SRI RANGA SRI VOL.04 / ISSUE # 06 d/ 12/05/02

[Guest guest]

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 # 06 dated 5th December2002

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

IN THIS ISSUE:

1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF

SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM)

Part 18: Acharya Vaibhavam (Verses 19 and 20)

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 21: “Saha Dharma Charee Tava” (continued)

(Anbil Ramaswamy)

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

We have so far presented in the form of catechism, 63 questions raised and

answered by H.H. In this Issue, we present -

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

Question 64:

“Why did King Janaka say that Sri Sita would be Rama’s ‘alter ego’ in the

discharge of his righteous duties?”

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what must have flashed across the mind of the King.

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

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 21 (99 and 100)

(Anbil Ramaswamy)

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

4. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – PART 3

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

SRIKAARYAM OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

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

NOTE:

Due to space constraints the article on “MAHABHARATA –“YAKSHA PRASNAM”

Part 16: Prasnams 50, 51 and 52 by Sri M.K. Ramaswamy Iyengar Swami could

not be accommodated in this issue.

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

89 issues have been released, so far -

- 27 Issues of Vol. 1

- 15 Issues of Vol. 2

- 42 Issues of Vol. 3 &

5 Issues of Vol.4

These 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.

 

SrirangaSri%20Index/srs-vol1-ind\

ex.html

for Volume 1 (Issues 1 to 27)

SrirangaSri%20Index/srs-vol2-ind\

ex.html

for Volume 2 (Issues 1 to 15):

SrirangaSri%20Index/srs-vol3-ind\

ex.html

for Volume 3 (Issues 1 to 42)

SrirangaSri%20Index/srs-vol4-ind\

ex.html

for Volume 4 (Issues 1 to Current)

 

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”

================================================================== Kindly

also peruse the following files at the sites indicated:

http://members.tripod.com/~sriramanujar

(Maintained by Sri Madhava Kannan from Singapore) – for

- Biography of Bhagavad Ramanuja –

- Biography of Swami Desika –

- Acharya Vamsa Vriksham –

- Srimad Rahasya Traya Saram

- and other links.

http://www.srivaishnava.org/sgati/

(Maintained by Sri Venkatesh Elayavalli from California)

SDDS Volume 1 / Issues 1 to 33

SDDS Volume 2 / Issues 1 to 26

SDDS Volume 3 / Issue 1

SaraNAgati Vol. 1 / Issues 1 - 24

SaraNAgati Vol. 2 / Issues 1 - 04

For “Hinduism Rediscovered”

and other links

http://www.srivaishnavam.com

(Maintained by Sri R.M. Venkat from Bahrain) for -

- Dasavatara Stotram meanings

- “Srimad Rahasya Traya Saaram” and other links.

in the “Philosophy” section

(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 18: Acharya Vaibhavam (Verses 19 and 20)

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}

--

Achaaryanaam Jnaana-paraakaashtaa (His excellence of erudition)

 

His wisdom like the rays of Rohini does beam

Sees he through the many abodes of the supreme

Gives us the essence of the one-syllabled theme

Beseech we the holy feet of Gopala Deshika, the benign – 19

 

This verse speaks of the vaibhavam of the divine knowledge of Swamy with the

help of a scientific analogy.

 

It is said that Sri Bharadhwajar in one of his texts refers to a particular

ray of light (oLi-kadir) named ‘Rohini’ and even assigns a particular number

to it. Its importance emerges from the fact that this light when beamed was

capable of letting others know the constituents of distant objects like

‘vimaanams’, flying objects etc.

Let us now draw a parallel to complete the analogy.

 

The (oLi-kadir) ray of light ‘Rohini’ is none other than our revered

acharyan “Sri Gopala Deshika Maha Deshikar” born on the day of

Panguni-Rohini. With his benign glances he looks through the greatest

vimaanam beneath which, the Lord of Lords, Sri Ranganatha reclines on the

serpent Adi Shesha. The intelligence is nothing but the ‘tatva’, ‘hita’ and

‘purushartham’.

 

That is, even from a distance, our revered acharyan, whose ‘divya jnaanam’

is as powerful as a beam of ‘Rohini’, penetrates through the ‘Pranavaakaara

vimaanam’ and lets us all know the ‘tatva’, ‘hita’ and ‘purushaarthams’ in

store for us inside it.

