Guest guest Report post Posted March 26, 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 23 dated 26th March 2002 =============================================================== EDITORIAL: Dear Bhagavatas: IN THIS ISSUE: We continue the 2nd Parts of the following Series. Their first Parts appeared in Vol.3 / Issue 22 dated 20th March 2002. 1. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM –– 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). ------- Part 2: Q.6:How Srimad RamayaNa is a practical manual on devotional worship (Bhakti Kaavyam)? H.H. explains how. (Translation in English - Anbil Ramaswamy) ---- In the last Issue # 22 , we presented the following questions raised and answered by H.H. 1. What is so great about Srimad Ramayanam that we are asked to learn it? 2. Srimad RamayaNa is greater than Sri Rama Himself is. Do you know why? 3. What is the Avatara Rahasyam of Rama Avatara? 4. Rama Naama is greater than Rama Himself. How? 5. Rama Naama is equal to Sahasra Naama. How? We present now his 6th Question and answer thereto. 6. How Srimad RamayaNa is a practical manual on devotional worship (Bhakti Kaavyam)? 2. DESIKAMRUTHAM -1 SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 2: The Peerless Preceptor – 2 (Contd) Sri Sadagopan Iyengar Swami 3. DESIKAMRUTHAM – 2 SWAMI DESIKA’S SIMILES “UPAMA” Part 2 (Anbil Ramaswamy) =============================================================== WE REPEAT OUR STANDING REQUEST: The issues have been archived for public view at .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 H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM –– Part 2: Qn. 6. If Srimad RamayaNa is an epic, it is also a practical manual imparting devotional worship. H.H. explains how. (Translation in English - Anbil Ramaswamy) ----------------------------- Even at the outset, the author of this Bhakti Kaavya is referred to as the cuckoo perched on the tree of poetry and RamayaNa as the sweet music of the bird: Koojantham Raama RamEthi maduram madura aksharam / Aaruhya kavitaa Saakhaam vandE Vaalmiki KOkilam // In Srimad Bhagavatam 7.5 Prahlada enumerates nine kinds of Bhakti towards Lord VishNu as follows: SravaNam keerthanam VishNO: SmaraNam paada sEvanam / Archanam vandanam daasyam Sakhyam aatma nivEdanam // Listening, singing, meditating, surrendering at His feet, offering worship, bowing, servitude, friendliness and surrendering one’s soul to Lord VishNu are these nine kinds. Sage Vaalmiki illustrates all these nine through nine characters to foster Bhakti in the minds of men”. (1) SRAVANA BHAKTI: (Sruthou thu Hanuman) Hanuman is an important character in the entire RamayaNa. He was deeply involved in Bhakti through “listening”. When after completing the mission of Avataram, Sri Rama invited Hanuman to Paramapadam, Hanuman politely but firmly declined saying that in Paramapadam one can hear only “Saama gaanam” and not “Raama gaanam”. Also, if he were to go to Paramapadam, he would have to cast aside his present body that was blessed by the embrace of both Sri Rama and Sri Sita. That is why, Hanuman is said to be present with folded hands and tears of joy rolling down his cheeks on hearing “Raama naama” whenever and wherever RamayaNa discourse takes place: Yatra yatra Raghunaatha keerthanam tatra tatra kritam hastaka anjalim Baashpa vaari paripoorNa lOchanam maaruthim namata Raakshasa anthakam (2) KEERTHANA BHAKTI (Vaalmikha bhoo KeerthanE) With the blessings of Brahma, Sage Valmiki composed the epic with 24,000 Slokas. Whether read, or sung or set to instrumental music, it fills the hearts of both the performer and the listener with joy: “PaaTyE gEyE cha maduram tantree laya samanvitham sarva sruthi manOharam”. The sage sang, taught and enjoyed “Raama Naama”. (3) SMARANA BHAKTI (Seetaa Sam smaraNE) While she was in AsOka vana, Sri Sita was always thinking of Lord Rama. The poet describes this figuratively thus: Riding on the chariot