Guest guest Report post Posted March 20, 2002 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// =============================================================== SRI RANGA SRI VOL 03 / ISSUE 22 dated 20th March 2002 =============================================================== EDITORIAL: Dear Bhagavatas: IN THIS ISSUE: We begin the following series: 1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY HH. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM –– Part 1: Translation in English (Anbil Ramaswamy) This book entitled “Ramapiraanai KarpOm” which was released on the occasion of SathabishEkam celebrations of Asmad Acharyan, HH Srimad Andavan, Poundarikapuram Swami Ashramam; Srirangam was earlier serialized in “Sri Kanchi Perarulalan” of Vaikuntavasi Sri Tirupputkuzhi Nrisimha Tatachar Swami. The book is a veritable treasure house of information and explanation, interpretation and etymology, stories and anecdotes - sprinkled with original wit and humor - all in his own uniquee style. The lucidity of narration is so absorbing and mind- gripping that you cannot resist the temptation to read the whole book “in one go”. Besides Valmiki Ramayanam, HH quotes copiously from several others like Adhyaathma, Aaananda, Tulasidaasa and Kamba RaamaayaNas besides from the works of Kaalidaasa, TirukkuraL, Puranaanooru, Skaanda PuraaNam, Bhavabhuti’s Uttara Raama Charitham, Hanuman NaaTakam and many others and explained them wonderfully with reference to the contexts. “Sri Rama Navami” is round the corner. By way of paying our homage to Lord Sri Rama and by way of our offering our obeisance to the H.H. hailed as “VasishTa” and “VamadEva” by all other Acharyas, we propose to bring out some of the salient points from the book, on the occasion of his 82nd Tirunakshatram today, for the information of those who have not yet acquired their copy 2. DESIKAMRUTHAM -1 SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 1 “The Peerless Preceptor” (Sri Sadagopan Iyengar Swami) We in the Srivaishnava Cyberworld are blessed to have numerous scholars for educating us. Among them, we have at least 2 Sadagopans contributing to “Sri Ranga Sri”. Sri Oppiliappan kovil Sadagopan Swami who is tirelessly inundating us with his translations, is translating “Draminoda Upanishad Saaram” of Swami Desika “exclusively” for “Sri Ranga Sri”. Sri Sadagopan Iyengar from Coimbatore who has been regaling us with his interpretations in thought provoking articles in his inimitable style commences Swami Desika’s “Srimad Rahasya Traya Saaram” also “exclusively” for Sri Ranga Sri”. 3. DESIKAMRUTHAM – 2 SWAMI DESIKA’S SIMILES “UPAMA” Part 1 (Anbil Ramaswamy) There is a Slokam that eulogizes Mahaakavi Kaalidaasa along with Bhaarvai, DanDin and Maagha thus: Upamaa KaaLidaasasya Bhaarvai arthagouravam / Dandina: padalaalithyam MaaghE santhi trayO guNaa: // Meaning: “Kaalidaasa’s poetry is known for his similes; Bharavi’s for insightful meanings; Dandin’s for felicity in the use of words and Maagha’s for all these three”. Swami Desika seems to have excelled all of them. We will take up one by one - his “Upama” and follow it up with ”Artha gouravam” and “Pada laalithyam”. In this issue on “Upama” of Swami Desika., we start with his magnum opus “Srimad Rahasya Traya Saaram” ====================================================================== WE REPEAT OUR STANDING REQUEST: The issues have been archived for public view at . We strongly urge you to kindly peruse the "Regular Issues" archived in the “Files” Section and view the Contents at “srsindex.html” (Not the individual postings allowed to encourage "Reader participation"). We are sure that you will be convinced of the quality of the contents. 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” =============================================================== 1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY HH. