Guest guest Posted July 12, 2009 Report Share Posted July 12, 2009 Njanappana 10Munnam ikkanda viswam aseshavum Onnaayulloru jyothi swaroopamaayOnnum chennangu thannodu pattaathe Onnilum chennu thaanum valayaatheOnnonnaayi ninakkum janangalkku Onnukondariyaavunna vasthuvaayOnnilum urakkaattha janagalku Onnu kondum thiriyaatha vasthuvaayOnnu pole onnillaathe ullathilOnnaayulloru jeeva swaroopamaay Ninnavan thanne viswam chamachu pol, Moonnum onnil adangunnu pinneyumDuring pralaya or dissolution (word " munnam " refers to pralayam) this whole world (viswam asheshavaum) becomes the one and only one (onnayulloru) jyothi swaroopam or parama thejopunjam. This jyothiswaroopam is only a witness, this is neither attached to anything in this world (line four) nor let anything in the world get attached to this (line 3). Those Jnaanis and Bhakthaas (predominantly of saatwic and raajasic nature) who try to figure out one by one (onnonnaayi ninakkum janangalkku) using " nethi, nethi " process or " not this, not this " process, perceive " It " as one thing through which everything is known (onukondariyaavunna vasthuvaay). For those people whose minds are restless, fickle and out of control (onnilum urakkaattha janangalkku -predominantly of Thaamasic nature) " It " cannot be comprehended or understood by any means (onnukondum thiriyaattha vasthuvaay). Outwardly each and every being is different (oonu pole onnillaathe), but the spirit or jeeva swaroopam in all beings are the same (ullatthil onnaayulloru jeevaswaroopamaay). The same jeeva swaroopam that exists in everything (ninnavan thanne) created the whole universe (viswam chamacchupol) and " It " again (pinneyum) contains all the three . (moonnum onnil adangunnu) During pralaya or dissolution, everything is merged in Lord and nothing remains except the parama jyothi swaroopam or light of lights (or paramaathma chaithanyam). This is compared to the disappearance of stars and moon at sunrise. Likewise, the whole universe including the sun, moon, stars and all planets dissolve and become part of that great Jyothi swaroopam. One of the prayers we chant during aarathi or deepaaraadhana expresses the same idea: Na thathra suryo bhathi, na chandratharakam nema viddhutho bhanthi kuthoyamagni: Thameva bhantham anubhaathi sarvam, thasya bhasa sarvamidham vibhathi. " There the sun does not shine, nor the moon nor the stars; these lightnings also do not shine - how then (can) this earthly fire? Verily, everything shines after Him reflecting His glory. This whole world is illuminated with His light. " But this light of lights is " Anaadimadhyaantham " or beginningless,middleless and endless. At the end of the dissolution phase, each individual soul again takes birth depending on the accumulated karmaas. These individual souls with accumulated karmaas do not get salvation during dissolution, but just remains hidden in Easwara Chaithanyam and then takes birth again to experience the results of their good and bad karmaas. These lines specifically explains how Bhagavan is not tainted by our karmaas. Even when we disappear in to the jyothi swaroopam, that jyothi swaroopam remains unaffected. So our sorrows and happiness do not affect Bhagavan and Bhagavan is not responsible for our sorrows and happiness. Our experiences are the direct results of our own karmaas. Then how does Bhagavan help us? When we realize that the jyothi swaroopam with in all of us is the same as the paramaathmachaithanyam, all our actions become an offering to the Light of Lights, " mama or mine " attitude disappears, and " na mama or not mine " attitude arises. But only in a pure mind this realization happens and in Kaliyuga, Nammasnakeerthanam is the most practical method to attain purity of mind. " Onnukondariyaavunna vasthu " indicates that for ordinary people like us, Brahmam can be known only through the path of Bhakthi. Bhakthi leads to Njaanam. Little Prahlaada believed that everything existing was Naarayana swaroopam and when he told his father that God is omnipresent, Lord did come out from the lifeless pillar to protect Him. Gopikaas were ordinary housewives and just because of their intense and blind devotion to the Lord of Vrindavan they attained Jnaanam and moksham. Fickle minded ordinary people who are distracted every moment with the the various temptations of life cannot comprehend the greatness of Bhagavan. First the aasuric or thaamasic or demonic characteristics of our mind has to be reduced by the constant remembrance of Lord and the power of Naamam will elevate ourselves to purer and purer levels. Last line talks about the number three. This three can refer to several things: Prakrutthi, mahatthathvam, Ahamkaaram or Satva Gunam, Rajo Gunam, Thamo Gunam or Brahma, Vishnu, Maheswaran or three worlds. At the time of dissolution, everything merges into the paramachaithanyam and this explains the transient nature of everything we see or feel in this world. Poonthanam explains this to develop an attitude of detachment in our mind and hence perform Nishnkaama karmam and attain the Lotus Feet of Lord by chanting His names: Krishna! Krishna ! Mukunda! Janaardana!Krishna! Govinda! Naaraayana! Hare!Achyuthaananda! Govinda! Maadhavaa! Sachithaananda! Naarayana! Hare! SreekrishnaarpanamasthuRegards and prayeresSavitri Quote Link to comment Share on other sites More sharing options...
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