Vol.3 / 09 d/ 12/28/01

[Guest guest]

SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya/

SrIman! SrI Ranga Sriyam anubadravam anudhinamsamvardhaya//

KAvEri VardhathAm kAlE, kAlE varshathu vAsava:/

SrI RanganAthO jayathu SrI Ranga SrIs cha VardhathAm//

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SRI RANGA SRI VOL 03/ISSUE 09 dated 28th December 2001

==============================================================

IN THIS ISSUE:

1. QUESTION BOX QUERIES:

Of late, our “Question Box” feature seems to have become quite popular. We

have been receiving a lot of genuine queries addressed to the “Question

Box”. Some of them may be easy and some may not be so easy to answer.

 

Though we will be able to provide some kind of answers to these queries, we

wish to submit them first to the members of “Sri Ranga Sri” for information

and request Scholars to provide "to-the-point" answers with appropriate

“PramaaNams” (no personal views, please).

 

Scholars are requested to send their responses within 15 days from the date

of this issue. And, Readers are encouraged to pose any doubts or questions

on Bhagavad Ramanuja – Swami Desika Sampradayam and practices for

clarification.

 

Authoritative answers will be published in the subsequent issues duly

acknowledging with thanks both the questions and the answers.

 

A few sample queries are posted for your kind information and consideration:

 

1. When, how and why did the distinction between “Iyers” and “Iyengars” come

into vogue?

2. What is the basis for the concept and the calculation for observing Rahu

kaalam, Yama khanDam, GuLigai Kaalam etc?

3. Why do we hear about the importance of Sudarsanam (Lord’s disc) more than

Sangu (Conch) (e.g.) SudarsanaashTakam, Sudarsana Homam etc.?

4. Is there any stOtram on “Sangu” like we find on “Chakram”?

5. What is the significance of Sudarsana and Nrisimha appearing back to

back?

6. Why is it that when “Theertham” (holy water) is distributed in temples,

it is given thrice to some and only once for others?

7. Why SaTaari is placed in temples on the head and shoulders to some and

only on the head for others?

8. If the word “Sri” refers to Mahaalakshmi, how come males are addressed as

"Sri____(so and so)”

9. Is there any PramaaNam for people getting tonsure, doing Anga

pradakshiNam and in some cases, piercing their cheeks etc?

10. It is said that the sins of parents affect their innocent progeny (e.g.)

Birth defects. Is it not true that the karma of the jeevas of such progeny

(may be, in their earlier births) that is responsible for their present

plight?

(More will follow)

2. “TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM”- PART 5:

(6) ON TIRUVENKATA MOUNTAIN ITSELF EXTINGUISHING SINS.

(7) ON ALL DIVYA DESA PERUMALS BEING ONLY TIRUVENKATAVAN

(8) ON ALL AVATARAS BEING THOSE OF ONLY TIRUVENKATAVAN

(9) ON TIRUVENKATAVAN BEING THE REAL PARENT AT ALL TIMES

Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatram

Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated

jointly by “Swami Desika Darsana Satsangam”, “Sri Ramanuja Mission” and the

Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001. This

also marked the 5th Anniversary of “Swami Desika Darsana Satsangam and the

1st Anniversary of “Sri Ranga Sri” Electronic journal.

3.“DASAAVATAARA STOTRAM OF SWAMI DESIKA”-

PART 5 VARAAHA AVATAARAM (Wild Boar) – Anbil Ramaswamy

4. SRI RANGA VIJAYAM – PART 26 – “THE 4th ENCLOSURE”

>From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami,

Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy)

5. "LEARN OUR TRADITION THE EASY WAY"-

SAMPRADAYA LESSONS FOR KIDS

GRADE 2 LESSON 14: “SOUL”

(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava

chariar Swami under his "Jayamangala Paada Thittam" and translated in

English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center)

---

FOR YOUR INFORMATION;

The issues have been archived for public view at-

 

IF you are satisfied with the quality and contents of “Sri Ranga Sri”:

Tell your friends to join by sending an email to

"-Subscribe (AT) (DOT) com"

IF not: Tell us as to how we may improve.

Dasoham

Anbil Ramaswamy,

Editor & Publisher,

“Sri Ranga Sri”

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1. QUESTION BOX QUERIES: PLEASE SEE ABOVE.

