WHY PRAY?
(Sri Kanchi Mahaswami’s Discourses-
Translation by P N Ramachandran)
There are differences of opinion on the question, why should one pray to God? In His own words, Bhagavad Gita states as follows in vii, 16.
चतुर्विधा भजन्ते मां जना सुकॄतिनोऽर्जुन
आर्तो जिन्जासुरथार्थी झानी च भरतर्षभ
Chaturvidha Bhajanthe Maam Sukrutino Arjuna
Aarto Jinjaasu Arthaarthee Jnaanee Cha Bharatharshabha
Sri Krishna says: Four classes of people worship me: One who thinks of Me at the time of distress; One who yearns for the knowledge of Godhead; the third who seeks after worldly riches, and the fourth who looks for God in all possible places - he yearns for nothing.
Persons of the first category are praying to God in the faith that one cannot achieve anything by oneself, and that god’s grace is above all else. This is a desirable mental attitude. Men usually boast themselves of their abilities. Some of these, on occasions, start praying to God in the faith that one cannot achieve anything by oneself, and His grace is above all else. This is a desirable mental attitude. In day to day life, one comes across many difficulties. If one can ignore these and indulge in intense devotion to God that is indeed a very good mindset. But who can remain in that frame of mind? We conduct our lives in the belief that the universe and our bodies are real. In such circumstances, any problem such as defeat, ignomy, disease, debts etc. does pain us. If at a future date, we are able to ignore such problems in the firm faith that these are indeed “maya” (illusion) that will be great. Be that as it may. But, in practice, we do suffer when such difficulties arise.
The second category of devotees yearns for the knowledge of the atman. They may, like the first category, directly pray for spiritual knowledge; or they may indirectly think of the various auspicious forms and attitudes of the Supreme God. In fact Sri Sankaracharya had commended intensive devotion for this level only. By stages the devotee’s mind will become more and more concentrated on the attribute-less, formless Supreme God and attain oneness with the same. The fourth stage is the ultimate aim. To reach there, the second category of devotee prays to God.
Some persons, after fulfilling their normal requirements, contribute to charities. Such contributions are quite desirable since these charities meet essential requirements of the society. Persons of third category may pray for additional wealth to donate to such charitable purposes. This may be acceptable to a certain extent. In’’Sarasvatya Lakshmya’’ (penultimate sloka of ‘’Saundaryalahari’’), Sri Sankaracharya says: The devotee of the divine mother will be blessed with full wisdom and (its consequential) good character, great wealth and the sense to use it in an ethical manner, most attractive physical beauty and long life and (the implied) good health to enjoy these worldly gifts. These ideal benefits will lead the devotee to search for inner peace. He will gradually realise the futility of thirsting after wisdom, wealth, beauty of form and long life: Cured of ignorance, he will become disinterested in worldly things and will, ultimately enjoy release from samsara (constantly repeating cycle of birth and death) and attain moksha (liberation.) This indicates that up-to a stage, prayers of this category too are alright.
If anyone can remain unaffected by the day-to-day problems of life and continue to show devotion to God without any expectation of results, it will be well and good. But in reality this is not possible. We seem to be in the hands of some illusory force. Sri Sankaracharya has said: Maha Maya Visvam Bramayasi (Soundaryalahari-97.) Persons who remain unaffected by the difficulties in life are very few in number. For the remaining majority, praying to God for relief from these difficulties seems to be a correct attitude. As Krishna says in Gita, vii, 11, Dharma Viruddho Bhootheshu Kaamoasmi Bharatharshabha, so long as these are unopposed to dharma, I am in the legitimate desire of people. Thus God will accept prayers of this category of devotees at that stage.
In the fourth stage, that of Jnani (seer), there is no duality between the devotee and God. Though he appears to be performing acts in the world, the seer is, in fact, in the unattached meditative state. The advaita (non-duality) tracts describe the seer’s meditative state as nirvikalpa samadi; and his active state as sahaja samadi. However he may appear to us otherwise, the seer does not have such conscience of mind and action. His riddance of the attribute of the mind remains unaffected. Following Krishna’s advice in Gita, vii, 19, Vasudevas sarvamithi, the seer enjoys every thing in the world as another different form of God’s play. In Bhajagovindam, Sri Sankaracharya repeats the expression Nandathi thrice; the seer always rejoices in the ecstasy of Supreme God and remains happy. For the seer though apparently conscious of the outside world, finds no difference between the two states of samadi.
