ராதே கிருஷ்ணா 03-07-2015
விஷ்ணு சஹஸ்ரநாமம்
ஸ்ரீராமஜெயம்
Pancha Prakaram of Sriman Narayanan
The five forms in which Sriman Narayana resides to bless the devotees are
PARA, VYOOHAM,VIBHAVAM, ANTHARYAAMI, ARCHAAVATHARAM
PARA – Bhagawan resides as Vaikunta Pathi at Paramapatham vaikuntam - with his divine consorts(Nachiars - Sri Devi, Bhoo Devi and Neela Devi), giving sevai for all the Nithya soorigal. Nithya Soorigal ke Adhi Sesha, Vishwaksena, Garuda, etc who would be ever in Vaikunta to serve the Lord.
The para can be viewed as the full and undifferentiated manifestation of the Lord in His complete and resplendent glory in which He has chosen to be unlimited by anything. He does not assume this form as a result of another object, and in this form He is endowed with the fullness of the six qualities - jnAna, bala, aisvarya, vIrya, sakti, teja. In this form, He is the shAdguNya paripUrNa, mahArNava, ni:sima - complete in all respects in the Six qualities, the Great Ocean of all that is perfect, unlimited by anything.
iti upakramya param etat samAkhyAtam ekam sarvAsrayam vibhum".
VYUHA/VYOOHAM - In the Thiru Par kadal bhagawan resides as Ksheeraabdhi Naathan in Aadhi Sesha Sayanam in Yoga Nidhrai at the ocean of Ksheeram(milk) with Sridevi at his lotus feet giving sevai to all the deva's including brahma. In the Vyuham form as Sankarshana, Pradyumna and Aniruddha.
viddhi etat vyuha samgjnam vai nissreyasa phala pradam ||
Azhwar pasuram Periya Thirumozhi 8.8.10
"Meenodu Aamai kezhal ari, kuralaai, muunum iraamanaai, thaanaai,
pinnum iraamanaai dhaamodharanaai karkiyum aanaan "
Meenodu - (Mathsya), Aamai - (Koorma), Kezhal - (Varaaham), Ari -
(Narasimham), Kuralaai (Vaamanam), Munnum Iraamanaai (Parasu Raman),
Thaanaai (Rama), Pinnum Iramanaai (Bala Raman), Dhaamodharanaai
(Krishnan), Karkiyum Aanaan (Kalki).
The vibhava is that group of manifestations which are taken by BhagavAn in the form of god, man, animal, etc. (sura, nara, tiryagAdi). Vibhava is of two kinds:1. mukhya (vibhava)
2. anuvrtti (vibhava antara)
Vibhava occurs in one of four forms:
1. Some like matsya and kurma are direct manifestations
2. In some incarnations, the Lord enters into the bodies of distinguished sages such as Sri VyAsa.
3. In others, He invests His sakti for some period of time in others. The example of Puranjaya is given here.
4. There are others in which He manifests Himself in idols as for instance in the arcAvatAra.
ARCHAAVATHARAM – This is the form of Bhagawan’s which we all can feel, experience, enjoy in our divya desam with his divya thirumeni and does kataaksham to all those who surrender at his feet doing Saranaagathai. This is the form he is in for people like us who is yet to realize our true nature. These are the consecrated murthys of the Lord celebrated by the Azhwars at the 106 Divya Desams and other Archa Murthys at Abhimana Sthalam and elsewhere. The Archa form can be grouped under the four categories:
1. SWAYAMVYAKTA FORMS – as available as saligramam, Triupathi Srinivasa, Sri Ranganatha, Badri Narayana,Thirunarayana of Melkote, Srimushnam Bhoovaraghavan, Puri Jagannath
2.DAIVAA ARCHA FORMS – archa’s(Idol) installed by Deva’s - Guruvayur
3.AARSHAA – archa’s installed by Rishi. Thiruvinnagar, Thiruvahindrapuram , Thirukkudanthai come under this category, since the Lord accepted to take permanent residence at the request of a Rishi like Maarkandeya, Hema ,Matanga
4.MAANUSHAA - the idols are consecrated by men according to Aagama Sastras.
TiruvAimozhi, where nammAzhvAr beautifully expresses this concept -
"viN mIdiruppAi! malai mEl niRpAi! KaDal SerppAi!
maN mIduzhalvAi! ivaRRuL e'ngum maRainduRaivAi!
eN mIdiyanRa puRavaNDattAi!. ."
TiruvAimozhi (6. 9. 5). He keeps moving about in all the three worlds in order to be easily accessible to everyone.
From Purusha Suktham
"sahasra sheerSHA puruSHa: | sahasrAksha: sahasrapAt |
sa bhoomim vishvato vrtvA | atyatiSHTad dashAngulam ||"
(sahasra) Thousands (sheerhsA) of heads has (puruSHa)
the great p. (sahasra) Thousands of (aksha) eyes has he,
(sahasra pAt) and thousands of legs. (sa) He (vrtva)
manifests (bhoomim) the world. (attyatiSHTad) He stands
beyond (dashAngulam) the count of ten fingers.
Note:
Sri Bhattar distinguishes the vibhava form from the Lord's creations such as the fourfaced Brahma, who are not manifestations of Bhagavan, but are the creations of Bhagavan. Sri Bhattar refers to the following from the Paushkara samhita to give us an understanding of the difference:
jnAnopadeshTA bhagavAn kapilAkshastu adhokshaja: |
vidyAmurti: caturvaktro brahmA vai loka pUjita: ||
tadamsa bhUto vai yasya visva vyanjana lakshaNa: ||
"The red-eyed BhagavAn, Adhokshaja, is the teacher of all knowledge. The four-faced BrahmA who is the embodiment of learning and who is worshiped by all worlds, is but a tiny amsa (part) of Bhagavan. He is the subordinate of BhagavAn, and he only propounds the knowledge he got from Bhagavan to all in the world".
These are distinguished as the prAdurbhAva and prAdurbhAvAntara forms. Here the prAdurbhAva is the adhokshaja form, and the prAdurbhAvAntara is Brahma. It is pointed out that the creations of the Lord such as Brahma, agni, etc., are to be understood at a different level than the manifestations of the
Lord in His para, vyuha, and vibhava forms. This is the basis for why those who have been initiated in the worship of acyuta are to worship only Acyuta and not the other gods (prAdurbhAvAnAm ArAdhyatvam .prAdurbhAvAntarANAm ArAdhana nishedhasca).
ஸ்ரீராமஜெயம்
ஸ்ரீராமஜெயம்
Sri KoorathAzhwan, aka Kuresa, is a dear disciple of Sri Ramanujacharya and great Srivaishna acharya who sacrificed his life and wealth to serve his guru and spread Srivaishnavam. KoorathAzhwan also known as Srlvatsankamisra , Srlvatsacihna,Kuresa, Kuranatha and Kurattalvan. Kuresa was a very rich person and was living with his wife Andal near kanchipuram. When Ramanuja became a Sanyasi, Kuresa wanted to join him. Kuresa gave away all this wealth and joined Sri Ramanuja. Kuresa helped Ramanuja during his visit to Saraswati Bandaram Library in Kashmir. Ramanuja wanted to refer the Bodhyana vruthi grantham to write the SriBhasyam for Brahma Sutra. Writing commentary for BrahmaSutra was one of the promises Ramanuja made to Yamunacharya. But due to the conflict with the Advaita group in Kashmir, Ramanuja had to return mid way without completing the reading. However, Kuresa memorized the Bodhyana vruthi grantham and this paved way for Ramanujar to complete the SriBhasyam. Kuresa happen to loose his eyes when he tried to save Sri Ramanuja from the Chola king. Later because of Sri Ramanujar's grace and Lord Kanchi Varadhan's grace he happen to get back his eyes by singing Varadharaja Sthavam. During that incident, Lord Varadharajan promised moksham for all those who had sambhandam with Kuresa. Even Sri Ramanuja was happy that he was Kuresan's acharyan and he is assured of moksham due to his sambhandam with Kuresan. Kurathazhwan had so much acharya bhakthi that he wished to go to Srivaikuntam before Sri Ramanujar since he wanted to welcome his Acharyan to Srivaikuntam with poorana kumbam. Such was the greatness and vaibhavam of Kuresan and greatness of his acharya abhimanam.
Article on Sri KoorathAzhwAn can be read at http://www.saranagathi.org/acharyas/kuresar/life.htm
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
விஷ்ணு சஹஸ்ரநாமம்
Friday, 26 April 2013
Part 04 : Sri Ramanuja and Ramanuja Darsanam
ஸ்ரீராமஜெயம்
Vishistadvaita philosophy by Bhagavad Ramanuja is based on Qualified Non Dualism. Based on the existence of three substances cit(Sentient), Acit(Nonsentient) and Isvara(controller paramatma). Cit and Acit although different from Brahmam, are inseperably dependant on paramatma as His body and as an adjective. ( Sarira atma and prakara prakari relationship). Influenced by past karmas, the jiva takes birth. Bhakthi rupa panna jnana is the means of liberation, which is reaching vaikuntha and serving the lord eternally.
Will be dwelling in detail on Sri Ramanuja Vaibhavam in another blog.
Articles on Sri Ramanujacharya at http://www.saranagathi.org/acharyas/ramanuja/
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Vishistadvaita philosophy by Bhagavad Ramanuja is based on Qualified Non Dualism. Based on the existence of three substances cit(Sentient), Acit(Nonsentient) and Isvara(controller paramatma). Cit and Acit although different from Brahmam, are inseperably dependant on paramatma as His body and as an adjective. ( Sarira atma and prakara prakari relationship). Influenced by past karmas, the jiva takes birth. Bhakthi rupa panna jnana is the means of liberation, which is reaching vaikuntha and serving the lord eternally.
Will be dwelling in detail on Sri Ramanuja Vaibhavam in another blog.
Articles on Sri Ramanujacharya at http://www.saranagathi.org/acharyas/ramanuja/
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 19 April 2013
Part 03 : Sri Vishnu Sahasranamam In Mahabharata
ஸ்ரீராமஜெயம்
Sri Visnusahasranamastotra - "Thousand Names of Vishnu", forms chapter 149 of the Anusasanaparvan (13th parvan) of the ithihasa(epic) Mahabharata.
At the end of the epic Mahabharata war, Bhishmacharya was awaiting the sacred hour to depart from his physical body unto the lotus feet of the Lord. Yudhishtira, the eldest of the Pandavas, was desperately looking for the answers to matters relating to Dharma and Karma. Lord Sri Krishna, who understood Yudhistira’s uneasy mind, guided him to Bhishma (who was on the arrow bed) to learn insight in to this precious knowledge.
Yudhistira asks 6 questions to Bhishma. Bhisma answers the 6 questions and reveals the sahasra nama of Sriman Narayanan.
Sri Vedavyasa is the rishi of Sri Vishnu's one thousand names, i.e., the sage
who strung together the thousand names as they were revealed by Bhishma to Yudhishthira.
Sri Vishnu Sahasranama Stotram as printed for chanting purposes consists of
three sections:
Sri Visnusahasranamastotra - "Thousand Names of Vishnu", forms chapter 149 of the Anusasanaparvan (13th parvan) of the ithihasa(epic) Mahabharata.
At the end of the epic Mahabharata war, Bhishmacharya was awaiting the sacred hour to depart from his physical body unto the lotus feet of the Lord. Yudhishtira, the eldest of the Pandavas, was desperately looking for the answers to matters relating to Dharma and Karma. Lord Sri Krishna, who understood Yudhistira’s uneasy mind, guided him to Bhishma (who was on the arrow bed) to learn insight in to this precious knowledge.
Yudhistira asks 6 questions to Bhishma. Bhisma answers the 6 questions and reveals the sahasra nama of Sriman Narayanan.
Sri Vedavyasa is the rishi of Sri Vishnu's one thousand names, i.e., the sage
who strung together the thousand names as they were revealed by Bhishma to Yudhishthira.
The slogam has eight syllables per quarter (Anushtup) as its meter.
The names reveal the great qualities of the lord being worshiped - Lord Krishna, and Lord Krishna himself was present when Bhisma told these to Yudhistra making it more unique.
Sri Vishnu Sahasranama Stotram as printed for chanting purposes consists of
three sections:
1. A prolog, which gives the background on why the Stotram was imparted to the great and just Yudhishthira by Bhishma.
2. The thousand names of Vishnu, organized in a poetic format in 107 stanzas, in the anushtup chandas, (a meter with eight syllables in a quarter), with two quarters per line, and two lines per stanza.
3. The phala sruti, or a recounting of the benefits that can accrue by chanting the Stotram.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
3. The phala sruti, or a recounting of the benefits that can accrue by chanting the Stotram.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 12 April 2013
Part 02 : Pancha Prakaram of Sriman Narayanan
ஸ்ரீராமஜெயம்
Pancha Prakaram of Sriman Narayanan
The five forms in which Sriman Narayana resides to bless the devotees are
PARA, VYOOHAM,VIBHAVAM, ANTHARYAAMI, ARCHAAVATHARAM
PARA – Bhagawan resides as Vaikunta Pathi at Paramapatham vaikuntam - with his divine consorts(Nachiars - Sri Devi, Bhoo Devi and Neela Devi), giving sevai for all the Nithya soorigal. Nithya Soorigal ke Adhi Sesha, Vishwaksena, Garuda, etc who would be ever in Vaikunta to serve the Lord.
The para can be viewed as the full and undifferentiated manifestation of the Lord in His complete and resplendent glory in which He has chosen to be unlimited by anything. He does not assume this form as a result of another object, and in this form He is endowed with the fullness of the six qualities - jnAna, bala, aisvarya, vIrya, sakti, teja. In this form, He is the shAdguNya paripUrNa, mahArNava, ni:sima - complete in all respects in the Six qualities, the Great Ocean of all that is perfect, unlimited by anything.
Sri Bhattar refers to the sAtvata samhita in explaining the para-vyuha, and vibhava forms.
"shAdguNya vigraham devam bhAsvajjvalana tejasam sarvatah pANi pAdam tatiti upakramya param etat samAkhyAtam ekam sarvAsrayam vibhum".
"In the para form, the Lord has the body endowed with all six qualities; He shines with intense brilliance and luminosity, and has hands and feet all around. This form is unique, is the support of all, and is all-pervasive".
VYUHA/VYOOHAM - In the Thiru Par kadal bhagawan resides as Ksheeraabdhi Naathan in Aadhi Sesha Sayanam in Yoga Nidhrai at the ocean of Ksheeram(milk) with Sridevi at his lotus feet giving sevai to all the deva's including brahma. In the Vyuham form as Sankarshana, Pradyumna and Aniruddha.
In the vyuha manifestation, the Lord assumes different forms which are rich in some of the Six qualities, with different functions which emphasize these qualities. The vyuha forms can be viewed as the differentiated forms which arise from the para form.
1. pradyumna - aisvarya and vIrya - function of srshti or creation
2. aniruddha - sakti and tejas - function of sthiti or protection and preservation
3. samkarshaNa - jnAna and bala - function of samhAra or destruction
Sri Bhattar refers to the sAtvata samhita which describes the vyuha forms as follows:
etat pUrvam trayam ca anyat jnAnAdyaih bheditam guNai: |viddhi etat vyuha samgjnam vai nissreyasa phala pradam ||
"From this para form emerge three other forms (SamkarshaNa, pradyumna, aniruddha), which are distinguished by the possession of knowledge and other qualities allotted to each one of them, and which bestow these benefits to the devotees".
VIBHAVAM - Avataram – Thousands of avataram of Bhagawan are called Vibhavangal – vibhavaavatharam. This form is for all the rishi's like vashista. Some are sampoorna Avatharams and others are partial avatharams. Azhwar pasuram Periya Thirumozhi 8.8.10
"Meenodu Aamai kezhal ari, kuralaai, muunum iraamanaai, thaanaai,
pinnum iraamanaai dhaamodharanaai karkiyum aanaan "
Meenodu - (Mathsya), Aamai - (Koorma), Kezhal - (Varaaham), Ari -
(Narasimham), Kuralaai (Vaamanam), Munnum Iraamanaai (Parasu Raman),
Thaanaai (Rama), Pinnum Iramanaai (Bala Raman), Dhaamodharanaai
(Krishnan), Karkiyum Aanaan (Kalki).
The vibhava is that group of manifestations which are taken by BhagavAn in the form of god, man, animal, etc. (sura, nara, tiryagAdi). Vibhava is of two kinds:1. mukhya (vibhava)
2. anuvrtti (vibhava antara)
Vibhava occurs in one of four forms:
1. Some like matsya and kurma are direct manifestations
2. In some incarnations, the Lord enters into the bodies of distinguished sages such as Sri VyAsa.
3. In others, He invests His sakti for some period of time in others. The example of Puranjaya is given here.
4. There are others in which He manifests Himself in idols as for instance in the arcAvatAra.
ANTHARYAAMI - Bhagawan in this form resides in every individual and living being of the Universe. This covers both Achit and Chit including Devas, Human beings , birds, beasts ,insects et al. This form is also known as Harda , since the Yogis realize Him in their hearts. Bhagawan in sukusuma form dwells into everyone as antharyaami and does nithyavaasam at the centre of our heart(Hrudaya kamalam) which can be realized only by doing ashtaanga yogam which is one of the 32 Brahma kalai or called as Brahmaviddhais. He sits in a lotus at the centre of our heart with his divya mangala swaroopam which was realized by our saints or rishis by doing bhakthi yogam and by our aazhwaars and aachaaryaas. Thirumazhisai aazhwaar even requested emperumaan to show his from in his hridayam or heart to all those people who argues against existence of emperumaan and emperumaan gave that diva sevai to everyone in the centre of Thirumazhisai Aazhwaars heart. This form is for all the yogi's and rishi's who through the form of yogam could see the antharyaami bhagawan.ARCHAAVATHARAM – This is the form of Bhagawan’s which we all can feel, experience, enjoy in our divya desam with his divya thirumeni and does kataaksham to all those who surrender at his feet doing Saranaagathai. This is the form he is in for people like us who is yet to realize our true nature. These are the consecrated murthys of the Lord celebrated by the Azhwars at the 106 Divya Desams and other Archa Murthys at Abhimana Sthalam and elsewhere. The Archa form can be grouped under the four categories:
1. SWAYAMVYAKTA FORMS – as available as saligramam, Triupathi Srinivasa, Sri Ranganatha, Badri Narayana,Thirunarayana of Melkote, Srimushnam Bhoovaraghavan, Puri Jagannath
2.DAIVAA ARCHA FORMS – archa’s(Idol) installed by Deva’s - Guruvayur
3.AARSHAA – archa’s installed by Rishi. Thiruvinnagar, Thiruvahindrapuram , Thirukkudanthai come under this category, since the Lord accepted to take permanent residence at the request of a Rishi like Maarkandeya, Hema ,Matanga
4.MAANUSHAA - the idols are consecrated by men according to Aagama Sastras.
TiruvAimozhi, where nammAzhvAr beautifully expresses this concept -
"viN mIdiruppAi! malai mEl niRpAi! KaDal SerppAi!
maN mIduzhalvAi! ivaRRuL e'ngum maRainduRaivAi!
eN mIdiyanRa puRavaNDattAi!. ."
TiruvAimozhi (6. 9. 5). He keeps moving about in all the three worlds in order to be easily accessible to everyone.
From Purusha Suktham
"sahasra sheerSHA puruSHa: | sahasrAksha: sahasrapAt |
sa bhoomim vishvato vrtvA | atyatiSHTad dashAngulam ||"
(sahasra) Thousands (sheerhsA) of heads has (puruSHa)
the great p. (sahasra) Thousands of (aksha) eyes has he,
(sahasra pAt) and thousands of legs. (sa) He (vrtva)
manifests (bhoomim) the world. (attyatiSHTad) He stands
beyond (dashAngulam) the count of ten fingers.
Note:
Sri Bhattar distinguishes the vibhava form from the Lord's creations such as the fourfaced Brahma, who are not manifestations of Bhagavan, but are the creations of Bhagavan. Sri Bhattar refers to the following from the Paushkara samhita to give us an understanding of the difference:
jnAnopadeshTA bhagavAn kapilAkshastu adhokshaja: |
vidyAmurti: caturvaktro brahmA vai loka pUjita: ||
tadamsa bhUto vai yasya visva vyanjana lakshaNa: ||
"The red-eyed BhagavAn, Adhokshaja, is the teacher of all knowledge. The four-faced BrahmA who is the embodiment of learning and who is worshiped by all worlds, is but a tiny amsa (part) of Bhagavan. He is the subordinate of BhagavAn, and he only propounds the knowledge he got from Bhagavan to all in the world".
These are distinguished as the prAdurbhAva and prAdurbhAvAntara forms. Here the prAdurbhAva is the adhokshaja form, and the prAdurbhAvAntara is Brahma. It is pointed out that the creations of the Lord such as Brahma, agni, etc., are to be understood at a different level than the manifestations of the
Lord in His para, vyuha, and vibhava forms. This is the basis for why those who have been initiated in the worship of acyuta are to worship only Acyuta and not the other gods (prAdurbhAvAnAm ArAdhyatvam .prAdurbhAvAntarANAm ArAdhana nishedhasca).
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 5 April 2013
SriRamajayam
ஸ்ரீராமஜெயம்
I seek the blessings of my Acharyan and dedicate this effort to the lotus feet of Sriman Narayana & Sri Mahalakshmi.
This is the humble attempt to learn and share about our religion Santana Dharma, our Vishistaadvaita Vedanta Sampradhayam and about the Divya Dampati - Sriman Narayana & Sri Mahalakshmi.
This blog will focus on Srivishnusahasranamam based on Sri Parasara Battar's Bhagavad Guna Darpanam.
The content in the blogs are from what i have read in books, internet and what i have heard in upanyasams. Please forgive me for any errors. I would be grateful if you could let me know on your comments and corrections to be made.
Source:
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
This is the humble attempt to learn and share about our religion Santana Dharma, our Vishistaadvaita Vedanta Sampradhayam and about the Divya Dampati - Sriman Narayana & Sri Mahalakshmi.
This blog will focus on Srivishnusahasranamam based on Sri Parasara Battar's Bhagavad Guna Darpanam.
The content in the blogs are from what i have read in books, internet and what i have heard in upanyasams. Please forgive me for any errors. I would be grateful if you could let me know on your comments and corrections to be made.
Source:
- 1)Upanyasam by Sri U. Ve. Velukkudi Krishnan Swami
- 2) Book - Sri Vishnu Sahasranamam - Villakaurai - ஸ்ரீ விஷ்ணுஸஹஸ்ர நாமம் உரை by Dr.V.V Ramanujan
- 3)Internet - Antaryami.net
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 31 May 2013
Part 09 : Orgin of the names in Vishnusahasranamam
ஸ்ரீராமஜெயம்
Over many years and yuga, various rishi’s did samarpanam of these names to the lotus feet of the lord. But the names were picked and made as a garland (koorthukuduthavar) by bheesmacharya like how various precious stones from various places are made as a garland by a goldsmith. Credit goes to goldSmith and not to the person who mined the precious stones. Similarly the credit of getting the Vishnu namam's in a row goes to Bheesmacharya. All these names were hidden in the Veda’s, in the sastra’s and in the puranas. Like how a Smith, decides which stone need to go where in the garland and in what order, Bheesmacharya decided the ordering of the names.
Over many years and yuga, various rishi’s did samarpanam of these names to the lotus feet of the lord. But the names were picked and made as a garland (koorthukuduthavar) by bheesmacharya like how various precious stones from various places are made as a garland by a goldsmith. Credit goes to goldSmith and not to the person who mined the precious stones. Similarly the credit of getting the Vishnu namam's in a row goes to Bheesmacharya. All these names were hidden in the Veda’s, in the sastra’s and in the puranas. Like how a Smith, decides which stone need to go where in the garland and in what order, Bheesmacharya decided the ordering of the names.
- நாமங்களை வெவ்வேறு காலத்தில் பெருமாள் திருவடியில் சமர்ப்பித்ததுசாத்தினது ரிஷிகள்
- வேதத்தில் மறைத்து இருந்த நாமங்களை எடுத்து கோர்தவர் பீஸ்மாச்சர்யா.
- எழுதி கொடுத்தவர் வியாசர்
- தர்மபுத்திரன் கேள்வியை மட்டும் கேட்டார்,
- கேட்டது கண்ணன் - ஆனால் நாமங்களை பீஸ்மாச்சர்யா சொல்ல சொல்ல தலையைஆட்டி கேட்டது,ஏற்றுக்கொண்டது கண்ணன்
Friday, 24 May 2013
Part 08 : Greatness of Vishnu Namam
ஸ்ரீராமஜெயம்
"Vishnu” saptham is used while referring sahasranamam of Sriman Narayanan. Narayana Gayatri Mantram is“Om Narayanaya Vidmahe Vasudevaya Dhimahi Tanno Narayanah Prachoddayat”. Out of the three names referred in Narayana Gayathri Mantra- Narayanan, Vasudeva, Vishnu – Vishnu is used while referring sahasranamam of Sriman Narayana. . If the third saptham “Vishnu” is itself of great importance and is used to refer the 1000 names of Vishnu as Vishnu sahasranamam then think of the greatness of the words – Narayanan and Vasudevan. This is explained as per kaimuthika niyayam - “ithuve ippadina athu yeppadi”. Out of these three namam Vishnu namam is eliyathu, valiyathu Narayana Namam.
"Vishnu” saptham is used while referring sahasranamam of Sriman Narayanan. Narayana Gayatri Mantram is“Om Narayanaya Vidmahe Vasudevaya Dhimahi Tanno Narayanah Prachoddayat”. Out of the three names referred in Narayana Gayathri Mantra- Narayanan, Vasudeva, Vishnu – Vishnu is used while referring sahasranamam of Sriman Narayana. . If the third saptham “Vishnu” is itself of great importance and is used to refer the 1000 names of Vishnu as Vishnu sahasranamam then think of the greatness of the words – Narayanan and Vasudevan. This is explained as per kaimuthika niyayam - “ithuve ippadina athu yeppadi”. Out of these three namam Vishnu namam is eliyathu, valiyathu Narayana Namam.
