Guest guest Posted May 12, 2005 Report Share Posted May 12, 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 # 22 dated 05/12/05 ================================================= IN THIS ISSUE: 1. ATHI MAANUSHA STAVAM OF KOORATHAAZHWAAN Part 9: SLOKAM 28: “Light and heavy, all at once?” SLOKAM 29: “A MASS EXODUS!” SLOKAM 30: “EMPATHY PAR EXCELLENCE” (ANBIL RAMASWAMY) --------------------------- 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF ERUMBIAPPA – Part 13: • “DOTOR! HEAL THYSELF!” • “DO YOU WANT TO BE AN OBJECT OF LEELA OR KRIPA?” • “WORDY OR WORTHY” (ANBIL RAMASWAMY) --------------------------- 3. “TRIMURTI” - IN NAMMAZHWAR’S TIRUVOIMOZHI- PART 16 (SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO) ================================================= 168 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of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 - 28 Issues of Vol. 5 & - 21 Issues of Vol. 6 These issues have been archived for public view at - by Sri Diwakar Kannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained By Sri Srinivasan Sriram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” ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ===================================================================== 1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part 9: SLOKAM 28: “LIGHT AND HEAVY, ALL AT ONCE?" SLOKAM 29: “A MASS EXODUS!” SLOKAM 30: “EMPATHY PAR EXCELLENCE” (ANBIL RAMASWAMY) --------- SLOKAM 28: “Light and heavy, all at once?” EtEna vai suviditO abhavat indra satrO: Maayaastra bandhna nibhandhanajO vimOha: / Yat lakshmaNa tu tvad anujO ripu sakti mugdha: satrO: guru: hanumatastu laghutvam aapa // “Oh! Rama! When your brother LakshmaNa was bound by the weapon called “sakti” wielded and directed towards him by RavaNa, he became so heavy that the Rakshasas could not even move him while at the same time, he became so light for Hanuman, when he took him to the divine physician, SushENa. And, you appeared helpless bound by the illusory astra of Indrajit! And, the whole world has come to know that this was a mere pretense and not real!” NOTES: • Indrajit fought with Perumaal and ILaya PerumaaL on two occasions. During the first encounter, he used the serpent power (naaga astra) to bind. When Sri Rama came out of the swoon, he lamented on the plight of LakshmaNa who had still not come out of his coma. When RavanNa attacked LakshmaNa again with the weapon called “Sakti” and tried to lift him for taking to Lanka, LakshmaNa became too heavy for him. Himavaan mandarO mEru: trailOkhyam vaa sahaamarai:/ Sakhyam bhujaabhyaam udhartum na sakhyE bharataanuja: // • At the same time, when AnjanEya lifted LakshmaNa to take him to the divine physician, SushENa, he became as light as a flower garland. vaayusoonO: suhrutvEna bhaktyaa paramayaa cha sa:/ satrooNaam aprakampyOpi laghutvam agamat kapE: // • In Udaata raaghava drama, the ancient poet, “Maayoo raajan” portrays how Sri Rama explained this incident to Bharat, he himself mentioning specifically that it was a superhuman feat. • Azhwaan wonders how the same object could appear in two opposite ways and concludes that it must, indeed, be a superhuman effort. • Did not the Azhwaar declare: “Meyyan aagum virumbi thozhuvaarkku ellaam, poyyan aagum puramE thozhuvaarkkellaam” The same Lord appears true to a true devotee and false to a false one. • “Yaadrusee bhaavanaa yasya sidhir bhavati taadrusee” “As is one’s attitude, so is the result” is an old saying. ========================================================== SLOKAM 29: “A MASS EXODUS!” Haa! Hanta! Hanta! Bhavatas charaNaaravainda Dvandvam kadaa nu vishyee bhavitaa mama akshNO:/ yOyam nirargaLa vinirgaLa dandhakaarai: vrikshai: truNai: cha sulabham samayam vyateeta: // “When am I going to see with my two eyes your glorious feet that dispelled the ignorance and gave Jnaanam even to plants and shrubs (including the lowliest blade of grass) to attain the Kingdom of God – an opportunity that I had missed so miserably, so unfortunately?” NOTES: • Uttra RamaayaNa describes how when he went up to his original abode, Sri Rama took with him all living beings including plants and shrubs to what is known as “Saantaanika lOkam” or “Kaarya VaikunTam”, reaching which is possible only when