Guest guest Posted April 5, 2005 Report Share Posted April 5, 2005 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ================================================= SRI RANGA SRI VOL.06 / ISSUE # 16 dated 04/05/05 ================================================= Dear Bhagavatas: IN THIS ISSUE: 1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part 4 (Slokas 13 to 15) (ANBIL RAMASWAMY) 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM Part 7 (ANBIL RAMASWAMY) 3. “TRIMURTI” - IN NAMMAZHWAR’S TIRUVOIMOZHI- PART 12 (SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO) ================================================= 162 Regular issues have been released, so far besides several Special Issues) – - 27 Issues of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 - 28 Issues of Vol. 5 & - 15 Issues of Vol. 6 These issues have been archived for public view at - by Sri Diwakar Kannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram (ajiva_rts) 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 for encouraging "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 Srirangasri- IF NOT: Tell us, as to how we may improve. Ever at your service Dasoham Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri” ====================================================== 1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part 4 (Slokas 13 to 15) (ANBIL RAMASWAMY) ====================================================== SLOKAM 13: THE BURNING CITY Yasya aatmataam tripura bhanga vidou adhaas tvam Sva shakti tEjita sarO vijayee cha yO abhoot / Daksha kratou tu kila tEna vinirjitas tvam yuktO vidhEya vishayEshu hi kaamachaara: // “Oh! Lord! When Siva embarked on the destruction of the tri-cities, he could do so only because you took your position at the tip of his arrow and actually accomplished the mission, but yet you allowed Siva to take all the credit for the same! It is no wonder that you did this because you are known to remain humble and submissive in the case of your Bhaktas. It was this quality that you exhibited when you appeared as if you were vanquished by the same Siva during Daksha Yagjnam” COMMENTS: • Taarakaasura had three sons named TaarukaaDan, kaalaaDan and Vidhyunmaali. The trio did severe penance and obtained from Brahma several boons. They created three whole cities made of gold, silver and iron that could fly in the air. They were playing havoc on the celestials with their newfound powers. The celestials prayed to Siva for help. Siva agreed provided they would accept him as the Lord of the cattle and they assisted him in the fight against the asuras. As agreed, Siva made the earth his chariot, the Sun and the Moon as the wheels of the chariot, the four Vedas as the four horses, Brahma as the chauffer, the Meru mountain as the bow, AadisEsha as the string for the bow, Lord Hari as the arrow, the Wind god as the wings of the arrow and Fire god as the blaze, and destroyed the tri-cities by a raging fire. • Of course, PuraNas describe the event assigning credit to Siva for burning the cities. The truth, however, is that it is Lord VishNu who sitting on the edge of the arrow who actually performed the destruction. • That the celestials agreed to Siva’s condition of being accepted as the Lord of the cattle is borne out by the Vedic utterance “ahamEva pasoonaam eesai” • Kaasikaakaara Vaamanar clarifies this deal thus: ” upasamvaada: paribhaashaNam, kartavyE paNabandhah… yadi mE bhavaan idam kuryaat aham api bhavata idam daasyaami iti… upasamvaadE – ahamEva pasoonaam eesai”- A pact in which one party (here Siva) says: “If you do this to me, I will do this to you (celestials)” • The incident is reported in MB KarNa Parvam (Chapter 23), also as to how it was NOT Siva but VishNu who burnt down the tri-cities. “vishNuraatmaa bhagavatObhavasya amita tEjasa:/ Tasmaad dhanur jyaa sam sparsam sa vishEhE mahEswara: // • Why did the Lord appear as vanquished by Siva during Daksha Yagjna? Azhwaan answers: It is the quality of really great ones to act as if they submit themselves to those who submit to them. Did not Sri Rama say that he sought protection