Guest guest Posted May 21, 2002 Report Share Posted May 21, 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 #. 30 dated 20th May 2002 =============================================================== EDITORIAL: Dear Bhagavatas: IN THIS ISSUE: 1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” – A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM (PRAKRITAM PONTIFF OF THE ASHRAMAM) By Sri C. G. Balaji - Part 4. {Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} ------ The first 8 Parts of the following series appeared in Volume 3 / Issues 22 to 29. 2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 9-(Translation by Anbil Ramaswamy) in which we presented in the form of catechism, 34 questions raised and answered by H.H. In this Issue, we present a few instances, which H.H. cites to appreciate some fine sentiments expressed by Kambar in his Kamba Ramayanam: Qn.35: Kambar says that in Ayodhya, there were none benevolent, none heroic, none truthful and none intelligent. Can you guess why? Qn. 36: Kambar says that in Ayodhya, all the citizens turned into celestials. Can you guess how? ----- Copies of the book can be had from anyone of the following: - - 1. Sri Nrisimhapriya office, Mylapore, Chennai 600 004 (Phone:4611540) 2. Dr. S. Parthasarathy Desika sadanam, 24, 28th Cross, Besantnagar, Chennai 600 090 (Phone: 490 0327) 3. Sri N.K.Ramaswamy 213 East Uttara Street, Srirangam 620 006 (Phone: 434 438) 4. Sri D. Rajagopalan, D-B/109A, DDA Flats, Harinagar, New Delhi 110 064 (Phone:5492877) 5. Dr. N. Anantha Narasimhachariar, 33 Sameerapuram 2nd cross, Chamarajpet, Bangalore 560 018 (Phone: 6511056) 6. Dr. N. Gopalachari, Sri Krishna Sabha Plot 264, J.S.Yagnik Marg, Sion East, Mumbai 400 002 (Phone: 4094 495 / 4095 582) 7. Sri N.S. Parthasarathy, 1 Raghavaiah Road, T.Nagar, Chennai 600 017 (Phone: 8280949). ------ 3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –Part 9 (Anbil Ramaswamy) ------ 4. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 6 (By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of India) The first 5 Parts of the series on this subject appeared in Issues 25 to 29. In this Issue, we present Part 6 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 Dharma- putra-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) ------ Sri Sadagopan Iyengar Swami is on a vacation pilgrimage to Badrinath. Hence, his series on SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” – will be resumed after his return. =============================================================== WE REPEAT OUR STANDING REQUEST: The issues have been archived for public view at . We strongly urge you to kindly peruse the "Regular Issues" archived in the “Files” Section and view the Contents at “srsindex.html” (Not the individual postings allowed to encourage "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of “Sri Ranga Sri”: Tell your friends to join by sending an email to – "-Subscribe (AT) (DOT) com" IF not: Tell us, as to how we may improve. ------ II. 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) – For 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) For 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” =============================================================== 1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” – A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM (PRAKRITAM PONTIFF OF THE ASHRAMAM) By Sri C. G. Balaji - Part 4. {Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} ----- Poorvaachaarya-Vandanam This section glorifies the three Achaaryas of asmadaacharyar, Srimath Gopala Deshika Maha Deshikan. The three verses eulogize – Srimath Poundarikapuram Andavan, Sri Srinivasa Maha Deshikan – Swamy’s Samaashrayana Bharanyasa Achaarya. Srimath Parakaala Matam Achaarya, Srimath Abhinava Ranganatha Brahmatantra-Swatantra Parakaala Yatindra Maha Deshikan – Swamy’s Kaalakshepa Achaarya. Srimath Vennatrankarai Andavan, Sri Srinivasa Maha Deshikan – Swamy’s Sanyaasaashrama Achaarya. Sri Srinivasa Maha Deshikan He who chose the five-fold way Jnanam and Vairaagyam in him found their stay At His bejeweled feet decided he to pray At his holy feet our minds we intend to lay Glory to the great sage Srinivasa Maha Deshika - 7 Prakrutham Swamy’s Samaashrayana Bharanyaasa Achaarya Srimath Srinivasa Maha Deshikan is one of the most illustrious Achaaryas of the lineage of Srimath Poundarikapuram Ashramam. Though he had abundant wealth, he chose to walk on the five-fold way or the path of pancha kaala prakriya as mentioned in the scriptures. He obtained the Vaishnavite sacraments from Sri Varadaarya. He then proceeded to Vennar