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SRIMATHE RAMANUJAYA NAMAHA.

Continuing from part 13, the cosmological form of Brahman is the
central theme of Vedas particularly the Rig Vedas. The cosmic egg
itself has been depicted differently. It will be interesting to note
that this cosmic egg has been graphically exhibited in two ways. One
is that of  Sudharshana chakra and another is Nataraja's form!
Artists, sculptors and dancers will tell us how the form of Nataraja
can be inscribed inside a circle in the form of, guess what, the 
Sudharshna chakra!!! Actually they will initially construct this
chakra as the base and draw or sculpt Nataraja's figure upon it. In
that way only, they can accurately attain the proportions of the
image. The popular kOlam we put in our homes, the 6 edged one with two
congruent triangles placed, one on the other in opposite directions,
is the basic structure inside which the  form of Nataraja is inscribed
or drawn!

The popular dance pose of  Lord Nataraja  can be choreographed or
sculpted on stone or drawn on paper only if one understands the
dimensions of this pose in terms of this chakra. Of these let me
concentrate on the two upper hands alone that are of relevance to our
topic. The popular notion is that the drum (udukkai) in Nataraja's
right hand depicts creation and the flame on his right hand denotes
destruction. The first question that comes to our mind is how Lord
Nataraja can be related to creation, as he is only related to
destruction. But a closer examination of the figure tells something
else.

One can draw two lines starting these two hands  through the naval of
the form and what one finds then is the exact division of the circle
(in which the figure is inscribed) into 4 equal parts. That means, the
sector from the drum in right hand to the flame in left hand showing 
a clock-wise movement, denotes one fourth of the entire circle (here
the cosmic egg), signifying the distance of creation to destruction as
¼ of the circumference of the cosmic womb. (Recall  Narada's narration
on how the number of days is fixed and the change is only with
reference to the length of days).

This gives an impression that the size of this egg is fixed. But
nowhere in scriptures this size has been mentioned. This size is
infinite. But at any particular moment of time, what is existent as 
manifested is 1/4th of the entire at that moment of time and space. I
bring in space here, because it seems as the universe swells in size
(because it is brihat), the corresponding unmanifest area also swells
to maintain this 1:3 proportion. For universes far beyond our realm
with more than 100 years of Parama AyuL of Brahma deva, the duration
of days and the rate of expansion or swelling will also be more.

 Like this, similar layers of circular paths of universes in the ratio
of 1:3 exist in infinite numbers.  There seems to exist no outer
boundary. The duration at any particular point in this giant, infinite
cosmic egg has been indicated  in Purusha sUkhtham and Gayathri
mathram. The graphic representation of the same is found in Nataraja's
form which again is supported by nothing other than  the Sudharshna
chakram.

The form Nataraja is therefore the entire area of both unmanifested
and manifested area. Now I am sure readers would understand why SrI
Rudram is recited by all. It is part of Vedas  - also it is
glorification of the cosmic form of Brahman. The glorification  done
by Arjuna on seeing Krishna's cosmic form is also about this. "I see
thee without beginning, middle, or end, infinite in power; with many
arms.  The sun and moon are your eyes, the burning fire your face. 
The whole universe is heated up with your radiance."
"This space between heaven and earth and all the quarters are filled
with Thee alone.  Having seen this, thy marvelous and awful form, the
three worlds are trembling, O high souled Being."

Vedas glorify the same in SrI Rudram.
In the first Anuvaka of Sri Rudram, Rudra is asked to turn away his
Ghora rupa (fierce appearance) and to please  his followers. Something
Arjuna too requested.

 In the fourth Anuvaka, Rudra is described as the creator and worker
of all kinds. He is the cause of both the significant and minor.

In the fifth Anuvaka, Rudra's existence in running waters is praised
and his five activities are described (creation of the universe,
preservation of it, destruction at the time of Pralaya, bondage in
ignorance and the release of moksha).

