Monday, May 18, 2020
24 traits.
Sarvesvapi padaartheshu grihneeyaat saaramuttamam
saaragraahee vishnubhaktah brahmaanandam samasnute.
Lord Krishna lists 24 objects that impart important knowledge to us hence they are like acharya says he to Uddhava one of his dearest devotee.
EARTH: the value of Patience, forbearance and selfless service.
The COOL BREEZE teaches equality.
The SKY being unchanged.
WATER teaches cleansing everything irrespective the object.
FIRE teaches acceptance.
The MOON shares pleasure in spite of its own change.
The SUN teaches steady in duty powerful yet sublime.
The OCEAN teaches us gifting.
All the above are all similar to all in their attitude.
The Pigeon who live in pairs teach loyalty, love, sharing and co-operation.
The python remains in its place and waits for the food to come to it it teaches faith.
The ocean bed gives gifts to the deserved seeker.
The moth teaches undivided attention irrespective of the consequences.
The honey bee seeks only the good from others and absorbs only the good.
The Butterfly seeks selective seeking so should scholars be selected as teachers.
The House fly lives in the present not worrying of the future.
The Male elephant teaches the mightiest too can fall pray to uncontrolled desire.
The gentle deer is drawn to sweet music teaching us to gather where the devout sing the Lords praise.
Fish teach us not be enslaved by free tasty food.
The noble swan lives only in clear fragrant water teaching us to live among saints and radiate peace and tranquility.
The Cobra teaches us to live secluded with a nature of its own.
The Spider weaves a temporary web so to our life on this earth is temporary.
A dancer who entertains with charm realizes how futile such existence on fame and money is.
A Child knows no ego or arrogance.
A Spouse teaches devotion.An Archer teaches focus and undivided attention.
Basically the good in what we observe should be taken to improve oneself and live a meaningful life.
saaragraahee vishnubhaktah brahmaanandam samasnute.
Lord Krishna lists 24 objects that impart important knowledge to us hence they are like acharya says he to Uddhava one of his dearest devotee.
EARTH: the value of Patience, forbearance and selfless service.
The COOL BREEZE teaches equality.
The SKY being unchanged.
WATER teaches cleansing everything irrespective the object.
FIRE teaches acceptance.
The MOON shares pleasure in spite of its own change.
The SUN teaches steady in duty powerful yet sublime.
The OCEAN teaches us gifting.
All the above are all similar to all in their attitude.
The Pigeon who live in pairs teach loyalty, love, sharing and co-operation.
The python remains in its place and waits for the food to come to it it teaches faith.
The ocean bed gives gifts to the deserved seeker.
The moth teaches undivided attention irrespective of the consequences.
The honey bee seeks only the good from others and absorbs only the good.
The Butterfly seeks selective seeking so should scholars be selected as teachers.
The House fly lives in the present not worrying of the future.
The Male elephant teaches the mightiest too can fall pray to uncontrolled desire.
The gentle deer is drawn to sweet music teaching us to gather where the devout sing the Lords praise.
Fish teach us not be enslaved by free tasty food.
The noble swan lives only in clear fragrant water teaching us to live among saints and radiate peace and tranquility.
The Cobra teaches us to live secluded with a nature of its own.
The Spider weaves a temporary web so to our life on this earth is temporary.
A dancer who entertains with charm realizes how futile such existence on fame and money is.
A Child knows no ego or arrogance.
A Spouse teaches devotion.An Archer teaches focus and undivided attention.
Basically the good in what we observe should be taken to improve oneself and live a meaningful life.
Saturday, May 16, 2020
nectar of kumbakonam
While the Puranic name of the deity in Kumbakonam is Sarangaraja, Azhvars refer to Him fondly as Aravamudhan — the nectar that one never tires of. The deity is housed in a stone structure shaped like a chariot, drawn by elephants and horses. It has two entrances — the Southern and Northern. For six months in a year, one enters through one entrance, and for the rest of the year the other entrance is used. Surya was the recipient of the Lord’s anugraha in this kshetra, and hence this arrangement, to mark the movements of the Sun, said V.S. Karunakarachariar in a discourse.
