Guest guest Posted May 7, 2002 Report Share Posted May 7, 2002 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anubadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// =============================================================== SRI RANGA SRI VOL.03/ ISSUE.28 dated 6th May 2002 =============================================================== MEMBERSHIP SCORE BOARD AS ON DATE: Around 1450 (Thanks to the recommendations and efforts of our existing members) =============================================================== EDITORIAL: Dear Bhagavatas: IN THIS ISSUE: 1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” – A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM By Sri C. G. Balaji - Part 3. {Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} ------ The first 6 Parts of the following series appeared in Volume 3 / Issues 22, 23, 24, 25, 26 and 27 2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 7 (Translation by Anbil Ramaswamy) in which we presented in the form of catechism, 22 questions raised and answered by H.H. In this Issue, we present Qns. 23, 24 and 25 with their answers. ------ 3. DESIKAMRUTHAM – SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 7 By Sri Sadagopan Iyengar Swami ------ 4 DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –Part 7 (Anbil Ramaswamy) ------ 5 “FROM MAHABHARATA – “YAKSHA PRASNAM” (By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of India) The first 3 Parts of this series on this subject appeared in Issues 25, 26 and 27. In this Issue, we present Part 4 thereof. ---------------------- EDITOR’S NOTE: (The “Yaksha Prasnam” is an important topic in which very many esoteric truths are discussed in a conversation between Dharma in the form of a Yaksha and Dharmaputra-Yudishtira. Though Yaksha’s questions and Yudishtira’s replies may appear on the face of it simple and commonplace, there is deeper philosophical significance beneath them. There are about 125 Questions and Answers that reveal these in a subtle manner but with deep undercurrent of practical wisdom. The author who has done intense research on the subject brings to light these aspects in simple, clear and understandable English, for our benefit) ======================================================================= WE REPEAT OUR STANDING REQUEST: The issues have been archived for public view at . 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INDEX OF FILES: We invite your kind attention to the Index of Files for Volumes 1, 2 and 3 of “Sri Ranga Sri” (uploaded and maintained by Sri Diwakar Kannan from California, USA Volume 1 (Issues 1 to 27): SrirangaSri%20Index/srs-vol1-ind\ ex.html Volume 2 (Issues 1 to 15): SrirangaSri%20Index/srs-vol2-ind\ ex.html Volume 3 (Issues 1 to 26 Current): SrirangaSri%20Index/srs-vol3-ind\ ex.html Kindly also peruse the following files at the sites indicated: http://members.tripod.com/~sriramanujar (Maintained by Sri Madhava Kannan from Singapore) - Biography of Bhagavad Ramanuja - Biography of Swami Desika - Acharya Vamsa Vriksham and Srimad Rahasya Traya Saram and other links, http://www.srivaishnava.org/sgati/ (Maintained by Sri Venkatesh Elayavalli from California, USA) SDDS Volume 1 / Issues 1 to 33 SDDS Volume 2 / Issues 1 to 26 SDDS Volume 3 / Issue 1 SaraNAgati Vol. 1 / Issues 1 - 24 SaraNAgati Vol. 2 / Issues 1 - 04 for “Hinduism Rediscovered” and other links http://www.srivaishnavam.com (Maintained by Sri R.M. Venkat from Bahrain) Dasavatara Stotram Meaning “Srimad Rahasya Traya Saaram” in the “Philosophy” section and other links. (More to follow) Dasoham Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri” xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx 1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” – A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM By Sri C. G. Balaji - Part 3. {Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} ------This section eulogizes Sri Lakshmi Hayavadana, the presiding deity at Srimath Poundarikapuram Ashramam. Sri Lakshmi Hayavadana Lord of knowledge, as He is known Seeds of jnana by him were sown Restored He the scriptures that were out flown Marauders of lore by Him were thrown Minds of wisdom by Him were grown For the torch of light that was to be shown On the path that had remained