Anugraha Bhaashanam Translation Tamil English

Bhakti brings happiness A translation of an Anugraha Bhaashanam by the 35th Sringeri Acharya Part 1 vairaagya
28/01/2017 19)11
Bhakti brings happiness A

translation of an Anugraha
Bhaashanam by the 35th Sringeri
Acharya Part 1
Sri Gurubhyo Namaha
This is a translation in my words of the
Tamil Anugraha Bhaashanam given by the
35th Peethadhipati of Sringeri, Jagadguru
Sri Abhinava Vidyatirtha Mahaswamiji. It is
available here
https://youtube.com/watch?
v=7LAwstRXs1E. A great Yogi and Jnani, He
adorned the sacred Vyaakyaana Simhaasana
of Sringeri from 1954-1989.
This is part 1 of a series of two posts. Some words inside brackets [] have
been added by me.
Naraka Chaturdashi 2015,
Jayanti of Jagadguru Sri Abhinava Vidyatirtha Mahaswamiji,
Sri Krishnaarpanamastu,
Prasad.
___________________

,
!
viuddhajnadehya trivedi divyacakue|
reya prptinimittya nama somrdhadhrie||
https://vairaagya.wordpress.com/2015/10/10/bhakti-brings-happinesn-of-an-anugraha-bhaashanam-by-the-35th-sringeri-acharya-part-1/
Page 1 sur 7
28/01/2017 19)11
We prostrate, for the sake of attaining shreyas, to the One who adorns
the crescent moon on His head, who is of the form of Pure
Consciousness established in the Vedas, and who has the divine eye of
adhyaatmic wisdom.
--
--!
nammi yminintha-lekhlakta-kuntalm|
bhavnm bhavasantpa-nirvpana-sudhnadm||
I bow to the one who has ear-rings adorned with the shine of
moonlight, to Bhavani, to the one who is like a river of nectar to
extinguish the scorching of this mortal world.
[When Karma doesnt fructify:]
We do so many good things. Sometimes, upon failing to get the results of
those actions, we assume that the karma is ineffective. We do not think
about what went wrong in our carrying out of the karma; instead we
develop ashraddha (a loss of trust or faith). While doing the karma, there
is shraddha in the person. However, when the expected result is not
obtained, then what is to be done? The doctor has given the medicine for
curing the illness; but that medicine is not working. Then what does this
person say This doctor is of no use that is the attitude. Whether this
doctor is useless, or have you not done in accordance with his
prescription? if asked thus, well, the answer is that he has not even
listened to what the doctor said attentively. Even if he has heard, he has
not acted accordingly. Therefore, simply taking the medicine given by the
doctor, and not following any other prescriptions like dietary restrictions
given, he was going about as he liked. Thus his illness was not cured. But
he arrived at the conclusion that the doctor is the one who is useless.

-- -
pathyam auadhasev ca kriyate yena rogin|
Page 2 sur 7
28/01/2017 19)11
rogya-siddhir-dsya nnynuhita-karma
Vivekachudamani
Only if a patient keeps up the requisite diet along with the medicines, he
gets back his health. If no diet is maintained, if one eats whatever one
wants, but continues to take medicine, there is no guarantee that his illness
will be cured. In fact, it might increase also.
Thus, considering this, if we enquire deeply into the way we have
performed karma, and if our performance is found to be spotless but yet
the karma has not borne fruit, then it is agreeable to decide that shastra is
not correct in prescribing this karma. But this is not how we do it.
In doing any karma, there is an appropriate procedure. If it is punyakarma (a good karma done according to shaastra), then we have to start
with a process called puyhavacanam. Why do we do this? It is said

tatra dau sthalasiddhyartham in order to purify the
place where we perform this punya-karma. It may be clean of the physical
(gross) impurities. In order to cleanse the subtle impurities in that area,
like those caused by bhta-pretas, dua-aktis, and as a result of that
place being used by people who do not have the qualification to use it etc..
These also have to be cleansed. When we do our karma in a place which is
physically as well as subtly clean, then we will get the result of that karma.
Otherwise, the results might not come.
In the same way, a person may do a lot of Bhagavad-dhyna. meditation
on Ishwara. He will not know how to do it properly, he will follow some
haphazard method told by some one who has no authority in this subject.
Thus neither the meditation goes well, nor he gets any result. So he thinks
meditation is not useful and keeps himself away from it.
[How to do any karma The attitude of bhakti]
Bhagavatpaada Shankaracharya has mentioned in the Shivaananda Lahari
Page 3 sur 7
28/01/2017 19)11

