Wednesday, 24 July 2013

Part 32 - Answers by Bheesma – Part 4


Answer 3 for Question 3 on Simple Worship Established Means lagUpAya sAdhya siddhOpAya

 Q : stuvantam kam prApnuyuh mAnavah subham?    
By glorifying whom, can man attain peace and prosperity? By praising which Deity's auspicious qualities will human beings attain prosperity in this world as well as bliss in the next? Upayam -  yaara stotram panna vendum ? yaarai thozhugai/pujai(stuvanam) panna vendum. 

Question is about:
Upayam -  lagUpAya sAdhya siddhOpAya(sulabhamaga  panni sathika padugira siddhopayam)

Order Reason:
After answering the 4th question which was on alagUpAya sAdhya siddhOpAya,  he answered the 3rd question which was on lagUpAya sAdhya siddhOpAya. This is in continuation of answering the siddhOpAya question and this is the first question on siddhOpAya.

What is the difference in the meaning of the word "stotram" used in Question 3 and 4 ?

In question third - lagUpAya sAdhya siddhOpAya – stotram is – sulabhama vayale pannara stotram. This is the stotram which is explained as saying Vishnusahasranamam as in NamaSankeerthanam i.e recitation.
In question four - alagUpAya sAdhya siddhOpAya – stotram is –Archanai panna, namaskaram panna urupana stotram.  The recitation and action as explained in Archanai

Answer  prescribing simple means to those who know no other way

Slogam 6
Anadi-nidhanam vishnum sarvaloka mahe-shvaram |
Lokadhyaksham sthuva nnityam sarva-duhkhatigo bhavet ||

Slogam 7
Brahmanyam sarva-dharmagnam lokanam keerthi-vardhanam |
Lokanatham maha.-dbhootam sarvabhuta-bhavod-bhavam ||

The earlier answer(to question 4) explained about Bhakthi and how it is explained in sastram.
“Shastriya sarvo paya daridranam praninam…” Sastrathula sonnathu onnume panna mudiyatha piranigal, antha piranigalukku “yenna than yennaku irukkara Gathi”  oru bayam varam.
Shastram says - Karma yogam,gyana yogam, bhakthi yogam, prapatti. If a person cannot do any of the above ones then what to do ? Only bayam(fear)  would be there..10 visheshanagal(attributes) kondu he explains the answer for this questions through the above slogam.
Yaarai stotram panna vendum na, people will go and do stotram on anyone.. So bheesma explains this with these 10 qualitites. The 10 qualities are to prove that bhagawan stotram panna ugandavan. 

