You are here: SriPedia - SriRangaSri - Archives - Nov 2007

SriRangaSri List Archive: Message 00273 Nov 2007

 
Nov 2007 Indexes ( Date | Thread | Author )
[Date Prev][Date Next][Thread Prev][Thread Next]


SrI:
SrImathE Gopaladesika mahadesikaya nama:

Dearest all,

Apologies for the error. I had referred to Sri Seva
Swami diary and mentioend Dec 5 as Kaisika Ekadasi.
adiyEn stands corrected

Regards
Namo narayana
dAsan
Note: forwarded message attached.



      
____________________________________________________________________________________
Never miss a thing.  Make Yahoo your home page. 
http://www.yahoo.com/r/hs

 
Yahoo! Groups Links

<*> To visit your group on the web, go to:
    http://groups.yahoo.com/group/SriRangaSri/

<*> Your email settings:
    Individual Email | Traditional

<*> To change settings online go to:
    http://groups.yahoo.com/group/SriRangaSri/join
    (Yahoo! ID required)

<*> To change settings via email:
    mailto:SriRangaSri-digest@xxxxxxxxxxxxxxx 
    mailto:SriRangaSri-fullfeatured@xxxxxxxxxxxxxxx

<*> To unsubscribe from this group, send an email to:
    SriRangaSri-unsubscribe@xxxxxxxxxxxxxxx

<*> Your use of Yahoo! Groups is subject to:
    http://docs.yahoo.com/info/terms/
 
--- Begin Message ---
Respected Swamin
Kaisika Ekadasi is to be observed on 21 November (Karthigai 5th) according to Sri NrsimhaPriya Karthigai issue, as well as Srirangam Vakya Panchangam..
Kindly send out a correction.
T G Ramamurthi

srivaishnavan <srivaishnavan@xxxxxxxxx> wrote:
SrI:
SrimatE Raamaanujaaya Namaha //
SrimatE Nigamaanta Mahaa Desikaaya Namaha //
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/
SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya//
KAvEri VardhathAm kAlE, kAlE varshathu vAsava: /
SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm//
=====================================================================
SRI RANGA SRI VOL.09 / ISSUE # 08 dated 17th November 2007
=====================================================================
IN THIS ISSUE:

1. SARVAJIT ? KAARTTHIGAI MAASA PANCHANGAM DETAILS ? SRI V
MADHAVAKKANNAN
2. SUNDARA KHAANDAM PART - 6 (SRIMAD RAMAYANAM DISCOURSES IN THE
HINDU TEMPLE OF ATLANTA by SRI ANBIL RAMASWAMY SWAMI)
3. TAATPARYA RATNAVALI - SUBMISSION 38 - SLOKAM 16 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)

=====================================================================
ISSUES RELEASED
With this issue, about 271 Regular issues of SRS have been released
so far, apart from numerous "Special Issues" as indicated below:
27 Issues of Vol. 1
15 Issues of Vol. 2
42 Issues of Vol. 3
35 Issues of Vol. 4
28 Issues of Vol. 5
30 Issues of Vol. 6
50 Issues of Vol. 7 and
36 Issues of Vol. 8
08 Issues of Vol. 9(including this)
----------------------------------------------------------
You may view the archives at http://www.ibiblio.org/sripedia
maintained By Sri Srinivasan Sriram

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 for encouraging "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
Srirangasri-subscribe@yahoogroups.com

IF NOT:
Tell us, as to how we may improve.
Ever at your service
Moderator
"Sri Ranga Sri"

=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
1. Sarvajit varsha Kaarthikai maasa Panchangam:

November 17, 2007 ? Saturday ? Kaarthikai month begins
November 20, 2007 ? Tuesday ? H.H Srimath Azhagiya Singar (45th
Pattam) Thirunakshathram
November 21, 2007 ? Wednesday ? Ekadasi vratham
November 24, 2007 ? Saturday ? Kritthikai ? Thirumangai AzhwAr
Thirunakshathram
November 24, 2007 ? Saturday ? Kritthikai ? Thirukkaartthikai Deepam
November 25, 2007 ? Sunday ? RohiNi- ThiruppANAzhwAr
Thirunakshathram
December 5, 2007 ? Wednesday ? Kaisika Ekadasi
December 9, 2007 ? Friday ? Amaavaasyai
December 14, 2007 - Friday ? ThiruvONam ? SravaNam
=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
=====================================================================
2. "SUNDHARA KHAANDAM" PART - 6 OF SRIMAD RAMAYANAM
(ANBIL RAMASWAMY)
----------------------------------------------------------

43. "I AM THE WEAKEST LINK"

After demolishing the Pramadaa vana, destroying the mansions of
Raakshasas and wreaking havoc on the powerful armies of Kinkaras,
feats that cannot be imagined even by the mightiest, Hanuman tells
the Raakshasas who came to fight with him that among the foot
soldiers in the army of Sugreeva, he was the weakest link!

