Guest guest Posted October 26, 2002 Report Share Posted October 26, 2002 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.04 / ISSUE # 02 dated 26th October 2002 =============================================================== EDITORIAL IN THIS ISSUE: We resume our regular features. 1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” – A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM (PRAKRITAM PONTIFF OF THE ASHRAMAM) Part 15: Prakrutam Achaarya (Verses # 15) By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} -------------------------- 2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF “SRI POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 18: “Vatsya! Raama! Dhanu: Pasya” (Translation by Anbil Ramaswamy) -------------------------- We have so far presented in the form of catechism, 60 questions raised and answered by H.H. In this Issue, we present - -------------------------- Question 61: Why did Sage Viswamitra address Rama saying “Vatsya! Rama! Dhanu: Pasya” while asking him to lift the Siva Dahanus in Janaka’s court. Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily VasishTa by all other Prakritam YathisrEshTas today, explains the reasons that must have flashed across the mind of the Sage. -------------------------- Copies of the book can be had from anyone of the following: 1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone: 4611540) 2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross, Besantnagar, Chennai 600 090 (Phone: 490 0327) 3. Sri N.K.Ramaswamy 213 East Uttara Street, Srirangam 620 006 (Phone: 434 438) 4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar, New Delhi 110 064 (Phone: 5492877) 5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2ndcross, Chamarajpet, Bangalore 560 018 (Phone: 6511056) 6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion East,Mumbai 400 002 (Phone: 4094 495 / 4095 582) 7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar, Chennai 600 017 (Phone: 8280949). -------------------------- 3. DESIKAMRUTHAM I – SWAMI DESIKA’S SIMILES “UPAMA” Part 18 (92 and 93) (Anbil Ramaswamy) ------------------------ 4. DESIKAMRUTHAM II SRIMAD RAHASYA TRAYA SAARAM – “UpOdgatha Adhikaram” – Part 1 By Sri Sadagopan Iyengar Swami from Coimbatore -------------------------- 5. “DEBT AND DELIVERANCE” – PART 2 By Sri Sadagopan Iyengar Swami from Coimbatore ------------------------ NOTE: Due to space constraints, the installment on - “MAHABHARATA –“YAKSHA PRASNAM” by Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of India could not be accommodated in this Issue. -- Dasoham Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri” =========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =========================================================== So far, 85 issues have been released - - 27 Issues of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 & 1 Issue of Vol. 4 These issues have been archived for public view at - . 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(More to follow) ============================================================ 1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” – A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM (PRAKRITAM PONTIFF OF THE ASHRAMAM) Part 15: Prakrutam Achaarya (Verses # 15) “Sampradaya SamrakshaNam” By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} - Sampradaaya-samrakshanam (Protection of the path of religious adage) Works of yore many he did disseminate Structures many to glory, he did re-instate Of Kannan, he is the veritable re-incarnate Beseech we the holy feet of Gopala Deshika, the protector of scriptures – 15 ----------------------------- As far as Swamy is concerned, the word Gopala is to be applied in a dual sense. Apart from being the name of Kannan of whom our Swamy is veritably an incarnation, Gopaala also means the protector of scriptures. The word “goe” in Sanskrit, means scriptures and the word “pal:” means one who protects. Swamy has done great service to Sampradaayam by protecting many great works of yore and by disseminating them. A revised edition of Rahasya Traya Sara was published in 1990 ACE. Swami has also published Chillarai Rahasyangals of Swami Deshika, in three parts. Srimath Andavan has been imparting instruction to the disciples through Kalakshepams. On such occasions, the disciples have highly benefited by Srimath Andavan’s approach, his mastery of the subject, the clarity of thought and the ease with which he reduces any complicated concept in philosophy or theology into simple and clear terms. Shortly after taking charge of the Ashramam, Srimath Andavan who had spent long and laborious