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM –– Part 1: An Introduction (Anbil Ramaswamy) Copies can be had from anyone of the following: - Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540) - Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar, New Delhi 110 064 (Phone: 5492877) - Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet, Bangalore 560 018 (Phone: 6511056) - Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion East, Mumbai 400 002 (Phone: 4094 495 / 4095 582) - Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar, Chennai 600 017 (Phone: 8280949). We commence with a few questions that H.H. poses and answers: 1. What is so great about Srimad Ramayanam that we are asked to learn it? Answer: Srimad Ramayanam is a great epic, the first and foremost dealing with Sri Rama and Sri Sita as the hero and the heroine. Sage Naarada declares that mere listening and learning this epic story can bestow mental peace, sense of fulfillment, true knowledge, carefree life, physical health and fearlessness. ThushTa: pushTa; sudhaarmika: / NiraamayO hi arOgascha durbiksha bhaya varjitha: // What more can one wish for than these in this life? That is why, Nammazhwar asked in Tiruvoimozhi 7.5 Karpaar Raamapiraanai allaal matrum karparO? “ Will anyone wish to learn anything other than Sri Ramapiraan?” That is why, Bhagavad Ramanuja stayed at the feet of Tirumalai NambigaL for one whole year and listened to the KalakshEpam of Srimad Ramayanam and the esoteric inner meanings treasured therein. That is why, Tiruvarangathu Amudanaar in his “Ramanuja Nootranthaadhi” eulogizes Ramanuja’s involvement in the study of Srimad Ramayanam thus: PaDi koNDa keerthi RaamaayaNam ennum bhakti veLLam kuDi kONda kOil Iraamaanujan. When the Veda Purusha took His incarnation on earth as Rama, the son of Dasaratha, Vedam also took its incarnation as RaamaayaNa through Sage Valmiki” Veda vEDhyE parE pumsi jaathE dasaraathmajE / VEda; praachEthasaath aaseeth saakshaath RaamaayaNaathmanaa // When poet Muraari wished to write an epic, “Anargha Raaghavam”, he was asked why he chose to write on the oft-repeated hero, Rama, he answered- “It is not proper to leave out Rama, for this reason. None has so far succeeded in completely recounting the auspicious qualities of Rama. Here is an epic that teaches practical lessons on how a ruler should rule, how citizens should lead their life in society, how parents, children, siblings, in-laws and other members of a family should interact with each other. In short, it shows how to regulate life at the individual level, at the family level and at the level of society. This is not merely a story but is also history, code of conduct, philosophical treatise – all rolled into one - all meant to elevate the quality of life here and hereafter. Can you show any other work to compare with this epic?” 2. Srimad RaamaayaNa is greater than Sri Rama Himself is. Do you know why? A mirror can only reflect the image of one standing in front of it and for the duration of the person standing there. But the mirror of epic reveals Rama forever. Rama could be seen and enjoyed in His Vibava Avataara only by those who were coeval with Him; but Srimad RaamaayaNa reveals the Lord and thereby ennobles our lives especially in this Kaliyuga. Sage Bardhwaaja learned from Valmiki that Ramayanam is the essence of all the four Vedas; the letter “Ra” refers to Rug Veda; “Ma”, Saama Veda; “ya”, Yajur Veda and “Nam”, AtharvaNa Vedam. So learning RaamaayaNam is equal to learning all the four Vedas. When Haaritha, the hunter, waylaid some Maharishis, they asked him to go consult his family members whether anyone of them who benefited by his plunders were willing to share the sins he committed. None came forward and he returned to the Mahrishis and in a penitent mood inquired whether in view of his background of sin, he was eligible to be initiated into ‘Raama naama”. The Maharishis replied: “ Unlike the text of the Vedas, there is no stipulation as to who can learn this Raama naama Japam and who cannot. There is none that has not attained liberation by doing this Japam. Luckily, Sriman Narayana is now born as Sri Rama in Ayodhya. Receive from us “Raama naama mantra” and all blessings will be yours”, Paatra apaatra vichaarO na Raama naamnaam prakeerthanE / SravaNE cha upadEse cha tasmaath taththOdhyuthu kshamam / Uthishta uthishta badram thEsaphala; satsamaagama: / Rama naama samuchchaarya yasmaath paapaath na muchyatE/ Trailokhyaam asthi thannaiva sathyam etath prakeerthitham // So saying, they advised him to repeat the word known to him as a hunter viz. “maraamaram” meaning a tree by that name, “ Ekaagra manasaa atraiva marE ithi japa sarvadhaa”-Adhyaatma Ramayanam. As he went on repeating it, it became “Rama”, “Rama”. That saved the hunter. This hunter is none other than Sage Valmiki! 