 

Swamy Sriman Nigamantha Maha Deshikan celebrates the greatness of the benign

glance of an acharya in his Subhashitanivi. In the Sadaashrita paddhati,

verse 10 of this work, Swamy Vedantha Deshikan reiterates this.

“One glance of anugraham of an acharya (who is resorted to, due to the

jaayamaana kataksha of Paraman) with his two benevolent eyes is always

greater than Rudra’s glance with three eyes, Brahma’s glance with eight eyes

or even Indra’s glance with a thousand eyes!”

 

Such is the greatness of this great acharya of ours, Abhinava Vasishtar –

Srimath Gopala Deshika Maha Deshikar and greater indeed is his benevolent

and benign glance.

 

This benevolent and benign glance filled with grace, compassion and

forbearance is upheld in this verse.

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

Simhaavalokanam (A look at the quintessence)

 

His words of knowledge are precise with cogency

Seek we not anything, but at his feet, our eternal sub-serviency

He is indeed the soul the charioteer once did fancy

Beseech we the holy feet of Gopala Deshika, the abode of Jnana Anushtana

Vairaagyam – 20

 

Swamy’s knowledge is complete and his words are precise with clarity and

astuteness. Just as Lakshmana says – “I took to the sub-serviency of Rama

after having been drowned in the flood of his infinite auspiscious

attributes!” One who immerses himself in the guna anubhavams of Swamy would

prefer nothing but sub-serviency to him or sheshatvam.

 

The charioteer referred to here is Kannan, who drove Arjuna’s chariot. There

are two things that could be considered for comparision with Swamy. First of

all, Lord Krishna in His Bhagavad Geetha says, ” – “One who remains

eternally in the contemplation of Vaasudeva is rare to be found”. Swamy

Deshikan hints this usage in his Gopala Vimshati when he intends to say that

Kannan had not seen Nammazhwar who came later to Him and who (Nammazhwar)

remained in His meditation incessantly. Today in Kaliyugam we find another

example and that is of our Swamy who, remains in His fervent thought all the

time with no time for any distractions and who thus satisfies this lament of

Kannan.

 

The second instance from Bhagavad Geetha, where in Kannan says, “It is my

wish that one who is a knower (of Brahman) is definitely my soul”. And truly

speaking, due to the complete conformance of Ramanuja darshanam to all the

texts or pramaanas like, Vedas (all the types of shrutis -bheda, abheda,

nirguna, saguna and ghataka), Bhagavad Gita and the Brahma sutras, it is

only the followers of Ramanuja darshanam who have understood the true nature

of Brahman and so are real Brahma jnaanins. Swamy with this Brahma Jnanam is

definitely the Jnaani, Kannan prefers to be His soul.

 

It may perhaps be for this very reason as to why Swamy Deshikan once said,

that it is only us (who belong to Ramanuja siddhantam) who reside in Lord

Krishna and none else. There is a saying that goes as - “One immersed in the

glories of the Lord would be totally detached from all other things”. Our

Swamy shines as an example of this statement. One who seeks refuge at his

lotus feet would definitely be free from all papams and would then cultivate

great interest (aasakti) towards the sampradaya. To have his darshanam and

to contemplate on his divine form would nullify one's papams.

 

Jnana, Vairagya and Anushtanams which are Swamy’s primeval attributes are

lauded here in this verse.

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

(To Continue)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

2. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”

– Part 21: “Saha Dharma Charee tava” (continued)

(Anbil Ramaswamy)

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

We have so far presented in the form of catechism, 63 questions raised and

answered by H.H. In this Issue, we present -

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

Question 64:

“Why did King Janaka say that Sri Sita would be Rama’s ‘alter ego’ in the

discharge of his righteous duties?”

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what must have flashed across the mind of the King.

 

Answer:

 

Saha Dharma Charee Tava:

King Janaka seems to say:

“Oh! Rama! I know what your father did! He married several women. But, only

three of them were renowned as crowned queens, who could take part in

performance of “Dharma AnushTaanams” like Yagas and Yagjnas. Others came

into his life for other considerations. Don’t think that you can marry Sita

for these “other considerations”! She is the one and indeed the only one

most suited to stand by you ever and anon in the performance of your “Dharma

AnushTaanams”.