 In the sixth Anuvaka, Rudra is identified with time (Kalarupa).  He
is described as the source of the different worlds, Shrutis  (Vedas)
and its essence in Vedanta.

 In the eighth Anuvaka Rudra is described as He who illumines other
Gods and confers powers on them.  He is seen as ever present in holy
rivers and He who can absolve all sins.

In the ninth Anuvaka the strength and power his attendants is
celebrated because they illumine the gods and the world and control
the forces of the universe. The is the area of activity depicting the
manifestation of the Brahman.

The description of Brahman and His prowess in Sri  Rudram shows why it
 is recited by all followers of Vedas.  It is about The Supreme
Brahman in Cosmic form. In mundane terminology, it is about the
'gemba' of the Lord, His office, or factory, or area of activity, or
whatever one may call.

Any scientist working on cosmology might take a leaf out of these
views of Vedas and look for clues (for proof) in the sky. But what he
will see or has seen is just one 'pulse' or one kalpa or just one day
of Brahma in the entire span of 100 years of his life. This
constitutes just 4,32,00,00,000 years. The apparent creation that
began at the beginning of this 'day' of Brahman is now seen by
scientists as form of strings streaming through. These strings or they
in some other form have been streaming through for another
4,32,00,00,000 years, before which the previous universe of activity
disintegrated from physical terms into subtle level of 'strings'. So
what the scientists see in the strings is not the creation of the
Universe, but creation of this particular 'pulse' or kalpa. For the
very Real beginning, one has  to look into Vedas only. That very
beginning is what is depicted by Nataraja's udukkai that happened
before 50 years of Brahma's life term, that is, before 4,32,00,00,000
x 2 x 365 x 50 years + nearly ¼ of this duration as sandhi .

There is no end to these universes as they are being continuously
born. Only when the  present Brahma of our universe reaches the other
end, all that has been in this universe will slip into unamanifest,
avyaktham, aksharam etc . But then another one is already in place
racing behind us. It is indeed mind-boggling to imagine this scenario.
It is indeed amazing to vision this Barhman who makes all this happen
and has all this – where ? in His womb!!!

Almost all sruti and smrithi texts do speak of creation at the very
beginning, springing from Lotus from His naabhi. A discussion on this
between sage Bhrigu and Bharadwaja (Shanthi parvam, chapter180) has
some interesting clues. Bhrigu says that Brahma was the first born as
he was from  the lotus of the Lord. Bharadwaja refutes this idea
saying that since the Lotus has sprung first, the Lotus must be
considered as the first born, not Brahma. Bhrigu replies that this
Lotus is the aasnam for Brahma deva or in other words,  the base on
which creation rests. He does not concede that the Lotus is the first
born.

Herein lies the secret about the Lotus, which  is the form and name of
Lakshmi or Sri who is none but the Will or Sankalpa of Brahman. It is
on the Will of Brahman, everything sprang up, continued and recoiled
back. The Will can not be separate from the one who has willed. The 
Will of the Lord projected first,  initiated this Universe. Since It
is the major link between created Universe and Brahman, and since It
is the Will of Brahman, It or She or Sri is the purushakaari, through
whom everything of this is creation is routed. Can any one do anything
without will or mind telling one to do it? It is here comes the
relevance and reasoning of why the wife always 'leads' as the will or
mind of purusha, the husband. When she lights the lamp at the
beginning of any occasion or when she places the agni to begin any
homa  or  places the darbhai on his shoulder before and throughout the
sankalpa for any kriya, she is doing so as the Will of Purusha! A man
without wife is like one without mind.

That is why Bhagavan always wishes to remain in Leela vibhuthi,
because here only, He exists with His Will or wife or Mind projected.
At other levels, this Will or Wife is withdrawn within Himself – in
the ¾ th of unmanifest cosmic egg and in Vaikuntham as well!!