3. What is the Avatara Rahasyam of Rama Avataara? Rama learned his basic education at the feet of VasishTa. But, when he came of age when one is normally become subject to Kaama (desire) and KrOdha (anger), he underwent practical training at the hands of Viswaamitra who himself had suffered and graduated out of all these tendencies and therefore could impart such practical training! Even otherwise, Sri Rama was born to show the world the Grihastasrama Dharmam, filial obedience, fraternal love besides laws of nature, of the world, and Raja tantra (politics) 4. Rama naama is greater than Rama Himself. How? Rama had to build a bridge across the Ocean to march on foot his army across to Lanka. But, AnjanEya could jump and literally fly over the ocean with absolute ease by chanting Rama Naama! 5. Raama naama is equal to Sahasra naama. How? Once, Paarvati inquired Lord Siva whether there was anyway by which the learned ones could quickly recite the VishNu Sahasra naamam, Kena upaayEna laghunaa VishNOr naama Sahasrakam / PaTyathE PaNDithair nityam srOthum Ichchaami aham PrabhO // He replied: “ Repeating the name of Raama is equal to reciting the entire 1000 names of Lord VishNu” “Sri Raama Raama Raama ithi ramE Raame manOramE/ sahasranaama thath thulyam Raama naama varaananE // Aadhi Sankara in his “Raama KarNaamrutham” says- “KalyaaNaanaanm nidhaanam kalimala mathanam paavanam paavanaanaam, PaathEyam yan mumukshO: sapdhi parapadha praaptayE prasthithasya Visraamasthaanam ekam kavi vara vachasaam jeevitham sajjanaanaam Beejam dharmadhrumasya prabhavathu bhavathaam bhoothayE Raamanaama” Meaning: “ There is one center of all bliss. It alone can dispel the sins of Kali, It alone can purify us, It acts as the food parcel to the mumukshu -traveler on the way to Paramapadam, It is beyond description even by the best of poets, It bestows bliss on the virtuous. It is the very seed of Dharma that sustains. It is this Rama Naama.” Rama Avatara showed by “Practice” what Krishna Avatara sought to “preach” in the matter of Achaara and AnushTaana. That is why while waking up Rama, Sage Viswamitra said- “ Kousalyaa Suprajaa Raama! Poorvaa Sandhyaa PravarthathE, UthishTa narasaardhuula karthavyam deivam AHNIKAM” That is why, elders used to say – “The Lord first “ practiced” as Sri Rama and then only “preached” as Sri Krishna. So, try to do as Rama did and as KrishNa advised” - To Continue ====================================================================== ====================================================================== 2. SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 1: The Peerless Preceptor (Sri Sadagopan Iyengar Swami) ------ Most of us remember our primary school teacher vividly. We remember him with gratitude as the person who taught us patiently to read and write, and for a pittance, managed unmanageable hordes of boisterous toddlers while instilling in them the rudiments of learning and norms of social behavior. We remember him for his role in our academic and moral upliftment, and realize that we owe what we are today to him, in no small measure. The Grand Old lady of Tamil literature, OuvvaiyAr, puts it succinctly thus-“ezhutthu arivitthavan iraivan Agum”(the teacher is to be venerated as the God Himself). If the imparter of basic secular knowledge occupies such a high place, one can imagine what an august pedestal a Guru or Acharya, who shows us the path to Liberation, ought to be accorded. Though all systems of philosophy do treat the religious Preceptor with honour, yet the uniqueness of our Sri VisishtAdvaita Sampradaya lies in the supreme distinction it confers upon the Acharya, based on the TaittiriyOpanishad dictum “Acharya dEvO bhava” (Honour the teacher as you would the Lord Himself). Swami Desikan’s magnum opus Srimad Rahasyatrasaram begins with an elaborate accolade to the Acharya- the whole first chapter, titled “GuruparmparA Saram”, sets out elaborately all we need to know about the role of the Preceptor and his primacy. And throughout his numerous works, Swami Desikan glorifies the role of the Acharya time and again, and this theme runs through his works constantly, as does the concept of Prapatti. The basic question that comes to our mind is- why should the