from Sugriva, as if he needed protection from Sugriva whom he protected from Vali? “lOkanaatha: puraa bhootvaa sugreevam naatham ichchati” • If we have a closer look at the Tripura episode, we come across several other anecdotes connected to it. THE MAGIC WAND: 1. Since the asuras had faith in the Vedas, they could vanquish the celestials who were totally devoted to the Lord, with lots of boons they secured from Kshudra dEvatas. The only way to disarm the Asuras was to vitiate their faith and thereby emaciate them. Therefore, the Lord took a special Avataara as “Adhi Buddha” (not to be confused with the historical Goutama Buddha, who established Buddhism). The purpose of this “Adhi Buddha” was to mislead the asuras and lose their strength. “kaLLa vEdathaik koNDu pOi puram pukkavaarum kalandu asuraraiuLLam bEDam seidiTTU uyir uNDa upaayangaLum” says Azhwar (5.10.4) CAN A TREE ROB ONE’S MODESTY? 2. The wives of Tripuras had no issues. Emperumaan advised them to embrace a pipal tree (arasamaram). He transformed himself into such a tree (aswatha NaaraayaNa) and made them embrace it thereby making them lose their chastity. The second source of the strength of the Tripuras was thus demolished and they became emaciated. THE COW AND THE CALF: 3. The Asuras commanded “Mayaa”, their architect, to construct a well filled with divine nectar, (amritam) with the result that every time an Asura got killed in the fight against dEvas, they would dip his body in the well of nectar and the dead would come alive. This facility was not available to the celestials and their ranks got depleted. The Lord took the form of a cow with Brahma as a calf and licked the entire nectar in the well. The well became bone dry. The asuras could no longer bring the dead back to life. Thus, the Lord disabled the strength of the asuras. These are narrated in VishNu Dharmam panjara Stotram: “tripuram jagnusha: poorvam brahmaNaa vishNu panjaram/ sankarasya kurusrEshTa! rakshaNaaya niroopitam”// • In spite of accomplishing all these, the Lord is so humble as to assign all credits to his Bhaktas. • In MB, though KrishNa was mainly responsible for the killing of KarNa, he says“tvayaa mayaa cha kuntyaa cha”, as if it was the joint effort of Arjuna, Kunti and himself! • Now, to the story of Daksha Yagjnam: Daksha was the father-in-law of Siva. When Daksha entered the hall of a yagjna called Viswasruja, everyone stood up, except Siva, his own son-in-law and disciple. Enraged at this, Daksha did not invite Siva and Paarvati to a yagjna that he himself performed. But, Paarvati, out of affection for her father, attended the yagjna against the wishes of Siva. When Paarvati arrived at the venue, she was not accorded the usual welcome and no havis was allotted to Siva, as one of the dEvatas entitled to it. She walked out but could not go back to Siva after this disgrace. So, she ignited a fire out of her chastity and calling herself as “sati”, she jumped into the fire and self immolated herself. (That is how the practice of “Sati” seems to have come into vogue, in which the widowed women immolated themselves on the funeral pyre of their husbands). The story is narrated in the 4th Skhaandam of Sri Bhaagavatam, where there is no mention about the Lord being vanquished by Siva. But, works like “dakka yaaga bharaNi” and some Taamasa PuraaNas (that are NOT authoritative) do mention as if Siva vanquished the Lord. That is why, KoorEsar refers to the incident and explains that if at all the Lord appeared thus, it was also only as a leela for him. • This is like Andal saying: “oruthi mganaai pirandu Ore iravil oruthi maganaai oLithu vaLara” The Lord had no fear; yet, he acted as if he was afraid of Kamsa and hid himself as the son of YasOda. - SLOKAM 14: “BANYAN LEAF IS BABY SITTING” Mugdha: sisu: vaTa dale sayitO ati tanvaa Tanvaa jaganti bibrushE savikaasam Eva / Aiseem imaam tu tavasaktim atarkitavyaam Avyaajata: prathayasE kim iha avteerNa:? // “How come, you with all sentient beings and insentient things in the world kept in safe custody in your tiny tummy, took the form of a small baby lying on a single tiny