  • 1)      Anadi-nidhanam - no arambam, no naduvu, no mudivu, kalathale he does not have begininning or end. For someone who need to be eligible for stotram, he need to be ANADI. ‘anAdinidhanam’ – the One who factors everything without Himself being bound by time.
  • 2)      vishnum – desathaleyum varai arukka mudiyathu. Vishnu means yella idathuleyum vyapithu irukkan. This is also explained byprahalad. For someone who need to be eligible for stotram he need to be there in every place. ‘viShNum’ – the One who is not bound by place
  • 3)      sarvaloka mahe-shvaram | - yella ulagathukum Maheswaran. Maheswaran means yellavathaiyum thanaku sothaga kondavan. For someone who need to be eligible for stotram he need to have the aishwaryam. He need to have the aishwaryam so that he can give it to all who is praying. ‘sarvalOka-mahESvaram’ – the One who possesses all the wealth required to grant all wishes of all seekers
  • 4)      Lokadhyaksham  - ulagathai kannala parkaran. Bhagawan keeps thinking what is the good he need to do for the person who is doing the stotram.  Paravai means – helping mind, chintanam, anusandhanam. God thinks what good can I do for this person. ‘lOkAdhyakSham’ – the One who is represented by the property of being boundless in any way sthuva nnityam sarva-duhkhatigo bhavet ||  ( explained later in the meaning…)
  • 5)      Brahmanyam – Sastram athanaiyalum thane solla padugiran. Bhagawan is been told in all the vedas. ‘brahmaNyam’ – the One who confers wellness upon Brahma by being propounded by the unlimited branches of the Vedas; for the same reason, the One who is the subject of prayers by everyone.
  • 6)      sarva-dharmagnam – yella dharmangalai arinthavan. ‘sarvadharmajnam’ – thus, being the knower of all dharmas that glorify Him
  • 7)      lokanam keerthi-vardhanam | - ulagathukulle yar yellam stotram pannaralo avalai thannai polave keerthi ullavanai osathi vidugiran. ‘lOkAnAM kIrtivardhanam’ – the One who becomes the cause for all the inmates of all worlds who pray sincerely to Him in attaining unsurpassed glory, as spoken in the numerous scriptures and Vedas, such as in the statement “Having praised whom he shall also attain the glory that should be praised by everyone”, etc.
  • 8)      Lokanatham – he is ulagathuke swami. ‘lOkanAtham’ – the master of all worlds, and hence the entity most eligible for being praised and served by all
  • 9)      maha.-dbhootam – he is periya bhootam, mahad bhootam. He has lot of aishwaryam. There is nothing he is yet to achieve. ‘mahadbhUtam’ – the One who is with all the glorious wealth by nature; thus, the One who is very easily worshipped by one and all with just a simple prayer. Great people are only the ones who are most satisfied even with just the signal of people approaching them for their blessings. They do not expect much from the seekers. (Thus, even Bhagavan does not expect great things from the devotees, and is very easily worshipped by them) This is how the Mahabharata shows this nature of Bhagavan: “Other than a pot filled with water (pUrNakumbham), other than true devotees serving at His feet, other than loving devotees who enquire about His welfare, Janardana – the Supreme Self – does not wish for anything else”
  • 10)   sarvabhuta-bhavod-bhavam || - ulagathula yella sarva jeevarasigalum irupatharkaga thannai pathi nenaipartharkaga, thannai stotram panna amaithu vaithu iruppavan. He is the karanam(Cause) of all the jeeva’s and he has made them to pray him. ‘sarvabhUta-bhavOdhbavam’ – the One who is indeed the cause of knowledge among the ‘sat’ or knowledgeable entities (individual souls), and who is thus inseparable from those knowledgeable entities, and hence the One who grants them all that they want. 
  • 11)   Sthuvan nityam sarva-duhkhatigo bhavet || - This bhagawan has 10 qualities as explained.  What you need to do is stotram pannu, that too daily, if you do so yella dukkamlerunthu ne vidupattu viduvai. ‘stuvan’ – although lacking in complete devotion, singing the glories of such a Supreme Master as and how possible. ‘sarvaduHkhAtigO bhavEt’ – one should cross the fires caused by three heats (taapa-trayam) and attain the Supreme, Blissful, and Pacific hearted Bhagavan.

Explanation of the Taapa-trayam
Yentha dukkam ? all the taapa-trayam. Samsaram has 3 types of taapam/trouble. Dhyanam helps in killing the bayam from the following three troubles ie. taapa-trayam
1.       Adi bowdikam – trouble due to animals and pirani’s,
2.       Adi deivikam – trouble due to flood, drought , natural disaster as decided by god,
3.       Adi athmikam – trouble due to enemies, health physical and mental - Sathru peedathigal, udal, mano viyathigal.

