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Oppiliappan List Archive: Message 00054 Jul 2006

 
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Dear srivaishNava perunthagaiyeer,

 

Many a times we say 'enjoy' that, this, etc. Further this enjoyment is simply 
'exaggerated' to the extent that it is applied to certain routine things like 
bathing, sleeping, eating - I enjoyed a good sleep, I enjoyed the food in this 
hotel, I enjoyed bathing in that swimming pool etc. 

 

In enjoying a 'good sleep' what is there? For once you have started sleeping 
really sound, then you do not know or beyond the knowledge of comprehension or 
understanding

-        what are all around you ?

-        where are you ?

-        what is happening around you ?

-        whether any thing is really happening at all 

-        or whether all are still ?

Then what is the meaning in that saying  'I enjoyed a good sleep'.

 

Similarly What did you really enjoy in 'bathing' ? Is it 

-        the pouring of water on your body, with a hydrostatic pressure which 
the skin accepts without rejecting ? or

-        the temperature of water at which it touched the skin that was neither 
too hot nor chill, but the right one suiting the skin and the ambience around? 
or

-        that cleaning power of water, which removed the bad smell that 
emanated from the body ? or

-        the people around doing the same thing that created the enjoyment ?

really what is enjoyment - in bathing? 

 

This way perhaps many a things can be classified 

-        when we say we enjoy what exactly is there to enjoy ?  

-        is it that creation of impact on the mind ? 

-        then what happens? When ? Where ? 

 

Actually the mind compares with an earlier impact recorded by it or to the 
benchmark level, it has already in store and says this is better than previous 
and so this is "the enjoyment". If this 'earlier impact benchmark' lead to a 
physical discomfort or suffering, then also it is a 'benchmark' for not being 
an enjoyment, and then this new experience which just then had, becomes a new 
benchmark. So 'enjoyment' is always in relation to some "benchmark impact" 
already stored for an incident" in mind. 

 

If the benchmark impact stored in mind is 'all exemplary' then what happens? 
Where to find a better one? That too if it is on or about raama - the supreme 
beuty and supreme in all - 'Evam vidham naram' of vaalmeeki - where to get that 
comparison ? 

 

Then what to say about that enjoyment? The answer can at best be - in 'raama' 
only - for there can be none equal to Him. May be just for comparison purposes 
we can have one, like how sage vaalmeeki also places in his work, which really 
cannot come anywhere near to 'raama'. But for our perception a comparison is 
required. So, to get or create an enjoyment in ourselves on 'raama' what to do? 
See what saint thyaagaraaja has to say - 'consciously meditate on raama naamam' 
- be a 'raama naama sukhi' - be a hanumaan - [ref - krithi geethaarthamu in 
raagam surati - MGV's article in www.karnatik.com <http://www.karnatik.com/>  
or recently in http://saptharathnas.blogspot.com 
<http://saptharathnas.blogspot.com/>  ] or as stated here -

 

raagam: poorNa chandhrikaa 

29th mELam -- dheera sankaraabharaNam janya

Aa: S R2 G3 M1 P D2 P S

Av: S N3 P M1 R2 G3 M1 R2 S 

thaaLam: aadhi             Composer: Thyaagaraaja             Language: Telugu 

 

pallavi 

thelisi raama chinthanathO naamamu 

sEyavE O manasaa - [ thelisi ] 

 

meaning: Oh mind! Tell the name of raama consciously by meditating on Him. 

 

anupallavi 

thalapulanni nilipi nimishamaina 

thaaraka roopuni nija thathvamulanu - [ thelisi ]

 

meaning: Stop all your other thoughts for a minute and fix it on that lord 
savior and the true principle of all, -- Oh mind! --- on Him. 

 

charaNam 1 

raamaayana chapalaakshula pEru 

kaamaadhula pOruvaaru veeru 

raamaayana brahmamunaku pEru 

aamaanava jananaardhulu dheeru - thelisi

 

meaning: raamaa is the name of a lady with shying eyes - people indulge in 
fighting associated with 'kaamam' - strong desire - and subsequent 'vipareetha 
buddhi' - crooked ideas to get at that 'raamaa'. Raama means para-brahmam (the 
supreme lord and the absolute in all respects), by remembering whom the desire 
to get rid of the repeated birth and death of all souls of human beings is 
fulfilled. Hence Oh mind! Tell the name of raama consciously by meditating on 
Him.

 

charaNam 2 

arkamanuchu jillEDutharu pEru 

markaTa buddhi lElaa geedhEru 

arkaDanuchu bhaaskaruniki pEru 

kutharkamanu andhakaaramu dheeru - thelisi 

 

meaning: arka is name of a plant [erukku in tamil]. Can this arka make us get 
rid of our monkey kind of wavering nature? The real arka is 'bhaaskara' - the 
sun [the enlightening Lord who came in that arka vamsam - soorya vamsam - 
raama], who destroys the darkness or ignorance. Oh mind! Tell the name of raama 
consciously by meditating on Him. 

 

charaNam 3 

ajamanuchu mEshamunaku pEru 

nija kOrika lElaa geedhEru 

ajuDani vaageesavaruniki pEru 

vijayamu galgunu thyaagaraaja nuthuni - thelisi

 

meaning: Goat is called "aja". Brahma is also called 'aja' But does worshipping 
a goat fulfill our desires? The real "aja" is the Lord vaageeswara viz - brahma 
- praised by ST, by clinging to whom victory is ours. - Oh mind! Tell the name 
of raama consciously by meditating on Him. 

 

Variations in different versions - the three charaNam version is taken from 
www.karnatik.com <http://www.karnatik.com/>  . In A.K.Gopalan publishers book, 
there are only two charaNams and that second charaNam reads

arkamanuchu jillEDutharu pEru 

nija kOrika lElaa geedhEru 

ajuDani vaageesavaruniki pEru 

vijayamu galgunu thyaagaraaja thuni - thelisi

[which means the first line of second charaNam as given above and rest three 
lines of third charaNam are combined and presented in the book as second 
charaNam ].

[that 'nuthuni' also becoming thuni - a printer's devil for this 'nuthuni' ?]

 

May be we have to see the comments and points in next post [as usual]

 

Dhasan

Vasudevan m.g.



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