As stated in the Vedas he sees the omniscient Narayana, Vasudeva, Paramatma everywhere. He yearns for nothing. But he has an instinctive love of God – this is described as Ahaithuki Bhakti (motiveless devotion) by Sukhabrahma Rishi. Even if he is attacked with sword or knife, the seer will not pray for protection. For at that moment also, his consciousness (that he is not the body but the Atma) will not leave him. So he continues to be devoted to God without any specific objective for prayer.
If prayer as a habit for any purpose whatever develops, then in due course it will lead to prayer only for spiritual development. Do we always get what we pray for? Sometimes some prayers remain unfulfilled. But we do not give up devotion to God for that reason only. These bits of prayers appear to lead to some peace of mind. There have been very few cases indeed of persons turning atheists on account of non-fulfilment of prayer. Devotion to God, even for attainment of worldly benefits, will never become non-existent in any way. It may perhaps remain undeveloped but it will not certainly cease to be. For the above reasons Sri Krishna has stated that like the seeker of knowledge of the Atman and the seer who has already attained such knowledge, the first and third categories of devotees too are His worshippers. He has further termed all these as Sukritina (those who perform good deeds.) Later in Gita, vii, 18, he again classifies all of them as Udara (noble persons.)
What to pray for, for our spiritual benefit, is enumerated in the first sloka of Shatpadi Stotram.
Please see "Kshamaa - Pardon" for the first sloka of Shatpadi Stotram.
Saturday, September 3, 2011
Friday, July 15, 2011
SRI VISHNU SAHASRANAMA: a Simple explanation
Sri Vishnu Sahasranaama, from the Saanti Parva of the Mahaabhaarata, is a part of the dialogue between Bheeshma and Yudhishthira. The latter had asked: “In this universe, who is the one Divinity, by praising whom and by worshipping whom, men can reach the Auspiciousness (peace and prosperity)”? In reply, Bheeshma recited the thousand names of Sri Vishnu.
The following is a quotation from Swami Chinmayananda:
“There are, no doubt, slight differences here and there between the texts now popular in the north and the south. These differences are of no consequence at all. Similarly, we find very slight differences in the ritualism generally adopted before starting the chanting of or “Archanaa” with Sri Vishnu Sahasranaama.”
The first sloka of the Sahasranaama is reproduced below:
ओं विश्वं विष्णुर्वषटकारो भूतभव्यभवत्र्प्भुः
भूतकृत् भूतभृद्भावॊ भूतात्मा भूतभावनः
Om visvam vishnur-vashatkaaroh
bhootha-bhavya-bhavat-prabhuh
bhootha-krith bhootha-bhrith bhaavoh
bhoothaathmaa bhootha-bhaavanah
The naamavali or list of names is explained briefly hereunder.
Visvam: He who has become the universe. In the Upanishads, it is said that the universe rises out of Him, is supported by Him and gets dissolved back into Him. The expression “sameh” is repeated in the Vedas – It means, “Let it happen (become available) to me.” Requests are made for auspiciousness, fame etc. One among these requests is “Visvam sameh;” the expression “visvam” indicates Bhagavan (Supreme God.) “Om visvasmy namah” is the expression for Archana, incorporating this auspicious name. (1)
VISHNU: He who is all-pervading. He is the basic cause of the universe. He is the protector of all. He pervades in all the outward appearances. He is the owner of all entities, both living and inert. He resides as the inner being in all entities. He can be understood through all the Vedas and only through them. He is the Upanishad part of the Vedas. All these supreme attributes are His, as He is always with Sri Lakshmi Devi. While the first name “Visvam” indicates the object/action, the second name “Vishnu” shows the subject or cause of that action. This follows the definition of Brahmam in “Taittiriya Upanishad”3(1) as “that from which the universe of entities and beings arises….” For Archana, we say “Om vishnave namah”. (2)
VASHATKARA: He who has everything in His control. “Om vashatkaraya namah” (3)
BHOOTA-BHAVYA-BHAVAT-PRABHU: Lord of what has been, what will be and what presently is. He is the protector at all places and at all times. In the Mahabharata war, He sat before Arjuna as his charioteer and protected the pandavas. The Lord gave Ambarisha His own discus. This weapon in due course helped in destroying an evil being prompted by the sage Durvasa; and thus helped Ambarisha in time. “Om bhoota-bhavya-bhavat-prabhave namah”. (4)
A mirror, irrespective of its size, is capable of reflecting the full picture of the objects placed before it. Likewise, these short names are indicative of the grand qualities of God. All the names contain within themselves the inner meaning of the Gayatri Japam as well as certain maxims from the Vedas; the latter themselves are the basis on which the former are framed. Some parallels between the Scriptures and the Vishnu Sahasranama are given below.
