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SriRangaSri List Archive: Message 00104 Jun 2007

 
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Inseparable truth religion 

http://www.hindu.com/2007/06/27/stories/2007062750340900.htm



CHENNAI: The Vedas, Upanishads and sacred texts are
accepted as the authoritative basis for spiritual
exploration. Great preceptors in the Vaishnava
tradition have strictly adhered to the scriptural
doctrines and have taught the tenets to many
generations of spiritual aspirants. Among such
preceptors, Vedanta Desika holds a special niche in
unfolding the depths of meaning hidden in the
scriptures and advocating the path of surrender as the
sure route to salvation, said Uttamur Sri
Rajagopalachariar in a lecture on Sri Stuti. 

The philosophical thrust in his compositions that are
couched in an astonishing range of literary forms is
on this principle of surrender, Saranagati. The
Acharya Paramaparai in the Vaishanva tradition
venerates the Lord as the first Acharya and the Divine
Mother comes next in the line, followed by
Vishvaksena, Nammazhwar, Nathamuni and others. 

The Divine mother is accorded an equal status along
with the Lord and is seen as His inseparable consort.
This truth is reinforced in Sri Sukta (Vedas) and also
in the other hymns of preceptors such as
Koorathazhwar, Alavandar and Vedanta Desika that are
in praise of Goddess Lakshmi. 

In Sri Stuti, Vedanta Desika invokes Goddess Lakshmi
who is always together with the Lord and describes Her
nature, form, qualities, wealth and Her incarnations.
In all humility the poet accepts his limited knowledge
that is unable to sing Her limitless glory that lies
beyond one?s thought and word and attributes this
attempt to Her compassion. She is the embodiment of
all auspiciousness and confers tangible fruits as well
as liberation. 

In the very first verse of this hymn the prayer
seeking the feet of the Goddess shows the way to all
Jivatmas to get out of the cycle of births. The
Jivatma should understand its dependence on the Lord
with all humility and acknowledge and accept the
Absolute authority and superiority of the Lord. The
spirit with which one has to surrender is spelt out in
the truth that there is no one capable of offering
succour, protection and liberation except the Divine
Couple. The Jivatma thus realises its own helplessness
in terms of protecting itself or in seeking the help
of others




       
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