One will be perplexed to see that in the description of Vaikutham in
Kaushitaki Upanishad (the only Upanishad where this description is
given), there is no mention of His divine consort. Even in Vaikuntha
gadhyam, which Bhagavad Ramanuja composed by drawing the features from
this Upanishad, the mention of His consort is not in explicit terms,
such as seated here or there. The description is not there, leaving it
to one's imagination.

Looking for clues why he has just said that He is with Lakshmi and not
elaborated where and how, we get to see two valuable insights, one
from Brihadharanyaka upanisahd and the other from Taittriya Aranyakam.
In Taittriya Aranyakam, there is a verse, "HrIshcha te LakshmIshcha
patnyau". Both Lakshmi and HrI  are spoken of as His wives. Who is
this HrI?

The description of this comes in Brihadharanyaka Upanishad, (chapter 5
– part 3) HrI is Hridhaya which is none but God Himself. The Upanishad
says that Hri is ekam aksharam. HrI means to draw or to attract. By
equating Lakshmi with HrI in Taittriya Aranyakam, it is inferred that
Lakshmi is she who attracts. Lakshmi is HrI who is none but Him.
In his Dhayana slokam to Brahma sutra bhashyam, Bhagavad Ramanuja says this:
"May my understanding assume the form of loving devotion to that
Highest Brahman who is the Home of Lakshmi ." (inference:- Bhagawan is
the home of Lakshmi, She resides within Him)
(Sloka continued) "and to whom the creation, preservation, destruction
etc of all the worlds a mere play.." (inference:- the 3 acts become a
combined responsibility of the two.)

Such 'play' happens once creation is started, from Hridhaya kamalam,
from Lakshmi as aasanam as sage Bhrigu said. When not involved in
'play', she resides inside Him. That is why no specific mention of
Lakshmi in KaushItaki description of Vaikuntham and no specific
aasanam for her in Vaikuntha gadhyam.
In mundane creation, she is the born or projected first. In cosmic
presence, she is one with Him!

Having known her place of residence now, is it not curious to know the
residence of Bhagavan. Where is He?
We all know that He is everywhere. But if I want to know where He is
right now, at the present moment, what can one answer?
Also, if I want to know where vaikuntham is, what can one answer?
Taking up the second question first ( because if we know His place of
residence, we can know where He is at any particular moment – whether
He is at home or outside;-)), the answer we often hear is that
Vaikuntham is Nithya Vibhoothi which is beyond the leela vibhoothi.

If we accept this, it is like putting boundaries to both His leela
vibhoothi and His Vaikuntham. Am I right?
Just in the beginning of this mail, we were able to justify the
infinite nature of His cosmic egg. There is no outer boundary to this
cosmic egg. If we assume otherwise, we are drawing a limit to His size
which contains this egg as His womb. So there can not be (logically
too) any limit to this area of cosmic activity. Then where can the
boundary of vaikuntham begin?

It is here I think of applying some information from Mahabharatha and
Brahma sutras. In Mahabharatha, in Shanthi parva (352), Bhagavan
Himself gives an exposition of His various namas to Arjuna and tells
how He came to be called by each of this nama. He says, "Its by me
prithvi was joined with water, akaasha was joined with vaayu and vaayu
was joined with tEjas. Since I am not inefficient in folding these, I
came to be called as Vaikunthan."  Kuntam means inefficiency. Vi means
not so. Since I am not so ( not inefficient or not unable to fold them
as I like), I am Vaikunthan.

This explanation by Lord Krishna Himself when applied to those
passages from Brahma sutras on what happens to the jiva when it is
Released, throws different insights.

(Brahma sutra bhashyam from 4-3-6 to 14 may be referred for the
following explanation)

Samsara means 'connection  with the body'. Release means getting
released from this connection. This is variously known as mukhthi,
veedu, mOksham etc all meaning Release. When the connection is gotten
rid off, there is no return to the samsara or cycle of birth. Once
Released, what happens to the jiva?