The importance of the Narayana namam and these names/sounds/sapthams is very obvious due to the presence of these names in the Dwayam, Thiru Manthiram and Charama slokam. Narayana namam has always been kept as a secret by our poorvachariyargal. Note that in Dwayam – the sounds are kept secret. It is advised to recite Dwayam silently. In the Thiru manthiram and charama slokam the meaning as been kept as secret. At least charama slokam is accessible to people when they read Gita unlike dwayam and thirumanthiram which needs be obtained from an Acharyan. Vishnu Nama is referred everywhere even while referring the Moommurthi – Brahma, Shiva, Vishnu.
“dhAmOdharanai AmOtharamaRiya ?” - Shiva and Brahma worship dAmodara declaring that it will be impossible for anyone to understand the true nature of dAmOdara. Azhwar says in pasuram(2.7.12) ofthiruvAymozhi
dhAmOdharanaith thani mudhalvanai * njAlam uNdavanai *
AmOdharamaRiya * oruvarkkenRe thozhumavargaL **
dhAmOdharan uruvAgiya * sivaRkum thisaimugaRkum *
AmOtharamaRiya? * emmAnai en AzhivaNNanaiyE
Oru idaichi kaiyil kattu pattu irukkum kannan(damodaran) patthiye therinchukulaina appuram yeppadi narayananai patthi therinchukka mudiyum. Understanding the leelai of Kannan is the first step and understanding Sriman Narayanan is the ultimate step. Understanding Vishnu Sahasranamam is like the first step and understanding Narayana Namam is the ultilmate step.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 17 May 2013
Part 07 : Commentaries on Vishnu Sahasranamam
ஸ்ரீராமஜெயம்
There are over forty commentaries on Sri Vishnu Sahasranama Stotram. The three key commentaries which are based on the Vedanta philosophy include
1. Sri Adi Sankara's commentary based on Advaita philosophy
2. Sri Parasara Bhattar, a disciple of a disciple of Sri, has written a detailed commentary popularly knows as “BHAGAVAD (GOD) GUNA (attributes) DARPANAM ( mirror)” based on Vishistaadvaita philosophy
3. Sri Sri Madhwa’s commentary based on Dvaita philosophyThis blog is based on the commentary by Sri Parasara Bhattar – Bhagavad Guna Darpanam.
Sankarar’s Bhasyam
Interesting incident on how Sankarar wrote the VishnuSahasranamam bhashyam. Sankarar asked one of his disciple to pick any book from the library to write commentary. The Shishya got a book and it was Vishnu Sahasranamam. Sankara sent him totally 3 times and all the three times it happen to be Vishnu sahasranamam which was happened to be the book with the disciple. So due to bhagavad sankalpam Sankarar started to write the Bhasyam for Sahasranamam of Vishnu which is one of his earlier commentaries. After which Sankarar also wrote commentary for Bhagavad Gita, Brahma Sutra etc.
Sankar’s commentary is based on advaita philosophy which claims “Gynanathala moksham”. But in the end sankarar did explain that in his BajaGovindam that “nahi nahi rakshati DukRiJNkaraNe” - “Rules of Grammar will not save you at the time of your death” and “geyaM giitaa naama sahasraM” - Regularly recite from the Gita, meditate on Vishnu [thro' Vishnu sahasranama] in your heart, and chant His thousand glories.
This explains that “Gyanam kaninda nalamana bhakthi nala moksham” – Knowledge with deep bhakthi is the route to liberation. Just knowledge will not lead one to moksham. Vishnu shasranamam is the first step in one’s bhkathi route in the path of liberation.
Brahma Sutram is full of knowledge(gyana Bhagam) and it is considered to be of knowledge. Sankarar wrote the commentary for Brahma Sutram and then he wrote the Vishnu Sahasranama Commentray which is full of bhakthi ( prema bhagam).
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 10 May 2013
Part 06: Sri Parasara Bhattar Vaibhavam
ஸ்ரீராமஜெயம்
One day, when Kurathazhwan and his wife Andal were living in Srirangam, they happen to go to sleep without eating dinner since they didn't had anything to eat. It was raining and Andal was sad that her husband had not eaten dinner. Around 8.45 pm, it was time for Aravanai Mani(bell) at Srirangam temple and time to offer Aravanai prasadam for Sriranganatha. Andal thought "Bhagawane, unnakku aravanai sathichikira, anaal unnoda parama bhakthan ippadi pattiniya irukkare” nu perumal kitta vendinda.
Perumal was sad that Kuresa and his family didn't had dinner and he asked his people to give the prasadam to Kurathazhwan. Kurathazhwan on seeing the people from temple with prasadam, checked with his wife and she told about her prayers to Sriranganatha. Then Kuresa took two parts of the prasadam and returned the rest to the people from the temple so that it goes to the bhandar for sale.
Due to Sriranganatha's grace and because of the two parts of that prasadam, Kuresa and his wife had two children. The two boys were blessed children of god and born due to bhagavan's kripai. Sarira Sambhandam illamal pirantha kuzhanthaigal. The Divya Dampathis themselves acted as parents for him, as he was born after his mother, Sri Andal, consumed "Prasadam" from the Sri Rangam temple
Embar another disciple of Sri Ramanuja, took the two children inorder to take blessings from Ramanuja. The boys had so much tejas and Embar started to recite "Dwaya manthiram" to guard(kavasam) the kids from Drishti. When Ramanujar saw the children, he was able to smell the Dwayam and asked Embar "Yenna Perumale Dwaya vasanai varuthu", Embar replied "Kavasama Irukkatumennu Sonnen". Ramanuja was pleased on the love and affection Embar had towards the children and asked Embar to be the acharyan of the kids.
Note : This explains the greatness of Dwaya Manthiram and also how Sri Ramanuja had the skill to find out that Embar had recited Dwayam to the kids.
Earlier, during the last rites of Yamnunacharya(Alavandar),they noticed that three fingers of Yamnunacharya remained folded signifying three of his last unfulfilled wishes. As Ilaya Perumal(Sri Ramanuja) swore
( i ) that he would write a commentary on Veda Vyasa's Brahma Sutra ( ii ) that he would perpetuate the memory of Vyasa and Parasara and ( iii ) that he would strive to propagate Visishtadvaita on the lines of the 4000 holy collects of Alwars, the fingers unfolded one by one automatically and stretched out to normal position signifying that these were his last wishesTo fullfill the promise Sri Ramanuja had made to Yamnunacharya, it was Sri Ramanuja who named the children as Sri Parasara Bhattar and Sri Vyasa Bhattar. It is said that Sri Alavandar and Sri Ramanujar prayed before the Sri Rangam Peria Perumal to bless the Acharya lineage by bringing a child to this world, fit enough to be named after Sri Parasarar. That child is Sri Parasara Bhattar.
The guruparampara order - Ramanujar , Embar , Parasara Bhattar.
Bhattar's Sambhandam with Perumal
Battar was purohit at Srirangam and he had all specical place in the Srirangam temple.He is the only one person who enters the garbhagraham to recite “Srisailesa daya…”. Battar is like a secretary to Perumal who is taking care of every small activitiy of perumal even today. He has this sambhandam (relation) with perumal due to his birth. Perumalum pirattiyum used to put Bhattar to sleep. Bhattar has such greatness. Bhattar nirvagam is so great and there is no appeal to the rules laid by him.
Bhattar's Sambhandam with Kuresan
Kuresan he himself had many vaibhavam and being his son Bhattar has thirumeni sambhandam with Kuresan.
Bhattar's Sambhandam with Udaiyavar(Sri Ramanujar)
Kidambhi aachan used to do namaskaram for Bhattar though Kidambhi aachan was a direct sishyar of ramanujar and was elder than battar. Eveyone used to ask why Kidambhi was doing so. Then Kidambhi aachan explained what happened long ago…..
One day Bhattar was inside garbhagraham doing vinnappam to perumal. All were outside. Ramanujar asked everyone "do you know who is Bhattar who is inside" .. Everyone replied "we don’t know". Ramanujar told his key disciples “Naane Bhattar raga avatharam panninom”. So Emperumanare(Ramanujar re) Battar which is the greatest vaibhavam.
Ramanujar didn't do vayakyanam for all the sections of the Veda and Prabhdandam. Example He didn't do the vyakyanam for Divya Prabhandam since he wanted his disciples do it. He didn't do the vyakyanam for Vishnu Sahasranamam and he didn’t do it for Upanishad entirely instead he took few things from Upanishad and did vedartha sangarha etc.. Battar did the vyakayam for Vishnu Sahasranamam and Bhattar is Ramanujar's avataram.
Article on Sri Parasara Bhattar at http://www.sadagopan.org/acharyans/ac10.htm
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
One day, when Kurathazhwan and his wife Andal were living in Srirangam, they happen to go to sleep without eating dinner since they didn't had anything to eat. It was raining and Andal was sad that her husband had not eaten dinner. Around 8.45 pm, it was time for Aravanai Mani(bell) at Srirangam temple and time to offer Aravanai prasadam for Sriranganatha. Andal thought "Bhagawane, unnakku aravanai sathichikira, anaal unnoda parama bhakthan ippadi pattiniya irukkare” nu perumal kitta vendinda.
Perumal was sad that Kuresa and his family didn't had dinner and he asked his people to give the prasadam to Kurathazhwan. Kurathazhwan on seeing the people from temple with prasadam, checked with his wife and she told about her prayers to Sriranganatha. Then Kuresa took two parts of the prasadam and returned the rest to the people from the temple so that it goes to the bhandar for sale.
Due to Sriranganatha's grace and because of the two parts of that prasadam, Kuresa and his wife had two children. The two boys were blessed children of god and born due to bhagavan's kripai. Sarira Sambhandam illamal pirantha kuzhanthaigal. The Divya Dampathis themselves acted as parents for him, as he was born after his mother, Sri Andal, consumed "Prasadam" from the Sri Rangam temple
Embar another disciple of Sri Ramanuja, took the two children inorder to take blessings from Ramanuja. The boys had so much tejas and Embar started to recite "Dwaya manthiram" to guard(kavasam) the kids from Drishti. When Ramanujar saw the children, he was able to smell the Dwayam and asked Embar "Yenna Perumale Dwaya vasanai varuthu", Embar replied "Kavasama Irukkatumennu Sonnen". Ramanuja was pleased on the love and affection Embar had towards the children and asked Embar to be the acharyan of the kids.
Note : This explains the greatness of Dwaya Manthiram and also how Sri Ramanuja had the skill to find out that Embar had recited Dwayam to the kids.
Earlier, during the last rites of Yamnunacharya(Alavandar),they noticed that three fingers of Yamnunacharya remained folded signifying three of his last unfulfilled wishes. As Ilaya Perumal(Sri Ramanuja) swore
( i ) that he would write a commentary on Veda Vyasa's Brahma Sutra ( ii ) that he would perpetuate the memory of Vyasa and Parasara and ( iii ) that he would strive to propagate Visishtadvaita on the lines of the 4000 holy collects of Alwars, the fingers unfolded one by one automatically and stretched out to normal position signifying that these were his last wishesTo fullfill the promise Sri Ramanuja had made to Yamnunacharya, it was Sri Ramanuja who named the children as Sri Parasara Bhattar and Sri Vyasa Bhattar. It is said that Sri Alavandar and Sri Ramanujar prayed before the Sri Rangam Peria Perumal to bless the Acharya lineage by bringing a child to this world, fit enough to be named after Sri Parasarar. That child is Sri Parasara Bhattar.
The guruparampara order - Ramanujar , Embar , Parasara Bhattar.
Bhattar's Sambhandam with Perumal
Battar was purohit at Srirangam and he had all specical place in the Srirangam temple.He is the only one person who enters the garbhagraham to recite “Srisailesa daya…”. Battar is like a secretary to Perumal who is taking care of every small activitiy of perumal even today. He has this sambhandam (relation) with perumal due to his birth. Perumalum pirattiyum used to put Bhattar to sleep. Bhattar has such greatness. Bhattar nirvagam is so great and there is no appeal to the rules laid by him.
Kuresan he himself had many vaibhavam and being his son Bhattar has thirumeni sambhandam with Kuresan.
Bhattar's Sambhandam with Udaiyavar(Sri Ramanujar)
Kidambhi aachan used to do namaskaram for Bhattar though Kidambhi aachan was a direct sishyar of ramanujar and was elder than battar. Eveyone used to ask why Kidambhi was doing so. Then Kidambhi aachan explained what happened long ago…..
One day Bhattar was inside garbhagraham doing vinnappam to perumal. All were outside. Ramanujar asked everyone "do you know who is Bhattar who is inside" .. Everyone replied "we don’t know". Ramanujar told his key disciples “Naane Bhattar raga avatharam panninom”. So Emperumanare(Ramanujar re) Battar which is the greatest vaibhavam.
Ramanujar didn't do vayakyanam for all the sections of the Veda and Prabhdandam. Example He didn't do the vyakyanam for Divya Prabhandam since he wanted his disciples do it. He didn't do the vyakyanam for Vishnu Sahasranamam and he didn’t do it for Upanishad entirely instead he took few things from Upanishad and did vedartha sangarha etc.. Battar did the vyakayam for Vishnu Sahasranamam and Bhattar is Ramanujar's avataram.
Article on Sri Parasara Bhattar at http://www.sadagopan.org/acharyans/ac10.htm
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 3 May 2013
Part 05 : Sri KoorathAzhwAn Vaibhavam
ஸ்ரீராமஜெயம்
Sri KoorathAzhwan, aka Kuresa, is a dear disciple of Sri Ramanujacharya and great Srivaishna acharya who sacrificed his life and wealth to serve his guru and spread Srivaishnavam. KoorathAzhwan also known as Srlvatsankamisra , Srlvatsacihna,Kuresa, Kuranatha and Kurattalvan. Kuresa was a very rich person and was living with his wife Andal near kanchipuram. When Ramanuja became a Sanyasi, Kuresa wanted to join him. Kuresa gave away all this wealth and joined Sri Ramanuja. Kuresa helped Ramanuja during his visit to Saraswati Bandaram Library in Kashmir. Ramanuja wanted to refer the Bodhyana vruthi grantham to write the SriBhasyam for Brahma Sutra. Writing commentary for BrahmaSutra was one of the promises Ramanuja made to Yamunacharya. But due to the conflict with the Advaita group in Kashmir, Ramanuja had to return mid way without completing the reading. However, Kuresa memorized the Bodhyana vruthi grantham and this paved way for Ramanujar to complete the SriBhasyam. Kuresa happen to loose his eyes when he tried to save Sri Ramanuja from the Chola king. Later because of Sri Ramanujar's grace and Lord Kanchi Varadhan's grace he happen to get back his eyes by singing Varadharaja Sthavam. During that incident, Lord Varadharajan promised moksham for all those who had sambhandam with Kuresa. Even Sri Ramanuja was happy that he was Kuresan's acharyan and he is assured of moksham due to his sambhandam with Kuresan. Kurathazhwan had so much acharya bhakthi that he wished to go to Srivaikuntam before Sri Ramanujar since he wanted to welcome his Acharyan to Srivaikuntam with poorana kumbam. Such was the greatness and vaibhavam of Kuresan and greatness of his acharya abhimanam.
Article on Sri KoorathAzhwAn can be read at http://www.saranagathi.org/acharyas/kuresar/life.htm
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Sunday, 30 June 2013
Part 24 - Meditation & Dhyana Slogams
ஸ்ரீராமஜெயம்
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Slogam 1
Om SuklAmbara-dharam vishNum SaSivarnam catur-bhujam
prasanna-vadanam dhyAyet sarva-vighnopaSAntaye.
"One should meditate upon vishNu Who is clad in white robes, Who has a moonlike lustre, Who has four arms and Who has a beneficient face inorder to eradicate all obstructions."
Slogam 2
yasya-Dvirada-vaktrAdhAH pArishadyAh paraS-Satam
vighnam nighnanti satatam vishvaksenam tam Asraye.
"gajAnan (the double-tusked elephant-faced nitya-sUri) and hundreds of such sUris, who always remove all obstacles, form the members of the corps of vishvaksena. I take resort to them. "
Slogam 3
Vyasam vasistha-naptaram shakteh poutrama-kalmasham |
Parasha-raatmajam vande shukatatam taponidhim ||
"VyAsa is the great-grandson of vasishta and the grand-son of Sakti. He is the son of parAsara and the father of Suka. I offer my obeisance to that vyAsa who is free from all defects and is a mine of austerities. "
Brahma, Vashitar, Sakthi, Parasara bhagawan, Vyasar, Sukacharyar is the family tree. Vyasar is Sukar’s father(thatham). Vysar’s kulam is so great. He is the one who gave us the veda’s. He is in the lineage of Vashista – Brahmathai nishtai petttravarana Vashistar, avar kulathuke vanakam.
Note : Sukar and Vysar
Sukacharyar - he is sukabrahmam. Once Sukar and his father vyasar happen to cross a water body and the girls were having a bath. All the girls didn’t bother when Sukar crossed and when vysar crossed, they were all feeling shy. Then Vysar stopped and asked the girls on why they didn’t react when his son went while they reacted so when he crossed. The girls replied “Intha kelviyai neer ketteere unga pillai ketklai.. “. For sukar - sarvam brahmathmagam jagathu.. For him all our same – living, non living. Once vysar called Sukar. Sukar didn’t hear it and he went away. But the trees near replied “Hye Thatha”. Which means sukar thought the trees and him are same. So the trees responded when vysar called sukar.
Slogam 4
Vyasaya vishnuroopaya vyasaroopaya vishnave |
Namo vai brahmanidhaye vasisthaya namo namah ||
"My repeated salutations to vyAsa who is a form of vishNu and to vishNu who is a form of vyAsa- sage vyAsa, who is a descendent of vasishta and who is a treasure of brahman, (i.e. vedas). "
Vyasarrukku vanakkam, Vishnu roopamana Vysarukku vanakkam. Vishnuvukku vanakkam, vyasa roopanama Vishnuvukku vanakkam. Avan SARIRE ivargal yellam SARIRAM, avan prakari ivargal yellam prakarangal. Both cannot stay without each other. Like how a father, mother are words which have a meaning only when qualified with whom. So if we say brahmam or paramatma then the question is “For whom is he paramatma?“ so there is a need for existence of world and jeevatma for whom he is the paramatma. Jeevatmavoda serthathuthan Paramatma. Paramatma voda serthavan than Jeevatma. This does not mean Vysar and Vishnu are same. Ivargalai SARIRAMmagavum than(he) SARIREyagavum kondu irukiran bhagawan. This slogam explains the SARIRATMA BHAVAN. Ivan avanaga piranthan. Ivan avanai antharyamiyaga kondan.
Thirumazhisai Azhwar in Naanmukhan ThiruvanthAthi has declared the mutual relationship (anyOnya sambhandham) between the Lord and the Jeevan this way: "NaanUnnai anRi ilEnkaNDAy, NaaraNanE, Nee yennai anRi ilai". You do not exist without me (as your sarIram) and I do not have satthA (existence) without You as my sarIree (indweller). That sambhandham is celebrated here and RakshA is offered to that sambhandham.
Pasuram
inRAha nALayEyAha inicchiRithu
ninRAha ninnaruL yenpAlathE --nanRaaha
naan unnai anRi ilEn kaNdAi nAaraNanE
nee yennaianRi ilai
Note : After this comes the four slogam explained earlier in avatharikai and the 6+1 reasons for the greatness of VishnuSahasranamam. Concludes by saying how Krishna himself sat and listen to HIS namas.
Slogam 5
Avikaraya shudhaya nithya paramathmane |
Sadaika roopa roopaya vishnave sarva gishnave ||
"My salutations to vishNu, Who is devoid of all mutations, Who is by nature pure and eternal, Who is endowed with a form which is uniform at all times, and Who is the victor all. "
Slogam 6
Yasya smarana-matrena janma-samsara bhandanat |
Vimuchyate namasta-smai vishnave prabha-vishnave ||
Om namo vishnave prabhavishnave
"My salutations to that superior diety vishNu, by a mere thought of Whose name all persons are freed from the bonds of samsara (birth and death). Salutations to that All-powerful vishNu, Who is signified by pranava (i.e. Omkara). "
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Saturday, 29 June 2013
Part 23 - Sections and Organization of Sri Vishnu Sahasranamam
ஸ்ரீராமஜெயம்
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Sri Vishnu Sahasranama Stotram as printed for chanting purposes consists of these sections:
- Meditation on Vishnu and Rishi’s (6 Slokas)
- A prolog, which gives the background on why the Stotram was imparted to the great and just Yudhishthira by Bhishma. This section contains the questions by Yudhistra and Bhisma’s answers to them. (13 Slokas)
- Meditation on Vishnu continues ( 3 Slokas)
- Dhyana slogams ( 5 Slokas)
- The thousand names of Vishnu, organized in a poetic format in 107 stanzas, in the anushtup chandas, (a meter with 8 syllables in a quarter), with two quarters per line, and two lines per stanza. (107 Slokas)
- The phala sruti, or a recounting of the benefits that can accrue by chanting the Stotram. (22 Slokas)
VishNu SahasranAmam consists of 142 slokas (without meditation and Dhyana Slogams), excepting 13 slokas at the beginning and 22 at the end, the remaining 107 slokas contain the thousand names of God.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 28 June 2013
Part 22 - Bhagavad Guna Darpanam - Avatharikai
ஸ்ரீராமஜெயம்
The slogam's in the avatharikai section of Bhagavad Guna arpanam are as follows. The meaning for some of the Slogam's has been taken from Antaryami.net web site.
- Slogam on Sri Parasara Bhattar
श्री पराशरभट्टार्यः श्रीरङ्गॆशपुरॊहितः श्रीवत्साङ्कसुतः श्रीमान् श्रॆयसॆ मॆsस्तु भूयसॆ
May Sri Parasara Bhattar – the priest of Sriranganatha and the glorious son of Sri Koorattazhwan (Srivatsanka) – confer upon me all auspiciousness in abundance.
- Acharya Bhagavad Vandanam by Sri Parasara Bhattar Slogam on guruparamparai in BGD
वन्दॆ गॊविन्दतातौ मुनिमथ मनवै लक्ष्मणार्यं महान्तम् ध्यायॆयं यामुनार्यं ममहृदि तनवै राममॆवाभियामम् पद्माक्षं प्रॆक्षिशीय प्रथममपि मुनिं नाथमीढॆ शठारिम् स्तौमि प्रॆक्षॆय लक्ष्मीं शरणमशरणः श्रीधरं संश्रयॆयम्
I salute to Govinda (Embar) and my father (Koorattazhwan), and meditate upon Lakshmana muni (Ramanujacharyar) and Mahapurna (Periya nambigal). I meditate upon Yamunacharya (Alavandar), and fill my heart with Ramamishra (Manakkal nambigal). May I see Pundarikaksha (Uyyakkondar), also along with the first preceptor Nathamuni (Sriranganathamunigal) – to whom I prostrate. I pray to Shathari (Nammazhwar). May I see Lakshmi (Periya pirattiyar). May I – with no other refuge – surrender to Sridhara (Periya perumal).
3. Next slogam on vishwaksenar by Sri Parasara Bhattar
ऒम् नमॊ गजवक्त्राद्यैः पारिषद्यैः प्रशासतॆ
श्रीरङ्गराजसॆनान्यॆ सूत्रवत्या समॆयुषॆI
I first salute to Vishwaksenar – the consort of Sutravati and the commander-in-chief of Srirangaraja, who rules us with many followers including the elephant faced.
Vishwaksenar has all the rights including the responsibility of changing brahma after a kalpam. In vishwaksenar’s senapathi there is a person called gajamugan and this is not vinayagan and the reference in this slogam is to someone who has elephant’s face who is part of Vishwaksenar’s trooups.
Note: Description on Pavai nombhu of andal, kathyayani, kama devan are explained here in the upanyasam. Bhagavad sheshathvam is only acceptable and anya sheshathvam is unacceptable. For the sake of reaching Krishna they all have done many acts which look like anya sheshathvam. Even azhwar does many things to attain Krishna. Azhwar Pannathunda – yes, ava pannathu seriya – yes, nam pannalama ? – NO. They have a agyana that there is something beyond Krishna is gynam, gynam kalantha bhakthi, bhakthi muthina agyanam. We are doing this anya sheshathvam due to agyana. We are in the kevala agyana. But for them it is bhathi nala vantha agyanam. One more example is “Ekantham sekarthu” (tieing the thread) before porapadu. Eg. Sandhyavandam – (Suryan/Varunan )Evanukku antaryamiya irukkura bhagawannuku vanakam. Anya Seshathvathvam illama irunthal bagavath Seshathvathvam acharya krupai nala kedaikum.
4. Next slogam on Vysar by Sri Parasara Bhattar
नमॊ नारायणायॆदं कृष्णद्वैपायनात्मनॆ
यदामुष्यायणा वॆदा महाभारतपञ्चमाः
I salute to Krishna dvaipayana (Vyasa), who is Narayana himself, and who divided the Vedas into four and also graced us with the fifth Veda called Mahabharata.
Let’s not get confused with these names.
Krishna - Vishnu himself
Krishna Dvaipayana – Veda Vysar
Krishna Krishna tatvam - Nammazhwar
5. Next slogam requesting Srirangam
जातॊ लक्ष्मणमिश्रसंश्रयधनात् श्रीवत्सचिह्नादृषॆः
भूयॊ भट्टपराशरॆति फणितः श्रीरङ्गभर्ता स्वयम्
श्री श्रीरङ्गपतिप्रसादतृषया श्रीरङ्गनाथाह्वयः
श्रीरङ्गॆश्वरकारितॊ विवृणुतॆ नाम्नां सहस्रं हरॆः
I, Sriranganatha by name, the son of Srivatsachihnar (Koorattazhwan) – who considered the shelter of Sri Ramanuja as the biggest wealth, later rechristened as Parasara Bhattar by Sriranganatha Himself, have sought to elaborate on the thousand names of the Lord Sriranganatha in pursuit of the His grace, having been inspired by Himself.