years in collecting Vedantic knowledge, was now called upon by the 44th Jeeyar of Ahobila Mutt, to collect a big sum of money to meet the expenses for the construction of the 12th tier of the Raja gopuram of Srirangam temple. Undaunted, Srimath Andavan published a paper and distributed it among ashrama shishyas. Through the active help and cooperation of his disciples like Tirumalaikattam Villankuppam P.A. Ranganatha Thathachariar Swami was able to collect a sum of Rs.3,43,000/-, which was presented to Srimath Azhagiya Singar. He has also brought many monuments back to their glory. At Thillaisthanam village he got the jeernodhdharam or renovation done of Thillaisthanam Swamy thirumaligai and as per the wish of Srimath Ahobila matham Achaarya, he inaugurated its new complex. He also visited many divya deshams and performed mangalashasanam to the Perumals there. He stayed for one month at Thirukkudanthai and gave discourses on Srimath Rahasyatrayasaaram and Srimath Ramayana. Srimath Andavan’s devotion to Poorvaachaaryas is too apparent to need any special mention. He renovated the Brindavanam of Velianallur Sriman Narayana Maha Deshikan at Vennar Bank, erecting of four-pillared Mantapam and installing the idol of the Achaarya. He also raised a compound wall and an iron fence all around the Mantapam. In 1989, the Swami visited Vennatrankarai, where the local host, Sri Sowriraja Iyengar honoured him with Poornakumbham and a heavy garland that adorned Neelameghap Perumal. It was a sight for Gods to see. Under Srimath Andavan’s direction, Swami Deshikar’s shrine in East Uttara Street was completely renovated. The Utsava idol of Lord Hayagriva, previously worshipped by one Amma Sathram Seshachariar Swami was handed over to the Ashramam by his grandsons on June 13,1990. These idols of Lord Lakshmi Hayavadana, as well as the idols of Sri Ashtabujan and Sri Vaikuntanathan were installed in the shrine. The Ashramam building as well as the Pushkarani were renovated at a cost of Rs. 1.5 lakhs. Under the patronage and Presidentship of the Achaarya, the Satsampradaaya Samrakshana Sabha – registered as a Society was founded in 1986 to foster free Sanskrit education and offer free instruction in the Vedas, Prabhandas and Grantha Chatushtayams. The Nitya Aradhana plan to provide uninterrupted Aradhana in the Ashramam was created with a deposit of Rs.1,000 collected from each disciple. The amount donated under the head has been deposited in the Bank and the accruing interest is being utilized for the administration of the Ashramam. Under the presidentship of Swamy the overseas chapter of the Ashramam “Sri Vedanta Deshika Sabha” has also been established. Swamy in this verse is glorified as being the protector of Sri sampradaayam. ---------- (To Continue) =============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== 2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 18 : “Vatsya! Rama Dhanu: Pasya” (Translation by Anbil Ramaswamy) Question 61: Why did Sage Viswamitra address Rama saying “Vatsya! Rama! Dhanu:” while asking him to lift the Siva Dahanus in Janaka’s court. ---------------------- Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily VasishTa by all other Prakritam YathisrEshTas today, explains the reasons explains the reasons that must have flashed across the mind of the Sage. Answer: Viswaamitras tu Dharmaatmaa Srutvaa Janaka bhaashitam / “Vatsa! Raama! Dhanu: Pasya” iti Raaghavam abraveet // (Valmiki Ramayanam Bala KhaaNDam 67) Meaning: “On hearing the words of Janaka, Sage Viswamitra addressed Rama as follows:- “Oh! My child! Raama! Behold the bow” Why did he address thus. His Holiness elucidates the deep significance of each of these words in his own inimitable style. Just a while ago, King Janaka was narrating how none of the great heros in the world could not even move the bow so far and uttered in utter frustration “nirveeram urveetalam” (There seems no hero powerful enough even to move the weighty bow). On hearing this, LakshmaNa was seething with anger and in silent protest was asking himself how King Janaka dared to declare thus, right in the face of the two heroic brothers (himself and Rama). So, when Sage Viswamitra started calling “Vatsa”(which usually means a child, a junior) angry (as he was), he sprang up on his feet, almost with a determination to prove Janaka wrong. The Sage saw this. He visualized that if the emotionally upset LakshmaNa were to string the bow, as surely as was capable, the whole mission of RamaAvtara would have been upset too! Hence, he quickly followed it up hastily calling “Raama”. He must have felt that it would only be proper to “show” the wonderful bow to the younger kid. As Sri Sita belonged to Rama, it was Rama who had to accomplish the “mission impossible”. Instead of saying “Veera! Pasya” meaning “Oh! Rama, the hero”, which would seem more appropriate, the Sage called him “Vatsa” “Oh! Child!”