======================================================================

2. “TIRUVENKATAMUDAIYANUM AZHWAARGAL ANUBHAVAMUM”- PART 5:

Excerpts from talk delivered by Anbil Ramaswamy during the Tirunakshatram

Mahotsavam of Tiruvenkatamudaiyan and Swami Vedanta Desikan celebrated

jointly by “Swami Desika Darsana Satsangam”, “Sri Ramanuja Mission” and the

Hindu Cultural Society (HCS), Buffalo, New York on 29th September 2001.

--

(6) ON TIRUVENKATA MOUNTAIN ITSELF EXTINGUISHING SINS.

TIRUMAZHISAI AZHWAAR IN NAANMUKHAN TIRUVANTADHI

i. Senru VaNabguminO sENuyar vEmkatathai”

ninru vinai keDukkum neermaiyaal – enrum

kaDikkamala naanmukanum kaNN moonrathaanum

aDi kamalam iTTEthumangu” (42)

 

Go, Bow to the very mountain” says the Azhwar. Why? Azhwar lets out a

secret? Even the Brahma and other Devas go and offer flowers at the feet of

the Lord there because the mountain by its very nature incinerates all sins.

 

ii. “mangul thOi chenni vaDavEnkaTathaanai

kangul pugundhaargaL kaappaNivaan – thingaL

saDaiyEra vaithaanum thaamarai mElaanum

kuDaiyEra thaam kuvithukkoNdu” (43)

 

All divine beings including the Siva who wears the moon on his matted hair

(saDai) and Brahma who sprang out of the lotus flower bow to vEnkaTavan

only. They go to VenkaTam mountain whose peaks (chenni) rise above the

clouds (mangul) at nightfall (kangul) to present their offerings to Him to

rid themselves of their karma. (It is believed that the celestials assemble

at His Sannidhi during the night to offer their worship and Poigai Azhwar

says that they worship early morning (“vaigal” Vide Mudal Tiruvantaadi 26)

 

iii. “vEnkaTamE viNNOr thozhuvadum meimmaiyaal

vEnkaTamE mei vinai nOi theerpathuvum –

vEnkaTamE dhaanavarai veezha than aazhi paDai thoTTu

vaanavarai kaappaan malai” (48)

 

vEnkaTam is where Devas congregate to offer worship; vEnkaTam really burns

even interminable sins (relating to both the soul and the body (mei nOi and

vinai nOi) that can be used up only by experiencing their effects; vEnkaTam

is the place where the Lord stands ever ready to save His devotees with His

disc ready at hand.

 

POIGAI AZHWAAR IN MUDAL TIRUVANTADI:

i. “ezhuvaar viDai koLvaar een thuzhaayanai

vazhuvaa vagai ninaindhu vaigal – thozhuvaar

vinai chuDarai nandhuvikkum vEmkaTamE, vanOr

mana chuDarai thhoNDum malai” (26)

 

Some pray for wealth; Some may want “kaivalyam” ( enjoying one’s own soul);

others would pray for being in the company of the Lord who wears the

fragrant Tulasi garlands - all in the early morning (vaigal). But, in any

case, the mountain rids them all of their sins and enables them to achieve

their objectives. So, we also can hope to get our sins extinguished by going

to TiruvEmkaTam.

Ezhvaar: Those who wish to secure wealth (Aiswaryaarthis)

ViDai koLvaar: Those who prefer to secure “kaivalya anubhavam”

VaanOr: Nitya sooris.

Why Nityasooris? The Lord’s easy accessibility (soulabhyam) shines in its

full glory only in VemkaTa mountain.

 

ii. “ VenkaTamum viNNagarum vehkaavum ahkaa

poonkiDangin naal kOval ponnagarum –naangiDathum

ninraan, irundhaan, kiDanthaan, naDanthaanE

enraal. keDumaam iDar” (77)

 

Even if you mention that He stood, He sat, He lay down and He walked at

VenkaTam, ViNNagaram, Vehkaa, and TirukkOvalur – all our miseries will be

destroyed. Note that the first DivyadEsam mentioned is “VenkaTam”

 

NAMMAZHWAR IN TIRUVOIMOZHI

i. “vEm Katangal meymmEl vinai mutravum

thAngaL thungatku nallanavE seivaar

vEnkaDathu Uraivaarkku nama vennalaan

kaDamai, adhu sumanthaarkatkE” (3.3.6)

 

It is our duty to offer our obeisance to the very denizens of VenkaTam

mountain because of their innate auspicious-ness being in such a place and

this very act is sure to save us from our sins.

