Guest guest Posted May 27, 2002 Report Share Posted May 27, 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 #. 31 dated 27th May 2002 =============================================================== EDITORIAL: Dear Bhagavatas: IN THIS ISSUE: 1. "TERROR STRIKES SWAMI DESIKA!" (Anbil Ramaswamy) ------------------------------- 2. “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 5. {Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} ------ 3. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 9 (Translation by Anbil Ramaswamy) We have so far presented in the form of catechism, 36 questions raised and answered by H.H. In this Issue, we present Qns 37 to 40 and their answers. ------------------------- 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). ------ 4. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –Part 10 (Anbil Ramaswamy) ------ 5. DESIKAMRUTHAM – SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” The Peerless Preceptor – Part 10 Sri Sadagopan Iyengar Swami from Coimbatore ------------------------------- (This article sent by the author before leaving for his pilgrimage to Badrinath but was received after the release of Issue # 30 and so could not be included therein. Further postings on this series will be resumed after his return.) ---------------------- 6. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 7 (By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of India) The first 6 Parts of the series on this subject appeared in Issues 25 to 30. In this Issue, we present Part 7 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) =============================================================== 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 -SrirangaSri%20Index/srs-vol1-in\ dex.html for Volume 1 (Issues 1 to 27) SrirangaSri%20Index/srs-vol2-ind\ ex.html for Volume 2 (Issues 1 to 15): SrirangaSri%20Index/srs-vol3-ind\ ex.html for Volume 3 (Issues 1 to Current): (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. Dasoham Anbil Ramaswamy, Editor & Publisher, “Sri Ranga Sri” ================================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================= 1. "TERROR STRIKES SWAMI DESIKA!" (Anbil Ramaswamy ------ You may ask: “What? Was Swami Desika afraid? His credentials do not suggest this. Answer: Yes. Even the Lion was struck by terror as shown at the end of this write up. ------ FIRST, HIS CREDENTIALS: 1. “KAVI TAARKIKA SIMHAM” AND “KAVI TAARKIKA KESARI”: His Tanians repeatedly refer to him as these. He was indeed Lion-King among the poets and logicians. It was the great Advaitic critic Appayya Dikshitar who, wonderstruck by the ineffable charm of his poetry and irrefragable power of reason and conferred on him the title of 'Kavi Tarkika Simham'. He praised him thus: “Itham Vichintyas Sarvatra Bhaavaah Santhi Padhe Padhe” Kavi Taarkika Simhasya Kavyeshu Lalitheswapi” meaning "Even in the simple and soft compositions of this Lion of both poets and logicians, there are poetic excellence evident at every step and indeed in every word" As a “KAVI”, he excelled even Mahakavi Kalidasa, for whom he had very high regard. He ennobled his poetry through philosophy and embellished his philosophy through his poetry. To do him justice, it would be necessary to quote all his works. The only specimen of his masterpiece is simply ALL that he wrote. As a “TAARKIKA”, he was as searchingly critical as he was sympathetically tolerant. 2. “VEDANTA DESIKA”: Periya PerumaaL Himself conferred this title on Swami, when he defeated the Mayaavaadins at Sri Rangam at the request of Sudarsana Bhattar. 3. “SARVA TANTRA SWATANTRAR”: Periya Piraatti conferred this title. He was, indeed, a master of all arts, crafts and artifacts. His works reveal his intimate knowledge of almost all arts and sciences known to human intelligence. 