Guest guest Posted April 27, 2002 Report Share Posted April 27, 2002 Srimathe Ramanujaya Namah HH 45th Ahobila math jeer on SHaranagati in Ramayana The concept of BHAranyasa /PRapatti is of utmost importance to any human being and especially for Srivaishnavas. It is the dividing line between the two kalais. I have tried to present a summarised translation of HH 45th ahobila muth jeer's Sanskrit upanyasa delivered by him on 10th april 2002 at Rashtriya Sanskrit Vidyapeetha Tirupati ,as it would be of immense enlightenment on the topic. Now the Translation: A person for attaining this manushya janma (human birth) has to cross over various other forms based on his karma. Hence, he with a view to get liberated from the vicious circle of birth and death should seek the abode of Srimannarayana. The easiest and best way to achieve the same is Prapatti marga. Ramayana emphaisies thuis concept of SHaranagati in each of its KAndas. Each of the kanda shows the Sharanagati of various persons listed as below: Bala kanda: Devas/Suras AyoDHya Kanda : BHarata AAraNya Kanda: RISHi's kiSkinDha Kanda : sugREEva sundara Kanda: trijata rakSHAsi yuDHA Kanda: viBHEESHana Here the emphasis is on viBHEESHana SHaranagati. viBHEESHana ,brother of RAvaNA after being sent out of Lanka for his advice of handing over devi Sita to Sri RAma comes to the other coast of the sea alongwith some of his courtiers requesting Sri RAma to accept them. Sri RAma on hearing viBHEESHana's request, asks for suggestions from his followers sugREEva, jambavan, laKSHmana, hanuman and others. sugREEva and laKSHmana vociferously denounce the idea of accepting a person that too the brother of the declared enemy and question the motive of viBHEESHana seeking RAma's grace. Both of them state that however good viBHEESHana may be he should not be given SHArana as he belongs to the enemy camp. Hanuman and jambavan for their part suggest the acceptance of viBHEESHana on the reason that he is a sadhu and an ardent devotee of lord. Sri RAma while making a decision has to satisfy both the views as they are put forth by his followers. In the event of his accepting viBHEESHana, laKSHmana and others would be annoyed on RAma's negation of their suggestion. Similarly, hanuman and others would be annoyed if he does not accept viBHEESHana. In the context only either of the suggestion is to be taken. SRimad aZHAgiyasingar on this suggests that RAma found a middle way out which was accepting viBHEESHana but not for the reasons suggested by hanuman. Here RAma says: mitraBHAvena samPRAptam na tyaJEyam kaTHAnchana! doSHO yadyapi tasya syatsatametadagarhitam !! meaning a person who has approached me with a friendly hand shall never be distanced even though there may be mistakes on his part which are very well known to me. By saying so RAma satisfies both the view points. He takes the reasoning of laKSHmana and the result of hanuman. By accepting viBHEESHana RAma satisfies hanuman's view of giving SHArana and at the same time saying that he accepts viBHEESHana not because he is a BHAkta but as a friend even after having knowledge of his doSHAs. Finally, Ramayana is a jeevanopaya (livelihood) both in materialistic way as people can make some money by either preaching its teaching or doing parayanam and also metaphysical way for people to attain moKSHa as it is the moKSHa sadhana hetu. I personally request you to correct me if any of the interpretations were wrong. It is solely my mistake and not of HH. Please send your reactions. Devarajan Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 29, 2002 Report Share Posted April 29, 2002 --- acharyakripa <acharyakripa wrote: > Srimathe Ramanujaya Namah > > HH 45th Ahobila math jeer on SHaranagati in Ramayana > > The concept of BHAranyasa /PRapatti is of utmost > importance to any > human being and especially for Srivaishnavas. It is > the dividing line > between the two kalais. I have tried to present a > summarised > translation of HH 45th ahobila muth jeer's Sanskrit > upanyasa > delivered by him on 10th april 2002 at Rashtriya > Sanskrit Vidyapeetha > Tirupati ,as it would be of immense enlightenment on > the topic. > > Now the Translation: > > A person for attaining this manushya janma (human > birth) has to > cross over various other forms based on his karma. > Hence, he with a > view to get liberated from the vicious circle of > birth and death > should seek the abode of Srimannarayana. The easiest > and best way to > achieve the same is Prapatti marga. > Ramayana emphaisies thuis concept of > SHaranagati in each of its > KAndas. Each of the kanda shows the Sharanagati > of various > persons listed as below: > > Bala kanda: Devas/Suras > AyoDHya Kanda : BHarata > AAraNya Kanda: RISHi's > kiSkinDha Kanda : sugREEva > sundara Kanda: trijata rakSHAsi > yuDHA Kanda: viBHEESHana > > Here the emphasis is on viBHEESHana SHaranagati. > viBHEESHana ,brother of RAvaNA after being sent > out of Lanka for > his advice of handing over devi Sita to Sri RAma > comes to the other > coast of the sea alongwith some of his courtiers > requesting Sri RAma > to accept them. Sri RAma on hearing viBHEESHana's > request, asks for > suggestions from his followers sugREEva, jambavan, > laKSHmana, hanuman > and others. > > sugREEva and laKSHmana vociferously denounce > the idea of > accepting a person that too the brother of the > declared enemy and > question the motive of viBHEESHana seeking RAma's > grace. Both of them > state that however good viBHEESHana may be he should > not be given > SHArana as he belongs to the enemy camp. > > Hanuman and jambavan for their part suggest the > acceptance of > viBHEESHana on the reason that he is a sadhu and an > ardent devotee of > lord. > > Sri RAma while making a decision has to satisfy > both the views as > they are put forth by his followers. In the event of > his accepting > viBHEESHana, laKSHmana and others would be annoyed > on RAma's negation > of their suggestion. Similarly, hanuman and others > would be annoyed > if he does not accept viBHEESHana. In the context > only either of the > suggestion is to be taken. > > SRimad aZHAgiyasingar on this suggests that RAma > found a middle way > out which was accepting viBHEESHana but not for the > reasons suggested > by hanuman. Here RAma says: > mitraBHAvena samPRAptam na tyaJEyam > kaTHAnchana! > doSHO yadyapi tasya syatsatametadagarhitam > !! > meaning > a person who has approached me with a friendly > hand shall never be > distanced even though there may be mistakes on his > part which are > very well known to me. > > By saying so RAma satisfies both the view points. He > takes the > reasoning of laKSHmana and the result of hanuman. By > accepting > viBHEESHana RAma satisfies hanuman's view of giving > SHArana and at > the same time saying that he accepts viBHEESHana not > because he is a > BHAkta but as a friend even after having knowledge > of his doSHAs. > > Finally, Ramayana is a jeevanopaya (livelihood) > both in > materialistic way as people can make some money by > either preaching > its teaching or doing parayanam and also > metaphysical way for people > to attain moKSHa as it is the moKSHa sadhana hetu. > > > I personally request you to correct me if any of the > interpretations > were wrong. It is solely my mistake and not of HH. > Please send your > reactions. > > Devarajan > > > > Quote Link to comment Share on other sites More sharing options...
