Guest guest Posted April 30, 2002 Report Share Posted April 30, 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 27 dated 30th April 2002 ========================================================= MEMBERSHIP OF SRI RANGA SRI HAS RISEN TO ABOUT 1420 thanks to the recommendations 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 2. {Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} --- The first 5 Parts of the following series appeared in Volume 3 / Issues 22, 23, 24, 25 and 26 2. "RAMAPIRANAI KARPOM" EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM" – Part 6 (Translation by Anbil Ramaswamy) in which we presented in the form of catechism, 17 questions raised and answered by H.H. In this Issue, we present questions 18 to 22 and their answers by H.H. Q.18. Why is performing Sandhyaa Vandanam necessary? Q.19. In a marriage alliance, what would one look for in the prospective bridegroom? Q.20. We know that there are 9 planets. A poet in his Sloka makes fun of a particular kind of son-in-law as the 10th planet. Why? Q.21. The daughter-in-law is called "MaTTupeNN". This is not correct. What is the correct way of calling her? Q.22. Who is an ideal wife? --- 3. DESIKAMRUTHAM – SWAMI DESIKA'S "SRIMAD RAHASYA TRAYA SAARAM" – Part 6 By Sri Sadagopan Iyengar Swami --- 4. DESIKAMRUTHAM – SWAMI DESIKA'S SIMILES "UPAMA" –Part 6 (Anbil Ramaswamy) --- 5. "FROM MAHABHARATA – "YAKSHA PRASNAM" (By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of India) The first 2 Parts of this series on this subject appeared in Issues 25 and 26. In this Issue, we present Part 3 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 . 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 "Readerparticipation"). 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-index.html Volume 2 (Issues 1 to 15): SrirangaSri% 20Index/srs-vol2-index.html Volume 3 (Issues 1 to 26 Current): SrirangaSri% 20Index/srs-vol3-index.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 "Hinduism Rediscovered" and other links http://www.srivaishnavam.com (Maintained by Sri R.M. Venkat from Bahrain) Dasavatara Stotram Meaning and other links (More to follow) Dasoham Anbil Ramaswamy, Editor & Publisher, "Sri Ranga Sri" =================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =================================================================== 1 "SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI" – A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM By Sri C. G. Balaji - Part 2. {Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} --- Srimath Gopala Deshika Vimshati Srimath Poundarikapuram Andavan Ashramam at Srirangam is known for its austerity and is extolled as a place where Kali has not yet set in. Glorified by an illustrious Achaarya paramparai, the high seat is at present being held by H.H Paravakkottai Srimath Poundarikapuram Andavan Srimath Gopala Deshika Maha Deshikan. Prakrutham Swamy is veritably held as "Abhinava Vasishta", having known for his strictest conformance to anushtaanam. His precincts of knowledge are boundless and he beams resplendently as the central gem amongst all the Achaarya sarvabhoumars of present day. He has tirelessly worked for the betterment of Sampradaayam for nearly twenty years now, after he took to the Achaarya Peetam. This tribute of words, as a mark of respect for Swamy's infinite mercy and upakaaram, is placed at his divine feet on the occasion of completion of twenty years of his ascendance on to this illustrious Achaarya Peetam. The merciful indulgence of bhaagavathas is sought for any errors and impudence. Swamy's anugraham and glory is so great that it can even make the basest of people like adiyen attempt to extol him. Prathamaachaarya-Vandanam This section prays at the feet of the first preceptor Lord Sriman Narayana and Sri Maha Lakshmi. Sriman Narayana The Lord from whom divinity did start Stays with His consort never to part As preceptor uno in the chart Knowledge ultimate he did impart That could drive His worldly cart Beseech we the holy feet of Paraman the Lord - 1 All those things that are learnt from the Vedas, Vedantha and Shastras have come from Sriman Narayana till Sri Ramanuja through the upadesha paramparai (spiritual initiation lineage) uninterruptedly. The Lord has immeasurable power. He engages Himself by creating, sustaining and destroying things and derives pleasure from the same. He is omnipresent. Who has seen Him, who has innumerable forms and attributes? How to praise such an entity? The Vedas tried to praise Him in His entirety, but had to retreat. But then, He is our foremost preceptor in the lineage. After the great deluge (maha pralayam), He created all the worlds