Srimad Ramayana Tatthva Deepika - Ba:la Ka:nda (4)

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Jai Srimannarayana!

Sri Jeeyar Thiruvadigale Saranam!

 

'Thapas' is nothing but to ponder over these

things (pl.refer previous post). We need the

body to do the ‘thapas’. We need to take

care of the body for doing thapas and not for

enjoying the worldly pleasures. A 'thapasvi'

realizes this and puts in all his effort, mind

and heart on these subjects and that is true

penance (thapas).

 

Na:rada did such a penance and he was a

'Na:ra:yana Para:yana'. He learnt Vedas from

his father Brahma and kept memorizing them

while his attention was always on the God.

That is called ‘thapasswathyaya nirathi’.

 

The purpose of Na:rada’s visit to Bhuloka was

to let Va:lmi:ki know Ramayana, which meant

explaining the meaning of Veda which is nothing

but the 'Brahma' and the 'Dharma'. Brahma and

Dharma were moving in a single form and with a

single name. That is 'Rama'. SriRama is a human

being. He had the knowledge of Brahma and practised

Dharma. This secret can be known by only

'vedavettas'; Na:rada is a vedavetta. That’s

why he is 'vagvidamvara'.

 

'Vakku' means Vedam. 'Vid' means 'one who knows'.

'Vagvid' means a 'brahma-vettha' and, a

'veda-vettha’. One who is great among them is a

'vagvidamvara'. Some may be knowing 'veda',

and may be practicing what is ordained by it

too but it is very difficult to recognize the

Lord if He comes as an ordinary man. Many a

time mankind missed Him and hence we are here.

 

When 'Bhagavan' came as SriKrishna many

vedavetthas and karmanishta:s failed to know

Him and were doomed. But Na:rada was a vedavid

and a vagvidamvara. He had the rare capacity

to make even others realize and experience the

Lord here and now. Rama had come as an ordinary

man. Though Va:lmi:ki knew SriRama he was not

able to witness His Godliness (parathva) due

to His immense accessibility (soulabhya). That

was the reason why he was in a very depressed

mood. So he was a 'thapasvi', whereas, Na:rada

was a 'munipungava' who experienced Lord in

which ever form He was; meditated on Him all

the time and possessed the caliber to preach

others too!

 

In this sloka the qualities of an acharya and

a disciple are delineated. Na:rada is mentioned

as the ‘a:charya’ and Va:lmiki as the 'sishya'

(disciple). We can understand the word 'Na:rada'

in two ways. ’Na:ram’ means ‘jnana’(knowledge)

and 'da' means 'giver'. 'Nara' is a name for

Lord. So Na:rada means He who enables people to

attain Him. He is the goal and He is also the

means. So He is called ‘Na:rada’. 'Na:ram'

belongs to 'Nara' and who gives this is 'Na:rada'.

He explains to us about the Lord’s Divine form,

His attributes and His kalyana gunas (swarupa,

rupa and guna).

 

To be continued...

 

Jai Srimannarayana!

Ramanujamma Mudumbai

 

 

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ramanuja dasi