 

ii. “Kunram yEnthi uLir mazhai kaathavan

anru jnaalam aLandha piraan- paran

senru sER TiruvEnkaTa maamalai

onrumE thozha namm vinai OyumE” (3.3.8)

 

When He appeared as Krishna, He saved the cows and cowherds from biting cold

by lifting the huge GOvardhanam mountain; When He appeared as Trivikrama, He

measured the whole universe. Such a Lord has taken His abode presently at

this VenkaTam. The very act of bowing to the mountain will remove our sins.

 

(7) ON ALL DIVYA DESA PERUMALS BEING ONLY TIRUVENKATAVAN

TIRUMANGAI AZHWAR’s PERIYA TIRUMOZHI

Tirumangai Azhwar is known to have traveled far and wide throughout the

country and offered MnagaLaasaasanams to the Perumal in various Divya

Desams. But, wherever he went, Lord TiruvEmkaTamudaiyaan seems to have been

always “on his mind”. Other Azhwars are also seen to sing on this theme. For

the sake of brevity, we give below the opening words of the relevant verses

indicating the Divya Desams that the Azhwars identify with TiruvEmkaTam.

 

i. “anriyavaaNan aayiram thOLum” – “Naangai Sempon sei koil” (4.3.3)

ii. “vEDaar Tiruvenkatam mEya vilakkE’ – TiruveLLakkuLam (4.7.5)

iii. “vaampariyuga mannar tham uyir sega” – TiruveLLarai” (5.3.4)

iv. “veruvaathaaL vaai veruvi vEmkaTamE” – Tiruvarangam (5.5.1)

v. “sinthanaiyai thavaneriyai tirumaalai” – Tiruvarangam (5.6.7)

vi. “maan koNda thOl maarvil” – Tirunaraiyoor (6.8.1)

vii. “anngu vennarakathu azhundumpOdu” – Tirunaraiyoor ( 7.3.5)

viii. “engaLukku aruL seikinra eesanai” – TirukkaNNamangai (7.10.3)

ix. “aruvi ser vEmkaTam neermalai” – TirukkaNNapuram (8.2.3)

x. “paNNulaam menmozhip paavaimaar” – Tiruvallavaazh (9.7.4)

xi. “valampuri aazhiyaanai varaiyaar thiraL” – TirumaalirumsOlai (9.9.9)

xii. “ponnai maamaNiyai aNiyaarndhOr” – TiruthaNkaa (10.1.2)

 

TIRUMANGAI AZHWAR’s TIRUNEDUMTHAANDAKAM

xiii. “neeragathaai!neDuvaraiyin uchchi melaai” – All Divya desams in Kanchi

and environs especially Tirukkovaloor ( 8)

 

TIRUMAZHISAI AZHWAR IN TIRUCHCHANDA VIRUTHAM

xiv. “sezhum kozhumperum pani pozhindiDa” – TirukkuDanthai ( 60)

 

(8) ON ALL AVATARAS BEING THOSE OF ONLY TIRUVENKATAVAN

Again, Tirumangai Azhwar asserts that all the Avataras the Lord took belong

to TiruvEmkaTamudaiyaan. We present a few Paasurams in this regard:

 

i. “ninra maamamarudhu itru veezha naDantha” KaNNapiraan ( 1.8.3)

ii. “Paartharkaai anru Bhaaratham kai sei” – Parthasarathi (1.8.4)

iii. “ENDisaigaLum Ezhulagamum... ariyaai”- Nrisimhaavataara (1.8.6)

iv. “kaLLathaal maavaliyai moovaDi maNN” – Vaamana ( 11.5.10)

 

(9) ON TIRUVENKATAVAN BEING THE REAL PARENT AT ALL TIMES

NAMMAZHWAR’s TIRUVOIMOZHI

i. “pOginra kaalangaL, pOya kaalangaL, pOgu kaalangaL

Thaai thanthai uyir aaginraai! Unnai naan aDainthEn viDuvEnO?

Paaginra thol pugazh moovulagukkum naathanE! Paramaa! ThaNN VemkaTam

mEginraai! ThanDuzhaai virai naaru gaNNiyanE!” (2.6.10)

 

"Oh! vEmkaTava! You are my father, mother and soul to me in the past,

present and in the future also.You are the Lord of the three worlds. Your

auspicious qualities (gaNNiyan) is well known throughout and everywhere.

