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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
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NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
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Sri Hari
GURUJI SRI MURALIDHARA SWAMIGAL MISSION |
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SWAMIGAL SPEAKS |
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NÃMA BHIKSHA KENDRA |
VEDA PATASHALA |
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Premika Bhavanam, Chennai
Page 1 Page 2
Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh, in Premika Bhavanam. This is being brought to you here. There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãsam’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.
Sri Swamigal,
"JAI JAI GOVINDA JAYA HARI GOVINDA!
"Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Rangapprabho! "HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE " ‘Vedavedyan ãnavan Bhagavãn.’ From where and how does Bhagavãn enjoy His glory (‘perumai’)? Is it because of His Rama Krishnãdi avatas (incarnations as Rama and Krishna)? NO. Or ( ‘Muppathhu moovar amararkku munchenru’) is it because the thirty-three crores of Devas have accepted Him? NO. Well! Then, is it because He is the ‘Kãrana Purusha’ (reason) for the ‘srishti’, ‘sthithi’ and ‘laya’ (creation, sustenance and destruction) of the Universe (Jagat)? NO. Well! How does the world know a person’s meritorious attributes (‘guna’), unassuming nature (‘saulabhya’/ ‘sauseelya’) or his valour (‘parãkrama’)? Those who live in the same age may understand it. Unless these people speak out the glory of that person to the world it would be lost with them. The world will not learn of it at all. Likewise, Bhagavãn enjoys glory neither because of His being Vaikuntapati nor because He is the cause of the birth of the entire Universe nor through Rama Krishnãdi Avatãrs. Then, how does Bhagavãn enjoy such great glory? Only because of Sadhus! It is only because of the Sadhus, Bhagavãn enjoys ‘yetrram’ (great glory). ‘Yettrakalangal’ - In this very first word of the next pãsuram (21st) it is said, “Bhagavãn might have performed innumerable lilas in Krishnãvatar. In Ramavatãr, He might have been a great Dharmãtma and Satyasandha. But unless Mahãtmas like Vãlmiki, Sukãchãrya or Vyãsa had written Grantas and left them behind for us we would never have learnt of Krishna lifting Govardhana (Govardhana mountain with His little finger), His ‘Rãsam’(the divine sport with the Gopis on the banks of the Yamuna) or Navaneetha chora lila (stealing milk, butter, curd). We would never have repeatedly read, heard, thought or enjoyed these lilas of Bhagavãn. What do we lose by not doing such ‘smaranam’ (repeated thinking)? The countless vãsanas in our hearts would remain intact without being erased out and .the reason for which Bhagavãn has created us (‘srishti phalan’) would not come about. Therefore, how does Bhagavãn enjoy such ‘yettram’ (great glory)? ‘Prameya Vastu’ (Bhagavãn) is not known without ‘Pramãnikãl’ (Sadhus). Bhagavãn was first brought to light by the Vedas. The glory of the Vedas is being spoken in this pãsuram. In yesterday’s pãsuram we saw Bhagavãn and Nappinai being woken up separately. Taking up the state of (‘avasthai’) of Bhagavãn, the Swamy points out that in Northern (‘Vada desam’) and Southerns parts (‘Drãvida desam’) of the country the tradition of letters/notices being written and read out (‘madal oorvadhu’) has been in vogue. In ancient days when the ‘Nãyaki’ (the female-lover) was enraged with her ‘Nãyaka’ (the male) or the ‘Nãyaka’ was enraged with his ‘Nãyaki’ and were separated, then all the merits and demerits of the other was written on a palm leaf (‘panai olai’). The details of the sweet, loving promises given and the subsequent betrayal was written and read out to the whole village/town. Two ãzhwãrs - Nammãzhwar and Thirumangaiãzhwãr have sent out such notices/letters! Nammãzhwãr has written such a ‘madal’ through two pãsurams. Thirumangaiãzhwãr sends out two ‘Thirumadals’ - ‘siru madal’ (small notice/letter) and ‘peru madal’ (big notice/letter). His ‘Thirumadal’ does