riverbank and prostrated himself at the feet of Sri Veliyanallur Andavan Sri Narayana Maha Deshikan and found his refuge at his feet of. The Acharya acceded to his repeated entreaties and administered Prapatti Prayoga and admitted him into the holy order of ascetics. The Ashramam under Sri Srinivasa Maha Deshikan was a centre of religious activities and philosophical discussions. The Acharya was an erudite scholar in Vedaanta Shastras; he possessed an extraordinary power of mind by which he could accurately recall any passage, shloka or Sutra with ease. Many learned scholars came to study Adhyatma Shastras under his feet. He shone with knowledge and austerity and had a sea of disciples at his feet. Knowledge and vairaagyam literally found their sanctuary in him. The ‘bejewelled feet’ here refer to the holy feet of Sriranganatha who adorns the anklet or the noopuram (kolusu – the ornament of the feet). Srimath Srinivasa Maha Deshikan chose to stay at the feet of Arangan and strode on the path of knowledge and vairaagyam as a colossus. We lay our minds at the holy feet of this great preceptor and pray we to him to accept our humble respects. His taniyan is as follows – “I hail Srinivasa Muni who obtained the full grace of Sri Narayana Yogindra Varadaarya, who always bowed at the feet of Lord Ranganatha.” ----------------- Srimath Abhinava Ranganatha Parakaala Maha Deshikan Strode he of the darshanam as a magnate Knew he the depths of the vedantic estate Works so many to glory he did re-instate At his holy feet we do humbly prostrate Glory to the great sage Abhinava Ranganatha Brahmatantra-Swatantra-Parakaala Maha Deshika - 8 Prakrutham Swamy’s Kaalakshepa Achaarya Srimath Abhinava Ranganatha Brahmatantra-Swatantra Parakaala Maha Deshikan was verily regarded the magnate of the darshanam of Ramanuja and Vedanta Deshika. He adorned the Achaarya Peetam of the illustrious Sri Brahmatantra-Swatantra Parakaala Matham established by Sri Brahmatantra-Swatantra Parakaala Maha Deshikan under the direct command of Swamy Deshikan. His depth in terms of Vedanta was immense. One and all adored him for his erudition and vairaagyam. His strength of detachment was phenomenal. He was responsible for the all-round development of many institutions and establishments of Sri Brahmatantra-Swatantra Parakaala Matham. He has published many books of Poorvaachaaryas and has authored many of his own. He was absolutely uncompromising when it came to anushtaanam and observances as per shastram. We place our humble prostrations at the feet of this great maharishi. His taniyan is as follows – “I seek refuge at the holy feet of Srimath Abhinava Ranganatha, who obtained the sacraments of samashrayanam from Sri Krishna Brahmatantra-Swatantrar, performed prapatti at the feet of Varada Lakshmana, who was like an ocean of Vairagya and Acharam and obtained initiation into the fourth order of Sanyasam from Srimath Vagisha Brahmatantra-Swatantrar. Beams he like the confluence of Maaran, Yatiraja and Vedanta Deshika. He is resplendent without any papams and is the sworn enemy of Kali doshams. He who stays at the feet of Lakshmi Hayagriva and considers the aradhanam of His Paduka as the parama purushartha (ultimate goal of attainment), Glory unto him!” -------------------------------- Sri Srinivasa Maha Deshikan At his master’s lotus feet was he a bee Worldly riches never made him go on a spree Of the Lion’s lore was he a master of high degree With his holy feet, fill we our minds and hearts with glee Glory to the great sage Srinivasa Maha Deshika - 9 Prakrutham Swamy’s Sanyaasaashrama Achaarya Srimath Vennatrankarai Andavan hailed from the distinguished school of Srimath Poundarikapuram Andavan. He received from him Grantha Kalakshepam, Bhara Samarpanam, Prapatti Prayoga Upadesham, Presha-mantra Upadesham and Sanyasa Prayogam. He was completely well versed in every aspect. His Achaarya Bhakthi was immense. He conducted the thirunaksatrams of his Poorvaachaaryas with befitting grandeur. Srimath Srinivasa Maha Deshikan in his Poorvashramam was quite well known for his philanthropy. He has helped pious Vaishnavas in times of dire need. Though he was very well off, he chose to pursue the path of the fourth order of Sanyaasaashramam. He had great mastery over the works of Swamy Deshikan, who is referred to here as the ‘Lion’ (Kavitaarkikasimha). He would recite all by himself the Nigamana Adhikara of Sri Rahasya Traya Sara of Sri Vedanta Deshika. His discourses on such occasions were listened to with rapt attention. We pray at his feet to grant us his holy thiruvadi to fill the cosmos of our hearts. His taniyan is as follows – “I take refuge at the holy feet of Srinivasa Maha Deshikan who was like a honey bee at the lotus feet of the yathi shreshtar, Sri Narayana Maha Deshikan and performed his prapatti at the sacred feet of Poundarikapuram Srinivasa Maha Deshikan after receiving his pancha samskaram rites from Sri Varadaacharya Swami known for his Bhakthi-Jnana –Vairagyam.