воскресенье, 17 ноября 2013 г.

"RUKMINI SHARANAGATI"


I was going to publish "Shree Rukmini-Sandesha" in Sanskrit alone, but then Shreemati Lakshmi-Devi and Krishna have sent me this brilliant article with explanations! (truly speaking, I was searching for English Translation of "Chatuh Shloki" by Swami Alavandar, but I have found this Article). 

"Shree Rukmini-Sandesha" is my most favourite part of "Shreemad Bhagavatam", because the Letter of Shreemati Rukmini-Devi is very beautiful! 

But, in the core, this letter appeals to the hearts of all girls, belonging to Bhagavan Shree Krishna! Who can express the feelings of the girl, who fell in love with Krishna, better than the Supreme Wife of Bhagavan Shree Krishna? No one. 

My favourite Verse from "Shree Rukmini-Sandesha" is "Can the food reserved for a Lion be eaten by Jackal ?". In Sanskrit it sounds like masterpiece. 



"Rukmini sharaNAgati",  Shri K. Pattabhi Raman – Chromepet (from HH Srimath ThiruKudanthai Andavan’s Upanyasam) 


There are two types of spouses (Husband & Wife -- dampatigaL in Thamizh).   

Some people are Aaganthuka dampatigaL and some are Nithya dampatigaL.  We are all Aaganthuka dampatigaL; before this life, this Jeevan could not have been the wife (Bharyai) of the Husband and similarly the Jeevan of the Husband could not have been the Husband (Bhartha) of the wife.  Karma is the cause of the current relationship.  

Who is Nithya dampatigaL? Shakshath Sriman Narayana and Lakshmi are the only ones.  Still during their Incarnations (avathaarams), while performing their earthly roles (Loka Bhavanai), She goes through Wedding (Vivaaham or KalyaNam) with Bhagavan. 

If we listen to the story of Bhagavan’s Vivaaham, Bhagavan gives us all the kinds of auspicious prosperity (sowbhakyam), Shreyas, AayuL Arokiya Shreyas, and all the good; this is the meaning of shasthras.  

We also need to learn the inner meanings of this KalyaNa episode; I will tell this in the end.  

Kannan performed wonderful leelaigaL, vanquished all kings who were asuraas (demons), established His Kingdom at Dwaarakai, which is located  as an island in the sea and continued to rule and bless His subjects.  

At that time, He (Paramaathma, Kannan) attained the age which was appropriate for marriage. As per Avaathaara Kramam (Incarnation process), only Shakshath Lakshmi is blessed to be His Wife; whenever He incarnates (takes an avaathaaram), She will also incarnate on this earth. 

If He adorns the avathaaram of Ramar, She will come in as Seetha. If He comes in as Krishna Avatharam, she will come in as Rukmini, if He comes in as Varaha Avatharam, she will come in as Bhooma Devi, if He comes in as Vamana Avatharam, She will incarnate as the Lakshmi of the Chest (Maarbu Lakshmi). 

So, she never stays away from her Husband.  No matter what difficulty Bhagavan faces, Piratti Lakshmi will not stay away from Him. 

On this basis, during Krishna Avatharam, She incarnated in Vidharbha Desam (a region in central India) to marry Krishna.  

She incarnated with the divine name of Rukmini; Piratti Lakshmi is SarvaLokeshwari.   

Bhishmagan was the king of Vidharbha.  He had five sons and one daughter. The daughter was the one who was named as Rukmini.  

Bhishmagan named his five sons with Rukma as the root sound.  The eldest son (Jyeshtan) was named Rukmi.  Next sons were named as Rukmagesan, RukmaBahu, RukmaRathan and RukmaMalini.  It was all gold for Bhishmagan.  
Piratti is (Hiranya VarNi), the highest quality of Gold.   
In Rama Avathaaram, PerumaL had a disappointment it seems. What disappointment?  It was the disappointment of not having a Brother-In-Law. (Machinnan in Thamizh).  

In this avathaaram, that disappointment was not there; Kurai Ornumilladha Govindha. 

Dharma shasthras recommend marrying someone with brothers. Five brothers and their sister is Rukmini; this is mentioned to explain inner meaning (svApadesha artham).  

The mother and father desired that Rukmini be submitted to, given in marriage to PerumaL. Similarly, Rukmini also desired to marry Bhagavan Kannan.  Brothers were not agreeable to this.  

Jeyeshtan did not like it; others also did not like it.  They insisted that Rukmini be given in marriage to Shishupaalan.   