Guest guest Posted April 30, 2002 Report Share Posted April 30, 2002 Hi Deva, You are too good. I am exited with the msg you have comprehended. Keep it up. I understand you are planing to have Rahsyatrayasara undrer Mama? If so you will be very fortunate. I wish that it should happen. txs sridharan > > acharyakripa [sMTP:acharyakripa] > Saturday, April 27, 2002 6:29 PM > desikasampradaya > HH 45th jeer on ramayana > > Srimathe Ramanujaya Namah > > HH 45th Ahobila math jeer on SHaranagati in Ramayana > > The concept of BHAranyasa /PRapatti is of utmost importance to any > human being and especially for Srivaishnavas. It is the dividing line > between the two kalais. I have tried to present a summarised > translation of HH 45th ahobila muth jeer's Sanskrit upanyasa > delivered by him on 10th april 2002 at Rashtriya Sanskrit Vidyapeetha > Tirupati ,as it would be of immense enlightenment on the topic. > > Now the Translation: > > A person for attaining this manushya janma (human birth) has to > cross over various other forms based on his karma. Hence, he with a > view to get liberated from the vicious circle of birth and death > should seek the abode of Srimannarayana. The easiest and best way to > achieve the same is Prapatti marga. > Ramayana emphaisies thuis concept of SHaranagati in each of its > KAndas. Each of the kanda shows the Sharanagati of various > persons listed as below: > > Bala kanda: Devas/Suras > AyoDHya Kanda : BHarata > AAraNya Kanda: RISHi's > kiSkinDha Kanda : sugREEva > sundara Kanda: trijata rakSHAsi > yuDHA Kanda: viBHEESHana > > Here the emphasis is on viBHEESHana SHaranagati. > viBHEESHana ,brother of RAvaNA after being sent out of Lanka for > his advice of handing over devi Sita to Sri RAma comes to the other > coast of the sea alongwith some of his courtiers requesting Sri RAma > to accept them. Sri RAma on hearing viBHEESHana's request, asks for > suggestions from his followers sugREEva, jambavan, laKSHmana, hanuman > and others. > > sugREEva and laKSHmana vociferously denounce the idea of > accepting a person that too the brother of the declared enemy and > question the motive of viBHEESHana seeking RAma's grace. Both of them > state that however good viBHEESHana may be he should not be given > SHArana as he belongs to the enemy camp. > > Hanuman and jambavan for their part suggest the acceptance of > viBHEESHana on the reason that he is a sadhu and an ardent devotee of > lord. > > Sri RAma while making a decision has to satisfy both the views as > they are put forth by his followers. In the event of his accepting > viBHEESHana, laKSHmana and others would be annoyed on RAma's negation > of their suggestion. Similarly, hanuman and others would be annoyed > if he does not accept viBHEESHana. In the context only either of the > suggestion is to be taken. > > SRimad aZHAgiyasingar on this suggests that RAma found a middle way > out which was accepting viBHEESHana but not for the reasons suggested > by hanuman. Here RAma says: > mitraBHAvena samPRAptam na tyaJEyam kaTHAnchana! > doSHO yadyapi tasya syatsatametadagarhitam !! > meaning > a person who has approached me with a friendly hand shall never be > distanced even though there may be mistakes on his part which are > very well known to me. > > By saying so RAma satisfies both the view points. He takes the > reasoning of laKSHmana and the result of hanuman. By accepting > viBHEESHana RAma satisfies hanuman's view of giving SHArana and at > the same time saying that he accepts viBHEESHana not because he is a > BHAkta but as a friend even after having knowledge of his doSHAs. > > Finally, Ramayana is a jeevanopaya (livelihood) both in > materialistic way as people can make some money by either preaching > its teaching or doing parayanam and also metaphysical way for people > to attain moKSHa as it is the moKSHa sadhana hetu. > > > I personally request you to correct me if any of the interpretations > were wrong. It is solely my mistake and not of HH. Please send your > reactions. > > Devarajan > > > > > Quote Link to comment Share on other sites More sharing options...
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