banyan leaf? How else could it be explained except by way of saying that it is due to your wish (Sankalpam) to mingle with us in this mundane world, in exercise of your extraordinary powers that none else can ever boast of?” COMMENTS: • This has been described in Harivamsam, Vana Parva of Srimad Mahaabhaaratam and AcharyOpakhyaanas. • Paancharaatra actually lists this “vaTa patra saayee” as one of the Avataras. • BhaTTar lists the following 14 naamas in Sri VishNu Sahasranaamam as dedicated to this VaTa patra saayee: -yugaadikrit, yugaavartO, naikamaayO, mahaasanah/ adrisyO vyaktaroopas cha sahasrajit anantajit// ishTO visishTa: sishTEshTa: sikhaNDee nahushO vrisha: // • It would appear that when MaarkaNDEya was scared when he saw this phenomenon of a baby floating on the tiny leaf when all the worlds had been washed away in the deluge and wondered as to who this baby was, wherefrom it came, who were its parents etc., the baby called him and dispelled his fear. Katham tu ayam sisu: sEtE lOkE naasam upaagatE?/ Tapasaa chintayan cha api thum sisum na upalakshayE // • athitanvaa tanvaa: refers to how the small baby could contain within itself the entire world. • This has been referred in PaaN perumaaL’s “aalamaamarathin ilai mEl oru baalakanaai bagiraNDathu oru maanilam ezhumaal varai murrum uNDadu? • MaarkaNDEya describes this scene to PaaNDavas and describes how he saw that for millions of years “business as usual” was taking place - with Brahmins doing Yagjnas, Kings ruling their kingdoms, agriculturists raising crops in their fields, Ganga, Yamuna and other rivers flowing, mountains rising to the sky - all within the tummy of the baby. • He is indeed “ulagamuNDa peruvaayan” and all the beings including Brahma, Rudra and others were just “Emperumaan uNDU umizhnda echil dEvar” (spittle of Emperumaan) says Azhwar. • MaarkaNDEya Rishi wonders “mahat hi Etatachintyam cha yad aham drishTavaan prabhO?”- What I have seen is so incredible, inconceivable and beyond thought” • All this proves how Sriman Narayana is the cause of the worlds (jagatkaaraNan) SLOKAM 15: “SKY IS THE LIMIT- MAY BE NOT” brahmEsa madhya gaNanaa, gaNanaarka panktou indra anuja tvam aditEs tanayatva yOgaat / ikshvaaku vamsa-yadu vamsa Janis cha hanta! Slaaghyaan amooni anupamasya parasya dhaamna: // “Though you have your superior and unique effulgence, you decided to appear - as one among the three entities of Brahma, VishNu and Siva, - as one of the 12 Adityas in your role as the son of Aditi, - as the younger brother of Indra (upEndra), - as being born in the Ikshvaaku and Yadu clans, All these only show that you are incomparable even in your Souseelayam and Soulabhyam” COMMENTS: • Only the wise will know the secret behind this. “ajaayamaanO bahudhaa vijaayatE/ tasya dheeraa: parijaananti yOnim” • What is “Avataara”? The one that is far superior comes down to the level of those far inferior and mingles with them as equal to them. This is the meaning of the word “Avataara”. • Wherever grief etc is exhibited, it should be remembered that for the Lord, it is only an act of empathy with the downtrodden. “Manushya dEhinaam chEshTaam, eesaan api mahaayOgi, tEna vanchayatE lOKaan” • Thus, taking different Vibhava Avataaras does not diminish His Paratvam but only a confirmation thereof. • brahmEsa Madhya gaNanaa: Counting him as one among three deities, namely, Brahma, VishNu and Siva does not detract his glory. On the other hand, it only augments it - says KoorEsar. Of course, lay folk would be tempted to think that he is after all one of the three deities in charge of creation, sustenance and destruction. Only those who know how the Lord kept the worlds in safe custody in his tummy during the long PraLaya will know that he is the Only one who can create, protect and destroy and Not an “also ran” “ananya saadhyE svaabheeshTE na hi paalana saamarthyam rutE SarvEswaram “harim” - praised Brahma. • Did not Bhagavaan Himself declare that such noble souls who realize his incomparable greatness are the rarest of the rare? “vaasudEva: sarvam iti sa mahhatmaa sudurlabhah” gaNanaarka panktou He appeared as one