Aravamudhan also has three processional rathas. One of them, a huge one, is believed to have been made by Thirumangai Azhvar. Aravamudhan blessed Surya, and so for the Brahmotsavam performed by Surya, another chariot is used. There is yet another used for the Vasantotsavam. While these are the physically observable chariots, Aravamudhan has the unique distinction of having a chariot of words, composed in His praise by Thirumangai Azhvar. An entire work titled Thiruvezhukoottrirukkai of Thirumangai Azhvar is in praise of Aravamudhan. And the words in this work come together to form the image of a chariot.
Thirumangai Azhvar had a special affinity for Aravamudhan. This is the first deity to have been sung by him. In commentator Peria Vachan Pillai’s ordering of the works of Thirumangai Azhvar, Peria Thirumozhi comes first and Thiruneduntandakam is considered the last of his works. In Thiruneduntandakam, the penultimate verse is in praise of Aravamudhan. Thus, Thirumangai Azhvar, who visited many shrines and praised the deities therein, began and ended his mangalasasana with Aravamudhan.
Aravamudhan also has three processional rathas. One of them, a huge one, is believed to have been made by Thirumangai Azhvar. Aravamudhan blessed Surya, and so for the Brahmotsavam performed by Surya, another chariot is used. There is yet another used for the Vasantotsavam. While these are the physically observable chariots, Aravamudhan has the unique distinction of having a chariot of words, composed in His praise by Thirumangai Azhvar. An entire work titled Thiruvezhukoottrirukkai of Thirumangai Azhvar is in praise of Aravamudhan. And the words in this work come together to form the image of a chariot.
Thirumangai Azhvar had a special affinity for Aravamudhan. This is the first deity to have been sung by him. In commentator Peria Vachan Pillai’s ordering of the works of Thirumangai Azhvar, Peria Thirumozhi comes first and Thiruneduntandakam is considered the last of his works. In Thiruneduntandakam, the penultimate verse is in praise of Aravamudhan. Thus, Thirumangai Azhvar, who visited many shrines and praised the deities therein, began and ended his mangalasasana with Aravamudhan.
marriage mantras.
Yasoda did not witness any of Krishna’s marriages. To compensate for this, she was born as Vakulamala, near Thirumala, and looked after Srinivasa, and had the joy of celebrating the Lord’s marriage as Srinivasa. Srinivasa’s bride was Padmavati, the foster daughter of Akasa Raja and his queen Dharani. There is a significance to their names, said V.S. Karunakarachariar, in a discourse.
Akasa means sky and Dharani means earth. One of the marriage mantras, which is recited by the groom, says, “I am the sky, and you are the earth.” This is not to indicate the superiority of the husband over the wife. It is to show that each is indispensable to the other. An example will help us understand this better. We may choose any number of ways to water plants — we may use a hose pipe, or a watering can, or use a bucket to water the plants. But no matter which of these methods we resort to, nothing can equal the freshness of plants which have just received a good shower of rain. So, the sky has a relationship with the earth, which is unequalled by any other. That is why Sita says to Kausalya that while a father and mother may dote on their daughter, the greatest joy for her comes from having a loving husband. Another mantra says that relationship between the two is like that between lyric and tune. Rg Veda is nothing but poetry, and Sama Veda is the music for this poetry. Thus, all Vedic mantras show the equality of husband and wife.
Kings, before performing yagas, had to plough the land, and it was while doing so that Akasa Raja found Padmavati. In the same manner, Janaka had found Sita. The mantra recited by the kings talks of the furrows left on the ground by the plough. The Sanskrit word for furrow is Sita, and hence Janaka named the girl he found Sita.
Akasa means sky and Dharani means earth. One of the marriage mantras, which is recited by the groom, says, “I am the sky, and you are the earth.” This is not to indicate the superiority of the husband over the wife. It is to show that each is indispensable to the other. An example will help us understand this better. We may choose any number of ways to water plants — we may use a hose pipe, or a watering can, or use a bucket to water the plants. But no matter which of these methods we resort to, nothing can equal the freshness of plants which have just received a good shower of rain. So, the sky has a relationship with the earth, which is unequalled by any other. That is why Sita says to Kausalya that while a father and mother may dote on their daughter, the greatest joy for her comes from having a loving husband. Another mantra says that relationship between the two is like that between lyric and tune. Rg Veda is nothing but poetry, and Sama Veda is the music for this poetry. Thus, all Vedic mantras show the equality of husband and wife.