Maadrusaanaam sahasraaNi visrushTaani mahaatmanaam //20
balinaam vaanar EndraaNaam Sugreeva vasa vartinaam /
aTanti vasudaam kritsnaam vayam anyE cha Vaanaraa: //21
dasa naaga balaa: kEcchit kEchit dasa guNO ttharaa: /
kEchit naaga sahasrasya babhoovu: tulya vikramaa: //22
santi chougha balaa: kEchit Kechid Vaayu balO pamaa:/
apramEya balaas cha anyE tatra aasan hari yootapaa: //23
eedruk vidais tu haribhir vritO danta nakha aayudhai: /
satai: sata sahasrais cha kOTibhi: ayutair api //24
aagamishyati Sugreeva: sarvEshaam vO nishoodana: /
na iyam asti puree lankaa na yooyam na cha RaavaNa: //25
yasmaat Ikshvaaku naatEna baddham vairam mahaatmanaa //

"Our Majesty Sugreeva has dispatched myriads of monkey warriors all
over the world to bring him back the news of the whereabouts of the
lady Sita. Unlike my humble self, they are matchless of strength and
courage; they never fail in any mission that they are sent upon.
Some are endowed with strength of ten elephants, some of a hundred,
some of a thousand, some of a ten thousand, some of an ogha (a huge
figure). Some compare proudly with my lord Vaayu in strength and
speed; while as to others, no description is possible. You are
marked out as doomed to destruction by his Majesty Sugreeva, the
ruler of the lives and destinies of myriads of monkey-hosts whose
weapons are but their teeth and nails. You have brought down upon
yourself the wrath of Raghuvira; you have invited his enmity; and do
you dare hope that Lanka will survive? And you too but precede it.
And, do you think that your lord and ruler RavaNa but leads you on
as ever? (Tr. By C.R. Srinivasa Iyengar)

COMMENT:

This is not mere bravado. At best, it might mean a little bit of
hyperbole because Hanumaan's strength and courage is unmatched as
attested by Jambhavaan when he prompted him to undertake this
stupendous task. The duty of a diplomat in a war is to instill fear
in the hearts of the enemies. If one who calls himself as "the
weakest link" in the colossal army of Sugreeva could wreak so much
havoc, the enemies were led to ponder over what might happen if more
powerful hordes were to descend on them. This is strategy of all
generals in war.

As we saw in the recent wars, the technique has been perfected to
include not only hyperbole but also blatant lies and misinformation!

44.
BRAHMAASTRAM
Ravana was flabbergasted at the loss of all his ministers and
chieftains and his own son and this instilled fear in the heart of
the fearless Ravana. He summoned his other son, Indra-Jit, who was
so called because of his conquering Indra. Ravana excused himself
because it was against Statecraft (Raaja Neeti) for him to go out to
fight a mere monkey, when he had other warriors to carry out his
command. A fierce fight ensued and none could predict who would be
the winner. Indrajit bound Hanuman with Brahma Astra, the most
potent "weapon of destruction" (WMD?). The Raakshasas further bound
him with rags and ropes. As Hanumaan wished to see Ravana again to
assess his might for reporting to Rama, he pretended to be still
unconscious. Hanuman willingly submitted himself to it, in deference
to the Great teacher of the worlds, the four-faced Brahma. He
himself had secured a boon that even Brahma Astra can have a binding
effect on him only for one muhoortha (1 ½ hours) only. He feigned
unconsciousness and great fear. The Raakshasas teased and taunted
him, dragging him to the court of Ravana. (VR 48) Did not some
hangman taunt a convict under a noose recently?

45. BRAHMAASTRAM AND SARANAGATHI
Now, the other Raakshasas rushed to the side of helpless Hanuman and
started binding him with cords, ropes, barks of trees, jute, torn
old cloths etc. No sooner had they bound him thus with such
despicable materials than Brahma Astra gave up its hold.