of the 12 Adityas (sons of Aditi) and bore the name “VishNu”. In fact, however, he shines uniquely in the middle of the orb of Sun (Savitru manDala madhyavartee). For that reason he is known as “Tridaamaa” Indra anujatvam: That he presented himself as the younger brother of Indra calling himself “upEndra” is also surprising. Though he was younger to Balarama, it was KrishNa who had prominence in KrishNa avataara. Likewise, though he called himself “upEndra”, he was, is and will always and in all ways be prominent. ikshvaaku vamsa Janis: Similarly, his taking birth in the Ikshvaaku lineage as Sri Rama is a matter of surprise. As per garuDa PuraaNa, the story goes that when Ikshvaaku returned from BrahmalOka after receiving the moorthi of Lord Ranganatha and was doing penance; Cupid (Manmatha) shot his flowery arrows at him. Ikshvaaku used the same arrows to shoot back at Manmatha who lost his powers. It is because that vamsam was so steadfast in their devotion to Lord Ranganatha that Bhagavaan wanted to take birth in that family. yadu vamsa Janis: Yadhu vamsam was equally famous. When Yayaati lost his youth due to a fight between his two wives, he asked his son, youthful Yadhu to trade his youth with his own old age. Yadu refused on the ground that if he agreed, he would be guilty of “maatru gamanam” and become responsible for complicity in his father’s misconduct, while bringing shame to his mothers. So, he preferred to forego the kingdom to committing such a heinous crime. Thus, yadu saved the vamsam from ignominy and stuck to Dharma. The Lord wanted to be born in such righteous family of Yadu. Thus, all his appearance in the different situations was for “saadhu paritraaNam and Dharma samsthaapanam” and therefore only adds to his glory. It is only Sriman Narayana who took Avataaras out of his Sankalpam. Others are born out of their karma and perish on account of karma. ------------------------------ To Continue ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM Part 7 (ANBIL RAMASWAMY) -------------------------- Let us see how Sri Erumbiappa, a Sishya of Sri MaNavaaLa Maa MunigaL echoes almost verbatim (in his “VilakshaNa MOkshaadhikaari NirNayam), precisely what Swami Desika has laid down in his “Nyaasa Vimsati” and ‘Srimad Rahasya Traya Saaram” (detailed in SRS Vol.6.14 and 15). He lists 16 conditions for a person to qualify as an “Achaarya” 1. He should be a descendent of the “Satsampradaayam’ (the hoary tradition) rooted in the Achaarya Parampara (lineage) commencing from Sri Nammaazhwaar and Sri NaathamunigaL who have preceded Bhagavad Ramanuja (TirumuDI Sambandam) and those who succeeded Bhagavad Ramanuja (TiruvaDi sambandam). NOTE: This excludes those bogus “Saamiyaars” who call themselves “Aanandas”, “Baabas”,Theerthas”, ‘Paramahamsas”, “Saraswatis” and such other appellations from being considered Achaaryas in Sri VaishNava Sampradaaya. 2. He should also be of steady mind incessantly fixing his attention (NishTai) on Bhagavaan. Who is “Bhagavaan”? “Bhaga” means one who has the six prime and unparalleled qualities of Jnaanam (Knowledge). Aiswaryam (Lordship), Sakti (Power), Bala (Strength), Veerya (Prowess) and tEjas (splendor). The one who possesses all these 6 prime qualities alone is Bhagavaan and that is none other than Sriman Narayana a.k.a VishNu who alone is capable of granting “mOksha”. NOTE: This excludes other Devatas, like Brahma, Rudra, Indra and the other demigods- celestial, atmospheric and terrestrial who parade as Gods in the Hindu pantheon. They are the creations of Bhagavaan and are subject to their individual karma like any of us. 3. He should not seek to recruit “Sishyas” by aggressive marketing techniques with an eye more on their material purse than on their spiritual pulse. NOTE: This would exclude most of the self styled Achaaryas who are just money making machines in the name of religion and religious activities. 