yet unknown Beseech we the holy feet of Sri Lakshmi Hayavadana - 3 Sri Lakshmi Hayavadana is known as the Lord of knowledge. It was He who sowed the seeds of jnana. It is popularly known that Supreme Lord has taken ten avataras for the cause of righteousness and dharma. Besides these there have been many more. One of them is the avataram of Sri Lakshmi Hayagriva, the presiding deity of learning. All vidyas have their origin in Him and emanate from Him. The avataram of Sri Hayagriva is the foremost of all the other avatarams of Lord Sriman Narayana. It is an avataram with great significance. Brahma, Rudra, Rishis and Devathais meditate upon this Lord for gaining knowledge. The greatness of this avataram has been described in Mahabharata-Shantiparvam-Moksha-dharma Narayaniyam, 375 sargam by Bhagavan Vyasa, who has extolled Him as - One who guides all forms of study. Goddess Sarasvathi is said to have adored this form of Vishnu, Sri Hayagriva. Lord Sriman Narayana after waking up from his yoga nidra created chaturmukha Brahma the representation of satva gunam and ordained him with the duties of creation. Two Rakshasas - Madhu, who was the representation of tamo gunam and Kaitabha, who was the representation of rajo gunam, saw Brahma singing the four Vedas in a nectareous tune with his four faces. They then plundered the four Vedas and went into the pataala lokam. A helpless Brahma having lost the radiance of his knowledge prayed to Lord Sriman Narayana with all devotion. Pleased with his devotion, the Lord with the power of His Yoga incarnated as a beautiful horse faced individual. According to the Vedas, the best form of build to subdue rajo guna and tamo guna is that of Hayashira or Hayagriva. And so, the Lord incarnated as a resplendent spotless white Hayagriva with four hands (chaturbhujam). The head depicted the dwelling of the four Vedas showing the forms of the stellar world. His mane shone like the rays of Sun. His two ears beamed like Akaasha and Pataala, forehead like the Earth and eyebrows like the rivers Ganga and Sarasvathi. His two eyes looked like the Sun and the Moon with oceans inside. His nose looked like dusk (sandhya) and His utterance was Pranavam. His tongue looked like a lightening streak and His lips looked like the bhulokam and pitrulokam. His neck looked like a deep dark night. The Lord after having attained this divine form, which was the substructure for all other forms of His, then went after the two Rakshasas (demons) into the Pataala lokam. Having killed the Rakshasas (demons) and redeemed the Vedas back to their pristine glory, He then taught Brahma the entire Veda, Vedanta along with the Pancharatra and other shastras. It is for this reason that Lord Hayagriva is considered the first acharya in the lineage of preceptors and also the treasure house of the Vedas and the essence of all knowledge and vidyas. This Avataram is full of vedantic truths and realizations. The Lord in Ramavataram preached the truths of Sharanagathi and Varnashrama dharma. In Krishnavataram, the Lord preached the Bhagavath Geetha, along with vishwaroopa darshanam and the destruction of the evil. In all the other Avatarams of the Lord it can be seen that the Lord preaches some important truth, but it is only in Hayagriva avataram that one can have a complete realisation of all the truths of Vedanta. The reason for this is that this avataram teaches about the presence of the Lord’s four vyuhas, the creation of Brahma before the creation of the worlds, the theft of the Vedas and their restoration, Bhagavath shastras and others. Sri Hayagriva is considered as the principal deity of all knowledge and enlightenment. It is said that one becomes wise and erudite worshipping and contemplating Hayagriva. During Krishnavataram, the Lord preached Geetha by holding on to the horses of His chariot. He upheld the fact that He is the Supreme Being. The Lord Lakshmi Hayagriva who is the one who bestows moksha also preached the Shukla Yajurveda to Yajnavalkya. He held out the light of knowledge on the path of Moksham that was yet unknown and preached the essential esoteric to enable the seekers of deliverance attain the divine bliss of the Lord’s communion. Swamy Deshikan who experienced the epiphany of this Lord of knowledge, whose neigh