Guest guest Posted October 1, 2005 Report Share Posted October 1, 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 # 29dated 10/01/05 IN THIS ISSUE: 1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part #12 SlOkam 33 (ANBIL RAMASWAMY) 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF SRI ERUMBIAPPA Part # 16 (ANBIL RAMASWAMY) 3. FROM MAHBHARATA “YAKSHA PRASNAM” Part # 59 EPILOGUE -2 (M.K.RAMASWAMY IYENGAR RETD. SENIOR OFFICER OF GOVT. OF INDIA) ===================================================================== 175 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of Vol. 2 - 42 Issues of Vol. 3 - 35 Issues of Vol. 4 - 28 Issues of Vol. 5 & - 28 Issues of Vol. 6 These issues have been archived for public view at - by Sri Diwakar Kannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram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” ======================================================================xxxxxxxxxx\ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx====================\ ================================================== 1. ATHIMAANUSHA STHAVAM OF SRI KOORATHAAZHWAN Part #12 SlOkam 33 (ANBIL RAMASWAMY) ---------------------- SlOkam 33: yat tvam kritaagasam api praNati prasaktam Tam vaayasam paramayaa kripayaa akshamishTaah / tEnaiva maadrusa janasya mahaagasa api yuktam samaasvasanam iti upadaarayaami // “Oh! Lord! You out of your infinite compassion tolerated and excused even the crow that committed the gravest of crimes but fell at your feet, having no other recourse. I take bold from this incident itself that there will be nothing wrong for folks like me who are equally guilty of the most heinous crimes to take solace that we will also be tolerated and excused likewise” COMMENTS: PEIYAAZHWAAR cites this incident while describing the stay of Sri Rama and Sri Sita at ChitrakooTam and concludes that this one incident was enough to instill a sense of relief arising from Lord’s utmost compassion. TIRUMANGAI MANNAN echoes this sentiment and pleads to TiruvenkaTamuDaiyaan saying that he had harm to others as a youth, never uttered a soothing word to those who approached him for help and specialized in committing all kinds of sins that take one through the various kinds of hells. ”teriyEn baalakanaai pala teemaigaL seidu viTTEn, naanE naanaavida naragam pugum paavam seidEn enrEnum irandaarkku inidaaga uraithariyEn, eppaavam palavum ivaiyE seidu iLaithu ozhindEn paavamE seidu paaviyaanEN” NAMMAAZWAAR, however, has a palliative and extenuating remedy for even such sinners: ”emmaa paaviyarkkum vidhi vaaikkinru, vaaikkum kaNDeer”- “It is inevitable that even the worst sinner can hope for pardon” Swami Desika narrates and explains the significance of this episode in his “Abhaya Pradaana Saaram” The crow sought refuge in his father, celestials and Sages but they turned it away. “Sa pitraa cha parityakta: surais cha maharshibi:” They knew that none including Brahma, Rudra, Indra and other celestials) can save one whom Sri Rama has decide to kill “brahmaa svayambhoo: chaturaananO vaa rudras trinEtras tripuraantakO vaa/ indrO mahEndrO suranaayakO vaa traatum na saktaa yudhi raamavadhyam//” The crow fled from the “grass-arrow” of Sri Rama through all the three worlds, became exhausted and fell down at the feet of Sri Rama himself. “treen lOkaan samparikramya tamEvam SaraNam gata:” Though fit to be killed, the Lord took his falling at the feet as a pretext and reason enough for showing mercy and spared its life. sa tam nipatitam bhoomou saraNya: SaraNaagatam/ vadaarhamapi kaakutstha: kripayaa paripaalayat // This proves the “Rahasyaartham” that for the one who has done “saraNaagati”, “mOksham” is guaranteed. But, as “RaamabhaaNa” cannot go waste, the Lord employed it to take away one of the eyes of the crow. This again proves another “Rahasyaartham” that the Lord would inflict some minor punishment for sins to the sinner who surrenders to him while assuring mOksham. ALAVANDAAR also refers to the incident and wonders what kind of compassion was that which was shown to a mere crow. “Raghuvara! yad abhoot yvam taadrusO vaayasaya” “praNathi