Sage BAdari says that it will reach Brahma loka or the former most of
all lokas in this creation, the loka where Brahma deva is situated and
proceeding with his creation. In other words, it will reach or attain
Hrinyagarbha. Here no talk of attaining Vaikuntham comes. All the
jivas that have attained this loka, will be guided out of this
creation cycle to 'enter the Supreme abode' (Kurma purana) .

But sage Jaimini does not agree with this view. He also quotes
relevant texts to show that the jiva attains Brahmanhood, which does
not mean attaining or going to Brahma loka. What ever world that it is
said to attain are all supernatural worlds emanating from the mere
will of the Brahman which can be infinite in numbers. From Chandogya
(VIII.xiii. 1) it is known that that the world of Brahman which is
attained is something uncreated.

Both these versions must be true because they have  been drawn from
"the head of Vedas" (Ramanuja's dhyana slokam for Sri Bhashyam) which
is Upanishads. To reconcile both, the derivation of the name
Vaikunthan helps!

The Released soul does not leave this plane of creation until Brahma's
parama aayuL gets over. Only if it is assumed so, can we justify how
sage Narada is able to  move  among the worlds, how sage Agasthya is
able make his presence during time periods, how different gods and
rishis can be seen in different manvanthras and how all those
viNNuLaars and nithya sUrIs mentioned in  Divya prabhandam are able to
give attendance at any place as they will. It is also possible that if
one attains the devotional level of Sri NadamunigaL, Swami Namamzhwar
himself will come to him. By this it is also deduced that another
avatara of Bhagavad Ramanuja or Swami Desika is not ruled out. If
necessary and if ordained by Lord, they will come back. But they won't
be tainted by karmic bond, because a strong injunction exists that
once Released, they wont be bound! When they are born, it is to
fulfill the mission of Lord, and not for any karmic connection nor do
they get into any new karmic connection.

Here again we have to understand how the Released soul can attain
Brahmanhood without leaving this leela vibhoothi. Here comes the play
of Vaikunthan. Since He is Vaikunthan, any kind of permutation is
possible for Him. In any way as to make the Jiva happy, He will create
the Vaikuntham within this leela vibhuthi itself. Only if it is
assumed so, can we justify our earlier understanding that there can
not be any boundary or dimension to Vaikuntham.  If deemed otherwise,
it is to undermine Lord's capability. Again, only then He can be
called as Nithyan and His abode Nithya vibhoothi. If there are some
places like leela vibhoothi where, if assumed, that He can not have
His abode, He can not be all powerful, He can not be Vaikunthan and He
can not be Nithyan. Therefore it is inferred that everywhere is His
nithya vibhoothi and anywhere He can have nithya vaasam and anywhere
He can establish Vaikuntham. This notion is supported by the
injunction that Vaikuntham or parama padam is a 'realm'. (Vedartha
sangraha)

Bhagavad Ramanuja has clung to the thought of Jaimini and constructed
the model of Vaikuntham in Vaikuntha gadhyam. This is encoded in his
final verse of this gadhyam "Srimath paadaara vinda yugalam shirasi
krutham DHYAATHVAA." It is by dhaynam, by mind, the Released soul
'sees' and attains Vaikuntham.

Another justification why  Vaikuntham is attained within this leela
vibhuthi itself is about the way Bhagavan refuses to leave His wives!!
One wife Lakshmi is now existing as 'IshwarIm sarva bhoothaanam'
because it was only by having her  as support or aasanam, everything
has been created. When she has her job still going on here, how can He
leave her and stay  in Vaikuntham without her. In any form of
Vaikuntham created for the sake of the Released soul, He can be seen
with Lakshmi in projected form, and not as one withdrawn within
Himself, ONLY  if such a vaikuntahm is created in leela vibhoothi.