Having got you, will I ever leave you?"

 

ii. “enthai thanthai thanthai thanthaikkum

munthai, vaanavar vaanavar kOnODum,

sindhu poo magizhum TiruvEnkaTathu,

anthamil pugazh kaar ezhil aNNalE” (3.3.2)

"Oh! VEmkaTava!You have been the primordial parent to generations of my

forefathers and to me.You stand as such in the fragrance of the Sindhu

flowers and the fragrance of your glory has no end too (anthamil pugazh)"

(To Continue)

=====================================================================

3. “DASAAVATAARA STOTRAM OF SWAMI DESIKA”-

PART 5 VARAAHA AVATAARAM (Wild Boar) – Anbil Ramaswamy

---

gOpaayEth anisam jaganthi kuhanaa pOthree pavithree kritha

brahmANDa: praLayOrmi gOsha gurubhir gONaaravai: gurguraih: /

yath dhamshtra ankura kOTi ghaaTa ghaTanaa nishkampa nitya sthithi:

brahma sthambham asoudasou bhagavathee mushEva visvambharaa // 4

 

MEANING:

“At the time of the great deluge, mother earth was wholly drowned under the

waters. The Lord took the form of a huge wild boar and diving deep under the

waters salvaged Her. At that time, He exhaled so heavily making a roaring

sound that purified the three worlds. The boar bore Mother earth who bears

the entire universe firmly on His horn as if She was a tuber root stuck in

it”.

 

STORY:

VARSHA AVATAR (Wild Boar)

The Maanasa putras of Brahma viz. Sanaka, Sanandana, Sanaatana and

Sanatkumara – visited the abode of SRI NARYANA. At the seventh entrance, the

gate keepers, Jaya and Vijaya stopped them even though they had the right to

meet with the Lord without prior appointment. Enraged at this, the RISHIS

cursed them to be born in the world. The Lord appeared and approved of the

curse but since they were repentant, modified the fiat by offering them to

be born on three occasions as demons to be killed by himself in his three

future Avatars after which they could re-enter the Kingdom of god.

 

It is these Jaya and Vijaya who were born as Hinanya-aksha (Golden eyed) and

Hiranya kasipu (Golden dressed) during the period of Varaaha and Nrisimha

Avatars respectively; Ravana and Kumbakarna during Rama Avatar and Sisupala

and Dantavaktra during Krishna Avatar and were killed by Lord Vishnu in the

respective Avatars after which they ascended the Kingdom of God.

 

In the first case, they were born to the sage KASYAPA and his wife THITHI.

It is believed that the disposition of progenies would be determined by the

time the parents united for procreation purposes. And, they were born with

demoniac traits as the couple united at an inauspicious time. The two demons

developed a hostile attitude towards Lord Vishnu and when sage NARADA

narrated a prognosis of the next Avatar of NRISIMHA, they vowed to hide the

earth under Patala so that they could prevent the manifestation of the Lord

on earth. They set about to conquer the Devas with their newfound power and

started tormenting virtuous souls.

 

The Devas pleaded with Lord Vishnu, the protector and preserver of the

Universe. He assured them that he would do the needful.

 

Brahma was meditating on the Lord, when a tiny boar emerged from one of his

nostrils. Even as Brahma wondered what it was, the boar grew in size and

became as big as a huge mountain with a roar that reverberated through the

universe, it took a mighty leap into the air and plunged down into the ocean

and reached the fathomless Patala where mother earth (Bhumi Devi) was kept

concealed by the demons. Digging his tusk, the boar lifted Bhumidevi and

held her secure in its horn.

 

Hiranyaksha was itching for a fight and when he confronted VARUNA, the

latter pleaded inability to give a fight and suggested that he call Lord

Vishnu who alone would be match for the demon. Hiranyaksha learned from Sage

NARADA that Lord Vishnu had taken the form of a boar and was seeking to

salvage mother earth from the hideout. Immediately, he rushed to charge the

boar and hurled insults on the boar.

