Monday, November 22, 2021
Saara NishkarshAdhkAram
Sd/rts.
Sunday, November 21, 2021
the invite
Thiru Karthigai in Srirangam is
presided by Uthama Nambi family as they used to be the administrator in olden
times. Uthama Nambi family members will be invited to temple from their house
with vadyam. Swamy will light the lamp from madapalli and place it near
moolasathanam.
Namperumal will then start
in sengazaneer flowers decorated tollukuiniyan to witness lighting of
sokkapanai.
Thiru Karthigai day in
Srirangam has 3 occasions:
Many may not be aware that
1st Thirukaithala sevai (carried by archakars in hand) happens in night of
Karthigai. 2nd kaithala sevai happens for namazhwar on 7th day of rapathu which
is well known.
Thiru Adyana utsavam was
started by none other Kaliyan (Thirumangai Azhvar) himself.
Once kaliyan (thirumangai
azhavar) recited thiruvaimozhi pasumrams in front of namperumal on
thirukarthigai day. After completing the pasurams thirumangai azhvar made a
request – we have to conduct a big festival for our Nammazhvar’s Thiruvaimozhi.
In addition to that Nammazhvar vigraham in azhvar thirunagari should also be
present for this 10 days tamil veda festival.
Namperumal was so happy post listening this and said granted.
Namperumal, Nammazhvar, Namjeeyar, Nampillai are popular due to
their magnanimity – upadesa rathinamalai of Manavalamamuni
Namperumal seated on cheran pandiyan simmasanam in santhana
mandapam under the pearl studded umbrella will give the below invite:
Sandalwood paste applied on
tirumeni , utreyam and garland of Namperumal with that invitation letter in
Palm leave will be given to sthalatar Vadoola desikar. Once given Vadoola
desikar, sripadam thangigal, kodavar, kovalar and tamil singer (reference
to aryars) will go towards Azvhar thirunagari to come back with
Nammazhvar.
Srirangam Nammazhwar receiving the invite for Tamil vedam
festival:
When Tirumangai azhvar
started the utsavam it used to be celebrated only for 10 from Vaikunda ekadesi
day. In olden days to 220 km it will take 25 / 30 days for the invite to go and
Nammazhvar to reach back Srirangam on Dasami (1 day before Vaikunda ekadesi).
Nammazhvar of Azhvar Tirungari used to stay in Thirukuralapan sannidhi that is
near Rajagopuram.
During later period Azhvar
tirungari Nammazhvar coming to srirangam got stopped. Utsavam used to still
happen without Nammazhvar. During Nathamuni days Divya prapandams recitation
was given musical touch. Till day his family members called as aryars are
reciting divyaprapandams with music and dance.
Swamy Ramanujar structured
this utsavam to be 20 days. first 10 days for 2000 pasurams of other azhvars
and last 10 days for Tiruvaimozhi. Ramanujar also installed a new Nammazhvar
vigraham who started participating in this tirunal.
These days once the
invitation is issued by Namperumal the same will be submitted to nammazhvar
whose sannidhi is in garuda mandapam.
After invitation is sent
out Namperumal will become very excited and he will go into moolasathanam in
hands of Archakar (Thiru kaithala sevai). This happen today on Thiru karthigai
day in the excitement of going to see Nammazhvar.
One more time Namperumal
will get excited on 7th day of Rapathu and will demonstrate Thiru Kaithala
sevai (2nd time) for Parankusa Nayaki (Nammazhvar in female alankaram) for
recitation of “Kangulum pagalum“ pasuram.
Gataka patanam.
not everyone is competent enough to explain this view for it is neither comprehensive nor distinctive neither is it a go between it is only similar in aspects thus it does not fall under both the categories and hence known by the strength it possesses.
noun · agent · component(m) · constituent(m) · factor(m) · ingredient(m) · intermediary · matchmaker(m) · messenger ..
Ghatak shruti joins Bhed and Abhed shrutis.