4. “NIGAMAANTA NAYAKA SRI” Swami Desika hails Bhagavad Ramanuja as “YathiraajEna nibaddha Naayaka Sree”, the central gem in the garland of Acharya Paramaparai. We can boldly say that among the Post - Ramanuja Acharyas, Swami Desika shines as the central gem. It would not be a hyperbole to hail him as “NigamaathaaryEna nibaddha Naayaka Sree”. A poet, philosopher and logician, he took upon himself the task of upholding the concepts preached by Bhagavad Ramanuja. It is because of him that 'Ramanuja Darsanam' came to be recognized by the world. Swami Vedanta Desika was the brightest star in the firmament of Visishtadvaita next only to Bhagavad Ramanuja. If Naatha muni retrieved the holy collects, if Yaamuna muni propounded it, if Ramanuja muni expounded it, it was given to Vedanta Desika to systematize it almost to the form of a science. His works brim with philosophical grandeur, ethical excellence and aesthetic glory. No writer among the followers of Ramanuja fought for the rightful place for Divya Prabandhams, as did Swami Desika. 5. “VEDANTAACHARYA”: As an Acharya, he preached only what he practiced and practiced what he preached. He synthesized in himself an inimitable moral fervor and an inspired spiritual insight. 6. “JNAANA VAIRAAGHYA BHOOSHANAM”: The two qualities that Acharyas are required to possess are “Jnaana” (knowledge) and “Vairaaghya”. By age 20, he had excelled in all that a person ought to learn. His prolific compositions in pure Tamil, pure Sanskrit, Praakrit and ManipravaLa attest to his “Jnaanam” while his reply to Vidyaranya in his “Vairaaghya Panchakam” vouches for his detachment to worldly wealth. 7. “ANUSHTATHA”: It is difficult to find such a harmonious blend - of Precept and Practice, of exalted thinking and simple living. . He was a saint par excellence though he remained a Grihasta throughout. He lived by “Uncha vritthi”(begging for grains) as orthodox, ideal Brahmins are required to live. 7. “RAMANUJA DAYA PAATRAM”: This expression used in his Tanian brings out how he was the recipient of the blessings of his Acharyas namely both AtrEya Ramanuja, his maternal uncle known as “AppuLLaar” and Bhagavad Ramanuja. We know that Bhagavad Ramanuja’s first command to Prapannas was to study and give discourses on “Sri Bashyam”. Swami had himself admitted to have done this at least 30 times by the time he wrote his “Sankalpa SooryOdayam”. We know also that he lived long after this composition as he himself says - “Yathi pravara bhaaratee rasa bharENa neetham vaya:” that he grew old - all the time enjoying the essence of Ramanuja’s words till the hairs on his head turned completely gray - “ prapulla palitham sira:” Surely, he would have expounded Sri Bashyam many more times and proved worthy of this title. 8. ”KALYAANA GUNA SALINE”: Do these make one great? Jnaana, Bhakti, Vairaaghya and AnushTaana - all will be only defects, if one did not have “Atma GuNa Poorthi”. Such persons with all these but with no “Atma GuNa poorthi” were despised as dangerous “like the cobra carrying gems on its hood” “MaNinaa Bhooshita sarpa:” What is this “Atma GuNa Pooorthi” that makes these qualities meaningful and the absence of which turns very qualities into defects? Bhagavad Ramanuja has detailed them as the avoidance of “Bhagavad Apachaaram”, “Bhhagavata Apachaaram” and “Asahya Apachaaram” by which he meant “Achaarya Apachaaram”, (which he could not even think of and spell out). We know that Swami Desika would never ever be guilty of any of these, especially the first and the last. AND, NOW ABOUT THE TERROR: TERROR STRIKES SWAMI DESIKA! But, even the Lion hearted Swami had one fear stalking him all the time. This is the fear of even unwittingly committing “Bhaagavata Apachaaram”, which is considered to be more heinous than even ‘Bhagavad Apachaaram” for which he himself has said in his “Srimad Rahasya Traya Saaram” that there is no remedy. His biography provides ample testimony to this fear. We will mention just a few: (1) BIRTH OF PADUKA SAHASRAM: Azhagiya Manavaala Naayanaar, brother of Pillai Lokachaarya and our Swami went to worship Lord Ranganatha. The Naayanaar was captivated by the feet of the Lord and wanted to compose a Stotra of 1000 slokas praising the same. He challenged Swami to compose one similar to his own. The Swami thought that if both were to write on the same subject, critics may try to evaluate the relative merits and