SCRIPTURES: Visvamasi visvaayu (Gayatri); Tatsavithurvarenyam (Gayatri); Agni Eva Visvam(Rig); At the head of all laws, in and through every particle of matter and force, stands One, “by whose command the wind blows, the fire burns, the clouds rain, and death stalks upon the earth.” (Kathopanishad, 2:3:3)
Narayanaya vidhmahe vasudevaya dhimahi Thanno vishnu prasadyathu (Vishnu Gayatri); Om Namo Narayanayaya (ashtakshara manthra); Vishnu (Yajur); Vishnu Visva Sabdena Uchchathe (Madhvacharya);
Vashtkara (Sama);
Bhoota-bhavya-bhavat-prabhu (Athatvana); Bhootam Bhavyam Bhavishyat vashat swaha;
The following is a quotation from Swami Chinmayananda:
“There are, no doubt, slight differences here and there between the texts now popular in the north and the south. These differences are of no consequence at all. Similarly, we find very slight differences in the ritualism generally adopted before starting the chanting of or “Archanaa” with Sri Vishnu Sahasranaama.”
The first sloka of the Sahasranaama is reproduced below:
ओं विश्वं विष्णुर्वषटकारो भूतभव्यभवत्र्प्भुः
भूतकृत् भूतभृद्भावॊ भूतात्मा भूतभावनः
Om visvam vishnur-vashatkaaroh
bhootha-bhavya-bhavat-prabhuh
bhootha-krith bhootha-bhrith bhaavoh
bhoothaathmaa bhootha-bhaavanah
The naamavali or list of names is explained briefly hereunder.
Visvam: He who has become the universe. In the Upanishads, it is said that the universe rises out of Him, is supported by Him and gets dissolved back into Him. The expression “sameh” is repeated in the Vedas – It means, “Let it happen (become available) to me.” Requests are made for auspiciousness, fame etc. One among these requests is “Visvam sameh;” the expression “visvam” indicates Bhagavan (Supreme God.) “Om visvasmy namah” is the expression for Archana, incorporating this auspicious name. (1)
VISHNU: He who is all-pervading. He is the basic cause of the universe. He is the protector of all. He pervades in all the outward appearances. He is the owner of all entities, both living and inert. He resides as the inner being in all entities. He can be understood through all the Vedas and only through them. He is the Upanishad part of the Vedas. All these supreme attributes are His, as He is always with Sri Lakshmi Devi. While the first name “Visvam” indicates the object/action, the second name “Vishnu” shows the subject or cause of that action. This follows the definition of Brahmam in “Taittiriya Upanishad”3(1) as “that from which the universe of entities and beings arises….” For Archana, we say “Om vishnave namah”. (2)
VASHATKARA: He who has everything in His control. “Om vashatkaraya namah” (3)
BHOOTA-BHAVYA-BHAVAT-PRABHU: Lord of what has been, what will be and what presently is. He is the protector at all places and at all times. In the Mahabharata war, He sat before Arjuna as his charioteer and protected the pandavas. The Lord gave Ambarisha His own discus. This weapon in due course helped in destroying an evil being prompted by the sage Durvasa; and thus helped Ambarisha in time. “Om bhoota-bhavya-bhavat-prabhave namah”. (4)
A mirror, irrespective of its size, is capable of reflecting the full picture of the objects placed before it. Likewise, these short names are indicative of the grand qualities of God. All the names contain within themselves the inner meaning of the Gayatri Japam as well as certain maxims from the Vedas; the latter themselves are the basis on which the former are framed. Some parallels between the Scriptures and the Vishnu Sahasranama are given below.
