Show grace please
Post 5
Dear sri vaishNava perunthagaiyeer,
On this rirama navami day, the avathaara dhinam of raaman, we will
study ST's lines `thanakai sree raamaa avathaaram eththithivO' you
have taken avathaaram for my sake, oh raamaa? Before that one more
charaNam of ST krithi `dhayaraani' in mOhanam -
CharaNam 7: marma heenula gooDa karmamana naiyyEni
meaning: my joining those, who do not understand the secrets of you,
is due to my old [bad?] deeds.
kvaaham raja:prabhaava eesa thamO~dhikE~smin
jaatha: surEthara-kulE kva thavaanukampaa
na brahmanO na thu bhavasya na vai ramaayaa
yan mE~rpitah sirasi padhma-kara: prasaadha:
bhaagavatham seventh skandham ch 9 slOkam 26
kva - where
aham - I (am)
raja:prabhava: - being born in a body full of passion
eesa - O my Lord
thama: - the mode of ignorance
adhikE - surpassing in
asmin - in this
jaatha: - born
sura ithara kulE - in a family of atheists or demons (who are
subordinate to the devotees);
thava - Your;
anukampaa- causeless mercy;
na - not;
brahmana: - of Lord Brahma;
thu - but;
bhavasya - of Lord Siva;
vai - even;
ramaayaa: - of the goddess of fortune;
yath - which;
mE - of me;
arpitha: - offered;
sirasi - on the head;
padhma kara: - lotus hand;
prasaadha: - the symbol of mercy.
Meaning: O my Lord, O Supreme, because I was born in a family full of
the hellish material qualities of passion and ignorance, what is my
position? And what is to be said of Your causeless mercy, which was
never offered even to Lord Brahma, Lord Siva or the goddess of
fortune, Lakshmi? You never put Your lotus hand upon their heads, but
You have put it upon mine.
Point: gooda karma ? secret karmas ? why always to think of bad
karmas only? Why not think of good karmaas? When the lord showers his
grace, which was not given to brahma, siva, or lakshmi, can you think
of bad karmaas. Ok, since prahlaadha was born in bad company, `with
that birth' perhaps all bad karmas are gone. For, otherwise, will
naaradhaa come and teach in the garbham itself? Or will lord take
such an avathaaram to honour the words of that small boy? Or then
place his hand also on the head of his bhakthan? So, ST puts it
simply `gooda karma' ? secret karmaas ? it does not always mean bad
only.
Oh, what a way to put it across these lines stuffed with so much
fineness ? teras roll out even to think of that bhakthaa or that
grace of such a lord, and that of the composer and his level of
bhakthi on raamaa.
Now two more charaNams together charaNam 8-
thanakai sree raama avathaaram eththithivO
meaning: Whether you incarnated as raama for that person? [one who
has secret karmas as stated above ? prahlaadha is understood?]
charaNam 9: naavaNti dhaasula brOva vedhalithivO
meaning: Or whether you want to protect people like adiyEn?
slOkam 29 of same chapter quoted above.
math praana rakshaNam anantha pithur vadhas cha
manyE sva bhrthya rsi vaakyam rtham vidhaathum
khadgam pragrhya yadh avOchadh asadh-vidhithsus
thvam eesvarO madh-aparO~vathu kam haraami
math praaNa rakshaNam - saving my life;
anantha - O unlimited one, reservoir of unlimited transcendental
qualities;
pithu: - of my father;
vadha: cha - and killing;
manyE - I consider;
sva-bhrthya - of Your unalloyed servants;
rsi vaakyam - and the words of the great saint Naaradha;
rtham - true;
vidhaathum - to prove;
khadgam - sword
pragrhya - taking in hand;
yath - since
avOchath ? [my father] said
asath vidhithsu: - desiring to act very impiously;
thvam - You;
eesvara: - supreme controller
math aparah - other than me;
avathu - let him save;
kam - your head;
haraami - I shall now separate.
Meaning: My Lord, O unlimited reservoir of transcendental qualities,
You have killed my father, hiraNyakasipu, and saved me from his
sword. He had said very angrily, "If there is any supreme controller
other than me, let Him save you. I shall now sever your head from
your body." Therefore I think that both in saving me and in killing
him, You have acted just to prove true the words of Your devotee.
There is no other cause.
SlOkam 44 of chapter quoted above
praayENa dhEva munaya: sva-vimukthi-kaama
maunam charanthi vijaanE na paraartha-nishta:
naithan vihaaya krpaNan vimumuksha EkO
naanyam thvadh asya charaNam bhramathO~nupasyE
praayENa - generally, in almost all cases;
dhEva - O my Lord;
munaya: - the great saintly persons;
sva - personal, own;
vimukthi kaama: - ambitious for liberation from this material world
maunam - silently
charanthi - they wander (in places like the Himalayan forests, where
they have no touch with the activities of the materialists)
vijaanE- in solitary places;
na - not;
para artha nishta: - interested in working for others by giving them
the benefit of knowledge about you
Ethan - these;
vihaaya - leaving aside;
krpaNan - fools (engaged in materialistic activity who do not know
the benefit of the human form of life)
vimumukshE - I desire to be liberated and to return home, back to
Godhead;
Eka: - alone;
anyam - other
thvath - but for You;
asya - of this;
charaNam - shelter;
bhramatha: - of the living entity rotating and wandering throughout
the material universes; anupasyE - do I see.
Meaning: My dear Lord Narasimha, I see that there are many saintly
persons indeed, but they are interested only in their own
deliverance. Not caring for the big cities and towns, they go to the
Himalayas or the forest to meditate with vows of silence [mauna-
vratham]. They are not interested in delivering others. As for me,
however, I do not wish to be liberated alone, leaving aside all these
poor fools. I know that without taking shelter of Your lotus feet,
one cannot be happy. Therefore I wish to bring them back to shelter
at Your lotus feet.
Point: see here, the lord appeared only for the sake of prahlaadhan,
but he says I do not want only myself alone to be saved but all. Same
is put across by ST, you have done this avathaaram only for my sake
or else also? Oh great again.
Since length puts me a brake we will continue in next.
Dhaasan
Vasudevan m.g.
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