Guru be venerated? After all, he too is a mortal like the rest of us, equally susceptible to disease, old age and other human frailties. Perhaps he knows more than we do in certain areas, but does it call for placing him on such a high pedestal? The answers to this and other related questions are to be found in the following “NyAsa Vimsati” sloka, where Sri Venkatanatha lists the numerous ways in which the Acharya aids the disciple, and therefore becomes the object of the latter’s adoration. “AgyAna dhvAnta rOdhAt agha pariharaNAt Atma sAmyaAvahatvAt janma pradhvamsi janma prada garimatayA divya drishti prabhavAt nishpratyUha AnrisamsyAt niyata rasatayA nitya sEshitva yOgAt AchArya: sadbhi: apratyupakaraNa dhiyA dEvavat syAt upAsya:” The Acharya is held in high esteem primarily because he dispels the gloom of ignorance that envelops us from birth and kindles in us the light of knowledge. Though we might consider ourselves to be well read and world-wise, our knowledge is often lop-sided and leads to a skewed perception of right and wrong. “SA vidyA yA vimuktayE”- the scripture lays down categorically that the only knowledge is that which leads to liberation. Considered in this light, all that we have learnt for years together is but a burden (“SumayAna kalvi”) which might help us earn a living, but won’t provide an outlet from this vicious and unending cycle of births and deaths. And this material education, in acquiring which we have spent a precious part of our life-span, often pulls us deeper into the mundane morass, full of its ephemeral and ensnaring pleasures. When the quagmire of Samsara sucks us in inexorably, it is the Acharya who lends us the helping hand of knowledge and pulls us out of what is certain doom, on to the terra firma of Real Knowledge, by knowing which everything else is known. “Janma pradhvamsi janma pradatvAt”- The Acharya blesses us with a birth which destroys the unending cycle of births. What could be this janma? Upanayanam is the ritual that is supposed to confer on us a second birth, for it makes one eligible for the study of Vedas. But the janma bestowed on us by the Acharya is much superior- he makes us “Born Again” Vaishnavas, or prapannAs belonging to the “Tondar Kulam”, and offers our soul to the Lord, which makes Him release us from the vicious cycle of Samsara. ”divya drishti pradAnAt”- The Acharya opens our eyes for us, gives us a new vision. We have been accustomed to seeing the world and people around us with eyes jaundiced with “ahankaram” and “mamakAram”, the pride and possessiveness born of ages of sin and ignorance. Once we surrender to the Acharya, He instils in us the realization that we are the Lord’s servants and not independent agents, and gives us the vision of “Seshatvam”, enabling us to look at all things sentient and non-sentient, as the Lord’s vibhooti. “Devavat syAt upAsya:” The NyAsa Vimsati slOkA quoted above sets out in detail the various reasons why the Acharya should be venerated as the Lord Himself. Swami Desikan says this veneration should be with the full realization that whatever we do would never repay the Acharya in full measure for his boundless mercy and immeasurable contribution towards our salvation. -“apratyupakaraNa dhiyA”-. So great is the Guru’s benefaction that it would be difficult even for the all-knowing Lord to find adequate recompense. Reiterating this, Sri Tooppul Pillai says “Etri manatthu ezhil gnAna viLakkai iruL anaitthum MAtriyavarkku oru kaimmAru Mayanum kANagillAn” This is perhaps based on the Sandilya Smriti vakya, “Brahma vidyA pradAnasya dEvairapi na sakyatE Prati pradAnam atavA dadyAt shaki AdarAt. (Even the DevAs know not how to compensate the Guru who imparts knowledge of Brahman). Though we liken the Acharya to God, there are some pramAnAs, which lay down that the Guru is indeed the Lord and not just LIKE Him. “Peetaga Adai PirAnAr pirama guruvAgi vandu” says Sri Periazhwar, confirming that the Lord Himself assumes the role of the Acharya. This is further confirmed by the following JayAkya Samhita sloka quoted by Swami Desikan- “SAkshAt NarayanO dEva: kritvA martyamayeem tanoom MagnAn uddharatE lOkAn kAruNyAt SAstra pANinA “ It is verily the Lord, who, in His infinite mercy, descends to this world in the form of an Acharya, and uplifts the helpless souls immersed in