Rangeswaran anugrahathale, Rangeswaran anugraham kidaikka padinen.
We are not singing HIS names. HE is making us sing HIS name. Just give me the credit of singing says Parasara battar. Like how we can ask our parents we have all rights to ask anything to GOD – We can ask him to take the ownership of us and make us do all the good things like singing his. The only pre-requiste for us to ask anything to him is to first accept that we are HIS children. Prapannan needs to behave the same manner with GOD just like how a child behaves to his mother. Even when a mother beats the child, child still goes to the mother and cools down. Similarly, irrespective many troubles GOD is our ultimate refuge.
- Next slogam
संसारॊsयमपण्डितॊ भगवति प्रागॆव भूयः कलौ
पूर्णं मन्यतमॆ जनॆ श्रुतिशिरॊगुह्यं ब्रुवॆ साहसात्
तत्र स्तॊत्रमिदं प्रकाशयति यः स्तुत्यश्च यस्तावुभौ
व्यासः कारुणिकॊ हरिश्च तदिदं मौर्ख्यं सहॆतां मम
This samsara (creation) is full of people unlearned about the supreme self, more so in this age of Kali. I have sought to an adventurous deed of elaborating the thousand names of the Lord to people who are full of arrogance, who think they know the secrets of Vedas and Upanishads in completeness. May Vyasa maharshi – who gave us this stotra of Sri Vishnu sahasranama, and Sri Vishnu Himself – who is the subject of this stotra, tolerate this stupidity of mine.
- Next slogam
अर्थॆ हरौ तदभिदायिनि नामवर्गॆ
तद्व्यञ्जकॆ मयि च बन्धविशॆषमॆत्य
सॆवध्वमॆतदमृतं प्रणिपत्य याचॆ
मध्यस्थमत्सरिजना इह मा च भूवन्
I prostrate and pray to you with folded palms please believe firmly in Srihari as also in the thousand names that connote Him, as well as in me. Please drink in this elixir of “Sri Vishnu Sahasranama” (in order to be released from the clutches of samsara). May there not be any mediocre people with hatred (lest they prevent others from enjoying the bliss of the thousand names).
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Saturday, 8 June 2013
Part 21 - Krishna’s presence and acknowledgement - Vishnu Sahasranamam's Greatness 7
ஸ்ரீராமஜெயம்
Seventh reason is "Krishna was present and he listen to it and acknowledged the content by nodding his head" , "Krishnar thane kettathu, kannan thane amarundhu thiru sevi sathithan".
Mahabaratham is referred as the 5th Vedam. When Mahabaratham is distilled, one gets the two great sections - Bhagavad Gita and Vishnu Sahasranamam.
In Krishna avatharam, Arjun was confused in the Kurukshetra war field and Krishna advised which is “Bhagavad Gita”. The crux of Bhagavad gita is “Krishna advises arjun to follow karma yogam and completely surrender to Krishna ”. Inspite of Krishna advising so much to Arjuna, Arjuna in the end didn’t surrender to Krishna as told in Gita. So Krishnar wasn’t happy since he could not convince Arjuna to follow his advise as told in Bhagavad Gita. So Krishna decided that instead of him advising, he decided to listen to other’s advice. Apriyathoda Krishna finished Gita that inspite of telling so much even Arjuna didn't surrender. Though Arjuna didn’t surrender, Bhagavad Gita is useful for all others. Arjuna is just like a calf which is used to milk (Bhagavad Gita) the cow (Krishna). Krishnar decided - Sollarathai vida, solli ketkarthe uchitham.
So when compared with Bhagavad Gita which was told by Kannan, Vishnu sahasranam has more greatness since Krishna was present when BHeesma told Vishnu Sahasranamam to Pandavas and he nodded his head accepting and acknowledging whatever Bheesma said.
More explanation on “Krishna how and where did he hear Vishnu sahasranamam “. Thane Bhagawanana Kannan, Gunangaloda koodina kannan otkarthundu(sat) kettan. Mela solla pora than(HIS) Gunangalai ketka vanthan Kannan. Sarveshwaranana Kannan amarthu kettan. (even if it is bhagawan HE has to sit and listen elders..) The Gita sonna kannan ottkarthu kettan. Arjunnukku mattum acharyan illai.. yellarukkum prathamacharyan kannan, avane kettan. Yaru sonnalum amarnthu ketkanum nambha sambradayathula. Avan varthaiyai avan ugakiran – even if it is spelt wrong if the bhavam is good then fine.
Same is also explained in Thondaradipodi azhwar’s last pasuram [TBD – add pasuram here]
Apozthu alarantha Thamarai kannan amarthu ketten – blossomed lotus since he was happy on hearing what bheesma was saying. Like how we say in tamil “Kuzhal inidhu yaz inidhu than mazhalai sol ketkathavar”, Similarly Krishnan likes whatever his kids(WE) say. His face blossoms on hearing the words said by his kuzhanthai(children). He was in the hearing ghosti. He once told arjun to learn from acharyan. He is following that by listening from Bheesma. While listeneing he noded his head to approve what bheesma said. Avanai pathina varthai Vishnu sahasranamam. Vishnu sahasranamam are great words about Lord Sriman Narayanan.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Seventh reason is "Krishna was present and he listen to it and acknowledged the content by nodding his head" , "Krishnar thane kettathu, kannan thane amarundhu thiru sevi sathithan".
Mahabaratham is referred as the 5th Vedam. When Mahabaratham is distilled, one gets the two great sections - Bhagavad Gita and Vishnu Sahasranamam.
Mahabaratham – Kannan Sonnathu (told)
Vishnu Sahasranamam – Kannan Kettathu(listen)
Mahabaratham – Kannan thane pesinathu(said)
Vishnu Sahasranamam – Kannanai pathi pesinathu ( said about Kannan)
Mahabaratham – Kannan upadesam seithan (Adviced by kannan)
Vishnu Sahasranamam – Kannanai thannai pathina upadesathai kettan(advice about kannan).
In Ramayana, Ram prasied Hanuman’s speaking skills to Lakshmana. Raman is a man of few words. So Bhagawan did not have the opportunity to talk in Ramavathram and HE was waiting for an oppurtunity. He full filled his wish in his next avatharam – Krishna avatharam.In Krishna avatharam, Arjun was confused in the Kurukshetra war field and Krishna advised which is “Bhagavad Gita”. The crux of Bhagavad gita is “Krishna advises arjun to follow karma yogam and completely surrender to Krishna ”. Inspite of Krishna advising so much to Arjuna, Arjuna in the end didn’t surrender to Krishna as told in Gita. So Krishnar wasn’t happy since he could not convince Arjuna to follow his advise as told in Bhagavad Gita. So Krishna decided that instead of him advising, he decided to listen to other’s advice. Apriyathoda Krishna finished Gita that inspite of telling so much even Arjuna didn't surrender. Though Arjuna didn’t surrender, Bhagavad Gita is useful for all others. Arjuna is just like a calf which is used to milk (Bhagavad Gita) the cow (Krishna). Krishnar decided - Sollarathai vida, solli ketkarthe uchitham.
So when compared with Bhagavad Gita which was told by Kannan, Vishnu sahasranam has more greatness since Krishna was present when BHeesma told Vishnu Sahasranamam to Pandavas and he nodded his head accepting and acknowledging whatever Bheesma said.
More explanation on “Krishna how and where did he hear Vishnu sahasranamam “. Thane Bhagawanana Kannan, Gunangaloda koodina kannan otkarthundu(sat) kettan. Mela solla pora than(HIS) Gunangalai ketka vanthan Kannan. Sarveshwaranana Kannan amarthu kettan. (even if it is bhagawan HE has to sit and listen elders..) The Gita sonna kannan ottkarthu kettan. Arjunnukku mattum acharyan illai.. yellarukkum prathamacharyan kannan, avane kettan. Yaru sonnalum amarnthu ketkanum nambha sambradayathula. Avan varthaiyai avan ugakiran – even if it is spelt wrong if the bhavam is good then fine.
Same is also explained in Thondaradipodi azhwar’s last pasuram [TBD – add pasuram here]
Apozthu alarantha Thamarai kannan amarthu ketten – blossomed lotus since he was happy on hearing what bheesma was saying. Like how we say in tamil “Kuzhal inidhu yaz inidhu than mazhalai sol ketkathavar”, Similarly Krishnan likes whatever his kids(WE) say. His face blossoms on hearing the words said by his kuzhanthai(children). He was in the hearing ghosti. He once told arjun to learn from acharyan. He is following that by listening from Bheesma. While listeneing he noded his head to approve what bheesma said. Avanai pathina varthai Vishnu sahasranamam. Vishnu sahasranamam are great words about Lord Sriman Narayanan.
The above reasons given to illustrate the importance of Sri Vishnu Sahasranama Stotram become all the more obvious when we recount the personalities involved in the events that resulted in the stotram. It was no ordinary person's advice that was sought. No ordinary person was seeking the advice, and at no ordinary person's urging was the advice being sought. Bhishma was the son of the Mother Ganga and a person sanctified by his unswerving devotion to Lord Krishna, and one who had controlled and conquered all his senses. Yudhishthira was the son of Dharma, and himself a practitioner of justice, righteousness, truth, honesty and integrity. Vyasa was the knower of all vedas. Lord Krishna was a witness to the whole event involving the advice and revelation of the easiest and best means to achieve happiness and peace of mind, given by Bhishma to Yudhishthira. As we know, the advice is in the form of Sri Vishnu Sahasranama Stotram. No other justification is needed to recognize the greatness of the education that is imparted to the human race through the medium of Sri Vishnu Sahasranama Stotram by Vyasa and Bhishma.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 20 - கீதாத்யைகார்த்தஸ்ச ந: - Equivalent to Bhagavad Gita - Vishnu Sahasranamam's Greatness 6
ஸ்ரீராமஜெயம்
Reason 6 கீதாத்யைகார்த்தஸ்ச ந: - Equivalent to Bhagavad Gita
Upadeyam, upadeya tharam, upadeyathamam – Sri Vishnu Sahasranamam is the best upadeyathamam.
-------------------------------------------------------------------------------------------
'Tatva' means reality. According to the Visistaadvaita philosophy, there are three tatvas-One independent and two dependents. The independent tatva is the Almighty. The two dependent tatvas are chit (sentient-individual selves) and and achit (non-sentent, non-moving), within which broad categortes all others constituting the universe get classified as. We call the chit and achit as dependents because, they owe their existence to the independent tatva, namely, the Almighty. The Almighty itself is the material cause of both the chit and achit tatvas. They remain attached to the Almighty always. They are pervaded by the Almighty (Isa vaasyam). That is why Almighty is also known as Saariraka, one who has as His abode both the chit and the achit. This is directly described in the Bhagavatgeeta also in its Seventh Chapter, slokas four and five.
'Hita' is the means to the dependent entities that are conducive for them in attaining the ultimate Purushartha, the Almighty. A question may arise when the chit and achit are already dependent on the Almighty and are pervaded by Almighty, where does the question of attaining Almighty anew arise? What we mean, by attaining, is, to be free of the bondage of earthly life and get back to the natural state of bliss in the company of the Almighty, without having to undergo the mundane earthly life forever. The Hitha, in turn, are divided into three-knowledge of the tatvas as they really are, knowledge of the 'Saadanas' to get to the Ultimate Purushaartha (described below), knowledge of those which are obstacles to such Purushaartha.
Purushartha is the goal of the chits. There are four Purusharthas, three earthly and one non-earthly. The earthly three are dharma (charity), Artha (worldly wealths which is earned through dharma), kaama (worldly pleasures earned through worldly wealths). We are not concerned with the earthly objectives. The non-earthly goal is known as Moksha (eternal liberty from the bondage of earthly life), which is the Ultimate Purushaartha, about which only we are concerned.
It is very important for us to know of these for the simple reason of knowing about our goal and the means to achieve it, distancing away from the obstacles.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Reason 6 கீதாத்யைகார்த்தஸ்ச ந: - Equivalent to Bhagavad Gita
Sri Vishnu Sahasranama chapter provides us with the same meanings as expounded in the other parts of Mahabharata, namely Bhagavad Geeta, Narayaneeya, Yaana sandhi, Agra pooja, Uttama anushaasana, et al. Even for this reason, the Sahasranama adhyaayam is to be considered as very sacred and sought by the wise men.
VishnuSahasranamam explains whatever Gita explains.
VishnuSahasranamam explains whatever Gita explains.
Tatvam, Hita, Purushartham – this is what explained in Gita. As per Gita – The ultimate reality is Krishna. One need to seek Krishna’s feet, to attain the goal moksham in order to stay forever enjoying Krishna.
As per Gita,
- Tatvam - Unmai porul – ultimate reality - IS KRISHNA
- Hita – Adaivikkira vazhi – Path to attain the ultimate truth – IS KRISHNA’s feet
- Purushartham – Adainthu anubhavikara yethu - IS NOT SEPARATING from KRISHNA- MOKSHAM
As per Gita,
- Tatvam – Reality Is Krishna – “Uthama purushatuva anyaya”
- Hita –Means is Complete surrender at Krishna’s feet - “Mamegam saranam vraja”
- Purushartam – goal is moksham and not separate from Krishna – “Nithya yuktha ha yeka bhakthi hi”
As per VishnuSahasranamam
- Tatvam - Narayana paraha
- Hita – Means is Namasankeerthanam using VishnuSahasranamam – “Sthuvan nama sahasrena”
- Purushartham – Goal is Reciting vishnusahasranam and continuing to enjoy Bhagawan’s attribute – “ Swayam prayojanam ( reciting them is purushartham)”
Upayam(means) to attain the goal(his lotus feet) is to say VishnuSahasranamam
Upadeyam, upadeya tharam, upadeyathamam – Sri Vishnu Sahasranamam is the best upadeyathamam.
-------------------------------------------------------------------------------------------
Article from Internet
This has great significance in Visitaadvaita philosophy which recognises not one, but three realities.'Tatva' means reality. According to the Visistaadvaita philosophy, there are three tatvas-One independent and two dependents. The independent tatva is the Almighty. The two dependent tatvas are chit (sentient-individual selves) and and achit (non-sentent, non-moving), within which broad categortes all others constituting the universe get classified as. We call the chit and achit as dependents because, they owe their existence to the independent tatva, namely, the Almighty. The Almighty itself is the material cause of both the chit and achit tatvas. They remain attached to the Almighty always. They are pervaded by the Almighty (Isa vaasyam). That is why Almighty is also known as Saariraka, one who has as His abode both the chit and the achit. This is directly described in the Bhagavatgeeta also in its Seventh Chapter, slokas four and five.
'Hita' is the means to the dependent entities that are conducive for them in attaining the ultimate Purushartha, the Almighty. A question may arise when the chit and achit are already dependent on the Almighty and are pervaded by Almighty, where does the question of attaining Almighty anew arise? What we mean, by attaining, is, to be free of the bondage of earthly life and get back to the natural state of bliss in the company of the Almighty, without having to undergo the mundane earthly life forever. The Hitha, in turn, are divided into three-knowledge of the tatvas as they really are, knowledge of the 'Saadanas' to get to the Ultimate Purushaartha (described below), knowledge of those which are obstacles to such Purushaartha.
Purushartha is the goal of the chits. There are four Purusharthas, three earthly and one non-earthly. The earthly three are dharma (charity), Artha (worldly wealths which is earned through dharma), kaama (worldly pleasures earned through worldly wealths). We are not concerned with the earthly objectives. The non-earthly goal is known as Moksha (eternal liberty from the bondage of earthly life), which is the Ultimate Purushaartha, about which only we are concerned.
It is very important for us to know of these for the simple reason of knowing about our goal and the means to achieve it, distancing away from the obstacles.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 19 - பரிக்ரஹாதிசயதோ - Upheld by Shastras & Elders - Vishnu Sahasranamam's Greatness 4
ஸ்ரீராமஜெயம்
Reason 5 பரிக்ரஹாதிசயதோ -
Widely accepted over generation and recommended by elders.
Emperuman has 1000 names. This has been told in many places in our scriptures.
- In Mahabarat’s Sabaparvath – “Devo Namasahasravan” explaining that Bhagawan has 1000 names.
- In the Gajendra moksham – “Bhagawan 1000 subhamana thirunamangalai udaiyavan, Piravi illatha Adidevan Sarvaswami”
- The introductory and phala shruthi verses of SriVishnu Sahasranamam explains its greatness too
- Ayur Veda the great Vaidhya Sastram explains the greatness of Vishnu Sahasranamam.
- The 1000 names of Vishnu in Vishnusahasranamam is a great cure for diseases, fever which is explained in the Charaka Samhita. Verse which explains this is – “Vishnum Sahasramoorthanam Sarasarapathim Visham suthvan nama sahasrena Juvaran sarvan vypohathi”
- Modern reasearchers have also explained the great impact of Sahasranamam.
- Meham, ShayaRogam, Juvara Visheshangal are curable through Purusha Suktham and Vishnu Sahasranamam.
- In the kavya’s homam with Sahasranama parayanam with Vayu suktham has been suggested.
- Those who perform sahasra bhojanam, as a prayaschittam [repentance] and wherein thousand brahmins would be fed, each one of them has to be nominated by one nama of SriVishnuSahasranamam
- Kadambari is considered as a very excellent literary work of Bhana Bhatta in Sanskrit . He talks about parayanam of Narayana Sahasranamam in the labour room.
- Today Sahasranama parayanam is suggested for poison, pisasam, diseases, GrahaPeedai, Bad dreams, Bad omen
- Sahasranamam parayanam is suggested both for this world’s pleasure and also path to attain moksham.
- Sahasranamam parayanam can be done by everyone including women and irrespective of varna. The rules that are laid to learn Veda’s does not exist to learn Vishnu sahasranamam.
All the above reasons adds to the greatness of VishnuSahasranamam and has been widely suggested and accepted by our elders over generations.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 18 - பீஷ்மோத்க்ருஷ்டமதத்வத்: - Glorified by Bhishma - Vishnu Sahasranamam's Greatness 3
ஸ்ரீராமஜெயம்
Reason 4 - பீஷ்மோத்க்ருஷ்டமதத்வத்: - Glorified by Bhishma
Similar story in Embar/Udaiyavar – Embar once accepted all the praise about him and when questioned by udaiyavar he said yes I accepted it since if I had not accepted the it will prove that my Acharya is not capable to give me all that.. “Umma Thiruvadi balathale/vaibhavathale intha perumai yellam petrom”.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Reason 4 - பீஷ்மோத்க்ருஷ்டமதத்வத்: - Glorified by Bhishma
Vishnu Sahasranamam is opinion of great Bheeshma himself . Kannan says to pandavas if bheeshmacharya leaves this world, knowledge which he has will be lost. So he urges pandavas to learn from bheeshmacharya while he was in the arrow bed(Sara Kalpam). Bheeshmaacharya was so weak but Krishna ‘s presence and blessings gave him all the strength to utter the 1000 names. Bheeshmar himself says that due to your blessings Krishna, now I will tell the great names of you – “Ne kudutha vaibhavam unnai patthi solla poren”
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 17 - வேதாசார்யஸமாஹாராத் - Compiled by Vyasa - Vishnu Sahasranamam's Greatness 3
ஸ்ரீராமஜெயம்
Reason 3 – வேதாசார்யஸமாஹாராத் - Compiled by Vyasa
Vysar segregated the veda's into 4 groups. He took all the names of Vishnu as told by Bheesma and made a beautiful garland. Azhagaga Anbodu sarthappata/korkapatta thirunamam.
The rule is – Always praise guru in front of him, praise friends/relatives after they move from that place , Praise servants after they finish work, but never praise your child. But Prasara bhagawan praised his son Vysar to Mythreya saying “In this world except my son no one is there to sing Mahabaratham” – Vyasar had so much knowledge.
“Vyasam Narayanan ………..”
The family tree from Brahma till Sukarcharya is in the following order and the great rich family heritage explains how great is Vyasar.
Brahma,
Vashitar,
Sakthi,
Parasara bhagawan(Author of Vishnu Puranam),
Vyasar,
Sukacharyar.
Sage Vashistar
Vashistar a great rajarishi of Ram’s Ishvagu kulam. It was really tough for anyone to get ceritified from Vashistar as brahma rishi. – “Vashistar vayal brahma Rishi”. Vishwamitra wanted Vashistar to certify him as brahmaRishi inorder to prove his skills and capabilities.
Vashistar was such a honoured and skilled Rishi with so much knowledge.
Note - There are three types of rishis, brahmarishis, devarishis and rajarishis.
Sage Parasarar – Vysar’s Father
Sakthi was killed by a Rakshas. Sakthi’s son Parasara went to kill all rakshas and the destroy the rakshasha jathi. Parasarar’s grandfather, Vashitar advised him not to kill the rakshasas. Since Parasara listened to that advise of his grandfather, the grandfather blessed his grandson saying “Parasarurkku sakala gyanamum undagatum” . Because of this Parasarar got all the gyana. Kulathiyar one of the elderly rakshas also blessed Parasarar with knowledge since Parasarar spared rakshasa kulam. So parasarar got so much knowledge due to blessings from his grandfather Vashista and Kulathiyar. Later Parasarar wrote Vishnu puranam.
Sage Sukar – Vysar’s Son
Also Vysar’s next generation, his son is Sage Sukacharyar who is also a great person. and the main narrator of the Bhagavata Purana. Most of the Bhagavata Purana consists of Shuka reciting the story to the dying king Parikshit. Shuka is depicted as a sannyasin, renouncing the world in pursuit of moksha (liberation), which most narratives assert that he achieved. Stories recount how Shuka surpassed his father in spiritual attainment. Once, when following his son, Vyasa encountered a group of celestial nymphs who were bathing. Shuka's purity was such that the nymphs did not consider him to be a distraction, even though he was naked, but covered themselves when faced with his father. Shuka is sometimes portrayed as wandering about naked, due to his complete lack of self-consciousness.
Vyasar (Krishna Dvaipayana)
Vyasar - Veda vyasar is vishnu’s incarnation. He compiled the four veda’s and the brahma sutras. Vyasar also known as “Krishna Dvaipayana”.
vyasaya vishnu rupaya vyasa rupaya vishnave namo...
Inspite of his rich family heritage, Vyasar he himself was a great sage who compiled the vedas, wrote Mahabarata and BrahmaSutra which brings in greatness for VishnuSahasranamam too.
About Vedav Vyasa
He is the son of Satyavati, daughter of a ferryman or fisherman, and the wandering sage Parashara. He was born on an island in the river Yamuna. The place is named after him as Vedvyas, possibly the modern-day town of Kalpi in the Jalaun district of Uttar Pradesh. He was dark-complexioned and hence may be called by the name Krishna (black), and also the name Dwaipayana, meaning 'island-born'.
His mother later married Santanu the king of Hastinapura, and had two sons – chitrangada and Vichitravirya. Both sons died without issue and hence their mother asked Vyasa to go to the beds of the wives of her dead son Vichitravirya.
Following his mother Satyavathi’s words and for Vamsavruthi he agreed to meet Ambika and Ambalika and also laid a rule that he would be dressed with Dur vasanai. Vyasa told them that they should come alone near him. First did Ambika, but because of shyness and fear she closed her eyes. Vyasa told Satyavati that this child would be blind. Later this child was named Dhritarāshtra. Thus Satyavati sent Ambālika and warned her that she should remain calm. But Ambālika's face became pale because of fear. Vyasa told her that child would suffer from anaemia, and he would not be fit enough to rule the kingdom. Later this child was known as Pāndu. Then Vyasa told Satyavati to send one of them again so that a healthy child can be born. This time Ambika and Ambālika sent a maid in the place of themselves. The maid was quite calm and composed, and she got a healthy child later named as Vidura. While these are his sons, another son Śuka, born of his wife, sage Jābāli's daughter Pinjalā (Vatikā), is considered his true spiritual heir
Article on Vedav Vyasa - from the site( http://www.wisdomlib.org/hinduism/book/the-vishnu-purana/d/doc57601.html and wikipedia) as from Vishnu Puranam
In each age, Vishnu in his form of Vedav Vyasa, divided the Vedas. In every dvapara yuga, this is done.
in order to promote the good of mankind, divides the Veda, which is properly but one, into many portions. Observing the limited perseverance, energy, and application of mortals, he makes the Veda fourfold, to adapt it to their capacities; and the bodily form which he assumes, in order to effect that classification, is known by the name of Veda-vyasa
The present manvantara is the Vaivasvata manvantara and in this manvantara, the Vedas have already been divided twenty-eight times. The names of these twenty-eight Vedavyases were Svayambhu, Prajapati, Ushana, Brihaspati, Savita, Mrityu, Indra, Vashishtha, Sarasvata, Tridhama, Trivrisha, Bharadvaja, Antariksha, Vapri, Trayaruna, Dhananjaya, Kritanjaya, Rinajya, Bharadvaja, Goutama, Haryatma, Vena, Trinavindu, Riksha, Shaktri, Parashara, Jatukarna and Krishna Dvaipayana. The Vishnu Purana says that the next Vedavyasa will be Drona’s son Ashvatthama. As you may know from the Mahabharata, Ashvatthama is immortal.
The essence of brahman and the four Vedas is captured in the word Om. Brahman is everywhere, but appears to different people in different forms.
The four Vedas, Rig, Yajur, Sama, and Atharva, together have one lakh shlokas. It is from the Vedas that the ten famous sacrifices (yajnas) originate. When Krishna Dvaipayana Vedavyasa sought to divide the four Vedas, he first gathered around him four disciples who were learned in the Vedas. Paila was taught the Rig Veda, Vaisham-payana the Yajur Veda, Jaimini the Sama Veda and Sumantu the Atharva Veda. Krishna Dvaipayana taught the Puranas to his discipline Romaharshana.ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 16 - ரிஷிபி: பரிகாநத: - Sung by Sages - Vishnu Sahasranamam's Greatness 2
ஸ்ரீராமஜெயம்
Reason 2: ரிஷிபி: பரிகாநத: - Sung by Sages
So many Rishi’s have contributed to these slogam. The four Manasputras(mind-born-sons) of Brahma areSanaka, Sanatana, and Sanandana and Sanatkumara and Narada have contributed to these names part of the SrivishnuSahasranamam.