Why are there five brothers for Rukmini?  
Rukmini’s position is similar to (para thanthra swaroopamaana) Jeevaathma.   Submitting this Jeevaathma to PerumaL is the Aathma Vivaaham (Wedding).  
Sareera Vivaaham is consummated on this earth. 

Aaathma Vivaham is marriage between Jeevan and Paramaathma. 
Shasthras say that all Jeevan are feminine.  Even if they are males, their Jeevan is only feminine. Why is it so?   
All the jeevan-s are dependent by nature; they depend on bhagavAn; our ancient old shAstram says that women do not have independence.  

Since jeevan-s are like females, just as a father gives his daughter as kannikA dAnam, AcAryar presents the jeevan-s to perumAL. 

Just as a Father gives daughter to the Son-in- law as Kannigaa dhaanam (Wedding), Father in the status of Acharyan submits Jeevan (Para Thanthra Chethanan) to PerumaL. That is what is known as Aathma Vivaaham.   

Why would PerumaL not accept Jeevan?  

Five brothers won’t help! Who are they – the five Gnana IndhiriyangaL namely Eye, Ear, Nose, Tongue, Skin (tvak).  

“Thiruvukkum   Thiruvaagiya   selvaa   theivathukkarase   seyyaKaNNa   uruvacchenchudaraazhi   vallaane   ulaguNda   oruvaa   thirumaarbaa   oruvarkaatriuiyum   vagaiyandral   udan   nindru   aivar ennuL pugundhu ozhiyaathu aruvitthindrida anji nindainthEn azhundur mel thisai   nindra   ammaane” 

ThiruMangai Aazhwar

      These five indriyam (Pancha indriyam) prevents us from reaching Bhagavaan; to prevent Rukmini from attaining PerumaL, five brothers were born.   

Rukmini’s time for wedding arrived.  Mother and father were thinking of getting her married. This Girl (Rukmini) also desired the same and her thoughts were to marry Kannan. Why? 

All the visitors to that palace were talking only about Krishnan. They were describing Krishna’s, good qualities (GuNam), appearance (roopam) and His Godly qualities (Aysvaryam).   

Even those who come for Bikshai (alms) rarely say Krishnaaya Namaha, Ramaaya Namaha; I went on yaathra upto BhadriKashramam; when covered 23 Kshethrams with Ramar as the Bhagavan, we faced hunger; only around 4 Pm a very small quantity of food will be available. 

Whereas, when we went to Krishna Kshethrams, Thayir Vadai and Payasam were available. 

Look at Rama Navami and look at Krishna Jayanthi. After hearing about Krishna’s appearance (Roopam), Qualities (GuNam), Godly qualities (Aysvaryam) and beauty she insistently desired to marry only Sri Krishna.  

In this period, in Dwaaraka, some used to admire the beauty of Rukmini and mentioned that marrying Rukmini would result in good married life. This fell on the divine ears of Sri Krishna and likewise He also felt that it would be nice if He gets Rukmini.   

How should women be? They must have Intellect (Bhuddhi), qualification (lakshanam), generosity (audAryam), appearance (roopam), wisdom (seelam), and good quality (GuNam).   Only when a wife has all these, it adds to her pride. 

Sri Krishna thought that all these were possessed by Rukmini and desired to marry only Rukmini.    All the relatives also felt that Krishna would be the deserving Bridegroom for Rukmini. 

Even though the King’s relatives and Queen’s relatives felt that Sri Krishna would be the most deserving bridegroom, that Rukmi and his brothers were not interested.   Why? 

Sri Krishna is born in a clan without any Coronation (Pattabhishekam); in addition He has made friends with cowherds; also out of fear for Jaraasandha, He has been hiding by establishing a home in the middle of the ocean. 

He has no friendship with the rich; His only friends are bearded rishis; so it will be nice if we give Rukmini in marriage to one who is suitable to us like Shishupaalan, the Kings of Kings. 

This way, her eldest brother (jyeshta braatha Rukmi) insisted that Rukmini must be married to Shishupaalan only; his brothers also agreed to it. 

Their father also decided that let it happen accordingly, decided in favor of Shishupaalan, rejected Krishna and ordered the wedding invitations to be printed.  What was the defect with Krishna? 

Only their hatred for Sri Krishna was the cause and nothing else.  Rukmini woke up as soon as she got to know that they have made the decision and also fixed the wedding date. 