. As the saying goes, “The Infant calf knows no fear” (iLam kanru Baayam ariyaadu), in the unlikely event of Rama failing to lift the bow, it would be the responsibility of the Sage to offer an explanation to King Dasaratha as to why he misdirected Rama into an impossible adventure. So, he asked him to “see” and did not say “aarOpaya” – “string the bow”. Further, even if Rama could lift it but could not place it back in its container, there was none to help him doing it. So, the word “Pasya” should be taken to mean “Pasya Dhruti prEkshaNE” – which means “ before embarking on this, consider carefully whether you can successfully accomplish the tasks of lifting, stringing and finally depositing the bow back in its casket”. One other reason for saying “Pasya”: In the unlikely event of Rama’s failing in the effort, people would not blame Rama, (who was a mere kid) but only himself because - as the All knowing Sage “Mahaamuni”, he should have desisted from prodding a mere boy into a dangerous mission, which even great heros could not dare to undertake earlier and withdrew meekly offering their obeisance to the mighty bow. (Raajaabhi: cha Mahaa veeryaa: asaktai: poojitam puraa) The Sage sent a “signal” to Rama, as it were, when he said “Pasya”. What was the signal? KambanaaTTu Azhwan explains: tan punainda saDai muDi tulakkip pOrEtrin mugam paarthaan Vanaindadu anaiya tirumEni vaLLalum am maathavathOn Ninainda elaam, ninaindu antha nEDum Silaiyai nOkkinaan (Kamba RamayaNam Bala khaaNDam Kaarmuga PaDalam) Meaning: ”The Sage Kousika, indicated by a nod of his matted haired head (saDaimuDi) as if saying “Oh! Rama! Charge like a majestic fighter bull (POrEtru) and string the bow fearlessly”. Instantly, Rama whose picture perfect physical frame looked as if “made for Sri Sita” (anaiya tirumEni) and who was the very personification of a benefactor (vaLLal) (because he was going to present himself as a prize gift to Sri Sita), understood the message of the great Tapasvi (maa thavathOn) and looked at the bow”. What did his look convey? It reflected his weighing the ways and means to hold his balance while lifting and stringing the weighty bow, without slipping off from his hands. It is said that the citizens of Kosala were known for “mind-reading”. And, Rama was an expert in this art. Why “Pasya Dhanu:”? The bow was right in front of them. So, when “Pasya” would have been enough, why did the Sage ask Rama to “See “Dhanu:” - the bow”? As it was a new place Rama was wonderstruck at the design of the hall and was scanning, exploring and admiring the architectural beauty of the construction. As he looked up, he saw Sri Sita also looking down from her portico with bated breath as to what might happen. Rama’s eyes got riveted to her. Sensing this, the Sage seems to have implied “What is the hurry NOW for you to admire the beauty of Sri Sita? Only if you tackle the bow NOW, can you hope to secure her hand!” Why “Vatsa! Raama!”? This was an occasion for the display of Rama’s heroism. It would have been more appropriate for the Sage to call Rama “Veera Rama” or “Veera Raghava”. It is needless to remind the Sage of the incredible acts of heroism that Rama demonstrated while protecting his Yagjna. Why then, did he call him “Vatsa”? He seems to imply “Oh! Rama! Go! See the bow even as an adolescent that you are. You will remember that in an earlier Avatara, you confronted Mahaabali as a dwarfish bachelor and begged for three footholds of earth measured by your tiny feet (asmat paada trayaakraantam dEhi bhoomim vibhO tadaa). The moment Mahaabali poured the Arghya sacred waters on your palm in token of granting your wish, you grew to gigantic proportions to measure heaven and earth. But, do not repeat that feat now. Remember that you have declared yourself as a mere “mortal human being – and a son of King Dasaratha”. So, true to your declaration, string the bow remaining the kid that you are” Another implication is that the Sage seemed to suggest that for Rama, (the kid), the bow was a mere “play toy” – even though 5000 strong men were needed to pull it to the hall. Also, the name “Rama” itself means “One who brings joy to the hearts of all” (Ramayati iti Raama:). He seems to say “Oh! Rama! You were born to bring joy to the world What else could bring this happiness than your marrying Sri Sita? So, this bow has also come down for