“ -------- (To Continue) ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ 2. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 9- (Translation by Anbil Ramaswamy) ------ Qn.35: Kambar says that in Ayodhya, there were none benevolent, non heroic, none truthful and none intelligent. Can you guess why? ANSWER: (page 112 of the book) Kambar himself gives the answer for this Question: “ VaNmai illai Ore varumai inmaiyaal ThiNmai illai nEr seruNar inmaiyaal UNmai illai poi urai ilaamaiyaal ONmai illai pala kELvi mElalaal” (BalakhaaNdam- NaTTup padalam) (i) Benevolence implies two entities. One who bestows and the other one who receives. Only if there is one to receive another could bestow. “ Daanam pritigriheetru vasam” Where can we find a recipient? Only in a country that is stricken with poverty and languishing in penury, one would find a benefactor and a beneficiary. Everyone in Ayodhya was self-sufficient and none to feel jealous about another’s prosperity. Therefore, there was no occasion for offering benevolence or receiving it. (ii) In Ayodhya, there were no disputes, no fights over rights, and no litigation even. Therefore, there was no occasion for anyone to prove one’s superior might, prowess and valor. Only when people quarrel among themselves, hate one another, there can be occasion for bragging about, boasting, and show off of one’s bravery, heroism, arrogance and pride. Everyone was contented and humble. How could one expect any hostility among people who have won over their ego and self-righteousness? So, there was none heroic in Ayodhya. (iii) Truth and Falsehood are opposed to each other. Truth can shine only in the face of falsehood. Only when some are truthful and others deceitful, it would be possible to tell one apart from the other. When there was none engaged in falsehood, how could one figure out truthfulness distinctively? (iv) All the citizens of Ayodhya were equally learned in all that is to learn. None could be deemed ignorant. In the absence of the unlettered, illiterate and uneducated, there was no way to differentiate one as learned one as against another without learning. This is a clever way of the poet in eulogizing the glory of Ayodhya. Qn. 36: Kambar says that in Ayodhya, all the citizens turned into celestials. Can you guess how? ANSWER: (Page 616 0f the book) When the citizens of Ayodhya ogled the rapturous beauty of Sri Rama, they were so captivated that they forgot to wink and were staring at him ceaselessly. Only the Celestials are known not to wink their eyes. Since the citizens of Ayodhya also did not wink, the poet imagines that they had all become celestials. Let us now see the Paasuram: “Amaivara mEniyaan azhagu aasyadO imaiyavar aayinar ingu uLaarumE” ( Baala KhaaNDam – KaDimaNap PaDalam) (To Continue) ============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================== 3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –Part 9 (Anbil Ramaswamy) ------ 60. “ buddhi poorvaka paapangaLukku anji avaiyum kazhiya vENDumenru prapatti paNNaathaar ‘ paambODu oru kooraiyilE payinraarp pOle prakritiyODE kooDa irukkira ivanukku…” (M) MEANING: “Like one who lives under the same roof with a poisonous serpent, it is possible for the Prapanna to commit some “Un-Prapanna like” lapses knowingly because of the association with the Praakritic Sareera (physical body), but who realizing this, would live in constant fear on this score” 61. “vEliTTu paaya vENDumadu muLLiTTu paaindu kazhiyum engira kaNakkilE kaaNan, khanjan enru mudalaaga Odugira inguthai upaklEsa mugathaalE sigai arukkum viragugaLai munniTTu…” (M) MEANING: “ Like punishing with the prick of a thorn where a stabbing with a spear would seem to be called for, the Prapanna who has committed such an offense would also receive punishmeny but a light one like blindness of eye, lameness of a leg or some such thing and be relieved of their burden of sin” 62. “ migavum daNdikka vENDum aparaadathukku sEvyan aana Saarvobouman, aDaiyaaLak kaarar anthH pura parijana koonar- kuraLar- kumaaarargaL vishayathil aparaadangaLukku eeDaagavum sambandha aanrusamsyaadigaLaalE preethi naDakka seithE avargal tappinathukku Kshami koLLugaikkaagavum melaikkum sikshai aagaikkaagavum, mugam koDatE iruthal, sammaTTi iTTu aDithal, thaLLuvithal, vaasalilE