one had got rid of ignorance. • Azhwaar while referring to this says: “Karpaar iraamapiraanai allaal marrum karparO? Purpaa mudalaa pull erumbaadi onriu inriyE narpaal ayOdhiyil vaazhum chara acharam mutravum narpaalukku uyithanan naanmuganaar perra naaTTuLE” • Azhwaan laments that if he had been given birth on that occasion; he also could have easily attained the feet of the Lord like those insentient things and sentient beings and feels sorry for having lost this opportunity. • How does one get the life of an immobile plant? “sareerajai: karma dOshai: yaati sthaavarataam nara:” Meaning: “It is because of enormous sins committed by a soul through the physical body” Why does a soul commit such sins? Manu, the Law giver says: “It is because of the darkness of ignorance” “antah prgjnaa: bhavanti yEtE sukha duhkha samanvitaa:” • Even those that possess only one sense (ore arivu) unlike humans having six senses (aaru arivu), do experience joy and sorrow. Only, they cannot express the same the way other beings can. ========================================================== MY COMMENTS: Long before J.C. Bose was credited with discovering that plants too have life, Hindus knew right from the days of Manu, that even plants have not only life but also feelings and that is why specific mantras are required to be recited, for example, when plucking the sacred basil (TuLasi) or grass (Dharbham). It is needless to mention that slaughtering animals for consumption or even causing harm unintentionally to insects were regarded as sins. That is why, special rites are required to be performed to expiate one from even unintended harm done to them. ========================================================== • But, let us see how the plants and rivers expressed their feelings when Sri Rama went to the forest on Vanavaasam. “Plants stood withered, rivers went dry unable to bear the separation from Sri Rama” • Sumantrar tells Dasaratha: “vishayE tE mahaaraaja! Raama vyasana karsitaa:/ Api vrikshaa: parimlaanaa: sapushpaankura kOrakaa: Upa tapta jalaa nadhya: //” • In the same manner, when Sri Rama returned to AyOdhya from his exile, even the plants and bushes revealed their joy blossoming with flowers and fruits. “sarva tu phala pushpaaNi” • Sri Rama took this as sufficient virtue to grant them his world. • Sri KulasEkara Azhwaar refers to this saying: “anru chara acharangaLai vaikuntathu Etri” meaning all of them reached Sri VaikunTam itself. • There seems to be some confusion and contradiction between the two statements whether they went to “Saantaanika lOkam” or “SrivaikunTam” itself. • Swami Desika clarifies that there are several lOkas that lie within the Prakriti MaNDalam like “gOlOkam”, “saantaanika lOkam”, “kaarya vaikunTam” etc and that these are part and parcel of “VishNu lOkam”. Those that reach these lOkams also do not return to earth for another lease of life, unless by some curse. • It is in one of these lOkas that the Dvaarapaalaks were cursed to be born again on earth thrice over. “Sri vishNu lOkaadigaLilE saalOkkhya saaroopyaadi maatram petraarkku mukta vyapadEsam adoora viprakarshattaalEyaam athanai”. • It is clear from this that the world they reached was not “Paramapadam” but only “Saantaanika lOkam” • While enumerating the conditions that entitle a person for securing a Sadaachaarya, one of them is the residence in a place conducive to the same; “vishNOr kataaksham advESham aabhimukhyam cha saatvikaih/ sambhaashaNam shad Etaani hi Achaarya praapti hEtava: “ • The Maharishis of DaNDakaaraNya pleaded with Sri Rama that he had a duty to protect them from Rakshasas because they were his citizens in the forest as much as those who lived in AyOdjya: “tE vayam bhavataa rakshyaa bhavad vishaya vaasina:/ nagarasthO vanasthO vaa nO raajaa janEswara //” • Swami Desika cites this incident to plead with the Lord that just like the sentient and insentient went to heaven by dint of their being in AyOdhya at the time of Sri Rama, he himself should be granted mOksham by virtue of his living in the place of ViLakkoLi PerumaaL “saakEta sambhava charaachara jantu neetyaa rakshya: prabhO: Vishaya vaasitayaapi aham tE” ===================================================== SLOKAM 30: “EMPATHY PAR EXCELLENCE” Vamsam raghOr anujikruskshooh