Kings, before performing yagas, had to plough the land, and it was while doing so that Akasa Raja found Padmavati. In the same manner, Janaka had found Sita. The mantra recited by the kings talks of the furrows left on the ground by the plough. The Sanskrit word for furrow is Sita, and hence Janaka named the girl he found Sita.
niskamya karma.
In Srimad Bhagavatam, King Nimi asks Avirhotra, a yogisvara, to explain nishkamya karma, said P.T. Seshadri in a discourse. Avirhotra replies that the Sastras divided karmas into three categories. One is karma — this includes duties prescribed by the Sastras, which one must necessarily perform. The second category detailed by Avirhotra is akarma, that is failure to perform what one should. The third division is vikarma, that is doing that which is forbidden by the Sastras.
Even scholarly persons get confused about these three divisions and do not know which action falls into which category, says Avirhotra. This is because the Vedas do not tell you anything directly. You have to infer the correct meaning. The Vedas are like a sugar-coated pill, which is sweet on the outside, but inside is the medicine. The sweetness of the coating makes us swallow the medicine. So, the Vedas lead us to the right path in an indirect manner. They prescribe duties to eventually release us from karma. Doing deeds and not bothering about the results is nishkamya karma.
Nimi asks how this can be, when the Sastras themselves say that the performance of certain duties will fetch certain results. Avirhotra replies that this is to motivate people to do what is enjoined on them. But only a man who has no expectation about the results of his actions will attain moksha. Those who want to get rid of ajnana must worship according to Vedic and Agamic rules. One must identify an archa murthi and get deeply involved in worship of this murthi. He must sit before that murthi, and do pranayama and bhuta suddhi. He must recite mantras. He must offer water for washing the deity’s feet, for washing His mouth and for His bath. He must offer garments and flowers, and food.
Even scholarly persons get confused about these three divisions and do not know which action falls into which category, says Avirhotra. This is because the Vedas do not tell you anything directly. You have to infer the correct meaning. The Vedas are like a sugar-coated pill, which is sweet on the outside, but inside is the medicine. The sweetness of the coating makes us swallow the medicine. So, the Vedas lead us to the right path in an indirect manner. They prescribe duties to eventually release us from karma. Doing deeds and not bothering about the results is nishkamya karma.
Nimi asks how this can be, when the Sastras themselves say that the performance of certain duties will fetch certain results. Avirhotra replies that this is to motivate people to do what is enjoined on them. But only a man who has no expectation about the results of his actions will attain moksha. Those who want to get rid of ajnana must worship according to Vedic and Agamic rules. One must identify an archa murthi and get deeply involved in worship of this murthi. He must sit before that murthi, and do pranayama and bhuta suddhi. He must recite mantras. He must offer water for washing the deity’s feet, for washing His mouth and for His bath. He must offer garments and flowers, and food.
narasimha praised.
One of the names by which Lord Mahavishnu is praised in the Vishnu Sahasranama is Sandhaata. This is a reference to His avatara as Narasimha, said M.A. Venkatakrishnan in a discourse. As Narasimha, He calls out to devotees like Prahlada, and keeps them beside Him. The next nama is Sandhimaan. This means that not only does He draw His bhaktas to His side, but He also ensures that they are beside Him always, and are not separated from Him. Narasimha is Sthirah, which means that even if those who are with Him should err, while they are with Him, He willingly forgives them and overlooks their errors.
He is Ajah. This means that His birth is unusual. He suddenly sprang from a pillar. Vedanta Desika says that because of the Narasimha avatara, a pillar became Brahma’s grandmother! Vishnu is the father of Brahma, and since Vishnu as Narasimha, appeared from a pillar, naturally, the pillar becomes Brahma’s grandmother! Narasimha is Durmarshanah, because enemies cannot face Him. He is Saasta, because He punished the wicked in a way they deserved. He is Visrudaatma. This indicates that the story of Narasimha is one that should be heard by everyone. He is Suraarihaa, because He tore up the enemy of the celestials, namely Hiranyakasipu.