and tatvams and also created the four-faced Brahma from His lotus womb and ordained him to give us the physical body along with its characteristic attributes and faculties. The Lord Himself then initiated a helpless Brahma into the four Vedas. When Madhu Kaitabha-s plundered the four Vedas, thinking of themselves to be the learned ones and the rulers, the Lord having killed them, restored the Vedas back to their pristine glory and enlightened everyone by incarnating Himself as Lord Hayagriva (The Lord of all knowledge and learning). Swamy Deshikan glorifies this Lord, who stood as the aadi guru or Prathamaachaarya (foremost spiritual preceptor). One who is mainly responsible for this divine knowledge to come through the spiritual lineage from the Lord to us is, Piraatti with purushakaaram (divine influence on the Lord). The Lord adorns Piraatti on His chest and is never separated from Her and He, the Lord along with Piraatti, remains Sheshi (supreme master) to all of us at all times without even a single moment of separation. He, the Lord remains a witness and the means to our dhyanam or meditation and realisation. Swamy Deshikan says, I bow to that great Lord, that great spiritual preceptor who not only bestowed upon us the four Vedas, but also gave us the means to attain Him through spiritual practices and gave us the Aradhana kramams through the Pancharatra Agama, the karma, jnana, bhakti and prapatti yoga through the Geetha in His own sweet utterances. Swamy Deshikan glorifies this great Achaarya in his Yatiraja Saptati "I pay obeisance to the First and foremost Acharya, the Consort of Maha Lakshmi. He is the Head of the Family, which the whole Universe constitutes. He is a singular Acharya, who is Himself, the first reciter of Vedas, and also the author of Pancharatra Shastra". Sri Maha Lakshmi Queen of the Lord is our mother Divine couple form they together Makes Her Lord's anger to wither Anger or rebuke, knows she neither Finds her way always as a soother Beseech we the holy feet of Piraatti the merciful - 2 This verse celebrates the glories of Periya Piraatti or the consort of Lord Sriman Narayana. The Lord is adored as one who enshrines Periya Piraatti in His chest. A mother always has more love and affection towards her children than the father. Periya Piraatti also comes in the line of upadesha paramparai as an acharya. The Lord discuss the welfare of the Jeevatmans with Periya Piraatti thus: "After the great deluge (maha pralayam), in order to uplift the Jeevatmans who were totally helpless without any knowledge of the Supreme Being, Chaturmukha Brahma was created and through him the Jeevatmans were provided the physical bodies with its characteristic attributes and faculties and Vedas were being taught to them. It was my intention to see that they understand the purport of the Vedas and perform the bhakti and prapatti yogams described in them and finally attain salvation from the samsaric world and come to our abode here. But due to inappropriate and misleading company, they have interpreted the Vedas incorrectly to mean that maya is the truth, shoonyam is the tatvam, Brahman is true but the Jeevatmans and the world (jagat) are untrue. The result of this is that the Jeevatmans are suffering in the samsaric world without authentic knowledge of the means to attain salvation. How do we mend their ways and uplift them?" "At this time, Maaran Shathakopa has incarnated at Thirukkurugur. He is a parama satvika. We shall go together and teach him all the truths and through him shall we enlighten the rest of the Jeevatmans?" said the Lord. To which Piraatti said "Oh Lord ! If we go in person and tell that we are the Supreme beings and the cause of this world, we are the praapyam and the praapakam, we are the Veda and Vedyargal, then they will not believe us. Just as an elephant is controlled and subdued using another elephant, let us have a Jivan to mend the ways of other Jivas and teach them the truths". To which said the Lord "Our Senapathy (army commander), Vishwaksena is a superlative Jivan". To which said Piraatti "Yes, you teach him all the tatva, hita and purushArthams and ordain him to go to Maaran and teach him all the truths". "Devi ! You are the one who instructs all our subjects regarding the kainkaryams suitable to their status. So, please initiate Senapathy Azhwar, the commander of our army, to all the truths and ordain him to teach them to Maaran and thereby to effect the spiritual upliftment of all other Jivas through Maaran's teachings", said Lord Sriman Narayana. In this way Piraatti is one who along with Perumal, brings about the upliftment of the Jivas and looks after their welfare. Moreover she