(Rukmini thought) This divine body is grown only for this Sarveshwaran; as this divine body has grown only to be submitted to Him, I should not remain without talking. It is not correct to remain without taking efforts to attain goal (Purshartham). She decided that she must make some efforts and attain that Bhagavan (Sri Krishna).  
With a mind filled with sadness and mental agony (klesa pattu), she sent a messenger to Sri Krishna. She sent a brahmin as her messenger. 

Why a brahmin? 

She was afraid that if Rukmi gets to know the name or place of the person, he may stop him from being a messenger; she sent a secret messenger it seems.   

Experts opine many ways in their commentaries. Some say that shuka brahmam himself went as  the messenger out of his desire to unite PerumaL & Thayaar, another commentator says that Shakshath Anjaneyar who came in Rama Avathaaram, came here as a brahmin to go as the messenger. People want to know Why?  

Anjaneyar went as a messenger from PerumaL to Piratti and now He desired to go as a messenger from Piratti to PerumaL; thus some feel that Shakshath Anjaneyar went as the messenger. 

Some others say that Shakshath Periya Thiruvadi known as GaruDan was the real messenger. GaruDa felt that Anjaneyar went as a messenger in Rama Avatharam and won many accolades resulting in very high fame for Anjaneyar. 

So GaruDa decided that he must go as the messenger in this avathaaram and get good name. So Vainateya   (GaruDan) came as the brahmin, even for AndaL’s wedding Vainateya   was the escort, it seems.    

She (Rukmini) wrote seven slokas; she wrote it herself!  She sealed it in a cover and asked that it be submitted to Kannan, the King of Dwaarakai. 

The messenger went to Dwaarakai; the dvAra pAlakas there stopped him. He said he was a messenger from Bhishmaka Raja’s daughter. 

As soon as they heard it, the dvAra pAlakas sent him inside in a hurry. The Brahmin kept the mail in his hip and went inside the assembly hall (Sabha Mantapam). Krishna, who was seated on the golden throne, climbed down from the throne as soon as he saw the brahmin. 

Sri Krishna offered the brahmin Argyam, Paadhyam, Achamaneeyam and showered hospitality on him. 

Requested that brahmin messenger relive the stress (ShramaParikaaram); asked him to rest in a bed and massaged his legs saying that “you have walked a long distance to get here”. 

Being humble to every one is Bhagavan’s nature just like the elephant which despite being a huge animal enables its caretaker (paagan) to climb on it by bending down, by kneeling down and by even lifting the pagan.  

Similarly, Paramaathma also enables people to attain him by being humble.  Just like the elephant picks up the chain for the Paagan to tie it, Bhagavan himself gives rope (means) to bind him.   

“EttinotiraNdenum   kaiyittrinaal manantanaik katti veedilaathu vaittha kaadhal inbamaagume”

Thirumazhisai Azhwaar     

Like the elephant, Bhagavan gives us the rope of Ashtaksharam & Dwayam and makes us bind him with it. Paramaathma being the ParamaSwalabar says such words while massaging the Brahmin’s legs. 

After the Brahmin has food and rest in the bed, Sri Krishna enquired the purpose of his visit.    (Bhagavaan) Oh good Brahmin, how are you? Are you doing well?  Are you able to do your daily Dharma Anushtanams?  Are you happy? Are you tranquil without mental agony/conflict?  

It will be better if you tell the purpose of your visit. Tell it, if it is not a secret; tell it, if it is some thing that can be told; otherwise you don’t need to tell it. I am ready to do anything.   

(Brahmin) Hey Purushothama, I was having a desire to go near you who belongs to Lakshmi Devi.  After listening to her message, what ever may be your directions, I will abide by that. 

(Here are) seven slokas written by Rukmini with her own hands. I have kept it in this envelope; am submitting it at your divine feet.  If a request needs to be submitted to Sarveshwaran where should it be placed? It must be placed at His divine feet.  

Brahmin said that Rukmini instructed him to submit the message at the divine feet.   Sri Krishna picked up the letter; that pleasant smile and beauty of eyes were astonishing. He was smiling. And said he was smiling because of the message from DevigaL.  

With that pleasant smile he looked with the beautiful eyes and asked the Brahmin to read the message.   

This slokam is wonderfully recited in one raga. I do not know raagam; all the seven slokas are wonderful; Pandits, vidhwaans and Upanyasa karthas have been giving the meaning for 5000 years; still not concluded. 

The story happened in end of Dwaapara Yugam.  