4. He should not consider himself as an Achaarya but consider himself (even while teaching) as a classmate of his students (“Saha Brahmachaari”) striving to learn in a sort of “joint study” with them, the esoteric of the Sastras at the feet of “Praachaaryas” (previous Achaaryas in the lineage) whose commands he is required to carry forward to those who resort to him. NOTE: This excludes self-styled “gurus” who try to pass off their own pet theories and speculations as if they were sanctioned in the Saastras. In other words, this excludes those who “misinterpret” the Sastras, without adequate authentic authority (PramaaNams) drawn from “Saatvika” scriptures. (not Raajasa and Taamasa sources) 5. He should have acquired mastery over the essence of the Vedaantas (Philosophy) and “AnushTaanams” (Practices) by devoted study at the feet of his Achaarya through PaaTasaala tradition or through private KaalakshEpam tradition). He should also have the capacity to disseminate what they have learned without distorting the same with his own personal interpretations. NOTE: This excludes those who by gift of the gab proceed to wax eloquent what little smattering of the Sastras they could gather by book knowledge, self study or secretively overhearing or by listening to Audio / CD cassettes etc. 6. He should be a “Sthitapargjna” who feels neither elated on hearing any happy tidings or become depressed at any misfortune. NOTE: When Prakritam H.H. Azhagiya Singhar lost his poorvaasrama wife and H.H. Srimad Andavan of Poundarikapuram Swami Asramam lost his poorvaasrama son, I was an eye witness to the manner in which the respective Achaaryas remained calm and unmoved when confronted with these situations, thereby proving their “Stithapragjnatvam” - not that they had no feelings.Thus, this excludes those who are swayed by joy and sorrow at the slightest good news or bad news. 7. He should always be filled with Sattva guNa (virtuous character). In other words, they would control their emotions like desire, anger, ego etc. at all times. NOTE: This excludes those who get puffed up with pride or give vent to anger at the slightest provocation. 8. Mere knowledge is not enough; it should be backed by strict anushTaanam (Personal conduct). Knowledge without AnushTaanam is like being lame; AnushTaanam without knowledge is like being blind. NOTE: • “sunah puchcham iva paaNDityam dharma varjitam” is a famous saying. This means that a person may have mastered all the scriptures but if he is not strict in practicing the VarNa and Aasrama Dharma requirements stipulated therein, it will be like a dog’s tail that cannot even hide its private parts!. • What is this “Dharma”? • “Dharma” is “That which sustains”. What sustains? • The Srutis and Smritis are the commands of Bhagavaan and if one transgresses them, one would be guilty of “Agjnaa adhilanganam” and the Lord would consider him as a traitor even if one were to claim to be a Bhakta. Sruti Smriti mamiva aagjnaa yah tad ullanghya vartatE/ aagjnaachEdi mama drOhi mad bhaktOpi na vaishNava:// • HitOpadEsa clarifies: ijyaa adhyayana daanaani tapah satyam dhruti kshamaa / alObha iti maargOyam Dharmasya ashTa vidha: smrita://“ Performing Sacrifices, Studying one’s prescribed portion of the Vedas, Charity, Penance, Truthfulness, Patience, Forgiveness, and Freedom from avarice – this is the eightfold way of doing religious duties as laid down in the Smritis. This is applicable to even for lay folk and definitely more so in the case of one who claims to be an Achaarya. • H.H. Srimad Aandavan of Poundarikapuram Swami Asramam whose SathabhishEkam was planned to be celebrated last year. He would get down to the well dug in the middle of a dried up tank in the Asramam for taking bath and doing his ablutions in spite of the biting cold in the morning and twice thereafter. Some of his Sishyas found him in such frail health that he had to struggle in getting down to the well. They suggested providing iron railings alongside the sidewall so that he could hold them for balancing himself. He declined saying that it would be against Aachaaram to touch the iron material while proceeding to take bath and while returning after bath. This is an example of how this Maharishi still lives in the age old traditions refusing to take advantage of any facilities that had the