Babhandhu: saNavalkalais cha druma chherais cha samhatai: /
Sa badddhas tEna valkEna vimuktO astrENa veeryavaan /
Astra bandha: sa cha anyam hi na bandhanam anu vartatE//
(Sargam 48 - 46 & 48)

Indrajit exclaimed with impotent grief and anger: "Alas! These fools
are blissfully ignorant of the fact that the Brahma Astra will give
up its grip when associated with any other of a lower kind. They
have sadly undone my work. They have cruelly deprived me of my
mightiest weapon. And, most unfortunate of all, I am prevented from
using any other weapon against the enemy, once I have shot at him
with the Astra of Brahma and I cannot discharge Brahma Astra twice"
And, he sank into a fit of gloom and anxiety.

46. THE PHILOSOPHICAL SIGNIFICANCE

Like Brahma Astra that can be used only once, Prapatti can and need
be done only once for securing MOksham. However, a subsequent
Prapatti can be made for expiation of sins incurred in the Post-
Prapatti period but NOT for the purpose of securing MOksham. Such a
Prapatti is called "Praayschitha Prapatti"

Like Brahma Astra that does not permit its being trivialized by
Astras of a lower kind; Prapatti done once will become futile, if
the Prapanna resorts to other means thereafter for the purpose of
securing MOksham

47. HANUMAAN IN RAVANA'S COURT

Hanumaan was dragged into the court of Ravana and was produced
before him. Ravana's imperial majesty and the imperious grandeur of
his court were beyond all imagination. His ten heads with crowns
studded with gems, and with his twenty eyes and twenty arms, he
looked like a multi-headed hissing serpent. He was surrounded by
great warriors like Durdaran, Prahsatan, Mahaa-paarsvan, Nikumban
and others. AnjanEya stood before all the Courtiers in the Sabha of
RavaNa. Ravana asked Prahastan to enquire Hanumaan as to who he was
and why he was there. This was because he thought that it would be
beneath his dignity as King to stoop to the level of a mere monkey
and converse with it! Prahastan asked him to tell the truth or to
face severe punishment. (VR 50)

{It used to be said by PouraNikas that Ravana was sitting on a high
pedestal and Hanumaan used his long tail to create a kind of seat
high enough to see Ravana face to face. This is NOT mentioned either
in Valmiki Ramayanam or in Kamba Ramayanam}

47A: WHERE DOES A VANANGAAMUDI BOW?

Answer: It is at the Washbasin while brushing teeth!

48. HANUMAAN'S ADVICE TO RAVANA

Hanumaan started to advise Ravana. While exchanging pleasantries,
Hanumaan paid glorious tributes to Ravana only to remind him not to
forfeit all of them by obstinately pursuing his evil designs. He
dared to advise RavaNa to return Sri Sita to Sri Rama or meet with
his fate.

"You delude yourself with the hope that this Sita who is now in your
custody is a mere ordinary woman. But, take it from me, that she is
the dreaded power known as KaaLaraatri that has come to turn this
Lanka to ashes in its wrath and she is the very noose of Lord Yama
wound around your neck and is ever ready to snap"

Yaam SeetE iti abhi jaanaasi yEyam tishTati tE vase /
KaaLa raatree iti taam viddhi: sarva lankaa vinaasineem//

(Sargam 51- 34 & 35)

And,
Neither the four faced Brahma, the creator, nor the destroyer of
Tripura, Rudra, nor the Chief of the celestials Indra, either alone
or combined, can ever save a soul destined to death at the hands of
Sri Rama. Don't become an object of Rama's wrath

Brahmaa svayambhoos chatur aananO va/ Rudras tri nEtra Tripura
antakO vaa //
indrO mahEndrO sura naayakO vaa /Traatum na saktaa yudhi Raama
vadhyam //
(Sargam 51 - 45)

49. DON'T KILL AN EMISSARY
Ravana is not moved by this caution but gets mad and orders instant
execution of AnjanEya, the emissary, and the Raakshasas get ready to
execute the orders. VibheeshaNa, the virtuous brother of RavaNa
intervened and counseled his brother against this procedure.
"Killing of an emissary is prohibited in the Saastras as well as in
practice of Statecraft and is condemned by the wise. May be, he had
caused harm but there are other ways to punish any misdeeds, other
than putting a messenger to death"

dootaan avadhyaan samrEshu Raajan sarvEshu sarvatra vadanti santa: /
Na doota vadham pravadanti santO, dootasya drushTaa bahavO hi
daNDaa: //
(Sargam 52 - 13 and 14)