has only anugraham (blessings) and karunai (compassion) as her innate qualities and pondering on how to do good to the subjects comes as a natural responsibility to her. The Lord punishes and mends the ways of Jivas. But, Piraatti on the other hand doesn't even know what indignation (nigraham) is and hence is totally incapable of inflicting any afflictions on the Jivas. "One who surrenders at my feet and performs Sharanagathi, whoever it might be, that Jivan sall be protected, I give my word on this" promised the Lord. Piraatti stays with the Lord all the time and ensures this policy of protecting the surrendered is always upheld. She also makes sure that the Lord's tendency to punish and mend the ways of Jivan doesn't dominate and so stays with him without separation even for a second. We beseech the divine feet of Periya Piraatti, who taught the Vedantic truths to Senapathy Vishwaksena Azhwar, and through him effected the spiritual upliftment of Jivas, which is a great service to humanity. Swamy Deshikan extols this consort of Paraman, Sri Maha Lakshmi in his Yatiraja Saptati as – "I now pay obeisance to the Spouse of the Lord, Maha Lakshmi, who is never ever separated from the Lord; who is incapable and also unaware of any punitive action / treatment whatsoever and who is the embodiment of gracious benediction, and who always exchanges plans with the Lord for the good of the Universe and beings". (To Continue) ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== 2 "RAMAPIRANAI KARPOM" EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM" – Part 6 (Translation by Anbil Ramaswamy) in which we presented in the form of catechism, 17 questions raised and answered by H.H. In this Issue, we present questions 18 to 22and their answers by H.H. Q.18. Why is performing Sandhyaa Vandanam necessary? Answer: "One who does not perform Sandyaa Vandanam is unfit to do any other religious Karma. For the one who does not perform Sandhyavandanam, any other karma done becomes fruitless. This includes reciting Stotras like Sri VishNu Sahasranaamam, Sri Lakshmi StOtram etc, taking bath in holy rivers or sea, going to temples to worship the Lord, contributing donations to any of the numerous Kainkaryams - like building temples, choultries etc., poor feeding etc. Saastras deem such a one as "Karma ChaNDaaLan" and all these efforts become futile" "sandhyaavandana heenOyam anarha: sarva karmasu / yad anyath kurutE karma na tasya phalabhaag bhavEth // H.H. advises: Some people say that they recite Gayatri Mantram without the preliminaries prescribed. This is not correct. Gayatri Maha mantram is an absolute Vedic mantram. The correct way is to purify ourselves through ProkshaNam, Theertha Praasanam etc. to become fit to do the Japam. We then invite Goddess Gaytatri Devi by offering her Avaahanam. We do "Sankalpam" and then perform this Mantrajapam. After completing the Japam, we do "Udvaasanam" and "Upasthaanam" and bid farewell to her. All this is prescribed in the Saastras. And, Saastras are the very commandments of the Lord. It is not proper to disobey the Lord's commands and change this time tested procedure adopted by our forefathers, just to suit our convenience." Q.19. In a marriage alliance, what would one look for in the prospective bridegroom? Answer: " The would be bride looks for a handsome personality The mother of the bride looks for his wealth The father of the bride looks for his education The relatives look for his lineage (kulam) etc. The others look for a wholesome feast!" " kanyaa varayatE roopam, maathaa viththam, pithaa srutham / bhaandavaa: kulam ichchanti mrishtaan itarE janaa://" Q.20. We know that there are 9 planets. A poet in his Sloka makes fun of a particular kind of son-in-law as the 10th planet. Why? Answer: "The Son-in-law who is cruel to his wife and her family, who expects that the in-laws should always serve him with money and other materials is indeed the 10th planet". The other planets at least go away to the different Raasis once in a way on their periodic rounds. So, even if they are not favorable, their ill effects in a particular Raasi, do not last forever. But, the above mentioned Son-in-law stays put always in the "Kanyaaraasi" torturing the wife and her family all the time!" sadaa kroora: sadaa vakra: nityam sevaam apEkshatE / kanyaa raasi sthithO nityam jaamaathaa dasamO gruha: // Q.21. The daughter-in-law is called "MaTTupeNN". This is not correct. What is the correct way of calling her? Answer: It is "Matrup peNN". She comes into her husband's family like an "alternate daughter". (The term "NaaTTuppeNN" commonly used is also only a secondary one and does not bring out this aspect well) Q.22. Who