“Shurthvaa guNan Bhuvana Sundara”

What a wonderful meaning!   She has faced PerumaL and addressed PerumaL 

“Kanyaa Varayathe roopam”

Krishnaa; I wish to have you as my Bhartha (Husband)   

“Bhuvana Sundara” – that one phrase is sufficient. 

Because it came out of Devi’s (Rukmini’s) words - PerumaL likes to hear the slokas from Devi’s face and Tamizh Paasurams.  

He pleaded with The Monkey “Please tell me; only if you tell will I continue to breathe” [this refers to rAma pleading with hanumAn]; Devi’s words were of such high importance.  

Words filled with kindness, beautiful words “Bhuvana Sundara” She called him the beauty of the Lokam (universe). 

If there is a competition to select the most handsome person, the first prize will belong only to Kannan. Others won’t get it. 

“Bhuvana Sundara”  Graha sundara, graama sundara, nagara sundara, desa sundara, loka sundara, akila loka sundara, bhuvana sundara – one will be the most handsome man within the home, we can find one handsome person within the village, similarly one can identify a handsome man in each desam like tamizh naadu, Karnataka; we can identify a handsome man from beauty contests in countries like India, America.  

If there is a contest for all the 14 lokas, it is only Bhagavaan Kannan. She (Rukmini) is speaking about Kannan’s loveliness very beautifully; the beauty of her expression is hard to describe.   

(Rukmini)  “My heart is seeking you; my heart has entered you.  Can I speak like this without shame?  The time to face shame or loose self respect has come; so I am speaking after giving up shame. 

“Shurthvaa GuNan” - I heard about your special characteristics. Because I heard it, I started desiring you.

How did I hear it?  Whoever is listening to Bhagavan’s characteristics with their ears, those characteristics go through the ears and eradicate all their sins.  Any difficulties are removed; any sadness will be eliminated.  

Such is the nature of Bhagavaan’s gunas; gives happiness; listening to narration of gunas of others gives a feeling of jealousy. Not only Your Gunas, I also heard about how handsome you are. 

Having such a beauty with all the Bhgavath Gunas is like having a Golden lotus flower but with the divine fragrance.  

What is the purpose of creation of eyes; it is only to see PerumaaL’s appearance (roopam). 

Whatever gains Pancha IndriyangaL affords on this world, all those can be attained from PerumaL.  Who ever sees Krishna Roopam, whether it is saivaites, advaithis, vishistadvaithis, madhvas or jainas they all get intoxicated. 

Swami Ramanujar, Desikan, AcharyaaL all get involved in Krishna roopam. From this sloka we can guess the level of education women had those days. 

Bhagavan’s inner, natural qualities (Swaroopam) are supreme, roopam is also towering.  

Bhashyakarar also enjoys the same as GuNaNidhi Divyaroopa.   

Its fragrance is not deficient, beauty/ visual appeal (laavanyam) is not deficient, while drinking milk, it must be visible when it passes the neck. 

I heard about such an astonishing loveliness (Soundharyam). Hey Bhagavan, my mind has entered you but only if you set your heart, I can marry you Achutha.   

First She addresses Him as “Bhuvana Sundara”; after that it is “Achutha”.   

(Rukmini) “I was thinking that you have a name called Achutha. You have a name for not letting down those who seek you & those who worship you. That is why I came to you”.    

Swami Desikan has compiled 100 slokams for this Achuthan known as Achutha Shathakam.   

Krishna asked the Brahmin (messenger) “You read the slokam; did you ask her for the meaning?   Everyone says I am a troublesome person with no good qualities. She has written a slokam that I am of Good quality.  Is it a mistake?   

Even Azhwaar have called Me names like hard-hearted (kadiyan), cruel (kodiyan), very wicked (rhomba kodoouran), troublesome person. 
Even AndaL has said that Krishna Avatharam is useless.

‘Vembey aaga vaLarthaaLe’; she said that Yosodha has fed milk and brought Me up as a neem tree; She calls Me ‘the PerumaL who does not understand the sadness of a girl’ (peNNin varuttham theriyaadha PerumaL),   

‘Kannan, the Black God’ (Kannan ennum karum deivam), ‘Maalai pirandha Nambi, Maale seyyum MaNaalan, Yelaa poigaL uraipaan’ -- This way AndaL calls Me troublesome person, swami. 

The gopikas here don’t accept Me at all. Do you know what they say ‘hey Krishnaa avathara Perumaane, Your body is made of falsehood. Even the veins, blood, skin, ears, eyes in the body everything is false; have You said the truth on any day? Just as Your body is growing since birth, Your falsehood is also growing”  

One gopika says Krishna came in the night; she laid a very nice bed. Krishna lay down in that bed; she also lay down; she slept it seems. 

