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Oppiliappan List Archive: Message 00040 Nov 2006

 
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36.Evam thadheeya paryanthakainkaryapravaNasya kArthayuga dharmabhootha paramaikAnthi dharmAnushTAnam kalibalakalushEshu purushEshu kaThamiva jAghateethi.

 

The dharmas enjoined in the pAnchrAthra and other sasthras for the paramaikAnthis seem to pertain to krthayuga and hence how far they are relevant in kaliyuga?

 

Sri Ramanuja has said in his NithyagranTha 'aTha paramaikAnthinah bhagavadhArADhanaprayOgam vakshye, I am going to elaborate on the details of bhagavadhArAdhana for the paramaikAnthis.' The doubt is how far this can be done in kaliyuga and whether it is   enough if one does the duties enjoined in the vedas according to varna and Asrama along with the worship of the Lord.

 

Desika says,

 

kalAvapi bhavEth dharmO govindhAsakthachEthasAm

paramaikAnthinAm prOkthah pAnchrAthrikavarthmanA

 

The dharma for the paramaikAnthins mentioned in the pAnchrAthra will be the dharma to be followed even in kaliyuga as in krthayuga for those whose minds are engrossed in Govindha.

 

In Vishnudharma it is said ,

kalou krthayugam thasya kalisthasya krthE yugE

yasya chEthasi govindhah hrdhyE yasya nAchyuthah

                                                               (Vishnudharma-109-57)

To him, who has Govindha in his heart, the kali becomes krtha and to one in whom Achyutha is not, krtha becomes kali.

 

Hence, says Desika, 'parbhakthi-parajnAna-paramabhakthi-paripurNa-aDHikArisambhavAth paramaikAnthi dharmAnushTAnam karthavyamEva,'

That is, the fitness for being  paramaikAnthi occurs by highest devotion and knowledge filled with complete devotion to the Lord and hence the dharma of paramaikAnthi is to be followed in kaliyuga also.

 

The statement that the krthayugadharma is not to be followed in kali,'yasthukAthayugadharmah na karthavyah,' in Vishnudharma denotes only the rarity of finding one fit for being a paramaikAnthin, as mentioned in the Gita,

bahoonAm janmanAm anthe jnAnavAn mAM prpadhyathE

vAsudhEvassarvam ithi sa mahAthmA sudhurlabhah

                                                                       (BG.7-19)

 

 

 

A man of knowledge attains Me after many lives and to find such a great soul who considers VasudhEva is everything to him is very rare indeed.

 

This means that if there are men who are good  in kaliyuga they are to be considered as those belonging to krthayuga and vice versa as it could be seen in the case of Ravana and Hiranyakasipu who followed kalidharma evn in the other yugas.

 

The statement  in Vishnupurana 'kalou jagathpathim vishnum sarvasrashtAram isvaram nArchyishyanthi,' which says that in kaliyuga men will not worship Vishnu  is about  those who fall into evil ways  and does not denote a general rule.

 

 

37.Evam nithyAdhi-prathipAdhitha-paramaikAnthidharma-parAyaNaasya-svAdhikAranurupa-sakalkarmAnushTAne apiprAtharArabhya-yAmamAthram abhigamanam----ithipAnchakAlika niyama siddhih kaTHam bhavathi?

 

As made out in the Nithyagrantha and other works there are dharmas exclusively for paramaikAnthis but why should these rituals be done at the specified times for five times a day?

 

The reference here is to the five duties enjoined for a paramaikAnthin, namely,abhigamanam,upAdhAnam,ijyai,svAdhyAyam and yogam.

 

abhigamanam- worshipping the feet of the Lord and praying to Him to guide one in all the duties of the day.

upAdhAnam- gathering the appliances for worship like flowers sandal etc.

ijyai-performing arAdhana of the Lord.

svAdhyAyam - spending time in enjoying the bhagavatkaTha by reading ithihsa, Azvar sukthis etc.

yOgam- contemplating on the Lord's beauty quality etc.

 

These functiona are to be followed at specific times. The question is that why should any specific time  be prescribed for doing these.

 

Desika replies that eventhough like picking up the mango fruit whenever it falls down the bhagavtkainkarya can be done whenever one wishes, the observing the rituals at the specified times is necessary because it is enjoined in the sasthras.

 

Desika quotes the example of the attendents and the courtiers of a king who serve the king at the scheduled time while those close to him do the functions according to his wish and those who live away need written document to instruct them the mode of discharging the duties.

Similarly the nithya suris who are close to the Lord need no sasthras to tell them what to do as they do their work according to the wish of the Lord then and there. But to us the sasthra is the only guidance as it is stated 'sAsthram hi vathsalatharam mAthApithrsahsrathah, the sasthra is more caring  than thousands of parents.'

 

If the karma could not be performed in the specified time it should be done in the next allotted time.If the ritual perescribed in the day is left out it should be done in the first yAma of the night. If not, prAyaschittha should be done.

 

 

38.Bhagavth bhAgavatha kainkaryAbhyam AchAryakainkaryam abhyahitham ithiabhiyukthA vadhanthi -------athah kaTHam dhEvathAntharavishaya thandulAdhi pradhAne bhagavathvishayathandulAdhi apradhAne vA parithyAjya Eva ayam achyaryah?

 

It is said that AchArya kainkaryam is more important than bhagavath-bhAgavathakainkaryam. If so, how can one leave his AchArya even when he serves other deities or fails to serve Narayana?

 

This doubt arises because if one cuts himself away from his AchArya he is cut off from his guruparmpara and subsequentlyfrom the Lord Himself.

 

Desika replies,

 

gurou aikAnthya rahithE gurOrantharavasTHitham

harimEva gurum vindhyAth gurum rahasi bhOdhayEth.

 

If the guru swerves from his state of paramaikAnthya the sishya, if he is well stablished in paramaikAnthya, should direct his kainkarya to the Lord who is the indweller of the guru and try to direct him secretly to the right path. This is also the kainkarya to be done to the guru.If the sishya tries to turn his guru towards the Lord both the guru and the sishya will attain salvation by the grace of the Lord.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

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