avateerNa: Divyair vavarshitha tathaa atra bhavad guNOugai:/ Tvad sannidhi prabhaava saityajushO yathaa hee Vrikshaas cha taantam abhajanta bhavad viyOgE // “Oh! Lord! When you took your birth out of your Sankalpam to be born in the family of Raghu Mahaaraaja, you took a body in this abysmally dark world like an ordinary human being but retaining all your unique qualities in full blossom viewing which, even the trees and other insentient ones revealed their happiness in your company and were distressed in your absence. Thus, your very qualities have betrayed your Paratvam, even though you claimed yourself to be a mere human” NOTES: • The very reaction of trees etc revealed Lord’s Paratvam. • Azhwaan seems to imply that out of the three stages of Para-bhakti, Para-jNaana and Parama- bhakti, the plants had attained the last stage to deserve the very heavens. • Did not KulasEkara Azhwaar desire to be born as a tree in Tirumalai? “ezhil vEnkaTa malaiyil tambakamaai nirkum thavamuDaiyEn aavEnE” • For trees to grow, there should be cool waters. Bhagavaan’s cool kaTaaksham constituted this flow of cool waters for sustaining their growth. • Swami Desika says in Sri Devanaayaka Panchaasat: “aardhree bhavaabhi amruta varshanibhair apaangai:” ------ To Continue ====================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF ERUMBIAPPA – Part 13: • “DOCTOR! HEAL THYSELF!” • “LEELA” OR “KRIPA” – WHICH DO YOU WANT?” • “WORDY OR WORTHY?” (ANBIL RAMASWAMY) --------------------------- “DOCTOR! HEAL THYSELF!” • That both the Achaarya and the Sishya should be careful to preserve and practice an extremely high standard of moral rectitude is a sin-qua-non for the spiritualization of both. We saw that the Achaarya is expected to correct the errant Sishya (Tirttip paNi koLvaan), if the Sishya goes astray. • What if the Achaarya goes astray? Erumbiappa explains: • Normally, this is not supposed to happen. If it does, the Achaarya would not only forfeit his “Achaaryatvam” but would also incur the displeasure of the Lord, since an offence in his case will be infinitely more serious and would deserve an exemplary punishment. • But, if it should happen and the Sishya comes to know of this with appropriate evidence, it is incumbent on the Sishya to impress on the Achaarya in private, politely and in a suitable manner and occasion, the Achaarya’s lapses and foibles taking care not to offend the Achaarya. • In addition, the Sishya should pray to the Lord for correcting the Achaarya and restore his original “Achaaryatvam” • It is such a “Sat-sishya” (Dutiful disciple) that Bhagavaan grants “mOksham” (ThaanE VaikunTam tarum) • Sri Ramanuja himself set a precedent in this regard. When he had to interfere to correct the misinterpretations of his Guru, Yaadhavaprakaasa, he did not hesitate to correct the Achaarya but he did it in a subtle and inoffensive way. That this Achaarya became his Sishya eventually is the rest of the story. --- “LEELA” OR “KRIPA” – WHICH DO YOU WANT?” • Those who are immersed in worldly pleasures ignoring the commands of the Lord as revealed in the Saastras, become enmeshed in the cycle of births and deaths becoming pawns in the game of sport of the Lord (leela). • “Ulagam yaavaiyum taamuLa aakalum, nilai peruthalum neekkalum neeengalaa alagilaa viLaiyaaTTuDaiyaan” The creation, preservation and dissolution of all the worlds are the unending game of sport for the Lord. • Bhagavd Ramanuja also refers to this leela in his invocatory slOkam OF “Sri Baashyam” ‘”akhila bhuvana janma stEma pankhaadi leelE” • Contrarily, one who understands the “Artha Panchakam” and acts in a manner appropriate to such knowledge becomes the object of Lord’s mercy. The Lord will create the occasion to such a soul to first resort to a Sad-achaarya and through him the way to salvation. --- “WORDY OR WORTHY?” Erumbiappa answers: Can you recite/ read the Vedas? Can you recite/read the Upanishads? Can you recite/ read the 4000 Divya Prabandams of Azhwars? Can you recite 3000, 2000, 1000 or at least 100 Paasurams? • Well. If you have answered “yes” to any of the above questions, you deserve to be congratulated. But, remember that you have taken only the FIRST step. • But, Is this enough? • Are you really learned? • A introspection will reveal that it can lead to a kind of ego-satisfaction at your own capacity to read / recite. • What kind of ego is this?