The Ghataka Sruthi declares that the Brahman is the inner controler (Antaryaamin – Aatma) present inside everyone. All chit and Achit entities are the body (Sareeram) of Brahman. This Sareera-atma Bhaavam (body-soul) relationship between the universe and the Brahman is conveyed by the “Ghataka Sruthi.”
Parashar Maharshi explains the ghatak shruti in Vishnu-Puran:
- VP 1.22.20: All these are produced from portion of Vishnu who appears as all beings.
- VP 1.22.38: Whoever is created for its generation by an agent, it forms body of Hari.
- VP 1.22.56: The fire remains in one place; but its light spreads all around. In this way, all the worlds are manifestations of the power of the Brahman.
Veda’s authority: (translations by Swami Gambhiranand and Swami Adidevanand)
- यः पृथिव्यां तिष्ठन्। पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयति स त आत्मान्तर्याम्यमृतः – {Satpatha Brahman 14.6.7.[7]}
- य आत्मनि तिष्ठन् आत्मनोऽन्तरो यमात्मा न वेद यस्यात्मा शरीरं य आत्मानमन्तरो यमयति स त आत्मान्तर्याम्यमृतः – {Satpath Brahman 14.6.7.[30]}
Meaning: He who, dwelling in the self is within the self, whom the self does not know, whose body the self is, and who controls the self from within, He is your Inner Controller and Immortal Self’
- यः सर्वेषु भूतेषु तिष्ठन्सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुः। यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतायन्तरो यमयति। एष त आत्मान्तर्याम्यमृतः (BrihadaAranyak Upanishad 3।7।15)
Meaning: He who, dwelling in all beings, is within all beings, whom all beings do not know, whose body all beings are, who controls all beings from within, is your Inner Controller, immortal Self.
- एको वशी सर्वभूतान्तरात्मा एकं रूपं बहुधा यः करोति ।
तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां सुखं शाश्वतं नेतरेषाम् ।। Kathopanishad 2.2.12 ।।
Meaning: Eternal peace is for those – and not for others – who are discriminating and who realize in their hearts Him who – being one, the controller, and the inner Self of all – makes a single form multifarious.
- jagat Sarvam Sariram te (Ramayan. Yuddhakanda, 120:26)
Meaning: Whole Universe is your body.
- सर्वस्य चाहं हृदि सन्निविष्टो मत्तः स्मृतिर्ज्ञानमपोहनं च (Gita:15।15)
- ईश्वरः सर्वभूतानां हृद्देशोऽर्जुन तिष्ठति। भ्रामयन् सर्वभूतानि यन्त्रारूढानि मायया।। (Gita:18।61)
- न तदस्ति विना यत्स्यान्मया भूतं चराचरम्। (Gita: 10।39)
Meaning: Of all beings, in whatever condition they may exist, whether manifest or not, I alone am that state. Whatever host of beings are said to exist, they do not exist without Me as their Self. In the statement, ‘Nothing that moves or does not move exists without Me’, it is taught that the Lord exists as the Self, as said in the beginning: ‘I am the Self, seated in the hearts of all beings’ (10.20). The purport is that the entire host of beings in every state, is united with Me, their Self. By this He makes it clear that He, being the Self of all things, is the ground for His being denoted by everything in co-ordinate predication.
Other authorities are:
Chhandogya. (4.2.2-3); Brihadaranyak (5.7.3); Mundak (3.1.1); Taittriya (11.6); Shwetaswar(1.12, 1.17, 1.25, 6.33); Aitriya Upanishad
The Pradhaana Prathitantram of Visistaadvaita
“Sareera-Aatma Bhaava” otherwise called as “Sareera-Sareere Bhava” which is the “Body-Soul” relationship between the universe (all sentient (Chit/Jeeva) and insentient (Achit/non-living matter)) and the Brahman who is Lord Shreeman Naaraayana Paramaataman.