of her mind and holding the reins of thoughts (of Rama) as horses, she seemed mentally racing towards Her Lord. Her mind was constantly filled with the one thought of uniting with her Lord remembering his long hands touching His knees, his face exuding compassion on all beings at all times. (4) PAADA SEVANAM (Bharata: Paadukaa sEvanE) Bharatha was having unflinching devotion to Rama. As he returned from KEkaya country, he learned that his mother and Kooni were responsible for Rama’s exile. He was so beside with grief that he wanted to kill Kaikeyi but could not do so because the virtuous Rama would not permit this. He vowed in the presence of VasishTa and others that if he were not able to bring back Rama to rule Ayodya, he himself would spend his life in the forest at the feet of Rama. When his entreaties failed, obeying Rama’s command he reluctantly returned holding the Paaduka of Rama on his head and installed them at the throne but he himself remained at Nandigramam acting as a trustee till the return of Rama. (5) ARCHANA BHAKTI (Archaayaam Sabari) Sabari was living in a forest near Pampa river. Matanga Muni and his sishyas used to pass through the forest. She would pick fresh and tasty fruits and keep them on their way and stay away from there. One day, the Sage inquired as to who it was that so painstakingly did this service. When Sabari presented herself, He blessed her and invited her to the hermitage where she did services till the time of the ascent of the Sage to Paramapadam. The Sage, at that time, advised her to wait till Sri Rama came and that after rendering service to him, she could reach the heavens. From then on, she was anxiously awaiting the arrival of Rama. When Rama came to her place (as directed by Kabanda), she offered him fresh fruits and dried fruits that she had carefully preserved for offering him to eat and water to drink. Rama was pleased with her Acharya Bhakti and granted her the boon to join her Acharya in Parama padam. She ascended to heavens in the presence of Rama through a streak of lightning. (6) VANDANA BHAKTI (praNaamakaraNE Lankaadipa:) Vibheeshaa was the brother of Ravana but was totally bereft of the characteristics natural to Rakshasas, He advised Ravana repeatedly to hand over Sita to Rama and save himself from certain doom. But, Ravana would not heed the advice and called VibheeshaNa a traitor. He could not tolerate any more the wicked ways and the cruel words of Ravana. Ithyukta: parusham vaakhyam nyaaya vaadi vibheeshaNa: / Utpapaatha gadaa paaNi chaturbis saha Raakshasai://(Barhaspatya Samhita) Immediately, he left for where Rama was camping and surrendered himself at the feet of Rama: “nipapaata vibeeshaNa: - paadayO: saraNa anvEshee” As he took refuge at the feet of Rama, we see the example of “Vandana Bhakti”. (7) DAASYA BHAKTI (LakshmaNa: DaasyE) Lakshmana was born to serve Rama. Since he was born with the “Kainkarya Sri”, VasishTa named him as LakshmaNa and in Valmiki’s words “LakshmaNO lakshmi sampanna:” For 14 long years, he got separated from his wife OormiLa and went in exile to accompany Rama and rendered all kinds of services like a dedicated servant. Rama acknowledges this when he says – “ Evam mayi cha Te bhkati: bavishyati sudarsitaa” (Ayodya khanDam-31) We see several instances of Daasya Bhakti of LakshmaNa in the epic. (8) SAKHYA BHAKTI (Sugriva: Sakhya krutE arkaja:) What is “Sakhyam”? It is love, affection, friendship, respect between equals as illustrated by TiruvaLLuvar: just like the hands of a person whose garment has loosened automatically proceeds to tighten it up even before the person realizes it, a true friend is one who rushes to help his friend when needed even without being asked for. UDukkai izhandavan kai pOlE aangE, IdukkaN kalaivathaam natpu” Sugriva regarded Rama as such a true friend and sought his friendship, with fire as witness saying “ I am scared to death by Vaali. Please grant me