blessing everyone with this bliss. You and the bow make a perfect pair in this. Do not hesitate. Play your part” “Rama Dhanu:” This bow is destined to create a wonder. Do you know how? Even as you lift it, it is going to break. People will be wonderstruck whether it is such a worthless bow that daunted all those who trumpeted themselves as mighty Emperors. So, this bow is sure to instill wonder both in you and in all the spectators. Come on! Have a look at it! You will be convinced” “Rama Dhanu:” The Sage seems to say – “This is an auspicious bow.Viswakarma made two bows – one for MahaavishNu and the other for Lord Siva (the auspicious). This bow is meant to bring about your auspicious union with the All- auspicious Mahaalakshmi (Sri Sita) and thereby make the whole world auspicious by providing the “Serthi Sevai” (your togetherness with Sri Sita) “Pasya”: The Sage seems to caution Rama “ See the bow and see it well! My duty is over with showing you the bow. It is now your turn to prove your prowess” “Iti Raaghavam”: said the Sage to Rama. He seems to suggest- “Oh! Rama! You are born in the renowned lineage of Raghukulam. Make sure you do not bring discredit to its reputation” ------ (To Continue) =============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== 3. DESIKAMRUTHAM I – SWAMI DESIKA’S SIMILES “UPAMA” Part 18 (92 and 93) (Anbil Ramaswamy) ------------------- Upama 92. SaadhyOpaaya uththarangENa SiddhOpayasya sEshiNa: / leelaa pravaaha: kaaruNya- pravaahENa nirudhyatE // tEnaiva SarvE leeyantE sikataa sEthu- bhandavath / svatantrasyaapi sankalpaa: sva kainkarya- nirOdhakaa: // Meaning Like the dam built of fine sand is washed away by the flood waters, SaadhyOpaaya (Bhakti or Prapatti) flows with high mounting waves and increases the flood of compassion of the Lord (who is the SiddhOpaaya) who himself lets it break through the flood of his own leela. Thus, that very flood of his Anugraham (compassion) washes away all hindrances to service caued by his former Nigraham (displeasure) Upama 93. Sva praaptE svayamEva Saadana tayaa jO gushyamaaNa: Srutou / SatvastEshu bhajEta sannidhim asou Saantaa vadhi: SEvadhi:// Meaning: Like the treasure of gold that lies buried underground is not seen by those who are in deep sleep (Sushupti)) even while all the time resting on it day and night, because they see only what is on the surface and not what is treasured underneath. So also, those guided by heretical systems which do not have the benefit of traditional knowledge revealed by our spiritual teachers (as proclaimed in the Srutis to be itself the means and end to be attained). This will be clear only to those who are pure of mind, having been initiated by the real eye-openers, viz our Acharyas. (To Continue) =============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== 4. DESIKAMRUTHAM II SRIMAD RAHASYA TRAYA SAARAM – “UpOdgatha Adhikaram” – Part 1 By Sri Sadagopan Iyengar Swami from Coimbatore ------------------------------- THE BEGINNING Though “Sri Guruparamparasaram” (covered so far by “the Peerless Preceptor”) forms the prelude to “Srimad Rahasyatraya saram”, the work proper begins with the introductory chapter, titled “UpOdghAta adhikAram”. This chapter outlines our true stature as servants of the Lord, the magnificent existence we are entitled to, the factors that prevent us from realising ourselves, the catalytic role of an Acharya in making us aware of ourselves, what we are losing every moment of our ignorant lives, the strategy for redeeming ourselves from the endless cycle of births and deaths, and enjoying bliss which is our birthright. At the very beginning, Swami Desikan , apparently unsatisfied with the elaborate tributes paid to the venerated Acharyas in “Sri Guruparamparasaram”, broaches the topic once again, with a fresh tribute to the distinguished lineage, much in the fashion of a child unwilling to let go of its favourite doll, even after being gifted a new one “Abhagavatta: pratithAm anaghAm Acharya santatim vandE manasi mama yat prasAdAt vasati Rahasya trayasya sArOyam Swami Desikan, about to embark on a major voyage on the tricky and unfathomable (to us) waters of esoteric concepts, prays to the lineage of distinguished Acharyas, and acknowledges their anugraham which has irretrievably imprinted the magnificent purport of the three sacred mantras in his mind. He also proclaims his qualification for discoursing on the sacred triad, by declaring that mantras and their significance reside indelibly in him. To dispel any misunderstanding, he declares that such knowledge has been acquired through the lineage of Acharyas, and is not the result of