prasaktam”: These words indicate that the crow DID NOT do SaraNaagati in the prescribed manner. Even so, the Lord took pity on it taking the crow’s coming to him (while falling) as sufficient reason to save it in terms of the dictum: “SaraNam gruha rakshitO” –“one who comes to your doorstep is fit for protection” In DAYAA SATAKAM, Swami Desika again refers to this incident saying: that it was the compassion to the crow that its one eye was blinded, while sparing his life “KripE! Kaakasya yEkam hitam iti hinasti sma nayanam” The popular notion that it was Jayantan, son of Indra it was who came in the form of a crow to torment Sri Sita is NOT correct. Srimad Valmiki RamayaNa does not mention it so. The words used there are as follows: ‘dharaantaragata: ‘kaschit’ matkrutE kaakamaatrE tu” The word “kaschit” meaning “some” is significant. Achaarya makes this clear in his “StOtra bhaashya” saying: naatra jayanta: kaakatayaa samaagata iti sree raamaayaNOktam, Na chapiupaaramat maamsaatbhakshaartheem bali bhojana: Bhaksha gruhnEna kaakEna daaritum tu sthanaantaram Ityaadi maatra vachanaat/ atOvaalivadasouindrajanmaaprabhala:’kaschit’ vaayasa:// In another context also, Swami Desika clarifies this saying: sOkam tavirkkum srutip poruL onru solluginrOm. Naagam tanakkum iraakkatarkkum namakkum saraNaam, aakaNDalan magan aagiya aavalippy yEriya ‘ORU’ kaaka, pizhaithiDa kaNNazjivE seida kaaguttanE” “ORU KAAKA” is significant here also. ---------------------------- -To Continue- ================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================== 2. VILAKSHANA MOKSHAADHIKAARI NIRNAYAM OF SRI ERUMBIAPPA Part # 16 (ANBIL RAMASWAMY) ----------------------- AN OBJECTION: It is true that it is difficult to rid oneself of attachment to worldly comforts and engage in single minded devotion to God. But, did not Azhwaar say, “yeNNIlum varum”, “ezhudum yennum idu migai” etc. which suggest that Emperumaan is easily accessible, that mere “thought” is enough and “exclusive devotion” is not necessary? ANSWER: These statements only emphasize the “Soulabhyam” aspect of the Lord. In fact, Nammaazhwaar goes one step further to say: “poyyE kaimmaa sollip puramE puramE aaDi, meYYE petru ozhindEn” meaning though he uttered falsehood while praying to the Lord who not only mistook it as true but out of his “Soulabhyam” transformed it as “absolute truth”. This is to emphasize how kind and compassionate the Lord is. If this were to be taken literally, it might mean that - Karma, Jnaana, Bhakti and even Prapatti are not necessary - Achaarya abhimaanam. Is not needed - “VaishNavatvam” is not needed. - Avoidance of attachment to AnyadEvatas is not required. - The dictates of Saastras have no meaning. - One can live as one pleases because by doing mere “anjali”, one can attain “mOksham”. - The criteria for attaining “mOksham” and the instructions of Azhwaars and Achaaryas are a total waste! ANOTHER OBJECTION: - If Rishis were to insist on rules, we may ignore them as faulty - If Vedas lay down conditions, we may ignore them - If Emperumaan Himself were to declare, we may take it as ruse to beguile folks given to TamOguNa - But, when Azhwaars who have been blessed with blemish less Jnaanam (Mayarvara madinalam) and therefore are hailed as “Poyyil paaDalgaL’, how can we disregard them as exaggerations? - Did not the Azhwaar say- “thozhudu ezhu mananE” “patruDai aDiyavarkku yeLiyavan” “purivadum pugaip poovE” “kaNNULLE nirkum kaadal maiyaal thozhil eNNilum varum” “kaNDaaiyE nenjE! karumangaL vaaikkinru Ore eNtaanuminriyE vandu iyalumaaru” “Sitra vENDaa sindippE amaiyum” Saranam aaagum tan taaL aDaintaarkku ellaam maraNamaanaal vaikuntam koDukkum piraan” Are all these words false? These words point to the fact that - mere “folding of palms” in prayer is enough; - even if one has a little Bhakti, the Lord will become accessible; - As a token of one’s love to him, it would be enough to offer an incense or flower. - His Soulabhyam is such that he would regard even one small step towards him as a great giant stride towards him; - There is no need to ask for mOksham but he will grant it on his own; - We