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SriRangaSri List Archive: Message 00065 Dec 2001

 
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Dear Sri Sadagopan iyengar 
Thx for ur messege.Very informative for
all Bakthas.Keep it up.Also thx to Anbil Rama
Regards
Jayaraman.
--- sadagopan iyengar <sadagopaniyengar@xxxx>
wrote:
> 
> Srimate Srivansatkopa Sri Vedanta Desika Yatindra
> Mahadesikaya Nama:
> 
> Kainkaryam-1
> _______________
> 
> 
> All human organs, apart from the obvious physical
> functions they perform, are also intended to be used
> in the service of the Lord. All of us are servants
> of
> Emperuman,(SEshAs) and it is only appropriate that
> our
> faculties are utilised for His kainkaryam. In
> performing this kainkaryam, shastras and the conduct
> of Poorvacharyas are our guiding star as to the
> manner
> and type of service that is to be rendered. It
> should
> be done in a manner that pleases the Lord (?SEshi
> uganda kainkaryam?), and should be in addition to
> the
> duties that are enjoined upon us, depending upon
> varNA
> and Ashrama (like Sandhyavandanam, agnihotram,etc.).
> For instance, Emperuman would not like us to light
> up
> the lamps in His temple in the evening, forgoing our
> basic duty of performing Sandhyavandanam.
> Based on the foregoing, Acharyas have classified
> Kainkaryam into two categories- AgnyA kainkaryam and
> anugnyA kainkaryam. Those duties, which we have to
> perform compulsorily, (like Sandhyavandanam,pitru
> tarpanam,pancha maha yagyas,etc) come under the
> first
> category, while decorating the Lord?s temple with
> lamps, putting together garlands for Him, etc. fall
> under the second. One may ask, ?If we are compelled
> to
> perform an act, how could it be service or
> kainkaryam,
> which has an in-built element of choice and
> willingness?? Our Sampradaya lays down that the
> ultimate purpose of all these acts of worship
> (including Sandhyopasanam, agnihotram,yagas, yagyas
> etc.) is to please the Lord (?SrimanNarayana
> preetyarttham or Bhagavat kainkarya roopam?). Hence
> Agnya kainkaryam has to be performed before anugnya
> kainkaryam could even be thought of.
> A father is not pleased with his son, who ignores
> whatever tasks have been set for him, but insists on
> pressing the father?s feet in an expression of love
> and concern. This is illustrated by the following
> verse from the Bhagavat Gita-
> ?Shrui:smriti: mamaiva AgyA-yastAm ullanghya vartatE
> AgyAcchEdI mama drOhI mama bhaktOpi na Vaishnava:?
> Guruparampara has it that Sri Ramanuja stood up
> with
> great difficulty, with the support of his disciples,
> even at the ripe old age of 120, to offer Arghya
> pradAnam during Sandhyavandanam, thus demonstrating
> his respect for the Agnya kainkaryam, even in the
> face
> of physical inability..
> 
> Having said this, Azhwars and Acharyas have laid
> down
> clearly the types of kainkaryam that are to be
> performed with each of our faculties. Perhaps the
> most
> comprehensive prescription is from the Mukunda MAlA
> of
> Sri Kulasekhara Perumal, reproduced below: -
> 
> ?JihvE keertaya Kesavam Muraripum chEtO bhaja
> Sridharam
> pANi dvandva samarcchaya stOtra Achuta kathA shrOtra
> dvaya tvam shruNu
> Krishnam lOkaya lOchana dvaya, HarE:gaccha anghri
> yugma Alayam
> Jighra ghrANa Mukunda pAda tulaseem moordhan nama
> AdhOkshajam?
> 
> This shlOka incorporates the essence of kainkarya,
> as
> perceived by Azhwars, and is worth going over line
> by
> beautiful line, to fully appreciate its abundant
> significance.
> 
> ?JihvE keertaya Kesavam?- The tongue is an extremely
> important part of our physique, and is often the
> cause
> of embarrassment and trouble, if not kept under
> control. It is difficult to keep the tongue idle,
> for,
> man is a social animal who finds it difficult to
> remain silent. Therefore, to canalise its function
> into productive channels, Azhwar prescribes chanting
> of the Lord?s holy names. And how long are we
> supposed
> to chant His names? Says Poygai Azhwar, ?sollum
> tanayum tozhumin, vizhum udambu sellum tanayum
> TirumAlai??.nAmatthAl EtthudirEl nandru?- ?Till your
> last breath, as long as it is physically possible,
> do
> continue chanting the Lord?s names? exhorts Azhwar.