- --

!
bhakto bhakti-guvte mudamt-pre prasanne mana kumbhe
smba tavnghri-pallavayugam sansthpya-sanvit-phala
sattva mantramudrayan nijaarrgrauddhi vahan
puyha prakakaromi rucira kalyampdayan||
Thus kalyampdayan rucira puyha prakakaromi being a
person who desires for kalyaana (the most beneficial attainment, or
moksha) I will perform the punyaaha-karma, Bhagavatpaada said. By
whom is it done? bhakto bhakti-guvte by the one who is a bhakta,
who has bhakti.
[What/why/how is bhakti?]
What is this bhakti like? It is said s tvasmin
paramapremarp (Bhakti is that attitude of supreme love towards the
Lord). Everyone who is a bhakta has some amount of love for the Lord, but
it is limited to the extent that his desires are fulfilled. Like it is said
updhyyaca vaidyca krynte
aprayojak the doctor and the upaadhyaaya are useful only until the
job is done. In that category, we put Bhagavaan also. As far as what we
desired for doesnt happen, we go to the Lord and pray to him in the
temple. After the desire is fulfilled, one stops going to the temple. Bhakti is
not to be like that. How then? It is thus said s tvasmin
paramapremarp. We may love so many things in this world. However,
such love for worldly objects is always short-lived. For example, a father
may adore his child who is yet a baby. When the child grows up, he begins
to ask for things which the father does not want to get him. Thus there may
be an argument between them. This argument can become huge, and the
relationship may be completely broken.
Page 4 sur 7
28/01/2017 19)11
[Atman is alone the object of love]

What is the reason for such worldly love being short-lived? Bhagavatpaada
has mentioned the reason that one truly loves only one thing, and love for
other worldly things is not real love or prema. What is that thing which one
loves? He has said It is that tmkhyavastu, the Atman, ones own self.
This Atman, the I, alone is the object of ones supreme love, always, it is
the paramapremspada. In and through whatever things one may love, one
may desire for, it is not really those things which are loved, but only
oneself. We may think that we love our children, but we love them
only because doing so gives us happiness. Bhagavatpaada has said

!
yasmdyvatpriya sydiha hi viayatastvadasminpriyatva
yvaddukha ca yasmdbhavati khalu tatastvadevpriyatva|
naikasminsarvaklestyubhayamapi kadpyapriyopi priya syt
preynapyapriyo v satatamapi tata preya tmkhyavastu||
Shatashloki
This tmkhyavastu is desirable to all at all times. For oneself, one is
always desirable. Whatever anyone may think about oneself, for oneself
one always thinks and desires the best for oneself. This is the nature of all
humans. This love for oneself is only mistakenly placed towards ones body
and mind. It is to be re-cognised as love for that primal source from which
one has arisen, which is nothing but Paramashiva Himself. It is that
Ishwara, Paramashiva, who Himself is appearing as the jiva, the individual.
Thus, that kind of desire which one has towards oneself (as an individual,
jiva), that has to be placed towards Ishwara. This is the meaning of what
has been said in Shaastra s tvasmin paramapremarp. Everyone and
everything except ourself will leave us, but we cannot escape ourself.
Page 5 sur 7
28/01/2017 19)11
One question may come to us at this juncture what about the man who
commits suicide? Doesnt he want to erase himself, get rid of his existence?
The correct understanding however is that every individual who commits
suicide does so desiring happiness or peace for himself. Moreover, in order
that he may remain happy or peaceful, he seeks to get rid of his body too
this is the understanding. Thus, such a love is worthy for the Atman alone,
and it is truly had only for the Atman alone. This supreme constant love for
oneself is had by any common man. However, such a supreme love has to
be directed towards Ishwara who is the source of everything. The
supremacy of this love is that it is ever the same, and having such supreme
love for Ishwara means there is no object of love greater than Ishwara.
Thus, if one has such supreme love for Ishwara, then he alone is truly a
bhakta. If such a supreme love is not had for Ishwara, then what ? Shaastra
says na sa bhtya sa vai vaik not a bhakta but a
merchant, a trader. If one claims to be a servant of Ishwara, then one has
to have such uncompromising love for Ishwara. Otherwise, one is just like
a trader. As long as the buyer gives money, he will sell his goods. If no
money is given, then he will also stop his transactions. One should not
have such a business-like mindset towards Ishwara.
[The attitude of bhakti according to Shivanandalahari]
The Shivanandalahari shloka says bhakti-guvte mudamt-pre
prasanne mana kumbhe characterising the mind of a true devotee with
all its qualifications [When we do a puyhavacanam, a ritualistic
purification using water, we use a kalaa/kumbha, a sacred pot holding
sacred water, which is sprinkled to perform the puyhavacanam. The
qualities of a mind with bhakti is identified with the decorations of the
pot] When we do a punya karma, how must our minds be? It is mentioned
here bhakti-guvte the pot or kalaa which is used in
the puyhavacanam is covered by a thread typically. The sacred pot here
is the mind itself mana kumbhe. How should this sacred pot be
Page 6 sur 7
28/01/2017 19)11
decorated ? by the thread which is the supreme love for Bhagavaan