Rishi’s - Sanakar,Sanantanar, Sanat kumarar, Sanandakar and Naradar who are Brahma's 4 son went around telling vishnu's name. Actually Brahma created the 4 son’s to help him in his creation. But his son’s didn’t want to get into that task and they wanted to travel around the world with bhagavad dyanam. They are considered to be superioir than Brahma in Bhagavad Bahkthi and they followed “Vasudeva Parayanaha” - resulted in singing numerous bhagawan namam. During there travel they had sung all these names of Bhagawan. There are three types of Bhavanai
Brahma bhavanai - just bhaghawan e.g Azhwar
Karma bhavanai - just work e.g human
Ubaya bhavanai - both e.g Brahma
Brahma’s 4 son decided not to get into karma or ubaya bhavanai and they were singing bhagawan namam and went around in Brahma Bhavanai discovering all these names of Vishnu.
As per the Slokam “Janaanaam sheenapaapaanam krishna bhakthi prajayathe” meaning all the papam accumulated over 1000 1000 janma’s are shattered due to Bhagavad anugraham and this leads to Bhakthi toward him.
Prahaladan prays to Lord Narasimha saying “How much ever people(who does not have vivegam) have interests towards the wordly pleasures, I request you to bless with the anugraham of having that much Preethi/Bhakthi towards you”.
Naradar’s mom used to be a servant and they have lived a difficult life. Naradar lost his mother at a very young age of 8 . He wasn’t sad and instead happy since the hinderance for his bhagavad bajanam is removed. Naradar can’t stand in one place due to a sapam. He was upset that he could not stand even to worship Sriman Narayanan. Hence, he went to Bhagawan and cried to him saying “Krishna , please bless me to stay next to you and worship you”. Krishna blessed him and Naradar got Krishna’s anugraham.
Such a great person Naradar had also contributed to various names of Bhagawan which are also part of Srivishnusahasranam.
Bhagawan accepts a name which we bhaktas also give him. The bhakthi bhavanai (attitude) is more important and Bhagawan heads to however we call him too.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 15 - மஹாபாரதஸாரத்வாத் - Essence of Mahabharata - Vishnu Sahasranamam's Greatness - 1
ஸ்ரீராமஜெயம்
Reason 1: மஹாபாரதஸாரத்வாத் -
Mahabaratham is the distilled content of the four vedam. Mahabaratham is itself considered to be the 5thvedam. “Vedathai kadainthal mahabaratham”.
Distilling Mahabaratham results in
- Sri VishnuSahasranamam
- Bhagavad Gita
Vishnu Sahasranam is considered the essence of Mahabaratha and superior to Bhagavad Gita which explains the greatness of Srivishnnusahasranamam.
In Mahabaratham – Krishna first explains Arjuna that Karma yogam is better suited for Arjuna than Gyana Yogam. Gyana Yogam is more difficult when compared to karma yogam. But following karma yogam might be difficult and hence Krishna in the end advised Arjuna about “Complete surrender” , prapatti through the slogam
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
Meaning – “Abandon all the dharma/religion and Surrender unto Me only I shall deliver you from all sinful reaction. Do not fear.”
To get the upadesam and to understand the meaning of the above sloka from his acharyan – Thirukkottiyur nambhi, Swami Ramanujar went 18 times to Thirukottiyur.
Though this upayam seems very simple but for someone to get the attitude to Surrender completely to Krishna is very difficult.
Let’s see what Bheesma suggests in Vishnu Sahasranamam….
Out of the 6 questions asked by Yudhistra to Bheeshma the fifth question is “kO dharmah sarva dharmANaam bhavatah paramO matah?” meaning “What is, in thy opinion, the greatest Dharma?” i.e. “By reciting which mantra will man be released from the bondage of the cycle of birth and death?” i.e. “Neer arintha dharmangalileye yethu siranthathana dharmam”.
Bheeshma answers by saying "Chant the thousand names of Lord Krishna WITH DEVOTION. This does not require any effort other than the willingness to chant. This is the best way to get relief from all miseries, sorrows, and sins".
This upayam(path - Chanting Bhagawan nama) explained by Bheesma is much simpler than what is told by Krishna(complete surrender unto Krishna) in Bhagavad Gita. Because of this reason Vishnusahasranamam is considered greater than Bhagavad Gita. Hence Vishnusahasranamam is considered the essence of Mahabaratha as told in “மஹாபாரதஸாரத்வாத்”.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 7 June 2013
Part 14 - Greatness of Vishnu Sahasranamam - explained by 7 reasons
ஸ்ரீராமஜெயம்
In the avatharikai section of Vishnu sahasranama bhasyam, Parasara Battar explains 7 reasons on the importance of Vishnu sahasranamam
1. Srivishnu Sahasranamam is the essence(Saram) of Mahabharata.
2. Many great sages like sanagathi rishi's - Vyasa, Vasishta, Bylar, Sunandu, etc., have sung Srivishnu Sahasranamam.
3. Srivishnu Sahasranamam has been compiled and presented by Vedacharya Sri Vyasa maharshi, who grouped Vedas and who edited 18 puranas.
4. Srivishnu Sahasranamam was told to Yudhishtra by Bheeshma. Bheesma is considered as Mahatma and Vishnu sahasranamam has been glorified by Bheesma himself.
5. Srivishnu Sahasranamam is approved and accepted for chanting by many noble learned persons and our great elders.
6. Srivishnu Sahasranamam is equivalent to Gita and the content is in line with what Bhagavad Gita, says. Srivishnu Sahasranamam is an easy way in the path to Moksham.
The first six reasons are well explained in the following slogam.
மஹாபாரதஸாரத்வாத் ரிஷிபி: பரிகாநத:
வேதாசார்யஸமாஹாராத் பீஷ்மோத்க்ருஷ்டமதத்வத்: |
பரிக்ரஹாதிசயதோ கீதாத்யைகார்த்தஸ்ச ந:
ஸஹஸ்ரநாமாத்யாய உபாதேயதமோ மத: |
Also the seventh reason being the following
7. Kannan ‘s presence when Vishnu sahasranamam was told by Bheesma and Kannan’s acknowledgement that whatever Bheesma said was correct, explains the greatness of Vishnusahasranamam.
Greatness of a book depends on the following three
- Author – Padinavan - Pramatha
- Title – Pada patta Prabhandam - Pramanam
- Content – Pada patta Vishayam - Prameyam
VishnuSahasranamam’s greatness can be understood because of the greatness of all the above
- Author – Vedav Vysar
- Title – Srivishnusahasramam – essence of the fifth veda mahabaratham
- Content – Guna’s of Srivishnu as explained by Sahasranamam
The above reasons given to illustrate the importance of Sri Vishnu Sahasranama Stotram become all the more obvious when we recount the personalities involved in the events that resulted in the stotram. It was no ordinary person's advice that was sought. No ordinary person was seeking the advice, and at no ordinary person's urging was the advice being sought. Bhishma was the son of the Mother Ganga and a person sanctified by his unswerving devotion to Lord Krishna, and one who had controlled and conquered all his senses. Yudhishthira was the son of Dharma, and himself a practitioner of justice, righteousness, truth, honesty and integrity. Vyasa was the knower of all vedas. Lord Krishna was a witness to the whole event involving the advice and revelation of the easiest and best means to achieve happiness and peace of mind, given by Bhishma to Yudhishthira. As we know, the advice is in the form of Sri Vishnu Sahasranama Stotram. No other justification is needed to recognize the greatness of the education that is imparted to the human race through the medium of Sri Vishnu Sahasranama Stotram by Vyasa and Bhishma.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Tuesday, 4 June 2013
Part 13 : What for can one recite Vishnusahasranamam ?
ஸ்ரீராமஜெயம்
One can reciteVishnu Sahasranamam for various reasons as follows
1 – asking for ivuulaga(Intha Ulaga) aiswaryam - To prosper in this materistic world
2 – asking for avvulaga(antha Ulaga) aiswaryam – To help us to work towards attaining the ultimate moksham
3- yethaiyume prathanai panama, sollum inbathukaga sollarthu – Without wishing anything recite for the great happiness of reciting Vishnusahasranamam.
Battar says when you recite Vishnu sahasranamam, don’t wish for anything ...”solluvathe prayojanam”. If one has the oppurtunity to recite Vishnu sahasranamam that is itself a great prayojanam(benefit) of reciting Vishnu sahasranamam.
Thondaradipodi Azhwar wants to continue to say Vishnu Sahasranama .. Indra(moksham) logam aalum achuvai perinum venden… Azhwar wanted to continue to recite bhagwan’s namam by staying in this world and he was not willing to even take up moksham.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Monday, 3 June 2013
Part 12 : Kali Yuga - Nama Sankeerthanam and Vishnu Sahasranamam
ஸ்ரீராமஜெயம்
One of the 18 Puranas is "Vishnu Puranam" and it was given to us by “Sri Parasara Rishi”.
(Note – It was after this Rishi’s name Ramanujar names Kurathazhwan’s first son as “Sri Parasara Battar” to fulfill the promise Ramanuja had given to Alavandar. )
Means to Reach GOD in various Yuga’s
Various means to attain GOD( moksham) in various yuga is explained by Parasara in Vishnupuranam as follows
“Dhyayan Krithe .. Yagnaihi Therthayaam Dwapare Archayan..
Yathapnothi Thatapnothi Kalov Sangeerthya Kesavam”
So for various yuga’s the means to attain punya and to reach GOD are as follows..
Thretha yuga - Dhyanam /Gyana margam
Kretha yuga - Yagam / Bhakthi Margam
Dwapara yuga - Archanai /Karma Margam
Kali yuga - Namasankeerthanam
Fortunate - Sri, Sudharan and Kali
In the end of Vishnu Puranam, Maithreya wants to know more about Kali Yuga and the following incidence is narrated there. Once Veda Vyasar was having a bath and a group of maharishi’s had went to meet him to understand more on Kali yuga. While he was taking bath, in the middle of the muzhukku Vedav Vyasar said three things as follows, which were answers to the questions which the rishi’s had in the mind. “Sri thathuhu, Sudharan thathuhu, kali thathuhu “
Sri Thathuhu – Men(Purushan) have many rules to follow as per veda. But Women(Sri) just need to follow her husband and correct her husband when he make mistakes and ensure he is on righteous path. E.g Sita followed rama and corrected him too when there was a need. Men have to do many things to achieve punya. For women, the attainment of punya is easy; they only have to serve their husbands.
Sudharan Thathuhu - When compared with the first three varnas, the fourth varna Sudharan has simple rules to follow. He just needs to surrender to GOD. When compared to first three varnas Sudharan has easy rules to surrender. Same is also told byPIllai lokacharya says “brahmana piranthu naan bayapattu poi irukken” (because of all the rules and rituals that needs to be followed). The other varnas have to do many things to ensure that dharma is being followed. But for the shudras the path of dharma is simple. They only have to serve the other varnas to acquire punya. Hence, sudharan is bhagyasali of all the three varnas.
Kali Thathuhu – Kali yuga is good in one aspect. In satya yuga one had to do a lot of tapasya to earn some punya. In kali yuga the same punya can be acquired through a little tapasya. The equivalence is like this. Ten years of tapasya in satya yuga are equal to one year of tapasya in treta yuga, one month of tapasya in dvapara yuga and one day of tapasya in kali yuga. In kali yuga just nama sankeerthanam is enough. Also which takes 1000 years in first yuga , next yuga 10 years, next yuga 10 months, now in kali yuga it just takes 10 min. So kali yugam is better since we can get that punya easily which was very difficult to acquire in previous yuga’s.
For previous yuga's it was gyana marga, bhakthi marga, karma marga. For Kali yuga is complete surrender/Saranagai/Prapatti.
Vyasadeva said that shudras and women are fortunate. If there is a Shudra woman in Kali yuga, then she is the most fortunate of all and hence the answer “Sri thathuhu, Sudharan thathuhu, kali thathuhu “
So in Kali Yuga, Nama sankeerthanam is the only way to acquire punya and to lead us to the path which takes us to moksham. Next is to understand, how to do this Nama Sankeerthanam in kali yugam. Vedav Vyasar explains the method of Nama Sankeerthanam, by giving Vishnu Sahasranamam as part of the Ithihasam called Mahabaratham during Dwapara Yuga to enable the people in Kali Yuga to perform Nama sankeerthanam.
More Detailed meaning to explain the greatness of the namam…
The boundlessness of Bhagavan’s qualities:
Conclusion:
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Answer 6 for Question 1 on The Supreme Entity – Dhaivatam - Thathvam
An alternate interpretation for ‘tannil mUvar mudalAi’ is that He manifested Himself in the forms of sa’nkarshaNa, pradyumna, and aniruddha – the vyUha incarnations, all of whom are manifestations of the same Supreme Deity,vAsudeva, and form the base for all the other deva-s etc”. (tannil – in
Himself; that is, svAntargatamAna, sva avatAra’ngaLAna – Not different from Himself in any sense, His own incarnations).
The following are the different anubhavam-s of the words “tannil” and
“mUvar”:
– the three including Him; tannODu SErndu mUvar (na’njIyar)
– in His sankalpam, in His mental resolve. He decided He will be many, and then He proceeded with the creation of the many, and He became their antaryAmi. This is described in taittirIya upanishad, in the mantra starting with ‘so’kAmayata | bahu syAm prajAyeyeti |’…. (taittirIya. upa.BrahmAnanda. 6).
– il – house. He who has made the three (indra, rudra, and brahmA, and all the other deva-s, etc.) as the house for Him – in other words, He is the antaryAmi of all of these.
– tannai viDa vERu paDAda mUvar – referring to sankarshaNa,a pradyumna and aniruddha – the three vyUha emanations from the para vAsudeva form.
– With Him being the first and foremost among the trio. maRRum maRRum muRRumAi – He decided to create everything, including thehumans, animals, and acetana-s, etc., in addition to the others mentioned earlier – namely, vAnor palarum, munivarum, etc., without exception. Everything is His creation.
tAn Or peru nIr tannuLLE tORRi adanuL kaN vaLarum – He creates this big Ocean in Himself, and then is reclining on it. Again, multiple anubhavam-s are available for our enjoyment, for this phrase.
The last syllable “Ai” in “muRRumAi” can mean “Aga – “to become”, or “Agi” –“having become”.
- If “muRRum Aga” is taken as the meaning, then the interpretation is that bhagavAn is reclining in the waters of pralaya prior to the creation of brahmANDam in the small fig-tree leaf (Al ilai), contemplating on how to protect the jIva-s that are to be created – all the cetana-s and acetana-s described in
the first two lines of this pASuram. Note that protection of the jIva-s is His main concern (kAkkum iyalvinan kaNNa perumAn – 2.2.9).
Brahmam, the moment it does the sankalpam, everything is formed. This is a game he plays. At the end of the game he absorbs everything back on to him.
Bhagavan being the material and auxiliary cause for this creation:
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
One of the 18 Puranas is "Vishnu Puranam" and it was given to us by “Sri Parasara Rishi”.
(Note – It was after this Rishi’s name Ramanujar names Kurathazhwan’s first son as “Sri Parasara Battar” to fulfill the promise Ramanuja had given to Alavandar. )
Means to Reach GOD in various Yuga’s
Various means to attain GOD( moksham) in various yuga is explained by Parasara in Vishnupuranam as follows
“Dhyayan Krithe .. Yagnaihi Therthayaam Dwapare Archayan..
Yathapnothi Thatapnothi Kalov Sangeerthya Kesavam”
So for various yuga’s the means to attain punya and to reach GOD are as follows..
Thretha yuga - Dhyanam /Gyana margam
Kretha yuga - Yagam / Bhakthi Margam
Dwapara yuga - Archanai /Karma Margam
Kali yuga - Namasankeerthanam
Fortunate - Sri, Sudharan and Kali
In the end of Vishnu Puranam, Maithreya wants to know more about Kali Yuga and the following incidence is narrated there. Once Veda Vyasar was having a bath and a group of maharishi’s had went to meet him to understand more on Kali yuga. While he was taking bath, in the middle of the muzhukku Vedav Vyasar said three things as follows, which were answers to the questions which the rishi’s had in the mind. “Sri thathuhu, Sudharan thathuhu, kali thathuhu “
Sri Thathuhu – Men(Purushan) have many rules to follow as per veda. But Women(Sri) just need to follow her husband and correct her husband when he make mistakes and ensure he is on righteous path. E.g Sita followed rama and corrected him too when there was a need. Men have to do many things to achieve punya. For women, the attainment of punya is easy; they only have to serve their husbands.
Sudharan Thathuhu - When compared with the first three varnas, the fourth varna Sudharan has simple rules to follow. He just needs to surrender to GOD. When compared to first three varnas Sudharan has easy rules to surrender. Same is also told byPIllai lokacharya says “brahmana piranthu naan bayapattu poi irukken” (because of all the rules and rituals that needs to be followed). The other varnas have to do many things to ensure that dharma is being followed. But for the shudras the path of dharma is simple. They only have to serve the other varnas to acquire punya. Hence, sudharan is bhagyasali of all the three varnas.
Kali Thathuhu – Kali yuga is good in one aspect. In satya yuga one had to do a lot of tapasya to earn some punya. In kali yuga the same punya can be acquired through a little tapasya. The equivalence is like this. Ten years of tapasya in satya yuga are equal to one year of tapasya in treta yuga, one month of tapasya in dvapara yuga and one day of tapasya in kali yuga. In kali yuga just nama sankeerthanam is enough. Also which takes 1000 years in first yuga , next yuga 10 years, next yuga 10 months, now in kali yuga it just takes 10 min. So kali yugam is better since we can get that punya easily which was very difficult to acquire in previous yuga’s.
For previous yuga's it was gyana marga, bhakthi marga, karma marga. For Kali yuga is complete surrender/Saranagai/Prapatti.
Vyasadeva said that shudras and women are fortunate. If there is a Shudra woman in Kali yuga, then she is the most fortunate of all and hence the answer “Sri thathuhu, Sudharan thathuhu, kali thathuhu “
So in Kali Yuga, Nama sankeerthanam is the only way to acquire punya and to lead us to the path which takes us to moksham. Next is to understand, how to do this Nama Sankeerthanam in kali yugam. Vedav Vyasar explains the method of Nama Sankeerthanam, by giving Vishnu Sahasranamam as part of the Ithihasam called Mahabaratham during Dwapara Yuga to enable the people in Kali Yuga to perform Nama sankeerthanam.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Wednesday, 31 July 2013
Part 36 - Answers by Bheesma – Part 8
ஸ்ரீராமஜெயம்
Reiterating the greatness of the names and concluding
Slogam 13
Yani namani gounani vikhyatani mahatmanah |
Rishibhih parigeetani tani vakshyami bhootaye ||
(Slogam reiterating and explaining the greatness of the thirunamam of bhagawan)
Yani – Yavanudaiya
Namani – Thiru namangal yellam
gounani - Gunathai kata vanthanavo
vikhyatani – Ulagathile prabhalangalaga prasidangalaga irukinranavo
mahatmanah – Bhagavanudaiya thiru namangal prasidangalaga irukinranavo
Rishibhih parigeetani - Rishigal Yellaralum pada pattathu, I am going to say something new
tani vakshyami - avaigal athanaiyum unakku sollugiren
bhootaye – un nanmaikaga, ne nandraga Vazhvatharkaga, athma ujivanathukaga sollugiren kel
Gounani – Gunathai Kata Vantha Sabhdangal/sorkal
Any word need to explain either Jathi(group), Gunam(attributes), Seyal(action, Karma)
Porkollan – based on action
Ramaha – Ramayateti Ramaha – aandathai kodukum gunathai kodukum sol
Varahaha , Vamana etc.
So what are Bhagawan’s Seyal ? All the vilayyatu
Guna’s ? Words which explain his kalyana Guna’s
Now Bheeesmar starts to say all the 1000 names and he finishes them.
Yudhistra is still questioned on who that Vishnu is , where is he ?
So Bheesmar says “don’t keep searching around, he is none other than Devaki Nandan your attahi pillai.“
Pasuram – “Vanthu piranthathum angor ayi kulam” (???)
More Detailed meaning to explain the greatness of the namam…
As far as we all know, the distinction in the origin of words (indicating name/place/animal/thing) is identified to be of four types: (a) material nature or ‘dravya’, (b) category / birth or ‘jaati’, (c) characteristics / qualities or ‘guNa’ and (d) deeds or ‘kriyA’. In this case, since the thousand names connote the Supreme Entity, since the thousand names are themselves extraordinary in all senses, and also since the thousand names explain the Supreme Nature of Bhagavan, His absolute supremacy over all other entities namely sentient and the insentient, His countless auspicious qualities and also His divine deeds during His incarnations (meaning, since it explains all of the dravya-jaati-guNa-kriyA of Bhagvan the Supreme Entity), these thousand names are aptly called the ‘characteristic names’ (gouNAni nAmAni). This means that the thousand names are a result of the numerous auspicious divine qualities and deeds of Bhagavan, which indicate verily those divine attributes of Bhagavan.
To quote from the scriptures, Bhagavan Himself declares thus in various places in the Mahabharata:
“My names are born out of my various qualities and deeds”
“All of my names are born out of my characteristics, and some learned people take those names of mine to sing my glory”
“Know my names to be denoting my divine deeds”
“Oh sinless royal scion, listen unto me; my names are born out of my divine deeds as well”, et al.
All these statements clearly rule out the possibility of associating any random meanings to the thousand names of the Lord. Those names are all born out of specific qualities and deeds of Bhagavan, and clearly indicate those aspects of Bhagavan only.
‘vikhyAtAni’ – those names that are popularly used among the Vedas and many scriptures in other languages as well; the names that are known to be popular due to their extraordinary nature; the names that are popularly known among the learned schola
rs; although prone to change in meanings as per the context, the names that are popularly known to connote a single entity called Bhagavan
‘RshibhiH’ – by all the true seers of the endless Vedas with all its purport, such as Sanaka, Sanatkumara, Narada et al.
‘parigItAni’ – the names that are lovingly used to represent the various forms, divine attributes and connotations of Bhagavan, as affectionately as a cow feeding its calf
‘yAni nAmAni’ – whichever names have been collected from various sources by Vyasa and strung into verses, just as bees collect honey from various flowers and gather all of it in one place, and which have been coming down in the rich tradition until ourselves
‘tAni vakshyAmi’ – I shall tell them to you. For what reason is this being told?
‘bhUtayE’ – the word ‘bhUti’ originally means that which exists. It represents life. That means to say, all these thousand names of the Lord are being told in order to revive the soul from the bondage of samsAra in which he is bound from time immemorial and thus lost the sight to reach the right abode.
The Vedas precisely expound these ‘life and non-life’ aspects (sat-asat-bhAvau) of the souls thus: “Those who think of the Supreme Entity as being lifeless, become lifeless themselves – and thus lose sight to reach the supreme abode. Whereas, those who consider the Brahman to exist amongst us shall be considered as true scholars (and they are full of life)”.
Owing to the boundless supremacy and boundless knowledge of Bhagavan, with whatever little names that can be offered unto Him, the souls attain the extraordinary result of the wellness of self (AtmalAbha). This is indicated by the word ‘mahAtmanaH’ (meaning, of that great soul). This is also complemented in the scriptures thus: “I have heard of the various auspicious names of the Lord with their origins. As far as my knowledge goes, I can only say that Keshava the Supreme Lord is not reached by words, and is not bound by any of the meanings of His names”.
Thus, as the thousand names of the Lord are purely born due to His various auspicious qualities and deeds, all such people eligible to learn these names should refrain from getting associated with those who try to steal those aspects from Bhagavan (in other words, from those who negate the existence of the Supreme Self).
The discussion on ‘saguNa / nirguNa’ Brahman: ( antaryami website)
If someone opines that the worship of Brahman attributed with all auspicious qualities (saguNa brahmam) is only for lowly results such as attainment of heaven et al, and that the worship of Brahman devoid of all qualities (nirguNa brahmam) is only for those who desire for the supreme salvation, then down be with such deaf people who have not listened to the scriptures declare the greatness of the thousand names of the Lord with all auspicious qualities as ‘releasing all creatures from the clutches of samsara’ and ‘making the practitioners reach the Supreme Brahman’.
Additionally, if the advaitins suppose the presence of two entities saguNa brahmam and nirguNa brahmam as a fact, then it clearly refutes verily the basis of advaita (non-dualism).
When Yudhishtira has asked “which is the loftiest of all dharmas in your opinion?” and Bhishma has declared “this is the loftiest of all dharmas in the best of my knowledge” in reply, and thus when Bhishma has clearly intended to propound the greatest of all dharmas – namely the chanting of thousand names of the Lord – selected from the most sacred of all scriptures, if someone opines that this is only for a lowly result, then it becomes imperative to discuss that entity superior to the said Brahman, which would be a better solution to attain a higher result.
Oh arguers (advaitins)! please do not say that the worship of the saguNa Brahman is the first step in achieving the worship of nirguNa Brahman and eventual attainment of salvation; because, it would be wrong to differentiate between saguNa and nirguNa brahmams and thus propound the worship of saguNa brahmam as the means to attain nirguNa brahmam. This is simply not the case.
Also, when the Supreme Brahman Bhagavan is in fact attributed with so much of auspicious qualities, what would be the basis to call him ‘nirguNa’ (devoid of qualities)? If such basis is known to be ‘avidyA’ (ignorance), then the tenets of Vedas are truly beautiful, which prescribe the Brahman attributed with all ignorance, confusions and other faults as the supreme medicine to a dying mortal who has been downed with the poison of samsara effected with birth, death, passion, et al. [Note Bhattar’s sarcasm here]
If you (the advaitin arguers) opine that such faults attributed to the Supreme Brahman are all baseless and false, then it would only mean that your argument of considering the Supreme Brahman as being devoid of qualities is baseless and false. Then you are only establishing the fact that the Supreme Brahman is only devoid of faults, but surely has some qualities. Then, indeed, you are propounding the ‘saguNa brahmam’ attributed with all auspicious qualities and devoid of all faults, even though you don’t like it.