if they found his own work turning out superior to that of Naayanaar, it might cause discomfiture in the mind of Naayanaar, a Bhaagavata. He wanted to avoid precisely this. That is why, he politely said that the Divya Mani Paadukaas of the Lord were equally captivating and offered to compose a Stotram on the Sandals of the Lord. Before dawn the next day. The 1,000 verses of this epic is an example of literary excellence and lofty thoughts - a wonderful masterpiece of how a single subject like the sandals could be expressed in so many different ways and yet hold up the imagination and interest of the audience! And, his challenger could not complete even a third of his work! (2) GARLAND OF CHAPPALS! Some jealous Bhaagavatas hung a string of Chappals at the entrance of Swami’s home. As he emerged from his house on his daily rounds for “Uncha Vrithi”, (unaware of this), the Chappals hit his head. What would be the normal reaction of anyone in these circumstances? The impulse would be to feel insulted, to register angry protests and to scold those who had perpetrated such a heinous vandalism. But not so, with our Swami. Swami was too terror stricken on the prospect of his committing “Bhaagavata Apachaaram”, to do so. The Bhaagavatas who were waiting to watch his reaction were flabbergasted when Swami exclaimed in ecstasy: “What baaghyam have I done to receive the Padukais of Bhaagavatas on my head?” (3) “SABHAA BUJANGEE” Kumara Nainachariar while referring to greatness of Swami calls him a “Sabhaa Bujangee” – One who is afraid of facing gatherings as one would fear “snakes”. Why? Was he affected by ‘Stage fright”? One on whose tongue rested Lord Hayagriva (adhyaaseena Turanga Vaktra vilasat Jihvaagra Simhaasana) and who was a “Taarkika Simham” would never be afraid of any assembly. Then what was his fear? If he were to defeat the PaashaNDis in debate, as he was sure to do, they would be put to shame and may be feeling the ignominy of defeat in their mind. As he had “Sva NishTaabijnaanam” (one who has realized his proper state or NishTa as a Prapanna) as detailed in Adhikara 14 of his Srimad Rahasya Traya Saaram, he was mortally afraid of hurting others’ feelings. That is the reason why he shunned such gatherings that appeared to him as snakes. (4) Several other instances can be cites as for example, his encounters with – - The Sculptor, who challenged him to make an idol of himself and failed to make a suitable PeeTam for it. - The Snake charmer, who risked his livelihood by challenging Swami to control his snakes, which Swami did by reciting GaruDa DanDakam. - The mason, who challenged Swami to construct a well with broken bricks and when Swami did a professional job at that. - The magician, who made Swami’s tummy bloat with the water of a tank and when Swami let out the water making an aperture on a pillar. - The miscreants who stealthily put golden coins in his “Bikshaa paatram” to test his detachment and rectitude and when Swami threw them away as vermin. - The miscreants who sent a Brahmachari for securing financial help for his wedding knowing full well that Swami was himself living in utter penury. And, Swami helped him to collect the gold coins showered by the grace of Thaayaar in response to his recital of “Sri Sthuthi”. - KandaaDai Lakshmanaachar who committed some apachaaram to Swami, suffered from serious ailment but apologized to Swami and got cured by taking the “Sri Paada Theertham” of Swami and subsequently named his son as “Theertha Pillai” In all these cases, Swami could have been annoyed and ruffled. But, he exhibited utmost composure for fear of committing “Bhaagavata Apachaaram”. Out of infinite compassion (sarva bhoota dayaa), he excused them wholeheartedly when they realized their wrongdoing and never ever entertained any ill feelings against those who tried to harm him. Indeed, he exemplified the TirukkuraL dictum “Innaa seithaarai oruthal avar naaNa nannayam seidu viDal” It is this “Atma GuNa poorthi” that makes Swami as outstandingly different. Here was our Swami Desika, Saatveeka agrEsar and Achaarya Saarvaboumar with exemplary “Atama GuNa poorthi”! Where comes such another? Let us consciously cultivate this “fear of wrongdoing” in our daily chores. This will be the most fitting tribute we can offer to our peerless preceptor. (In this connection, it is interesting to note that in his “Abheeti Sthavam” for warding off fear, Swami says that even the fearless Lord Himself, who could do whatever he liked without anyone to question Him, had one fear - the fear of forfeiting the goodwill of his Prapannas. “Tathaapi SaraNaagatha praNaya bhanga bheethO bhavaan”) Swami Desika charaNou SaranNam PrapadhyE. ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 2. “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 5. {Sri Balaji is the grandson of Sri N.S. Anatha Rangachar Swami of Bangalore and a Sishya of Parakala Matam} ----- Prakrutha-Achaarya Srimath Gopala Deshika Maha Deshikaanaam Stotragumbha: A garland of verses on the glories of the present preceptor Srimath Gopala Deshika Maha Deshika Just as Swamy Deshikan says, “There is no God equal to or better than one’s Achaarya” The glories of Achaaryan are limitless. An infantile attempt is made here to extol the glories of asmad Paramaacharya Srimath Gopala Deshika Maha Deshikan, which is its vastness personified. This comprises a set of twenty verses sung on His Holiness’s glory. It is indeed an interesting analogy that Srimath Gopalaarya Maha Deshikan the preceptor uno of Munithraya Sampradaayam had three DISCIPLES who were all ascetics namely Sri Srinivasa Maha Deshikan (amsham of Sriman Nathamuni), Sri Ranganatha Maha Deshikan (amsham of Sri Yamunamuni) and Sri Vedantha Ramanuja Maha Deshikan (amsham of Sri Bhashyakaara). And, our Swamy who is also named as Gopala Deshika Maha Deshikan and hails from the Munitraya Sampradaayam has three ACHAARYAS all of them being ascetics, namely Poundarikapuram Andavan, Abhinava Ranganatha Parakaala Swamy and Vennatrankarai Andavan. Upodghaata: (Preamble) Austerity in him stands personified Compassion in him stands exemplified Knowledge in him stands glorified Beseech we the holy feet of Gopala Deshika, the austere – 1 Swamy himself is vairaagyam personified. Swamy glows as a crown adornment to vairaagyam. His compassion and forbearance match those of Ramanuja. He is the dwelling place of the most superior of knowledge that is Brahma Jnanam. Swamy is a great advocate of Ramanuja darshanam. His austerity is matched only by his kindness. This verse accolades Swamy for one of his most esteemed qualities and that is of being highly austere. Avataara: (Incarnation) Born was he in vibhavam, on a day so auspicious In Panguni and Rohini, that had seen masters numerous In the lineage of Vadhula, who were in mind so generous Beseech we the holy feet of Gopala Deshika, the virtuous – 2 Vibhavam or Vibhava Avataaram signifies earthly birth. He was born on the second day of Panguni maasam in the year Roudri in the constellation of Rohini, which corresponds to 17th March 1921 ACE. The reason for this day to be auspicious is two-fold. The first one being that the ‘Thiruther’ or the chariot festival for Lord Rajagopala of Mannargudi was held on that day. The second reason is highly significant. Many great masters of the Sampradaayam have shared the star Rohini, prime among them being Kannan who is the primordial Achaarya also known as Gitaacharya who gave us the ultimate dictums through his Bhagavad Githa. The very fact that Kannan was born in this nakshatram makes Rohini a thirunakshatram. Secondly Rohini is also the birth star of Srimath Thirukkoshtiyur Nambi, one of the five Achaaryas of Bhagavad Ramanuja. Thirdly Panguni Rohini (same as Swamy’s) is the birth month and star of Kidambi Rangarajacharya, the maternal grandfather of Swamy Deshikan who beams as a great Achaarya of the Rahasya paramparai of Ramanuja darshanam. Born in the Mazhaiyur village as the son of Jaanaki Ammaal and Sri Paravakkottai Venkatacharya Swami, who was a pious scholar belonging to Vadhula Gotram Kandaadaiyar family and had fashioned his life strictly according to the prescribed rules for a Sri Vaishnava. It is said that people belonging