COMMENT

This was in TrEtayuga. We find today incarceration, torture, maiming
and death of not only POWs but of messengers, ambassadors, envoys
and even poor and innocent civilians who have nothing to do with the
politics of the powers that be, in blatant violation of Human
Rights! What kind of civilization we are upholding? Let us and
especially our political bosses learn from the great epic and turn a
new leaf in civilized behavior.

50. LANKA DAHANAM

Kamban puts in the words of VibheeshaNa another reason for not
killing an emissary;

"Did not Rama and LakshmaNa avoid killing Soorppanakha and let her
off with a nose cut? Likewise, there were other means of punishing
an emissary".

iLayavaL tannaik kollaadu iru sevi mookkoDu eern
viLaivu urai enru viTTaar veerar aay meymmai Orevaar/
kaLaidiyEl aavi nampaal ivan vanda kaNNin kaNDa/
aLaivu uraiyaamal seidi aadi enru amaiya sonnaan/
(PiNI VeTTu-
1160)
dasoham
Anbil Ramaswamy
(To be continued)
=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
xxxxxxxxxxx
=====================================================================
3.TAATPARYA RATNAVALI - SUBMISSION 38 - SLOKAM 16 -PART 4
(SRI N. KRISHNAMACHARAIAR SWAMI OF CHICAGO)
----------------------------------------------------------
------------------------------------------
SrImate ra'nga rAmAnuja mahA deSikAya namaH.
tAtparya ratnAvaLi - Submission 38, Slokam 16 Part 4,
tiruvAimozhi 1.5 concluded - pASuram-s 1.5.8 - 1.5.10.

? pASuram 1.5.8:

uNDAi ulagu Ezh munnamE umizhndu mAyaiyAl pukku
uNDAi veNNai SiRu maniSar uvalai Akkai nilai eidi
maN tAn SOrndadu uNDElum maniSarkAgum pIr SiRidum
aNDA vaNNam maN karaiya nei UN marundO mAyOnE!

mAyOnE! munnamE Ezh ulagu uNDAi; umizhndu, SiRu maniSar uvalai
Akkai nilai eidi, pukku, mAyaiyAl maniSarkkAgum pIr SiRidum aNDA
vaNNam veNNai uNDAi; maN tAn SOrndadu uNDElum, maN karaiya nei UN
marundO! ? Oh Lord of many wonders! Even before praLaya, you
swallowed all the worlds and kept them in Your stomach; then as You
created the worlds of jIva-s with their bodies according to their
karma-s, You also took birth in their midst with a body apparently
similar to theirs, and as if to prove that, You swallowed all the
butter without leaving even a trace for anyone else. Is it because
You considered the butter to be the medicine for any clay left over
in Your stomach when You had swallowed all the worlds!

svAmi deSikan captures the rasam in this pASuram through the
words `bhakta vastu prasakteh' ? "He who is extremely attached to
things belonging to His devotees" (prasakti means devotion,
attachment, addiction). SrI ve'nkaTeSAcArya explains svAmi
deSikan's words as "ASritar ugaNda dravyaika dhArakan AgaiyAlum ?
Because bhagavAn supports Himself purely from the objects that are
liked by His devotees. SrI UV comments that His devotees themselves
are His vastu-s ? His belongings, and He is very much attached to
them, and therefore He is `bhakta-vastu prasaktan' ?
`bhaktargaLagiRa tan vastuvilE adhika prItiyinAlE?'