-The ego that should not come to a mumukshu, a vanity, a magniloquence, an arrogation, an overrated feeling of self-importance that are capable of negating mOksha (with or without Achaarya Sambandam). • BRAGGING ABOUT “ACHAARYA SAMBANDAM” CANNOT COME TO RESCUE. • Mere capacity to read / recite can delude one into imagining a spiritual elevation but in reality, at best, one can end up being a loquacious word-spinner. • IF you cannot read / recite fully, don’t despair! • Even if you can read/ recite a select few slOkas or Paasurams, with an understanding of their true import, it is definitely better than the above. • How would one know the “true import”? • Mere book knowledge is not enough. • One has to approach a qualified Achaarya at some stage, listen to KaalakshEpams at his feet with utmost earnestness. Then and then only you will become really learned. This is still better. • But, what is most important? • More than competence in being wordy (Sabda anusntaanam), one should strive to understand the meanings (artha anusantaanam) • That is why Bhaashyakaarar in his Gadhyam said: “Dvayam artha anusantaanEna saha” In Triuvoimozhi, which is the clarification of Dvaya mantram, Nammaazhwar advised “Those who can recite these ten Paasurams WITH FULL UNDERSTANDING of their import will be the darling of the Gods” “IpathuDan ivaigal paaDa vallaar vaanOrkku aaraa amudE” • The commentator of 12000 PaDi made this clear thus: “arthathODE UDanpaTTUp paaDa vallaargaL” • Vyaakhyaana Chakravarthi, Periyavaachaan PiLLai explains: “uDan paaDa vallaar” as ‘Saabipraayamaaga paaDa vallaar” • Those who resort to “upaasana” might try to emphasize on “Sabda” (Soll aatral); they might even use Tirumantram in “japa, hOma etc. But, Prapannas must concentrate on meanings (poruL aatral) to derive benefit there from. • BhaTTar is reported to have observed that memorizing and repeating by rote parrotlike without understanding the meanings and even after understanding, not bringing into practice will NEVER get redemption. • After having learned at the feet of a qualified Achaarya, one should implement the norms of rectitude and codes of conduct, follow the injunctions in day to day life. This is called “anushTaanam”. One has to do some introspection, a self evaluation on a daily basis, whether one has abided by what one has learned. If one does this true to oneself, one would find how woefully one has been deficient - (i) in performing Nitya and Naimittika karmas like Sandhyaavandanam, TarpaNam etc (ii) in avoiding Bhagavad, Bhaagavata and Achaarya apachaarams (iii) This self examination would give us an opportunity to rectify ourselves to the extent needed. -- To Continue ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ===================================================================== 3. “TRIMURTI” - IN NAMMAZHWAR’S TIRUVOIMOZHI- PART 16 (SRI N. KRISHNAMACHARIAR SWAMI OF CHICAGO) --- tri-mUrti in tiruvAimozhi – Part 16. 3.6.4 (25): vaimmin num manattu enRu yAn uraikkinRa mAyavan SIrmaiyai emmanOrgaL uraippadu en, adu niRka; nADorum vAnavar tammai ALum avanum nAn-muganum SaDai muDi aNNalum SemmaiyAl avan pAda pa’nkayam Sindittu Ettit tirivarE. AzhvAr tells us that we do not have to just take the words of those like him who are solely dedicated to the worship of Lord vishNu without any other benefit in mind. His advice to us that we should always meditate on the mAyavan – kaNNan, who is full of infinite saulabhyam and sauSIlyam, can be construed by some of us to be biased advice from a person biased towards Him (pakshapAtam). So AzhvAr asks us to put his words aside, but at least look at the example set by the likes of indra, brahmA and rudra. Since the likes of us are interested in various benefits along the lines dharma, artha, and kAma, instead of solely moksha, AzhvAr asks us to just follow the lead of of indra, rudra and brahmA, who are also interested in other benefits like us, and follow their lead at least. They worship His Lotus Feet day and night for getting whatever powers they want, appearing as if they are devoted to Him with no other interest in mind. They worship Him because they want to hold on to the powers that they have, and