Ramanujacharya appointed 74 Simhasanadipathis to carry forward the Visishtadvaita philosophy, and for every one of them, Narasimha was the Aradhana murthi. Nammazhvar asks, will anyone study about anyone but Rama, for by association with Him, even blades of grass were liberated? In the following verse, Nammazhvar extols the Krishna avatara. But he finally says knowledgeable persons will not want to learn anything except the glories of the Narasimha avatara.
He is Ajah. This means that His birth is unusual. He suddenly sprang from a pillar. Vedanta Desika says that because of the Narasimha avatara, a pillar became Brahma’s grandmother! Vishnu is the father of Brahma, and since Vishnu as Narasimha, appeared from a pillar, naturally, the pillar becomes Brahma’s grandmother! Narasimha is Durmarshanah, because enemies cannot face Him. He is Saasta, because He punished the wicked in a way they deserved. He is Visrudaatma. This indicates that the story of Narasimha is one that should be heard by everyone. He is Suraarihaa, because He tore up the enemy of the celestials, namely Hiranyakasipu.
Ramanujacharya appointed 74 Simhasanadipathis to carry forward the Visishtadvaita philosophy, and for every one of them, Narasimha was the Aradhana murthi. Nammazhvar asks, will anyone study about anyone but Rama, for by association with Him, even blades of grass were liberated? In the following verse, Nammazhvar extols the Krishna avatara. But he finally says knowledgeable persons will not want to learn anything except the glories of the Narasimha avatara.
results of meditation.
The Supreme Brahman is beyond human thought and speech, say the scriptures and to search for the Nirguna Brahman who is transcendent, formless and without attributes is more difficult than to worship Saguna Brahman who can be approached by meditating on His gunas. Adi Sankara has indicated that though Nirguna Upasana is the final goal to be attained, Saguna Upasana is also equally efficacious to lead to the ultimate end, pointed out Sri R. Krishnamurthy Sastrigal in a discourse.
In various instances in his bashyas, the acharya has shown that in essence both are one and the same, even as the two sides of a coin. Just as a judge adopts the suitable dress code when discharging his duty in court, Brahman too dons the Saguna aspect when engaged in Srishti, Stiti and Laya. But Brahman is the essence of eternal consciousness and bliss, Sat-chit-ananda. He does not depend on any of the indriyas while all of them depend on Him for their functioning. He can see without eyes and hear without ears. He is smaller than the smallest; like the tip of a grain such as barley, millet or mustard. He is also bigger, higher and greater than the biggest, highest and greatest.
The acharya has endorsed the advantages of Saguna upasana and in keeping with the saying, ‘As you think so you become,’ one begins to imbibe and incorporate Brahman’s attributes when meditation is practised in earnest. Gradually, one begins to understand that the same unique Brahman with and without attributes is also the indweller in the cave of one’s heart. His subtle presence holds absolute sway over the entire universe and creation both at the macro and micro levels. No being or aspect of the universe can ever exist on its own power or capacity. This awareness confers a sense of humility and serves to reorient individual perception of one’s own life and aims.
In various instances in his bashyas, the acharya has shown that in essence both are one and the same, even as the two sides of a coin. Just as a judge adopts the suitable dress code when discharging his duty in court, Brahman too dons the Saguna aspect when engaged in Srishti, Stiti and Laya. But Brahman is the essence of eternal consciousness and bliss, Sat-chit-ananda. He does not depend on any of the indriyas while all of them depend on Him for their functioning. He can see without eyes and hear without ears. He is smaller than the smallest; like the tip of a grain such as barley, millet or mustard. He is also bigger, higher and greater than the biggest, highest and greatest.
The acharya has endorsed the advantages of Saguna upasana and in keeping with the saying, ‘As you think so you become,’ one begins to imbibe and incorporate Brahman’s attributes when meditation is practised in earnest. Gradually, one begins to understand that the same unique Brahman with and without attributes is also the indweller in the cave of one’s heart. His subtle presence holds absolute sway over the entire universe and creation both at the macro and micro levels. No being or aspect of the universe can ever exist on its own power or capacity. This awareness confers a sense of humility and serves to reorient individual perception of one’s own life and aims.
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