is nothing but the Vedas, glorifies Him in many respects in his Hayagriva stotram, in his tamil prabandhams and also in his dialectic masterpiece Shatadushani. To quote one from Sri Hayagriva Stotram – “I surrender myself to Lord Hayagriva who is totally pure knowledge in solid material form, who has taken the vow to grant supreme wisdom to the world and who is the sure refuge to all beings”. Sri-Vaishnava-Darshana-Kootashthaanaam Vandanam This section salutes the three kootasthars of parama vaidika Sri Vaishnava Sri Sampradaayam, Sri Swamy Nammazhwar, Sri Bhagavad Ramanuja and Sriman Nigamantha Maha Deshika. Sri Swamy Nammazhwar Tore he the binding wind on his birth terrestrial Lore at par were his, with texts imperial Wore he a garland, with a fragrance so ethereal “The one who is different”, was he acclaimed “Sandals of the Lord”, was he duly proclaimed Beseech we the holy feet of Maaran Shatakopa - 4 This verse eulogises Swamy Nammazhwar, the first kootasthar of Sri Vaishnava Srisampradayam. Nammazhwar was born as the amsham of Vishwaksenaazhwan, in Thirukkurugur on the 43rd day of Kaliyugam, Pramaadi samvatsaram, month of Vaikaashi in the constellation of Vishakha. His father was Sri Kariyar. It is said that Nammazhwar during his birth on this earth overpowered the binding wind also known as Shatavaayu. He remained in the Lord's eternal contemplation without any food or water under a tamarind tree for many years and came to be acclaimed as ‘Maaran’ or ‘The one who is different’. He was a yoganishta of the highest calibre. He wore a garland of ‘magizumpoo’ flowers, which had a divine fragrance and composed the sacred ‘Thiruvaimozhi’, which is held at par with the imperial texts of the Vedas. His Thiruvaimozhi (the essence of Saama Veda) in Tamil is verily held as “Dravidopanishat” with great esteem. He preached Divya prabandham to Madhurakavi Azhwar his disciple. His other prabandhams include Thiruvaruththam (the essence of Rig-Veda), Thiruvashiriyam (the essence of Yajurveda), and Periya Thiruvanthaadi (the essence of Atharvana Veda). He is duly proclaimed as Paduka, the Sandals of the Lord. He preached all the Vedantic esoterics to Sriman Nathamuni in a yogic communion (Yogadashaa). Swamy Deshikan eulogizes him with the following taniyan – “We mediate on Shataari, (Nammazhwar) whose garland of Vakula flowers gets its fragrance exuded into the fluent flow of poetry - a work of literature at which the Vedas, having been tired of imparting codes of life, even ineffectively, can safely rest and relax now, since Azhwar’s works will suffice and do the same job more effectively! “ Sri Bhagavad Ramanuja Master who wore the saffron attire Strode he along the holy path without a tire Trampled he the words, derisive and dire Lifted Him up, from the fallacy filled mire Beseech we the holy feet of Emperumaanaar, Ramanuja Yatiraja - 5 Bhagavad Ramanuja is held as the second kootasthar of Srisampradayam. He was born as the amsham of Sri Ananthaazhwan at Sriperumbudur in the year 1017 ACE Pingala varsham, month of Chittirai in the constellation of Thiruvaadirai. His father was Asuri Keshava Somayaji who hailed from the Haritha gothram. Ramanuja took to sanyasashramam very early in life and as a great sage, strived all his life without a tire to establish the true Vedic purports. He vanquished all his opponents’ fallacies and established the philosophy of ‘sa vishesha advaitham’ or Vishishtaadvaitham by means of his magnum opus ‘Sribhashyam’ which fetched him the title Bhashyakaara. He also received the most esteemed archa vigraham of Lakshmi Hayagriva worshipped by Goddess Sarasvathi for this magnum opus of his. His other works include Vedanta-deepam, Vedanta-Saaram, Gadya-Trayam, Srimath Gita-Bhashyam, Nityam and Vedartha-Sangraham. He stayed in vibhavam for 120 years and established Sri Vishishtaadvaitha Siddhantham on a firm basis. Swamy Deshikan extols Ramanuja for having lifted up “Parabrahman” with his hand from the mire of scriptural fallacies and derision. Swamy Deshikan extols Bhagavad Ramanuja with the following taniyan – “May Sri Ramanuja-muni, accept my humble prostration - he whose works performed the service as the woman- attendant for the Veda- matha (who captivated the Lord and is His consort), this Veda- matha holding