not detail the glory of Bhagavãn. Today, if one were to go through these writings, without understanding his bhãva (attitude/feelings), they may sound like that of an atheist! He warns Bhagavãn, “If you do not accept me/marry me I will prove to the world that all Your Vibhava-avatars are mere bluffs! I vow to announce to the whole world that You were neither born as Rama nor as Krishna and that Vãlmiki, Vyãsa, Suka have all been partial to You and have, indeed, written in support of You! Therefore, You better come and marry me!” He threatens Bhagavãn further, “I will also destroy all the ‘archai’ (idols) in Town. You will have no temple, no ‘bhattãrcharya’ (priest) to perform puja to You and no ‘sevãrtis’ (devotees). Hence, You better come and marry me!” He vows to destroy all the ‘archai’ (idols) and also vows to discredit all His Vibhavãs. How does he burst out so boldly? It is only because he is confident that Bhagavãn’s glory (‘yetrram’) is only through him! ãzhwãr enjoys the Lord in this style! Thus, unless the ãzhwãrs showed Bhagavãn and the way to enjoy Him, we would have known neither Bhagavãn nor the way to enjoy Him. He could speak daringly in this manner to the Lord only because of his confidence that Bhagavãn’s glory (‘yetrram’) is only through him. In his ‘Thirumadal’, he compares Bhagavãn and himself, “Krishna! You committed theft and so did I. But yours was a shameful, lowly one! Will anyone steal such worthless things as butter, milk and curd? Look at my work. I stole gold, diamonds and jewels! Your petty thieving is no match for my great dacoity!” Thiruccherai is one of the Divya Desams where the ãzhwãr has sung pãsurams on Perumal. Thirumangaiãzhwãr has sung hundred pãsurams on a single Perumal in Nãchiarkoil and Thirukannapuram Kshetrãs. But in all the other Divya Desams he has sung only ten or twenty pãsurams. In Thiruccherai, Thirumangaiãzhwãr tells Perumal, “Are You surprised to hear my Tamizh (language)? This is because You have taken Rama-Krishna avatars in North and have had no opportunity to know the language. Come! I will teach You this language!” He was of this type (of a bhakta)! In this ‘madal’, the ãzhwãr tells Bhagavãn, “You and I have innumerable ‘vãsi’ (differences - i.e though both of us stole there was a lot of difference in the work carried out!) The first ‘vãsi’ is that, though we both stole other’s properties your stealing involved trivial things such as milk, butter and curd while I stole diamonds, gold and silver! The next ‘vãsi’ is that You stole even these trivial things for ‘swãrtam’ - selfish end (there is no act of bravery displayed in this!). You gulped all those stolen butter down your throat whereas I stole invaluable gems for renovating/building temples for You! There was no ‘swãrtam’ in my stealing. Thirdly, when you conducted your petty thefts (!) you did not even know how to open or close the door bolts! Instead you dug the ground to enter the house. You were not even aware of operating the simple bolts of houses!" There was a Buddha Vihar in Nãgapattinam. There was a ‘yantra’ on top of it. If this ‘yantra’ were moved southward it would close and if moved northward it would open. ãzhwãr was performing ‘Thirumadhil kainkarya’ (renovation of walls surrounding the temple) to Sri Ranganãtha in Srirangam. His pocket was totally empty. Someone said that this Buddha Vihar had a big golden idol and if this could be obtained the ‘kainkarya’ could be completed. Immediately, ãzhwãr went over to Nãgapattinam! “Poor Ranganãtha had no money and I decided to loot the Buddha Vihar. It was said that this Buddha Vihar had an idol made of gold. This idol was expensive. So I decided to rob this idol to meet Ranganãtha’s expenses!” Thirumangaiãzhwãr had the ability to vanish in a shadow! ‘Nizhalil maraivãn’ (could hide himself in the shadow of another and walk beside him!) and ‘neeril nadappãn’ (could walk on water!). Thus He stole this Buddha idol for the sake of Ranganãtha. This was his way of offering ‘Kainkarya’ (serving the Lord). And Perumal accepted it! The ãzhwãr asks the Lord, “This is the way I stole. But just look at the way you went about stealing!” Thus, Bhagavãn’s ‘yetrram’ (glorification) is only through Sadhus. Such acts are done and words spoken only as a matter of right/privilege (‘urimai’), but their ‘manobhãva’ (heart felt attitude) is different! In Srimad Bhãgavatam when Sukachãrya comes to ‘Kaleeya Nardhana’ (the dance of Lord Krishna over the poisonous snake Kaleeya) incident, the Sage cries out, “In my next ‘janma’, I should not be born as Suka, Vyãsa ‘putra’ (Sage Vyãsa’s son) and a Maharishi but should be born as the ‘maruda vruksha’ (a kind of tree) in Vrindãvan.” The worst sin earns the birth of a wolf. Sankara yearns, “Let me be born as a wolf but in Vrindãvan. I do not desire either the Yamuna, Krishna or Radha, but the ‘rajas’ (dust) of Vrindãvan will suffice!” Oothukãdu Venkatakavi sings, ‘Pullãi piravi thara vendum, pullãginil nedunãll nilãdhu, ãdhalinãl kallãi piravi thara vendum’ ----Let me be born as a grass: but since grass does not survive for long let me be born as a stone in Vrindãvan! A bhakta in ‘Vraja desh’ (Vrindãvan) says, “There is a pyol (‘thinnai’) in Nandababa’s palace, in Gokula. It is said that Krishna sat here while eating butter. Let me be born as this pyol in my next janma!” Such was the bhãva of this Mahãtma. Ãlawandãr, (a Mahãtma) says, “Let me be born as a street dog in Srirangam. I should not be known as a ‘yoga brashta janma’ (one who had performed tapas but had died before completing it) because I would then be going behind the Lord’s procession. All would deem me to be an extraordinary kind of dog and mete out special treatment. But, I should be one amongst the crowd of stray dogs! Or as a worm in the gutter of the house of a Bhãgavata who is constantly singing and meditating on Bhagavãn! It is only through such words of these great Sadhus that Bhagavãn’s name has been glorified. These Mahãtmas glorify Bhagavãn but desire to occupy a very humble place themselves. Speaking of Kulasekara ãzhwãr - One of the steps in a flight of stairs in Sri Ranganãtha’s temple or any Divya Desam is called Kulasekara ‘padi’. Why is a stair in the Divya Desams named after this ãzhwãr? Seeing Srinivasa Perumal in Tirupathi, Kulasekara ãzhwar sings, “Won’t I be born as a ‘Swami pushkarani’ (holy pond)?” Why is it called Swami pushkarani? This is because the ãzhwãr deems this ‘pushkarani’ to be the Lord for all the ‘pushkaranis’ in the world. Therefore, ‘Swami pushkarani’! Further, it is the pond of the Lord (Swami’s pushkarani). Therefore, it is known as ‘Swami pushkarani’. Only this pond (‘pushkarani’) and no other is known as ‘Swami pushkarani’. “Or let me be born as a fish in Swami’s pushkarani (pond)? Could I not be born as the ‘kãttãru’ (the wild river - which gushes without following any particular course) here? Or as a ‘pon vetti’ (golden axe?) or as the ‘Shenbaga Vruksha’ (a kind of fragrant flower plant) or ‘Padiyãi kidandun pavazha vãi kãnbeno’ - lie here as one in a flight of steps and have darshan of Your red coral-like lips?” He finally sings, ‘edenum aveno’? - “Won’t I be born as something here (in Tirupathi)?” He longs to be born as anything that would keep him here in this holy place. Since this ãzhwãr had sung, ‘Padiyãi kidandun pavazha vãi kãnbeno’ (won’t I lie here as one of the flight of steps and enjoy Your red coral-like lips?), a step is named after Kulasekhara ãzhwãr in every Divya Desam (the 108 Vaishnava holy places)! This is in remembrance of this ãzhwãr. The ãzhwãrs glorify the Lord but they themselves remain humble (‘vineetha’). Only the Sadhus and the Mahãtmas recognize the depth of the glory of Perumal. And that glory is because of the Vedas. ‘Ootrra mudaiyãi! Periyãi!’ Krishna eats lot of milk, butter and curd, hence- ‘ootrra mudaiyãi’! The six-year-old Krishna has an appearance of a sixteen year old because Yasoda and Nandagopa feed him with lot of milk, butter and curd! As if this were not enough Krishna, too, helps himself! Moreover, he does no work! -- ‘periyãi’ ‘Ootrram mudaiyãi'---(healthy) -- The fame/ the glory of Bhagavãn is because of the Vedas. No other religion has the prized possession of the Vedas. It is a unique feature of our Dharma. If one takes up any other religion of the world, one can point out who had established that religion and its date of origin. However, a man has not established our religion and its date of origin cannot be pointed out, as it has always ‘Been’ (ever existing)! Most other religions preach, “Do not speak lies, do not rob others, do not cheat, etc.” which are trivial, ordinary matters. None need to possess any special intelligence to know these. Some of these religions do not contain any great Work. Why does the world then speak highly of such religions and not the Vedas? It is because to learn and know the Vedas, special intelligence is required! To know that one plus one is two, an average intelligence (brain) would suffice, but to know complicated arithmetic special intelligence is required. Not many have the power to comprehend what the Vedas say. ‘Advaita tatva’ (philosophy) of Sankara and Ramana cannot be explained plainly. One cannot easily comprehend the ‘Jagat’ (world) being an illusion. It is difficult to comprehend it unless one experiences it. It is a very complicated subject matter that cannot be ‘seen’. Some people say, “It is very difficult even to understand Advaita.” On hearing this I feel, “Well! I seem to be better off than you are, for I am at least able to comprehend it!” Thus, these are not simple matters. The Vedas is ‘apourusheyam’ (not made by man). Even today, the ‘Veda Shabda’ (sound of the Vedas) exists above. The Maharishis grasped the Vedas through their ‘Divya Drishti’ (Divine sight/hearing) and gave it to the world. It contains the names of the Rishi who had grasped the particular portion of the Vedas. All these were collected and given to us by the great Sage Veda Vyãsa. It is only through this Veda that the glory of Bhagavãn is known. It was the Vedas, which first spoke of the glory of Bhagavãn. Its ‘upabrahmanam’ (delineation with practical examples) are found in Ramayana and Mahabharata that was born as ‘Iti panchamo Vedah’. Sukachãrya says, ‘ Nigama kalpataror galitam phalam Sukamukhãd amritadravasamyutam! Pibata Bhãgavatam rasamãlayam!” The Vedas is a tree (‘vruksha’) off which has been born this fruit that is Bhãgavatam. So it is only the Vedas from which were born all the ‘itihãsa, purãna, shastras’ - the great epics and scriptures. Therefore, the Vedas enjoy such great glory. When the Vedas are of such magnificence/glory one need not know their meaning to learn and chant it. The very sound of the Vedas clears the cosmos. Those who have learnt the Vedas (‘Veda adyayana’) are known as ‘Bhoo loka Devãs’ (the devas of the earth). It is said that at the time of chanting the Vedas a brahmin’s lifetime remains stationary, without passing on, because at the time of chanting they remain as the Devas of earth! Thus, if he chants the Vedas for, say, ten years he is assured of a hundred years of lifetime! Maha Periyava who worked assiduously for the revival of the Vedas, said, “I do not worry even if ‘Varnãshramam’ dies ( it should be noticed that this was said only in a relative term here, for, Maha Periyava would never utter such words) but I am very concerned about the Vedas dying.” Nine judges of the Supreme Court, who had the power to bring down even the Prime Minister, once visited Yogi (Yogiramsuratkumar of Tiruvannamalai). When they asked Yogi what could they do for ‘Loka kshema’ (the welfare of the world), Yogi advised them, “Protect and propagate the Vedas and the world will be safe”. The ‘dãna’ (offering) given to the Vaidika will return ten fold and earn punya loka for you. Vedam, Vaidika ‘nindai’ kulam azhikkum - criticism of either the Vedas or the Vedic scholars shall bring destruction upon the entire lineage. One should not ‘see’ any faults in Vedic scholars (‘dosha’). The respect (‘bahumãna buddhi’) offered to him is not for the man but for the Vedas that is in him. The Vedas is only our Bhagavãn. The Vedas is the ‘sanãtanamãna madam’ (Sanãtana religion). Bhagavãn enjoys His glory only because of the Vedas. So, one should not find fault with the Vaidikãs. No one need speak ill or small of the Vedic scholars or the Vaidikãs. They are all verily the Devas of earth. No one should criticize them for their shortcomings. We do not glorify them for their individuality but for the great matter that is with them (the Vedas), the great treasure that they possess. The Vedas is the greatest treasure and this treasure is Bhagavãan. Thus the Vedas, is of great glory. It is, therefore, said ‘ootrramudaiyãi’ -- because the Vedas itself is Bhagavãn. “Well! Have the Vedas been able to speak about You (Bhagavãn) completely?” No! Even the Vedas have not been able to describe Your glory totally - So, ‘Periyãi!' (Great). The Vedas come almost close to but are unable to describe You (Bhagavãn) fully. You are not comprehensible even to the Vedas. Therefore, ‘Periyãi’!