is an ideal wife? Answer: A Sloka says that she is an ideal wife who satisfies the following 6 criteria: - who acts like a servant-maid, in carrying out her duties in the household - who acts like an able minister in tendering appropriate advice to the husband - who appears with a pleasing demeanor like Goddess Mahalakshmi - who is patience incarnate like Mother earth - who showers affection like a mother - who fulfills conjugal desires of her husband "KaaryEshau daasee karaNEshu manthree RoopEshu lakshmee Kashamayaa dharithree / SnEhE cha maathaa sayanE thu vEsya, shad karma yuktaa kula dharma pathnee// (To Continue) ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== 3. DESIKAMRUTHAM – SWAMI DESIKA'S "SRIMAD RAHASYA TRAYA SAARAM" – Part 6 By Sri Sadagopan Iyengar Swami The Peerless Preceptor-6 ------------------------- We saw how the Lord tried His best to emancipate lost souls, through the medium of the Azhwars. However, even this valiant effort left untouched a large section of humanity, which had become hard nuts to crack, due to the increasing influence of the Kali Purusha. This undesirable influence also led to the proliferation of several pseudo religions and philosophies, which, while professing to show people the path to liberation, made them sink even deeper into the mundane morass. The saintly Azhwars had laid down a well-trodden track to Sri Vaikuntam, which, however, in course of time, became overgrown with thorny bushes of conflicting religious and philosophical thought, not only obscuring the original path, but also misleading people into meandering lanes, which led nowhere. There was thus the imperative need to clear away the weeds and thorns and to restore the traditional path to its pristine glory of being the sole viaduct to Vaikuntam. This was no easy job; for the obstructing overgrowth had taken deep and strong root, and so many by lanes had sprung up as to almost obliterate the original trail. The Advaitins, Jains, Buddhists, KApAlikAs, ShAktAs, MImAmsakAs, NaiyAikAs (Logicians) etc. had established control over large sections of the populace even during the Azhwars' times (as is shown by the Tiruvoimozhi Paasuram- "ilingatthu itta purANattheerum, SamaNarum, SAkkiarum Valindu vAdu seiveergaLum matrum" and "Veruppodu SamaNar, Mundar, vidhiyil SakkiyargaL" from TirumAlai). Some of these schools of thought were outright bad, while others professed to be good but led people astray, much like the proverbial mirage. It is as important to create a beautiful garden, as it is to maintain and protect it against pestilential attacks by weeds, worms, poachers etc. Hence Emperuman had to take another series of Avataras as Acharyas, to redeem the Sampradaya, to protect it against the onslaught of obscurantist schools and propagate the same for the upliftment of the masses. And, unlike the original dasAvatArAs, most of which happened in the north, for His avatArA as Acharyas, the Lord chose the south of India, sanctified by residence of great Maharshis like Sri AgastyA ("Agastya sEvitamAna dEsatthilE …avataritthu aruLinAn"- Swami Desikan). The AchAryAvatArA of the Lord has been foretold in Sri BhAgavata PurANA, in the following sloka:- "Kalou khalu bhavishyanti NarAyaNa parAyaNA: Kvachit kvachit mahA bhAgA: dramidEshu cha bhoorisa: TamraparNI nadI yatra KritamAlA PayasvinI KavErI cha MahAbhAgA PratIchI cha MahAnadI" This sloka predicts the avatArA of the Lord as Acharyas, on the banks of holy rivers like the Kaveri, the TAmraparni, the PAlAr, the PeriyAr, the Vaigai, etc. - Sri Rama was born on the banks of the Sarayu, - Sri Krishna's birth and childhood were around the Yamuna When we come to think of it, almost all of the Lord's Avataras are associated with water, in some form or the other. - The Matsya Avatara, needless to say, had to be in water, as the Lord chose to assume the form of a fish. - In Sri Koorma Avatara, He took the form of a Great Turtle, (which is an amphibian), and stationed Himself at the bottom of the ocean, supporting the Mantara Parvatam on His back, to enable the Devas and Asuras to churn the sea for Amritam. - In Sri VarAha Avatara again, He rescued Bhoomi from the depths of the ocean, where she had been secreted away by HiraNyAksha. - As Sri Rama, He built a bridge to LankA across the Ocean, an unimaginable feat. - In Sri KrishnAvatara, all of Sri Krishna's youth was spent in the sands of the Yamuna ("Yamuna sAkshika youvanam yuvAnam" - Sri Gopala Vimsati). On the very night of His birth, He crosses the Yamuna in the safe hands of Sri Vasudeva amidst a raging storm with an obliging Yamuna parting for His passage. The city He built for His permanent residence, Dwaraka, is situated