SCRIPTURES: Visvamasi visvaayu (Gayatri); Tatsavithurvarenyam (Gayatri); Agni Eva Visvam(Rig); At the head of all laws, in and through every particle of matter and force, stands One, “by whose command the wind blows, the fire burns, the clouds rain, and death stalks upon the earth.” (Kathopanishad, 2:3:3)
Narayanaya vidhmahe vasudevaya dhimahi Thanno vishnu prasadyathu (Vishnu Gayatri); Om Namo Narayanayaya (ashtakshara manthra); Vishnu (Yajur); Vishnu Visva Sabdena Uchchathe (Madhvacharya);
Vashtkara (Sama);
Bhoota-bhavya-bhavat-prabhu (Athatvana); Bhootam Bhavyam Bhavishyat vashat swaha;
Friday, May 27, 2011
kshamaa : Pardon
KSHAMAA-PARDON
(Shri Kanchi Mahaswami’s Discourses)
(English Translation by P.N. Ramachandran pnramchandran@gmail.com)
O Vishnu! I pray to You ......to increase me in me kindness towards all sentient beings; and enable me to cross the ocean of SamsAra (the world or the constantly repeating cycle of birth and death) (Shatpadi Stotram sloka No.1)
So far, Shri Bhagavatpada has enumerated what one should pray for, for one’s own Spiritual benefit. But he goes beyond one’s own requirements. On the one hand, he has termed the universe a maya (illusion); on the other hand he has immense grace towards the whole world. We blunder about considering the universe to be absolutely real. To wake us up from this dream and to make us attain knowledge about Reality, Shri Bhagavatpada, out of his immense grace, undertook all his teachings, writings, pilgrimages etc. Thus it is but appropriate that the first sloka prays to God to increase in us kindness towards all sentient beings. No matter however much spiritual knowledge one gets, one should, with heart full of mercy, do good continuously to all living beings. The root meaning of Sankara is one who does good deeds.
प्राणिनां निर्दयत्वं मा भूदेवं पशुपतॆ जन्मजन्मान्तरेषु (१४)
prANinAM nirdayatvaM mA bhUdevaM pashupate janmajanmAntareShu (14)
In Shiva AparAdha KshamApanha Stotra, Sloka No. 14, instead of asking for good benefits, Shri Bhagavatpad prays that he should not have lack of kindness towards any being in any of his present/future janmas (births). The latter negative request is addressed to Ishwara, the god of destruction. In Shatpadi Stotram, Sloka No.1, the Acharya appropriately makes a positive request addressed to Shri Mahavishnu, the preserver of all creation, to increase in us kindness towards all beings.
करचरण कृतं वाक्कायजं कर्मजं वा | श्रवणनयनजं वा मानसं वापराधम् |
विहितमविहितं वा सर्वमेतत्क्षमस्व | जय जय करुणाब्धे श्रीमहादेवशम्भो || (१७)
karacharaNa kR^itaM vAk_kAyajaM karmajaM vA .
shravaNanayanajaM vA mAnasaM vAparAdham.h |
vihitamavihitaM vA sarvametatkshamasva .
jaya jaya karuNAbdhe shrImahAdevashambho || (17)
We may cause harm to others, knowingly or unknowingly, by deeds of our hands, feet, words, body, ears, eyes and mind. Kindly pardon me for these faults, O! Shiva, the veritable ocean of mercy O! Mahadeva! Shambo! I also pray for your pardon for either performing those acts banned by the Shastras or not performing others classified as duties. (17).
Some ready instances of these defects may be cited now Shri Ramalinga Swami (Tamil saint) would always walk with folded hands, lest they harm others by their swinging action. Shri Rama belonged to the Raghu dynasty. Those of this dynasty will not utter needlessly even one more word than necessary lest it may lead to lying. The rainy season is known as chaturmasyam (period of four months). During this period, heads of mutts (Hindu religious institutions similar to monasteries) will stay put in the same place, lest their movement causes harm to those insects etc. which come out of their hiding places then. Shri Rama, dressed as for performing penance in garments made of bark, left for the forest; Yet he carried his bow and arrows with him, as it was his duty as a kshatriya (warrior caste) to protect dharma (righteousness) wherever he happened to reside.
(Shri Kanchi Mahaswami’s Discourses)
(English Translation by P.N. Ramachandran pnramchandran@gmail.com)
O Vishnu! I pray to You ......to increase me in me kindness towards all sentient beings; and enable me to cross the ocean of SamsAra (the world or the constantly repeating cycle of birth and death) (Shatpadi Stotram sloka No.1)
So far, Shri Bhagavatpada has enumerated what one should pray for, for one’s own Spiritual benefit. But he goes beyond one’s own requirements. On the one hand, he has termed the universe a maya (illusion); on the other hand he has immense grace towards the whole world. We blunder about considering the universe to be absolutely real. To wake us up from this dream and to make us attain knowledge about Reality, Shri Bhagavatpada, out of his immense grace, undertook all his teachings, writings, pilgrimages etc. Thus it is but appropriate that the first sloka prays to God to increase in us kindness towards all sentient beings. No matter however much spiritual knowledge one gets, one should, with heart full of mercy, do good continuously to all living beings. The root meaning of Sankara is one who does good deeds.