need not take any effort towards this; - Even mere passing thought will do; - And finally, is it not said that he would grantParamapadam ‘suo moto’ for all who have a pretext of resorting to his feet? - Are all these untrue? ANSWER: Good and clever questions but bristle with errors. Madhurakavi Azhwaar has answered these questions. “annaiyaai aththanaai ennai aaNDiDum tanmaiyaan” comparing Lord’s love to a mother’s love to her child. His Achaarya had highlighted theaccessibility of the Lord (yeLimai) thereby infusing a sense of endearment to the Lord. And, at the same time like a father he would ‘discipline” him for all his sins before granting his saving grace (payan anru aagilum paangu allar aagilum seyal nanraaga tiruthip paNi koLvaan). This is the paternal aspect of the Lord’s concern. “VEr mudal maaithu”- ridding one of sins by appropriate punishments so that one would become purified enough to deserve the grace of the Lord. In the statement of the Lord in Bhagavad Gita, that he would accept a leaf or a flower or a fruit or even water, he did not forget to mention the word “Bhakti” NOT ONCE BUT TWICE thus: Patram pushpam phalam tOyam yO mE “Bhaktyaa” prayachchati / Tad aham “Bhakti” upahritam asnaami prayataatmana; // What is this “Bhakti”? Not mere NaamasmaraNam, Not mere recitation; Not mere folding of palms in “anjali mudra”. It is more than all these. It is absolute, unalloyed, unreserved devotion when every thought other than the Lord is banished from the mental horizons exemplified by RukmiiNI (who offered Tualsi patram), GajEndra (who offered flower), Sabari (who offered fruit) and RandidEva (who offered water). If one could muster this stage of deep devotion, which is what is meant by the term “bhakti” in this context, the Lord is sure to shower his grace. The statements quoted in the objection are all “prabhaavapara”- Statements meant to dispel our fear and deepen our love to the Lord to a stage when we will develop an “aarthi” (unbearable thirst for attaining his feet) If taken literally, as sanctioning any misdemeanor on our part, EVEN ACHAARYA SAMBANDAM CANNOT SAVE US FROM RUINATION. BUT, WHAT IS THIS “AARTHI”? “Aarthi” is a stage when a devotee feels so depressed and forlorn and is unable to bear being away from the thought of the Lord even for a split second; a stage of acute anguish that propels the devotee to even pray for immediate release from this life like when Azhwaar exclaimed in desperation “koovik koLLum kaalam innum kurugaadO?” AN OBJECTION: When the soul is supposed to be totally dependent on the Lord (paratantran) much like an insentient thing (achEtanam) – will not such desperation tantamount to compelling the Lord to grant mOksham and does it not result in a different kind of sin, namely, making an effort (of forcing the Lord to grant what one wants)? ANSWER: The word “Namah” contains in itself an inherent prayer to rid one of the obstacles to the attainment of God (praapti virOdhi); The “aaya” at the end of the word “NaaraayaNa” implies the request for the grant of kaimkaryam (eternal service to the Lord) which, however is a natural trait of the Jeeva (Svaroopa). So also, request for ridding oneself of the obstacles that keep one bound to this miserable life also falls into this “svaroopa” category. Emperumaanaar has referred to these in his Gadhyam saying “ManO vaak kaayaih” Only when an effort is made for self protection (svarakshaNam) they will be repugnant to the concept of “Bhagavad RakshaNam”. If one does yagjna, daana, tapas, karma yOga etc with this attitude of self-protection, it will not be in tune with the “paaratantryam” (dependence) of the ChEtana (sentient being). ANOTHER OBJECTION In “Sri vachanam”, however, it has been mentioned that praying for the riddance of “Prakriti sambandam” (i.e.) leaving this tabernacle of flesh is not acceptable (anabhimatam) ANSWER True. This statement does refer to “parama aarthis” those whose absolute distaste for worldly attachments, the very antithesis of their absolute longing for the Lord like Azhwaars. The Azhwaar desired to be with the Lord in Paramapadam for performing