thagaivithal, siridu naaL sEvaiyai vilakki viDuthal seyyumaap pOlE kaaka nyaayathaalE oru kaNN azhivaalE ivv aasritharai rakshithu viDum” (M) MEANING: “ Like an Emperor who is to be duly served, who in spite of his affection to them, punishes his attendants (like those who carry umbrellas), the servants of the harem (like the hunchbacks and the dwarfs and as also the princes), in proportion to their mistakes, by whipping them, getting them driven out, keeping them outside the gates and suspending them for a short time etc. - the Lord, out of His overflowing love, compassion, kindness and forgiveness, would relent His anger and protect the Prapanna after a light punishment in this very life itself for their lapses, so that they may not repeat the lapses as when Sri Rama let off the crow with a light punishment by making him lose one eye. This was also an act of protection because the crow might not indulge again in the repetition of such offense” 63. “ perungaayam vaitha marangaLukku stalaadi visEshangaLaalE vaaTTathukku kaala thaarathamyam uLLa maatram…” (M) MEANING: “Like when asafoetida is applied to the root of a tree for making it wither, the tree is sure to wither sooner or later, according to the nature of the soil and other conditions (but, there is no doubt that it will wither). It will do so perhaps after a while. So also, in the case of these Prapanna who have committed sins deliberately, there will be difference only with regard to the delay in the complete release from Samsaara” 64. “ avviDathilum avargaLUkku tiruvaDi naliya pOgiraar engira bhayam viLainthu nalivukku vilakku uNDaana paDiyaalE vaaLaale Ongi viDumaap pOlE daNDa lEsamum Kshamiyum siddham” (M) MEANING: “ Like when the raising of the sword to strike a person is enough to frighten and discipline him, a slight punishment (fear) followed by forgiveness would be enough to forgive their sins in the case of some Prapannas” ------ (To Continue) ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx x=============================================================== 4. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 6 (By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of India) The first 5 Parts of the series on this subject appeared in Issues 25 to 29. In this Issue, we present Part 6 thereof. ------ PRASNAM 14: YAKSHA: “ KAS CHA DHARMA: SATAAMIVA?” “ WHAT IS THE RIGHTEOUSNESS OF KSHATRIYAS?” YUDISHTIRA: “YAJNA: YESHAAM SATAAMIVA” “ THE RIGHTEOUSNESS ENJOYED BY KSHATRIYAS IS BY THE VIRTUE OF THEIR PERFORMING SACRIFICES” NOTES: A kshatriya may be a Vedic Scholar. Yet, it is not for him to officiate as a conductor of a sacrifice that is to say, to become a priest in a sacrifice. That job is ordained for Brahmanas, even as the performance of sacrifices is ordained for Kshatriyas. ”yajEtE na tu yaajayaEth”. They should themselves perform sacrifices but do not officiate in a sacrifice being done by others (MB Saanti Parva Ch.60.13) Incidentally, a sacrifice has considerable social significance. Sages well versed in all four Vedas assemble and chant the appropriate Vedic mantras. They ensure that the pauses are in the right place and the intonations are, as they should be. The King honors them with gifts of cattle and other wealth. A great many people are fed everyday for the duration of the sacrifice. After the Vedic rites prescribed for the day are over, learned men narrate stories from the Puraanaas and Itihaasas (epics) or the gist of interesting anecdotes or debates on subtle aspects of the various canons of morality. Much good is caused as a result of these activities.. What happens when a sacrifice is completed successfully? “IshTaan bhOgaan hi vO dEvaa: daasyantE yajna bhaavitaa:” (BG Ch.3.12) Devas feel glorified by the sacrifices and in turn fulfill all the wishes of the people. PRASNAM 15: YAKSHA: “ KAS CHA YESHAAM MAANUSHO BHAAVA:?” “ WHICH IS THAT QUALITY, COMMONLY SEEN IN ALL MEN, THAT IS ALSO SEEN IN KSHATRIYAS?” YUDISHTIRA: “ BHAYAM VAI YESHAAM MAANUSHO BHAVATI” “ THE KSHATRIYAS ALOS KNOW FEAR. THIS IS THE TRAIT WHICH THEY SHARE WITH EVERYONE ELSE” NOTES: Death represents the totally unknown. It inspires fear. The terrible demon Ravana too, feared. He feared death. He undertook a penance, which was prolonged, faultless and terrible in some respects. At the end of each thousand years, he chopped off one of his heads! Brahma finally appeared before him (when he was about chop off his tenth head) and offered boons of his choice. Ravana asked for a boon after a philosophical preamble. Asking for deathlessness, he said- “Bhagavan!Ninaam nityam na anyatra maraNaath bhayam / naasti mrityu: sama: satru: amaratvam aham vruNE // “My Lord! The fear that permanently haunts every living being every day is that death is stalking it and no one can tell when it will strike. There is no greater enemy than death. Therefore, I ask for immortality”. Brahma could not offer him total immortality. Instead, he made him immune against many varieties of beings. Thus, Ravana too was apprehensive over death. Sri Rama gave a long lecture to his brother Bharata about the duties of a king, when the latter met him at ChitrakooTa. The lecture contained gems of philosophical thought, quintessential political wisdom and many sound ground level rules. Among the things, he had this to say – “yathaa phalaanaam pakvaanaam na anyatra patanaath bhayam / yEvam narasya jaatasya na nayatra maraNaath bhayam // (Srimad Valmiki Ramayanam II.105.17) Even as the ripened fruit hanging on to the stem of a tree knows no other fear except that one day, it may fall down, every human being, has no other fear except that he shall die one day" PRSANAM 16: YAKSHA: “ KIM YESHAAM ASTAAM IVA?” “ WHICH TRAIT IN THE KSHATRIYA MAKES THEM SIMILAR TO THE UNENDOWED AND THE UNEVOLVED?” YUDISHTIRA: “ PARITYAAGA: ASATAAM IVA” “ ABANDONMENT OF THEIR PRIMARY DUTY RENDERS KSHATRIYAS SIMILAR TO THE UNENDOWED AND THE UNEVOLVED” NOTES: It is likely that this question made Yudishtira a bit thoughtful. “Kshatriya, Who? Is the Yaksha referring to Kshatriya, the warrior or to Kshatriya, the King?” Well nigh, Yudishtira may have asked these further questions himself. His reply, laconic and brief like the question, holds true in either case. This may be explained as follows: The primary duty of a Kshatriya warrior is to remain in a state of ever readiness to protect and rescue people from oppression. If four people making their passage through a jungle are attacked by robbers, it is the automatic duty of the Kshatriya in the group to repel the attack and save the others, if necessary, in total disregard of his own life. “astra baahu bhalam nityam kshatriyEshu prathishTitham” (MB Saanti Parva Ch.75.14) A Kshatriya should ever be an able bodied fighter and ready with all the weapons at his command. Of course, it is the duty of every human being to offer protection to anyone who seeks it. “abhayasya yO daataa tasya sumahat bhalam” (MB Saanti Parva Ch.74.25) He who offers refuge enjoys auspicious and very great benefits. This holds true to a greater extent, in the case of a Kshatriya. Accordingly, if any of the group crossing the jungle requested for protection either before or during the attack by the robbers, then, it goes without saying that it is the Kshatriya’s duty to see that they are protected. Thus, for a Kshatriya warrior, abandonment of his duty in either event, would have been such a grave dereliction of duty that he would have to be counted among the ordinary. In the case of Kshatriya king, the primary duty is to look after the welfare of his subjects. In fact, all his duties may be said to be complete, once he fully discharges that duty. “parinishTita kaarya syaath nrupathi: paripaalanaath” In completing the single task of constant care for the welfare of his subjects, the king literally completes all his duties. If an ordinary Kshatriya cannot afford to neglect the duty of protecting one who has actually sought after protection, a King, who is in fact, the noblest among the Kshatriyas can hardly afford to disregard that duty without peril to his fame and good name. Sri Rama, who was born as a Kshatriya had this as his most sacred vow. “sakrudEva praopannaaya thava asmi iti yaachatE / abhayam sarva bhothEbhyO dadaami etad vratam mama // (VR.VI.18.33) To that person, who approaches me and says just once ‘I am totally yours; please protect me’, I offer instantaneously complete protection against all beings and for all time to come. This is my most sacred vow” Therefore, for a Kshatriya king whether it is the abandonment of the paramount duty of caring for his subjects or the duty to protect one who has sought refuge in him, it is grave dereliction of duty in either event. He crashes down from a noble pedestal. Thus, whether it is for a Kshatriya warrior or a Kshatriya monarch, the abandonment of whatever is regarded as the primary duty of either render them ordinary ones, like men of nickel. (To Continue) ================================================================= Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================= _______________ Chat with friends online, try MSN Messenger: http://messenger.msn.com Quote Link to comment Share on other sites More sharing options...
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