प्राणिनां निर्दयत्वं मा भूदेवं पशुपतॆ जन्मजन्मान्तरेषु (१४)
prANinAM nirdayatvaM mA bhUdevaM pashupate janmajanmAntareShu (14)
In Shiva AparAdha KshamApanha Stotra, Sloka No. 14, instead of asking for good benefits, Shri Bhagavatpad prays that he should not have lack of kindness towards any being in any of his present/future janmas (births). The latter negative request is addressed to Ishwara, the god of destruction. In Shatpadi Stotram, Sloka No.1, the Acharya appropriately makes a positive request addressed to Shri Mahavishnu, the preserver of all creation, to increase in us kindness towards all beings.
करचरण कृतं वाक्कायजं कर्मजं वा | श्रवणनयनजं वा मानसं वापराधम् |
विहितमविहितं वा सर्वमेतत्क्षमस्व | जय जय करुणाब्धे श्रीमहादेवशम्भो || (१७)
karacharaNa kR^itaM vAk_kAyajaM karmajaM vA .
shravaNanayanajaM vA mAnasaM vAparAdham.h |
vihitamavihitaM vA sarvametatkshamasva .
jaya jaya karuNAbdhe shrImahAdevashambho || (17)
We may cause harm to others, knowingly or unknowingly, by deeds of our hands, feet, words, body, ears, eyes and mind. Kindly pardon me for these faults, O! Shiva, the veritable ocean of mercy O! Mahadeva! Shambo! I also pray for your pardon for either performing those acts banned by the Shastras or not performing others classified as duties. (17).
Some ready instances of these defects may be cited now Shri Ramalinga Swami (Tamil saint) would always walk with folded hands, lest they harm others by their swinging action. Shri Rama belonged to the Raghu dynasty. Those of this dynasty will not utter needlessly even one more word than necessary lest it may lead to lying. The rainy season is known as chaturmasyam (period of four months). During this period, heads of mutts (Hindu religious institutions similar to monasteries) will stay put in the same place, lest their movement causes harm to those insects etc. which come out of their hiding places then. Shri Rama, dressed as for performing penance in garments made of bark, left for the forest; Yet he carried his bow and arrows with him, as it was his duty as a kshatriya (warrior caste) to protect dharma (righteousness) wherever he happened to reside.
Thursday, September 16, 2010
CORE OF MADHVA PHILOSOPHY
SrImanmadhvamatE hariH parataraH satyam jagat,tatvatO
BEdO, jIvaganA, harEranucarAH, nIcOccBAvaM gatAH,
muktirnaijasuKAnuBUtir, amalA
BaktiSca tatsAdhanaM
hyakShAdi triyam pramANam,
aKilAmanaikavedyO hariH
(Transliteration with Baraha software)
Sriman Madhwamathe harih paratharah satyam jagath, tatvato
Bhedho, jeevagana hareranucharaha, neechchochabhaavam gathah,
Mukthir naijasukhaanubhoothir, amaalaa
Bhakthischa thathsaadhanam,
Hyakshaadhitriyam pramaanam,
Akhilaamnaikavedhyo harih
The above Prameya Sloka by Sri Vyasa Tirtha (1460-1539 AD) lays down the important tenets of the Madhva Philosophy as follows.
1 Sri Hari (Vishnu) is supreme.
2 The universe is real.
3 So also, the various differences are real.
4 The different classes of jeevas (selves or animate beings) are dependents of Sri Hari.
5 And they have higher or lower grades among themselves.
6 Mukti (Salvation) consists in the jeeva experiencing its own innate joy.
7 That is only achieved through Bhakti (flawless intense devotion) to the Supreme God.
8 The three Pramaanaas (proofs for correct knowledge) are Pratyaksham (sensory perception), Anumaanam (inference) and Aagamam (holy tradition).
9 Correct knowledge of Sri Hari can be acquired through all the Holy Scriptures and only through them.
BEdO, jIvaganA, harEranucarAH, nIcOccBAvaM gatAH,
muktirnaijasuKAnuBUtir, amalA
BaktiSca tatsAdhanaM
hyakShAdi triyam pramANam,
aKilAmanaikavedyO hariH
(Transliteration with Baraha software)
Sriman Madhwamathe harih paratharah satyam jagath, tatvato
Bhedho, jeevagana hareranucharaha, neechchochabhaavam gathah,
Mukthir naijasukhaanubhoothir, amaalaa
Bhakthischa thathsaadhanam,
Hyakshaadhitriyam pramaanam,
Akhilaamnaikavedhyo harih
The above Prameya Sloka by Sri Vyasa Tirtha (1460-1539 AD) lays down the important tenets of the Madhva Philosophy as follows.