to the lineage of Vadhula are very generous at heart and they would never ask for any help especially, financial help from anybody. Sri Venkatacharya Swamy’s elder brother, Sri Chakravarthi Achaarya, also had been performing Bhiksha services to Srimath Andavan. Sriman Venkatacharya Swamy had received instruction in Srimath Rahasya traya saaram at the feet of Poundarikapuram Srimath Andavan, Sri Srinivasa Maha Deshikan. Thirumathi Jaanaki Ammaal was the daughter of Puraanam Vidwan Sri Kuppuswami Iyengar Swami. The village was gifted to the forefathers of this family about six generations earlier. From that time onwards the further generations of the family had been living there. The child was named Rajagopalan after the presiding deity of Mannargudi temple, which at the time of his birth was celebrating the Thiruther (car) festival. The agraharam where he hailed from has had the distinction of being inhabited by some of the highly virtuous and knowledgeable individuals of our Sampradaayam. This quality of being virtuous that stood in him firmly right from birth is upheld here in this verse. To Continue =============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== 3. “RAMAPIRANAI KARPOM” EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM” – Part 9- (Translation by Anbil Ramaswamy) So far, We presented in the form of catechism, 36 questions raised and answered by H.H. In this Issue, we present Questions 37 to 40 and their answers. ------ QN. 37: HOW SHOULD ONE LEARN AND HOW ONE SHOULD NOT LEARN THE MANTRAS? Answer: (Page 51 of the book) " yadruchchayaa SrutO Mantra: chchannEna atha chalEna vaa / PatrEkshitO vaa vyartha; syaath prathyuta anarthO bhavEth //" Meaning: “Mantras should be learned ONLY IN PERSON AND AT THE FEET OF AN ACHARYA AFTER APPROPRIATE INITIATION. If one tries to learn and practice mantras by hearsay or eavesdropping during initiation to others or by circumstantial reasons or by deceit or by perusing the written scripts like books - these will NOT be effective. On the other hand, they will be counter- productive. That is why our elders have advised that Srivaishnavas should learn the meanings of Mantras (mantraartham) and the Grantha ChatushTayams of Srimad Rahasya Traya Saarm, Gita Baashyam, Sree Baashyam and Bhagavad Vishayam ONLY BY MEANS OF KALAKSHEPAM AT THE FEET OF A QUALIFIED ACHARYA.” Qn. 38: HOW DOES DESIRE GROW? ANSWER: (Page 72 of the book) " Na jaatu kaama: kaamaanaam upabhOgEna saamyati / Havishaa krishNa vartmEva bhooya yEva abhi vardhatE //" Meaning: “ Some people hold that “the best way to control desire is to yield to it”. This is not true. Just by securing and enjoying what one desires does not quench one’s desires. There would always a desire to enjoy it in a greater measure and more intensely, nay even to hanker after something that seems to be more enjoyable. There will be no end to this pursuit of satisfying desires. Can we ever extinguish fire by pouring ghee (clarified butter) into it?” Comment: Even Sage Viswaamitra who in his mission of securing the title of Brahmarishi got frequently thwarted in his attempts by falling a victim of desire. Well. Can vanquish this all consuming demon of desire? Yes. The only thing that can accomplish this is to develop "Vairaaghyam". How to develop this Vairaaghyam? is the next question. Saastras prescribe the remedy for this: “Desire that most important beyond which there is or can be nothing greater” What is that? “Paramaatmani yO rakthah viraktah aparamaatmani”- The one who aspires and consciously and intensely desires to attain the Paramaatma (the supreme universal soul) will disregard all other desires”. This will ultimately lead to supreme bliss. Qn. 39: Saastras ordain that besides the biological father, certain others should also be respected like a father figure. Who are these? Answer: (Page 126 of the book) " Janitaa cha UpanEthaa cha yascha vidhyaam prayachchati / Anna daataa bhayatraataa pancha yEtE pitara: smrutaa: //" Meaning: Five persons have been identified by Dharma Saastras for this: (i) Biological father (ii) One who performs the Upa-nayana Samskaara, which