Parasa bhattar explains some of the above quality in detail
·         sarvaloka mahe-shvaram – azhwar says if there is only one name I would have just told that name. But you have so many names and and just because you have so much aishwaryam people are telling these names for so long. Bhagawan has so much aishwaryam that he is capable to accept the stotram of all the people. Sankaracharya vayakanam for Maheswaram– Eswaranukkelam eswaran is maheswaram.
·         Lokadhyaksham – adhyaksham means someone who is sitting as evidence and watching everything. Eg. our rituals.  Perumal sits and watches us and bhagawan gives the bhuthi(Mind) to do more
·         Brahmanyam – Sastrathale othapadubhavan bhagawan. This is explained in Bhagavad Gita “Sarvaiyaschavedairahameva vedyai”
·         Thiruvaimozhi  3-4.1 – Azhwar says I do not know how to explain you.
Pasuram 3046:##
pugazhum _nal oruvan en_gO!*  poruvilseerp boomi en_gO,*
thigazhumthaN paravai en_gO!*  theeyen_gO! vaayuven_gO,*
nigazum aakaasam en_gO!*  neeLsudar iraNdum en_gO,*
igazvil ivvanaitthum en_gO*  kaNNanaik koovumaaRE! (2)     3.4.1
    "Emperumaan- KaNNan- How will I describe Him?- as the One who is unparalleled and praised Gloriously by sruthis and smrthis; OR as the One who is like the Mother Earth in its unmatched Patience; OR as the Big Ocean which is full of cool and bright water; OR as the Fire; OR as the Air; OR as the Sky? OR as the Bright, Shining Sun & Moon? OR as the Entirety of all Objects? _ How will I address Him? OR Should I say all these ones?"

·         Mahad bhootam -  rombha sulabhamaga bhagawanai aradhanam pannalam. There is everything with bhagawan and there is nothing I can give it to him. Azhwar in Thiruvaimozhi   says “parivathil isanai padi virivathu ... purivathum  pukai poove” . 
Pasuram 2846:##
parivathil eesanaip paadi* virivathu mEvaluRuveer!*
pirivakaiyinRi nNaNnneerdhooy* purivathuvum pukai poovE. (2) 1.6.1
Meaning : Oh Bhakthaas, who are determined to get a divine Life and have happiness bloomed in your lives by praising the sarvEswaran who can remove all your sufferings! Offer Him Holy pure water, then, offer Him Good (sugandha) smelling "saambhiraaNi" smoke and fresh Good (Thiruvudai) flowers.
If god has everything and then why we do we need to offer things to GOD?  That is basically to make people come with interest.  

·         Explains with the example of a couple who is very poor but talking about how to make sakkarai pongal for perumal next day morning during Danurmasam. Perumalluku kanduarullapanarthu (note that It is not kondurallapanarthu) happened when they discussed (with bhakthi) on how to make the sakkarai pongal.  That bhakthi bhavanai is more important.
·         Similarly Dridurashtra was discussing with viduran on what to give to Krishna to get him on their side.. viduran says – “he has everything.. there is nothing you can give him” D says – then how to get him in our side..V - Onnum koddukka mudiyalai ye nu azhuthal avan vasapaduvan. Kannan varum pothu poorana kumbam katanam, thiruvillakai yerithu, thiruvadi thamarai sevikanam.
·         Bhakthan can pray based on what he have.. avan shakthi ku yetrarpole.  Nama Sankeerthanam is all bhagawan is expecting along with great bhakthi that “narayanane para deviyam”. 
·         Battar explains this slogam - anya poornathu thapa  kumbam
·         Andal says 100 kada akaravadisal tharen nu sollara.. nanjeeyar asks battar why this is contradictory.. for kannan 100 akaravadisal is very simple.
·         Pathram palam pushpam thoyam. – anything can be given to him. But important thing is that we have to be there when the offering is made. Perumal by nature has everything and nothing we have which he needs.
Tirumangai Mannan-
kaLLAr tuzhAyum kaNavalarum kooviLaiyum
muLLAr muLariyum Ambalum mun kaNDakkAl |
puLLAi Or EnamAi pukkiDandAn pon aDikkenru
uLLAdAr uLLattai uLLamA koLLOmE
Meaning : The minds of those fellows who don’t think on seeing any flower ‘Ah! This should be offered at His tiruvaDi’ are not minds at all.
periyavAchchAn piLLai—‘snEhamillAdavan iDil tiruttuzhAyum AhAdu; snEhattODE iDilalariyum Ahum’—if a tuzhasi is offered without Bakti it is not proper; if even a wild flower(alari) is offered with love it is proper.