by the sea. In His Vyooha AvatAra too, as Sri VAsudEva, He lies on the Milky Ocean, on Sri Adisesha. - And, before all creation, He lies on a banyan leaf in the primordial waters as a baby, housing all the worlds in His small tummy ("Ala mA maratthin ilai mEl oru bAlakanAi- gyAlam Ezhum uNdAn"- Sri TiruppAnAzhwar). And, in ArcchAvatAra too, most of His temples are situated on river banks- Srirangam, Tirukkudandai, Kapistalam, Anbil, --the list is too long to bear enumeration. Such is the Lord's inseparable association with water in some form or the other, that Sri Bhagavata Purana says that He is born as Acharyas, yet again on the banks of holy rivers like the Kaveri, Tamraparni, Vaigai, Palar and Periyar. True to the aforesaid Sloka, we find that most of the Acharyas' avatara stthalAs (birthplaces) are situated on riverbanks or nearby places. - The first Acharya in the Guruparampara, Sri Nammazhwar, was born on the banks of the Tamraparni. - Sri NathamunigaL was born in Kattu MannAr kOil (Veera Narayanapuram), - Sri UyyakkoNdAr at TiruveLLarai, Sri MaNakkAl Nambi at MaNakkAl, Sri AlavandAr again at Kattu MannAr Koil, all on the banks of or in proximity to the Kaveri. - Sri Ramanuja was born at Sriperumbudur, which is not far from the PalAr. Adhering to the "Water" theme, Sri Embar describes the Guruparampara thus – "LakshmI NAthAkya sindhou Sataripu jaladha: prApya kAruNya neeram NAthAdrou abhyashinchat tadanu Raghuvara ambhOja chakshu:jharAbhyAm GatvA tAm YamunAkyAm saritam ata YatIndrAkhya Padma karEndram Sampoorya prANi sasyE pravahati BahudhA DesikEndra pramoughai:" The Lord (LakshmInAtha) is a veritable ocean of mercy. Sri Nammazhwar, as a cloud, absorbed the essence of this ocean and showered it on the peak of a towering mountain, which is Sri Nathamuni. This rain water flows down the Nathamuni mountain in two great streams (Sri UyyakkondAr and Sri ManakkAl Nambi), to become a broad river (Sri Alavandar). This immense river splits into five canals, viz., Sri Peria Nambi, Sri Tirukkoshtiyur Nambi, Sri TirumAlaiAndAn, Sri Tiruvaranga PerumAl arayar and Sri Tirukkacchi Nambi, all of which drain into the vast lake that is Sri Ramanuja. This grand lake has 74 sluices (The SimhAsana Adhipatis or Mutt heads established by Sri Ramanuja), through which the water flows to sustain crops. In this simile, samsArIs like us are referred to as the crops, deriving their sustenance from the Acharyas (Swami Desikan too refers to such crops in Sri DayA Satakam -"SaranAgata sasya mAlineeyam"). Coming back to the point, all Acharyas, right from Sri Nammazhwar, and followed by Sri Nathamuni, Sri UyyakkondAr, Sri ManakkAl Nambi, Sri Alavandar, Sri Peria Nambi (and four other Acharyas of Sri Ramanuja), Sri Bhashyakara and the descendants of the 74 Mutt heads appointed by him, right down to the venerated Acharyas manning the peetAs today-all these Acharya PurushAs are verily the Lord Himself, come to lift us up from the benumbing ocean of Samsara to a world of everlasting bliss of service to the Lord. (To Continue) ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ 4 DESIKAMRUTHAM – SWAMI DESIKA'S SIMILES "UPAMA" –Part 6 (Anbil Ramaswamy) --- CHAPTER 15: UTHARA KRITHYA ADHIKARAM (S): Sanskrit (T): Tamizh (M): MaNipravaaLam ------------ 47. " IppaDi kritakrityanaai sva nishTaiyai theLindu sareerathODu irunda kaalam pazhan thiruvidaiy aaTTathilE siridu iDathai aDaithuk koNDirupparaip pOlE oru paDi thuvakkuNDu irukkira iv vadhikaarikku muktaruDaiya kainkaryapararaip pOlE svaadu anumatham aagaiyaalE…." (M) " Like a farmer who, out of a vast field abandons a large part reserving only a small fraction of land just enough for his needs, a Kritakritya (one who has done what ought to be done), having realized his nishTa (Svaroopa, Upaaya and Purushaartha) should give up all attachments and live like one liberated and follow the code of conduct described in this Chapter so long as he lives in this body" 48. "ethir soozhal pukku nirkira saraNyanuDaiya thaai mulaippaal pOlE pathya thamumaai priyathamumaana upadEsathaalE theLinda avataara rahasyaadigaL aagira theerthangaLai avagaahithu thEri…." (M) " Like the mother's wholesome sweet milk, the Prapanna should take comfort in the words of the Savior such as `For the protection of the good, destruction of evil and the establishment of Dharma, I am born again and again in every yuga" 49. "aparyaanuyOjyamaai anavadikamaana saraNya prabhaavathaalE ippOdu pirantha yOgyathaiyaik kaNDu, varugura neerukku aNai kOlum kaNakkilE ivvavasthaikku anuroopamaana aajnaa- anujnaa anuvarthamaana kainkaryaanubhavathai izhavaadE" (M) " Like those who construct dams for storing water that might come in the distant future, the