they worship Him for relief from any problems they get into. Sindittu, Etti, tirivarE – They not only meditate on Him, but they praise Him through their words (nAt tazhumba – till their tongues start getting scars); tirivar – they roam around singing His praise. This refers to the worship of bhagavAn by the three with their thought, word and deed (mano, vAk, kAyam), all involved in His worship. The parattvam, saulabhyam and sauSIlyam of emperumAn are such that even the likes of brahmA, rudra and indra, who consider themselves supreme deities sometimes, have no hesitation worshipping Him with such intense devotion. The idea here is that bhagavAn’s sauSIlyam is such that He is not just accessible to the likes of ananya prayojana-s like AzhvAr who worship Him with single-minded devotion which is the end in itself for them, but He is also equally accessible to the likes or brahmA, rudra and indra who worship Him for the purpose of holding on to their powers, for protection from any difficulties that they are unable to handle, etc. If He is accessible for worship to the likes of indra, brahmA and rudra who worship Him for benefits, there is no doubt whatsoever about His easy accessibility to those who worship Him with single-minded devotion, with no other benefit in mind. SIrmai – greatness, fame. This fame is two-fold. He is well-known for His infinite kalyANa guna-s, His great acts of kindness to His devotees, the protection He gives them at all times, etc. He is also well-known because of His Supremacy or Lordship over every thing – His parattvam, as evidenced by the worship offered by the likes of brahmA, rudra and indra, who consider themselves supreme deities at times. They nonetheless have their powers because He has given them those powers, and they worship Him just to retain those powers. - vaimmin um manattu vaittu enRu – My advice to you to meditate on emperumAn - yAn uraikkinRa mAyavan SIrmaiyai – and my emphasis on the saulabhyam and sauSIlyam of this emperumAn - emmanOrgaL uraippadu en – Coming from the likes of me may not be good enough for you. - adu niRka – So you don’t have to take my word for it. - vAnavar tammai Alum avanum – indra who rules over all the deva-s - nAnmuganum – the four-faced brahmA - SaDai muDi aNNaLum – and rudra with the knotted hair - SemmaiyAl – with intense devotion - avan pAda pa’ngayam nAL torum Sindittu – They meditate on His Lotus Feet intensely without interruption - Ettit tirivarE – They worship Him uninterruptedly in all their activities. (So if you don’t follow my lead, at least follow the lead of the likes of brahmA, rudra and indra). - Sindittu, Etti, tirivarE – refers to their worship of the Lord with their thought, word and deed. They meditate on Him (Sindittu), and this overflows into words (Etti), and they roam around as if this is their only job (tirivarE). - SaDai muDi aNNal – refers to rudra as the great bhAgavatottama who worshipped bhagavAn and attained some great powers. SuDar muDi aNNal refers to emperumAn, while SaDai muDi aNNal refers to rudra. It is not that brahmA, rudra and indra worship Lord vishNu only when they are in difficulty and need relief. For example, indra worships Him even when he is ruling over all the deva-s, just to retain his power to rule over them in the future. Thus, emperumAn does not only give benefit to those who don’t have any other benefit except His Lotus Feet as their objective, but He also gives benefits to those who have other material benefits in mind. Through his choice of the phrase “amarAdhISa cintya a’nghri padmAm” in his tAtparya ratnAvaLi for emphasizing the spirit of this pASuram, svAmi deSikan reminds us that bhagavAn is One with a Divine tiru mEni – divya ma’ngala vigraham, and we should worship His Lotus Feet associated with this tirumEni. We should worship His Lotus Feet single-mindedly, with our thought, word and deed dedicated to His worship (semmaiyAl avan pAda pa’nkayam Sindittu Etti tiri). om amarAdhISa cintya a’nghri padma tanave namaH. --------------------------- To Continue ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ===================================================================== Quote Link to comment Share on other sites More sharing options...
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