his own whimsical invention. The term “vasati” employed in the sloka denotes that the mantras and the purport permanently reside in Swami Desikan’s mind. The Guruparampara is glorified with the sobriquet “anaghAm”. This indicates that all the Poorvacharyas, who have handed down the treasure trove of secrets, are blemish less, in the sense that their teachings were motivated by pure kripA, without any motives of material gain or glory. Having paid a general eulogy to all the Acharyas in the Guruparampara, Swami Desikan now pays a special tribute to his immediate Acharya, from whom he imbibed all the Shastras, including the RahasyAs. ‘Karma BrahmAtmakE shAstrE koutaskuta nivartakAn vande Hastigireesa veethi shOdhaka kinkarAn” Sri KidAmbi Ramanujacharya belonging to AtrEya GOtram, popularly known as AppuLLAr, was Swami Desikan’s maternal uncle. Sri Desika Mangalam confirms that Sri Tooppul Pillai absorbed all that is to be known from Sri AtrEya Ramanuja or Appullar, in less than two score years- “RamanujAryAt AtrEyAt mAtulAt sakalA:kalA: avApa vimsatyabde yas tasmai yOgyAya mangalam”. In this sloka, the words “sakalA:kalA:” indicate that Sri Appullar was himself a “Sarva tantra svatantra”, for he could have made Swami Desikan a Master of Arts, only because he himself knew them in the first place. The greatness of Sri Appullar can be realised from the fact that he was one of the principal disciples of Sri NadAdur AmmAl (Sri Vatsya Varadacharya), known for his extreme devotion and maternal love for Sri Varadaraja of Kanchi. It is very rarely that a person is able to imbibe Vedas, Shastras, itihAsAs, SAtvika PurAnAs, Rahasya granthAs,Divya Prabandas and their commentary, etc., from a single Acharya. Even Sri Ramanuja had to learn different aspects of the Sampradaya from five different Gurus. It is to Sri Appullar’s credit that he was singly able to instruct his gifted nephew in all the aforesaid diverse fields. Sri Appullar inherited the SriBhashya and Bhagavat Vishaya through the lineage of Sri Tirukkurugai PirAnPiLLAn and the Rahasyas through that of Sri Kidambi AcchAn, the erudite and loving disciple put in charge of Sri Ramanuja’s kitchen, after an attempt was made to poison him. Sri AppuLLAr was a terror to prativAdis or debaters, who normally do not accept anything, however unimpeachable be the source, and keep questioning everything (saying “kuta: kuta:”-hence the epithet “koutaskuta:”). By silencing even confirmed critics, Sri Appullar ensured the resurgence of the Sampradaya and its propagation through Swami Desikan. He is thus credited with keeping the path of Sri Varadaraja clean of garbage (“Hastigireesa veethi shOdhaka kinkarAn”). Here, the Ramanuja Sampradaya, owing close allegiance to Sri DEvAdirAja or Hastigireesa, is referred to as Sri Varadaraja’s path and the Doubting Thomases questioning everything, as the garbage littering the path and impeding progress. All this earned Sri Appullar the sobriquet“VadihamsAmbuvAhar” (terror to his opponents in debate). Incidentally, this sloka also lays down that it is as much a kainkaryam as any other to argue with critics and establish the supremacy of the Sampradaya. In fact, it is impossible to establish or propagate the tenets of one’s tradition without critically evaluating those of other schools. Poorvacharyas right from Sri Nathamuni, Sri Alavandar, Sri Ramanuja and his disciples have demolished critics for establishing the Sampradaya on a sound edifice. In fact, Sri Nadadur Ammal’s blessing to Swami Desikan envisaged a stellar role for the disciple in refuting other impaired views (“PratishttApita Vedanta: Pratishipta bahirmata:”). Likening himself to a parrot and Sri Appullar to a trainer, Swami Desikan unreservedly acknowledges the signal contribution of his Acharya in the following words: “Acharyan pakkalile tAm kEttu aruLinapadiyE KidAmbi Appullar adiyEnai kiLiyai pazhakkumA pole pazhakki vaikka”. If we have been fortunate enough to have a preceptor of the calibre of Swami Desikan and to be bequeathed a Manual of Prapatti in the form of Srimad Rahasyatrasaram, it is to Sri Kidambi Appullar that our gratitude should go, for his magnificent role as Sri Venkatanatha’s Acharya. We only have to look at the Sishya to have an idea of the Guru’s calibre: (of course, this doesn’t apply to sishyas like adiyen) By this token, we can well appreciate Sri Appullar’s greatness when we look at Sri VEdAnta Guru’s feats. It was again from this fine Acharya that Sri Desikan obtained upadesam of the Garuda Mantra, which in turn enabled him to attain sAkshAtkAra of Sri VainatEya and of Sri HayagrIva, all of which made him what he