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Srinivasan Iyengar S3 Inc • March 19, 1996 


Sri Ramadas writes

* As far as the question ''But what is the point? Is this vast
* reading and erudition going to grant us Moksham?'' is
* concerned, without a full understanding of the unlimited
* attributes of the Lord, then how can we have any understanding
* of faith and belief?

Don't you think it is a contradiction to say "unlimited attributes" 
and "a full understanding" of them by us? Anything unlimited cannot
be comprehended in full. If it can be comprehended completely it is
not "unlimited". 

A full understanding of the attributes of the Supreme person is 
impossible for any of us. Even Sruti uses "Neti Neti" to describe
Him. If further quotation is needed, Upanishad says "Yatho vAcho
nivartante apraapya manasaa saha Aanandam BrahmaNo Vidvaan...."
(Taittiriyam - Brahmaanandavalli). So much for a full understanding!

A little knowledge of the attributes of the Lord is enough to foster
Bhakti. Bhakti it is that can take us closer to the Lord. A Bhakta 
finds joy in the auspicious qualities of the Lord. Any time spent in
carping criticism is time taken away from the anubhava of the Lord
deep in the heart for the bhakta. For a Bhakta - faith is not 
something he needs to prove using arguments. He sees the Lord and 
his absolute dependance on him - he sees nothing else - sees no
need to reject anything else - since nothing else exists other
than the Lord. This does not make the Bhakta a person of zero intellect.
He has simply understood the quintessence of the Scriptures and the
writings of the Great ones. The Quintessence is the Lord - and if
one needs a further quote - "Vedaischa sarvair ahameva vedyo 
vedaanta krit veda videva chaaham" (Srimad Bhagavad Gita CH 15).

The problem is focus. This group is called "Bhakti". It is called
"Prapatti". A Prapanna is one who has surrendered to the Lord 
absolutely. Where is the scope or necessity for him to prove
anything or to criticize any faith. A Prapanna spends his time
singing the glories of the Lord and listening to His Greatness.

There is also an article from another learned person about my
mentioning the PAsuram of PeyAzhwaar. Again, what is not needed
here is a rigid logical proof of one form being fit/unfit for
a deity. If we can invoke "Bhavana" in our hearts - these proofs/
criticisms become trivial. 

But I realize there are many who will always want to indulge in these
and play with words. Perhaps my point is out of place here.

Krishnaanusmaranam param.




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