makes a boy Dvija (iii) One who educates (especially, in the Tattva, Hita, Purushartas) (iv) One who offers food while hungry and (v) One who saves from danger Qn. 40: In” Raghu Vamsa”, Kalidasa portays Dushyanta as saying that he would stand in the place of any relationships that his subjects might be lacking and fulfill their roles. This is understandable in the case of relationships other than one’s husband. What happens to a wife who had lost her husband? Answer: (Page 132 of the book) "Yena yEna viyujyantE prajaa: snigdhEna bhandunaa / Sa sa paapaadrutE taasaam Dushyanta iti Gushyataam //" Meaning: Dushyanta proclaims that whenever anyone of his subjects missed any of their relations, he would deputize for them. But, this is not possible in the case of a woman who misses her husband because it is sinful and the King like Dushyanta is a Parama Dhaarmika and cannot, therefore, be expected to fill the void in this case. Comment: (Swami Desika expresses the same sentiment. In his pasuram” Inbattil, irainjuthalil etc” eulogising MaduraKavi Azhwaar, he says “Igazh aatha pall uravil” meaning “all blemish-less relationships”) ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ 4. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –Part 10 (Anbil Ramaswamy) ------ (S): Sanskrit. (T): Tamizh. (M): MaNi prvaaLam (A mixture of (S) and (T) ------ 65.”Iv Vartham Raajaputraa aparaadhikaLir pOlE lOKa maryaadaiyaalum upa pannam” (M) Meaning: “Like the same offense committed by Commoners on the one hand and princes on the other, will meet with either heavy or light punishment as its consequence according to different extenuating circumstances, the punishment for lapses as between Prapannas and others will also differ” 66. “sairandrikaikku sEvai thappinapOdu taadaatvikamaana parimaLa aadikaLaiyum izhangu bhayaanubhavamum uNDaamaap pOlE aajnaa-adhilanganam iraNDu paDi anartham”(M) Meaning: “ Like when the servant maid waiting on a princess is suspended from service, she loses not only the perquisites of service such as perfumes etc. but also has to experience the dread of further punishment, violation of the command of the Lord is doubly injurious to the Prapanna” 67. “ aana pinbu jaati-guNa-vrittaagikaLaalE utkrishTaraana paraasara- vyaasa- sukha- sounaka- naathamuni gaLukkum thanakkum bhaagavatvaadikaLum parama purushaarthalaabhamum thulyamaai irundaalum Bhagavad parigrahamaana gO-GopajaatikaLuDaiyavum, ThuLasi-champakaadigaLuDaiyavum, gOmaya-mrigamadaadigaLuDaiyavum vaishamyam pOle Bhagavad Sankalpa visEsha-prayuktamaana that that upaadhi svabhaavathaalE siddhangaLaana utkarsha apakarshangaLai asooyaa- praadurbhaava-prakaraNathil aamnaatham aanapaDiyE thiraskarikka ninaiyaadu ozhiyavum…”(M) Meaning: “Like differences of excellence or inferiority as between the properties of Bhagavaan such as cows and cowherds, TuaLasi and Champka, cowdung and musk should not cause envy, Prapannas should not disregard superior persons such as Paraasara, Vyaasa, Sukha, Sounaka, Naathamuni and others based on their origin, caste and other considerations merely because of their being equal to them in the attainment of the supreme goal of life. These are distinguished by their incomparable devotion to Bhagavaan” 68. “ mrityuvin kaDaivaayilE agappaTTaar pOle naDungi”(M) Meaning: “ Like one trembles in fear as if entering the jaws of death, a Prapanna should abhor committing an offense to a Bhaagavata” 69. “ appaDiyE eertha vaai teriyaamal vajralEpa GhaTitam aanaar pOle porundi pOravum praaptam”(M) Meaning: “ Like a split is glued up without any trace of its being seen, the Prapanna should mull the words of apology uttered by Sugreeva and LakshmaNa to each other and beg the pardon of Bhaaghavatas whom they had offended and obtain pardon” Chapter 19: STHANA VISESHA ADHIKARAM: Nil ------ To Continue: Chapter 20: NIRYANA ADHIKARA ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ 5. DESIKAMRUTHAM – SWAMI DESIKA’S “SRIMAD RAHASYA TRAYA SAARAM” The Peerless Preceptor – Part 10 Sri Sadagopan Iyengar Swami from Coimbatore The Peerless Preceptor-10 ------------------- We have seen in detail