unbridled, uninterrupted and eternal service to the Lord. “ozhivil kaalam ellaam uDanaai manni vazhuvilaa aDimai seyya vENDum” The mortal coil in his case was an impediment for this objective. Therefore, he prayed that the Lord ALONE CAN AND SHOULD fulfill his ambition. It should be remembered that Azhwaar’s body was the “Charama Sareeram, the last one before ascending to Paramapadam, which was equally delectable to the Lord. Such being the case, his prayer to cast off his mortal coil was not in tune with the Lord’s “Sankalpam” It is this that the SrivachanabhooshaNam statement alluded to. If we, like the Azhwaars, were in our “Charama Sareeram” which the Lord enjoyed, if we, like the Azhwaars felt life unbearable and prayed for the riddance of our Sareeram- then it might also be deemed improper. To interpret SVB statement literally as absolutely prohibiting the prayer to cast off the unbearable burden of our Sareeram, it will tantamount to saying that it would not be proper to have “aarthi” at all In such an event, it is like denying the category of “aartha prapannas”. “Aarthi” is an essential ingredient in SaraNaagati, which arises out of an unbearable feeling of separation from the Lord matched only by an equally unbearable repugnance to material attachments. If this were to be taken as disallowing the very thought of “aarthi”, it can only be the interpretation of those who wish to indulge in lust and earthly pleasures for so long as possible, thus becoming “nitya samsaaris” Therefore, it is clear that we cannot be eclectic in choosing passages that refer to Lord’s Soulabhyam (easy accessibility) ALONE rejecting the need for “aarthi” and conclude to live in whatsoever way one’s predilections lead one to, filled with the proscribed “ahamkaara” (I-ness) and “mamakaara’ (Mine-ness), inclined to enjoy the mean pleasures of Kaama and krOdha, taking pleasure in hobnobbing with undesirable relations. Such a conclusion would be diametrically opposed to the “Tiru uLLam” of the Azhwaar. YET ANOTHER OBJECTION If this were so, does it not nullify the “saraNya Prabhaavam” of the Lord which is extolled in the scriptures and which defines Lord’s compassion as “nirhEtuka kripa” (causeless mercy)? Does this not eliminate the need for “aarthi”? Did not Gitachaaryan say – Api chEt suduraachaarO bhajatE maam ananyabaag” etc which means- “even if one were of evil conduct, if one were to be devoted to me, I accept such devotion” ANSWER This refers to the PRIOR misconduct of a person (i.e.) BEFORE he turned his mind to the Lord with absolute devotion. The intention of the statement is that there should be a REAL CHANGE OF HEART, a real turning of a new leaf resulting in a resolve never again to indulge in the evil ways that bedeviled the person BEFORE surrendering to the Lord. It does NOT mean that mere surrendering to the Lord over a mere “anjali” was enough, even if one were to continue in indulging in evil ways AFTER the surrender. It only means that a person who surrendered or performs “anjali” or some such ‘Yadruchaa sukritam” will IN DUE COURSE become more and more evolved until reaching a stage when one becomes fit to receive the “kripa”, which though called “nirhEtuka” actually becomes “sahEtuka” ERUMBIAPPA draws a parallel from the life of a farmer. A farmer sows seeds in a rice field. The seeds sprout but he does not rush to harvest and eat it up. He nurses taking care to weed out the weeds and warts patiently until the yield reaches a stage of fitness for harvesting. Only then that he subjects the harvested grains to winnowing etc and finally cooks the rice before consuming it. Similarly, the Lord makes the person offering “anjali” to go through a period of correction (if not in this birth but even through successive births) and till the person is fully evolved (VilakshaNam) before conferring his “kripa”. The idea is that such “ajnaata sukritam” or “yaadruchaa sukritam” will not be allowed to go waste or go unrewarded. It only means that there can be only ‘delay” but not ‘denial’. In other words, “GRACE DELAYED IS NOT GRACE DENIED”. Did not the Azhwaar say also: “aDiyavari valvinait