Ramanuja defines what ‘body’ means in his comment on Brahma-Sutras
2.1.9:Any substance which a conscious soul is capable of completely controlling and upporting for its own purposes, and which stands to the soul in an entirely subordinate relation, is the body of that soul. Our body is completely under our control and we shape it and use it for our purposes. When the soul departs from a body, what remains is lifeless and soon starts to decay, and shortly thereafter it is clear it is not a body at all.
When we see a soul united to a body, we conventionally do not distinguish the two, and treat the two as indivisible parts.
In the same way, everything that exists is completely supported and controlled by the true Self, God. In this way, everything is said to be God’s body; without God nothing could conceivably exist. The other side of this coin is that if anything is to exist, God is inseparably associated with it as its Self, supporter, and controller.
Take an example:
Ans: Body
Q: but body can’t respond
Ans: Aatma
Q: But, aatma don’t have name. Hari, this name doesn’t belong to Aatma.
Solution:
When the Gataka Sruthi is used to synchronize, the Abheda sruthi verses mean to tell that nothing other than the Brahman qualified by the universe as his body exists. In the same way when the Gataka sruthi verses are used to synchronize, the bheda sruthi verses mean to tell that the Brahman, who is the soul of the universe, is different from the universe, which is his body. Body and soul are different entities but they are inseparably related. The body is therefore called “Aprutak Sidha Visheshanam” meaning the body becomes the inseparable attribute of the soul. The term “Aprutak Sidha” rules out independent existence of the body. Without the soul, the body cannot have swaroopam. stiti and pravruiti. Also, the soul has not mode without the body and therefore the body called the mode (Prakaram) of the soul.
This relation is to be eternally and inseparably present between the soul and the body otherwise the concept itself is ruled out. For example, assume that a man is supporting an object say “pot”. Though he is the supporter and the pot is supported, the man cannot be the soul of the pot and the pot cannot be called as his body. This is because it is possible that the same pot can be supported by someone else (if he gives it to another person) or by something else say ground (if he keeps it on the ground). The inseparable eternal relation is not present here in this example.
Similarly in an example, a man controls his servant by his order. Though the man is the controller and his servant is controlled, the man cannot be called as the soul of the servant and the servant cannot be called as his body. This is because it is possible that someone else can control the same servant. The inseparable eternal relation is not present in this example also.
Follow another example where a man owns a land and gets benefits from it. Though the man is the owner of the land, enjoys the benefits from his land, and the land is owned and exists for the purpose of the man, the man cannot be called as the soul of the land and the land cannot be called as the body of the man. The inseparable eternal relation is not present in this example also, as another person can own the land if it is sold or seized.
another example:
Ghataka Sruthi
The Ghataka Sruthies are
"Ya: Pruthviyaam tishtan prutviyaa antharo yam pruthvii na veda yasya pruthvii sareeram",
"Ya: Aatmani tishtan aatmano antharo yam aatmaa na veda yasya aatmaa sareeram",
"ya: pruthviimaantharo sancharan yasya prthvii sareeram yam pruthvii na veda, yo aksharamanthare sancharan yasyaaksharam sareeram yamaksharam na veda yo mruthumanthare sancharan yasya mruthussareeram yam mruthyurna veda esha sarvabhootaantaraatmaa apahatha paapmaa divyo deva: eko NaaraayaNa:",
"iDvaa suparNaa sayujaa sakhaayaa samaanam vruksham pareshasvajaathe - tayoranya: pipalam swaadvathyanasnan anyoo abhichaakaseethi",
"Antha: pravishta saastha janaanaam sarvaatma",
"Tath Srushtvaa thadevaanupraavisath tadanupravishya sachcha ityaachchaabhavath",
"Satyam chaanrutham cha satyamabhavath",
"Anena jeevenaanmanaa".
"Ya: Pruthviyaam tishtan prutviyaa antharo yam pruthvii na veda yasya pruthvii sareeram" is in the Kaanva Shaaka of Bruhadaaranyaka Upanishad in Veda. It declares that the "Brahman is in the earth, entered inside it, who is not known by the earth and has the earth as his body/mode and controls the earth as Antaryaami" The Brahman is untouched by the impurities of the earth as he is the soul of it.
