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 Alavandar, the Vaishnavite Acharya, wants to praise Lord Narayana, but wonders how he is to do it. Is he qualified for the task? That is the doubt that Alavandar has.Nammazhvar had experienced a similar feeling, but he overcame his initial hesitation, and composed verses in praise of the Lord. Alavandar too uses many arguments to convince himself that he can and must praise the Lord, said Valayapet Ramachariar, in a discourse on Alavandar’s Stotra Ratna.

Vedanta Desika, in his Rahasya Traya Sara, quotes his maternal uncle Appullar, who was also Desika’s Acharya. Appullar used to observe that there might be Vedantic scholars, who knew that the Lord was the end and the means. But they might have chosen to keep from singing His praise, because they were frightened of His Supremacy. Such people, despite their knowledge, were inferior to the Gopikas, who had no knowledge, but had great love for the Lord. Peria Vachan Pillai and Desika quote the example of Kaliya to show that fear of the Lord’s Paratva is a common feeling. Kaliya was afraid that because of his incapacity, he could not praise Krishna. Humbled by Krishna, Kaliya wants to praise Him. But Kaliya feels he cannot do it. Brahma worships the Lord with special, fragrant flowers. Rishis enthrone Him in their hearts, and the flowers they use are eight qualities — ahimsa, indriya nigraha (control of senses), sarva bhuta daya (compassion to all beings), kshama (tolerance), jnana, tapas, shanti and satya. And yet neither Brahma, nor the devas can fully understand Him.

So Kaliya prays for the Lord’s mercy, so that he too can praise Him. Each of us can praise the Lord according to our capacity. If we keep from doing this, because of our feeling of insignificance, then there will be no one left to praise Him.

Shayana.

  

Srimad Bhagavatam has a story about a poor farmer who had no expectations in life, said P.T. Seshadri in a discourse. He used to collect fallen fruits and scattered grains to feed his family. Lord Narayana wanted to show the world the greatness of this humble farmer.

One day, as the man kept picking fruits, he noticed a gold bar. He ignored it. In the meanwhile, the Lord had come to his house in the guise of an astrologer. He told the farmer’s wife about the gold that her husband had come across. He told her to urge the farmer to go back and fetch the gold. When the farmer arrived, she told him to go and get the gold. But the farmer made no attempt to do so. The agitated wife asked the astrologer to advise her husband. The astrologer said the farmer should not hesitate to bring the gold. The world respected only those who were rich. Moreover, what would he do, if he fell ill? The astrologer added that God had intended the gold for him, which was why he had spotted it. The farmer replied that he was not going to deny the truth of anything that the astrologer had said. But so far he had enjoyed peace of mind in his life. If he were to come into possession of gold, he would worry about how to safeguard it. He would become prey to more desires. He said the Lord had put the gold there, to see if he would yield to temptation.

The farmer said the Lord had given him the jnana that the Lord was the means and the end. The farmer said this jnana was the best snaana one could have, and that one must constantly think of the Lord’s qualities. The astrologer then revealed that He was none other than Lord Hari. He said jnana about the Supreme One was indeed the best snaana. Andal refers to this jnana as neerattam (bath).

In the 13 chapter of the Gita on Kshetra Kshetrajna jnana, Krishna gives a comprehensive explanation of the core and secret of all esoteric knowledge, pointed out Sri R. Krishnamurthy Sastrigal in a discourse. The wonder in this is that it is characterised by its all pervasiveness and also by its unique quality of effulgence that illuminates all. This truth is beyond objective perception, that is, it is not tangible to the senses. This can be understood to a certain extent in the Gita itself, when Krishna grants divine vision, Jnana Chakshus, to Arjuna to behold His cosmic form. The experience or awareness belongs to the inner being and hence it is known as Jnana Chakshus. One has to see deep within one’s self to discover the nature of the undying spirit intertwined with the entire creation. The body, comprising the mind, senses, intellect and chitta is the Kshetra.

God’s unlimited power enters into creation and manifests as different beings with their respective limitations with regard to time, place and individual characteristics. There is a distinction between consciousness and the objects which the consciousness observes. So too, the indwelling spirit in the self that is not any of these, but is the cause of all, that is always aware and is the ever present witness of all, is the Kshetrajna. It is the cosmic consciousness for which the entire creation in all its infinite variety is the Kshetra, the object of awareness. So, the individual self caught in the cycle of birth and the universe come under Kshetra, or the field. If only the individual recognises the comparison of the body to a field, he can see how the body can be used to save the self from revolving in samsara. Just as the field is tilled and seeds sown to reap a harvest, the individual can work on his good and bad deeds to get salvation.

Duryodhana is jealous of the respect shown to Yudhisthira by everyone during the Rajasuya yaga. He expresses his sorrow to his father Dhritarashtra. Dhritarashtra advises him to mend his ways, said Kidambi Narayanan, in a discourse. He reminds Duryodhana that whatever parents could and should do for their son has been done for Duryodhana by his parents. He has inherited a kingdom with full rights. Why should he be upset about Yudhisthira’s yaga? Can he not perform a similar yaga if he wants? Only a man who controls his mind has peace of mind, Dhritarashtra points out.

The Pandavas are Duryodhana’s blood relatives. Hurting them would be like cutting off one’s own hands. Duryodhana has studied under the best teachers, but of what use is his knowledge, asks Dhritarashtra. Does a ladle, used to make a sweet, experience the sweetness? Similar is Duryodhana’s learning. When not put to use, knowledge is useless. Even Vidura disapproves of Duryodhana’s plans. Vidura is proficient in all the Sastras taught by Brihaspathi to Indra. If Vidura says something must not be done, it is best to avoid it. Vidura has knowledge of all three kalas — the past, present and future. So, he can foresee disasters that will result from certain decisions. When he warns against enmity towards the Pandavas, should he not be heeded, asks Dhritarashtra.

But Duryodhana says that Vidura’s ideas are not in tune with his own. Yudhishthira is more like Vyasa and Vidura, whereas, Duryodhana is not in this category. He says Vidura always talks of dharma, but this does not help. Cunning leads to victory, argues Duryodhana. One should not worry about an opponent’s strengths, he says. If you do, you will be as useless as a mat that degrades gradually, when it has been exposed to the rains.

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 पशूनां रूपमन्नस्य रसो यशः श्रीः श्रयतां मयि स्वाहा। 

(यजुर्वेद/Yajuveda- 39.4)

 पशुओं का रूप, अन्न का रस एवं यश और लक्ष्मी, ये सब मुझमें आश्रय लें तथा मेरी यह आहुति सुहुत हो। 

 May the countenance of animals, deliciousness of food. Fame and splendor be granted to me through this benign offering. 

© Vedam

Oct fest.