(Great) Mooka has sung ‘Pãdãravinda Shatakam’ (100 verses on the Lotus Feet) on Goddess Kãmãkshi. This is like the ‘ãrya shatakam’. Maha Periyava took up a verse from Pãdãravinda Shatakam for upanyãs - “Mooka says, ‘The Vedas pushes away everything as ‘Neti! Neti!’ (Not this! Not this!).’ When the Vedas keep pushing aside everything as ‘Not this! Not this!’, finally it has to point out something as ‘This is It!’ Is it not so? If the Vedas pushes aside everything only as ‘Not this! Not this!’ and fails to come to a conclusion as to ‘What Is’, it will become ‘nirishwara vãdam’ similar to some faith that says that there is no ‘Ishwara’. Therefore, the Vedas that says ‘Neti!Neti!’ (not this! not this!’) has to finally show something as ‘asti’ (‘This’ [is it]). And what is This? It is nothing other than Bhagavãn’s Charana! (The Lord’s Lotus Feet of God!). Thus, Maha Periyava has charismatically given the vyãkyãna, ‘The Vedas have said ‘Not this! Not this! Therefore, what Is (‘asti’)? Only Bhagavãn’s Charana is ‘asti’! SO, GLORY UNTO THE VEDAS! Thondaradipodiãzhwãr has sung a 'Thirupalliezhucchi’ (singing the Lord to arise) for Perumal. We all sing this ‘Thirupalliezhucchi’. Even today in Srirangam it is sung, “All 33 crores Devas, kinnars, yakshãs are waiting with ‘Poorna kumba’. “Oh! Lord! Open your Lotus eyes and order the ‘services’ to be rendered unto You, today, by each one of us” - ‘Kannmalar! Kaingaryam niyami!’ Even Nammãzhwãr sings ten pãsurams on the Perumal in Thirupullingudi Kshetra (one amongst the ‘nava Tirupathi’). All these are pãsurams sung to awaken Perumal (‘Thirupalli ezhucchi’). In this, the ãzhwãr explains how long Perumal is in ‘sayana’ (sleeping state). Perumal is in ‘Yoga nidra’ (sleep not in the ordinary sense as we do, but Yogic sleep) for one full day of Lord Brahma. Bhagavãn spends half the time in ‘yoga nidra’ and only then does He open His Lotus eyes! Bhagavãn is in ‘yoga nidra’ for a ‘kalpa kãlam’. Just as these ten pãsurams in Thirupullingudi Kshetra are ‘Palli ezhucchi’, ãndãl’s Tiruppãvai is also ‘Thirupalli ezhucchi’. But the special feature in Tiruppãvai is that it awakens both Bhagavãn and the Bhaktas (God and the devotees). The other ‘Thirupalli ezhucchis wake up only Bhagavãn. Tiruppãvai wakes up the ‘pãvais’ (Gopis). It also speaks of ‘kainkarya’(services unto the Lord) and also sings Bhagavãn’s enjoyable lilas (‘rasokthi’). Bhagavãn began ‘srishti’ (work of creation) --- ‘So Kãmayathe’ (as He desired) says the Vedas. What is the reason for this ‘srishti’ by Bhagavãn? After ‘pralaya’, (destruction of the Universe) there is darkness and ‘mano laya’ everywhere. In this state of ‘mano laya’ there is sleep. The world is sunk in ‘tamo guna vritthi’. Why does this happen? ‘Sleep’ is a natural process bestowed on us by Bhagavãn. Just as we sleep every night, ‘Mahã pralaya’ is sleep for the whole ‘Jagat’ (Universe) and not of an individual. There is ‘Chaitanya’ (the Supreme Spirit) in this ‘Jagat’ (Universe). Only because of the existence of ‘Chaitanya’ in our body, do the hands move, the eyes see, the ears hear, etc. Just as the ‘sarira’ (body) works because of the ‘Chaitanya’ in it, there is ‘Chaitanya’ in the ‘Virãt Purusha’. This is the reason that the Sun, the Moon and the Earth rotate, the wind blows, etc. All these are inert (‘jadam’). How does the wind blow? How does the ocean show movements? How do the Sun, the Moon and the Earth rotate? All these move because of ‘Chaitanya’ (the Supreme Spirit) within this ‘Virãt Purusha’. In ‘Pralaya kãla’ (time of Great destruction) this ‘Chaitanya’ sinks into ‘Ishwara’. Everyone wonders how this big