"Ya: Aatmani tishtan aatmano antharo yam aatmaa na veda yasya aatmaa sareeram" is in the Maadyanthina Shaaka of the same Uupanishad in Veda. It declares that the "Brahman is in the Jeevaatman, entered inside it, who is not known by the Jeevaatman and has the Jeevaatman as his body/mode and controls the Jeevaatman as Antaryaami" The Brahman is untouched by the impurities of the Jeevaatman as he is the soul of it.
The above two quotes from Veda are given to explain that the Brahman is the soul of all Achit and Chit entities and all the Achit and Chit entities are the body of the Brahman who is Shreeman Naaraayanan.
"ya: pruthviimaantharo sancharan yasya prthvii sareeram yam pruthvii na veda, yo aksharamanthare sancharan yasyaaksharam sareeram yamaksharam na veda yo mruthumanthare sancharan yasya mruthussareeram yam mruthyurna veda esha sarvabhootaantaraatmaa apahatha paapmaa divyo deva: eko NaaraayaNa:"
is in the Subaalopanishad of Veda. In the same way as told above it declares that the Brahman is the soul of Prutvi (earth), Jeevaatman, Mrutyu (representative god of death) etc., and all these are the body (sareeram) of Brahman. The Brahman is untouched by the impurities of all chit and achit entities and the Brahman is with divine auspicious qualities. Shreeman Narayanan is the only God (Brahman) and He is the Antaryaami-Antaraatma of all the entities"
"iDvaa suparNaa sayujaa sakhaayaa samaanam vruksham pareshasvajaathe - tayoranya: pipalam swaadvathyanasnan anyoo abhichaakaseethi"
This is in MuNdakopanishad of Veda. It says that "Two birds having some attributes similar to each other are friends and are seated in a branch of one tree. Of these two birds, one bird eats the fruits of the tree, which are ripe. On the other hand the other bird does not eat the fruits and as such shines extraordinarily" From this verse, it is made clear by the Veda that both the Jeevaatman and the Paramaatman (Brahman-Vishnu) are present in the same body. The Jeevaatman enjoys and experiences the results of his karma (actions). On the other hand the Brahman just witnesses it and being untouched by such impurities shines with his natural greatness which is immeasurable. The Veda has ascertained that the Jeevaatman and the Paramaatman are always present together inseparably and also categorically ascertained the differences between the Jeevaatman and the Paramaatman.
"Antha: pravishta saastha janaanaam sarvaatma" states that the Paramaatman (Brahman) has entered into all the souls-jeevaatmans. The Brahman having entered into all the jeevaatmans rules them as Antaryaami and is the soul of all souls-jeevaatmans. Therefore the difference between the Brahman and the Jeevaatman is clear. Also, the inseparable relationship between Brahman and the Jeevaatman is also clear and this is what is declared as "the Brahman is everything" meaning, - "the Brahman is the Sarvaatma-the soul of everything - soul of all jeevaatmans and achit tatvas".
"Tath Srushtvaa thadevaanupraavisath tadanupravishya sachcha ityaachchaabhavath",
"Satyam chaanrutham cha satyamabhavath"
This verse is in the Taitreeya Upanishad of Veda. It says "The Brahman created all the entities (by expanding them (making them as StUla with name, form etc) which were in subtle (Suksha without name, form etc) form. After creating them, the Brahman entered into all the created entities as "Antaryaami - Antaraatma". After being entered as such, he took the unchanging Jeevaatman and the changing Achit as his form (sareeram). This has very clearly told by the Veda that the Brahman himself is not Chit and Achit but the Brahman is the soul of Chit and Achit entities and therefore calls everything as Brahman. The differences between the Brahman's Swaroopa (nature-reality) and the chit and achit entities are very clear.