 

Saha Dharma Charee Tava:

“Oh! Rama! Remember that Saha” means “equal”. In other words, Sita is made

precisely for the protection of Prapannas as much as you yourself.

Do not think that only you are capable of declaring –

“abhayam sarva bootEbhyO dadaami Etad vratam mama

dOshO yadyapi tasya syaath sataam etad agarhitam”

Meaning:

” It is my solemn vow to protect from all beings any one who surrenders to

me. I will not mind even if such a one were to be the worst criminal”

Sita will be not only a match to you in this regard but will in fact, excel

you!

She is going to ask at one stage – “na kaschit na aparaadyati?”

“Who in the world has not sinned?”

 

She is going to protect even those who directly harmed her, not to speak of

those surrendering! While you can extend protection only when one surrenders

as in the case of the Crow and VibheeshaNa, she will go one step higher

because she saved from Hanuman, the Raakshasis who tormented her! So, my

using the word “saha” is in reality an understatement!”

 

Saha Dharma Charee Tava:

“It is not enough if the wife is a connoisseur of art, knowing dance and

music. She should be capable of understanding (ingitam) the needs of the

husband and capable of satisfying his expectations in right time. Sita is

eminently qualified in this as well”

 

In Mahaabhaarata, the question and answer session between Yaksha and

YudishTira, the following appear:

Qn: “Who is the friend of a man who sets out on his journey?

“kimsvit pravasatO mitram”

Ans: “A fellow traveler”

“Saartha: pravasatO mitram”

Qn.: “Who is the friend for a man at home?”

“Kimsvin mitram gruhE sata:”

Ans: “Wife is the friend for a man staying at home”

“Bhaaryaa mitram gruhE sata:”

Qn.: “Who is the friend for the ailing?”

“Aaturasya cha kim mitram?”

Ans: “ “The doctor is the friend of one ailing”

“Aaturasya bishak mitram”

Qn.: Who is the friend for the dying?”

“Kimsvin mitram marishyata:”

Ans: Charity is the friend of one who is about to die”

“ Daanam mitram marishyata:”

 

Janaka seems to imply that Sita will be Rama’s “best friend” at all times

and in all circumstances standing by him both literally and figuratively and

in helping him in his chores.

 

Saha Dharma Charee Tava:

“Oh! Rama! I am not alone in saying this. At one stage, Sage Agastya will

tell you the same.

 

yEshaa hi prakriti streeNaam aasrushTE raghu nandana/

samasta manurajyanti vishamastham thyajanti cha//

sata hrudaanaam lOlatvam sastraaNaam teekshNataam tathaa/

garuDa anilayO saigryam anugachchanti yOshita://

iyam tu bhavatO bhaaryaa dOshair Etai vivarjitaa/

slaaghyaa cha vyapadEsyaa cha yathaa dEvee hi arundatee//

(VR AraNya KhaaNDam 13)

Meaning:

”Ever since the world came into being, women like a husband who is a “man of

property”; they hate the man who is poor or ill, ill treat him like

inflicting a sharp sword on his chest. In a trice, they can even cut asunder

the bond of conjugal affection with him built up since the moment of their

marriage. In taking such a snap decision, they can be swifter than the

divine bird, GaruDa or the wind god. But, your wife, Sita is diametrically

opposite to all these evil tendencies. She is an epitome of virtue, with her

chastity matching that of the famous Arundati”

 

Saha Dharma Charee Tava:

“Oh! Rama! While being with you, it is she who will remind you as and when

needed from time to time on the need for you to adhere to your duties. She

would on an occasion call you “Aarya Putra”, meaning “Noble one”. Celebacy,

truthfulness and non-violence are common duties of everyone. But, you

possess the extraordinary quality of an ideal man – that is, of not casting

a lustful eye on other women – (piran mania vizhiyaada pEr AaNmai). And, in

“ahimsa” you excel. But, one thing, I do not understand. When the Raakshasas

have not harmed us in fact, why do you venture to take arms against them and

kill them?” Here she comes forward to see that Rama does not slip from

Dharma. (Of course, Rama is going to offer her explanation that his fighting

Raakshasas was for keeping up an earlier promise to protect DEvas and Rishis

against the onslaughts of Raakshasas, as per the dictum “The enemy of my

friend is my enemy too!)