1 Sri Hari (Vishnu) is supreme.
2 The universe is real.
3 So also, the various differences are real.
4 The different classes of jeevas (selves or animate beings) are dependents of Sri Hari.
5 And they have higher or lower grades among themselves.
6 Mukti (Salvation) consists in the jeeva experiencing its own innate joy.
7 That is only achieved through Bhakti (flawless intense devotion) to the Supreme God.
8 The three Pramaanaas (proofs for correct knowledge) are Pratyaksham (sensory perception), Anumaanam (inference) and Aagamam (holy tradition).
9 Correct knowledge of Sri Hari can be acquired through all the Holy Scriptures and only through them.
Saturday, March 20, 2010
GODHEAD: PEN PORTRAIT-III
kaNDa inbam tunbam kalakka~gKaLum tORRamumAy
taNDamum taNmaiyum tazhalum nizhalumAy
kaNDu kODaRkariya perumAn
(6-3-2) puNNiyam pAvam puNarchchi pirivenRivaiyAy
eNNamAy maRappAy uNmaiyAy inmaiyAy allanAy
(6-3-4)
nizhal veyyil siRumai peRumai kuRumai neDumaiyumAy
suzhalvana niRpana maRRumAy avai allanumAy
(6-3-10)
He is the joy and sorrow that we feel,
Confusion and clarity,
Punishment and compassion,
Heat and shade.
He is inscrutable.
(6-3-2)
He is virtue, He is sin,
He is meeting, He is parting,
Remembrance and forgetfulness,
That which is, that which is not,
Not this, nor that,
Nor anything else.
(6-3-4)
He is the hot sun, and the cool shade,
He is littleness, He is greatness,
Narrowness, spaciousness........
He is those that move and those that stand still,
He is all, and not of all.
(6-3-10) Translation: A. Srinivasa Raghavan
God is 'within' and 'without', within all cosmos, the unseen eternal witness having His seat in every animate and inanimate things and so within man too: and yet He is without, transcending all and untouched by any. He is the Real beyond time, space and flux of things and so, beyond the limited intellect of man and his still more limited speech. The Alvar tries in places to express the all-inclusive inexpressible nature of Reality through paradox. And yet, the Alvar believes in a personal God. It is not as though he is not aware of the truth that God-head is indefinable. But when he thought of God and yearned for Him, it was to a personal God, Sriman Narayana that he turned, Narayana of whom the Taittriya Upanishad speaks, He with His discus and His conch, His fragrant tulasi garland and the golden robe and crown, dark-hued, lotus eyed, an apotheosis of beauty.The Alvar held Narayana as the Absolute and speaks of Him often, understandingly enough, in a mixture of the abstract and the concrete, of the impersonal and personal.
mAcUNAc cuDaruDambAy malarAdu kuviyAdu
mAcUNA ~jAnamAy muzhudumAy muzhudiyanRAy
(3-1-8)
Thou art a glory eternal,
Neither blossoming nor drooping,
Thou art wisdom pure and endless.
Thou art all, fullness, fulfilment.
(3-1-8) Translation: A. Srinivasa Raghavan
(Godhead:Pen Portrait, II & III all have to be read together)
Tuesday, December 1, 2009
GODHEAD: PENPORTRAIT – II
kaitavam chemmai karumai veLumaiyumaiyaay
meypoy yiLamai mudhumaipudhumai pazhamaiyaay
cheydhathiN madhiLchoozh tiruviNNagar chErndhapiraan
peydhakaavu kaNDeer-perundhEvuDai moovulagE
(6.3.5)
He is both the crooked
and the straight
the black
the white
the truths
the lies
youth and age
the ancient and the new:
our Lord lives
in Vinnakar
strong-walled well-made city
and his grove there
is the triple world
of the gods
(Translation: A.K. Ramanujan)
munnaip pazhamporuTkum munnai pazhamporuLE
pinnaip pudhumaikkum pOrththumap peRRiyanE
(tiruvembaavai - 9)
You the ancient who had been in existence before the universe came into being! You have the quality of newness which is more modern than even that of the new entities which appeared later!
God created the universe. This statement implies that He existed even before the moment of creation of the universe. Simultaneously, He posses the quality of youth too.
