SrI UpakAra Sangraham Part - 42

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srI:

SrI upakAra sangraham – 42

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adikAram – 1

poorva upakAra paramparai

(The Foremost Series of Favours)

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SECTION – 5 (8) [continued]

(27 Favours of the Lord leading to the means for

MOKSHAM)

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Of the two angles through which the Lord wins over

the devotees, we considered the first, i.e., the

beauty of His form -- “vadivazhagu”. We could consider

some aspects only because it would be otherwise

unending. The central point that emerges is that the

charm of His body cannot be described in words. Any

attempt to describe it through comparisons will be a

failure, as there is no object having similar

features.

His “vadivazhagu” gets embellished by the constant

presence of SrI Lakshmi on His chest. There is a sloka

in VAlmIki rAmAyaNa in this regard:

 

“thamasah paramO dhAtA shankha-chakra-gadAdharah /

shreevatsa-vakShA nitya-shreeh ajayyah shAshvatO

dhruvah //” (Rama.,6-114-15)

 

(BhagavAn, Who is beyond the prakruti, holds the

Conch, the Discus and Mace on His hands, and has the

mole, SrI Vatsa, and SrI on His chest eternally, and

He is birth-less, eternal and firm.)

The Lord is always mentioned as the Husband of SrI

Lakshmi,“shriyah-pathih”. AzhvArs have sung many

verses describing them together. SrI nammAzhvAr

describes Him as the Lord with the chest where resides

SrI, determined not to leave:

“akalakillEn iRaiyumenRu alarmEl mangaiyuRai mArbhA!”

 

 

Both Sanskrit and Tamil scriptures assert that we

should meditate on the Lord as the One Who is of the

nature of eternal Bliss and knowledge, with His

Consort, SrI, Who remains eternally inseparable from

Him, in all states and in all respects.

In SrI rAmAyaNa, the following physical features of

the Lord as Sri rAma have been enumerated:

dyutimAn - radiant; vipulAmsah - broad shouldered;

mahA bhAhuh - powerful arms; kambugreevah -

conch-shaped neck; mahA hanuh - stout chin; mahOraskah

- broad chest; goodha jatruh - collar bone covered

with flesh; AjAnubhAhuh -long arms; sushirAh -

well-formed head; sulalAtah - well-shaped forehead;

suvikramah - charming gait; samah - well statured;

samavibhaktAngah - well-proportioned limbs;

snigdhavamah - pleasant complexion; peenavkShAh -

strong chest; visAlAkshah - large eyes; lakShmivAn -

full of splendour; subhalakShaNah - auspicious

features; sadaika priya darshanah - ever pleasing to

see; and sOmavat priyadarshanah - pleasing like the

Moon.

 

SwAmi Desiakn’s second message is that the Lord

captivates jIvas by his conduct also:

 

(8) “vadivazhakAlum, seelattAlum

vasheekarikkumtuvum;”

 

The Lord draws the jIva-s by His auspicious character

and conduct. One may be rich in auspicious qualities,

but at the same time, he may have some bad qualities

also, as we see in the world. But, the Lord is not

such. He is opposed to all that is faulty or

objectionable. As it is stated,

“samasta-hEya-rahitam vishNvAkyam paramam padam”

(VishNuPurANa, 1-2-53)

 

(That Supreme Goal, which is called VishNu, is free

from all imperfections.)

 

“parah parANAm sakalA na yatra klEshAdayah santi

parAvarEshE”

 

(VishNu PurANa, 6-5-85)

 

(He is greater than the great; is the Lord of the

great and the low, there are no such things as pain.)

 

On the other hand, the Lord possesses infinite

auspicious qualities, both in number and quantity. The

vAmana PurANa mentions the example of the precious

stone in the ocean (74-40).

The pAncarAtra SamhitAs and the VishNu PurANa uphold

six attributes as the most important because of these,

the Supremacy of the Lord is established. These are:

j~nAna (knowledge), shakti (power), bala (strength),

aishvarya (Lordship), veerya (enegy) and tEjas

(splendour). The possession of these attributes makes

the Lord perfect. In addition to these, having SrI as

the Consort identifies the Supreme Lord or Brahman as

MahAvishNu.

These are called “svaroopa-niroopaka-dharma, the

attributes which determine the essential nature of an

object.

Besides these, the Lord is also endowed with second

group of qualities, namely,

niroopita-svaroopa-vishEShaNa, that is, qualities

which become known after the comprehension of the Form

of the Lord.

Accordingly, SrI BhashyakAra has enumerated the

following nineteen important qualities in this

category:

 

1) Sausheelya or intimate communion with devotees; 2)

vAtsalya or tender affection;

3) mArdava or soft-heartedness; 4) Arjava or

straight-forwardness; 5) sauhArda or friendly

disposition; 6) sAmya or equal treatment; 7) kAruNya

or compassion; 8) mAdhurya or enchanting beatitude; 9)

gAmbheerya or incomprehensible character; 10) audArya

or generosity; 11) chAturya or skilfulness; 12)

sthairya or fortitude; 13) dhairya or courage; 14)

shaorya or fortitude; 15) parAkrama or valour; 16)

satyakAma or the eternal possession of all the desired

objects; 17) satya-sangkalpa or the ability to carry

out all resolves; 18) krutitva or feeling of having

fulfilled the obligation; and 19) krutaj~natA or the

gratitude.

 

SrI rAmAyaNa says:

 

“Anrushamsyam-anukrOshah shrutam sheetalam

damsh-shamah /

rAghavam shObhayantE ShadguNAh puruShOttamam //”

(rAmAyaNa, 2-33-12)

 

(Benevolence, compassion, learning, integrity of

character, control of the senses, and the mind --

these six qualities adore Rama, the best of men.)