Another justification is the peculiar description, one finds in
KaushItaki that the legs of His couch are made of Past and Future.
Where is Present? Present is not there in this Vaikuntham. That means
Present is HERE, very much here in leela vibhoothi, in the created
universe! At any time if one wants to see Him in the Vaikuntham  which
is supposed to be beyond the realm of leela vibhoothi, one will see of
the Past and Future only. To see Him in Present, one has to follow Him
to the leela viboothi. This gives us the insight why all His consorts,
nithyas etc are ever willing to take up the task to be born in this
leela vibhoothi. Who would like to be there in Vaikuntham without Him
for the Present?

This inevitable connection with the jivas of the leela vinhuthi is
indicated in KaushItaki thus:-
The Released soul is being interviewed by Bhagavan.
"Brahman says to him: 'Who am I?' He shall answer: 'That which is, the
true' (Sat-tyam).
Brahman asks: 'What is the true?' He says to him: 'What is different
from the gods and from the senses (prana) that is Sat, but the gods
and the senses are Tyam. Therefore by that name Sattya (true) is
called all this whatever there is. All this thou art.'"
If Bhagavan is Satyam, it is inclusive of Himself and His created
ones.(The senses denoting them as connected with the jivas.)
Now continuing from what we can say about His non-inclination  to
leave His wives!
One wife  is Lakshmi. The other two are Bhoo devi and NeeLaa dEvi.
They form the trio of vyahruthis in the created universe!
Bhu: = Bhudevi , the earth or prithvi
Bhuva: = NILA devi
Sva: = Sri devi
Maha: = Narayana or Vishnu

The Vedas speak of three consorts to Vishnu, Sri, Bhu and NiLa. The
three suktams, Sri suktam, Bhu suktam and NiLa suktam. as part of
Pancha Suktam give some insight.

The Bhu devi described in Bhu suktam is "Hiranya garbhini", the one
who is capable of fulfilling all our wishes ( sarva siddhyai). She is
described as not just the land form but also as one who has the waters
and the air (jalasayani, vaayumati). That is why we say that Bhudevi
contains all that is within or on her. This includes the chetana and
the achetana also as per Narayana suktam. For our understanding we
consider her as a physical manifestation.

The NiLa is not  much known or discussed in texts. She is said to have
been born as Nappinna in Krishna avatara to win whose hand, Krishna
fought and subdued 7 bulls.

The description in the very small NiLa suktam gives some idea of what
this NiLa is, with our little knowledge of science. Here I bring in
the aurora lights seen in the north and south poles. The NiLa is
described in the suktam as belonging to prithvi. She has permanent
directions. She creates fear by authority of the sun. And she is the
wife of Vishnu.
Having these information, we find that this is similar to how and why
the corona appears. To read the details please go to the following
link.

http://www-spof.gsfc.nasa.gov/Education/aurora.htm

Assuming that you have just finished reading the details in that link,
let me continue like this.

The corona is very much of prithvi, in being the magnetic forces of
this big bar magnet , the Earth. She is nappinnai – nam pinnai meaning
the younger sister who was born after Bhoo devi. Corona came into
existence later than the earth. She is an extension of earth in that
the earth acting as a magnet has been responsible for her creation
which can be seen only at darkness!
Corona  creates fear on a midight like NiLa.
She has definite directions , the north and the south.
She is looking fearful due to the solar winds- powered by the solar
winds ( Savita aadi  pathyai: bhayasvathee)

And connecting this with the Nappinnai description which is found in
Tamil composition 'Thiruppavai'  by Aandal (Godha), we find that
Krishna is with Nappinna when Godha goes to  wake Him up. It is past
midnight on the morning side as how the corona makes a long sweep into
the sky, going out on the night side of midnight and coming in on the
morning side of midnight. (please read the link for further
understanding)

It seems humanity is completely in the dark about this corona and all
that it can do to us. But as per NiLa suktam, she is a powerful Devi
of Vishnu similar to Bhu. This NiLa devi is perhaps the manifestation
of the vital force (Bhuva:)
Coming to Sri, no need to say about her power. She is "ishwarIm sarva
Bhoothaanaam"

The lord of all the three, Bhudevi, NiLadevi and Sridevi (in the order
of physical, vital and mental) is lord Narayana.