"Anena jeevenaanmanaa" is in the Chaandokya Upanishad. The "Sat Vidya" portion of it where this occurs is outlined as follows: The Chandokya Upanishad says - Aruna's son is Uddalaka. Uddalaka's son is Swethaketu. Uddalaka addressed his son
"Swetaketo! Do the prescribed study of Veda under the guidance of qualified preceptor!"Swetaketu obeyed his father's order and completed the prescribed study of Veda and returned back to his house after years. Swethaketu thought that he has mastered everything. On seeing his son, Uddalaka understood that his son is yet to know the Brahman. Uddalaka therefore wanted him to get knowledge about the Brahman. In order to invoke his interest regarding the Brahman, Uddalaka questioned Swetaketu as follows:
"Utha tamaadesam apraakshya: yenaasrutam srutham bhavathi amatham matham avignyaatham vignyaatham" - "O son! Do you know that "Aadesa", by knowing which all things which were not heard becomes heard (known), all that which were not contemplated becomes contemplated and all unknown becomes known?"
Swethaketu should have got shocked on being questioned like this and doubted the question's logic itself. He did not know the answer any way. He asked his father
"Katham Tu Bhagava: Sa: - How is that revered Sir?"
His father first made it clear to his son that the question is logical and then answered it in detail. He quoted examples -
"Yatha Somya ekena mruth pindena sarvam mrunmayam vignyaatham isyaath" - By knowing the material cause "Clay", things (like pot which are effects) made of clay becomes to be known".
He actually pointed out the oneness of cause (material cause - Upaadaana Kaaranam) and the effect (Kaaryam). To make him understand that Pot and Clay are same (but only different forms), he said
"Vaacha-Aarambhanam Vikaaro Namadheyam mruthikethyeva satyam". Though we think the pot is different from clay, it is in fact the clay itself in a changed mode, which has got a shape which is called as pot".
His father quoted few more examples in this regard. Swethakethu requested his father to kindly teach him that "Aadesa", knowing which everything becomes known! "Aadesa" means Brahman who controls everything by ruling everything. It is derived in Sanskrit as "Aadichyate Anena Ithi Aadesa:".
The upadesam (teaching) was started by his father - "Sat Eva Somya edmagre aaseeth ekameya adveteeyam". "O Somya (who is fit to drink the Soma juice (prepared in Soma yagnya)) the universe which you see now with manifold forms and names was not like this before its creation but was present subtle (difficult to distinguish) form of "Sat". Nothing is its support other than Sat.
The "Sat" wished "Tat Ikshatha Bahusyaam Prayaayethi". That is, the "Sat" wished that "I become the multitudinous (expanded-StUla) chit and achit tatvas ie., the universe". The "Sat" became many, as it wished. This is "Sat's" first Sankalpam (Wish).
The "Sat" wished again - "SOyam Devataykshatha Hanthaaham Imaa: Tisra: Devataa: Anena JevEna Aatmanaa Anupravisya Nama Roope iVyaakaravaaNi" that is the Sat wished "by having the representative divinities of Tejas (fire/light), Ap (Water) and Annam (Prutvi-matter) as Sareeram (body/mode), I enter into them as soul and give manifold names and forms to them". It became as it wished.
The Brahman (Sat) is therefore declared as the "Cause" (Kaaranam) of the universe. By the first sankalpam, the Brahman did the "Samashti Srushti" and by the second sankalpam he did the "Vyashti Srushti". "Samashti Srushti" means creating the universe in its amass form and "Vyashti Srushti" means creating the universe in its clearly diversified form. Further the Sat Vidyaa continues as follows "Sath Moolaa: Somya Imaa: Prajaa:" meaning the Brahman is the cause for all these chit tatvas (not only achit tatvas) also.
All the chit and achit tatvaas where in the subtle form (sUkshma - without form, name and identifications) as body/mode of Brahman before creation as "Sat" in such a way that it was hard to differentiate them with individual name, form and species identification. All these things (all the chit and achit entities) have no independent nature, existence and its continuance and actions without the support, control and lordship of Brahman. The Brahman controls all these chit and achit entities and their creation is purely dependent on Brahman. They all have the Brahman as "soul" and they all form the body of Brahman. Their continuance and destruction are also dependent on Brahman.