the Lord under her spell, in a dependent manner- so to say.” He completed the unfinished work of his Acharya, Sri Saakshaat Swamy’s Poorva Saara Swaadhini with his own Uttara Saaraswatham. His Acharya was greatly pleased with him (To Continue) ========================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================= 2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 7 (Translation by Anbil Ramaswamy) in which we presented in the form of catechism, 22 questions raised and answered by H.H. In this Issue, we present Questions 23 to 25 relating to “Daanam” especially “Anna Daanam”. ------ Q. 23. Who are all to be revered as God Himself? Answer: The Saastras direct us to propitiate as God Himself the following: viz., Mother, Father, Preceptor and Guest. “Maatru dEvO bhava, Pitru dEvO bhava, Aachaarya dEvO bhava, athithi dEvO bhava”. The last one is known as “A- thithi” which literally means (on who visits without prior appointment, literally undated “a – thithi” or unscheduled or unexpected guest). Qn. 24. What is the best way to treat such a guest? Answer: Turaga sata , sahasram gO, gajaanaam cha laksham Kanaka rajata paatram mEdineem saagaraantaam / Vimala kula vadhoonaam kOTi kanyaah cha dadhyaath Nahi nahi sama Yetaih annadaanam pradaanam // Meaning: “ Gifting of a hundred horses, a thousand cows, a lakh elephants, vessels of gold and silver, land covering right up to the seas, giving a million brides in marriage - none of these will be equal to offering food to an athithi” Qn.25.What should be the attitude while offering Daanam to a guest? Answer: Any “Daanam” especially “Anna daanam” will be effective only if offered with the right attitude. Avjnayaa na daatavyam kasyachit leelayaapi vaa / Avajnayaa kritam hanyaath daataaram naatra samsaya: // (Valmiki Ramayanam Bala khaaNdam –18) Meaning: “In offering “Daanam” there should be no discrimination, no disrespect and no playful jeering. The needs of the recipient should be foreseen and offered with utmost care and affection. Even the slightest disregard of these will ruin the host. Make no mistake about it” To illustrate this, HH gives an interesting anecdote: A poor Brahmin went to a rich friend for some help. The rich man gave a warm welcome, exchanged pleasantries, enquired about the welfare of the guest and his family members. He was literally moved to tears on listening to the harrowing tale of the poor Brahmin’s penury and pitiable plight. He told the Brahmin that if he had come a few days earlier, he could have offered all the help needed but unfortunately at the moment, he had no funds to help. The conversation dragged on till lunchtime. The rich man enquired if the Brahmin had any food referring sympathetically to his famished appearance. The Brahmin admitted that he had had no food for days, hoping that the rich man would invite him to dine. But, the rich man said- “ How sad! You should have told me this earlier. See, My wife and myself just finished our lunch and my wife had cleaned all the vessels and goneto have her nap. Also, there will be no leftovers also to offer you. There is a house around the corner of the street. You may get some food there. Go fast before they also shut shop” When the Brahmin reached the corner house, the owner said in a gruff voice “You seem to be hungry. Your famished appearance shows it all. Get inside” Turning to the cook inside, he yelled “Hey! Here comes an unwelcome guest. Anyway, since he is hungry, give him something to eat. As he was being served food, the owner peeped in and said “Hey! The fellow would not have tasted ghee in all his life. Offer him a few more spoons of ghee. Also, give him the leftover of the edibles prepared yesterday. Finally, give him lot of yogurt” As the guest came out after eating, the owner beckoned him saying, “The house cleaning maid was complaining that there were not enough rags for mopping. Please take off your torn and dirty clothe and wear these new ones and go take rest in the yonder coir cot. You can go away after a night’s sleep and after taking shower in the morning”. The guest complied with that. As he was about to take leave the next morning, the owner said in the same ungracious voice : “How will you go! You stupid guy! You seem to be penniless. Take this