the quagmire of Samsara, with the helping hand holding out the Prapatti Sastra. ------------to be continued----------------------- ================================================================================\ =========================================================== 3. SWAMI DESIKA’S SIMILIES “UPAMA” Part 1 (Anbil Ramaswamy) ------In this series, we commence with a few examples of similes of Swami Desika. We start with his magnum opus “Srimad Rahasya Traya Saaram”. This does not claim to be exhaustive but represents only a random sampling. In some cases, Swami cites from other sources and employs similes to apply to the contexts. This is a MaNipravala grantham containing Sanskrit, Tamizh and ManipravaaLa (combined) passages. They have been indicated as (S), (T) and (M) respectively against each quote. GURU PARAMAPARA SARAM 1. “Mahaa ratna garbhamaana MaaNikka cheppu pOlE” (M) “ Like precious gems encased in a casket of precious metal, the meanings of the Rahasyas are embedded in the Mantras 2. “Siddhaantha sthOma – toolasthapaka - vigamana - vyakta –sath arthaneekaa” (S) “Like the forceful winds fluttering the flag of victory atop the mansions scatter away tufts of cotton, our Acharyas have dispelled faulty doctrines and made the right path clear to all” 3. “aaraNa nool vazhi chevvai azhithiDum aidkarkku Ore vaaraNamaai avar Vaadak KadaligaL maaitha piraan” (T) “ Like an elephant uprooting plantain trees, Ramanuja refuted the arguments of those who sought to wreak havoc on our system” CHAPTER 1:UPOTKATHA ADHIKARAM 4. “maNivara iva sourEh nitya hridayOpi jeeva:” (S) “ Like the Koustuba gem adorning the chest of the Lord, the Jiva is dear to the heart of the Lord. Yet, due to karma, the Jiva indulges in its own delusions and distances itself from the Lord” 5. “anru eenra kanrukku irangi surakkum dEnuvaip pOlE” (T) “Like the mother cow out of unmatched affection gives milk profusely to its just born calf, our Acharyas out of boundless compassion impart knowledge to the Sishyas” 6. The same simile is adopted in the Tamizh verse: “TiruvuDan vanda sezhumaNi pOle Tirumaal idayam maruviDam enna malar aDi sooDum vagai perum naam karuvuDan vanda kaDu vinai aatril vizhundu ozhugaadhu aruvuDan aindu arivaar aruL seyya amarndanarE” (T) “Like the Koustuba gem that was born along with Thaayaar and is entitled to adorn the Lord’s chest, the Jiva has lost its moorings and suffers in the whirlpool of Samsaram due to its karmas. And, the Acharyas who knew the Artha Panchakams (the five canons) have come to save the Jivas from this quagmire” CHAPTER 2: SAARA NISHKARSHA ADHIKARAM 7. “BajEth Saara thamamSaastrE Ratnaakara iva amrutham” (S) “ Like nectar churned from the milky ocean, we should take the most valuable essence from the Sastras- (Saara Thamam)” 8. vEDuvachEriyil kiLi pOlE avargaL pazhakki vaitha paasuramE thanakku paasuramaai…” (T) “Like the parrot nurtured by hunters develop the kind of speech they use and eat the kind of food they eat, the prince who was brought up by the hunters forgot that he was actually a prince and developed the habits of the hunter group. Similarly, the Jivas forget their rightful place at the feet of the Lord and indulge in habits associated with the mundane existence” 9. “yath Saarabootham tad upaadadeeta hamsO yathaa ksheeramiva ambu misram” (S) “Like the swan that separates milk from water and takes only the milk, we should reject all that is not conducive to our goal of Moksham and adopt only those that help us towards that goal” CHAPTER 3: PRADHAANA PRATI TANTRA ADHIKARAM 10, “siriya kaNNaaDi periya urukkaLaik kaaTTumaap pOlE surunga teLivikkum Tirumantiram” (T) “Like a small mirror reflecting bigger forms, Tirumantram discloses in a concise form what Dvayam elaborates” 11. ‘Pradaana padathil arthangaLai Arjuna Ratathil kaNdu koLvathu” (T) “Like the Lord in the forefront of Arjuna’s chariot and Arjuna occupying the back seat, PraNavam shows Paramaatma (represented by “A”) followed by Jiva (represented by “Ma”). 