After these teachings, Uddaalaka concluded his sermon "Ithadaatmiyam Idam Sarvam Tat Satyam Sa Aatmaa Tat Tvam Asi Swethaketho" meaning, "The universe composed of innumerable chit and achit entities are pervaded by the "Sat" (Brahman) and has the Brahman as its Aatmaa (soul). The Sat is the universe therefore because of this inseparable body-soul relationship. (Similarly) You (Swethaketu) are also the same Brahman (as you (a Jeevaatman) are also pervaded by the same Brahman and you are having the Brahman as your Soul (aatma) and you are the body/mode of the same Brahman). The verse "Tat Tvam Asi" leads to a debate as the Advaitins tell their own personal idea as its meaning, which is different from the "Sareera-Aatma" bhaavam as discussed above.
The Brahman is the UpAdAna kAraNam and the Nimitha kAraNam for all chit and achit entities. This does NOT mean that his "Swaroopam" gets changed to Chit and Achit. But only his "Roopam" (Sareeram) which was subtle (sUkshma) chit, achits becomes expanded (stUla) chit, achits ie., the chit achits gets form,name etc.,. Therefore, the Brahman is "Satyam-Ignyaanam-Anantam" only, even though the Brahman is the UpAdAna kAraNam. The example for "clay" in this context is for understanding the concept. The changes in his "Roopam" does not in any way contradict "Satyam-Ignyaanam-Anantam". The same is the case with his divine "Roopam" (divya mangala vigraham) also which changes as per his wish in various avataaras. The Brahman who had subtle chit and achit as his "Roopam/Sareeram" is the same Brahman who is having expanded chit and achit as his "Roopam/Sareeram". Therefore the Brahman is UpAdAna kAraNam (Visistayoho Advaitam Visistadvaitam). As the Brahman wished and created the universe, the same Brahman is the "Nimitha kAraNam".
The Brahman with all the chit and achit tatvas as his body and who is with infinite divine attributes and untouched by all impurities is unparalleled and unsurpassed (Visistasya Advaitam Visistadvaitam). "Satyam-Ignyaanam-Anantam" states the nature (swaroopa) of Brahman as unchanging, sentient infinite is the nature of Brahman. The "Satyam" term makes it clear that the Brahman is different form Achit. The "Ignyaanam" term makes it clear that the Brahman is different from Baddha Jeevaatmans. The "Ananta" term makes it clear that the Brahman is different from the Muktha and Nitya Jeevaatmans. Therefore the Brahman is "Purushothama:" Shreeman Narayananan. The sruthi "Anena Jeeveenaatmana Anupravisya Naama RUpe Vaakaravaani" confirms the Sareera-Aatma Bhaavam between the universe and the Brahman.
Up to this, the Upanishad has stated the following:
Knowing one entity, everything becomes known (is the Prathignya (oath)), which is the Brahman who is the material cause (Upaadaana Kaaranam)
The instrumental (efficient) cause of the universe is also the Brahman as he "Wished" and creates the universe.
The body-soul relationship (Sareera-Aatma-Bhaavam) between the universe and the Brahman.
As the Brahman is the soul of the entire universe, the Brahman himself is denoted as the universe. In the very same meaning, the Veda denotes a Jeevaatman (here Swetaketu - "Tvam") as Brahman "Tat" in its verse "Tat Tvam Asi" This is because the Jeevaatman is also the form (sareeram) of Brahman and having the Brahman as his soul. The Brahman is Shreeman Narayana: - Purushoththama: known as Vishnu: Vaasudeva:
Thus the Ghataka Sruthi does the synthesis of all the Bheda and Abheda sruties and establishes that the Brahman is the soul of all chit and achit entities and the entire chit and achit entities are the body of Brahman. When the Gataka Sruthi is used to synchronize, the Abheda sruthi verses mean to tell that nothing other than the Brahman qualified by the universe as his body exists. In the same way when the Gataka sruthi verses are used to synchronize, the bheda sruthi verses mean to tell that the Brahman, who is the soul of the universe, is different from the universe, which is his body. Body and soul are different entities but they are inseparably related. The body is therefore called "Aprutak Siddha Visheshanam" meaning the body becomes the inseparable attribute of the soul. The term "Aprutak Siddha" rules out independent existence of the body. Without the soul, the body cannot have swaroopam, stiti and pravruiti. Also, the soul has no mode without the body and therefore the body is called the mode (Prakaram) of the soul. Thus the Veda is consistently explaining only Visistadvaita Shree Vaishnavam without any contradiction.