money. Otherwise, you will be in trouble having to walk all the way home”. The former rich friend’s words were welcome to the ears and heart but did not help the guest in quenching his hunger. The latter one used harsh words but offered the guest food, rest and money that he wanted. The real “athithi satkaaram” should be pleasing to the ears and heart and at the same time fulfill the real needs of the guest. Dasratha’s welcome to Viswamitra (who sought his help) was very pleasing in word and deed. (To Continue) ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ 3. DESIKAMRUTHAM – SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – Part 7 By Sri Sadagopan Iyengar Swami The Peerless Preceptor-7 ----------------------------- We have seen so far the indispensable role the Acharya plays in dispelling one’s ignorance and paving the way for emancipation. We have seen too how the Lord, in his anxiety to ensure the upliftment of individual souls, tries various ploys, taking birth in this world as Sri Rama, Sri Krishna, etc, as various Azhwars, and finally as numerous Acharyas, whose lineage starts with the Lord Himself, and is followed by Sri PirAtti, Sri VishvaksEnA, Sri Nammazhwar, Sri Nathamuni, Sri UyyakkondAr, Sri ManakkAl Nambi, Sri Alavandar, Sri Peria Nambi, Sri Ramanuja and the 74 Mutt heads established by him, and their illustrious descendants up to the present-day Acharyas showering their mercy on us. The beauty of Srimad Rahastrayasaram lies in its sound logical base. Another distinguishing feature is Swami Desikan’s capacity to foresee possible doubts in the minds of readers and to clarify them simultaneously, while making a point. In tune with the Shruti dictum that one ought to know and pay obeisance individually to each Acharya in his Guruparampara, we recite daily the tanians relating to various Acharyas. The Acharya is normally one’s contemporary, as instruction or upadEsa could be obtained only in person from the Acharya. Here, a reasonable doubt would rise in our minds—how Sri Nammazhwar, separated by hundreds of years from Sri Nathamuni, could be the Acharya for the latter. It is common knowledge how Sri Nathamunigal, hearing the ten pasurams beginning with “ArAvamudhE”, was inspired to search for the rest of the thousand and odd Tiruvaimozhi pasurams, by obtaining upadEsa of “Kanninun SirutthAmbu” from the descendants of Sri Madurakavi Azhwar. And by reciting this prabandam 12000 times with devotion, he was rewarded by Sri Nammazhwar, who appeared in person and taught the entire Divya Prabhandas, to enable their re-propagation. Thus, by obtaining upadesa from Sri Madurakavi’s descendant, Sri Nathamuni joined the sishya parampara of Sri Nammazhwar. Further Sri Nammazhwar’s personal instruction in his Yoga dasA made him Sri Nathamuni’s Acharya. The contribution of Sri Nathamuni to the protection and propagation of the Sampradaya is invaluable, and he is counted as the first Acharya for all practical purposes. Acknowledging Sri Nathamuni to be the first Pontiff of SriVaishnavism, Swami Desikan says “NathOpagyam pravrittam”. Our Acharyas have not only instructed those eligible sishyas who came into contact with them, but also authored Manuals on various aspects of the Sampradaya, for the enlightenment of subsequent generations. In this fashion, Sri Nathamuni’s works were “Sri NyAya Tattvam”(the source of inspiration for Sri Alavandar’s Siddhitrayam) and “Sri Yoga Rahasyam”. Sri Nathamuni was a great Yogi and had 8 sishyas of repute; primary among whom were Sri Uyyakkondar and Sri KurugaikAval appan. (It was to the latter that Sri Nathamuni entrusted the propagation of Yoga Shastra, but due to the Lord’s will, Sri Alavandar reached Sri Appan too late to be instructed in the secrets of Yoga, which was then lost to us forever) We have to remember Sri Nathamunigal with gratitude not only for having rediscovered the lost treasure/heirloom of the Divya Prabandas, but also for having set them to divine music (“TALam vazhangi Tamizh marai innisai tanda vaLLal”). Perhaps in recognition of this fact, his vigraha is seen in many temples with cymbals in his hands. The present manner of recitation of Prabandas in temples is no doubt good, (“PAtyE gEyE cha madhuram”) but imagine how absolutely uplifting it would be to hear these