AzhvAr enjoys this `bhakta vastu prasakti ` of bhagavAn ? His liking
for objrcts that are liked by His devotee, beatufully by noting that
bhagavAn ate all the butter without leaving even a trace for anyone ?
maniSarkkAgum pIr SiRidum aNDA vaNNam veNNai uNDAi". AzhvAr
wonders aloud: "Did You swallow the huge quantity of butter just to
cure Yourself of any stomach ailment from the left-over clay when
You had swallowed all the seven worlds before praLaya, and then spat
them out! But then again, You swallowed the worlds before pralayam,
and now You are swallowing the butter when You are devakI putran.
So the reason that it is for medicinal purposes is not true. It is
also not because of hunger, since You can eat the whole world when
You wish, and so You didn't have to eat the butter from the gopis'
houses. You swallowed the butter only because You love anything
belonging to Your devotee, and also because You wanted to move
intimately with them and be blamed and rebuked by them ? all because
of Your sauSIlyam. The gopi-s for their part wanted You to come and
steal their butter, and that is why they sang very loudly as they
were churning the butter"

SrImad tirukkuDanthai ANDavan comments that bhagavAn just cannot
remain without associating with His devotees ? bhakta prasaktan.
His prasakti is so intense that He does not even leave a minute
particle of the butter for the devotee ? pIr SiRidum aNDA vaNNam.

? pASuram 1.5.9:

mAyOm tIya alavalai peru mA-va'njap pEi vIya
tUya kuzhaviyAi viDap pAl amudA amudu SeidiTTa
mAyan vAnOr tAnOr tanit-talaivan malarAL maindan evvuyirkkum
tAyOn tammAn en-ammAn am-mA mUrtiyai SArndE.

tUya kuzhaviyAi, tIya avalai peru mA-va'njap pEi vIya viDam pAl
amudA amudu SeidiTTa mAyan, vAnOr tanit-talaivan, malarAL maindan,
evvuyirkkum tAyOn, tammAn, en ammAn, am-mA mUrtiyai SErndu mAyOm ?
As an innocent child, with Your inscrutable wonders that drowned
the deceitful action of the evil demoness in the form of pUtanA, You
sucked the poison from her breasts and drank it, enjoying it as if
it was nectar; You are the Lord of all the gods; You are the
Eternal Person and the Consort of mahA lakshmi; You are the
Sustainer of all like their Mother; You are One with no Master above
You; You are my own Lord; Having resorted to You, I will never
again be separated from You.

svAmi deSikan captures the gist of this pASuram through the
words "Slishyan nASa vyapohAt" ? Because He drives away (vyapoha ?
driving away, expelling) the difficulties of those who resort to Him
(Slish ? to embrace) - `ammA mUrtiyaic cErndE mAyOm' - The same
truth is echoed by Sage vyAsa in SrI vishNu sahasra nAmam from the
mahA bhArata - `na te yAnti parAbhavam, na te yAnti parAbhavam' ?
`Never do they meet with any disrespect, Never do they meet with
any disrespect'.

How does He remove the difficulties? - by converting the viDam to
amudam (viDap pAl amudA amudu SeidiTTa mAyan) ? He converts even the
worst poison into the best of nectars. If we perform our actions
with Him alone in mind, and if we dedicate the results of all our
actions to Him, then the `difficulties' will not be felt as
difficulties at all. One is reminded about prahlAda caritram ? when
hiranyakaSipu subjected the young child prahlAda to untold
difficulties including having him be bitten by the most poisonous
snakes, rolling him down steep mountains, throwing hin into the deep
ocean, etc., the great devotee prahlAda could only think of the
poison as nArAyaNa, the steep mountain as nArAyaNa, etc., and thus
not the slightest harm came to him.

A few very fundamental points are worth noting in this pASuram.
AzhvAr refers to the `mUrti' of emperumAn ? bhagavAn's divine
tirumEni. This refutes the position of some philosophies that
claim that the Supreme Being does not have a tirumEni at all, and
that It is only pure divine Bliss with no attributes etc. AzhvAr
also describes Lord vishNu here as the Supreme Lord ? as he does in
all the other 1101 pASuram-s - malarAL maindan vAnor tanit
talaivan. So there is no ambiguity on who is the Supreme Being in
AzhvAr's view, and also there is no ambiguity on whose Feet we have
to resort to in order to be redeemed ? so that we don't suffer a
wasted life - mAyOm. The implication is that by resorting to any
other devatA, we will be in the category of mAyvOm ? we will die
having wasted one precious birth. Thus, the anya devatA worship
should be avoided at alal costs for those who want to be redeemed ?
the mumukshu-s.