the purport of the sloka "Gurum prakAsayEt dheemAn mantram yatnEna gOpayEt / aprakAsa prakAsAbhyAm kshEeyatE sampat Ayushi //" Here, the instruction to publicize the greatness of the Guru is applicable to the entire Guruparampara, for, after all, one's Acharya derived his wealth from his own Acharya and so on. Hence it becomes the duty of the Sishya to extol the praise of not only his own Guru, but of the entire lineage of Acharyas. Further, the term "Mantra" includes the "MantrArtthA" or the mantra's sacred purport. Thus, the dictum not to reveal the mantra to the unqualified applies to the mantra's purport too. This is borne out by the following Bhagavad GitA sloka: - "idam tE nAtapaskAya nAbhaktAya kadAchana na cha asushrooshavE vAchyam na cha mAm ya: abhyasooyati" Having imparted to Arjuna the divine secrets of Karma, GnAna, Bhakti and Prapatti YogAs, the Lord cautions him not to disseminate this hard-earned knowledge to certain classes of people- "nAtapaskAya"- Mantra and its purport are not to be told to one without absolute control over the body, mind and tongue, and lacking penance. Such a person would neither benefit fully from the knowledge, nor realize its greatness. "nAbhaktAya"- Even if a Sishya has the preliminary requisite of "tapas" as detailed above, if he lacks devotion to the Acharya and to the Lord, he is not qualified to receive upadesa of the mantra or its purport. For, as shown above, the efficacy of the mantra is directly proportionate to the degree of the beneficiary's devotion to the Guru from whom he receives it, as also to the Lord who is enshrined in the mantra. "asushrooshavE"- Mere tapas, and bhakti in the Guru and the Lord, do not entitle a Sishya to the scriptural secrets- he must also be imbued with an unquenchable thirst for knowledge and the eagerness to perform kainkarya to the Acharya, as an outward manifestation of his Gurubhakti. "Yobhyasooyati"- Even if endowed with all the aforesaid sterling qualities, if a Sishya is eaten up with envy or intolerance at the Lord's svaroopam, His boundless auspicious attributes, His unlimited Ishwarya etc., he is instantly disqualified to receive the treasure of knowledge. The Mantra herself beseeches her possessor not to give her away to the non-believer, the devotionless, the envious, etc., as the following sloka indicates- "NAstikAya satAyApi mad bhakti rahitAya vA asooyakAya mAm mA dA: sEvadhi: tEsmi rakshamAm" The Mantra, putting herself in the position of the daughter of the Acharya, pleads with him not to give her away in marriage to the unqualified, thereby putting her and the Acharya in misery. When a good girl marries a bad person who lacks appreciation of his bride's sterling qualities, it causes untold misery to the girl herself, her father who performed the kanyAdAnam, and to everybody who was witness to the marriage. All this elaborate prohibition is intended to ensure that only the qualified disciple receives the mantra and its purport, so that he would appreciate its greatness, afford it the due devotion it calls for and reap the bountiful fruits it is capable of conferring on the upAsaka. Whenever one recites the mantra mentally or verbally, or meditates on its enlightening purport, one should simultaneously remember with overwhelming gratitude the Acharya and the illustrious lineage of preceptors before him, who made it possible for one to attain the great treasure of knowledge. Similarly, whenever the Acharya performs mantrOpadEsa, he should do so only after meditating upon the Acharya vamsa- "AchAryam manasA dhyAtvA mantram adhyApayEt Guru:" lays down the Scripture. Meditating on the lineage of Gurus is not only our bounden duty, but is immensely pleasurable, when one's devotion and gratitude are true. Further, it also redeems one of certain sins like conversation with the wicked. Just as association with the pious adds merit, alliance or even mere conversation with the wicked is capable of pulling us down into an abyss- " na mlEccha asuchi adhArmikai :saha sambhAshEta sambhAshya puNya kritO manasA dhyAyEt" Thinking of the purifying lineage of Acharyas washes