·         Puri jagannatha shetram- the flower lady has one flower. Raja came to have darshan. Periyava, acharyan, kuzhanthai, peruman, sick people – need to take something when we meet these people.Just one flower was there with the flower lady. one man and raja fought and finaly raja got it by giving his entire kingdom.Rajayam ponalum pushpam satthi parkanum nu bhakthi.. atha thanga mudiyalai nu perumal sonnan. Jagathai thanga mudiyum anal bhakthiyin ganathai thanga mudiyavillai.
·         As per sastra m perumalluku kandarika pushpam samarpikka kudathunu sollarthe. Battar explains that it is just because perumal does not want his bhakthan to get hurt. So we need to think that the flower is for kesavan thiruvadi. Atleast think that a flower is for his thiruvadi before thinking of using it for self.
·         Kannan says to arjuna – I don’t have anything which I need to attain.
·         Rukmini and Krishna conversation – “I don’t have anything. My Bhakta’s don’t have anything” says Krishna. Rukmini fainted on hearing this. How come you can say that ? you have everything. Krishna says I meant “ I don’t  have anything more to attain” Then how come adiyar’s also don’t have anything. Asks rukmini.  Krishna says – “adiyargalukku yennaye adaintha piragu adaivatharku vera yenna irukku.” After attaining me they will not wish for anything. Just me and them.
·         Bhagawan says to adiyar “samarpichachu poitu varen nu sollathe” and bhagawan wants his adiyar always to be with him and does not want the adiyar to go.
·         BG – “tesam jnani nitya-yukta eka-bhaktir visisyate
 priyo hi jnanino 'tyartham aham sa ca mama priyah”
tesam -- out of them; jnani -- one in full knowledge;
nitya-yuktah -- always engaged; eka -- only;
 bhaktih -- in devotional service; visisyate -- is special;
 priyah -- very dear; hi -- certainly;
 jnaninah -- to the person in knowledge;
 atyartham -- highly; aham -- I am; sah -- he; ca -- also; mama -- to
·         Yezhunthu poga koodathu… Azhwar says in mUnRAm Ayiram
Yezhuvar…  - I have some work so I am going..
kaivalyarthi  - vidai kolvar because of the attitude “ I got want I want so I am going”.
This is not the bhakthi. Just be with him and do bhakthi daily.
Poigai Azhwar says in MudhalThiruvandhadhi, pasuram 26
2107 ezhuvAr vidai koLvAr * In thuzhAyAnai *
vazhuvA vagai ninaindhu vaigal - thozhuvAr **
vinaich sudarai nandhuvikkum * vEngkadamE * vAnOr
manach sudaraith thUNdum malai
ezhuvAr - those who seek wealth and leave when they get it,
vidai koLvAr - those who leave the Lord and go for kaivalyam,
·         sri thoNdaradippodiyaazvaar aruLiccheydha thirumaalai in that he says
pOthellaam pOthu koNdu* un ponnadi punaiya maattEn,*
theethilaa mozhihaL koNdu* un thirukkuNam seppa maattEn,*
kaathalaal neNYcham anbu* kalanthilEn athu thannaalE,*
EthilEn araNGgarkku ellE!* en seyvaan thOnRiNnEnE! (26)
Meaning - TBD         
Oru vinadi kooda oru pushpam(Pothu) kondu kainkaryam pannamatten. When you offer him do not ask for prathyubakaram. If you don’t ask he will give more than what you need. He will give it himself.. but we keep asking for money, and material things..
·         Avya vicharini Bhakthi he ?
Avanai vittu piriyamal, prathi palan yethir parkamal we have to do bhakthi.
·         Garuda puranam – says -  yen vishayathula dambigathai kattathe.  Don’t do it for showing it off to others.
All the above explains about Mahatbhootam – athanaiyum bhagawanukku sothu