thus, bhakti-guvte. The mind which is the sacred pot should be covered
by the sacred thread which is the devotion for Bhagavaan.
What else? mudamt-pre this sacred pot, which is the mind,
should be filled with that water, amtam, which is contentment itself.
Generally in puyhavacanam, the kalaa is to be filled with either clean
water or rice. It cannot be used in a ritualistic way without filling it up with
one of these two. Thus, here the mind kalaa is to be filled with the waters
of contentment muda. One may have crores of money or just have
enough to make ends meet, but devoid of contentment or santhosha, even
crores of money is not useful. We hear of many powerful people falter from
the path of Dharma [not clear]. Why? because there is no contentment in
their minds. If contentment is there, then whatever may be the physical
situation, one goes through life without affecting others and having mental
peace. It is also said asantuho dvijo
naa santuho prthivastath a wise man who understands that the
physical body is for the service of Ishwara and Dharma should have
santhosha or contentment. Only such a person is fit for performing
Dharma, as his mind is kept calm generally. If he doesnt have santhosha,
it is not possible for him to do anything properly as his mind is ever
disturbed. If the mind is not kept calm, then there is no possibility of
keeping the mind fixed on Ishwara or having the power of discriminating
between what is to be done or not to be done. Thus, the bhakta must keep
his mind-kalaa filled with the waters of contentment mudamtpre.
[to be continued]
Page 7 sur 7
28/01/2017 19)11
Bhakti brings happiness A

translation of an Anugraha
Bhaashanam by the 35th Sringeri
Acharya Part 2
Sri Gurubhyo Namaha

"
I worship my Guru Sri Abhinava Vidya
Tirtha; endowed with
discrimination, great knowledge, a
repository of courage, forgiveness and
generosity.
This is a translation in my words of the
Tamil Anugraha Bhaashanam given by the
35th Peethadhipati of Sringeri, Jagadguru Sri Abhinava Vidyatirtha
Mahaswamiji. It is available here https://youtube.com/watch?
v=7LAwstRXs1E. A great Yogi and Jnani, He adorned the sacred
Vyaakyaana Simhaasana of Sringeri from 1954-1989.
This is part 2 of a series of two posts . Some words inside brackets [] have
been added by me.
In Part 1, the following verse composed by Shankaracharya in the
Shivaananda Lahari was presented by the Acharya