Besides his three biological brothers, Rama had named three other persons as his brothers. These were Guhan, the forest chief; Sugreeva, the prince (later the King) of the Vanaraas (monkeys) and Vibhishana, Ravana’s brother. According to Valmiki Ramayana (Sanskrit) and Kamba Ramayana (Tamil), all the above were elder to Rama. His three biological brothers were born at intervals of only one day each in between. But still according to our national tradition, terming one younger or elder does not depend on one’s age, but on one’s capabilities. In this view, Rama was regarded as elder bother to all the above six brothers. Following the same practice, again, Sri Lalitha Sahasranamam has given Vridha (elderly) as one of the epithets of God.
Being all three worlds
and nothing
beig desire
being rage
being both the flower-born Lakshmi
and anti-Lakshmi
black goddess of ill-luck
being both honour and shame
our lord
lives in Vinnakar
city named Sky
which the gods worship lovingly
and in my evil heart
he lives forever
flame of flames.
(6-3-6 Translation: A.K. Ramanujan)
God is the principle of continuity between opposites and differences. God out there in the universe is also in the temple as he is in the devotee’s heart. He is at once the other, the indweller, and the icon. Like one’s mother tongue, he is everywhere, accessible. He is one’s own thoughts (1-8-7).
Thursday, November 12, 2009
GODHEAD: PEN-PORTRAIT
The present-day town of Oppiliyappankoyil was called TiruviNNagar during the Alvar’s period. The figure in this shrine is described by the Alvar in the following poem:
My lord who’s both dearth and plenty
hell and heaven friendship
enmity venom and sweet ambrosia
my ranging various lord:
I saw him there in ViNNagar
city named Sky city of rich houses
(6-3-1) (Translation: A.K. Ramanujan)
The Lord is characterized by His muraN (contrariety.) The Alvar lists the paradox of the Lord’s all-inclusive inexpressible nature: joy-sorrow; confusion-clarity; punishment-compassion; heat-shade; virtue-sin; meeting-parting; remembrance-forgetfulness; that which is-that which is not; not this-not that; sin-righteousness; red, black and white; truth-falsehood; youth-age; old-new; joy-anger; fame-obloquy; hot sun-cool shade; littleness-greatness; narrowness-spaciousness; those that move-those that stand still; all-not of all! (6-3-2, 4, 5, 6 & 10). He is responsible for all the good and the evil of the world. This firm belief is indeed difficult to resist. Two emphatic statements appear frequently in the Alvar’s poems. One is that Vishnu is both Brahma (Creator) and Siva (Destroyer). The other one is listing of contrary qualities and affirming that all these are He Himself.
He is neither man nor woman...
He is beyond our ken,
He is this and not this,
He comes in the form one desires
If only one turns to Him.
And yet that may not be His form
It is very difficult indeed to describe Him
(2-5-10) (Translation: A. Srinivasa Raghavan)
Even the Alvar, the author of tiruvaay mozhi, reputed as the essence of the Vedas, struggles to fully describe God. “I do not have the ability to find words to describe Him,” says the Alvar in (3-4-2).
To go beyond semantic limitation, the Brahma Sootram, in an extraordinary effort, adopts the method of saying that Brahmam is this; not only this, but much more than this, etc. Likewise, the Alvar speaks here in abstract terms, defining God in the only way human speech can, negatively, as immeasurable, inscrutable, beyond definition and the human ken, beyond space and time.
If you say He is within,
He is,
And all these are His forms.
If you question it,
Why, all these shadows
Are His shadow.
But He is, He is,
With these twin attributes,
Being within, being not within,
He is.
(1-1-9) (Translation: A. Srinivasa Raghavan)
The Alvar asserts here that whether one says He is or He is not, He is in both these twin states of being or not being, a revolutionary declaration! With these twin states He exists in all times and all places. The Alvar (as interpreted by later theologians) saw God in three forms: Avatara (descent, incarnation).The deities in temples represent the archa (the worshipable) form of God. Antaryami (the inward controller) form refers to the divinity that dwells in every embodied soul. The three forms are continuous with each other, express different aspects of the divine. God has made Himself easily accessible to one and all by His presence in the visible form of idols in temples. In this form, He resides with His full complement of qualities or character. And yet, one should remember that God is beyond the idols. If one should attain God, one should think beyond His mere idols.