 

The boar, however, ignored all the taunts as it measured the earth with one

foot, in this Avatar, The Lord held the entire earth in His horn says POIGAI

ALWAR. THIRUMAZHISAI ALWAR calls the MAHAVARAHA MURTHY as GNANAPIRAN. Other

Alwars described him as BHUVARAHAN as the Lord lifted BHU DEVI and

ADHIVARAHAN since He is the primordial Iswara. It is believed that this

Avatar took place at the time of deluge ending the Padma kalpa. ANDAL

praised the Lord since out of his love for BHUMIDEVI, he did not mind

plunging into dirt and slime in order to retrieve her. To save devotees, he

will not hesitate to take even the lowliest of forms and the form of the

boar came only next to those of fish and tortoise. The same horn which tore

apart the demon, also held gently the mother earth.

 

Sri Swami Desikan in his Dasavatara stotra extols this avatar as `MAHA

POTRIN' referring to the gigantic size of the boar.

 

COMMENTS:

1. During the saving, Lord advised Bhudevi, which is known as “Varaaha

Puraana”

2. Andal is none other than this Bhudevi reincarnated.

3. Tip of His single horn – “Eka Sringhee Varaahas Tvam” says Ramayana.

4. Anisam: “without night” i.e. always, while in sleep and while awake. (Cf

Sadaa pasyanthi Sooraya:) In the previous verse, the Lord is shown as being

lulled into sleep. Here, He is shown as fully awake all through! Anisam can

also be taken as Paramapadam where it is always bright (athi raatram uthamam

ahar bhavathi)

5. Varaaha is NOT a country pig as popularly believed but a huge wild boar

like a rhinoceros

6. Nish kampa nitya sthithi = Holding the ever revolving, ever rotating

earth firm and steady. The modern scientific concept of earth rotating is

brought out here.

7. Viswam bharaa = Bhu devi bore the massive earth; the Lord bore her. Can

we imagine the mammoth form of the Lord? It is said the Meru mountain looked

like dirt at the feet of the boar.

8. How did mother earth look like? Mustheva = Like a small piece of root

(Korai kizhangu)

9. SD describes Him as “Mahaa potrin” – Gigantic. Mahatvam is also a leela!

10. GONa aravair gurgurai: = The roar of the boar was verily the Varaaha

Charama Slokam that is the ultimate promise of the Lord to the fallen souls!

11. Pavithree kritha Brahmaanda: = The sound issuing forth from the boar is

said to be more forceful than the tornado at the time of deluge

reverberating through all directions purifying the entire space.

12. Varaaha is also known as “Jnaana moorthi”- the source of knowledge.

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4. SRI RANGA VIJAYAM – PART 26 – “THE 4th ENCLOSURE”

>From "Sri Ranga Vijayam" by Purisai Sri Krishnamachariar Swami,

Editor, "Nrisimhapriya" (translation in English: Anbil Ramaswamy)

-----

The 4th Enclosure is known as “Tirumangai mannan Sutru” or “AaalinaaDan

Sutru”. It is believed that this is guarded by Yamunai and Gangai. In the

big ManTapam here is the huge figure of “Periya TiruvaDi” (GaruDAZhwAR) in a

sitting posture with folded hands and facing the Lord’s Sannidhi. It is said

that when Brahma deputed GaruDa to bring “Periya Perumal” to his SatyalOkam,

the Lord ordered GaruDa to stay back in Srirangam itself.

 

Opposite this Sannidhi is a ManTapam called “Para ManTapam”. During the

“Satrumurai” on the 10th day of “Pagal Pathu” known as “Tirumozhi TirunaaL”,

NamperumaaL appears as the enchanting divine damsel “Mohini” (vide Koorma

Avatara story).

 

To the west of this, is the Sannidhi for Swami Nammazhwar, Madhurakavi

Azhwar and Tirumangai Azhwar. Adjacent to this is the Sri Ranganatha Pandaka

Saalai” (the pantry). Beyond this, on the west side is the “Mel

Pattaabiraman” Sannidhi and then the Sannidhi for the 3 Mudal Azhwars.

 

Opposite to this, is the “Moon tank” (Chandra PushkaraNi). On its bank,

there is a mast wood tree (Punnai maram), and Sannidhis for Santhaana

goOpaala krishNan, Raadha aalingana krishnan, Vyaasa munigaL, Varaaha

PerumaaL and Varadaraaja PerumaaL.