> The same Azhwar wonders? You have been blessed with
> a
> tongue capable of praising the Lord. You also have
> an
> extremely short, potent and sweet mantra like the
> ahstAkshara, incorporating the Narayana nAmam.
> Despite
> being provided with such infallible routes to
> liberation, it is indeed surprising that some still
> fall prey to bad ways.?
> ?nA vAyil uNdE, namO nAraNA endru-OvAdu uraikkum
> urai
> uNdE
> moovAda mA gatikkaN chellum vagai uNdE-ennoruvar
> thee gatikkaN chellum tiram?.
> The following couplet reflects the same idea-
> ?Narayana iti shabdOsti, vak asti vasa vartinI
> tatApi narakE ghOrE patanti kim adbhutam ! »
> And how should the Lord?s name be chanted? So
> continuous and intense should be the chanting that
> it
> leaves a scar on the tongue, according to another
> Azhwar, who says,? nA tazhumba nAranA endru Etthi?.
> ?unnai koNdu en nA agam pAl mAtru indri uraitthu
> koNdEn? supplements Sri Periazhwar. 
> Why is nAma sankeertanam so effective? The Bhagavan
> nAma is the essence of all Vedas, (?Madhavan pEr
> solluvadE Otthin surukku?-_Bhootattazhwar) and is as
> effective, though much easier than performing
> penance
> (tapas)?Etthi paNindu avan pEr eerainnooru
> eppozhudum
> sAtthi uraitthal tavam?.
> Azhwar?s reference to ?eerainnooru pEr? (2x500
> names)
> is obviously to the Sri Vishnu Sahasranama Stotram,
> and its chanting is equated here to performing
> tapas.
> And the word,?eppozhudum? indicates that the Lord?s
> name should be on our tongue always.
> 
> Even while exhorting us to have the Lord?s name
> always
> on our lips, Azhwars are categorical that chanting
> the
> name of any other is taboo, and not even to be
> thought
> of.
> Says Poigai Azhwar, ?MAyavanai allAl irayEnum
> EtthAdu
> en nA?. « Vai avanai alladu vAzhttAdu » he
> reiterates
> in another pasuram. Sri Nammazhwar is more
> categorical
> in his refusal to sing the praise of anyone other
> than
> Emperuman-
> ?nA koNdu mAnidam pAdEn?, « en nAvil in kavi yAn
> oruvarkkum kodukkilEn »,etc.
> Even IlangO adigaL, a Jain hermit, emphasises the
> same
> idea in SilappadikAram, one of the five great Tamil
> kAvyAs-
> ?panchavarkku doodu nadandAnai EtthAda nA enna nAvE
> Narayana ennA nA ennA nAvE »- Is it a tongue at
> all,
> which does not sing the praise of the Lord Narayana
> who, in all His soulabhyam, made Himself a lowly
> messenger of the Pandavas? enquires Ilango
> rhetorically.
> 
> In a further refinement of the concept, some Azhwars
> aver that chanting the tirunAmam of BhAgavatAs (the
> Lord?s devotees) is even sweeter than reciting
> Emperuman?s haloed names. In an endearing display of
> BhAgavata SEshatvam, Sri Madurakavi Azhwar says,
> ?KaNNi nuN siruttAmbinAl kattuNNa paNNia peru Mayan-
> ennappanil
> naNNi ten Kurugoor nambi ennakkAl 
> aNNikkum amudoorum en nAvukkE?
> For Sri Madurakavi, Sri Nammazhwar?s tirunAmam sits
> sweeter on his tongue, than that of that of the Lord
> Himself.
> The same idea is portrayed in the following
> Nanmukhan
> TiruvandAdi pasuram-
> ?MArAya dAnavanai vaLLugirAl ?MArviraNdu
> koorAga keeriya KOLariyai-vErAga
> Etthi iruppArai vellumE-matru avarai
> SAtthi iruppAr tavam »
> Sri Tirumazhisai Piran extolls the virtues of those
> pinning their faith on BhAgavatAs, vis-a vis the
> votaries of Sri Nrsimha Himself.
> 
=== message truncated ===


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