thuppaam punaindum tunjak koDaan” which means that once the person is evolved enough, the Lord never denies what is due to the person viz his grace. ---------------------- To Continue ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 3. FROM MAHBHARATA “YAKSHA PRASNAM” Part # 59 EPILOGUE -2 (M.K.RAMASWAMY IYENGAR RETD. SENIOR OFFICER OF GOVT. OF INDIA) ------------------------- YudhishTira addressed the Yaksha firmly but politely: “You are standing there with an air of unassailability. Truly, you are unassailable. Who may you be? You are a celestial, perhaps. You are no Yaksha as proclaimed by you. That much, I am certain” “perhaps, you are one of the eight vasus or one among the forty-nine maruts or one of the eleven Rudras. Perhaps, you are Indra, the Chief among the celestials” “Whoever you may be, you are indeed no ordinary person. My brothers are extremely skilled and valorous. In my living memory, none has downed them yet. You, however, managed to do it apparently without any effort. Yet, they are back to their normal selves without any trace of injury or hurt. They appear to be better for having been dealt with by you. You should be a well wisher and protector. You are our dear father, perhaps” The crane, the self proclaimed Yaksha listened without interruption. After YudhishTira finished, he replied in ever so gentle a voice. The voice was also full of affectionate pride. “My son! You are gentle yet brave! I am your father, Dharma, the God of righteousness. I wanted to see you. Now, I am very happy!” "I am not easily seen or easily reached. Divided, yet whole, I live in these qualities and values which the virtuous seek to imbibe and follow. I would say, in fact, that my body is made up of fame, truth control of the senses purity, softness, shame concerning anything inappropriate, courage, charity, penance and Brahmacharya (The mind, the will and the sense organs being in excellent poise and control)” “I am reached by practicing non-violence, equality towards all beings, quietude, penance, purity in thought, word and deed and a total absence of any trace of jealousy” “My son! You are very dear to me. Praise be to the Supreme! You have never swerved from practicing the five noble sacrifices that is required to be performed every day (worship of Gods, the ancestors, the sages, being friendly and sociable and being compassionate towards animals, birds and insects). You have conquered the six enemies namely, hunger, thirst, misery, mental confusion as well as the oppressive old age and death” “My son! I came to see you with my own eyes as to how you are faring in this world. What I have seen fully corroborates what I have heard and what is spoken about you. May you prosper!” “I am extremely impressed with your sense of justice and compassion. Compassion is a noble virtue. It is, however, very difficult to practice it sincerely” “My heart is overflowing with affection for you. Ask a boon. It shall be granted. He who is devoted to me and to my ways will never come to grief. What is your wish? I am here, in person, to fulfill it” YudhishTira swallowed hard. His eyes became moist. How fortunate was he that he along with his brothers should be blessed by his noble father in person at that very juncture when they were about to enter into “Ajnaatavaasa” phase (to remain unrecognized and in hiding) of their forest life. The wager he had accepted actually, he had no choice in the matter- was very harsh. If during Ajnaatavaasa phase, they were discovered by DuryOdana, they had to go through the whole cycle of twelve years of forest life and another year of Ajnaatavaasa all over again. Would my father bless us so that we could go through this trial successfully? But, this question should wait for something else to happen. What is that? We will see in the next and concluding posting in Epilogue -3. ------------------------- To Continue ================================================================= Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ Quote Link to comment Share on other sites More sharing options...
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