 

Saha Dharma Charee Tava:

Janaka seems to say:

“Only if you marry Sita, you can properly carry out your vow of

“SaraNaagata-RakshaNam”.

Let me give you a preview of what you are going to do in future: It is

because of the proximity of Sita by your side that her benign glance on the

crow, the evil crow is going to be saved; It is because of her benign glance

on Sugriva while looking down while being forcibly carried in air over the

sky, that he gets crowned as King of Kishkinda; Similarly, it is her benign

kataaksham on VibheeshaNa while travelling across the sky with his 4

ministers to surrender at the feet of Rama that he gets crowned as King of

Lanka.”

 

Since Janaka was a wise person who knew the past, present and the future

(Trikaala jnaani), he seems to indirectly allude to these events.

 

“ If you marry Sita, she will regulate the due performance of your “Dharma

kaaryas” in AyOdhya that the citizens of AyOdhya would praise her for that

thereby bringing fame to me also>”’

“ Janakaanaam kulE keerthim aaharishyati mE Sutaa”

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

To Continue)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

3. DESIKAMRUTHAM I –

SWAMI DESIKA’S SIMILES “UPAMA”

Part 21 (99 and 100)

(Anbil Ramaswamy)

------99.

“vihitangaLE aagilum aachaarya ruchi-parigriheetangaL allaada paDiyaalE

atithi satkaaraadigaLilE vihitangal aana gavaa-lambha aadigaL pOlE upaasana

aadigaL SishTa-parigraha-viruddangaL aagaiyaalE anaadareenayngaL allavO

engaiyum niroopaka vaakhyam anru. Sarva aachaarya–parigraham illaada pOdu

anrO ‘asvargyam lOka-vidvishTam dharmyamapyaacharEn na tu’ enru kazhikkal

aavadu. Ingu tasmai namO munivaraaya paraasaraaya ennumpaDi slaaghyam aana

Paraasaraadi-poorva aachaaryargaL anushTikkaiy aalE sarva sishTa–bahishkaarm

solla voNNaadu”

 

Meaning:

“ Like the slaying of the bull for the entertainment of a guest at dinner,

though enjoined are opposed to traditional practice of the learned (SishTas)

though ordained, Bhakti and Prapatti etc are not to be practiced because

they have not been favored for adoption by the Acharyas - say some. This

objection is not of the thinking mind. It is only when all the Acharyas

avoid the performance of a rite or observance, that it should be abandoned.

In regard to Bhakti and Prapatti, they were adopted by such ancient Acharyas

as Paraasara who is described by Alavandaar as one of the best sages, it

cannot be maintained that they are against the traditional observance of all

learned men”

 

100. “ Aana pinbu upaasana aadigalUkku vEroru virOdam illamaiy aalE yathaa

saastram aatura aadigaLukku avagaahana aadigaL pOlE ivai akinchana anyagati:

enru irukkum adhikaarikku svaadikaara viruddhangaL ennap praaptam”

 

Meaning:

”Like ablusions by complete immersion in water are unsuitable for those who

are ill, upaasanas etc may be unsuitable only for those who are destitute of

all upaayas and who have no other way of salvation, because they are

inappropriate for their competence”

(To Continue)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

4. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – PART 3

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

“SRIKAARYAM” OF THE BOARD OF ADVISORS OF

“SRI RANGA SRI”

------------=--------------------------

The Beginning-3

 

Srimad Rahasyatrasam proper begins with the extremely significant words

“Sriya:PatiyAna SarvEsvaranukku”. It is noteworthy that Swami Desikan

employs the SrI sabdam for commencing his magnum opus, as it is the

embodiment of all auspiciousness. It is also an indication of the primacy

accorded to Piratti in our SampradAya, which is a recurring theme in this

magnificent work. After all, it is through the presence of Piratti that

Sriman Narayana is recognized as the Paramapurusha and other deities

rejected as “TiruvillA dEvar”. If the Lord is “SarvEsvara” or the Master of

everything sentient and non-sentient, this is due in no small measure to

Piratti. The Shruti attests to this-“ShraddhayA dEvO dEvatvam asnutE”.

 

And Sri Valmiki too attributes all the Lord’s glory to His being the consort

of Tirumagal- “apramEyam hi tat tEjO yasya sA JanakAtmajA”.