Prapanna should not feel despondent on brooding over his past sins but should make himself fit for the future by reflecting on the present fitness resulting from the grace of the Savior which brooks no questioning" 50. "akkaraiyil abhimatha dEsathukkup pOga Odam paarthiruppaar ninaitha pOdhu viDavoNNaada phaNa-bandha dhyoothathil vizhiyaadE vENDinamaTTilE thalaik kaTTugaikku eeDaana vihaara-dhyoothathilE izhindaalum Dhyootha Saastrathin paDiyE aDI thappadE karuvi vaikkumaap pOlE" (M) " Like the people who play a game of chess while waiting for the boat to ferry them across the river do not stop playing till the arrival of the boat and move the pawns as per the rules of the game, so also, the Prapanna should not expect any profit out of it but should nevertheless gladly perform the rites at specific times and specific places commanded and permitted by the Supreme ruler till the time of his departure to Paramapadam" 51. " piththa parihaarthamaaga ksheera sevai paNNuaaraip pOl anrikkE ayatna labdamaana oushadathaalE avilambithamaaga aarOghyam petravargaL paal vaarthu uNNumaap pOle, ugandu paNNavum" (M) " Like one being healthy drinks milk and enjoys the same (having been cured of ailments) and not like one who takes it as a bitter medicine for curing excessive bile, so also, the Prapanna should perform his duties with great relish and not as an unavoidable and painful necessity" 52. "Ivvrithiyai vaazkkaip paTTa vadhoovin maangalya-sootraadi- rakshaNamaatramaaga ninaithirukkavum…" (M) " Like Like a wedded wife looks upon the careful custody of her sacred and auspicious wedding thread, the Prapanna should take extra care and loving care in carrying out his duties ordained for him in the Post-Prapatti life" 53. "AbhishEkam paNNap pOgira raajakumaaranukku raatriyil viLakkEtri vaikkumaap pOlE thanakku avargaL paNNina veLI sirappaiyum adaDiyaaga thanakku vanda kainkaryaadigaLaiyum anusandithu avargaL pakkalilE kritjnaai irukkavum"(M) " Like a crown prince feels grateful to the Palace officials who lit the lamps and kept them burning on the night before coronation, so also the Prapanna should feel grateful to the Acharyas who have helped him in expanding his knowledge in securing eternal Kainklaryam to the Lord" (To Continue) ======================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ======================================================== 5 "FROM MAHABHARATA – "YAKSHA PRASNAM" (By Sri M.K. Ramaswamy Iyengar Swami). --- PRASNAM 2: YAKSHA: " KAS CHA TASYAAH ABHITASCHARAAH?" " WHO ESCORTS HIM ON EITHER SIDE?" YUDISHTIRA: " DEVAA: THASYA ABHITASCHARAAH " " THE IMMORTALS ESCORT HIM ON EITHER SIDE" NOTES: The "Immortals" do not refer to Divine beings but to divine qualities. If the aspiration to attain the Imperishable and Supreme has to succeed i.e. if the Indwelling self has to free itself from the snare of the senses, the mind has to be cleansed. Ennobling qualities do this job best. These qualities are Satya (Truthfulness), Dhama (Control over senses (i.e.) check at the cognition stage), Sama (Control over the inner mind (i.e) over the attitudes which arise in response to the cognition triggered stimulus), Ahimsa (Non-violence) Saanthi (Total calmness of even the subconscious mind), Dayaa (Compassion), Kshamaa (Tolerance) and Daana (Charity), which is what caring and sharing is all about). It would be appropriate to include Dhruthi (Courage) too to this list because without courage, it would not be possible to remain unruffled and without remaining unruffled, it is not possible to adhere to these virtues. Therefore, in order to liberate it, possession of these virtues is essential. NaaviratO duscharitaan na asaantO na asamaahitah / Na asaanta maanasO vaapi prjnaanEnainam aapnuyaath// (KaTOPanishad Ch.2.24) A person who does not desist from prohibited conduct or evil action, who is under the impulse of his senses and who is restless with an agitated mind cannot get to know the self, though he may well nigh be an intellectual. There need not be any sense of disbelief or consternation that Yudishtira should have attached importance to the possession of these qualities familiar in the realization of the self. Why did he not stress on the Vedic scholarship and the adherence to the Vedic precepts? He did not do so, for a valid reason. Scholarship sometimes leads to conceit. It does not, in a cause and effect sequence, bring about humility. And, if the goal is self- realization, the seeker has to be a humble aspirant with sincerity and unswerving commitment. In the earlier verse, in the same Chapter, the KaTOpanishad has this to say: Na ayam aatmaa pravachanEna labhyO, na mEdayaa na bahunaa srutEna / YamEvaisha vrunutE