potential to affect his anushTaana Aachaaram. • On another occasion, he had a fall while walking and fractured his knee. He could not move. When someone offered him a wheelchair, he reused to use it saying that it would vitiate his “Aachaaram”. With excruciating pain, he managed to get up and somehow walk. • Also, when we insisted on his having a Telephone with an answering machine etc., he declined that they would be a nuisance coming in the way of his anushTaanam. It was with very great difficulty that we managed to convince him to have at least a telephone in the Asramam premises, if not for his convenience, at least for the convenience of his disciples. Such is the Vairaaghyam of this mahaan in sharp contrast of any and every claiman to “Achaard” insisting on having these facilities not only in their Headquarters but also in their camp premises, wherever they go on Sanchaarams. • In this connection, I may mention that in one of my visits to AhObila MaTam in Delhi for securing a translation from Kannada to Tamil of the handwritten Srimukham granted by His Holiness Prakritam Prakaala MaTam Jeeyar, the Swami who was in charge of offering Bikshai to H.H. Prakritam Azhagiya Singhar asked me to wait because he could not touch paper till Bikshai was over. (He is now the Srikaryam Swami of His Holiness). • Incidentally, these instances show how these true Achaaryas have “Suddha Sattva” quality though they appear in flesh and blood like any of us. This is in stark contrast to those who have no qualms about traveling overseas, forbidden especially for Achaaryas, since water from the natural body of waters like the well, tank, lake, river, etc would not be available there but can be got only through pipes made of metal and other questionable material. 9. He should strictly adhere to the norms in consuming food (Aahaara niyadi), in the company he keeps (Sahavaasa niyadi) and absolute rectitude (anuvartana niyadi). NOTES: Aahaara niyadi The dietary regimen is prescribed in great detail by Swami Desika in his “Aahaara Niyamam” calculated to augment Sattva guNa, regulating RajO guNa and eliminating TamO guNa. Sahavaasa niyadi • He should avoid sycophants who try to ingratiate themselves in his good books by praising him falsely in superlatives and by feigning submission only to curry favors and those who offer much too generously to show off their wealth in order to show the less fortunate poor Sishyas in poorer light. • He should avoid contact with political powers for financial support, pandering to the needs of characterless folks. • He should avoid running after pecuniary gains from people who have ill gotten wealth. • He should be content with what little true Sishyas offer (huge or small) as the just gift of Bhagavaan and Praachaaryas. In this connection, it is worth noting that H.H. Srimad Andavan of Poundarikapuram Swami Asramam would not only not demand any SamarpaNais but would also accept any offer, only after making sure that they were not laced with any ulterior motives. anuvartana niyadi: They should show not by precept but by practice, how one should conduct oneself with perfect rectitude in observing personal Achaara. • Even today, the first question our Achaaryas ask when someone invites them to visit their homes (PonnaDi sAthuthal or DOlai), is to enquire whether well water would be available in their place. 10. One should be ashamed of doing in private what one would be ashamed of doing in public. 11. He should be totally devoid of luxury and jealousy. It is worth noting that in spite of his advanced age (85 years) and frail health, H.H. Srimad Andavan of Poundarikapuram Swami Asramam goes on foot on his “Sanchaarams” and avoids motorized vehicles for transport. Such is the “Vairaaghyam” of this mahaan. 12. He should totally eschew carnal pleasures even in thought, word and deed. 13. He should be deeply moved and empathize with the grief and misfortunes of others. 