“Valvinayen Thuyil KoNda vaare” as in Kulasekara Azhwar’s poem –it seems she slept;  now that she has slept He kept the pillow and came back in the morning to drink milk;  (the upset gopika) she asked “why have You come to my house ; better leave now”.  

(Krishna) “This way when everyone says I am a troublesome person (Dhushtan), She (Rukmini) writes that Krishnaa avatar is good quality (GuNam). Oh Brahmin it seems to be mistake; later on after hearing about My bad qualities, she may not want Me”   (There are new laws, you know?).  

The Brahmin replied “I asked Rukmini; everyone is speaking about Krishna in a different way and she replied “I have written correctly.  I want Him knowing His mischief making traits”   

Krishna asked “Did She say like that? “   

Brahmin replied “That is what She said”   

Krishna asked again “how did She say that “   

Brahmin replied 

“Shruthvaa aguNan bhuvana sundara Shurthvaa aguNan”; 

She said it the second time and emphasized; such mischief making traits are not existing in any one else it seems; only He has it as a good trait. 

If someone else takes care of cows, he gets scolded. If he can’t study, then they offer to buy 4 cows. If Krishna takes care of cows, people sit down and listen to the epic story.  
Rukmini says “I like His Eswara leelaigaL, I like His mischief making traits and that is why I want to marry Him”  
She said that it did not hurt if this handsome man is a mischief maker; why ?  How much He steals! Krishnan steals Navaneetham; Krishnan steals clothes; everyone comes to Yasodhai and complains; Yasodhai disciplines.   

After 4 days the gopikais come back.   

When asked why they came back they responded “Kannan did not come; we wanted to see Him”. 

In this world, is there anyone who has a desire to see a thief?  

Everyone is eager to see this Thief (soranai). That is the nature of the appearance roopam. 

“Shruthvaa aguNan roopam cha Shruthvaa”.  

If that Paramaathma’s roopam is seen, what will come? How many PurushaarthangaL; Dharmam, Artham, Kaamam, Mokhsham, all these will be received from him.  

If He alone is attained, then everything will come your way; even those that should not come will come.   Even in the disguise of a sanyaasi, one may get women.  Who got that? Arjunan got that; Subathrai.  

Assured to marry His (Krishna’s) sister even in Sanyaasi’s attire; He gave her in marriage. 

Arjuna had such confidence that if Krishna says He will do it.   

Rukmini says “Because You have the name for not letting down those who seek You, I have come to seek You. If they know the secret of Your Avathaaram, which girl  born in a good family will not seek You, who is the best in qualities (guNam), appearance (roopam), wisdom (seelam),  intellect (Bhuddhi) , Strength (Bhalam) and His Godly qualities (Aysvaryam) !”   

Piratti’s quality (guNam) is matched by PerumaL’s appearance (roopam).  Piratti’s roopam is the beautiful roopam and it is best suited for PerumaL. 

Bhuddhi must be favorable; nature (swabhavam in Tamizh) must also be favourable. 

She said everything is a match!  (Rukmini) “You are Narasimhan; who will not desire you?”  

Adoringly, she addressed Him as The Lotus eyed Kannan.  

She said that She has accepted Him to be Her Husband (Bhartha) and requested that He accept Her as His Wife (Bharyai).   

He (Krishna) asked if He should do so merely because She tells him to do so.  

Rukmini replies that She will make him accept Her; says She has a means or tool (ubhaayam) to make Him accept. What tool?    
(Rukmini) “I surrendered this Aathma; I have performed sharaNAgati, my Lord”.   
PerumaaL has to give in, if sharaNAgati is performed. That shasthram is above everything. Once sharaNAgati is performed, the request cannot be denied. 

If he denies, it is a sin for Him; nothing happens to us.   

(Rukmini) “I have given my Aathma” (Krishna) “So what?” 

(Rukmini) “You, my Lord must accept me and make sure that no one touches my body.  People like Shishupaalan should not touch me. Why they should not touch me? Can the food reserved for a Lion be eaten by Jackal (nari). Shishupaalan should not touch me. You, my Lord, should accept me”.  

Krishnan says – “People think Krishna can be easily attained.  Do you think so that way?” 

(Rukmini) “In my many births if I have performed many yagam, dug ponds, observed many penance (viratham), followed many protocols (niyamam), performed several poojas to devathas and served Acharyas, that benevolent PerumaL must come and marry me”.    