poignant pasurams sung in soul-stirring rAgAs appropriate to the Azhwars’ moods! Even a cursory look at the pasurams would reveal that they are meant to be sung with devotion, and not merely recited, however resonantly. Sri Nammazhwar says,” PaNnAr pAdal inkavigaL yAnAi tannai tAn pAdi”, attesting to the fact that even the Lord intended this divine poetry to be sung. A further proof is that one of the Azhwars, Sri PAN PerumAl, was an expert musician, a wandering minstrel, whose occupation itself was singing the Lord’s praise. Such is Swami Desikan’s regard for Sri Nathamunigal that he exhorts us to pay obeisance to the Acharya daily, and proudly proclaims that Sri Nathamuni’s devotees are indeed peerless in all the world (“Nathamuni kazhalE nALum tozhudu ezhuvOm, namakku Ar nigar nAnilatthE”). The greatness of this Acharya can be gauged by the fact that Sri Alavandar, in his “Stotratnam”, devotes no less than three slokas to the praise of Sri Nathamuni, and concludes by saying that Sri Ranganatha Muni (as he was christened)’s tiruvadis are the sole refuge, not only in this world but also in Sri Vaikuntam (“atra paratra chApi nityam yadeeya charaNou sharaNam madeeyam”). A cardinal principle enunciated here is that the Acharya is not only a facilitator (“PrApakam”), but also the goal to be attained (“PrApyam”). The SAtvata Tantra of Pancharatra says, “GururEva param Brahma, GururEva parA gati:---- upAya upEya bhAvEna tamEva sharanam vrajEt” It is relevant to note here that obituary notices of Sri Vaishnavas always refer to the individual having attained the lotus feet of his Acharya (“AchAryan tiruvadi adaindAr”) and not that of the Lord. In fact, the Scriptures denounce those whose devotion is addressed to the inaccessible Lord, in preference to the easily accessed Acharya- Says the SAtvata Tantra, “Chakshu: gamyam Gurum tyaktvA ShAstra gamyam tu ya: smarEt karasttham udakam tyaktvA ghanasttham abhi vAncchati” (One who forsakes the Guru, visible to the eyes in flesh and blood, and sets his heart upon the Lord, who is to be known only through the Shastras, is indeed a fool, as much a fool as one who forsakes the potable water on hand and hankers after water from clouds or some such unobtainable source.) It is noteworthy that both Sri Alavandar (“nityam sharanam madeeyam”) and Swami Desikan (“nALum tozhudu ezhuvOm”) agree that devotion to Sri Nathamuni should constantly occupy our thoughts, day in and day out. This is akin to the dictum of the Vedas, “TasmAt BrAhmaNEbhyO VEda vidbhyO divE divE namaskuryAt”. Just as the Vedas exhort us to be devout towards Vedic scholars and pay obeisance to them daily, Sri Nathamuni, who is well versed not only in the Vedas, but also in the Vedanta, should be the object of our constant veneration. =========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =========================================================== 4. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –Part 7 (Anbil Ramaswamy) --------------------------- CHAPTER 16: PURUSHAARTHA KAASHTA ADHIKAARAM 54. “ Raajaavukku Raaja kumaarOpa laalanam pOlE bhagavata kainkaryam bhagavaanukku abhimatamaai irukkaiyyaal…” (M) Meaning: “ Like the fondling of a prince is pleasing to the King, the Lord is pleased with the services rendered to his Bhaagavataas” 55. “Svatantranaai svachchanda leelanaana Raajaa thaan pooNDa aabharaNathai yum iTTa maalaiyaiyum aDiyaargaLuDaiyavum aanai kudirai kaLudaiyavum kazhuthilE iDumaap pOlE…” Meaning: “Like the King who is independent and who takes a pleasure in acting as he pleases, places the ornaments and garlands worn by himself round the necks of his servants and of his elephants and horses, the Lord is a Seshi by being a Seshi along with Lakshmi directly and also a Seshi mediately through the devotees” To Continue: CHAPTER 17: SAASTREEYA NIYAMANA ADHIKAARAM ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== 5. “FROM MAHABHARATA – “YAKSHA PRASNAM” (By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of India). The first 3 Parts of this series on this subject appeared in Issues 25, 26 and 27.In this Issue, we present Part 4 thereof. --------------------------- PRASNAM 7: YAKSHA:“KENAASMIN DRITEEYAVAAN BHAVATI?” “HOW DOES A MAN BECOME WELL SUPPORTED?” YUDISHTIRA:“DHRITYAA DRITEEYAVAAN BHAVATI” “IT