protection”- “vaalina: mE mahaa bhaaga! Bhayaartasya abhayam kuru” Here we find Sakhya and Bhakti (Sakhya Bhakti) in Sugriva. (9) ATMA NIVEDANA BHAKTI (Tanukrutha traanE Jataayu:) When Rama, Sita and Lakshmana proceeded to PanchavaTi, they met JaTaayu, the eagle who introduced himself as a close friend of Dasaratha and Arunan, son of GaruDa and promised his help. When Ravana abducted Sita, he gave a stiff fight to Ravana with his beak and nails tearing down his umbrella (VeNN kotrak kuDai), yak tail fan (Saamaram) etc. and smashing his chariot to pieces, cutting off the 10 hands on the left side which were holding Sita and bleeding Ravana himself. Only when Ravana cut off his wings and legs did his body fall to the ground. Due to Sita’s blessing, his life breath stayed put till meeting Rama for informing him of the abduction of Sita. Finally, only when Rama gently stroked him did he cast his mortal coil. When Sita asked him to inform Rama of her plight, Jataayu promised “with auspicious words” (subhaam giram) to do so. While describing this, Vaalmiki uses the word “ Sreemaan” to refer to JaTaayu. “Vanaspatigata: Sreemaan vyajahaara Subhaam giram”. It should be noted that the poet uses this expression “Sreemaan” only for VibheeshaNa (antharikshagata: Sreemaan) and GajEndra (Sa tu naagavara: Sreemaan) Thus, it is only appropriate to call the epic a “Bhakti work” ------ To Continue) xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx 2. DESIKAMRUTHAM -1 SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 2: The Peerless Preceptor -2 (Contd) Sri Sadagopan Iyengar Swami To continue with the Acharya’s greatness, we have seen two ways of regarding the Acharya- that he is as great as the Lord, and secondly, he is verily the Lord Himself, come to emancipate us. A third view and the one dearest to Swami Desikan’s heart is that the Acharya is superior to Emperumaan. Simply put, we wouldn’t know the Lord or of His greatness but for the Acharya, who rescues us from the bottomless pit of Samsara and puts us on the path to liberation. Tooppul Pillai categorically declares, “AchAryAt iha dEvatAm samadhikAm anyAm na manyAmahE”- (we do not acknowledge a deity equal to or greater than the Acharya). This may appear to be an exaggeration or “atisayOkti”- after all, we see the Acharya too bowing before the Lord, and if so, how could he be greater than the Lord? The answer is that from our (disciples’) viewpoint, the Acharya is indeed superior to the Lord. This is no idle statement, and as all his words are, this assertion of Swami Desikan is also based on good authority - Sri Madurakavi Azhwar’s sreesookti, “dEvu matru ariyEn”. This Azhwar is so taken up with the kalyANa guNAs of his Acharya, Sri Nammazhwar, that he is unimpressed with the Emperuman Himself. Sri Nammazhwar’s haloed name generates greater sweetness on Sri Madurakavi’s palate than that of even the Lord Himself (…Peru mAyan, en appanil- naNNi then Kurugoor nambi ennakkAl- aNNikkum amudu oorum en nAvukkE”). While ordinary poets sing the praise of the Lord, and are mere “kavi”s, here is a great soul who earned the sobriquet “Madhurakavi” by singing the sweet praises of his Acharya, Sri Satakopa Muni. Swami Desikan’s Acharya bhakti is so intense and his agreement with Sri Madurakavi’s tenet so complete, that he reserves his choicest words of praise for this Azhwar, by characterizing him as follows in Sri Guruparampara saram “tunbatra Madurakavi tOndra kAttum tol vazhiyE nal vazhigaL tuNivArgatkE « The words « tunbatra » (tunbam atra) could be interpreted to mean that Sri Madurakavi rid himself of the « tunbam » of Bhagavat bhakti, by recourse to Acharya bhakti. One might wonder whether devotion to the Lord could be called “tunbam”. Devotion to the Lord is a distraction, to those intent on kainkaryam to His devotees. We might recall that Sri Vaalmiki calls Sri Shatrughna “anagha:” The “agham” or blemish referred to here is Rama