14. He should be able and willing to correct the Sishya who may go astray if possible by persuasion and if necessary, by admonition (tirutti paNi koLvaan) 15. He should always be interested in the welfare of those who resort to him. 16. He should lead a ”simple living” combined with “exalted thinking” IMPORTANT NOTES: • While all these are applicable to all Vaidheekas, it is more so in the case of SannyAsis for whom a stricter code of conduct is prescribed vide, for example, in the two works named “Yathi Dharma Samuchchayam” written by Yadhavaprakaasar (Guru turned Sishya of Bhagavad Ramanuja) and by H.H. ChinnaaNDavan Swami. • IF you find an Achaarya failing in these (14+ 8 already mentioned + the above 16) tests mentioned above, you may feel free to ignore him. So long as his duplicity and hypocrisy is not exposed, please show all respects to him till then. You do not have to go all the way to disrespect him. This is because he is as much the Sareeram and as much the child of Bhagavaan as you yourself are, and he may even be a Bhakta whom you can ill afford to abuse. • IF you find an Achaarya fulfilling the above qualifications (14+ 8 already mentioned + the above 16) – • Go- • By all means, Go for it - • Resort to him - • Surrender to him with complete faith. • Once you surrender to him, there can be no going back. • Treat him as equal to Bhagavaan Himself, nay, superior to Bhagavaan. • What are you waiting for? -------------------------------- We will see in the next posting the qualifications required in a Sishya to be accepted as a “deserving” one”, as gleaned from Swami Desika’s “Nyaasa Vimsati” and “Sishya Kritya Adhikaaram” of his “Srimad Rahasya Traya Saaram” and follow it up with how Sri Erumbiappa echoes in his “VilakshaNa MOkshaadhikaari NirNayam” precisely the views of Swami Desika. -------------------------------- To Continue ============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================== 3. “TRIMURTI” - IN NAMMAZHWAR’S TIRUVOIMOZHI- PART 12 (SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO) ----------------------------- tri-mUrti-s in tiruvAimozhi – Part 12. 3.1.10 (21): maRaiyAya nAl vedattuL ninRa malarc-cuDarE! muRaiyAl iv-vulagu ellAm paDaittu iDandu uNDu umizhndu aLandAi piRai ERu SaDaiyAnum nAnmuganum indiranum iRaiyAdal aRindu Etta vIRRiruttal idu viyappE ! In this pASuram, nammAzhvAr points out that bhagavAn, whom the veda-s reveal to those who follow the path of dharma and hide from those who follow the path of adharma, is the One Who creates everything, and protects everything as and when the need arises (such as lifting the Earth from the Ocean when it was submerged by the great floods, swallowing everything at the time of mahA pralaya to protect all the jIva-s, retrieving it from the likes of mahA bali, etc.). These are just the legitimate roles that bhagavAn plays as the Lord of all, Creator of all, and Protector of all. It is nothing to be surprised about that the likes of brahmA, rudra and indra, who were created by bhagavAn and given the knowledge and powers that they have, worship Him as the Supreme Deity. The first pAda (one-fourth) in the pASuram declares that He is One Who is revealed in the veda-s; the second pAda declares that He is the Supreme Deity; the third reveals that He is the Creator the brahmA, rudra, indra, etc., and the One Who has endowed them with knowledge and power that they have;, and the fourth declares that these other deva-s worship Him as the Supreme Deity. maRaiyAya nAl vEdattuL ninRa – maRai means ‘that which hides’. And veda means ‘that which reveals’. The phrase suggests that the veda-s reveal Him to the faithful, but hide Him from the unfaithful. BhagavAn is the Only One Who is revealed by the veda-s as the Supreme Deity, but those who do not deserve to know this, will get different views from these same veda-s, since it is a ‘maRai’ (one that hides) for these others. vEdattuL ninRa malarc-cuDarE! – O Lord! You are the One Who is very clearly revealed and praised in the veda-s as the Supreme Deity, over and above any other deity. - malarc-cuDarE! – ‘vikasvara jyotis’ – The Light that is clearly and distinctly revealed; svayam prakASa svarUpa vigrahan – He Who is of a Form that shines by Itself with no need for external aid of any kind. He Who shines as