- --

https://vairaagya.wordpress.com/2016/02/07/bhakti-brings-happinen-of-an-anugraha-bhaashanam-by-the-35th-sringeri-acharya-part-2/
Page 1 sur 10
28/01/2017 19)11
"
bhakto bhakti-guvte mudamt-pre prasanne mana kumbhe
smba tavnghri-pallavayugam sansthpya-savit-phala
sattva mantramudrayan nijaarrgrauddhi vahan
puyha prakakaromi rucira kalyampdayan||
The verse describes the mental state of a Bhakta of the highest order. An
analogy of a sacred-pot, a kalaa/kumbha, is used by Shankaracharya to
do this. The mind is compared to this kumbha which is decorated by
covering it via the thread of bhakti, devotion for Ishwara. It should also
be mudamt-pre, meaning that the mind-kalaa should be filled with
the waters of contentment.
The translation of the rest of the Bhaashanam follows. The complete Part 1
can be found here.
Sri Krishnaarpanamastu,
Prasad.
___________________
Bhagavatpaada Shankaracharya further mentions another characteristic
that should be there prasanne. Even if there is contentment in the
mind, if the mind is fraught with thoughts, then the mind is
not prasannam. What is the characteristic prasanna mind? It is one which
has- viayntara-sacara-rhitya the capability of not fixating on
any viaya, any external objects. When one is sitting for contemplation on
Bhagavaan, if the mind is continuously running behind other things, then
how can it be prasannam? Therefore, Shankaracharya has said
prasanne.
Now, if it is a sacred pot, generally some tender mango leaves are placed on
top of it. Here what is the equivalent thing that is to be placed upon the
mind? Bhagavatpaada has said smba tavnghri-pallavayugam the
Lords feet, which are like tender leaves, are to be placed firmly upon the
https://vairaagya.wordpress.com/2016/02/07/bhakti-brings-happine-of-an-anugraha-bhaashanam-by-the-35th-sringeri-acharya-part-2/
Page 2 sur 10
28/01/2017 19)11
mind. What is the meaning of placing the Lords feet on the mind? To think
is natural to the mind, and instead of thinking about any other thing
without utility, the mind has to be engaged in thinking about the Lord and
His nature. This contemplation of the mind on the Lord is only referred to
here as `placing His feet on the mind. Thus smba tavnghripallavayugam sansthpya-savit-phala. What is the fruit of placing
the Lords feet in the mind? It is said -savit-phala. Knowledge of the
Atman, which is the ultimate imperishable `attainment, is the result.
Apart from this if there is any other result, like going to svarga or any
other loks (worlds and experiences), there is always punarvtti , there
will be a return from such states. Therefore, the only real attainment to be
desired for is tmajna the knowledge of the Atman.
This tmajna doesnt have to be placed by us upon the mind here, just
as we would place the coconut on the sacred-pot. It comes and sits there of
its own accord, provided one abides by what Shankaracharya has said
sattva mantramudrayan by chanting the mantra that He is I
. What does this mean?
At present, we are under the assumption that `I and the Lord are
different. However, according to Shaastra, even during our regular pj
time, it is prescribed

- -
deho devlaya prokt jvo deva santana
tyajed-ajna-nirmlyam soha bhvena pjayet
When we are doing pj to Bhagavaan, the prescription is soha
bhvena pjayet with the attitude of that He is I one should have
the attitude that the Lord is one with oneself. This is true for both kinds of
meditative pj, either meditation on the nirgua nirkra
Brahman (Lord understood as being devoid of all qualities and forms), as
well as the sagua skra Ishwara (the Lord who is understood together
Page 3 sur 10
28/01/2017 19)11
with all good qualities and forms). Why is it said so?

When we consider Lord as being nirgua nirkra Brahman, then apart
from this Brahman, there is nothing else. Thus the jv, the individual, has
no existence apart from the Lord as Brahman, and thus it is clear that such
meditation based on this oneness can proceed. However the prescription is
soha bhvena pjayet even when we consider sagua
skra Ishwara. What does this mean? Does it mean that one has to do
the arcan to oneself, take all the sacred offerings, and consume them
oneself? Not at all. The idea is, just as you would take care of yourself
devotedly, taking care of each of your unique requirements, making sure
you are comfortable, similarly one has to do pj for the Lord. Sometimes,
when people present naivedyam (food offering) to the Lord, it is taken
directly from the stove and presented. No diligence is paid to checking
whether it is too hot or too cold. But when one oneself proceeds to eat, so
much effort has to go to make sure that it is in the perfect temperature.
What this implies is that one has the feeling that the Lord is basically a
material thing, an inanimate object. One feels, This heat cannot harm the
Shivalinga which is inanimate; if there is anything it can harm, it is only
harm my tongue. So there is no problem with presenting the Shivalinga
with extremely hot food which is non-palatable.
This attitude is wrong. It is essential that any food stuff which is to be
presented as naivedyam to the Lord must be in the state where it is
palatable by oneself. If not, this becomes an example of doing pj to the
Lord with tmas raddh [Gita 17.2]. This should not be the case with us.
When we say to the Lord, gandha samarpaymi I offer fragrant
sandalwood paste to You, then the sandalwood should be having such a
fragrance that it attracts even ourselves a bit. It should not be that one
says gandha samarpaymi but offers a non-fragrant, unworthy, paste
which has not a semblance of quality sandalwood paste. Some people also
do this they have a mrti (figurine) of the Lord, and they keep on
applying oil to the mrti , and continue their daily worship of the same. If
Page 4 sur 10
28/01/2017 19)11
we touch this mrti, then our hands themselves become dirty and oily.
Should the Lord suffer this when we ourself are cringing? When we are
bent on keeping ourselves neat and tidy, should not the Lord also be kept
in that way? Such a thought never comes to some people, as the attitude is
that Bhagavaan is different from oneself.
And this is the reason why it is said that one has to have the attitude that
the mrti of the Lord is a conscious entity just like me, soha bhvena
pjayet. One should think, If I am to serve this mrti in any way, then it
should be in the same way as I would serve myself, with care and affection
and diligence. Even if it is offering a coconut, care must be taken to ensure
that it has not started to decay inside. This is the attitude to be adopted
when the Lord is worshipped as Ishwara, the repository of good qualities.
When meditating on the Lord as Brahman, the one without any qualities
whatsoever, there no difference is there at all between the Lord and oneself
as a matter of fact. Hence, sattva mantramudrayan one has to keep
in mind this attitude described here.
Then, Bhagavatpaada says nijaarrgrauddhi vahan (purification
of the body which is like a house) if one acts according to the
prescription above, then ones own body and mind will be purified. The
water in the sacred-pot can be used for puyhavacana ritual which is
used for purifying a physical place which provides space for people. After
doing this ritual alone, one proceeds to successfully complete a dhrmika
karma as prescribed by Shaastra. In the same way if the mind is kept in
this way, bound with bhakti and the memory of the Lord, holding that
tmajna is the only worthy fruit that is to be attained, remembering
that the Lord is a caitanya vastu, a Conscious Entity, and keeping raddh
in the fact that our worship of the Lord will bear fruit certainly, then such a
mind purifies itself as well as the body which houses oneself, the jv.
Holding all these attitudes in mind, If one proceeds to do with
ones karma, then the karma which we do becomes equivalent to karma
Page 5 sur 10
28/01/2017 19)11
done after completing the puyhavacana ritual, and only then it becomes
successful. If these attitudes are not kept in the mind, then it becomes a
waste, just as the Gita says adeakle yaddnam aptrebhyaca dyate
if one gives something in charity at a un-sacred place, a place where it
should not be given, or at a improper time when it should not be given,
then the karma of giving is not fruitful.
Therefore, Bhagavatpaada says in effect that if we have to do some
dhrmika karma, we have to purify our own body first. To do this,
we should practice the above-mentioned disciplines.
Bhagavatpaada also tells us another thing. If we are facing some difficulty
in life, then we go to several places, meet several people, by which we try to
get rid of the difficulty. However, we often forget the Lord, who has the
power to remove our difficulty in a trice. It is said