bhakti. Since Sri Shatrughna was devoted to Sri Bharata, Sri Vaalmiki says that his BhAgavata bhakti was untainted by Bhagavat bhakti. Coming back to the Paasuram cited above, Swami Desikan calls this (recourse to Acharya bhakti even at the cost of Bhagavat bhakti) “tol vazhi”, meaning thereby that this is no new, untested path, but a well-trodden track traversed by our forefathers, and one that has the sanction of the scriptures. And this is the “nal vazhi” too: Kalidasa says that all things old are not good ipso facto, and all things new are not bad by the same token. (PuraaNam ityeva na saadhu sarvam). Here is a path, which has not only its roots in hoary tradition, but is also good for the soul. “TuNivArkatkE” - However, this prescription is not for the weak-hearted, but only for those who are daring and are prepared to forsake all ephemeral pleasures for the ultimate and lasting bliss. Another testimony to the Acharya’s greatness is to be found in the IrAmAnusa NootrandAdi of Sri Tiruvarangattu AmudanAr, who says that Sri Ramanuja was able to achieve what Emperuman Himself could not. ‘MaN misai yOnigaL tOrum pirandu- engaL MAdhavanE KaNNura nirkilum kANagillA ulagOrgaL ellAm aNNal IrAmAnusam vandu tOndriya appouzhudE naNNarum gnAnam talai kondu NAraNarku AyinarE » What the Lord was unable to achieve with His numerous Avataras, could be easily accomplished the moment Sri Ramanuja was born on this earth, says Sri AmudanAr. People, who remained unmoved and unreformed even when Emperuman preached in person, realized the folly of their ways and became devotees of the Lord, due to Acharya Ramanuja’s tireless efforts. The preference to Acharya Bhakti vis-à-vis Bhagavat Bhakti has also the seal of approval of Poorvacharyas. Sri Vatuka Nambi (Andhra PoorNA) was one of Sri Bhashyakara’s devoted disciples. His attachment to his Acharya was unparalleled. He was in the kitchen of Sri Ramanuja’s matam in Srirangam one day, boiling milk for his master, when Sri Ranganatha was passing by on tiruveedi purappAdu. Even while all the other disciples and Sri Ramanuja himself rushed out to see the Lord, Sri Vatuka Nambi remained in the kitchen. When Sri Ramanuja scolded him for not having joined them in worshipping PerumaaL, Sri Vatuka Nambi calmly replied that had he done that, the milk, so carefully being boiled to the right temperature for his Acharya, would have spoiled. Here was a disciple who considered service to the Acharya much above having a darshan of the Lord. On another occasion, Sri Ramanuja and his disciples were performing mangalasasanam of Sri Rangaraja. While everyone was gazing at the unparalleled beauty of the Lord, Sri Vatuka Nambi’s attention was riveted on Sri Ramanuja’s countenance. When the Bhashyakara sought an explanation from Sri Vatuka Nambi for his puzzling conduct in the Sannidhi, the latter replied that just as Sri Ramanuja was all eyes for his master, Sri Ranganatha, Sri Vatuka Nambi too was concentrating on the beauty of his own master, Sri Ramanuja. Here was a disciple who found his Acharya more worthy of concentration, than the Lord Himself. “ErAr muyal vittu kAkkai pin pOvadE” says Sri Tirumangai Mannan, belittling the pleasures of Sri Vaikuntam, vis-à-vis the bliss generated by the ArcchAvAtAra Emperuman in various temples on earth. Just as readily available rabbit flesh is delicious compared to that of the worthless crow that had to be hunted down, worship of the ArcchA is more pleasing than that of the unseen and hard-to attain ParamapatanAta. The same simile could be applied to worship of the Acharya, which is more easily accomplished and is more delectable than worship of the Lord. The Acharya, who is a “Pratyaksha DevatA”, is endowed with greater Soulabhyam than Emperumaan. ================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =================================================================== 3. DESIKAMRUTHAM SWAMI DESIKA’S SIMILES “UPAMA” Part 2 (Anbil Ramaswamy) -------------------------------- A CORRECTION: TO VOL3 /ISSUE 22 DATED 20TH MARCH 2002 The title of Chapter 6 should read as - “PARADEVATAA PAARAMARTYA ADHIKAARAM” -------------------------------- CHAPTER 7: MUMUKSHVA ADHIKARAM (Contd) 23. “ vishamadhu bahishkurvan dheerO bahir vishayaatmikam…” (S) “ Like honey mixed with poison, are all other extraneous attachments for a Mumukshu (one desirous of Moksham): The use of the simile is significant because these extraneous attachments though may taste sweet as honey are really tainted with poison in the sense that they detract a Mumukshu from the goal of Moksham” CHAPTER 8: ADHIKARI VIBHAGA ADHIKARAM 24. “aachaaryo upadishTa vaakhyathaale, taadhiyar sonna paasurathai solli saarva boumanai saraNam pugum mugdaraana saamanta kumaarargalaip pOlE ennudaiya rakshai unakke bharam aaga yerittuk koLLa veNum engai” (M) “ Like ignorant children of royalty who seek protection of the Emperor by repeating the words taught to them by the nurses (Without even knowing their meaning) get the protection needed, the Mumukshu who repeats the mantras in Ukti nishTa as instructed by their Acharyas are sure to be considered by the Lord as equivalent to having done perfect Prapatti” 25. ‘pada vaakhyaadi vrithaantam ariyaada baalan orukkaal ‘bahavati bikshaam dehi’ enraal aaDyaraana saadukkaL agathilE appOdE ApEkshita siddhi uNDaamaap pOlE.” (T) “ Like a young Brahmachari who does not understand the meaning of words and sentences says once ‘Madam! Give me alms’, it meets with immediate favorable response in the homes of good well-to-do families, the Lord who hears the Ukti” in UktinishTa will also grant whatever is prayed for” 26. ‘Oru malaiyil ninrum oru malaiyilE thaavum simha sareerathil jantukkaLaip pOlE Baashyakaarar samsaara langhanam paNNa, avarOdu uNDaana kuDal tuvakkathaalE naam udtheerNar aavOm enru mudaliyaaNDaan aruLi seitha paasuram” (M) “ Like when a lion leaps from one hill to another, the small creatures like bugs and lice on his body are also taken over from that hill to the other, when the author of Sri Bashya performed Prapatti, we too have been saved by that act owing to our intimate connection with him – according to MudaliyaaNDaan” 27. “andhO anandha-grahaNa vasagO yaathi RangEsa yadvat pangur noukaa kuhara nihitO neeyatE naavikEna / bunkhtE bhOgaan aviditha-nrupas sEvakasyaarbhakaadi: tvat Sampraaptou prabhavati tathaa desikO mE dayaaLu //(S) - Like the blind man walking on being led by one who is not blind - Like the lame man is taken across the stream by boat by the boatman - Like the children of King’s servants enjoying the benefits of the palace although they do not know the king - So also, my Acharya, who is compassion incarnate, is capable of making me attain you, Oh! Lord of Srirangam” CHAPTER 9: UPAAYA VIBHAAGA ADHIKAARA 28. “bhakti yOgathil izhiyumpOdu uLLirukkira ratnam kaaNgaikku kizhi cheerai kaNDaar pOlE antaryaamiyai paarkkum pOdaikku avanuDaiya sareera bootan aana jeevaatmaavin udaiya darsanam upayuktamaai koNDu bhakti yOgathukku adhikaara kODiyile yerittuk kiDakkum” (T) “ Like a cloth that is first seen when a gem is presented tied in it before the gem itself, the practitioner of Bhakti Yoga contemplates on Bhagavaan first sees the Inner self (antaryaamin) of his own self, which constitutes the body of Bhagavaan” 29. “ippaDi niratisaya bhOgyamaana Bhagavad swaroopathai saakshaatkarithavaarE peruviDaaip paTTavan taDaagathaik kaNDaar pOlE piranda preethi athisayam Parama Bhakti”(M) ”Like the joy of a person suffering from extremely thirst, parched throat and yearning for water, when he sights a tank full of drinkable water, the excessive and uncontrollable love towards the Lord is called “Parama Bhakti” CHAPTER 10: PRAPATTI YOGYATA ADHIKARAM -nil- CHAPTER 11: PARIKARA VIBHAGA ADHIKARAM 30. “inda hita vachanam pithopahatanukku paal kaikkumaap polE avanukku udvEga hEtu aayitru” (M) “ Like