a ‘Jagat’ can disappear. There is torrential rains as never seen before. Moreover, within the ocean is a ‘beeja’ that contains lot of water. This rises up in huge gigantic waves and engulfs the whole ‘Jagat’ destroying it. Land is only a quarter while the Ocean occupies three-fourths of the whole. What happens after the whole ‘Jagat’ sinks into the water? There are several Suns in the ‘andasarãsara’ (Universe). All of them come closer to the earth. The earth becomes intolerably hot. Bhagavãn leaves ‘Jagat’ in the water. Just as a block of wood allowed to soak in water finally gets mixed in it, this ‘Prapancha’ also gets totally absorbed in water. Thus, the earth dissolves in water. The several Suns’ rays boil the water, which evaporate and sink in the space above. The element that is earth mixes in the element that is water, which in turn mixes in the element that is air. This air is absorbed in space (‘ãkãsa’) and that in turn is absorbed in Bhagavãn. This is called ‘Pralaya’. Nothing remains in ‘Pralaya’. Everything is swallowed up and then there is calmness. Bhagavãn then begins creation afresh. Everyone asks, “Why?” (Why start creation afresh having destroyed everything?) All the Bhãshyakãrãs (commentators) say in their vyãkyãnas, “Don’t you sleep?” “Well! Sir! I am happy in sleep,” is the reply coming forth. “No! In sleep you do not experience ‘ãnanda’ (bliss). In sleep you have forgotten all your sorrows.” “I do experience some ‘ãnanda’” “Suppose you suffered from headache. On being cured of it you feel that you experience ‘ãnanda’. You have not earned any new ‘ãnanda’. You had some ‘upadrava’ (suffering) and you have now been relieved of it. That’s all. To be without suffering is your nature.” In sleep we do not experience any sorrow or matters related to the world. So, it is a just a temporary rest (‘visrãnti’). Due to this ‘visrãnti’, we are a little happy. So the fellow says, “Sir! I slept well and am happy. So the state of sleep is really good!” Someone asks, well, if that is so - if sleep is good and bestows happiness - in ‘pralaya’ there is deep sleep and why not let it remain in this state? Why another ‘srishti’ (creation)? The Vykyãnakarthãs ask, “Now, why does one go to sleep without any fear?” And they give the reply, “It is because of the confidence that he will wake up after resting a while!” Suppose there was no waking up will anyone ever go to sleep? (!) There is awakening from sleep. Similarly, how would it be if there were no creation (‘srishti’) after the destruction (‘pralaya’)? Why have you been bestowed with hands, legs and other parts of the body? It is only to use them in Bhagavat (Godly/spiritual) matters. Won’t you use the legs to go to His Satsang? Won’t you hear His ‘Gunas’ through your ears? Shruti Gita says, “The various limbs have been bestowed on you only to use them for spiritual matters and know Bhagavãn. Therefore, if you fail to use them towards the end meant for, they become sheer waste!” The Vedas comes from Brahma’s ‘hrdayam’ (heart) -‘Thene Brahmahrudãya ãdikavaye’! says Bhãgavatam. Bhagavãn blessed Brahma with the Vedas. There is something called ‘niyama adyayana’ which means that rather than a new boy freshly learning the Vedas it is nobler for a learned person (one who has learnt the Vedas) to pass it on to his son. Thus say the Shastras. Lot of arrangements were done to facilitate this. Now who started off this ‘paddatti’(tradition)? ‘Sãkshãt’ Vishnu - None other than Lord Vishnu Himself! Vishnu performed ‘niyama adhyayana’ to his ‘putra’ (son) Lord Brahma. (Lord Brahma was born off the navel of Lord Vishnu). Lord Brahma, in turn, gave the Vedas to the world. It is said that whenever, Lord Brahma forgot the Vedas, Bhagavãn blessed (‘uddhãrana’) him again with it. The Vedas is called ‘Sruti’. This is because it should be learnt through ‘hearing’/listening (‘kettu, kettu’). There is no book for it. Since it is learnt through word of mouth (‘vãk’), it is also called ‘ãmnãya’. The Vedas is of such great glory. " Page 1 Page 2
NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.
Radhe Krishna |
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Thiruppãvai - Day Nineteen (PAGE 1)