"
tvayi sati iva dtaryasmadabhyarthitnm
itaramanasaranto darayantorthimudrm
caramacaraaptai durgraha dogdhukm
karabhamanusarma kmadhenau sthitym||
O Shiva, when you are here to bestow on us whatever we desire, we
are following other deities stretching hand in begging mood. (This is
like) We desire to milk the camel which is difficult to achieve due to
kicking with its hinder legs, while we have within our reach, the
Kaamadhenu itself (which is capable of bestowing us with whatever
we desire).
If we desire milk from the Kaamadhenu [the sacred wishfulfilling cow from
the Puraana-itihaasas], then we dont have to milk it from the
Page 6 sur 10
28/01/2017 19)11
Kaamadhenu. Praying to Kaamadhenu alone is sufficient, the Kaamadhenu

gives us immediately. The Kaamadhenu even has the capability of giving
whatever is desired upon prayer and worship, let alone milk. However,
suppose a person who desires for milk does not have the mindset to
approach the Kaamadhenu respectfully and worship Her, but rather
approaches a camel which is habituated to kicking, then that would be
foolish.
Similarly, when the mind is disturbed, if there is some difficulty, why not
go to Parameshwara and pray for relief? Instead of this people roam
around by trying to sort out the issue by approaching several people and
remedies of several kinds. While this may offer a temporary relief, there is
no permanent settlement of the issue. One must therefore approach and
surrender to the Lord. Bhagavatpaada has said in the Shivaanandalahari

"
yogakemadhuradharasya sakalareya pradodyogino
dda matopadeaktino bhyntaravypina|
sarvajasya daykarasya bhavata ki veditavya may
abho tva paramntaraga iti me citte smarmyanvaham||
Generally people say that we must all have a confidante, like a trusted
friend or a relative, to whom we can confide our difficulties, who is also a
well-wisher and will do us good all the time. However, is this apparent
well-wisher himself free from difficulties? If he is not, then how can he
help with our situation? How can a doctor who is unable to treat his own
sickness cure the same in another? What is the utility in approaching such
a doctor? With respect to the ability to get rid of our difficulties completely
and for all time, all people are in the same state as such a doctor.
Therefore the teaching of Bhagavatpaada is to approach and surrender to
Page 7 sur 10
28/01/2017 19)11
Bhagavaan, who is yogakemadhuradharah One who can give both