a person suffering from excessive bile develops a distaste for wholesome milk, the wholesome advice of VibheeshaNa to hand over Sita to Rama, stoked anger in RavaNa” 31. ‘ ‘ivan rakshikka vallvan, apEkshithaal rakshippadum seyyum’ enru tEri thaan rakshithuk koLLa maaTTaamaiyai arivithu ‘nee rakshikka vENum’ enru apEkshithu, rakshya vastuvai avan pakkalilE samarpithu thaan nirbharanaai bhayam keTTu maarbilE kai vaithuk koNDu kiDandu urangak KaaNaa ninrOmirE” (M) “Like a person who leaves the burden on a custodian who is willing and able to take care, rests carefree without any fear, placing arms on one’s chest, a Prapanna having laid his burden at the feet of the Lord remains care-free and fear-free” 32. “sarvajnaai sarvasaktiyaai irundaanEyaagilum marukkavoNNaada purushaakaara visEshathaalE antahpura parijanana vishayathir pOlE abhiganthavyathaa virOdikaLaana aparaadangaLai ellaam kshamithu ivatril avigjnaataa ennumpaDi ninru abhiganthavyanaam” (M) “ Like the King who pardons the faults of servants of the harem on the recommendation of the royal ladies, the Lord though omniscient and omnipotent cannot ignore the recommendations of certain types (like those of PiraTTi and Acharya) and will pardon all faults of Prapannas that stand in the way of securing His accessibility” 33. “karma anuroopa phala pradanE aagilum ip prapatti roopa vyaajathaalE prasananaai swaamitva- daasatva-sambandha upaadhikamaai daayam pOlE svatah praaptamaana aLavillaatha phalthaiyum tarum” (M) “ Like accepting an apology for a serious crime as a promise of future good behavior and granting even fruits that are beyond one’s desserts as if it were one’s natural birth right (or inheritance in a relationship of master- servant), the Lord though normally rewards and awards only according to one’s karma takes Prapatti as a vyaaja (pretext)and becomes gracious” 34. “avaapta –samasta-kaamathaiyaalE sarvOpakaara nirapEkshanE aagilum alpa vyaajathaalE vasee kaari aana sujana saarva boumanaip pOlE thun nirupaadika kaaruNya aadigaLaalE ivan seikira silvaana vyaapaarathai thanakku parama upakaaram aaga aadarithu koNDu kritjnanaai kaariyam seyyum” (M) “ Like a generous Emperor who is easily won over by even little tokens of homage, the Lord though has His all objects of desire fulfilled and needs no help or assistance from anyone looks upon this small action of Prapatti, as if it were an act of supreme help to Him - all due to His supreme and unconditional compassion” 35. “kshudra dEvataikaLaip pOlE kshipra kaari anru aagilum matruLLa Saastra arthangaLukku viLambithu phalam koDuthaanE aagilum ananya saraNan uDaiya prapattikku Oudaryaadi- guNa sahitamaai saha kaaryaantara-nirapEksham aana thun sankalpa maatrathaalE Kkaaka-VibheeshaNa aadi kaLukkup pOlE ivan kOlina kaalathilE apEkshitam koDukkum” (M) “Like He did in the case of Kaakaasura and Vibeeshana by His sheer grace and generosity (not needing any external help or aid), though He does not generally grant in a hasty manner rewards on other actions laid down in the Sastras (unlike inferior deities), He grants whatever is desired by Prapanna, at the very time it is desired” 36. “sama adika daridranE aagilum swaatantryaadi-guNa visishTanaai thun prayOjanam aaga aasritarkku apEkshitam seikiraan aagaiyaal kOsala jana padathil jantukkaLukkup pOlE kumaaranOdu okka tiryakkaana kiLikku Paal ooTTum kaNakkilE taram paaraadE koDukkum” (M) “ Like one who feeds one’s parrot and child alike with milk, though the Lord has no equals or superiors and though He has absolute independence to do whatever He likes, yet He grants what is desired by Prapannas irrespective of rank or status (as Rama took with Him to heavens all creatures in KOsala dEsa, including plants and other creatures)” ================================================================ To Continue ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ _______________ 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