 

It is also noteworthy that another great work, “eedu muppattArAyiram”, a

commentary on Sri Nammazhwar’s Tiruvaimozhi, too begins with the same words,

“Sria: PatiyAi”, confirming that our Sampradaya has its moorings in the

primacy of Piratti. Thus, in employing the phrase “Sria:PatiAna

SarvEsvaranukku”, Swami Desikan indicates that the Lord’s SarvEsvaratvam is

due to His being “Sria:Pati”.

 

Thooppul Pillai summarizes the characteristics of the Jeevatma and its

relationship with the Paramatma, in the following words-

“Sria:PatiyAna SarvEsvaranukku Sri Koustubha stthAnIyanAi koNdu,

hridayamgamanAi, kumAran endrum, putran endrum, sishyan endrum, prEshyan

endrum, sEsha bhootan endrum avvO sAstrangaLilE pratipannanAi irukkum

JeevAtmA.”

 

Sri Koustubham is a priceless gem, which adorns the Lord’s chest, known for

its purity, brilliance and closeness to the Lord’s heart. Like this jewel,

the Jeevatma too is endowed with natural purity and brilliance, which

however are clouded by the cumulus of Karma, accumulated over countless

births. Again like the gem, the Jeevatma too is extremely dear to the Lord,

which is evident from all the effort the Lord makes to redeem lost souls and

restore them to their original pristine purity. The Jeevatma is dear not

only to Emperuman but to Piratti too, which is indicated by the phrase,

“Sriya:PatiyAna SarvEsvaranukku hridayamgamanAi”.

 

Why is the individual soul dear to the Lord’s heart?

The Scriptures describe the relationship of the Jeevatma with the

Paramapurusha variously as son, servant, disciple and slave. These are

relationships, which create an unbreakable bond, a bond that endures

irrespective of the passage of time and despite the countless janmAs the

soul incarnates into.

“PitA putrENa pitrumAn yOni yOnou” says the Shruti, wondering at the Lord’s

avataras in which He is born to human parents, who are after all His own

children.

 

The MantrikOpanishad confirms that the Lord is the Universal Father and all

Jeevatmas His progeny-

“ Pibanti EnAm avishamAm avigyAtA: kumArakA:”

 

Arjuna, the representative of Jeevatmas, to whom the Lord propounded the

Bhagavat Gita, calls himself a disciple of the Lord-“Sishya: tE aham sAdhi

mAm tvAm prapannam”

 

King SugrIvA describes himself as the servant of Sri Rama, ready at His beck

and call-“PrEshyasya kshamitavyam mE”.

 

The MantrarAjapada Stotram, enunciated by Rudra, confirms that all Jeevatmas

are slaves of the Lord by nature- “dAsa bhootA: svata: sarvEhi AtmAna:

paramAtmana:”

 

That the Jeeva exists solely for Paramatma’s sake and his prime duty is to

be of utility to the Lord (in other words, the Jeevatma being a Sesha and

the Lord the Seshi) is brought out by the following beautiful lines-“GnAna

Anandamayastu AtmA sEshO hi ParamAtmana:”

 

All the aforesaid scriptural texts go to show that in one way or the other,

or in all ways, the relationship between the individual soul and the Lord

and Master is a subsisting one, one that endures despite all adverse

circumstances. It is a tie that cannot be torn asunder by any force.

 

In the immortal words of Sri Kodai Nacchiar, “ GovindA! untannOdu uravEl

namakku ingozhikka ozhiyAdu”. And since both the Paramatma and the Jeeva are

without an end, their attachment too is permanent.

 

The comparison of the Jeevatma to the Koustubha MaNi is to bring out the

soul’s properties of nirmalatvam (Purity), nityatvam (permanence), special

utility to the Lord (bhagavat atisaya AdhAnatvam), natural wisdom (GnAna

roopatvam) and preciousness to the Lord (hridyangama tvam). And all the

relationships the soul has with the Lord are equally applicable to His

Divine Consort too. Thus the Jeevatma is equally the child, disciple,

servant and slave to Piratti too.

(To Continue)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

 

 

 

 

 

 

 

 

 

 

 

_______________

Tired of spam? Get advanced junk mail protection with MSN 8.

http://join.msn.com/?page=features/junkmail