Only if all these are done, Bhagavan is attainable it seems. 

If Bhagavan Narayanan is sought, will Bhagavaan be attainable for all?  

Do you know how many good deeds must be done!  

Very many good deeds must be done and only as a fruit for such actions, Sarveswaran is attainable.   

AcharyaaL thiruvadiGaLe sharaNam.  

Transliteration & Translation primary contributor: Shri. Raman Aravamudhan 


"SHREE RUKMINI-SANDESH" (DEVANAGARI and ITRANS)

श्री रुक्मिणी सन्देशः 

shrI rukmiNI sandeshaH 

श्रीरुक्मिण्युवाच 

shrIrukmiNyuvAcha 


श्रुत्वा गुणान् भुवनसुन्दर शृण्वतां ते 
निर्विश्य कर्णविवरैर्हरतोऽङ्गतापम्। 
रूपं दृशां दृशिमतामखिलार्थलाभं 
त्वय्यच्युताविशति चित्तमपत्रपं मे॥ १॥ 


shrutvA guNAn bhuvanasundara shR^iNvatAM te 
nirvishya karNavivarairharato.a~NgatApam| 
rUpaM dR^ishAM dR^ishimatAmakhilArthalAbhaM 
tvayyachyutAvishati chittamapatrapaM me|| 1|| 


का त्वा मुकुन्द महती कुलशीलरूप- 
विद्यावयोद्रविणधामभिरात्मतुल्यम्। 
धीरा पतिं कुलवती न वृणीत कन्या 
काले नृसिंह नरलोकमनोऽभिरामम्॥ २॥ 


kA tvA mukunda mahatI kulashIlarUpa- 
vidyAvayodraviNadhAmabhirAtmatulyam| 
dhIrA patiM kulavatI na vR^iNIta kanyA 
kAle nR^isiMha naralokamano.abhirAmam|| 2|| 


तन्मे भवान् खलु वृतः पतिरङ्ग जाया- 
मात्मार्पितश्च भवतोऽत्र विभो विधेहि। 
मा वीरभागमभिमर्शतु चैद्य आराद् 
गोमायुवन्मृगपतेर्बलिमम्बुजाक्ष॥ ३॥ 


tanme bhavAn khalu vR^itaH patira~Nga jAyA- 
mAtmArpitashcha bhavato.atra vibho vidhehi| 
mA vIrabhAgamabhimarshatu chaidya ArAd 
gomAyuvanmR^igapaterbalimambujAkSha|| 3|| 


पूर्तेष्टदत्तनियमव्रतदेवविप्र- 
गुर्वर्चनादिभिरलं भगवान् परेशः। 
आराधितो यदि गदाग्रज एत्य पाणिं 
गृह्णातु मे न दमघोषसुतादयोऽन्ये॥ ४॥


pUrteShTadattaniyamavratadevavipra- 
gurvarchanAdibhiralaM bhagavAn pareshaH| 
ArAdhito yadi gadAgraja etya pANiM 
gR^ihNAtu me na damaghoShasutAdayo.anye|| 4|| 


श्वो भाविनि त्वमजितोद्वहने विदर्भान् 
गुप्तः समेत्य पृतनापतिभिः परीतः। 
निर्मथ्य चैद्यमगधेन्द्रबलं प्रसह्य 
मां राक्षसेन विधिनोद्वह वीर्यशुल्काम्॥ ५॥ 


shvo bhAvini tvamajitodvahane vidarbhAn 
guptaH sametya pR^itanApatibhiH parItaH| 
nirmathya chaidyamagadhendrabalaM prasahya 
mAM rAkShasena vidhinodvaha vIryashulkAm|| 5|| 


अन्तःपुरान्तरचरीमनिहत्य बन्धूं- 
स्त्वामुद्वहे कथमिति प्रवदाम्युपायम्। 
पूर्वेद्युरस्ति महती कुलदेवयात्रा 
यस्यां बहिर्नववधूर्गिरिजामुपेयात्॥ ६॥ 


antaHpurAntaracharImanihatya bandhUM- 
stvAmudvahe kathamiti pravadAmyupAyam| 
pUrvedyurasti mahatI kuladevayAtrA 
yasyAM bahirnavavadhUrgirijAmupeyAt|| 6|| 