If you argue that the Supreme Brahman is faulted with ignorance, then who dispels this ‘supreme ignorance’? If you think it is the ardent learner of advaita (the one who later realizes that he is the Brahman himself) who dispels such ignorance of the Supreme Brahman itself, then this is all the more beautiful than what was said before to say “the Supreme Brahman Himself is affected by the samsara, and an ordinary mortal in this samsara dispels His ignorance”!
Also, how would the statements supporting the saguNa brahmam lose importance at all? If your reply to this question is “because the nirguNa vAkyas (statements propounding the nirguNa brahmam) refute them”, then can it not also be said the other way, as “the saguNa vAkyas refute the nirguNa vAkyas, and hence saguNa vAkyas gain more importance”? Then, the credits and oppositions to both of these categories of statements are alike. None gain superiority over the other!
In another sense, if at all it is true that the Supreme Brahman is devoid of all qualities, and that the ultimate aim of all mortal souls is to attain that nirguNa brahmam, then why did the Vedas and other scriptures propound the saguNa brahmam in the first place? If your reply to this is “in order to attribute all qualities to the Brahman and later show that the Brahman indeed is devoid of all those qualities”, then let there not be such refutations at all. If no qualities are attributed to the Brahman unnecessarily in the first place, then there would not arise any need to refute each of such statements. Why this over burden at all? Haven’t we learnt from the Mahabharata which says “staying away at a safe distance from marsh is much better than touching it and washing off the soil later”? Wouldn’t the Vedas know this?
Also, it is not a universally applicable logic that when two consecutive statements are mutually in disagreement in their meanings, then the latter is more powerful over the former statement. If we say that certain object “is present in this place”, and later say that the same object “is not present in another place”, nobody would say that the two statements are contradicting, although the meanings differ per context. For all that we know, if the former statement is weaker, it is never possible to write the latter statement without refuting it. If it is written without refuting the former, then it means the two are not mutually contradicting. Thus, even if the saguNa and nirguNa statements come one after the other, they do not refute each other, since they are not mutually contradicting. If it is understood that it is always a fact the latter statement refutes the former ones (irrespective of whether they contradict or not), and thus declare that the nirguNa vAkyas refute the attributes of Brahman, then the Vedas also declare that “void itself is the truth” towards the end. Will that mean that the presence of Supreme Brahman itself is refuted? If it is understood that such statements are born out of the ignorance of the lower mortals bound in this samsara, and thus do not apply to the Supreme Self; then it can also be considered that the Vedas themselves are born out of the ignorance of the Brahman and thus do not apply to the Supreme Entity. What is the difference in these arguments? It makes no sense!
In fact, we can also see the statements supporting attribution of auspicious qualities to Brahman towards the end of Vedas (upanishats), even later to nirguNa vAkyas. Then how do we reconcile the two categories without contradictions?
The fact is this: Vedas intend to negate all bad qualities of the soul-body relationship of the Supreme Brahman with all other entities. In order to achieve this, they speak the nirguNa vAkyas. However, before negating any such bad qualities, they attribute all auspiciousness to the Bhagavan, refuting all faults. That is how the upanishats proudly declare “He is devoid of sins, and does not undergo aging”, et al.
Forgetting this, and applying the truth and falsity to the saguNa and nirguNa statements of the Vedas is nothing but deception unto the Vedas. If at all the source of knowledge itself is contaminated with falsities, then it loses all its credibility. It would be like possessing unreal gold or silver, which is not very pleasing. As said earlier, if you argue that refuting nirguNa brahmam by attributing qualities to the Supreme Self is false, then, by the same logic we can say that refuting saguNa brahmam by voiding the Brahman of all qualities is also equally false. Then how would Vedas serve to be the subject of highest philosophy at all? This debate is just being unnecessarily raised. Let these arguments stop at this.
The scholars knowledgeable about the Supreme Entity opine thus: The statements supporting the saguNa brahamam intend to speak about the numerous auspicious qualities of the Supreme Brahman, such as knowledge, power, et al. Similarly, the statements supporting the nirguNa brahmam intend to speak about the voidance of the innumerable faults such as passion, hatred, et al. in the Supreme Brahman. The Vedas attribute many auspicious qualities to the Brahman by describing Him as ‘satyakAmaH’ (the one whose desires are unfaltering), ‘satyasaMkalpaH’ (the one whose desires are always fulfilled), et al. Thus, when it says ‘nirguNam’ (being devoid of qualities), it only means it is speaking only about those qualities which are opposite to the said auspicious ones. That means it is refuting only the undesirable qualities in the Brahman and attributing all desirable auspicious qualities unto Him.
This is just like the logic of using words such as ‘pada-AhavanIya’, ‘brAhmaNa-parivrAjaka’, ‘brAhmaNa-kaunDinya’, ‘gO-baleevarda’, et al. (usage of common words and special words together, without mutual rebuttals), and is free to be used here as well.
Thus, for the expounders of nirguNa brahmam, it comes as asphyxiation when the Vedas refute the blemishes in the Supreme Brahman as well as attribute all the auspicious qualities to Him in a single statement that begins by saying “He is devoid of all sins” (apahatapApma) and ends by saying “His desires are unfaltering, and are ever fulfilled” (satyakAmaH satyasaMkalpaH).
Similarly, another line begins by saying “He who is invisible” (yat tat adrEshyam), and ends by saying “The learned see that eternal, all-pervading, omnipresent, atomic, ceaseless entity who is also the originator of all” (nityaM vibhuM sarvagataM susUkShmaM tadavyayaM yadbhUtayOniM paripashyaMti dhIrAH).
Such doctrines do not expect application of heavy logic such as in saying “The pillar is there. The pot is not there” et al. The author of Brahmasutras Sri Vedavyasa has explained this invisibility on the one hand and attribution of the auspicious qualities on the other in one of his aphorisms that says “He is possessed with invisibility and other qualities, since the scriptures declare thus”.
Also, Vyasa – in the guNOpasaMhAra section of his Brahmasutras – has at first thought whether the various auspicious qualities attributed to Bhagavan as propounded in the Veda-vidyas such as Shandilya, upakosala, dahara, purusha, paryanka, et al are just suppositions, and later refuted this school of thought with his aphorism “There are no shortcomings in the Vedic texts, due to their respect towards Him”. Sage Parashara has made this all the more clearer with two of his statements that say “None of the lowly qualities including the sattva born out of this prakrti are found in Bhagavan” (rebuttal of faults) and “He is the dwelling of all auspicious qualities” (attribution of qualities). Similarly, the various sacred scriptures talk endlessly about His being devoid of all blemishes on the one hand, and His being a dwelling of all auspicious qualities on the other, as shown with a few examples below:
“All desires enter into Him only”
“… the controller and ruler of all”
“… The one whose desires are steadfast and ever fulfilled”
“… The one who is omniscient – the all-knowing”
“His powers are supreme, and are known in various ways. His knowledge, strength, and actions are all naturally supreme”
“Mother, father, brother, dwelling, protector, friend, and the destination – are all verily Narayana Himself”
“He is the doer of all deeds, in Him dwell all the fragrances, and He is the essence of everything”, et al.
In the Anandavalli (Taittireeya Upanishat – 2 chapter), the retreat of speech and mind due to sheer inability is only shown when it tries to discuss the boundless knowledge, strength, youthfulness, and other auspicious qualities of Bhagavan. (yatO vAchO nivartaMtE | aprApya manasA saha)
Even in the Vishnu puranam, in the context of explaining the word ‘Bhagavat’, it begins by saying “this word is attributed to the one who is ever-pure, and possessed with unlimited wealth”, and further proceeds to attribute all auspiciousness to Him.
In the Sabha parva, Bhishma says thus: “Oh king! Many learned scholars have been worshipped by me. From them, I have heard about all the auspicious qualities of Shouri (Krishna) who possesses all of those qualities. In all their opinions, only Srihari – who is full of auspiciousness – is the best entity eligible for worship by one and all.”
The same Bhishma says in Karna parva, thus: “Even if one is teamed up with people of all worlds, he cannot complete listing out all the auspicious qualities of that great wielder of the conch and discus along with His sacred sword, the invincible and all pervading Vasudeva, even if he tries for tens of thousands of years!”
The Varaha purana says thus: “Even if a man with a very pure heart is blessed with the lifetime of one four-faced Brahma, and is granted with millions of mouths, he cannot glorify even 0.01% (one out of ten thousand) of auspicious qualities of Bhagavan!”
The Matsya purana says: “Just as pearls are infinite in the heart of the oceans, oh son! So also, the divine auspicious qualities of Bhagavan are infinite.”
The Vaishnava dharma speaks thus: “Even if all the sages get together, it would be impossible for them to sing the glories of Bhagavan, who is possessed with such innumerable auspicious qualities”.
Similarly, there are many more examples from Srimad Ramayana and Mahabharata as well.
The boundlessness of Bhagavan’s qualities:
If someone argues that the Supreme Brahman Himself is affected by a limiting adjunct or ‘upAdhi’, and hence bound in this worldly existence (Bhaskara’s school of thought), then the verses in this chapter that talked about the purity and auspiciousness of Brahman (pavitraM maMgalaM param) would become meaningless, since verily the Brahman Himself is attributed with unlimited blemishes.
Also, the Vedic statements such as ‘from where the speech withdraws’, et al. do not profess the ineligibility of Brahman of being expounded as the Supreme Entity, because of the following inconsistencies otherwise:
a) The Supreme self would be trifled.
b) The statements such as ‘knowing the bliss of Brahman, one loses all fears…’ et al contradict the aforesaid statement, in which case the inability of words and mind to speak about the Supremacy of Brahman would be illogical.
c) The various statements expounding the Supreme Brahman within the sacred scriptures would be mutually contradictory.
d) The need for discussing and learning about the Supreme Brahman as directed in the first aphorism of Brahmasutras (‘therefore, the next step would be to know about the Brahman’ – अथातॊ ब्रह्मजिज्ञासा) would not arise.
e) The various statements and reasoning from scriptures such as ‘the one who is known from the best of all words – Vedas’, ‘the one who doesn’t know the Vedas will not know the Brahman either’, ‘since He is known only from the shAstras’, et al. – would be contradicted.
f) The statements beginning with ‘He becomes the object of bliss’ while explaining the bliss of humans, and continuing to multiply hundred folds at each level as in ‘hundred times of his happiness’ to denote the bliss of higher mortals right up till the four faced Brahma would all be wholly contradicted.
a) The Supreme self would be trifled.
b) The statements such as ‘knowing the bliss of Brahman, one loses all fears…’ et al contradict the aforesaid statement, in which case the inability of words and mind to speak about the Supremacy of Brahman would be illogical.
c) The various statements expounding the Supreme Brahman within the sacred scriptures would be mutually contradictory.
d) The need for discussing and learning about the Supreme Brahman as directed in the first aphorism of Brahmasutras (‘therefore, the next step would be to know about the Brahman’ – अथातॊ ब्रह्मजिज्ञासा) would not arise.
e) The various statements and reasoning from scriptures such as ‘the one who is known from the best of all words – Vedas’, ‘the one who doesn’t know the Vedas will not know the Brahman either’, ‘since He is known only from the shAstras’, et al. – would be contradicted.
f) The statements beginning with ‘He becomes the object of bliss’ while explaining the bliss of humans, and continuing to multiply hundred folds at each level as in ‘hundred times of his happiness’ to denote the bliss of higher mortals right up till the four faced Brahma would all be wholly contradicted.
Thus, by simple reasoning based on the Brahmasutra ‘the limit on whatever has been mentioned up till now is denied, and then on the shastras say something more’ (प्रकृतैतावत्त्वं हि प्रतिषॆधति ततॊ ब्रवीति च भूयः), we can conclude that the auspicious qualities of Brahman are never limiting and are ceaseless and supreme. This is verily the opinion of all scholars. [This aphorism explains the statement 'nEti nEti' (unlimited, unparallelled)]
Thus one of the verses composed by my revered father Sri Koorattazhwan has been explained, which originally says: “Oh Sri Hari! The Vedas engaged to quantify your auspicious qualities such as your bliss, et al. However, after going a considerable distance and realizing that there was no boundary to limit those qualities, the faculties of speech and mind returned, failing the Vedas in their pursuit!”
Similarly, another statement that says “Oh Lord, you do not have any limiting adjuncts such as names, births, et al” (न यत्र नाथ विद्यन्तॆ नामजात्यादि कल्पनाः) is also explained with this reasoning. If you take this statement to mean “since the limiting adjuncts such as names and births are refuted, only now – perhaps– the true and non-imaginary nature of Brahman (of being formless) is revealed”, then you are asphyxiating yourself, beware! If what you thought was true, then why would the verse house the name ‘nAtha’? The fact that the Supreme Brahman can be perceived even without words would be refuted with this thought. So, the real purport of this statement would have to be understood thus: This statement only means to refute the limitedness of Bhagavan due to His being denoted by mere limiting words, although bearing divine names befitting His extraordinary forms in reality. This is also confirmed elsewhere by sage Parashara, thus: “Behold! That Vishnu has entered into your womb, whose names, deeds and forms know no bounds, and who is expounded by all the scriptures!”
Conclusion:
It is said that there is no need to dissect a name into its constituent words to understand the meanings of it. Even if one finds a reason for such dissection, it is not prescribed because the names are really not intended for it. This is because, every name of the Lord has its own meaning on the whole, and that name itself becomes a source of knowledge to know about Bhagavan. None of the names have any opposition by anyone. Also, as said in the statements “those names derived out of His qualities…”, and “since you all know His greatness, chant His name…” it can be comprehended that the various names of the Lord have the only intention of telling us about His divine qualities.
Even if the names of the Lord just help in remembrance of His divine qualities, just as in mantras, they do not lose their true nature of granting the Lord Himself to the chanter. This is a well established fact. That is why Bhishma expounded the greatness of such names of the Lord – both in the beginning as well as at the end of this chapter, and carefully placed the thousand names in between in order to remember Him. Among these names, each one of them is independent of the other, and each of them is equally capable of conferring all desires of the chanter. This is established from the fact that each of such individual names is capable of transforming into a mantra in itself, as can be seen in the famous twelve-syllable, eight-syllable, six-syllable and other such mantras in the Bhagavat-shastras. Each of such names can independently be used for fulfilling all kinds of desires by a seeker. This is also shown by the scriptural statement ‘nAmachit vivaktana’ (chant His name) by the usage of singular form for the word ‘name’.
Although the divine names of the Lord are capable of conferring infinite fruits upon the chanter just by mere pronunciation, knowing the real meanings of each of such names will only help the chanter realize His unlimited auspicious qualities, and his mind is soothed and purified instantly. That is why it is said in the chapter that explains the divine names in the Shanti parva of Mahabharata thus: “Vyasa glorified Madhusudana by chanting His various names along with his disciples. Oh holy one! Please explain the meanings of those divine names to me. Hearing with all attention about the Lord of even the four faced Brahma, I shall be purified from all sins and blemishes, just as the autumn moon is free of all blemishes.”
We should also see Dhritarashtra’s words in this regard: “Oh Sanjaya! I ask you again, tell me more about that lotus eyed Bhagavan, knowing whose divine names and deeds, one attains that Supreme Soul Himself”.
We can also learn about the various usages of these divine names of the Lord along with their characteristics from the various chapters such as in Udyoga parva, Moksha dharma, Vaishnava dharma, nAma-nirvachana adhyAya, et al., as also in the various mantrakalpas (prescription of mantras) in the Vedic scriptures.
Thus ends the introductory chapter (upOdghAta prakaraNam) in Sri Bhagavad-guNa-darpaNa, which is an explanation of Sri Vishnu Sahasranama by the scion of Sri Harita clan, the son of Srivatsanka Mishra (Koorattazhwan) – Sriranganatha by name, also called Sri Parasara Bhatta, who wrote this glorious commentary at the behest of Sri Rangaraja.
The upOdghAta(introduction) prakaraNam ends here.
Monday, 29 July 2013
Part 35 - Answers by Bheesma – Part 7
ஸ்ரீராமஜெயம்
Answer 6 for Question 1 on The Supreme Entity – Dhaivatam - Thathvam
Q 1 kimEkam dhaivatam lokE?
Meaning : Who is the greatest Lord in the world/shastram? Who is the One (Supreme) Deity? Shastrathule(loke) yethu oppu uyarvatra thaivam ? Note that Loke here refers to Shastram.
Question is about: Thatvam.
Order Reason : Then 1st question on thatvam. Sixth answer was on the 1st Question on thatvam (ultimate reality) which was the first question and answered last.
Answer :
Slogam 10
Pavitranam pavitram yo mangalanam cha mangalam |
Daivatam devatanam cha bhootanam yovyayah pita ||
(First line is Answer for Question 2 on upEya - kim vaapyEkam parAyaNam? )
(Second line is Answer for Question 1 on Thatvam - kimEkam dhaivatam lokE? )
Slogam 11
Yatah sarani bhutani bhavantyadi yugagame |
Yasminscha pralayam yanti punareva yugakshaye ||
(Answer for Question 1 on Thatvam - kimEkam dhaivatam lokE? )
Slogam 12
Tasya loka pradhanasya jaganna-thasya bhupate |
Vishnor nama-sahasram me shrunu papa-bhayapaham ||
(Answer for Question 1 on Thatvam - kimEkam dhaivatam lokE? )
Meaning :
Yevan idathil irunthu bhoothangal oruvagiratho, yevan idathil sendru layikiratho, yevanale rakshika padugiratho, avane loga Nathan, avane jagannathan, avane Vishnu, avane eka devathai.
· bhootanam yovyayah pita : Bhoothangalukku yellam kazhivillatha pitha yaru ? avyayah pita – he is the father for everyone and always he is the father. (
· Daivatam devatanam – yella deivangalukku avan daivam.
(Note : Who is he is explained in the next slogam )
· Yatah sarvani bhutani – yevan idathil irunthu bhoothangal yellam thondruginranavo
· Bhavanty adi yugagame – muthal yugam arambhikum kalathe
· Yasminscha pralayam yanti - yevan idathil yellam sendru layikiratho
· Tasya – antha jagad karana vastuvana bhagawan
· Lokanathan
· pradhanan
· Jagannathan – he is the jagannathan
· Hye BHupate – Bheeshma is addressing Yudhitra as “BHupate” avanai patthi than solla pogiren.
(Note – he is yet to say/reveal who is that deivatam)
· Vishnor nama-sahasram – Vishnu vin sahasra namathai pattri than solla pogiren
· papa-bhayapaham – papathaiyum, papathinal undagum bayathaiyum azhikum, pokkum
· shrunu – ketpai - yendru sollugirar Bheesmar. Here Bheesmar says Ketpai to reiterate the importance of what he is saying and trying to get attention. One more reason for saying shrunu Bheesma to yudhistra “No one is there to say these names or hear these names, I am here so now you listen. After this I will get moksham and not sure if there is anyone to say so listen to what I say”.
Andal says “Melaiyar seivinaigal kettiye.. “ periavachan pillai says thodai thatti “kanna kelu , yenna vendum yendru solla pogiren kellu”.
- More detailed meaning to say Bhagavan being the instrumental cause of creation, including the four faced Brahma - Brahmame Jagad karanam
Finally, in response to the first question about the One Supreme Entity prescribed in the scriptures, Bhishma repliecas from the second half of the previous sloka, beginning with “daivataM”.
- daivataM dEvatAnAM’
Pasuram 2434 kallAdhavar ilangkai kattazhiththa * kAguththan
allAl * oru dheyvam yAnilEn ** - pollAdha
thEvaraith * thEvar allArai * thiruvillAth
thEvaraith thERElmin thEvu 53
Meaning:
Oh Azhveer! You proudly declare that no one can equal you (ennakkAvAr AroruvarE!) but we are all still struggling, selling ourselves for money (vilaikkAtpaduvar). Can you please tell us a way to lift us to your position?enquired some samsAris. Due to his beneficence thirumazhisai piran gives the way out in this paasuram. Getting away from devathAntara sambhandam is the reason behind my victory and remaining in touch with the other devathas is the cause for your failure. So get rid of the same so that you face victory, says azhvar.
(kallAdhAr elangai) Lanka the place of Iliterates. The place that made even piratti wonder if there was not even a single literate there. One person, vibheeshana who was educated was chucked out of lanka considering to be disqualified to live there. Here the education is ?sA vidyA yA vimukthayE? (that which teaches the way to moksha). Those in lanka lacked this knowledge.
(kattazhiththa kAguththan) Chakravarthi thirumagan broke the borders of lanka.
(kAguththan Allal oru deivam yAnilEn) According to me none other than Sri Rama piran is worthy of surrendering. He alone has vowed to save those who surrender to his feet (sharaNagatha rakshagan)
(yAn elEn) ?marandhum puram thozhA mAndhar? Those who don?t prostrate other devathas even by mistake. Even if they forget emperuman still they don?t go to the steps of any others. Since you all lack this faith you are suffering. Siriya thirvadi who was a great rama bhaktha said, ?bhAvO nAnyathra gachchathi?. He even refused moksha for the sake of rAmAnubhavam.
Further, azhvar continued to say the characteristics of the devathas and hence it is necessary to get away from them.
(pollAdha dEvar) EmperumAn?s appearance, characteristics, acts are all divine and so attractive to the bhakthas whereas in contrast the other devas are ?kAnilum vurupolAr, sevikkinAtha keerthiyAr, pEnilum varam thara midukkilAdhAr? (they are ugly in appearance, their stories are not pleasant to our ears and when approached they are incapable of granting all our wishes) Leaving the divine senthAmarai kannan why go at the back of viroopAkshan?
Azhvar used the word ?devan? to refer to rudran and other devathas but suddenly azhvar realized that while going through the actual meaning of the word ?deva? it no where suits these so-called devas. So azhvar corrects himself saying,
(dEvarallArai) Even if they do not have good appearance or stories it will be ok if atleast they have power. But they lack even that whatever they possess is that which was obtained begging Sriman Narayanan. So in what way shall we consider themselves to be worthy of surrendering?
(thiruvillA dEvarai) ?sradhdhayA dEvO dEvatva mashnutE? (Due to the presence of periya piratta, deva nArayana attains the qualities to be a deva) So even emperuman attains the status of a deva due to the presence of piratti. For others there is no Sri sambhandam. Mokshapradhan is none other than Sri:pathi (?hreeshchathE lakshmeescha pathnow? declares the purusha sooktham) All other than Sriman nArayanan, lack lakshmi sambhandam and hence called as ?pollAdha devarai?/?ThiruvillA devarai? by thirumazhisai piran.
(tErEnmin dEvu) Initially these so-called devas may grant you wealth, children, cow, food etc but whatever they grant is temporary and lowly. Moreover as per the words of geethAcharyan, ?mayaiva vihithAn hidhAn? (everything is granted only by me in various forms). So shedding the sambhandam with other devathas and if you fall to the divine feet of emperuman then you are sure to talk with confidence like me, ?ennakkAvar AroruvarE?
“kalladhavar ilangkai kattu azhithan..” - Kalladhavargalai illangaiyil azhithan raman. So the question is was not vibhishana there in Lanka ? Vibhishnan is katravan he is not part of the rakshasha gang. That is why when vibhishana was in lanka, lanka was not destroyed, instead it was destroyed after Vibhishanan came out of Lanka.
kAguththan allAl oru dheyvam yAnilEn – “antha ramanai thavira oru deivam illai”. Question 1 is kimEkam dhaivatam lokE? – who is the one deivam and this Q ‘s answer is as per the meaning in the above pasuram. Ottar, mikkar illatha bhagawan ramachandra bhagawan mattum than. Only Sriman Narayanan is Deivam (pooranamana Deivam) due to his Sri Sambhandam.
Explanation for Devaha ::
1) “Kreeda” –whoever plays is devan and devan plays the game of Shristi.
Kambhan says – “ulagam yavaiyum than ulavakkalum”…“Jagathai shristhikum vilaiyattai vilayadubhavan bhagawan”.
Who is devan ? One who plays
What is the play ? Shristi, samharam
Who does Shristi ? Vishnu
Then who is the devan ? Vishnu
2)“Vyavagaram” – means “sabdhathai yeduthu vazhakkathuku kondu varuvathu” vyavagaram. Next question is which Sabdham. Not all sounds/sabdham becomes sabdham. It has to be from vedas. Vedathil oru sabdham ozhunga ucharithal avan bhramanan agiran, seriyaga ucharikavillai yendral yeppadi piranthum pirayojanam illai. Vedam is only the Sabdham./sorkal/words. Who took the vedas and brought them into practice ? Vishnu created Brahma and he did upadesam of Veda’s to Brahma. This is the starting place of his Vyavagaram .
Reference : ‘povil naan muganai padaitha devan” also in “yo bhrahmanam..”
Vishnu created Brahma and he ahd 4 faces. Vishnu used to teach brahma all the 4 veda’s to all the 4 faces of brahma. Only with this input and details about the veda, brahma begins his responsibility of Shristi/Creation. At times, Brahma happen to lose the Veda’s and it is Vishnu who helped Brahma in getting back the Veda’s to continue on his responsibility of creation/shristi.
Hamsa avatharam panni Vedathai yeduthu koduthan bhagawan. Many such avatharam for the sake of veda
Reference from - Naan Muganai Naraayanan Padaithaan- Naan Muganum
Thaan Mugamaaai Sankaranaithaan Padaithaan
Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh Porulai
Sinthaamal Konmin Neer Therndhu
"The four faced Brahma was born to Narayana and to this Brahma was born Sankara. I am declaring this truth in this Antadhi. Resort to this without any doubt, if you desire to wipe out the pangs of birth"
The AzhwAr was so straight forwarded, outspoken, fearless and established the oneness and supremacy of Sriman Narayanan and srivaishnavam.