yoga and kshema. Yoga means getting something new, and kshema means
retaining whatever one has. Bhagavaan has the capability to protect what is
there already, and also provide whatever is not available but very much
needed. Bhagavaan has in fact taken an oath in the Gita,

ananycinyanto m ye jan paryupsate
te nitybhiyuktn yogakema vahmyaham
When such a Bhagavaan is available to us, why should we go to anyone else
and kneel before them, when they do not have such a capability of
providing to us the solution like Bhagavaan? And even if someone is there
with the capability, do they have the heart to help us out? Not always, in
fact rarely so. However, Bhagavaan is sakalareya pradodyoginah
He is ever intent on providing all kinds of benefits to the anyone who
has bhakti. He is as though keeping wait all the time, thinking, Will
someone come and ask me for this? Would anyone receive my grace?.
What else is needed?
Furthermore, Bhagavaan is dda matopadeaktinah. He is capable
of directing us in the right direction towards fulfilling our desires, whether
the desire is for something which is perceivable by us now, or even that
which is imperceivable like svarga, etc. So these hidden goals are also
revealed to us by Bhagavaan, and the method to attain them is also
mentioned, like jyotiomena svargakmo yajeta (by performing the
Jyotishtoma yajna, one attains svarga). Also, he reveals unknown means
to known ends, like putrakmo putrey yajeta (if one desires a son, one
can do the putrakaameshti yaaga). In this way, he is all-knowing and allpowerful in providing us with all benefits and removing our difficulties.
OK, Bhagavaan is indeed so great and wonderful, but where to find
Him?, if such a question is asked, then the answer given is that
Page 8 sur 10
28/01/2017 19)11
He is bhyantaravypina He is available everywhere, within and

without, and all the time. He is present even within the antahkarana. He is
to be recognised so. If one is not recognising Bhagavaan in that way
because of some reason, then one can go to a temple so that one may get
the raddh to find the Lord there.
Bhagavatpaada continues sarvajasya daykarasya Bhagavaan is allknowing as well as filled with compassion towards removing the suffering
of all. Bhagavaan being like this, then what is the need for even going to
Bhagavaan and telling Him of our difficulties? Being all-knowledgeable, He
knows them all. Being all-compassionate, he is ever intent on removing our
difficulties. Such a Bhagavaan is indeed abho tva paramntaraga
iti me He is ever our confidante, ever our well-wisher. Other wellwishers, other confidantes, may be there for us today because of some
reason, but tomorrow they may suddenly turn over and will not be
available to us. But Bhagavaan is paramntaraga He is the innermost
confidante, the indweller Himself. He has declared openly in the Gita na
me bhakta praayati My devotee will not perish, he will never be
misled. Thus there is no greater well-wisher, no great beloved, to us than
Bhagavaan. Such a conviction should come.
One need not publicise this devotion, this conviction; it is enough if it is
present in the mind. If it is present, then all that is good will come to us.
When we have got the great fortune of being born a human being [because
of the discriminative faculty, buddhi], one should approach Bhagavaan
who is the most eligible person to help us, instead of going anywhere else.
If we do that, then we will face no lack, no difficulty in our lives. It is for
this reason Bhagavatpaada has guided us. Even if we think that Bhagavaan
is separate and different from us, Bhagavatpaada has shown us the way to
worship Him appropriately. By doing so, all reyas will be gained by us.

- "
Page 9 sur 10
28/01/2017 19)11
haranama prvatpataye haraharamahdeva|

jnakknta-smaraa jayajaya rma rma||
https://vairaagya.wordpress.com/2016/02/07/bhakti-brings-happin-of-an-anugraha-bhaashanam-by-the-35th-sringeri-acharya-part-2/
Page 10 sur 10

Anugraha Bhaashanam Translation Tamil English

Uploaded by

Document Information

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Anugraha Bhaashanam Translation Tamil English

Uploaded by

Copyright:

Available Formats

Bhakti brings happiness A translation of an Anugraha Bhaashanam by the 35th Sringeri Acharya Part 1 vairaagya

Bhakti brings happiness A

[Atman is alone the object of love]

decorated ? by the thread which is the supreme love for Bhagavaan

Bhakti brings happiness A

with all good qualities and forms). Why is it said so?

Kaamadhenu. Praying to Kaamadhenu alone is sufficient, the Kaamadhenu

Bhagavaan, who is yogakemadhuradharah One who can give both

He is bhyantaravypina He is available everywhere, within and

haranama prvatpataye haraharamahdeva|

You might also like