यस्याङ्घ्रिपङ्कजरजःस्नपनं महान्तो 
वाञ्छन्त्युमापतिरिवात्मतमोऽपहत्यै। 
यर्ह्यम्बुजाक्ष न लभेय भवत्प्रसादं 
जह्यामसून् व्रतकृशाञ्छतजन्मभिः स्यात्॥ ७॥ 


yasyA~Nghripa~NkajarajaHsnapanaM mahAnto 
vA~nChantyumApatirivAtmatamo.apahatyai| 
yarhyambujAkSha na labheya bhavatprasAdaM 
jahyAmasUn vratakR^ishA~nChatajanmabhiH syAt|| 7|| 

ब्राह्मण उवाच 


brAhmaNa uvAcha 


इत्येते गुह्यसन्देशा यदुदेव मयाहृताः। 
विमृश्य कर्तुं यच्चात्र क्रियतां तदनन्तरम्॥ ८॥ 


ityete guhyasandeshA yadudeva mayAhR^itAH| 
vimR^ishya kartuM yachchAtra kriyatAM tadanantaram|| 8|| 

32 Brahma Vidyas


By the way, I will devote one day to repeating (yes, some Vidyas are forgotten by me).

As you see some Vidyas in the List correspond to the Sutras from "Shree Vedanta-Sutra", so the Vidyas can be repeated either through the study of Vedanta (the Sutras are not mentioned in the list) or to referring to the corresponding Upanishadas. 

http://ramanuja.org/sri/Web/BrahmaVidya
A Brahma Vidya is a path of contemplative meditation taught in the Upanishads. The passage of time has largely obscured the nature and culture of these meditations, and subsequent discussions of them are largely academic, drawing on the texts and their subsequent treatment in the Brahma Sutras. Scholars eventually identified the extant meditations as 32, though there is debate over the exact Upanishadic text serving as the basis for some of them.


One such enumeration is given below:

1. Sad Vidya — the Universal Cause 
Chhandogya Upanishad, VI

2. Antaraaditya Vidya — the Person within the Sun
Chhandogya Upanishad, I.vi.6

3. Akasa Vidya — the Cosmic Ether
Chhandogya Upanishad, I.ix.1

4. Prana Vidya — the Vital Breath
Chhandogya Upanishad, I.xi.5

5. Paramjyoti Vidya — the Supreme Light
Chhandogya Upanishad, III.xiii.7

6. Sandilya Vidya — Sandilya’s Teaching
Chhandogya Upanishad, III.xiv.7

7. Upakosala Vidya — Meditation as taught to Upakosala
Chhandogya Upanishad, IV.x

8. Vaisvaanara Vidya — the Universal Being
Chhandogya Upanishad, V.xi

9. Bhuma Vidya — the Great One
Chhandogya Upanishad, VII

10. Satyakaama Vidya — Meditation as taught to Satyakaama Jaabaala
Chhandogya Upanishad, IV.iv

11. Dahara Vidya — the Imperceptible Ether within the Heart
Chhandogya Upanishad, VIII

12. Madhu Vidya — Honey
Chhandogya Upanishad, III.i

13. Samvarga Vidya
Chhandogya Upanishad, IV.iii

14. Gayatri Vidya — the Gayatri Mantra
Chhandogya Upanishad, III.xii

15. Panca Agni Vidya — Meditation on the Five Fires
Chhandogya Upanishad, V.iii to x.

16. Akshi Vidya — Within the Eye
Chhandogya Upanishad, IV.xv.1

17. Antaryaami Vidya — the Inner Controller
Brhadaaranyaka Upanishad, III.vii

18. Akshara Vidya — the Imperishable
Brhadaaranyaka Upanishad, III.viii.8

19. Jyotishaam jyotir Vidya — the Light of Lights
Brhadaaranyaka Upanishad, IV.iv.16

20. Maitreyi Vidya — Yajnavalkya’s Teaching to his wife Maitreyi
Brhadaaranyaka Upanishad, II.iv

21. Sarvaantaraatmaa Vidya — the Inner Self of All
Brhadaaranyaka Upanishad, III.iv

22. Anandamaya Vidya — the Self consisting of Bliss
Taittiriya Upanishad, Anandavalli

23. Vaaruni Vidya — Meditation as taught by Varuna
Taittiriya Upanishad, Bhriguvalli

24. Nyaasa Vidya — Self-surrender
Taittiriya Narayanam, 49–52

25. Paramapurusha Vidya — the Supreme Person
Katha Upanishad, I.iii

26. Naciketa Vidya — Meditation with the Naciketa fire
Katha Upanishad, I.ii

27. Angushta-pramita Vidya — Brahman as resident within the Heart, of the size of the Thumb
Katha Upanishad, II.iv.12

28. Paryanka Vidya — Brahman as the highest God in the Supreme Abode
Kaushitaki Upanishad, I

29. Pratardana Vidya — Meditation as taught to Pratardana by Indra
Kaushitaki Upanishad, III

30. Baalaaki Vidya — Meditation as taught to Baalaaki
Kaushitaki Upanishad, IV

31. Aksharapara Vidya — Meditation on the Imperishable
Mundaka Upanishad, I

32. Isavasya Vidya — Meditation as taught in the Isavasya Upanishad
Isavasya Upanishad

http://srikosam.net/


I have already mentioned this site, because I have downloaded 34 Vaishnava-Agamas, which I have published in this post, on this site.

I have bookmarked the site and I hope some new Granthas will be uploaded to it soon!

But anyway, thanks enormously to the site owners, because their collection of Agamas is truly incredible!

All the Books, they upload, are stored in Skydrive, here is the link to their Skydrive account (it is shared to all, so you can browse the folders, there are a lot of Books in Telugu as well) - https://skydrive.live.com/?id=BC8356697988BE0D!1397&cid=bc8356697988be0d&#cid=BC8356697988BE0D&id=BC8356697988BE0D%21368

"NAVA VIDHA SAMBANDHAM" - Nine Relationship between Sriman Narayana and you



In PERUMAL THIRUMOZHI ANUBHAVAM, Kulasekara Azhvar says that Sriman Narayana is The Supreme Lord and that He Alone is the Sharanya who can grant Salvation (Moksha).

In the fifth decad, Kulasekara Azhvar expresses the 9 types of relationships that exist between the Jiva (individual Soul) and the Paramathma (Lord Sriman Narayana). 

The Nava Vidha Sambandham (9 different types of relationships) that exists between the Lord and the Jeevathma can be identified in these ten songs:

1. Father-Son (Pitha-puthra)

For instance in the verse “tharu thuyaram thadAyEl”, Pitha-puthra (Father-son) relationship is described.

2. Husband-Wife (Barthu-Barya)

Then by the Verse “Kanntarikazvan” the Barthu-Barya relationship is described.

Lord Sriman Narayana is the Purshottaman and all the jivas assume the role of wife for this Purushottaman , this is because He is one who, as the head of the family protects the family and we the jivas being dependent on Him are the wives of the Supreme Lord.

3. Protector-Protected (Rakshya-Rakshaka)

By the verse “Meeneku NeenVayal” the relationship of Rakshya-Rakshaka is expressed. He alone is the Rakshakan (Protector) and we are the one who are protected.

4. Physician-Patient (Jnyanathru-Jnyeya)

In the verse “Vannalarruthu”, the Lord is described as the physician who cures the diseased Jiva. (jnyanathru jnyeya).

5. Sustainer-Sustained (Adhara-Adhera)

In the verse “Vengan Tin kaliru”, the Adhara-Adhera relationship is described. Sriman Narayana is the cause for the sustenance of the entire universe and we the jiva depend on Him for our sustenance

6. Sun-Lotuses (Bogya-Bogthrutva)

Then by the verse “Senthazhale vandhu” Sriman Narayana is described as the Sun and the jiva as the lotus which blooms on seeing the sun. The Bogya-Bogthrutva bhavam is conveyed.

7. Clouds-Grains (Sharira-Atma)

In “Ethannai Van” Sriman Narayana is described as the clouds and the Jiva is described as the grains which depend on the clouds for its growth. Thus it is understood that Sriman Narayana is the cause for the survival of the jiva. Sharira-Atma Bhavam is conveyed by above.

8. Seshan-Seshi

Then by the verse “thokkilangiyar” Lord is described as the Seshan and the jiva as the seshi . The total dependence of the Jiva on the Paramathma is conveyed. Sesha-Seshi Bavam.

9. Owner-Owned

Then by the verse “Ninnayathan Vendi, Swa Swami relationship is conveyed . We the jiva are the wealth and the Lord, is the owner of the wealth. Thus in the entire decad Kulasekara Azhvar had established the Jivatma Paramathama Sambandham (relationship between the jiva and supreme soul).

http://ramanuja.wikifoundry.com/


I liked this site very much - http://ramanuja.wikifoundry.com/

This Rubrique is worth of seeing very much (it is dedicated to the Daily Prayers) - http://ramanuja.wikifoundry.com/page/My+Daily+Prayer+Snippets+-+Excerpts