12. “ agrathah prayayou Rama: sita madhyE sumadhyamaa / prushTathas thu dhanush paaNi: lakshmaNO anujagaama ha // (S) “ Like Rama in the forefront (while on their way to the forest) and Sri Sita in the middle and Lakshmana at the last, the three letters of PraNavam stand arranged with “A’ in the beginning, “U” in the middle and “Ma” in the last” CHAPTER 4: ARTHA PANCHAKA ADHIKARAM 13. “eeshu kshayaath nivartantE na anthariksha kshiti kshayaath” (S) “ Like archers who return crestfallen having exhausted their quivers (not because of lack of space in the sky or on earth), those who started to recount the auspicious qualities of the Lord return for want of vocabulary (not because of lack of qualities to describe)” 14. ‘thannODu okka ozhugu sangaliyilE kaTTuNDu uzhalugira kshEtrajnar kaalilE vizhap paNNiyum” (T) “Like cows tethered together by a common chain (Ozhugu Sangili), where one cow at the fag end falls at the feet of the cow before it for some favor, all deities other than Sriman Narayana are as dependent on Him as any other soul (incapable of granting Moksham). Falling at their feet is a “Praapti Virodhi” (hindrance to attainment of Moksham)” 15. “ abishEkathukku naaLiTTa Rajakumaaranukku siraiyilE eDuthu Kai neeTTina sEDimaar pakkalilE kaNNOTTam uNDaanaap pOlE” (T) “ Like the prince whose coronation day has already been fixed casting his glance at the servant maids who attended on him while in prison, is the plight of those who fall for Siddhis half way on the royal road to Moksham, the ultimate goal” 16. “muppathu iraNDu aDiyaana thuravu tathuvaar mun aDiyilE vizhundadOdu muppathaam aDiyilE vizhundadODu vaasi illaathaap pOle” (T) “ Like it makes no difference when one who tries to jump over a well with a 32’ diameter falls within either rim of the well (1st or 30th), so also, those who fall for Siddhis whether at the beginning or near the end of Upaasana will make no difference. Both share the same fate of falling through” CHAPTER 5: TATTVA TRAYA CHINTANA ADHIKARAM 17. “aparichEdhyamaana kaDalilE paDagODuvaar vazhi mudalaaga vENDuvana teLiyumaap pOlE” (M) “ Like a pilot-sailor needs to know just enough about the limitless ocean as would enable him to steer the ship along the right path, we have to understand no more than what is necessary for understanding the Tattvas with unshakable conviction” 18. “ krishi paNNaatE uNNa viraguDaiyavan krishi chinthayai viDumaap pOlE virivikarkku eeDaana Saastraabhyaasaadhi karmamgaLil uparathanaaik kaDuga MokshOpaayathilE moo La praaptamenrapaDi” (M) “ Like a man who has enough to eat without tilling the soil would never think of tilling it, we should not waste our time over what is unimportant and adopt as soon as possible the means prescribed for attaining Moksham” CHAPTER 6: PRADHANA PRATITANTRA ADHIKARAM 19, “ediri kaiyaalE viDu theeTTaana paDiyE avargaL thangaL paasurangaLaalum siddham” (T) “ Like a deed of release written by the opponents with their own hands, the other deities have themselves acknowledged and declared time and again the supremacy of Lord Narayana and their own subordination to Him” 20. “viDaai theera Gangaa snaanam paNNa paapam pOmaap pOlE” (T) “ Like a person who bathes in the Ganges for physical purification obtains thereby purification of soul purely as a bonus, a mumukshu realizing the supremacy of Lord Narayana will get rid of RajO and TamO gunas and will become governed by Satva guna and in course of time attain Moksha” 21. “chaarvaakanaai iruppaan oru sEvagan Raajavin uDambilE chandanaadhigaLai pryOgikka Raaja sareerathil aathmaa preetham aanaap pOlE …” (M) “Like a Charvaaka (a materialist who believes that there is nothing other than the body) when he anoints the body of the king with sandal paste etc., does not realize that it is his master’s soul (and not the body) that is pleased with the service, so also, devotion to other deities is really the worship of Bhagavan who is their soul and they His body” CHAPTER 7: MUMUKSHVA ADHIKARAM 22. “naachchaadayati koupeenam na damsa- masakaapaham/ suna: puchchamiva anartham paaNDithyam dharma-varjitham” *S) “Like a dog whose tail does not hide its private parts nor drives away flies and mosquitoes, mere knowledge of Upaayam will have no meaning if not followed up with anushTaanam as laid down in the Dharma Sastras” ------ To Continue ================================================================================\ ============================================================================= _______________ MSN Photos is the easiest way to share and print your photos: http://photos.msn.com/support/worldwide.aspx Quote Share this post Link to post Share on other sites