tEna labhyastayaisa aatmaa vivrunutE tanuh svaam // (2.23) The Atman or the self cannot be realized through mere incessant chant of the Vedic mantras; neither the scholarship attained through intellectual pursuits nor the imbibing of the words of wisdom from great savants and teachers is of any help. Only he could attain it who constantly, soulfully and achingly aspires for it. Indeed, it is only to such a sincere aspirant that the self too reveals itself. It is not without significance that KaTOpanishad is a conversation between Yama, who is God Dharma incarnate and NachikEtas, the scholar son of Sage Vajisravas; It is Yama Dharma himself who appeared before his son, Yudishtira in the guise of a Yaksha to test his knowledge and wisdom. In fact, when the question and answer session ends and Dharma reveals his true identity, he confirms to Yudishtira that He (i.e.) the deity of righteousness can be attained through six important virtues namely, Ahimsa (Total abdication of violence), Samataa (Treating all beings as equal), Saanti (Total inner calmness), Soucha (Purity in purpose, attitude and conduct), Amatsarah (Being devoid of jealousy triggered by the tendency to covet) – Mahaabhaarata Vana Parva Vol II.Ch.298.8. Ahimsaa samataa Saantis tapa: Soucahm amatssara: / DvaaraNyETaani mE viddhi priyO hi asi sadaa mama // PRASNAM 3: YAKSHA: " KAS CHA YENAM ASTAM NAYATI?" " WHO MAKES HIM SET?" YUDISHTIRA: "DHARMAS CHA ASTAM NAYATI" "IT IS DHARMA OR RIGHTEOUSNESS WHICH CAUSES THE SETTING TO HAPPEN" NOTE: Indeed if "Aaditya" in question 1 is not the Sun, the `setting' mentioned in this question cannot refer to any sunset! The setting is in fact, that Post-terminal state from which there is no need to reappear in the wheel of life (i.e.) Cycle of birth and death. That Post-terminal state is an ineffably blissful state. Once in that state, one is totally freed from any kind of sin, hunger, thirst, aging and graying, grief, persistent doubts and also death understood as a precursor to another cycle of birth and so on. Yudishtira's point is that a life based on the virtues given below Question 2, inevitably takes one to that state of eternal bliss. It is eternal bliss because it is our escape into absolute freedom. In a manner of speaking, Yudishtira has anticipated very nearly these qualities emphasized by God Dharma as essential in order to attain him. PRASNAM 4: YAKSHA: "KASMINSCHA PRATI TISHTATI?" "WHAT MAKES IT (AADITYA) STABLE?" YUDISHTIRA: "SATYE CHA PRATITISHTATI" " IT IS SATYA (KNOWLEDGE OF THE ULTIMATE TRUTH) THAT MAKES AADITYA (I.E) THE INDWELLING SELF TO BECOME STABLE" NOTES: "Satya" or the ultimate truth is awareness of Brahman. Once this awareness dawns, the Indwelling Self realizes that it is no part of the transients, mutables and perishables of this world. It identifies itself with Brahman and becomes stable. The purport of the questions and answers 1 to 4 may be explained by way of recapitulation this way: The Soul or Atman indwelling in the beings of this Universe identifies itself with the activities and the properties of the body sheath. It whirls through life and death, caught in the web-spin of the wheel of life. The Atman, which is a spark of the divine and is, therefore, full of luster loses its luminosity. Gradually, through aspiration, sustained introspection and a life of piety, simplicity, truthfulness and faith, it realizes where it belongs and attains freedom from the "action and result" bound bondage. Complete realization comes only after aspiration and introspection and NOT MERELY by chanting Vedas and other scriptures or listening to discourses on them. PRASNAM 5: YAKSHA: " KENASVIT SROTRIYO BHAVATI?" "IN WHAT WAY DOES A PERSON BECOME PROFICIENT OR WELL VERSED IN THE VEDAS?" YUDISHTIRA: " SRUTENA SROTRIYO BHAVATI" " HE CAN BE DEEMED PROFICIENT OR WELL VERSED IN THE VEDAS WHO HAS LEARNED THEM IN A DUE MANNER FROM A PRECEPTOR" NOTES: That which is heard or revealed is "Sruti". The Vedas are Srutis. They are "apourushEya" (i.e.) They are not human compositions. Vedas are believed to have been directly revealed by the Supreme. A "Srotriya" is one who has mastered the Vedas in a due manner. The Vedas are full of spirituality and metaphysical import. The Vedic language is often cryptic and the deepest spiritual truths are expressed in the subtlest of ways. The Vedic meters are meticulously structured and when the mantras are chanted or uttered with appropriate emphasis and pauses, a powerful musical effect is created. Therefore, one cannot learn the Vedas and much less master them unless one learns from a preceptor. This is the only proper way to learn the Vedas. Indeed, that preceptor must have learned them