Thaan Mugamaaai Sankaranaithaan Padaithaan
Yaan Mugamaai Anthaadhi Melittu Arivithen - Aazh Porulai
Sinthaamal Konmin Neer Therndhu
"The four faced Brahma was born to Narayana and to this Brahma was born Sankara. I am declaring this truth in this Antadhi. Resort to this without any doubt, if you desire to wipe out the pangs of birth"
The AzhwAr was so straight forwarded, outspoken, fearless and established the oneness and supremacy of Sriman Narayanan and srivaishnavam.
3)vibhu vijugisha – puramuthugu ittu odathavan.
We all know where all Shiva had flown away. Indran, brahman everyone were in trouble.
other devatas like Bramha cannot be a protector, as he himself was not able to protect, the vedas from asuras like Madhu & Kaitabha & similarly Rudra cannot be a protector since, he himself surrendered to Emperumaan to cleanse his "Bramhahatya dosham" by cutting one of the heads of Bramha
4)vibhu dwithi – abharamana oli ( brightness/shining)
5) vibhu Gati – Yaru thiruvadigal Gaityaga irukumo avane devan. All relation is Narayanan
6) Dighu modha – The one who is full of Aanandam without dhukkam.
Thirumangai Alwar verses of Thirkurunthandakam"
piNtiyAr maNtai En^thip piRarmanai thirithan^ thuNNum,
uNtiyAn sApam theerththa oruvanoor, ulaka mEththum
kaNtiyUr arangkam meyyam kassipEr mallai enRu
maNtinAr, uyyal allAl maRRaiyArk kuyya lAmE? 19
Meaning :
The Sarvesvara Tattvam of the Lord is saluted by the Azhwaar in this Pasuram. He salutes
Hara Saapa Vimochana Murthy of Kandiyur Divya Desam along with the presiding Archa
Murthys of other sacred sites such as Srirangam, Thirumeyyam, Kanchi, Thirupper and Mallai.
From the incomplete Darsana Samanaakaram state (resembling direct seeing) of Bhakthi
Yogam, the Azhwaar goes on to the actual experience of feasting one's eyes on the
Subhaasrayam (Thirumeni) of the Archamurthys of the different Divya Desams
Shiva, who was roaming for a long time, with skull in his hand and who would eat by begging alms was (rescued) wiped off from his curse (fom bramha hatya dosham) by the lord who resides in Thirukandiyoor, Thiruvarangam, Thirumeeyam, Thirukacchi, Thirupernagar & Thirukadalmallai,........................
Bhagwan is full of aanandam. Vedam wanted to measure this anandam?
INorder to measure something, we need to start from somewhere.
We know what is manushya aanandam – one has to be strong(thidam/balam) explanined as capability to digest even if you eat at 11.30PM, if he can do something all by himself which is usually done by 10 people, periyavanin aasirvathathuke yetravanai iruthal, aishwaryam.
This manushya aanandam is step 1 and 100 times better than what devar’s aanandam is and 100 time s better is indiran’s and like that is perumal’s aanandam more than that…? No I am unable to measure it says vedam. Because he is full of aanandam, aandandamayan ..which cannot be measured..
7) dighu matha : Serukku
He is the niyanthan and hence he is full of serukku
8) Dighu Sittuthi : Avanai Stotram panna mudiyum
Like this with whatever adjectives(dhatu?) we use and try to explain, it is clear that.
Marichan says “Ram’s prabhavam is itself great and now he is with Sita. So Ram’s prabhavam is multi-fold which I cannot understand easily using my knowledge”.
He is verily the Supreme Godhead entity among demigods such as Brahma, Shiva, Indra et al. (‘daivataM dEvatAnAM’). How?
Next question one shall have is “Why only Vishnu is called Devata”
Answering this question he says bhootanam yovyayah pita.
- bhootanam yovyayah pita – yevan oruthan Maratha pithavo
“Kannaneer paicha vendatha thai thanthai” – we need to cry one day when we lose our parents but for this father who is Sriman Narayanan we need not cry. Like Prahalad, Azhwar, Dhruvan we need to think/accept/understand that bhagawan is our father.
So Only “Avyayah pita” will protect us.
Apart from Emperumaan Sriman Narayana no body is our saviour" as explained by Swamy Pillai Lokachariar in Mumukshupudi sutram no 39
'Isvaranai ozhinthavarkaL rakshakarallar' ennumidam prapanna
parithrANaththilE sonnOm.
Meaning:
That no one other than Sarvesvaran/Emperumaan is capable of offering protection (was told in the rahasya grantha Prapanna Parithranam)
Why is it that No others can be our savior apart from Emperumaan?
We have so many relations mother, father, brother, husband, relatives, & other devatas why can't they all be our protectors, this is beautifully explained by our poorvacharyas
Mother and Father (parents in general) are not protectors is explained well by Hiranya (who tortured his son Prahaladha) & kaikeyi (who sent her son Rama to forest)
Brothers are not protectors is explained by characters of Vaali (who who had inflicted untold suffering on his brother Sugreeva) & Ravana (who criticized his brother Vibeeshana & did not listen to the hitopadesham which made the latter to leave him)
Husband is not a protector well explained by Pandava brothers (who could not save their wife, when she was humiliated in Kaurava sabha)
Relatives such as Amman(maternal uncle) are not protectors described through the characters of Kamasa (who even killed the children of his sister Devaki) and other devatas like Bramha cannot be a protector, as he himself was not able to protect, the vedas from asuras like Madhu & Kaitabha & similarly Rudra cannot be a protector since, he himself surrendered to Emperumaan to cleanse his "Bramhahatya dosham" by cutting one of the heads of Bramha
'Isvaranai ozhinthavarkaL rakshakarallar' ennumidam prapanna
parithrANaththilE sonnOm.
Meaning:
That no one other than Sarvesvaran/Emperumaan is capable of offering protection (was told in the rahasya grantha Prapanna Parithranam)
Why is it that No others can be our savior apart from Emperumaan?
We have so many relations mother, father, brother, husband, relatives, & other devatas why can't they all be our protectors, this is beautifully explained by our poorvacharyas
Mother and Father (parents in general) are not protectors is explained well by Hiranya (who tortured his son Prahaladha) & kaikeyi (who sent her son Rama to forest)
Brothers are not protectors is explained by characters of Vaali (who who had inflicted untold suffering on his brother Sugreeva) & Ravana (who criticized his brother Vibeeshana & did not listen to the hitopadesham which made the latter to leave him)
Husband is not a protector well explained by Pandava brothers (who could not save their wife, when she was humiliated in Kaurava sabha)
Relatives such as Amman(maternal uncle) are not protectors described through the characters of Kamasa (who even killed the children of his sister Devaki) and other devatas like Bramha cannot be a protector, as he himself was not able to protect, the vedas from asuras like Madhu & Kaitabha & similarly Rudra cannot be a protector since, he himself surrendered to Emperumaan to cleanse his "Bramhahatya dosham" by cutting one of the heads of Bramha
So Only “Avyayah pita” will protect all of us.
Since He is the caring and affectionate father of all such beings, right from devas up to the most ignorant creatures in this creation (‘bhUtAnAM pitA’).
The prime difference between Him and the fathers that we have in our respective births in this creation is that He is eternal (‘avyayaH’). He never ceases to exist as an ever caring father in all our births. Since He is eternal, and referred by the name ‘sanAtana’ (existing from time immemorial), no one in this world is an orphan.
Such fatherhood of the Supreme Entity is shown here, with the slokas beginning with ‘yataH sarvANi’.
Now that we have accepted that he is our Pita/father, then it is clear that “He is the cause/Karanam”. Now Bheeshma next explains on how he is the cause or Karanam.
- Yatah sarvani bhutani – yevan idathil irunthu bhoothangal yellam thondruginranavo
‘yataH’ (by whom) – indicates that He is the instrumental cause of this creation
‘sarvANi’ (all) – refers to absolutely everything right from the four faced Brahma up to the lowest branch of a tree
- Bhavanty adi yugagame – muthal yugam arambhikum kalathe
‘AdiyugAgamE’ – When the lifetime of one four-faced Brahma ends, Bhagavan creates another four faced Brahma and continues with the creation process thereon. Also, to indicate that such type of creation – of even the four faced Brahma – is not just at the beginning of one creation, but at the beginning of every such creation with several cycles of 71 chaturyugas (a cycle of four yugas namely kRta, trEta, dvApara and kali, recurring 71 times, which is the lifetime of Brahma), Bhishma has used the word ‘AdiyugAgamE’, indicating the beginning of every such cycle.
The material cause is also said to be the Supreme Brahman Himself. Ultimately, at the end of all cycles of creation, all the creatures – sentient and insentient – get reabsorbed into the same Brahman. It is well known that the end of all matter is in its original material state, just like a spider absorbing its web made out of its saliva into itself at the end. The conjunction ‘and’ (‘cha’ in the sloka) indicates that the cause of sustenance and growth of all creatures in the creation is itself the auxiliary cause.
Taitreeya Upanishad says – “Yatho …” – “Brahmam Brahmam nu yara sollaren theiryuma? Nam kangalinal parkum vastukal yellam yevan idathil irunthu oruvanginratho(pirakinradho), yevanale ippadi piranthavaigal yellam kakka paduginranavo, yevanaiye kadaisiyil sendru serugiratho, yarale mokshathai adaiyumo, athai nandraga therinchiko ..athuve brahmam” to explain Brahmame Jagad karanam.
The Vedic statements also reflect the same thoughts indicating the nature of being the three types of causes as the characteristic of Brahman. For instance, Vedas declare “From whom these creatures are born, by whose grace these born creatures live, into whom all these living creatures get absorbed at the end of creation, know that entity to be the Supreme Brahman. Seek to know about that Brahman” et al.
Same thing is told by Bheesma in Yatah sarvani bhutani, Bhavanty adi yugagame, Yasminscha pralayam yanti.
Brahmam is the karanan for everything/everyone, aaschariyamana karanam, Thanakku oru karanam illatha karanan. – Akila Karanan, Adbhutha Karanam, Nish Karanan
Adbhutha Karanam explained…
Perumal does not have father/mother and to fulfill that in his vibhavatharam he has father/mother. Yashodha, Vasudevan, Kausalya, Dasarathan etc.. Kurai illai, athuve bhagawanukku niraivu.
Adbhutha Karanan – Including azhwar’s have not seen Bhagawan while in this material world and still we all keep talking that he is the material cause. This is adbhutha karanam. Though we do not see the relationship between him and us, we still believe and all those relationship do exist.
Kannan says in BG "I have all this with me. But is not there” Example “Sakkarai pongal thonnaiyil irukirathu”, Similarly we shall think “Jagad athanaiyum Brahmathil irukirathu”. Next question is what is the relationship between the container and the item in it ? No the relationship between Him and us is not something we can see like how we feel the container and the item in that container, instead it is like a cloth. When weaving a cloth there is “Undai pavu”(horizontal/vertical threads), like this Undai pavu all the Chit/Achit are knitted with me. One can see, only the cloth and cannot see the undai and pavu. But if one uses the tool called shastram and then he can understand the internals i.e undai and pavu too.
Swami desikan explains this in Shastriya sangita (?) which is told in BG chapter 7 , verse 7 - as “sutre mani-gana iva” - All the chetana’s(mani/beads) are tied in a twine/string called Bhagawan. One can see only the beads and not the string, Only one string to hold all the beads, it is the string which is holding the beads though it looks as if the beads are holding the string and if the string is pulled all the beads fall apart.
So it is the brahmam who is holding all the chit/achit. This is Adbhutha Karanam.
Akila Karanam
Emperumanar explains in the beginning of Sri bhasyam
akhila bhuvana janmasthEma bhangAdhaleelE
vinatha vividha bhoothavrAtha-rakshaika dheekshE
shruthi shirasi vidheepthE bhramhaNi shreenivAsE
bhavathu mam parasmin shEmushee bhakthiroopA||
Meaning from Sadagopan.org SS060 - Sri bhashyam -sadhana adhyayam.pdf
‘May my intellect, semushi, be engrossed in devotion, bhakthirupa bhavathu, on Lord Srinivasa, the Supreme Brahman, brahmani srinivase, who is shining on the crown of the vedas, sruthisirasi Vidheepthe, who has vowed to protect all beings who bow down to Him and follow His path vinathavidhitha bhothavraatha rakshaika dhikshe, and for whom the acts like creation sustenance and annihilation are mere sport, akhilabhuvanajanmasthemabhangaadhileele.’
So this Shreenivasan does – “akhila bhuvana janma sthEma bhangAdha leelE”. Here he says Akhila Bhuvana instead of sakala bhuvana - Sakala means everything, Akhila means everything without leaving anything, he could have used nikila which also means Akhila but “Aakara” sabhdham is Vishnu sabdhdam and more auspicious than starting with “Ni”.
"Causes" or "karanas" are divided into two categories: "nimitta" and "upadana".
Thus the upadana karanam is explained.
From earth/ clay a pot is made by the potter
From cotton a thread is made by the weaver
From gold a chains is made by the goldsmith
From Brahmam the entire jagad is made by the brahmam
Earth,Cotton, Gold, brahmam are upadana karanam/material cause
Potter, weaver, goldsmith, Brahmam are nimitta karanam/instrumental cause who is actually doing the sankalpam to do it.
Sahakaari Karanam are the tools that is used like desk, cutting tools etc.
The one who is all these three Karanamam – upadana, Nimitta, Sahakari is the Brahmam.
This is the one of the key concept of Vishistaadvaitam where Upadanam and nimittam is done by brahmam itself. This is referred as “Abhinna nimittopadana Brahmam”
Brahmam the moment it does the sankalpam, everything is formed. This is a game he plays.
At the end of the game he absorbs everything back on to him.
----------**** from SriRangaSri---------------------
TIRUVOIMOZHI 1.5.4: (6)
tAn Or uruvE tani vittAi tannil mUvar mudalAya
vAnOr palarum munivarum maRRum maRRum muRRumAi
tAn Or peru nIr tan uLLE tORRi adanuL kaN vaLarum
vAnOr perumAn mA mAyan vaikuntan en perumAnE.
nammAzhvAr describes bhagavAn’s role in Creation in more detail in this pASuram. He points out that bhagavAn is the Sole Creator of everything in all the Universes, without any other external aid of any kind (tAn Or uruvE tani vittAi). He created brahmA and rudra as part of the trio with Him being the first, or the Creator (tannil mUvar mudalAya).
In the first two pASuram-s of this tiruvAimozhi (1.5.1 and 1.5.2), which we did not cover, AzhvAr sings the praise of bhagavAn’s parattvam – Supremacy or mEnmai. Then, in pASuram 1.5.3, which we just covered, he praises His sauSIlyam or nIrmai, and indicates that bhagavAn is equally great in His
sauSIlyam as He is in His parattvam. In the current pASuram, AzhvAr points out that His sauSIlyam is indeed His dominant guNa, and His parattvam is only subservient to His sauSIlyam. This is amply evident in His process of creation as described below.
BhagavAn created this whole Universe, all by Himself, by being Himself the upAdAna, nimitta and sahakAri kAraNa-s (the Material, Instrumental, and Supporting causes); He chose to be the Sole Cause so that nothing goes amiss unexpectedly for the creation, by depending on other external causes; He
made all the living and non-living beings part of His body; He became the antaryAmi of all beings so that He resides with each being always, and He did all this by descending down from SrI vaikunTham – His Supreme Abode, where the nitya sUri-s are performing constant and uninterrupted kainkaryam
to Him. In addition, He created the great Ocean in Himself, and is reclining in this Ocean, and waiting there so that He is accessible to the deva-s whenever they want His assistance. All this is because He is the embodiment of sauSIlyam.
The start of every cycle of creation involves a samashTi sRshTi - aggregate, and a vyashTi sRshTi – distinctive, individual. The first two pAda-s (the first two quarters of the four-lines) of the pASuram describe the vyashTi sRshTi, and the third pAda describes samashTi sRshTi. BhagavAn is responsible for both the steps.
tAnE Or tani uru vittAi – This refers to bhagavAn being the sole Origin of all the Universes Himself: i) The Material cause or the upAdAna kAraNa – like the mud for making a mud pot, ii) the Instrumental cause or the nimitta kAraNa– like the pot maker in making the pot, and iii) the Supporting cause or sahakAri kAraNa – like the wheel, water etc. in making the pot. ‘uru’ means ‘beautiful’ – He alone beautifully becomes all the three causes. PurvAcArya-s explain the above ideas through the following grouping of
words:
vittAi – He is the Material Cause or upAdAna kAraNa – like the mud for making the mud pot.
tani vittAi – He is the Instrumental Cause or nimitta kAraNa – like the pot maker for making the pot.
Or tani vittAi – He is also the Supporting Cause or sahakArI kAraNa – like the wheel, water, etc. that are needed for making the pot.
Note that in all matters of any man-made creation such as the pot in this example, the material cause, instrumental cause and the supporting cause are different; not so in bhagavAn’s Creation – He is the Sole Cause for all aspects of Creation.
Or uruvE – He of beautiful form, with no change of any kind in Him because of all this, which is another wonder in itself.
We have an analogous declaration in the upanishad: sadeva somya idam agra AsIt; ekameva advitIyam (chAn. 6.2.1) – “Good looking one! All this universe of diverse names and forms was, prior to creation, only one sat, the ever-existent Reality, ParamAtman, and Non-second”. Note the terms ‘sadeva’, ‘ekameva’, and ‘a-dvitIyam’ in the Upanishad mantra above. ‘ekameva’ refers to His being the sole Material cause; ‘sadeva’ refers to there being no other ‘sahakAri kAraNam’; and ‘advitIyam’ refers to there being no other ‘nimitta kAraNam’. He is the First Cause or upAdAna kAraNam because cit and acit are part of Him. He is the nimitta kAraNam because of His sankalpam to create. He is the sahakAri kAraNam because of His Infinite j~nAna and Sakti to achieve this wonder that is creation.
Why does He choose not to use anything other than Himself as the upAdAna, nimitta or sahakAri kAraNa-s? It is because He loves the jIva-s so much, that He does not want anything to go wrong in His creation by using anything that is not part of Himself. So He, Who is the embodiment of sauSIlyam,
decides to become the Sole cause for everything from His One form, that of vAsudeva. From this form, He then creates the other deities and devatA-s, Rshi-s and other great souls, and all the other cetana-s and acetana-s. He becomes their antaryAmi, and permanently resides in them to guide them in
whatever path they choose to follow while they are embodied, and this is how His great guNa of sauSIlyam expresses itself.
tannil mUvar mudalAya: This phrase has been interpreted in different ways by different AcArya-s. SrImad tirukkuDanthai ANDavan has given two of these interpretations in his vyAkhyAnam titled bhagavad vishayam: tannODu mUvarAna tri- mUrtigaL tuDakkamAna – starting with the
tri-mUrti-s that includes Him. “Piramanukkum rudranukkum antaryAmiyAi irundu sRshTi samhAra’ngaLaic ceigiRAn. tAnAgavE irundu rakshaNam SeigiRAn” – He performs the function of rakshaNam or protection Himself, and He performs the functions of creation and destruction by being the antaryAmi of brahmA and rudra respectively.
The question can be asked: “Why does He present Himself as “one among the three”? Would it not be a negative reflection on His parattvam, by just being ‘one among the three’?” To understand that His parattvam is not in the least affected because of this, all we have to do is to look at His rAma incarnation, His kRshNa incarnation etc., where He took incarnations among ordinary folks. Just by taking incarnation as one among the ikshvAku family, He does not become just another ordinary ikshavAku, but He is emperumAn in all senses, even though He is an ikshvAku for our eyes. Just
by taking incarnation in the yAdava clan, He does not become just another yAdava. He is still the paramAtmA. So also, His being counted as “one of the three” does not in any way diminish His parattvam. svAmi deSikan explains that bhagavAn does not in any way lose any of His kalyANa guNa-s in
the least in any of His incarnations (SaraNAgati dIpikA Slokam 17, where the avatAra rahasyam of perumAL is described).
- The second interpretation given by SrImad ANDavan is: brahmA, rudra, indran mUvarkkum kAraNa bhUtan – He Who is the Cause of the three principal deva-s, namely brahmA, rudra and indra (followed by the creation of all the other deva-s etc. – vAnOr palarum … muRRumAi). This second interpretation is supported by reference to this ‘trio’ in the upnaishad - “sa brahmA, sa SivaH, sendraH so’ksharaH paramaH svarAT” (mahA nArAyaNa upanishad). Here, ‘mudalAi’ can be taken to mean ‘mudalAya – et
cetera’, instead of meaning “Supreme - mudal”. In addition, “il” in tamizh means “house, meaning ‘in Him’”. So, “tan il mUvar mudalAi” can mean “He Who has His body as the residing place or Origin for brahmA, rudra, indra, etc.”, or, He Who has their bodies as His residing Place, namely, He is
their antaryAmi.
tAn Or uruvE tani vittAi tannil mUvar mudalAya
vAnOr palarum munivarum maRRum maRRum muRRumAi
tAn Or peru nIr tan uLLE tORRi adanuL kaN vaLarum
vAnOr perumAn mA mAyan vaikuntan en perumAnE.
nammAzhvAr describes bhagavAn’s role in Creation in more detail in this pASuram. He points out that bhagavAn is the Sole Creator of everything in all the Universes, without any other external aid of any kind (tAn Or uruvE tani vittAi). He created brahmA and rudra as part of the trio with Him being the first, or the Creator (tannil mUvar mudalAya).
In the first two pASuram-s of this tiruvAimozhi (1.5.1 and 1.5.2), which we did not cover, AzhvAr sings the praise of bhagavAn’s parattvam – Supremacy or mEnmai. Then, in pASuram 1.5.3, which we just covered, he praises His sauSIlyam or nIrmai, and indicates that bhagavAn is equally great in His
sauSIlyam as He is in His parattvam. In the current pASuram, AzhvAr points out that His sauSIlyam is indeed His dominant guNa, and His parattvam is only subservient to His sauSIlyam. This is amply evident in His process of creation as described below.
BhagavAn created this whole Universe, all by Himself, by being Himself the upAdAna, nimitta and sahakAri kAraNa-s (the Material, Instrumental, and Supporting causes); He chose to be the Sole Cause so that nothing goes amiss unexpectedly for the creation, by depending on other external causes; He
made all the living and non-living beings part of His body; He became the antaryAmi of all beings so that He resides with each being always, and He did all this by descending down from SrI vaikunTham – His Supreme Abode, where the nitya sUri-s are performing constant and uninterrupted kainkaryam
to Him. In addition, He created the great Ocean in Himself, and is reclining in this Ocean, and waiting there so that He is accessible to the deva-s whenever they want His assistance. All this is because He is the embodiment of sauSIlyam.
The start of every cycle of creation involves a samashTi sRshTi - aggregate, and a vyashTi sRshTi – distinctive, individual. The first two pAda-s (the first two quarters of the four-lines) of the pASuram describe the vyashTi sRshTi, and the third pAda describes samashTi sRshTi. BhagavAn is responsible for both the steps.
tAnE Or tani uru vittAi – This refers to bhagavAn being the sole Origin of all the Universes Himself: i) The Material cause or the upAdAna kAraNa – like the mud for making a mud pot, ii) the Instrumental cause or the nimitta kAraNa– like the pot maker in making the pot, and iii) the Supporting cause or sahakAri kAraNa – like the wheel, water etc. in making the pot. ‘uru’ means ‘beautiful’ – He alone beautifully becomes all the three causes. PurvAcArya-s explain the above ideas through the following grouping of
words:
vittAi – He is the Material Cause or upAdAna kAraNa – like the mud for making the mud pot.
tani vittAi – He is the Instrumental Cause or nimitta kAraNa – like the pot maker for making the pot.
Or tani vittAi – He is also the Supporting Cause or sahakArI kAraNa – like the wheel, water, etc. that are needed for making the pot.
Note that in all matters of any man-made creation such as the pot in this example, the material cause, instrumental cause and the supporting cause are different; not so in bhagavAn’s Creation – He is the Sole Cause for all aspects of Creation.
Or uruvE – He of beautiful form, with no change of any kind in Him because of all this, which is another wonder in itself.
We have an analogous declaration in the upanishad: sadeva somya idam agra AsIt; ekameva advitIyam (chAn. 6.2.1) – “Good looking one! All this universe of diverse names and forms was, prior to creation, only one sat, the ever-existent Reality, ParamAtman, and Non-second”. Note the terms ‘sadeva’, ‘ekameva’, and ‘a-dvitIyam’ in the Upanishad mantra above. ‘ekameva’ refers to His being the sole Material cause; ‘sadeva’ refers to there being no other ‘sahakAri kAraNam’; and ‘advitIyam’ refers to there being no other ‘nimitta kAraNam’. He is the First Cause or upAdAna kAraNam because cit and acit are part of Him. He is the nimitta kAraNam because of His sankalpam to create. He is the sahakAri kAraNam because of His Infinite j~nAna and Sakti to achieve this wonder that is creation.
Why does He choose not to use anything other than Himself as the upAdAna, nimitta or sahakAri kAraNa-s? It is because He loves the jIva-s so much, that He does not want anything to go wrong in His creation by using anything that is not part of Himself. So He, Who is the embodiment of sauSIlyam,
decides to become the Sole cause for everything from His One form, that of vAsudeva. From this form, He then creates the other deities and devatA-s, Rshi-s and other great souls, and all the other cetana-s and acetana-s. He becomes their antaryAmi, and permanently resides in them to guide them in
whatever path they choose to follow while they are embodied, and this is how His great guNa of sauSIlyam expresses itself.
tannil mUvar mudalAya: This phrase has been interpreted in different ways by different AcArya-s. SrImad tirukkuDanthai ANDavan has given two of these interpretations in his vyAkhyAnam titled bhagavad vishayam: tannODu mUvarAna tri- mUrtigaL tuDakkamAna – starting with the
tri-mUrti-s that includes Him. “Piramanukkum rudranukkum antaryAmiyAi irundu sRshTi samhAra’ngaLaic ceigiRAn. tAnAgavE irundu rakshaNam SeigiRAn” – He performs the function of rakshaNam or protection Himself, and He performs the functions of creation and destruction by being the antaryAmi of brahmA and rudra respectively.