With all these three consorts, through them, by them and in them, the
lord carries out His act of protection.

How? How does He protect?
In my childhood, I was told  that He protects me on all sides by
walking  as Rama on my right, Lakshmana on my left, Sita in my front
and Hanuman behind me. I believed that and this belief continues. When
I said the same thing to my children, I was stumped by their question–
'what about other two places, above our head and beneath us?' Though I
managed to convince them that the other two are my mother above them
and Bhoodevi beneath them, their question is precisely the reason
behind writing this lengthy series.

The present generation has a lot of questions. I think in every
generation this crop of questioners exist. They have to be given the
answers. This is not a trend that must be despised, for it is by such
questioning only, Brahma  vidya can be attained. This trend can be
seen in Upanishads, in discourses those days. This vidya is something
that must be 'sought' not just delivered. When one seeks, every step
–leading or misleading must be gone through, corrected and attained at
last. Because it is in that way only, God has made them! And it is in
this way only God can have His leela done!

If everyone knows everything, what is so exciting for bhagavan to do
something as leela? Think of the Sabhari episode. I used to wonder why
Sabhari alone stayed back to receive Rama someday as told by the
sages, why the sages did not wait for Him to see Him? Their awareness
level is too high that they can even see Him in mind. There is nothing
exciting for bahgavan in this. For such persons, He will say, well,
you seem to know my game. You seem to know the tricks and rules I
employ. I can no longer play with you. Better you quit this game. He
will dispatch them out of this game in the cycle of birth and lo, they
will be roaming all round only to be spectators to His leela! They are
not participants of this leela!

Only if jivas go out of the way, he can chip in, make them go here and
there, trouble them and release them from trouble.
 Such a  jiva will think of Him – He can use it to show His presence
in some way.
Such a jiva may even hate Him – He can also fight with him, but anyone
who has fought with Him, has ultimately been taken up into His fold!
That is another joyful over-powering He can enjoy.

After all for what use, having such Enormous prowess – only to create
infinitely sized worlds? He will then be a toy maker. I doubt whether
any toy maker can enjoy his own creations (particularly, when they are
being made continuously for ever and if they are just lifeless) unless
the toy starts speaking to him and throws up a challenge to him.

This is what is happening with most of us. We do everything to
undermine Him and His strength. We provoke Him enough. We even forget
Him. Can He then remain quiet? He has to do something to make us
'understand' Him and remember Him. That is why leeals are always a
challenge to Him which He enjoys – like even when Duryodhana was
accusing Him of foul play, He was extolling his prowess to  the extent
that Arjuna would have envied and worried whether Krishna was 
changing sides!! I am sure in some future birth in some future yuga or
manvanthra, Duryodana will be 'chased' by Bhagavan to make him turn 
to His side!!   His characteristic gesture to the most evil ones is to
turn them into His weapons after having had a hearty fight with them!

The question of theodicy is therefore a part of this leela where He is
not seriously taking revenge on the evil doers, nor being cruel in
showing them the door. An analysis of karma and its fruits through the
prism of naadi astrology shows that an evil doer is not doomed for
ever. For instance, a Hitler who was instrumental in killing millions
will not be killed a million times. Instead he will be given a chance
to save a million lives, say, by some break-through invention in
medicine! But he will have to undergo the pangs of pain or torture
until he realizes that life must be guarded and not destroyed.

The destroyers of temples will be re-born to build temples!! The kind
of torture, pain and agony they inflicted upon others in such
crusades, will be experienced by them in building those temples. Once
the realization sets in about the need to protect all irrespective of
caste, creed et al, they will understand God's direct involvement in
all this.

