinishTa will also grant whatever is prayed for”

 

26. ‘Oru malaiyil ninrum oru malaiyilE thaavum simha sareerathil

jantukkaLaip pOlE Baashyakaarar samsaara langhanam paNNa, avarOdu uNDaana

kuDal tuvakkathaalE naam udtheerNar aavOm enru mudaliyaaNDaan aruLi seitha

paasuram” (M)

“ Like when a lion leaps from one hill to another, the small creatures like

bugs and lice on his body are also taken over from that hill to the other,

when the author of Sri Bashya performed Prapatti, we too have been saved by

that act owing to our intimate connection with him – according to

MudaliyaaNDaan”

 

27. “andhO anandha-grahaNa vasagO yaathi RangEsa yadvat

pangur noukaa kuhara nihitO neeyatE naavikEna /

bunkhtE bhOgaan aviditha-nrupas sEvakasyaarbhakaadi:

tvat Sampraaptou prabhavati tathaa desikO mE dayaaLu //(S)

- Like the blind man walking on being led by one who is not blind

- Like the lame man is taken across the stream by boat by the boatman

- Like the children of King’s servants enjoying the benefits of the palace

although they do not know the king

- So also, my Acharya, who is compassion incarnate, is capable of making me

attain you, Oh! Lord of Srirangam”

 

CHAPTER 9: UPAAYA VIBHAAGA ADHIKAARA

 

28. “bhakti yOgathil izhiyumpOdu uLLirukkira ratnam kaaNgaikku kizhi cheerai

kaNDaar pOlE antaryaamiyai paarkkum pOdaikku avanuDaiya sareera bootan aana

jeevaatmaavin udaiya darsanam upayuktamaai koNDu bhakti yOgathukku adhikaara

kODiyile yerittuk kiDakkum” (T)

“ Like a cloth that is first seen when a gem is presented tied in it before

the gem itself, the practitioner of Bhakti Yoga contemplates on Bhagavaan

first sees the Inner self (antaryaamin) of his own self, which constitutes

the body of Bhagavaan”

 

29. “ippaDi niratisaya bhOgyamaana Bhagavad swaroopathai

saakshaatkarithavaarE peruviDaaip paTTavan taDaagathaik kaNDaar pOlE piranda

preethi athisayam Parama Bhakti”(M)

”Like the joy of a person suffering from extremely thirst, parched throat

and yearning for water, when he sights a tank full of drinkable water, the

excessive and uncontrollable love towards the Lord is called “Parama Bhakti”

 

CHAPTER 10: PRAPATTI YOGYATA ADHIKARAM

-nil-

CHAPTER 11: PARIKARA VIBHAGA ADHIKARAM

 

30. “inda hita vachanam pithopahatanukku paal kaikkumaap polE avanukku

udvEga hEtu aayitru” (M)

“ Like a person suffering from excessive bile develops a distaste for

wholesome milk, the wholesome advice of VibheeshaNa to hand over Sita to

Rama, stoked anger in RavaNa”

 

31. ‘ ‘ivan rakshikka vallvan, apEkshithaal rakshippadum seyyum’ enru tEri

thaan rakshithuk koLLa maaTTaamaiyai arivithu ‘nee rakshikka vENum’ enru

apEkshithu, rakshya vastuvai avan pakkalilE samarpithu thaan nirbharanaai

bhayam keTTu maarbilE kai vaithuk koNDu kiDandu urangak KaaNaa ninrOmirE”

(M)

“Like a person who leaves the burden on a custodian who is willing and able

to take care, rests carefree without any fear, placing arms on one’s chest,

a Prapanna having laid his burden at the feet of the Lord remains care-free

and fear-free”

 

32. “sarvajnaai sarvasaktiyaai irundaanEyaagilum marukkavoNNaada

purushaakaara visEshathaalE antahpura parijanana vishayathir pOlE

abhiganthavyathaa virOdikaLaana aparaadangaLai ellaam kshamithu ivatril

avigjnaataa ennumpaDi ninru abhiganthavyanaam” (M)

“ Like the King who pardons the faults of servants of the harem on the

recommendation of the royal ladies, the Lord though omniscient and

omnipotent cannot ignore the recommendations of certain types (like those of

PiraTTi and Acharya) and will pardon all faults of Prapannas that stand in

the way of securing His accessibility”

 

33. “karma anuroopa phala pradanE aagilum ip prapatti roopa vyaajathaalE

prasananaai swaamitva- daasatva-sambandha upaadhikamaai daayam pOlE svatah

praaptamaana aLavillaatha phalthaiyum tarum” (M)

“ Like accepting an apology for a serious crime as a promise of future good

behavior and granting even fruits that are beyond one’s desserts as if it

were one’s natural birth right (or inheritance in a relationship of master-

servant), the Lord though normally rewards and awards only according to

one’s karma takes Prapatti as a vyaaja (pretext)and becomes gracious”

 

34. “avaapta –samasta-kaamathaiyaalE sarvOpakaara nirapEkshanE aagilum alpa

vyaajathaalE vasee kaari aana sujana saarva boumanaip pOlE thun nirupaadika

kaaruNya aadigaLaalE ivan seikira silvaana vyaapaarathai thanakku parama

upakaaram aaga aadarithu koNDu kritjnanaai kaariyam seyyum” (M)

“ Like a generous Emperor who is easily won over by even little tokens of

homage, the Lord though has His all objects of desire fulfilled and needs no

help or assistance from anyone looks upon this small action of Prapatti, as

if it were an act of supreme help to Him - all due to His supreme and

unconditional compassion”

 

35. “kshudra dEvataikaLaip pOlE kshipra kaari anru aagilum matruLLa Saastra

arthangaLukku viLambithu phalam koDuthaanE aagilum ananya saraNan uDaiya

prapattikku Oudaryaadi- guNa sahitamaai saha kaaryaantara-nirapEksham aana

thun sankalpa maatrathaalE

Kkaaka-VibheeshaNa aadi kaLukkup pOlE ivan kOlina kaalathilE apEkshitam

koDukkum” (M)

“Like He did in the case of Kaakaasura and Vibeeshana by His sheer grace and

generosity (not needing any external help or aid), though He does not

generally grant in a hasty manner rewards on other actions laid down in the

Sastras (unlike inferior deities), He grants whatever is desired by

Prapanna, at the very time it is desired”

 

36. “sama adika daridranE aagilum swaatantryaadi-guNa visishTanaai thun

prayOjanam aaga aasritarkku apEkshitam seikiraan aagaiyaal kOsala jana

padathil jantukkaLukkup pOlE kumaaranOdu okka tiryakkaana kiLikku Paal

ooTTum kaNakkilE taram paaraadE koDukkum” (M)

“ Like one who feeds one’s parrot and child alike with milk, though the Lord

has no equals or superiors and though He has absolute independence to do

whatever He likes, yet He grants what is desired by Prapannas irrespective

of rank or status (as Rama took with Him to heavens all creatures in KOsala

dEsa, including plants and other creatures)”

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