was. And, if Swami Desikan could master all the scriptures before he was twenty, surely as much credit goes to his Acharya for expeditious and extensive instruction, as does to Sri Desikan himself ------------------------------ (To Continue) =============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== 5. “DEBT AND DELIVERANCE” – PART 2 By Sri Sadagopan Iyengar Swami from Coimbatore --------------------------- We have seen the three types of debts every Brahmin is born with, and the ways the Shruti prescribes for discharging these debts. To recount, the three debts are owed to Rishis, DEvAs and the Pitrus, and these obligations are fulfilled by learning the Vedas (VedAdhyayanam), performing yagyAs and through begetting children, respectively. There is however a much simpler way to obtain deliverance from the aforesaid debts. While in the aforesaid prescription, each debt has to be discharged by a particular act, the simpler strategy ensures discharge from all the debts at one stroke. While the three remedies indicated above may take a lifetime of performance, the simpler recourse is a matter of a moment. This sure-cure remedy is nothing but Prapatti. The moment one performs Saranagati at the lotus feet of the Lord of Seven Hills, all of one’s debts disappear into thin air, assures Sri Nammazhwar in “ozhivil kAlamellAm”. Here is the reassuring pasuram: “Vem kadangaL mey mEl vinai mutravum tAngaL tangatku nallanavE seivAr Vengadatthu uraivArkku nama ennal Am kadamai adu sumandArkatkE”. The moment one utters the word “Nama:”- signifying total surrender to Srinivasa, He destroys all our debts, shackles and other Karmic bonds, and makes us free as a bird. This “Nama:” implying negation of the imagined supremacy of the Self and its abject supplication to that of the Lord, is so effective that it even destroys all sins, however grave. This is whatSri Kodai Nachiar means when she says “VAyinAl pAdi manatthinAl chintikka, pOya pizhayum pugu taruvAn nindranavum teeyinil doosAgum”. The lips should reverberate with the “Nama:” sound, while the mind, shorn of ahankAra (Ego) and mamakAra (possessiveness) and with full realisation of the Lord’s omnipotence and our own utter helplessness, should surrender itself to Emperuman without any reserve. One whoperforms this surrender to Sriman Narayana can bravelyproclaim that he is no more beholden, nor a slave to anybody, be it Rishis, Devas or the forefathers: “Deva Rishi bhoota Apta nriNAm PitruNAm na kinkarO nAyam riNee RAjan! SarvAtmanA ya: sharaNam sharaNyam Narayanam lOkagurum prapanna:” It would appear from the aforesaid that while the Shruti prescribes elaborate modes of liberation from one’s congenital debts, Sri Nammazhwar appears to pooh pooh the prescription and, instead, sets store by Prapatti. Such an interpretation would be incorrect. For, as “Vedam Tamizh seida Maran”, Sri Nammazhwar would never contradict the Shruti. All he says is that while Vedadhyayanam, performance of sacrifices, and creation of progeny should all be done by PrapannAs too, these need not be performed out of fear of retribution, but as means of pleasing the Lord, (“bhagavat preetyartham”)as a”kainkaryam”. Everyone would agree that there is an ocean of difference between doing something out of fear and doing the same out of a genuine liking and love, especially to please our beloved. Hence there is no contradiction between the Shruti and Dravida Veda. Thus Vedadhyayanam should be done with the realisation that each letter, syllable, word and sentence of the Shruti embodies the Lord’s auspicious name. YagyAs should be performed with the knowledge that irrespective of the deity they are addressed to, they are meant to propitiate the Lord (“Bhagavat ArAdhanam”). So too, begetting offspring should be for mobilising additional hands for the Lord’s worship. That adherents to Prapatti are free of debt in all the worlds is indicated by the Shruti vAkya, “anruNA asmin, anruNA: parasmin. TriteeyE lOkE anruNA:syAma.” Sri Nammazhwar’s prescription thus confirms Sharanagati as a panacea for all ills, which guarantees deliverance from not only debts but also from this world of sickness and sorrow. Sharanagati not only promises deliverance, but also assures one of everlasting bliss, in the company of the Lord and His devotees (“tEnaiva saha mOdatE”). ============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================== _______________ Broadband? Dial-up? Get reliable MSN Internet Access. http://resourcecenter.msn.com/access/plans/default.asp Quote Link to comment Share on other sites More sharing options...
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