 

Nearby is the Sannidhi for the famous Dhanvantari (the Divine physician) who

brought the pitcher of nectar (vide Koorma Avataara story). There is a great

entrance that is always closed except on Vaikunta Ekaadasi day. This is the

famous “Paramapada Vaasal” through which pass millions of devotees and

proceed to have Darshan of the Lord in the Sanctum Sanctorum.

 

On the east side, we have the Sannidhis for KothanDaraaman, Kulasekara

Azhwar, Paramapada naathan, and PaTTaabi Raman and the “POOchaathu

ManTapam”. If we go past these, we encounter the entrance to the 1000

pillared ManTapam also known as “ThaTTaara Vaasal”. Beyond this is the

Sannidhi for Tirumangai Azhwar and then we come to the “Sun Tank” (Soorya

PushkaraNi) and the Sannidhi for Tirukkachi nambi”.

 

We have now completed circumambulating of the 4th Enclosure and enter the

3rd Enclosure.

-----

To Continue: 3rd Enclosure

=======================================================================

5. "LEARN OUR TRADITION THE EASY WAY"-

SAMPRADAYA LESSONS FOR KIDS GRADE 2 LESSON 14: “SOUL”

(written in Tamil by Desika Bhakta Ratnam, U. Ve. Seva Srinivasa Raghava

chariar Swami under his "Jayamangala Paada Thittam" and translated in

English by Sri M.K.Srinivasan Swami of Vedanta Desika Research Center)

----

Everyone should learn about the soul. What it is, does it have any form or

shape, what its nature is, where it is located are all discussed in this

lesson.

 

The Soul dwells in the body and controls and directs it. When we say, “I”

whom does it denote? It denotes the soul. The term “I” does not denote the

body. For, we refer to the body as “my body” and limbs as “my feet”, “my

eyes”, “my head” etc. When we say, “He has passed away”, we really mean that

His Soul has left his body. Some saints refer to the body as “it” to denote

its difference from the soul within. Thus, it is clear that the soul is

different from the body.

 

There are infinite numbers of souls on this earth, human, animal, birds,

fish or plant. All souls are different from one another.

 

The soul is “atomic” in size. Its essential nature is “Consciousness’ and

“Bliss’. It is “eternal” and incapable of being perceived by senses. It is

“indivisible”/ It cannot be burnt by fire, wetted by water, dried or

buffeted by wind, harmed by weapons as is explained by Lord Krishna in Sri

Bhagavad Gita. (V.ii.23). It is of the same infinite size whatever be the

size of the body it occupies, be it man, elephant, ant, whale or mouse.

 

Souls are of two kinds. They are “Paramaatma”, the Supreme Soul or Sriman

Narayana and “Jeevaatma”, individual souls which dwell in the beings in this

world. The “Paramaatma” is called “Iswara” in philosophical terms. These are

two of the three realities (Tattvas), the third being Matter also called

Achit or Prakriti.

 

If the souls are having the qualities mentioned earlier viz. having

knowledge, being eternal etc. why do they occupy perishable bodies and

remain ignorant? It is the result of their actions (karma-phala) that makes

them acquire bodies suited to their actions (karmas). By continuing to

perform such karmas, they continue to occupy one body after another, being

born again and again till at last they realize their true nature and yearn

to get rid of these births and deaths.

 

The Souls can be classified into three categories- Bound (Baddhas),

Liberated (Mukthas) and eternal (Nityas). The bound souls are bound to this

universe and are counted from Brahma to the tiniest wee. The liberated or

released souls are those who have approached a preceptor and having realized

their true nature, adopt the method of surrender and reach the Supreme abode

when they discard their bodies never again to return to this world. The

third category called eternal souls are those who are never-born in this

world but ever remain in attendance on the Lord in Heaven like Anantha,

Garuda, Vishvaklsena.

 

Sriman Narayana is the Supreme Soul ( already mentioned) who dwells in these

souls and guides them.

 

More knowledge about this esoteric subject should be learned only through an

Acharya, to avoid confusion. A very careful and constant introspection is

needed even after such study to grasp the real significance of this

knowledge.

--

QUESTIONS:

1. Define the nature of the soul?

2. How many types of souls are there?

3. Mention about the difference between Paramaatma and Jeevaatma?

4. How can a bound soul become a liberated soul?

5. Explain why you feel that the soul is different from the body?

6. Why does the soul acquire a body?

================================================================

 

 

 

 

 

 

 

 

 

 

 

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