IS BY RESOLUTE COURAGE THAT MAN BECOMES WELL SUPPORTED” NOTES: A man may be an embodiment of all virtues. But, what he needs most to hold on to them is the mental resolution, full of courage. A man must have the courage of conviction as well as the courage to stand by such conviction when it comes to practicing his virtues. Sri Rama had high principles and strong convictions over them as well. When it became clear to his mother Kausalya that he was determined to proceed to the forest and live there for fourteen years, she invoked the spirit of the very same Dharma adhered to by Sri Rama in a steadfast manner with courage and self-restraint, to keep an eye on him, so that he would not come to any harm in the forest. PRASNAM 8: YAKSHA: “KENA BUDDHIMAAN BHAVATI?” “ HOW DOES ONE BECOME WISE?” YUDISHTIRA: “VRIDDHA SEVAYAA BUDDHIMAAN BHAVATI” “A MAN BECOMES WISE BY REMAINING CLOSE TO THE LEARNED AND VENERABLE” NOTES: The subtle point in Yudishtira’s reply is that “Vriddha”, an aged person does not merely refer to one advanced in terms of years of life spent but also to those advanced in elevated wisdom, experience etc. Sri Rama was an embodiment of all-noble qualities and virtues. He had absorbed the lore of wisdom. What was his method? This Sloka from Srimad Valmiki Ramayanam explains: Seela vriddhair jnaana vriddhair vayO vridhaischa sajjanai: / Kathayaannasta vai nityam astra yOgyaantarEshavapi // Rama was very fond of spending time with the aged and the wise. He found he was benefiting greatly thereby. Rama found a way to maximize this benefit. He took time out of the sessions earmarked form acquiring skills in archery and other weaponry and spent the time in the company of those –tall in age, experience, wisdom and excellent conduct. PRASNAM 9: YAKSHA: “KIM BRAHMANAANAAM DEVATVAM?” “WHAT IS THE DIVINITY SEEN IN BRAHMANAS?” YUDISHTIRA: “SVAADHYAAYA YESHAAM DEVATVAM” “DIVINITY IS SEEN IN BRAHMANAS WHO STUDY THE VEDAS DEEPLY AND ALSO CONSTANTLY” NOTES: “Svaadhyaaya” can be understood as “Japam” or a repetitive chant of a mantra. However, in its true sense, it refers only to the study of the Vedas. The Vedas emanated from the Divine. They are profound. There is a substratum of truth not only in the Vedic passages and words but also in the Vedic syllables. The substratum cannot be reached or understood in a single attempt. The Vedas have to be learned properly, then recalled and reflected upon properly in a long and sustained process. The whole approach has to be governed by intense aspiration and a burning desire to reach the substratum in everything.. Svaadhyaaya refers to such a study and understanding of the Vedas. The Taittriya Upanishad has this long passage in Chapter 1; Sikshaavalli Section 9, to explain what glory can be achieved by a study of the Vedas and the dissemination of the truths therein. An extract from that passage reads as under: Rtam cha Svaadhyaaya pravachanE cha/ Satyam cha Svaadhyaaya pravachanE cha/ Tapas cha Svaadhyaaya pravachanE cha/ Damas cha Svaadhyaaya pravachanE cha/ Samas cha Svaadhyaaya pravachanE cha/ Whatever is the right and proper understanding of - worship, truthfulness, penance, control of senses, tranquillity of mind – are all obtained by a deep study of the Vedas and later imparting the knowledge gained to true seekers. So far as the BrahmaNaas are concerned, all that is ordained for them and required of them is contained in “Svaadhyaaya”. On “Svaadhyaaya”, Bheeshma, the grandsire of the PaNDavas has this to say to Yudishtira in the course of his discourse from the bed of arrows: “ParinishTita kaaryastu svaadhyaayEnaiva BrahmaNa:” (MB. Saanti Parva 60.121) “The BrahmaNa who has done the “svaadhyaaya” has done practically everything. There is little left to be done by him”. We may take it that here, Bheeshma is only confirming what Yudishtira knows very well. Keeping all these in mind, Yudishtira replied to Yaksha that a BrahmaNa’s greatness or divinity lies in his study and mastery of the Vedas. (To Continue) ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================== _______________ Get your FREE download of MSN Explorer at http://explorer.msn.com/intl.asp. Quote Link to comment Share on other sites More sharing options...
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