·         sarvabhuta-bhavod-bhavam –  he is the reason for everything in the world.
o   pillai lokacharyar says – prapthavum, prapaganum, praptiku ugandavanum. Naan pesarthu, padinathu yellam he is the reason and he is the one who is happy in my doing this too.
o   swami desikan says -  ne kodutha sariram, gyanam, vivegam kondu un anandathukaga un thiruvadile serthu ..naan pannen nu sollariya .. yetha yeppadi irukku na oru bhoomai panni oru acharyan than kal vizha sonna pole.. you do everything and give the fruits/name to me. This is how it is.

·         So anyone whom we pray(stotram)  should have all the above 10 qualities.
·         We need not ask him just say “adiyen vanthu irukken.” Azhwar says “vantharuli yen nenju…”
Bhagwan likes to come to us and all he needs is just a signal from our eyes that I have come.
·         When you go and visit perumal do not close your eyes. Bhattar says you can wait outside why did you come inside? Appadi ippadi adichika koodathu..  Just come stand and do not need to do anything else says bhagawan.. All we need to do is nithyam suthuvan nu
·         In Nyasa thilakam..Swami desikan.. Explains difference between BHAKTHI AND PRAPATTI
PRAPATTI : Sulabhama pannarthu prapatti but vishvasam/nambikai  varathu ..
BHAKTHI  : Kazta pattu pannarthu bhakthi but vishvasam seekaram varathu
visvAsAyAsa bhUmnOr nyasana bhajanayO:
gouravE kO visEsha:
tat sadbhAvEapi dharmAntara iva gaTatE
kartru bhEdAt vikalpa: |
tat bhEdO rangasAyin anitara gatitA
Aadi uttha sOkAtirEkAt
sadvidyAdou vikalpa: tvabhimati bhidayA
tEna tatraikarAsyam ||
In this slOkam, Bhakthi yOgam and Prapatthi yOgam are compared and their unique aspects are revealed. This slOkam is in the form of a question and answer so that some of the confusions over them can be removed. Oh RanganAtha! Some ask this question: It is said that the small upAyam of Prapatthi is to be done by those who do not have the capabilities to engage in the most physically demanding Bhakthi yOgam. One of the most important angam of Prapatthi is Mahaa ViswAsam, which is most difficult to realize. Therefore, should not both Bhakthi and Prapatthi yOgams be equally difficult in their own ways? Under these circumstances, it is not fair to say that Prapatthi yOgam is recommended for those, who are incapable of practicing Bhakthi yOgam.
The answer is: Yes, it is true that both the upAyams are difficult in different ways. Bhakthi yOgam has many routes among upAsanAs such as Dahara Vidhyai,VaiswAnara Vidhyai et al. The practitioners of Bhakthi yOgam choose one of them for their saadhanai. Those who can put up with the time delay in getting the coveted phalan along with birth in high kulam can practise Bhakthi yOgam. Others who cannot wait that long for the phalan of Moksham along with birth in lower varNam or Kulam choose the Prapatthi yOgam. Such people who feel sad that they can not pursue Bhakthi yOgam practise Prapatthi yOgam. This difference has to be accepted while choosing the one that is appropriate for their sakthi, Jn~Anam, VarNam and patience. There is no reason to believe that both are difficult yOgams Prapatthi yOgam is the easier one and has universal reach in spite of the difficulties to gain Mahaa ViswAsam. There is a way to gain Mahaa ViswAsam (vide: 19th slOkam of nyAsa tilakam) with the help of the Lord. The dismay over the difficulties of Mahaa ViswAsam as an unattainable goal is now removed and that makes Prapatthi an easier upAyam to practise without stressing one’s body thru the practise of Bhakthi yOgam without let to gain the Phalan. Further, Prapatthi has to be done only once and it takes few minutes only. Due to all these reasons, Prapatthi yOgam is a simple and non-intimidating upAyam compared to the rigors of Bhakthi yOgam. There may be another nagging question. Sadh Vidhyai, Dahara Vidhyai, Vaiswaanara Vidhyai et al are lumped together under the title of Bhakthi yOgam and one need to choose among them and practise one of them. SaasthrAs say next that one can do either Bhakthi or Prapatthi yOgam according to the adhikAri’s mental and physical fitness.
The question is: If both of the upAyams are equal, why single out Prapatthi, while bundling all other Upanishadic vidhyAs into a bunch and call it Bhakthi yOgam?
The answer is: a saadhakan can choose one of the Upanishadic vidhyAs to engage in Bhakthi yOgam. There is a demarcation that Prapatthi yOgam is recommended for one, who is unfit to perform Bhakthi yOgam. That is why a line has been drawn between Prapatthi and Bhakthi yOgams to show that they are distinct entities relevant for the two categories of adhikAris. adhikAra bhEdham is the underlying  reason for this differentiation (VibhAgam). Bhakthi yOgam is ghanam (heavy) and Prapatthi yOgam is light (laghu). One who is anarhathan (unqualified) for Bhakthi yOgam due to deficiency in sakthi, Jn~Anam, impatience to put up with delays in gaining Moksham, birth in low kulam can choose Prapatthi yOgam.