Without darkness, one can not welcome or enjoy the arrival of the sun
the next day. Without evil being present in some measures, the
greatness of Good can not be understood. Without pain, one can not
understand what pleasure is all about. It is by contrasting one with
the other, can we understand the desirability of the other.

God has made provision for all this in His creation, so that we learn,
we realize and we call Him. To such a person's call, He definitely
comes. It is for this moment He is waiting. He is ready to walk for 
any length for this person who calls, in distress or in desire. He
walked for Sita. He walked for Pandavas. He walked for the little boy
who was scared of crossing the forest alone to go to his school
(Ramakrishna's story). He will walk for you and me. I am indeed glad
that my mother indicated to me that He will walk along with me, before
she left me. She didn't walk with me, but showed who can walk with me!

The little vigraha  she got in an  amazing, super natural way was that
of  Krishna playing flute, accompanied by, any guesses? By Seshan as
umbrella!! Whenever He walks Seshan becomes His umbrella! We become
His umbrella. The one who trusts Him that He will definitely work for
Him, has nothing else but have to be the umbrella bearer. The rest He
will take care. The one who is the Emperor of emperors will walk for
such a simpleton!

When the jiva also realizes, that He is walking for him, that is the
moment, the two, both Him and him, start enjoying each other. Leela is
not for Him alone. If so, it will be one-sided, with the other feeling
humbled or tormented. Both of them must enjoy.  This is like what it
means to be a puppet or an instrument. When one is a puppet, there is
absolutely no control over one's own actions by oneself. But when one
allows oneself to be used as an instrument by the Lord, He takes
charge and the jiva merely enjoys Lord's actions. Bhagavan too enjoys
since He is now exercising His power and showing it to one who can
better appreciate it. Arjuna -Krishna duo is an excellent example for
this.

Less awareness perpetuates one into being a puppet. But awareness
makes one to be used by Him, instead of being controlled by Him. The
latter is what charama slokam indicates. It is what makes both enjoy
each other. So the reply for the question "where is bhagavan?"  is
that He is very much, nay, ALWAYS  in leela vibhoothi only.

That is why if some one prays to Him for riches for fulfilling some
wishes, I don't feel like telling him, don't pray for riches, and
don't pray for anything. If not on Him, on whom, bhagavan can shower
the riches?  If not his, whose wishes can Bhagavan fulfill? It is like
for whose sake the father is hoarding money?

He will ask for riches today, ask for position tomorrow and by His
action, will ask for Him someday. This kind of successive conditioning
is indeed a laborious, yet an enjoyable past time for Him.  When
young, children see us as generous ones, we know the need for being so
then. After sometime they consider us as hatable disciplinarians, we
do not fault them for it and 'understand' them. After sometime they
indeed start seeing the friend in us. Then we enjoy each other's
company as friends. This is a process even within our lives. It is a
process with reference to jivas too and Bhagavan needs to keep Himself
 busy always if He has to find this leela vibhoothi exciting. Doesn't
He?

Regards,
Kausalya puthri Jayasree.

PS:- My sincere thanks to the moderator, for having given me the Forum
 and freedom. I thank all those who have been directly and indirectly
instrumental in shaping my thoughts. But no thanks to Him. Only
vandanam.

Than thaayai en thaayaai-th-thanda Raamanukku vandanam.
Than sEyai avan sEyaai-th-thanda en thaaikku vandanam.
ThEvai enumpOdu thannaiyE thanda inda dharaNikku vandanam.
Thirumbum idamellaam thanai-k-kaattum, Adhi dEvanukku vandanam.
VandanamE vaazhkkaiyai, undhiyilE vodukkmaai,
Uru-meen kokkaai kaatthirukkum vELAiyilE,
'varEl' endra vidhirppum illai.
'varaan' endra viyanmum illai.
Vandhaalum, varEl aanaalum,
Undu kaLippE avan udalil !

(concluded)
Comments, criticisms, questions and doubts are welcome.


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