the Embodiment of Infinite kalyANa guNa-s. Veda-s are considered pramANa-s by themselves, and do not need any other support; the smRti-s (such as the manu smRti), purANa-s, the ithihAsa-, etc., explain the message of the veda-s further. muRaiyAl – Because everything is Your possession, and You are the Lord of all; Because You are concerned about the jIva-s; Because of Your inseparable relationship with the jIva-s as their Master; Because it is Your nature to Protect (kAkkum iyalvinan – pASuram 2.2.9). iv-ulagellAm paDaittu, iDandu, uNDu, umizhndu, aLandAi: - paDaittu – You created all that exists, and has ever existed - iDandu – You retrieved the Earth from the depths of the Ocean when an asura took it down and hid it there, by taking the varAha incarnation - uNDu – At the time of the mahA pralaya, You swallow everything and keep all things inside You in order to protect them - umizhndu – You recreate them and give them a body etc, again, just to give them another chance to restore themselves to Your Feet - aLandAi – When the likes of mahA bali try to take control of the whole earth and try to rule at will without dharma, You come and retrieve it again under the pretext of ‘begging for three Feet of earth’. So You do whatever it takes to protect, even if You to ‘lower’ Your status in the process, and plough through mud and dirt to dig out the Earth, or to ‘beg’ from the likes of mahA bali. piRai ERu SaDaiyAnum, nAnmuganum, indiranum iRaiyAdal aRindu Etta vIRRiruttal, idu viyappE! - Is it any wonder, then, that Siva, brahmA, indra etc., worship You as the Supreme Deity? - piRai Eru SaDaiyAnum – Siva, who is characterized by his knotted hair and the crescent moon that he wears on his head. - nAnmuganum – The four-faced brahmA, who is the father of rudra (i.e., the creator of rudra) - indiranum – the chief of all the deva-s - iRaiyAdal aRindu Etta – They all worship You as their Lord and Master, fully realizing Your Supremacy. - vIRRiruttal – Your shining and standing out uniquely among all the gods - idu viyappE! - Is it any wonder that this is so? (No. It is only a wonder when some of these same deities get out the way and start claiming that they are themselves the Supreme Deities, or, You take incarnations among us and then hide Your Supremacy and then go and worship these deities as some of us do, or, some among us get confused about who the Supreme Deity is, etc.). The fact that BhagavAn standing out as the obvious Supreme Deity, is nothing out of the ordinary, and is the only natural thing that can be. Imagine our making a wooden doll, decorating it with all nice jewelry, and then putting our leg on top of its head. Is there any need to declare this obvious and inevitable conclusion – that the doll is totally dependent on us for its survival etc., and has no independent existence by itself? It is silly if we can come up with any other conclusion. This is same as bhagavAn creating the likes of Siva, brahmA and indra, and giving them all the knowledge and powers, and then our questioning whether bhagavAn is the Supreme Deity over these gods or not! To question the obvious fact that bhagavAn is the Supreme deity is the only thing that will be silly, since nothing else can be the conclusion. It is no wonder that Siva, brahmA and indra understand this, and worship Him as the Supreme Deity. SvAmi deSikan captures the gist of this pASuram through the words – vIta AScarya triNetra prabhRti sura nutim – “He Whose worship by the likes of the three-eyed rudra is nothing to be surprised about”. What is a matter of surprise and wonder is when these gods propagate themselves as Supreme deities – like when Siva propagated the pASupata matam, claiming supremacy for himself. It is even more of a wonder when bhagavAn takes the incarnations among us, and then goes and worships these gods, in order to hide His identity – a part of His mAyA (His tuyakku). -------------------- To Contnue ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================ Quote Link to comment Share on other sites More sharing options...
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