The question can be asked: “Why does He present Himself as “one among the three”? Would it not be a negative reflection on His parattvam, by just being ‘one among the three’?” To understand that His parattvam is not in the least affected because of this, all we have to do is to look at His rAma incarnation, His kRshNa incarnation etc., where He took incarnations among ordinary folks. Just by taking incarnation as one among the ikshvAku family, He does not become just another ordinary ikshavAku, but He is emperumAn in all senses, even though He is an ikshvAku for our eyes. Just
by taking incarnation in the yAdava clan, He does not become just another yAdava. He is still the paramAtmA. So also, His being counted as “one of the three” does not in any way diminish His parattvam. svAmi deSikan explains that bhagavAn does not in any way lose any of His kalyANa guNa-s in
the least in any of His incarnations (SaraNAgati dIpikA Slokam 17, where the avatAra rahasyam of perumAL is described).
- The second interpretation given by SrImad ANDavan is: brahmA, rudra, indran mUvarkkum kAraNa bhUtan – He Who is the Cause of the three principal deva-s, namely brahmA, rudra and indra (followed by the creation of all the other deva-s etc. – vAnOr palarum … muRRumAi). This second interpretation is supported by reference to this ‘trio’ in the upnaishad - “sa brahmA, sa SivaH, sendraH so’ksharaH paramaH svarAT” (mahA nArAyaNa upanishad). Here, ‘mudalAi’ can be taken to mean ‘mudalAya – et
cetera’, instead of meaning “Supreme - mudal”. In addition, “il” in tamizh means “house, meaning ‘in Him’”. So, “tan il mUvar mudalAi” can mean “He Who has His body as the residing place or Origin for brahmA, rudra, indra, etc.”, or, He Who has their bodies as His residing Place, namely, He is
their antaryAmi.
An alternate interpretation for ‘tannil mUvar mudalAi’ is that He manifested Himself in the forms of sa’nkarshaNa, pradyumna, and aniruddha – the vyUha incarnations, all of whom are manifestations of the same Supreme Deity,vAsudeva, and form the base for all the other deva-s etc”. (tannil – in
Himself; that is, svAntargatamAna, sva avatAra’ngaLAna – Not different from Himself in any sense, His own incarnations).
The following are the different anubhavam-s of the words “tannil” and
“mUvar”:
– the three including Him; tannODu SErndu mUvar (na’njIyar)
– in His sankalpam, in His mental resolve. He decided He will be many, and then He proceeded with the creation of the many, and He became their antaryAmi. This is described in taittirIya upanishad, in the mantra starting with ‘so’kAmayata | bahu syAm prajAyeyeti |’…. (taittirIya. upa.BrahmAnanda. 6).
– il – house. He who has made the three (indra, rudra, and brahmA, and all the other deva-s, etc.) as the house for Him – in other words, He is the antaryAmi of all of these.
– tannai viDa vERu paDAda mUvar – referring to sankarshaNa,a pradyumna and aniruddha – the three vyUha emanations from the para vAsudeva form.
– With Him being the first and foremost among the trio. maRRum maRRum muRRumAi – He decided to create everything, including thehumans, animals, and acetana-s, etc., in addition to the others mentioned earlier – namely, vAnor palarum, munivarum, etc., without exception. Everything is His creation.
tAn Or peru nIr tannuLLE tORRi adanuL kaN vaLarum – He creates this big Ocean in Himself, and then is reclining on it. Again, multiple anubhavam-s are available for our enjoyment, for this phrase.
The last syllable “Ai” in “muRRumAi” can mean “Aga – “to become”, or “Agi” –“having become”.
- If “muRRum Aga” is taken as the meaning, then the interpretation is that bhagavAn is reclining in the waters of pralaya prior to the creation of brahmANDam in the small fig-tree leaf (Al ilai), contemplating on how to protect the jIva-s that are to be created – all the cetana-s and acetana-s described in
the first two lines of this pASuram. Note that protection of the jIva-s is His main concern (kAkkum iyalvinan kaNNa perumAn – 2.2.9).
- If the meaning is taken as “muRRum Ai” – “having become all of the things outlined in the first two lines”, then the interpretation is that He is reclining in the Milk Ocean, after the creation, for the benefit of the deva-s etc., so that He can help them whenever they need His help. He reclines in it and patiently waits just in case the deva-s etc. need His help in times of trouble from the asura-s.
- Not being content with thus ensuring that all the jIva-s get all they need for recovering themselves from the ocean of samsAra, He creates a big Ocean in Himself, and lies in this great ocean and keeps meditating on what else He can do to help the jIva-s overcome their cycle of birth and death.
vAnOr perumAn –The Lord of all the deva-s and all the other deities. He is the Seed from which everything originates.
mA mAyan – One Who conceals His identity superbly such that even those who consider themselves very learned, do not figure out His mAyai (ivai avan tuyakkE – 1.3.9).
vaikunthan – He Who is the Lord of SrI vaikunTham - SrIman nArAyaNan. kunTha in samskRt denotes obstacles to union (kuThi – gati pragAthe –obstructing the path). Since bhagavAn removes the obstacles to union with Him, namely the sins of His devotees, He is called vai-kunThan. His Abode is SrI vaikunTham, where the nitya sUri-s are performing constant, eternal and unblemished service to Him. He leaves His Supreme Abode of SrI vaikunTham, and involves Himself in all the above-mentioned actions, just for the sake of redeeming the jIva-s, once again an expression of His limitless sauSIlyam.
em perumAn – He is My Lord and Master. ‘em’ – My own. Because of His infinite sauSIlyam, He is the Master to whom AzhvAr feels intensely dedicated to perform kainkaryam without interruption.
The best analogy to explain the message of this pASuram is to think of a seed that contains in it all the extensive branches, leaves, fruits, etc. When the tree grows out of the seed, we see all of these branches, leaves,etc. displayed. So also, Lord SrIman nArAyaNa has all the beings of all the Universes inside Him – including brahmA and rudra who form the trinity along with Him, and all the deva-s, the Rshi-s, and all the other cetanas and a-cetana-s. It is from Him that everything arises
vAnOr perumAn –The Lord of all the deva-s and all the other deities. He is the Seed from which everything originates.
mA mAyan – One Who conceals His identity superbly such that even those who consider themselves very learned, do not figure out His mAyai (ivai avan tuyakkE – 1.3.9).
vaikunthan – He Who is the Lord of SrI vaikunTham - SrIman nArAyaNan. kunTha in samskRt denotes obstacles to union (kuThi – gati pragAthe –obstructing the path). Since bhagavAn removes the obstacles to union with Him, namely the sins of His devotees, He is called vai-kunThan. His Abode is SrI vaikunTham, where the nitya sUri-s are performing constant, eternal and unblemished service to Him. He leaves His Supreme Abode of SrI vaikunTham, and involves Himself in all the above-mentioned actions, just for the sake of redeeming the jIva-s, once again an expression of His limitless sauSIlyam.
em perumAn – He is My Lord and Master. ‘em’ – My own. Because of His infinite sauSIlyam, He is the Master to whom AzhvAr feels intensely dedicated to perform kainkaryam without interruption.
The best analogy to explain the message of this pASuram is to think of a seed that contains in it all the extensive branches, leaves, fruits, etc. When the tree grows out of the seed, we see all of these branches, leaves,etc. displayed. So also, Lord SrIman nArAyaNa has all the beings of all the Universes inside Him – including brahmA and rudra who form the trinity along with Him, and all the deva-s, the Rshi-s, and all the other cetanas and a-cetana-s. It is from Him that everything arises
---------------------**************---------------------
The one who is all these three Karanamam – upadana, Nimitta, Sahakari is the Brahmam. This is the one of the key concept of Vishistaadvaitam where Upadanam and nimittam is done by brahmam itself. This is referred as “Abhinna nimittopadana Brahmam”
Note: Fo advaitha philosophies explanation on Cause of Creation refer tohttp://www.kamakoti.org/hindudharma/part13/chap7.htm
Now the question is how can he do this ?
Bhattar explains this by referring to peacock spreading its beauitful feathers out while dancing and takes is back.
From where did the feather come from – from the peacock
Who did the sankalpam to dance – Peacock
Who helped the peacock to dance – peacock itself
If a peacock can do all the 3 karanamam why not Brahmam do upadana, Nimitta, Sahakari karanam’s all by himself ?
Brahmam is like a peacock who plays this game of Shristi/Pralaya for the sake of Mahalakshmi. And Bhagawan does this sankalpam when he gets the signal from Mahalakshmi’s eye brows.
Thirumazhisai AzhwAr writes:
thannuLE thiraitthezhun tharanga veN thadankadal
thannulE thiraitthezhundhu adanguginRa thanmai pOl
ninnuLE piRandhu iRandhu niRpavum thiribavum
ninnulE adanguginRa neermai ninkaN ninRandhE..
This verse clears all our doubts. The deep vast sea which has the entire gamut of waves in them, brings the waves out to a huge heights and takes it back to itself.. Similarly, in You, the movable and the non movable (the chith and achith) are born out of You and then ultimately go back to You during praLaya.
You shud visit Varkala in west coast where the waves are huge.
thannuLE thiraitthezhun tharanga veN thadankadal
thannulE thiraitthezhundhu adanguginRa thanmai pOl
ninnuLE piRandhu iRandhu niRpavum thiribavum
ninnulE adanguginRa neermai ninkaN ninRandhE..
This verse clears all our doubts. The deep vast sea which has the entire gamut of waves in them, brings the waves out to a huge heights and takes it back to itself.. Similarly, in You, the movable and the non movable (the chith and achith) are born out of You and then ultimately go back to You during praLaya.
You shud visit Varkala in west coast where the waves are huge.
The ocean/kadal here does all the 3 karanam’s.
Another beautiful example is Spider/poochi.
The Vedas expound this nature of Bhagavan with the illustration of the spider, which creates a web out of its own saliva, and withdraws the web into itself when it feels it is no more needed.
If a peacock, spider, ocean can do all the 3 karanamam why not Brahmam do upadana, Nimitta, Sahakari karanam’s all by himself ? So bhrahmam is the all the three Karanamam – upadana, Nimitta, Sahakari and is the karnanan for Shristi/pralayam.
The jagad which is formed is also Brahmam and the cause for the formation is also Brahmam. For this Brahmam has two roopam
Sukshuma roopam – Sukshuma roopamana chetana/achetana vishista Brahmam Shristiku Karanamaga
Sthula roopam – Sthula roopamana chetana/achetana vishista Brahmam Shristiku kariyamaga.
This jagad formation/ is what is explained in these Vishnu sahasranamam slogams( yada sarvani…) to say that the one who is doing all these is none other than Vishnu.
So how does he create ?
Akashat Vayuhu, Vayur Agnihi, Agnir Apaha, Adyah Pruthivi, Pruthivya Oshadhayaha, Oshadhayo Annam, Annaath Purushaha.
----** order of creation from speaking tree article***
“Akashat Vayuhu,” From the space came the air. Space is the first manifestation. We find in nature that an individual creates a dwelling place. And Prana created its own abode by generating Air is the thought of the Veda. This is therefore the second manifestation. ”Vayur Agnihi” From the air came fire. We find that when hydrogen is burnt using oxygen we see fire and it results in water. Therefore Fire is the third manifestation. And “Agnir Apaha” Water is the fourth manifestation. ”Adyah Pruthivi” From this water manifested the earth. This is the fifth manifestation. “Pruthivya Oshadhayaha” From the earth came vegetation. This is the sixth manifestation. “Oshadhayo Annam” From the vegetation came food. This is the seventh manifestation. “Annaath Purushaha” From this food came the jeevi. This is the eighth manifestation.
As per the ancient thought of the Indian scriptures the whole universe and the human body both are made of Pancha Maha Bhuta, the five elements. Pancha is five, Maha is great, and Bhuta is life sustainers. They are Akasha (Ether), Vayu (Air), Agni (Fire), Aapa (Water), and Prithvi (Earth). These five elements (atomic particles) have got their evolution from the five preliminary elements called Pancha Tanmatras which are the minutest infra atomic particles and which has the sensing ability. These Pancha Tanmatras are Shabdha (Sound), Sparsha (Touch), Roopa (Sight), Rasa (Taste), and Gandha (Smell).
At the onset it was Akasha Bhuta, the ether element which had only sound, the Shabdha Tanmatra in it. From it evolved the Vayu Bhuta, the Air element which along with the sound has the touch, the Sparsh Tanmatra in it. Hence the air is felt and heard. From Vayu came Agni Bhuta, Fire element which along
with the sound and touch has the sight, Roopa Tanmatra in it. Hence we are able to see, feel, and hear it. From the Agni came the Aapa Bhuta, the water element which along with the sound, touch, and sight has the taste, Rasa Tanmatra in it. Hence we can taste the water and also see, feel and hear it. From
the Aapa came the Pritivi Bhuta, the earth element which along with the sound, touch, sight, and taste has smell, the Gandha Tanmatra in it. Hence we can smell the earth and also see, feel, hear, and taste it.
----** order of creation***
During Pralayam, it happens in the reverse order and it gets back to Brahmam.
Tirumazhisai Alwar in his tiruchchanda viruttam says
1. Boo nilAya aindumAi punar kaN ninra nAngumAi
tee nilAya moonrumAi Siranda kAl iraNDumAi |
mee nilAyadu onrumAhi vEru vEru tanmaiyAi
nee nilAya vaNNam ninnai yAr ninaikka vallarE || 1 ||
BagavAn is the ‘niyAmaka’ of everything that He has created. ‘AkAshAt vAyu:’ says Sruti. Therefore from AkASa comes vAyu; from vAyu the agni; from agni water; from Water prutvi. Each one has one guNa only. AkASa – sound; vAyu – sparSa; agni – roopa; Water – rasa and prutvi – gandha. Since AkASa is the first tatva it has only sound as its guNa; the vAyu has two guNAs – one of its own (sparSa) and the other of the previous tatva (AkASa’s). Thus agni will have three, Water will have two and prutvi will have five. Thus pancha BootAs obey His orders (the nature of each one is determined by Him).
Nammazhvar’s pasuram – Achuthan yennum mei ..hari
Nammazhvar embraced the fire and he didn’t feel the fire because he is achuthan.
Vyakyathar says “Nayaganukkum Nayagikkum vishseshathule(pirinthu irukkum pothu) vayukumaranai thazhuvuvathu swabhavam ”
Nayagan – Raman
Nayagi - Nammazhwar
Raman embraced Vayu kumaran Hanuman. Here Nayagi is Parangusa Nayagi, who is Nammazhwar who embraced Agni the Vayu kumaran when he was away from Perumal.
So Agni is born from Vayu.
· Yasminscha pralayam yanti - yevan idathil yellam sendru layikiratho
During Pralayam, it happens in the reverse order and everything gets back to Brahmam as explained above.
Bheesma has been explaining about the Brahmam and now he is further comfirming who that brahmam is by saying he is none other than Lokanathan , Jagannathan, Vishnu himself.
Narayana Suktham (?) Shastram says “Viswam narayanam ….. “ “Viswam Narayana Prabhu”
“Sahasra seersham devam viswaksham viswa sambhuvam.
Viswam narayanam devam aksharam paramam padam. “
I meditate on god Narayana,Who has thousands of heads,Who sees everywhere,Who does good to all the world,Who is the world,Who is indestructible,And who is the greatest destination.
Nammaazhvaar's Thiruvaaymozhi 4.10.1 paasuram:
onRum dhEvum ulagum uyirum maRRum yaadhumillaa
anRu, naanmugan thannodu dhEvarulagOduyir padaiththaan,
kunRam pOlmaNi maadam needu thirukkurukooradhanuL,
ninRa aadhippiraan niRka maRRaith dheyvam naadudhirE.
(There was none, no gods, no life, nothing,
Then, He begot the four-faced one along
with the heavens and all other lives!
He, Athippiraan (the primordial Lord) stands=20
like a great gem in the temple town of
Thirukurugoor bedecked with fancy buildings,
Yet you seek other gods?!)
3226:##
ilingath thitta puraaNaththeerum* samaNarum saakkiyarum*
valinthu vaadhu seyveergaLum* maRRunNunN dheyvamum aaginNinRaan*
malinthu sen^_nel kavari veesum* thirukkurugoor adhanuL,*
polinthu ninRapiraan kandeer* onRum poyyillai pORRuminE. (2) 4.10.5
5. Oh Guys! who talk about different PuraaNas! The samaNargaL, (Jains),Buddhists, your demi Gods, and in you, in every being, He, Emperumaan stays as antharyaami. He is the same one who stands most gracefully at Thirukurugoor as Adhi Piraan. He is the Adhi Naathan. There is not an iota of lie in all my statements. Hence, Please pray to Him and get saved.
This Vishnu’s namam is what I am going to explain and hye King listen to the same. This will get rid of the
Papam and the fear caused due to the papam.
Bhagavan being the material and auxiliary cause for this creation:
The Brahma sutra also says “from whom all are born”. Another statement “Brahman was the forest, Brahman was also the tree” shows the characteristic of Brahman being all three types of causes. Quoting thus from all the Vedas, the composer of Brahma Sutras – Vyasa Maharshi – has concluded that the Supreme Brahman Himself is the cause of all creation.
Thus, it is against the Vedas to say that Bhagavan is the material cause of this creation and Shiva – the demigod – is the instrumental cause.
Also, Bhagavan does not undergo any transformations due to His being the material cause of this creation. This is because all of the sentient and insentient entities are verily the body of the Brahman. The Vedas expound this nature of Bhagavan with the illustration of the spider, which creates a web out of its own saliva, and withdraws the web into itself when it feels it is no more needed.
Even in these verses, the usage of probing words such as ‘the One who is the Supreme Godhead’ (yO daivataM) et al (instead of showing a certain entity to be the Supreme with words such as ‘He is the Supreme Godhead’ – ‘saH daivataM’ etc) indicate the popularity of the Supreme Brahman among the Vedas and other scriptures.
Thus, when one seeks to determine that One Supreme Soul from the Upanishads with all its characteristics, rank, worshipping modes, the fruits of attainment, et al, who is denoted by inclusive tags such as ‘sentient’, ‘insentient’, ‘magnanimous’, ‘eternal’, et al, exclusive tags such as ‘Supreme’ et al, as well as common names such as ‘Brahma’, ‘Hari’, ‘Shiva’, then he learns about that entity from: (a) the statements such as “Narayana is the Supreme Brahman, and Narayana is the Supreme Entity”, “That Supreme abode of Lord Vishnu”, “Other than whom there is none who is Superior to all”, “There is none superior to the Purusha”, “There is none or nothing superior to Me”, “the Supreme Purusha is different”, et al which talk about the creations in a very generic tone, (b) the other portions of Vedas such as Purusha Sukta, Uttara Narayana, et al which expound the Supreme Entity in a much stronger way, (c) the declarations of myriad of Upanishads such as Subala, Maitrayaneeya, Mahopanishat, Chandogya, Taittireeya, Aitareya, Kathavalli, et al, (d) the saatvika puranas that expound the Supreme Soul, (e) the preaching of learned scholars who know in completeness the nature of the Supreme Brahman, such as Parashara, Vyasa, Valmiki and other scholarly sages, and (f) the Agamas supported by the Vedas themselves, which propound the various abilities of the Supreme Self such as the beauty, weapons, vehicles, special pastimes, et al.
From all these sources of knowledge, the absolute supremacy of Bhagavan, and absolute servitude of all others is very easily understood by every intelligent soul. All our fore preceptors have already preached verily this absolute supremacy of Bhagavan with all the sources of knowledge such as Dahara, Vaishvanara, et al, as well as the first chapter of Brahma sutras namely ‘samanvaya adhikaraNa’. Thus, we shall not elaborate on this too much.
This was also put forth by Yamunacharya in a very concise manner when he said “You are known to be the Supreme by your characters, form as well as pastimes”.
Even my revered father Sri Kooratthazwan has said thus:
“From all the hundreds of the Supreme Vedic statements that glorify you, from all the statements in the smrithis and other scriptures that complement the Vedas, from all the saatvika puranas and Itihasas, and from all the nectarine words of the most learned people, we only learn that you are the Supreme Entity.” (Vaikuntha stavam – 17)
“From the extraordinary beauty and wealth that you possess, from your ownership of the Supreme Abode Sri Vaikuntham, from all the divine pastimes that you showed to your dear devotees during your incarnations, and from some more particular signs that distinctly identify you – that cannot be refuted by anyone whatsoever, the learned scholars concur in identifying the natural supremacy in you.” (Vaikuntha stavam – 28)
Thus, having well discussed about the most Supreme Entity (Sriman Narayana) and the various means to attain that supreme entity, and also having propounded the best of those means to attain the supreme entity (nama-sankirtanam or chanting of His divine names), Bhishma proceeded to engage the listener – Yudhishtira – in the discussion about the thousand names of the lord with the next sloka that begins with ‘tasya’:
· Tasya – antha jagad karana vastuvana bhagawan
· Lokanathan
· pradhanan s
· Jagannathan – he is the jagannathan
· Hye BHupate – Bheeshma is addressing Yudhitra as “BHupate” avanai patthi than solla pogiren.
(Note – he is yet to say/reveal who is that deivatam)
· Vishnor nama-sahasram – Vishnu vin sahasra namathai pattri than solla pogiren
· papa-bhayapaham – papathaiyum, papathinal undagum bayathaiyum azhikum, pokkum
· shrunu – ketpai
‘tasya’ – representing the Supreme Entity discussed till now; of that Supreme Soul
‘lOkapradhAnasya’ – of the master of all (ashESha-shEShi)
‘jagannAthasya’ – of the controller of all
‘viShNOH nAmasahasram pApabhayApaham’ – of all the sacred means related to worship of the Supreme Lord Vishnu, other than surrendering at His lotus feet, the chanting of the thousand names of the Lord is certainly the only surest way to uproot all forms of sins and the fears caused thereof.
‘mE’ – ‘from me’, or ‘for my sake’
‘shruNu’ – listen; an express invitation to Yudhishtira – who actually volunteered to meet Bhishma to listen to all the dharmas – to listen to the thousand glorious names of the Lord.
‘bhUpatE’ – ‘Oh king’; this form of addressing Yudhishtira indicates the appreciation of Bhishma towards him with the happiness of having obtained a suitable audience for the lofty discourse
This Vishnu’s namam is what I am going to explain and hye King listen to the same. This will get rid of the
Papam and the fear caused due to the papam.Saturday, 8 June 2013
Part 21 - Krishna’s presence and acknowledgement - Vishnu Sahasranamam's Greatness 7
ஸ்ரீராமஜெயம்
Seventh reason is "Krishna was present and he listen to it and acknowledged the content by nodding his head" , "Krishnar thane kettathu, kannan thane amarundhu thiru sevi sathithan".
Mahabaratham is referred as the 5th Vedam. When Mahabaratham is distilled, one gets the two great sections - Bhagavad Gita and Vishnu Sahasranamam.
In Krishna avatharam, Arjun was confused in the Kurukshetra war field and Krishna advised which is “Bhagavad Gita”. The crux of Bhagavad gita is “Krishna advises arjun to follow karma yogam and completely surrender to Krishna ”. Inspite of Krishna advising so much to Arjuna, Arjuna in the end didn’t surrender to Krishna as told in Gita. So Krishnar wasn’t happy since he could not convince Arjuna to follow his advise as told in Bhagavad Gita. So Krishna decided that instead of him advising, he decided to listen to other’s advice. Apriyathoda Krishna finished Gita that inspite of telling so much even Arjuna didn't surrender. Though Arjuna didn’t surrender, Bhagavad Gita is useful for all others. Arjuna is just like a calf which is used to milk (Bhagavad Gita) the cow (Krishna). Krishnar decided - Sollarathai vida, solli ketkarthe uchitham.
So when compared with Bhagavad Gita which was told by Kannan, Vishnu sahasranam has more greatness since Krishna was present when BHeesma told Vishnu Sahasranamam to Pandavas and he nodded his head accepting and acknowledging whatever Bheesma said.
More explanation on “Krishna how and where did he hear Vishnu sahasranamam “. Thane Bhagawanana Kannan, Gunangaloda koodina kannan otkarthundu(sat) kettan. Mela solla pora than(HIS) Gunangalai ketka vanthan Kannan. Sarveshwaranana Kannan amarthu kettan. (even if it is bhagawan HE has to sit and listen elders..) The Gita sonna kannan ottkarthu kettan. Arjunnukku mattum acharyan illai.. yellarukkum prathamacharyan kannan, avane kettan. Yaru sonnalum amarnthu ketkanum nambha sambradayathula. Avan varthaiyai avan ugakiran – even if it is spelt wrong if the bhavam is good then fine.
Same is also explained in Thondaradipodi azhwar’s last pasuram [TBD – add pasuram here]
Apozthu alarantha Thamarai kannan amarthu ketten – blossomed lotus since he was happy on hearing what bheesma was saying. Like how we say in tamil “Kuzhal inidhu yaz inidhu than mazhalai sol ketkathavar”, Similarly Krishnan likes whatever his kids(WE) say. His face blossoms on hearing the words said by his kuzhanthai(children). He was in the hearing ghosti. He once told arjun to learn from acharyan. He is following that by listening from Bheesma. While listeneing he noded his head to approve what bheesma said. Avanai pathina varthai Vishnu sahasranamam. Vishnu sahasranamam are great words about Lord Sriman Narayanan.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Seventh reason is "Krishna was present and he listen to it and acknowledged the content by nodding his head" , "Krishnar thane kettathu, kannan thane amarundhu thiru sevi sathithan".
Mahabaratham is referred as the 5th Vedam. When Mahabaratham is distilled, one gets the two great sections - Bhagavad Gita and Vishnu Sahasranamam.
Mahabaratham – Kannan Sonnathu (told)
Vishnu Sahasranamam – Kannan Kettathu(listen)
Mahabaratham – Kannan thane pesinathu(said)
Vishnu Sahasranamam – Kannanai pathi pesinathu ( said about Kannan)
Mahabaratham – Kannan upadesam seithan (Adviced by kannan)
Vishnu Sahasranamam – Kannanai thannai pathina upadesathai kettan(advice about kannan).