He is everything. He is every human being. He is not affected by the religion of any one. One has to go beyond the five physical senses and search in one’s inner consciousness. If one can become completely dis-attached, then, one can become mentally aware of Him. (3-4-10)
We can see one day the cloud-dark figure of the God with the discus in His hand (Vishnu). Which is that day? We are not able to see that figure of God today; nor can we ever perceive it with our physical eyes. But we can become conscious of that figure of God if we turn to our inner mental vision. (peria tiruvantati: 28).
nalkuravum, chelvum, naragum, suvarggamum aay,
velpagaiyum, naTpum, viDamum, amudhamum aay,
palvagaiyum parandha perumaan ennai aaLvaanai,
chelvam malgu kuDith tiruviNNagark kaNDEnE
(6-3-1)
My lord who’s both dearth and plenty
hell and heaven friendship
enmity venom and sweet ambrosia
my ranging various lord:
I saw him there in ViNNagar
city named Sky city of rich houses
(6-3-1) (Translation: A.K. Ramanujan)
The Lord is characterized by His muraN (contrariety.) The Alvar lists the paradox of the Lord’s all-inclusive inexpressible nature: joy-sorrow; confusion-clarity; punishment-compassion; heat-shade; virtue-sin; meeting-parting; remembrance-forgetfulness; that which is-that which is not; not this-not that; sin-righteousness; red, black and white; truth-falsehood; youth-age; old-new; joy-anger; fame-obloquy; hot sun-cool shade; littleness-greatness; narrowness-spaciousness; those that move-those that stand still; all-not of all! (6-3-2, 4, 5, 6 & 10). He is responsible for all the good and the evil of the world. This firm belief is indeed difficult to resist. Two emphatic statements appear frequently in the Alvar’s poems. One is that Vishnu is both Brahma (Creator) and Siva (Destroyer). The other one is listing of contrary qualities and affirming that all these are He Himself.
He is neither man nor woman...
He is beyond our ken,
He is this and not this,
He comes in the form one desires
If only one turns to Him.
And yet that may not be His form
It is very difficult indeed to describe Him
(2-5-10) (Translation: A. Srinivasa Raghavan)
Even the Alvar, the author of tiruvaay mozhi, reputed as the essence of the Vedas, struggles to fully describe God. “I do not have the ability to find words to describe Him,” says the Alvar in (3-4-2).
To go beyond semantic limitation, the Brahma Sootram, in an extraordinary effort, adopts the method of saying that Brahmam is this; not only this, but much more than this, etc. Likewise, the Alvar speaks here in abstract terms, defining God in the only way human speech can, negatively, as immeasurable, inscrutable, beyond definition and the human ken, beyond space and time.
uLan enil uLan avan uruvam ivviruvugaL
uLan alan enil avan aruvamivvuruvugaL
uLanena ilanena ivai guNamuDaimaiyil
uLan iru tagaiyoDu ozhivilan parandhE
(1-1-9)
If you say He is within,
He is,
And all these are His forms.
If you question it,
Why, all these shadows
Are His shadow.
But He is, He is,
With these twin attributes,
Being within, being not within,
He is.
(1-1-9) (Translation: A. Srinivasa Raghavan)
The Alvar asserts here that whether one says He is or He is not, He is in both these twin states of being or not being, a revolutionary declaration! With these twin states He exists in all times and all places. The Alvar (as interpreted by later theologians) saw God in three forms: Avatara (descent, incarnation).The deities in temples represent the archa (the worshipable) form of God. Antaryami (the inward controller) form refers to the divinity that dwells in every embodied soul. The three forms are continuous with each other, express different aspects of the divine. God has made Himself easily accessible to one and all by His presence in the visible form of idols in temples. In this form, He resides with His full complement of qualities or character. And yet, one should remember that God is beyond the idols. If one should attain God, one should think beyond His mere idols.
yaavaiyum yavarum taanaay
avaravar chamayam dhOrum
toyvilan pulan aindukkum
cholapaDaan unarvin mUrththi
aavichEr uyirin uLLaal
aadhumOr paRRilaadha
bhaavanai adhanaik kooDil
avanaiyum kooDalaamE
(3-4-10)
He is everything. He is every human being. He is not affected by the religion of any one. One has to go beyond the five physical senses and search in one’s inner consciousness. If one can become completely dis-attached, then, one can become mentally aware of Him. (3-4-10)
We can see one day the cloud-dark figure of the God with the discus in His hand (Vishnu). Which is that day? We are not able to see that figure of God today; nor can we ever perceive it with our physical eyes. But we can become conscious of that figure of God if we turn to our inner mental vision. (peria tiruvantati: 28).
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