 

In ValmIki rAmAyaNa, Sage nArada enumerates the

virtues of SrI rAma, an incarnation of the Lord:

shaucam - Purity; dama - control of senses; arindama -

subduing the internal foes; brahmacaryam - celibacy;

tapas - austerity; vEda-vEdAnga tattvajnatA -

knowledge of vEdas and auxiliaries; sarva shAstrArtha

tattvajnA - knowledge of all sciences; bhuddhi-mattva

- intellect; j~nAna sampannatA - being full of wisdom;

neetimAn - upholder of righteousness; vAgmitA -

eloquence; pratibhAnam - quick wit; smrutimattvam -

Sharp memory; vicakshaNatA - Shrewdness; nitytAtmatA

- Being resolute; adeenAtA - Dauntless spirit;

vaShyatA - Modesty; kShamA - Endurance; gAmbheeryata -

profoundity; AryatA - Nobility; yashasvitA -

Reputation; dayA - compassion; dAna - Charity; satya -

Truth; dharmaj~natA - Clear understanding of dharma;

Arjavam - Guilelessness; krutaj~natA - sense of

gratitude; saraNAgata rakShA - Vow of protecting those

who surrender; vinaya sampannatA - Humility; dAkShinya

- Impartiality; dakShatA - Dexterity (skill);

sAragrAhitA - Quick grasp; aklishta karmatA -

Non-weariness; ahimsA - Blemish-less vision;

sauSheelya - amiability; mitratvam - Friendship;

akArpaNyam - No self-pity-ness: aspruhA -

Non-covetousness; samadruhsevA -- Serving those sages

who look upon all created beings equally; viparya ye

hekSha - Pondering on the man’s activity in

retrospect; maunam - observing silence; Atma

vimarshanam - Examining self-conduct and visualising

at evry moment the public opinion against his

behaviour; {The last two concepts have been taken as

one dharma by some scholars, that is, as the silence

is the first step for inner study of the mind and the

self ultimately.]; AtmAdevatAbuddhi - Treating all

created beings as equal to Himself; santOSha -

contentment; and Astikatva - Belief in Scriptures.

 

During the incarnation as SrI rAma, the Lord

exhibited these aspects of excellent conduct:

smita poorvAbhi-bhAshI - smiles before speaking;

poorva bhAshI - takes initiative in speaking;

mita bhAshI - speaks less;

madhura bhAshI - speaks sweetly;

priyamvada - speaks kind words;

mrudu poorvantu bhAshate - gentle in speech;

ucyamanopi parusham nOttharam pratipadyate -- even if

anyone speaks harshly, He will not

retort in

the same manner;

nityam praShAntAtmA - ever tranquil of mind;

vruddhAnAm paripoojakah -- shows utmost regard for

elders;

bahusrtAnAm vruddhAnAm brAhmaNanAm upAsitA -- adores

the aged and-- adores VEdic

scholars;

krutEnaikEna upakArENa tushyati - feels gratified even

for one good thing done for him

casually;

na vighruhya kathAruchih - never interested in

quarrel-prone talks;

na viruddakathA ruchih - never interested in

unrighteous discourse;

na krudhyatyabhiShaptOpi - does not lose temper even

when He is slandered;

krOdhaneeyAni varjayan - avoids provoking words;

kruddhAn prasAdayan sarvAn - pacifies all who are

angry;

na ca vismitah-svEna veeryEna mahatA - never elated

for His extraordinary prowess;

na cAnrutakathah - never utters a lie;

vruddhAnAm prtipoojatakah - worships elders;

prajAsca anurajyatE - loves people;

kalyanAbhijanah - associates with good;

anasooyakah - never jealous;

nAsadgrAhee - gives no quarter to the evil-minded;

na durvacAh - never utters a foul word;

na druptah - free from pride;

na matsaree - free from envy;

nAshrEyasi ratah - never interested in activiy which

is not beneficial;

sAnukraOshah - compassionate;

deenAnukampee - takes pity on the distressed;

nityam kushalam pariprucchti - enquires about the

welfare of the people regularly;

sama duhkhah -- shares sorrow of others;

pitEva parituShyati - feels happy like a father if any

prosperity comes to others;

na alasah - not lazy;

nistandree - not indolent;

apramattah - ever vigilant;

caranau vavande - bows with reverence touching the

feet of parents and gurus and sages;

prAnjali abhipretya - approaches elders with folded

hands;

praNathah antikE - bends the body near elders while

speaking;

nibhrutah - modest; and

sadA bhavyah - ever auspicious.

 

These form part of the qualities of the Lord from

which no one can escape from being captivated by Him.

These are also witnessed in the archa forms of the

Lord (idols) in various temples by the AzhavArs and

our poorvAchAryas and recorded their experiences in

their works. Both the aspects of His physical beauty

and His conduct are inexhaustible.

This is yet another favour conferred by the Lord,

says SwAmi Desikan.

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(To coninue)

dAsan

Anbil S.SrInivAsan

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Note:

Books consulted:

SrImad Rahasyatrayasara, edited with notes by SrI

VidvAn VangIpuram NavanItam SrIrAmadEsikAchAryar

SwAmi,

SrImad Rahasyatrayasara , English Translation by SrI

M.R.Rajagopala Iyengar,

(Formerly of the Madras Educational Service)

Vaishnavism by Sri S.M. SrInivAsa chAri;

The Light of Ramayana by Justice SrI P.Kodanda

Ramayya)

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