from his. There is a verse in the Mahaabhaarata, which counsels that epics and Purana must be studied indepth to understand the full import of Vedic teachings. It is said that Vedas are scared stiff over a self- styled expert possessing scanty knowledge because he may wreck the true Vedic meanings! Itihaasa puraaNabhyaam Vedam samupabrmhayEt / BhibEthyalapa srutaad VedO maam ayam pratirashyati // (Mahaabhaartam Aadi Parva: Ch. 1.204) The Mahaabhaarata also illustrates the dictum that Vedas cannot be mastered by self-study through a Puranic story: Sage Bharadwaja and Raibhya were friends. Bharadwaaja was well known for having undertaken and completed severe austerities and penance. Raibhya was a Vedic scholar. Bharadwaaja's son was Yaavakri. Sage Raibhya had two sons named Arvaavasu and Paraavasu. Yaavakri felt mortified that Sage Raibhya and his sons were held in great esteem for their Vedic scholarship whereas neither his father nor he enjoyed such respect. Yaavakri decided to undertake a most rigorous penance. Midway through it, Indra, the Lord of Devas appeared before him and tried to dissuade him. When told by Yaavakri that he would not abandon his penance until he attained mastery over the Vedas, Indra gently but firmly told him that Vedas should be learned only through a preceptor. Yaavakri was not persuaded and he decided to notch up the rigor of his penance by a few more degrees. Indra decided to tackle the stubborn Yaavakri in a different way. Disguised as an old man, he started throwing basketfuls of sand in the river Ganga. When Yaavakri noticed this assiduous but fruitless activity, he greeted the old man and fell into a conversation with him. When the old man told him that he intended to raise a bridge across the Ganges, Yaavakri laughed and chided him for undertaking such a foolish step. The old man who was waiting for such an opportunity replied with a twinkle in his eye that it was perhaps not so foolhardy as an attempt to secure mastery over the Vedas through austerity and penance. Yaavakri took the hint and also understood that the old man was none other than Indra himself. He humbly asked Indra the boon that he and his father should become proficient in the Vedas. Indra was gracious enough to grant that boon making an exception to the general rule, pleased as he was with Yaavakri's single-mindedness and perseverance which truly qualified him to receive Vedic knowledge. (Vana Parva Vol.I Ch 135) Yudishtira, himself a repository of wisdom beyond his age and calling through his birth knew this very well. He had, in fact, heard the Puranic tale ragarding Yaavakri from Sage Lomasa, in the course of his pilgrimage to holy rivers and bathing ghats under his lead. PRASNAM 6: YAKSHA: "KENASVIT VINDATE MAHAT?" " HOW DOES ONE ATTAIN THE HIGHEST AND THE MOST SUPREME STATE?" YUDISHTIRA: " TAPASAA VINDATE MAHAT"?" " THE HIGHEST AND THE MOST SUPREME STATE IS ATTAINED THROUGH TAPASYA (PENANCE)" NOTES: " Mahat" refers to the Brahman. That is the absolute truth above which there is nothing either similar to it or dissimilar to it. The Infinite that is Brahman rests in its own greatness. It cannot rest in something different from itself. "Tapasya in the ordinary sense refers to the extreme rigorous disciplines to which the body is subjected, like abstinence from food for long periods, subsisting on air or a drop of saliva, breath control, standing on one foot etc. Such penance can help one to realize limited goals, which too, would be material in nature like wealth, progeny, subjugation of an enemy etc. True penance, however, would involve the mind and the goal would be true enlightenment or everlasting bliss. Such a penance involves unswerving adherence to certain virtues like aspiration, complete sincerity, full faith, seeking knowledge from a learned and kindly preceptor, who is ever willing to impart, observances of the daily five fold duties viz. (1) Offering obeisance to God (2) Remembering and honoring the ancestors (3) expressing openly gratefulness to the great Sages and seers which is best done by devoting time to study the Itihaasa, puranas and other scriptures (4) an attitude of Compassion towards all living beings and (5) living sociably with fellow human beings, respecting them and being in turn respected by them. The adherence to these virtues leads to self-awareness, which, in other words, is the true knowledge. It is only thereafter that Brahman, the Infinite, the highest point that can be reached, becomes attainable. (To Continue) ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ Quote Link to comment Share on other sites More sharing options...
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