A Concept called "Saamaanaadhikaranyam" which is a technical grammatical concept, is used to explain the verse "Tat Tvam Asi" clearly. This will be explained in the next lessons along with the personal explanations given in this context by other philosophers of other schools of thought.
The Meaning of the term "Visistadvaita"
Let us examine the meaning of the term "Visistadvaita". It is derived by two ways - "Visistasya Advaitam - Visistadvaitam" and "Visistayoho Advaitam - Visistadvaitam".
"Visistasya Advaitam" means - The Brahman qualified by all chit and achit entities as his Saareeram/Prakaaram/Viseshanam (body/mode/attribute) is without a second entity meaning unparalleled and unsurpassed. This brings out the ultimate supremacy of Shreeman Narayana Para Brahman who is Akila Heya Pratyaneeka: and Ananta Kalyaana Gunaakara:
"Visistayoho Advaitam" means - The Brahman having the subtle (sukshma) chit and achit entities as his Saareeram/Prakaaram/Viseshanam (body/mode/attribute) before creation is the same Brahman having the expanded (stUla) chit and achit entities as his Saareeram/Prakaaram/Viseshanam (body/mode/attribute) after creation. This brings out the fact that Shreeman Narayana Para Brahman is the only material cause and efficient cause of the universe.
Shreeman Nigamaantha Maha Desika defines the same as "Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam". This is the most precise definition of our Siddhaantham.
Punishment to privilege.
In 1876, The Adventures Of Tom Sawyer was published and put author Mark Twain in the literary map of the world. It was a novel that was so ahead of its time in that it was filled with meaning and symbolism, aside from being engaging and fun to read. It was a story about the titular mischievous young boy, who wittingly tricked his way to get everything he wanted.
One of the most prominent scenes in the book was the “fence scene”, where Tom Sawyer was tasked by his Aunt Polly to whitewash their fence as a punishment for a prior mischief. Tom Sawyer, being young, wished he could play instead, naturally. Ben Rogers, one of his friends saw him doing this job and did his best to ridicule the boy for his penance.
Most people would bow their heads and take it in the chin. But Tom Sawyer not only turned the situation around, he spun it like a top on his palm. At the end of that day, a dozen boys painted the fence for him while he played to his heart’s desire. Here’s the kicker, they even paid him in kind for the privilege.
But how did he do it?
Punishment To Privilege
“Work consists of whatever a body is obliged to do. Play consists of whatever a body is not obliged to do.” — Mark Twain
Most people have a negative sentiment in the work they do. They view their work primarily as a source of income, a means to put food on the table, roof over their heads and purchase all else they think are necessary. Beyond that, work is simply a requirement of living, a demand from the individual. Unfortunately for some, it can even be a cross to bear — a punishment. This is not unusual, after all, work is mostly not fun.
However, when we hear people who get ahead, people who make success look so easy, we can always find one, sometimes two, great common characteristics in them. One is, they do great work. The other, is they make people do great work.
Here’s how Tom Sawyer did it.
Ben Rogers was playing around Tom when he facetiously commented about Tom’s work. Tom simply asked, “what work?” and proceeded to paint the fence with careful precision, checking the application of the paint every stroke of his brush. Ben, curious, lamented why Tom was not distressed about his situation. Tom simply said, “I don’t see why I would be, you don’t get to do this everyday” acting as if he were doing a very difficult task.