In Ramayana, Ram prasied Hanuman’s speaking skills to Lakshmana. Raman is a man of few words. So Bhagawan did not have the opportunity to talk in Ramavathram and HE was waiting for an oppurtunity. He full filled his wish in his next avatharam – Krishna avatharam.In Krishna avatharam, Arjun was confused in the Kurukshetra war field and Krishna advised which is “Bhagavad Gita”. The crux of Bhagavad gita is “Krishna advises arjun to follow karma yogam and completely surrender to Krishna ”. Inspite of Krishna advising so much to Arjuna, Arjuna in the end didn’t surrender to Krishna as told in Gita. So Krishnar wasn’t happy since he could not convince Arjuna to follow his advise as told in Bhagavad Gita. So Krishna decided that instead of him advising, he decided to listen to other’s advice. Apriyathoda Krishna finished Gita that inspite of telling so much even Arjuna didn't surrender. Though Arjuna didn’t surrender, Bhagavad Gita is useful for all others. Arjuna is just like a calf which is used to milk (Bhagavad Gita) the cow (Krishna). Krishnar decided - Sollarathai vida, solli ketkarthe uchitham.
So when compared with Bhagavad Gita which was told by Kannan, Vishnu sahasranam has more greatness since Krishna was present when BHeesma told Vishnu Sahasranamam to Pandavas and he nodded his head accepting and acknowledging whatever Bheesma said.
More explanation on “Krishna how and where did he hear Vishnu sahasranamam “. Thane Bhagawanana Kannan, Gunangaloda koodina kannan otkarthundu(sat) kettan. Mela solla pora than(HIS) Gunangalai ketka vanthan Kannan. Sarveshwaranana Kannan amarthu kettan. (even if it is bhagawan HE has to sit and listen elders..) The Gita sonna kannan ottkarthu kettan. Arjunnukku mattum acharyan illai.. yellarukkum prathamacharyan kannan, avane kettan. Yaru sonnalum amarnthu ketkanum nambha sambradayathula. Avan varthaiyai avan ugakiran – even if it is spelt wrong if the bhavam is good then fine.
Same is also explained in Thondaradipodi azhwar’s last pasuram [TBD – add pasuram here]
Apozthu alarantha Thamarai kannan amarthu ketten – blossomed lotus since he was happy on hearing what bheesma was saying. Like how we say in tamil “Kuzhal inidhu yaz inidhu than mazhalai sol ketkathavar”, Similarly Krishnan likes whatever his kids(WE) say. His face blossoms on hearing the words said by his kuzhanthai(children). He was in the hearing ghosti. He once told arjun to learn from acharyan. He is following that by listening from Bheesma. While listeneing he noded his head to approve what bheesma said. Avanai pathina varthai Vishnu sahasranamam. Vishnu sahasranamam are great words about Lord Sriman Narayanan.
The above reasons given to illustrate the importance of Sri Vishnu Sahasranama Stotram become all the more obvious when we recount the personalities involved in the events that resulted in the stotram. It was no ordinary person's advice that was sought. No ordinary person was seeking the advice, and at no ordinary person's urging was the advice being sought. Bhishma was the son of the Mother Ganga and a person sanctified by his unswerving devotion to Lord Krishna, and one who had controlled and conquered all his senses. Yudhishthira was the son of Dharma, and himself a practitioner of justice, righteousness, truth, honesty and integrity. Vyasa was the knower of all vedas. Lord Krishna was a witness to the whole event involving the advice and revelation of the easiest and best means to achieve happiness and peace of mind, given by Bhishma to Yudhishthira. As we know, the advice is in the form of Sri Vishnu Sahasranama Stotram. No other justification is needed to recognize the greatness of the education that is imparted to the human race through the medium of Sri Vishnu Sahasranama Stotram by Vyasa and Bhishma.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 20 - கீதாத்யைகார்த்தஸ்ச ந: - Equivalent to Bhagavad Gita - Vishnu Sahasranamam's Greatness 6
ஸ்ரீராமஜெயம்
Reason 6 கீதாத்யைகார்த்தஸ்ச ந: - Equivalent to Bhagavad Gita
Upadeyam, upadeya tharam, upadeyathamam – Sri Vishnu Sahasranamam is the best upadeyathamam.
-------------------------------------------------------------------------------------------
'Tatva' means reality. According to the Visistaadvaita philosophy, there are three tatvas-One independent and two dependents. The independent tatva is the Almighty. The two dependent tatvas are chit (sentient-individual selves) and and achit (non-sentent, non-moving), within which broad categortes all others constituting the universe get classified as. We call the chit and achit as dependents because, they owe their existence to the independent tatva, namely, the Almighty. The Almighty itself is the material cause of both the chit and achit tatvas. They remain attached to the Almighty always. They are pervaded by the Almighty (Isa vaasyam). That is why Almighty is also known as Saariraka, one who has as His abode both the chit and the achit. This is directly described in the Bhagavatgeeta also in its Seventh Chapter, slokas four and five.
'Hita' is the means to the dependent entities that are conducive for them in attaining the ultimate Purushartha, the Almighty. A question may arise when the chit and achit are already dependent on the Almighty and are pervaded by Almighty, where does the question of attaining Almighty anew arise? What we mean, by attaining, is, to be free of the bondage of earthly life and get back to the natural state of bliss in the company of the Almighty, without having to undergo the mundane earthly life forever. The Hitha, in turn, are divided into three-knowledge of the tatvas as they really are, knowledge of the 'Saadanas' to get to the Ultimate Purushaartha (described below), knowledge of those which are obstacles to such Purushaartha.
Purushartha is the goal of the chits. There are four Purusharthas, three earthly and one non-earthly. The earthly three are dharma (charity), Artha (worldly wealths which is earned through dharma), kaama (worldly pleasures earned through worldly wealths). We are not concerned with the earthly objectives. The non-earthly goal is known as Moksha (eternal liberty from the bondage of earthly life), which is the Ultimate Purushaartha, about which only we are concerned.
It is very important for us to know of these for the simple reason of knowing about our goal and the means to achieve it, distancing away from the obstacles.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Reason 6 கீதாத்யைகார்த்தஸ்ச ந: - Equivalent to Bhagavad Gita
Sri Vishnu Sahasranama chapter provides us with the same meanings as expounded in the other parts of Mahabharata, namely Bhagavad Geeta, Narayaneeya, Yaana sandhi, Agra pooja, Uttama anushaasana, et al. Even for this reason, the Sahasranama adhyaayam is to be considered as very sacred and sought by the wise men.
VishnuSahasranamam explains whatever Gita explains.
VishnuSahasranamam explains whatever Gita explains.
Tatvam, Hita, Purushartham – this is what explained in Gita. As per Gita – The ultimate reality is Krishna. One need to seek Krishna’s feet, to attain the goal moksham in order to stay forever enjoying Krishna.
As per Gita,
- Tatvam - Unmai porul – ultimate reality - IS KRISHNA
- Hita – Adaivikkira vazhi – Path to attain the ultimate truth – IS KRISHNA’s feet
- Purushartham – Adainthu anubhavikara yethu - IS NOT SEPARATING from KRISHNA- MOKSHAM
As per Gita,
- Tatvam – Reality Is Krishna – “Uthama purushatuva anyaya”
- Hita –Means is Complete surrender at Krishna’s feet - “Mamegam saranam vraja”
- Purushartam – goal is moksham and not separate from Krishna – “Nithya yuktha ha yeka bhakthi hi”
As per VishnuSahasranamam
- Tatvam - Narayana paraha
- Hita – Means is Namasankeerthanam using VishnuSahasranamam – “Sthuvan nama sahasrena”
- Purushartham – Goal is Reciting vishnusahasranam and continuing to enjoy Bhagawan’s attribute – “ Swayam prayojanam ( reciting them is purushartham)”
Upayam(means) to attain the goal(his lotus feet) is to say VishnuSahasranamam
Upadeyam, upadeya tharam, upadeyathamam – Sri Vishnu Sahasranamam is the best upadeyathamam.
-------------------------------------------------------------------------------------------
Article from Internet
This has great significance in Visitaadvaita philosophy which recognises not one, but three realities.'Tatva' means reality. According to the Visistaadvaita philosophy, there are three tatvas-One independent and two dependents. The independent tatva is the Almighty. The two dependent tatvas are chit (sentient-individual selves) and and achit (non-sentent, non-moving), within which broad categortes all others constituting the universe get classified as. We call the chit and achit as dependents because, they owe their existence to the independent tatva, namely, the Almighty. The Almighty itself is the material cause of both the chit and achit tatvas. They remain attached to the Almighty always. They are pervaded by the Almighty (Isa vaasyam). That is why Almighty is also known as Saariraka, one who has as His abode both the chit and the achit. This is directly described in the Bhagavatgeeta also in its Seventh Chapter, slokas four and five.
'Hita' is the means to the dependent entities that are conducive for them in attaining the ultimate Purushartha, the Almighty. A question may arise when the chit and achit are already dependent on the Almighty and are pervaded by Almighty, where does the question of attaining Almighty anew arise? What we mean, by attaining, is, to be free of the bondage of earthly life and get back to the natural state of bliss in the company of the Almighty, without having to undergo the mundane earthly life forever. The Hitha, in turn, are divided into three-knowledge of the tatvas as they really are, knowledge of the 'Saadanas' to get to the Ultimate Purushaartha (described below), knowledge of those which are obstacles to such Purushaartha.
Purushartha is the goal of the chits. There are four Purusharthas, three earthly and one non-earthly. The earthly three are dharma (charity), Artha (worldly wealths which is earned through dharma), kaama (worldly pleasures earned through worldly wealths). We are not concerned with the earthly objectives. The non-earthly goal is known as Moksha (eternal liberty from the bondage of earthly life), which is the Ultimate Purushaartha, about which only we are concerned.
It is very important for us to know of these for the simple reason of knowing about our goal and the means to achieve it, distancing away from the obstacles.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 18 - பீஷ்மோத்க்ருஷ்டமதத்வத்: - Glorified by Bhishma - Vishnu Sahasranamam's Greatness 3
ஸ்ரீராமஜெயம்
Reason 4 - பீஷ்மோத்க்ருஷ்டமதத்வத்: - Glorified by Bhishma
Similar story in Embar/Udaiyavar – Embar once accepted all the praise about him and when questioned by udaiyavar he said yes I accepted it since if I had not accepted the it will prove that my Acharya is not capable to give me all that.. “Umma Thiruvadi balathale/vaibhavathale intha perumai yellam petrom”.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Reason 4 - பீஷ்மோத்க்ருஷ்டமதத்வத்: - Glorified by Bhishma
Vishnu Sahasranamam is opinion of great Bheeshma himself . Kannan says to pandavas if bheeshmacharya leaves this world, knowledge which he has will be lost. So he urges pandavas to learn from bheeshmacharya while he was in the arrow bed(Sara Kalpam). Bheeshmaacharya was so weak but Krishna ‘s presence and blessings gave him all the strength to utter the 1000 names. Bheeshmar himself says that due to your blessings Krishna, now I will tell the great names of you – “Ne kudutha vaibhavam unnai patthi solla poren”
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 17 - வேதாசார்யஸமாஹாராத் - Compiled by Vyasa - Vishnu Sahasranamam's Greatness 3
ஸ்ரீராமஜெயம்
Reason 3 – வேதாசார்யஸமாஹாராத் - Compiled by Vyasa
Vysar segregated the veda's into 4 groups. He took all the names of Vishnu as told by Bheesma and made a beautiful garland. Azhagaga Anbodu sarthappata/korkapatta thirunamam.
The rule is – Always praise guru in front of him, praise friends/relatives after they move from that place , Praise servants after they finish work, but never praise your child. But Prasara bhagawan praised his son Vysar to Mythreya saying “In this world except my son no one is there to sing Mahabaratham” – Vyasar had so much knowledge.
“Vyasam Narayanan ………..”
The family tree from Brahma till Sukarcharya is in the following order and the great rich family heritage explains how great is Vyasar.
Brahma,
Vashitar,
Sakthi,
Parasara bhagawan(Author of Vishnu Puranam),
Vyasar,
Sukacharyar.
Sage Vashistar
Vashistar a great rajarishi of Ram’s Ishvagu kulam. It was really tough for anyone to get ceritified from Vashistar as brahma rishi. – “Vashistar vayal brahma Rishi”. Vishwamitra wanted Vashistar to certify him as brahmaRishi inorder to prove his skills and capabilities.
Vashistar was such a honoured and skilled Rishi with so much knowledge.
Note - There are three types of rishis, brahmarishis, devarishis and rajarishis.
Sage Parasarar – Vysar’s Father
Sakthi was killed by a Rakshas. Sakthi’s son Parasara went to kill all rakshas and the destroy the rakshasha jathi. Parasarar’s grandfather, Vashitar advised him not to kill the rakshasas. Since Parasara listened to that advise of his grandfather, the grandfather blessed his grandson saying “Parasarurkku sakala gyanamum undagatum” . Because of this Parasarar got all the gyana. Kulathiyar one of the elderly rakshas also blessed Parasarar with knowledge since Parasarar spared rakshasa kulam. So parasarar got so much knowledge due to blessings from his grandfather Vashista and Kulathiyar. Later Parasarar wrote Vishnu puranam.
Sage Sukar – Vysar’s Son
Also Vysar’s next generation, his son is Sage Sukacharyar who is also a great person. and the main narrator of the Bhagavata Purana. Most of the Bhagavata Purana consists of Shuka reciting the story to the dying king Parikshit. Shuka is depicted as a sannyasin, renouncing the world in pursuit of moksha (liberation), which most narratives assert that he achieved. Stories recount how Shuka surpassed his father in spiritual attainment. Once, when following his son, Vyasa encountered a group of celestial nymphs who were bathing. Shuka's purity was such that the nymphs did not consider him to be a distraction, even though he was naked, but covered themselves when faced with his father. Shuka is sometimes portrayed as wandering about naked, due to his complete lack of self-consciousness.
Vyasar (Krishna Dvaipayana)
Vyasar - Veda vyasar is vishnu’s incarnation. He compiled the four veda’s and the brahma sutras. Vyasar also known as “Krishna Dvaipayana”.
vyasaya vishnu rupaya vyasa rupaya vishnave namo...
Inspite of his rich family heritage, Vyasar he himself was a great sage who compiled the vedas, wrote Mahabarata and BrahmaSutra which brings in greatness for VishnuSahasranamam too.
About Vedav Vyasa
He is the son of Satyavati, daughter of a ferryman or fisherman, and the wandering sage Parashara. He was born on an island in the river Yamuna. The place is named after him as Vedvyas, possibly the modern-day town of Kalpi in the Jalaun district of Uttar Pradesh. He was dark-complexioned and hence may be called by the name Krishna (black), and also the name Dwaipayana, meaning 'island-born'.
His mother later married Santanu the king of Hastinapura, and had two sons – chitrangada and Vichitravirya. Both sons died without issue and hence their mother asked Vyasa to go to the beds of the wives of her dead son Vichitravirya.
Following his mother Satyavathi’s words and for Vamsavruthi he agreed to meet Ambika and Ambalika and also laid a rule that he would be dressed with Dur vasanai. Vyasa told them that they should come alone near him. First did Ambika, but because of shyness and fear she closed her eyes. Vyasa told Satyavati that this child would be blind. Later this child was named Dhritarāshtra. Thus Satyavati sent Ambālika and warned her that she should remain calm. But Ambālika's face became pale because of fear. Vyasa told her that child would suffer from anaemia, and he would not be fit enough to rule the kingdom. Later this child was known as Pāndu. Then Vyasa told Satyavati to send one of them again so that a healthy child can be born. This time Ambika and Ambālika sent a maid in the place of themselves. The maid was quite calm and composed, and she got a healthy child later named as Vidura. While these are his sons, another son Śuka, born of his wife, sage Jābāli's daughter Pinjalā (Vatikā), is considered his true spiritual heir
Article on Vedav Vyasa - from the site( http://www.wisdomlib.org/hinduism/book/the-vishnu-purana/d/doc57601.html and wikipedia) as from Vishnu Puranam
In each age, Vishnu in his form of Vedav Vyasa, divided the Vedas. In every dvapara yuga, this is done.
in order to promote the good of mankind, divides the Veda, which is properly but one, into many portions. Observing the limited perseverance, energy, and application of mortals, he makes the Veda fourfold, to adapt it to their capacities; and the bodily form which he assumes, in order to effect that classification, is known by the name of Veda-vyasa
The present manvantara is the Vaivasvata manvantara and in this manvantara, the Vedas have already been divided twenty-eight times. The names of these twenty-eight Vedavyases were Svayambhu, Prajapati, Ushana, Brihaspati, Savita, Mrityu, Indra, Vashishtha, Sarasvata, Tridhama, Trivrisha, Bharadvaja, Antariksha, Vapri, Trayaruna, Dhananjaya, Kritanjaya, Rinajya, Bharadvaja, Goutama, Haryatma, Vena, Trinavindu, Riksha, Shaktri, Parashara, Jatukarna and Krishna Dvaipayana. The Vishnu Purana says that the next Vedavyasa will be Drona’s son Ashvatthama. As you may know from the Mahabharata, Ashvatthama is immortal.
The essence of brahman and the four Vedas is captured in the word Om. Brahman is everywhere, but appears to different people in different forms.
The four Vedas, Rig, Yajur, Sama, and Atharva, together have one lakh shlokas. It is from the Vedas that the ten famous sacrifices (yajnas) originate. When Krishna Dvaipayana Vedavyasa sought to divide the four Vedas, he first gathered around him four disciples who were learned in the Vedas. Paila was taught the Rig Veda, Vaisham-payana the Yajur Veda, Jaimini the Sama Veda and Sumantu the Atharva Veda. Krishna Dvaipayana taught the Puranas to his discipline Romaharshana.ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 16 - ரிஷிபி: பரிகாநத: - Sung by Sages - Vishnu Sahasranamam's Greatness 2
ஸ்ரீராமஜெயம்
Reason 2: ரிஷிபி: பரிகாநத: - Sung by Sages
So many Rishi’s have contributed to these slogam. The four Manasputras(mind-born-sons) of Brahma areSanaka, Sanatana, and Sanandana and Sanatkumara and Narada have contributed to these names part of the SrivishnuSahasranamam.
Rishi’s - Sanakar,Sanantanar, Sanat kumarar, Sanandakar and Naradar who are Brahma's 4 son went around telling vishnu's name. Actually Brahma created the 4 son’s to help him in his creation. But his son’s didn’t want to get into that task and they wanted to travel around the world with bhagavad dyanam. They are considered to be superioir than Brahma in Bhagavad Bahkthi and they followed “Vasudeva Parayanaha” - resulted in singing numerous bhagawan namam. During there travel they had sung all these names of Bhagawan. There are three types of Bhavanai
Brahma bhavanai - just bhaghawan e.g Azhwar
Karma bhavanai - just work e.g human
Ubaya bhavanai - both e.g Brahma
Brahma’s 4 son decided not to get into karma or ubaya bhavanai and they were singing bhagawan namam and went around in Brahma Bhavanai discovering all these names of Vishnu.
As per the Slokam “Janaanaam sheenapaapaanam krishna bhakthi prajayathe” meaning all the papam accumulated over 1000 1000 janma’s are shattered due to Bhagavad anugraham and this leads to Bhakthi toward him.
Prahaladan prays to Lord Narasimha saying “How much ever people(who does not have vivegam) have interests towards the wordly pleasures, I request you to bless with the anugraham of having that much Preethi/Bhakthi towards you”.
Naradar’s mom used to be a servant and they have lived a difficult life. Naradar lost his mother at a very young age of 8 . He wasn’t sad and instead happy since the hinderance for his bhagavad bajanam is removed. Naradar can’t stand in one place due to a sapam. He was upset that he could not stand even to worship Sriman Narayanan. Hence, he went to Bhagawan and cried to him saying “Krishna , please bless me to stay next to you and worship you”. Krishna blessed him and Naradar got Krishna’s anugraham.
Such a great person Naradar had also contributed to various names of Bhagawan which are also part of Srivishnusahasranam.
Bhagawan accepts a name which we bhaktas also give him. The bhakthi bhavanai (attitude) is more important and Bhagawan heads to however we call him too.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Part 15 - மஹாபாரதஸாரத்வாத் - Essence of Mahabharata - Vishnu Sahasranamam's Greatness - 1
ஸ்ரீராமஜெயம்
Reason 1: மஹாபாரதஸாரத்வாத் -
Mahabaratham is the distilled content of the four vedam. Mahabaratham is itself considered to be the 5thvedam. “Vedathai kadainthal mahabaratham”.
Distilling Mahabaratham results in
- Sri VishnuSahasranamam
- Bhagavad Gita
Vishnu Sahasranam is considered the essence of Mahabaratha and superior to Bhagavad Gita which explains the greatness of Srivishnnusahasranamam.
In Mahabaratham – Krishna first explains Arjuna that Karma yogam is better suited for Arjuna than Gyana Yogam. Gyana Yogam is more difficult when compared to karma yogam. But following karma yogam might be difficult and hence Krishna in the end advised Arjuna about “Complete surrender” , prapatti through the slogam
sarva-dharman parityajya
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
mam ekam saranam vraja
aham tvam sarva-papebhyo
moksayisyami ma sucah
Meaning – “Abandon all the dharma/religion and Surrender unto Me only I shall deliver you from all sinful reaction. Do not fear.”
To get the upadesam and to understand the meaning of the above sloka from his acharyan – Thirukkottiyur nambhi, Swami Ramanujar went 18 times to Thirukottiyur.
Though this upayam seems very simple but for someone to get the attitude to Surrender completely to Krishna is very difficult.
Let’s see what Bheesma suggests in Vishnu Sahasranamam….
Out of the 6 questions asked by Yudhistra to Bheeshma the fifth question is “kO dharmah sarva dharmANaam bhavatah paramO matah?” meaning “What is, in thy opinion, the greatest Dharma?” i.e. “By reciting which mantra will man be released from the bondage of the cycle of birth and death?” i.e. “Neer arintha dharmangalileye yethu siranthathana dharmam”.
Bheeshma answers by saying "Chant the thousand names of Lord Krishna WITH DEVOTION. This does not require any effort other than the willingness to chant. This is the best way to get relief from all miseries, sorrows, and sins".
This upayam(path - Chanting Bhagawan nama) explained by Bheesma is much simpler than what is told by Krishna(complete surrender unto Krishna) in Bhagavad Gita. Because of this reason Vishnusahasranamam is considered greater than Bhagavad Gita. Hence Vishnusahasranamam is considered the essence of Mahabaratha as told in “மஹாபாரதஸாரத்வாத்”.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
Friday, 7 June 2013
Part 14 - Greatness of Vishnu Sahasranamam - explained by 7 reasons
ஸ்ரீராமஜெயம்
In the avatharikai section of Vishnu sahasranama bhasyam, Parasara Battar explains 7 reasons on the importance of Vishnu sahasranamam
1. Srivishnu Sahasranamam is the essence(Saram) of Mahabharata.
2. Many great sages like sanagathi rishi's - Vyasa, Vasishta, Bylar, Sunandu, etc., have sung Srivishnu Sahasranamam.
3. Srivishnu Sahasranamam has been compiled and presented by Vedacharya Sri Vyasa maharshi, who grouped Vedas and who edited 18 puranas.
4. Srivishnu Sahasranamam was told to Yudhishtra by Bheeshma. Bheesma is considered as Mahatma and Vishnu sahasranamam has been glorified by Bheesma himself.
5. Srivishnu Sahasranamam is approved and accepted for chanting by many noble learned persons and our great elders.
6. Srivishnu Sahasranamam is equivalent to Gita and the content is in line with what Bhagavad Gita, says. Srivishnu Sahasranamam is an easy way in the path to Moksham.
The first six reasons are well explained in the following slogam.
மஹாபாரதஸாரத்வாத் ரிஷிபி: பரிகாநத:
வேதாசார்யஸமாஹாராத் பீஷ்மோத்க்ருஷ்டமதத்வத்: |
பரிக்ரஹாதிசயதோ கீதாத்யைகார்த்தஸ்ச ந:
ஸஹஸ்ரநாமாத்யாய உபாதேயதமோ மத: |
Also the seventh reason being the following
7. Kannan ‘s presence when Vishnu sahasranamam was told by Bheesma and Kannan’s acknowledgement that whatever Bheesma said was correct, explains the greatness of Vishnusahasranamam.
Greatness of a book depends on the following three
- Author – Padinavan - Pramatha
- Title – Pada patta Prabhandam - Pramanam
- Content – Pada patta Vishayam - Prameyam
VishnuSahasranamam’s greatness can be understood because of the greatness of all the above
- Author – Vedav Vysar
- Title – Srivishnusahasramam – essence of the fifth veda mahabaratham
- Content – Guna’s of Srivishnu as explained by Sahasranamam
The above reasons given to illustrate the importance of Sri Vishnu Sahasranama Stotram become all the more obvious when we recount the personalities involved in the events that resulted in the stotram. It was no ordinary person's advice that was sought. No ordinary person was seeking the advice, and at no ordinary person's urging was the advice being sought. Bhishma was the son of the Mother Ganga and a person sanctified by his unswerving devotion to Lord Krishna, and one who had controlled and conquered all his senses. Yudhishthira was the son of Dharma, and himself a practitioner of justice, righteousness, truth, honesty and integrity. Vyasa was the knower of all vedas. Lord Krishna was a witness to the whole event involving the advice and revelation of the easiest and best means to achieve happiness and peace of mind, given by Bhishma to Yudhishthira. As we know, the advice is in the form of Sri Vishnu Sahasranama Stotram. No other justification is needed to recognize the greatness of the education that is imparted to the human race through the medium of Sri Vishnu Sahasranama Stotram by Vyasa and Bhishma.
ஸர்வம்ஸ்ரீகிருஷ்ணார்ப்பணம்
கருத்துகள் இல்லை:
கருத்துரையிடுக