away the sin accruing from speech with the impure, unrighteous and the outcasts, says the Goutama Dharma SUtra. Remembering with gratitude his own Acharyas, and to enable our meditation on the lineage, Swami Desikan enumerates the Guruparampara in the following sloka- "en uyir tandu aLittavarai sharanam pukki yAn adaivE avar gurukkaL nirai vaNangi pin aruLAl PerumbOOdUr vanda vaLLal Peria nimbi, Alavandar, ManakkAl nimbi Nan neriyai avarku uraittha UyyakkondAr Natamuni, Satakopan, SenainAtan Innamuda TirumagaL endru ivarai munnittu Emperuman tiruvadigaL adaigindrEnE" The reference to "en uyir tandu aLittavar" says a lot. It indicates that this life was indeed worthless before the Guru,(through his infinite mercy), induced the realization that we are the Lord's own creatures, and exist solely for His service (Seshatva GnAna). Anyone who lacks this realization doesn't live, but merely exists, like other inanimate beings. That such a life is no life at all is borne out by Sri Tirumazhisai PirAn's words, "andru nAn pirandilEn, pirandapin marandilEn". Azhwar considers himself to have been born only after he acquired Seshatva GnAna described above. Every Brahmin is supposed to be born twice - once when he takes birth, and then again when he undergoes upanayanam and BrahmOpadEsam, which entitle him to study the Vedas and Vedanta. Azhwar and Swami Desikan are of the opinion that apart from the two births described above, there is a third and most important birth-that induced by Seshatva Gnana. Unless one takes this third birth, the other two births would remain incomplete and useless, as they would only lead him deeper and deeper into the whirlpool of Samsara, whereas the third birth would show him the way out of the morass and uplift him to worlds above. The words "en uyir" could also be taken to refer to the Lord, for He is verily the giver of life and its sustainer. He is indeed life itself. Without Him, we are as good as non-existent. The Acharya, by enlightening us as to the true nature and auspicious attributes of the Paramatma, gives us life in its true sense. And in so doing, the Acharya protects us from the fate that befalls those who know not the Ultimate-hence the sobriquet "aLittavar”, meaning protector. It is to this Acharya that we pay obeisance, says Swami Desikan. -------------------------------- This series will continue after the return of the author from his pilgrimage to Badrinath. ================================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================================ 6. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 7 (By Sri M.K. Ramaswamy Iyengar Swami- Retired Senior Officer of Govt. of India) The first 6 Parts of the series on this subject appeared in Issues 25 to 30. In this Issue, we present Part 7 thereof. ---------------------- PRASNAM 17: YAKSHA: “KIM EKAM YAJNIYAM SAAMA:?” “ WHAT CONSTITUTES THE SINGLE MOST IMPORTANT HYMN, SO TO SAY, THAT ANIMATES A SACRIFICE?” YUDISHTIRA: “ PRAANO VAI YAJNIYAM SAAMA” “IT IS THE TOTALITY OF LIFE ENERGY WHICH STANDS OUT AS THE MOST IMPORTANTCHANT IN A SACRIFICE” NOTE: In other words, to achieve anything significant through the performance of a sacrifice, the very life force, in its entirety, has to be consecrated. PRASNAM 18: YAKSHA: “ KIM EKAM YAJNIYAM YAJUH?” “WHAT FORMULA IS THE MOST SIGNIFICANT ONE IN SACRIFICE?” YUDISHTIRA: “ MANO VAI YAJNIYAM YAJUH” “ THE MENTAL ENERGY WHICH COMPOSES ITSELF INTO A FORMULA AND GETS READY FOR CONSECRATION IS INDEED THE MOST IMPORTANT FORMULA IN A SACRIFICE” PRASNAM 19: YAKSHA: “KAA CHA YESHAAM VRUNUTAE YAJNAM?” “ WHAT IS THAT SINGLE THING WHICH INDUBITABLY FORGES ITSELF WITH A SACRIFICE ANIMATING IT AS WELL?” YUDISHTIRA: “ R’G YEKAA VRUNUTAE YAJNAM” “ THE PRESCRIBED VEDIC HYMN IS THAT WHICH EXCLUSIVELY FORGES ITSELF WITH A SACRIFICE AND ANIMATES AS WELL” To Continue =============================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =============================================================== _______________ 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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