? pASuram 1.5.10:

SArnda iru val vinaigaLum Sarittu mAyap paRRu aRuttu
tIrndu tan pAl manam vaikka tirutti vIDu tiruttuvAn
Arnda j~nAnac cuDarAgi agalam kIzh mEl aLavirundu
nErnda uruvAi aruvAgum ivaRRin uyirAm neDu mAlE.

neDu mAl SArnda val iru vinaigaLum Sarittu mAyap paRRu aRuttu tIrndu
tam pAl manam vaikkat tirutti vIDu tiruttuvAn Arnda j~nAnac cuDarAgi
agalam kIzh mEl aLavu irundu nErnda uruvAi aru Agum ivaRRin uyirAm ?
bhagavAn who is deeply attached to us removes the effects of our two
types of karma-s ? the good deeds as well as the prohibited deeds
both of which create our bonding to samsAra, removes our attachment
to the objects of material enjoyment, helps us realize that He is
both the object of attainment and the means of attainment, and
redeems us so that our minds are always directed to Him. In the
leelA vibhUti, He permeates everything ? both sentient and non-
senrtient, both inside and outside and is the antaryAmi of
everything. He fills the nitya vibhUti also with His absolute
Knowledge, Bliss and all other auspicious qualities, as if to keep
it ready for us when we ultimately reach parama padam.

svAmi deSikan captures the gist of this pASuram through the
words :tad-ahita- SamanAt" ? `Because He removes all that is opposed
to attainment of Him for His devotees'. Every single thought
conveyed in this pASUram is a reflection of this guNam of bhagavAn ?
He removes the effects of our puNyam and pApam so that we are
relieved of the bondage of samsAra; He removes our attachment to
materialistic benefits and enjoyment; He gives us the realization
that He is the final goal to be attained as well as the means to
attain Him; He permeates all the things in the leelA vibhUti
without exception inside out so that we don't ever get separated
from Him; He is the antaryAmi of all so that He is with us
constantly; He is in the nitya vibhUti also with all His kalyANa
guNa-s, ever ready to receive us ? all these are because of His
extreme vyAmoham ? affection and attachment to us. Thus, His
sauSIlyam is revealed in several dimensions in this pASuram.

In summary, in the ten pASuram-s of tiruvAimozhi 1.5, AzhvAr sings
different dimensions of bhagavAn's sauSIlya guNam (someone at a very
high level moving with others at very low levels without
distinction), and svAmi deSikan captures the gist of the pASuram-s
as follows:

- Even when people use insulting words by calling
Him `butter thief', still He comes down to their level and
associates with them;
- Even though the ArAdhanam or worship offered by even the
likes of brahmA to Him is far too inferior in quality compared to
His level of Supreme Lordship over all, He still gladly accepts it
- He blessed everyone without distinction by giving them the
association with His Feet and thus purified them in His tri-vikrama
incarnation.

He descends down from SrI vaikunTham which is inaccessible to the
gods and deva-s, and reclines in the Milk Ocean in order to be
accessible to them when they get into trouble with the asura-s and
need His protection
- He is extremely attached to those attached to His divine
Feet
- He hides His Supremacy completely, and integrates Himself
in the midst of His devotees ? the cowherd families etc.
- He takes incarnations such that He is accessible to
everyone who seeks Him
- He loves His devotees so much that He creates
opportunities to move with them closely by even stealing their
belongings and getting blamed ? such as stealing their butter
- He removes all the difficulties of His devotees
- By being the In-dweller (antaryAmi) in everything and
everyone, He is always concerned in the welfare and wellbeing of
all, and removes the effects of bondage caused by the karma-s when
one resorts to Him, and guides the devotee to parama padam.

svAmi deSikan concludes Slokam 16 of tAtparya ratnAvaLi, summarizing
tirvAimozhi 1.5, by pointing out that AzhvAr sings bhagavAn's
sauSIlya guNam in this tiruvAimozhi ? prAha nAtham suSIlam,
illustrated by different dimensions of His sauSilya guNam sung in
each pASuram of this tiruvAimozhi. Note the choice of the
word `nAtham', followed by the word `suSIlam' ? that He is the
Supreme Lord of all on the one hand, but He is also the epitome of
sauSIlyam on the other.

Regards
dAsan kRshNamAcAryan
(To be continued)
=====================================================================
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
xxxxxxxxx
=====================================================================




TGRamamurthi


Why delete messages? Unlimited storage is just a click away.
--- End Message ---

[Date Prev][Date Next][Thread Prev][Thread Next] [Date Index ] [Thread Index ] [Author Index ]
Home Page
http://www.ibiblio.org/sripedia
srirangasri-subscribe@yahoogroups.com
To subscribe to the list