So conclusion is Nama sankeerthanam panni , prapatti pannalame.

Who can do Namasankeerthanam ?

Battar says – shastriya sarvo paya daridranam pirani nam
Rombha sulabhama  panakkudiyathu, if someone cannot follow the rules as per shastra then Namasankeerthanam is the best option. Any pirani can say Vishnu Sahasranamam

Vishnusahasranmam is Upaya Upayam, nithyanusandhanam is still different

Can Vishnu Sahasranamam be part of nithyanusandhanam?  is a usual question asked.
Kovil nithyanusandhanam is different.  We can say Vishnusahasranamam for aasai. No one says that Vishnusahasranamam should not be said. Battar has done vyakyanam for Vishnusahasranamam and it does have importance. Yethume panna mudiyathava, Vishnusahasranamam parayanam pannalam.

Vishnu Sahasranamam swathanthra upayamaga orunallum agathu. Prapatti is the upayam. Neeye yennaku upayam nu nenaichindu oruthan poi prapathi pannaran. Avan(perumal) thiruvadi than Upayam.. then VishnuSahasranamam upayam Agatha ?

VishnuSahasranamam will help in taking us towards prapatti.. sulabhama prapatti kitta azhaichindu pogum. Manasu pakkuvam varum. Bhakthi la manasu pakkuvam vara vekkarthu kaztam.  if we keep telling Vishnu Sahasranamam it will help us to reach him and do prapatti. Prapannan Saranagathi panna vendum. Vishnu Sahasranamam is upaya upayam.(upayam to get another upayam). It is not a swathanthra upayam.

Can Women say ?

Yes. Any pirani can say. Bhagawan thirunamam yellarukkum athikaram. Draupadi “govinda pundareekasha…” nu thirunamam sollithane saranagathe pannina. Yellarum ava ava sampradhayam padi sollalam. Saying the 1000 names is same for all the sampradhayam.
Azhwar says this -
1- Ranga nu sollatha sarirathai Pakchi(bird) kuda,  sariram kitta varatham .. naan sapida matten nu poidumam. A bird also ignores the dead body of a person who has not said Ranga.
2 - Oru thadavaiyavathu kesava nu keezha solliirukalam nu mela pogum pothu solluvanam yama dharmarajan. If we had uttered the word Keshava then we need not face Dharmarajan.

Vishnu Sahasranamam solla yogithai vendam. Vishnu Sahasranamam sonnal yogithai sambathichhu kodukum.
One  need not have special qualities to say Vishnu Sahasranamam.  One acquires all special qualities when he recites Vishnu sahasranamam.

That explains the greatness of Vishnusahasranamam which can be used in Simple Worship means - lagUpAya sAdhya siddhOpAya.


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