At this point, because of Tom’s seemingly dedicated poise, Ben has gotten perplexed, yet completely absorbed in the work Tom was doing. Ben couldn’t help himself but ask, “Say Tom, let me paint a little”. Tom Sawyer refused but grinned. This is when he knew that his ruse has worked.
He continued the act and spoke lines like “Only one in a thousand, maybe even two thousand boys can do this” and “Aunt Polly said this is so important only Tom Sawyer can do it”, which of course, she didn’t say. Ben couldn’t resist to have a go at this important calling, and offered his apple to Tom in exchange for the
chance.
Red nosed R
As the holiday season of 1938 came to Chicago, Bob May wasn’t feeling much comfort or joy. A 34-year-old ad writer for Montgomery Ward, May was exhausted and nearly broke. His wife, Evelyn, was bedridden, on the losing end of a two-year battle with cancer. This left Bob to look after their four-year old-daughter, Barbara.
One night, Barbara asked her father, “Why isn’t my mommy like everybody else’s mommy?” As he struggled to answer his daughter’s question, Bob remembered the pain of his own childhood. A small, sickly boy, he was constantly picked on and called names. But he wanted to give his daughter hope, and show her that being different was nothing to be ashamed of. More than that, he wanted her to know that he loved her and would always take care of her. So he began to spin a tale about a reindeer with a bright red nose who found a special place on Santa’s team. Barbara loved the story so much that she made her father tell it every night before bedtime. As he did, it grew more elaborate. Because he couldn’t afford to buy his daughter a gift for Christmas, Bob decided to turn the story into a homemade picture book.
In early December, Bob’s wife died. Though he was heartbroken, he kept working on the book for his daughter. A few days before Christmas, he reluctantly attended a company party at Montgomery Ward. His co-workers encouraged him to share the story he’d written. After he read it, there was a standing ovation. Everyone wanted copies of their own. Montgomery Ward bought the rights to the book from their debt-ridden employee. Over the next six years, at Christmas, they gave away six million copies of Rudolph the Red Nosed Reindeer to shoppers. Every major publishing house in the country was making offers to obtain the book. In an incredible display of good will, the head of the department store returned all rights to Bob May. Four years later, Rudolph had made him into a millionaire.
Now remarried with a growing family, May felt blessed by his good fortune. But there was more to come. His brother-in-law, a successful songwriter named Johnny Marks, set the uplifting story to music. The song was pitched to artists from Bing Crosby on down. They all passed. Finally, Marks approached Gene Autry. The cowboy star had scored a holiday hit with “Here Comes Santa Claus” a few years before. Like the others, Autry wasn’t impressed with the song about the misfit reindeer. Marks begged him to give it a second listen. Autry played it for his wife, Ina. She was so touched by the line “They wouldn’t let poor Rudolph play in any reindeer games” that she insisted her husband record the tune.
Within a few years, it had become the second best-selling Christmas song ever, right behind “White Christmas.” Since then, Rudolph has come to life in TV specials, cartoons, movies, toys, games, coloring books, greeting cards and even a Ringling Bros. circus act. The little red-nosed reindeer dreamed up by Bob May and immortalized in song by Johnny Marks has come to symbolize Christmas as much as Santa Claus, evergreen trees and presents. As the last line of the song says, “He’ll go down in history.”
Saturday, November 20, 2021
Acharya champu now in app
The description of Telugu Acharya Champu App
Read the complete 'Acharya Champu' written by Vedanthachariar in Telugu with this App
‘Vedantacharya Vijaya’ also known as ‘Acharya Champu’, written in Sanskrit in the form of prose and verse, by a great scholar and poet named ‘Kousika Kavitarkikasimha VedanthAchariAr’, who lived around 1717 AD
This work is considered the oldest historic record of Vedanthcchariar’s life history and most authentic
He got the name 'Vedhanthachariar' from Lord Sri Ranganathan, and the name ‘Kavitharkika Kesari’ and 'Sarvathanthra Swathanthrar’ by Goddess Sri Ranga Nachiar
Get this App to know about the inspiring history of Vaishnavism as narrated by the greatest saint Vedanthachariar in Telugu