SRI RANGA SRI VOL.03 / ISSUE # 37 dated 24th August 2002

[Guest guest]

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 # 37 dated 24th August 2002

===========================================================

EDITORIAL:

Dear Bhagavatas:

HAPPY SRI JAYANTI

We are happy to place in your hands the 37th issue of Volume 3 of “Sri Ranga

Sri”. By the time the next issue becomes due, we would be celebrating “Sri

Jayanti”. We wish you all a happy “Sri Jayanti”. May Lord Krishna whose

Avataaram, we will be celebrating, shower His choicest blessings on all of

us.

 

So far, 27 Issues of Vol.1, 15 Issues of Vol. 2 and 36 Issues of Vol. 3 of

“Sri Ranga Sri” have been released. These issues have been archived for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-ind\

ex.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 36)

Dasoham

Anbil Ramaswamy

Editor & Publisher

“Sri Ranga Sri”

===========================================================

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)

Part 13: Prakrutam Achaarya (Verse # 12 )

By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha

Rangachar Swami of Bangalore and a Sishya of Parakala Matam}

--------------------------

2. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM”

– Part 16

(Translation by Anbil Ramaswamy)

------

We have so far presented in the form of catechism, 58 questions raised and

answered by H.H. In this Issue, we present Question 59 on Sage Viswamitra’s

claim: “I know Rama”

------

Question 59: How a Sage who is said to have got over “Ahamkaaram” claim “I

know”?

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today tracks the train of

thoughts whizzing through the mind of Viswaamitra Mahaa Muni when he uttered

these words.

----

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 2ndcross, 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 16 (87 to 89)

(Anbil Ramaswamy)

------

4. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 12

(Prasnam 36 to 39 )

(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of

India)

-------

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)

------

5. SRIMAD RAHASYA TRAYA SAARAM –

THE PEERLESS PRECEPTOR- PART 13

By Sri Sadagopan Iyengar, from Coimbatore

===============================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

==============================================================

1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM)

Part 13: Prakrutam Achaarya (Verse # 12)

By Sri C. G. Balaji {Sri Balaji is the grandson of Sri N.S. Anantha

Rangachar Swami of Bangalore and a Sishya of Parakala Matam}

--

Vigraha dhyaanam (Contemplating his holy figure)

 

Clad in saffron with his pundram so radiant

Adores he a pavitram and an upavitam so effulgent

His face is that of a full-moon, with an effect so unguent

Beseech we the holy feet of Gopala Deshika, the brilliant – 12

 

He is clad in saffron (Kaashaayam) and beams with the twelve Urdhva-pundrams

that glow like the rays of the Sun. His mind possesses the ultimate

knowledge that is Brahma Jnanam and his person has the fragrance of Brahma

gandham.

 

He adorns a pavitram in his hand that is like the very abode of sanctity and

embellishes himself with an upavitam that appears to be bright like a

lightning streak.

 

Swamy Deshikan with the above words celebrates Bhagavad Ramanuja in his

Yatiraja Saptati. Similarly, we could also say with the same words that our

Swamy like Ramanuja has a majestic stature with broad chest adorning the

sacred upavitam, having a tuft of mane like a crown and with a tridandam in

his hand and definitely looks like the consummation of the penance of all

the three worlds.

 

The moon has lots of scars on its face. It always goes through the process

of waning and waxing except on a full moon day. Our Swamy’s ever smiling

face with cool glances of daya is so resplendent with Brahma tejas that it

looks like a full moon without any scar and never wanes. It is Nitya

pushkalam.

 

His colour is like the shining Sun, which appears like a crystal in our

eyes. He has beautiful ears and ever smiling lips with affection. He adores

pavitrams around his neck that are like the very representations of the

Lord’s of all holy lands. His feet are like freshly bloomed lotus flowers.

He has a majestic stature matched only by that of Bhagavad Ramanuja.

 

Mangalam to Swamy the benevolent Achaarya, the most beautiful one, who

considers the lotus feet of his Achaaryas as God.

 

Swamy’s quality of being brilliant and exceptional is eulogized in this

verse.

-----------------------------

(To Continue)

================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

================================================================

2. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF POUNDARIKAPURAM SWAMI ASHRAMAM”

– Part 16

(Translation by Anbil Ramaswamy)

------

We have so far presented in the form of catechism, 58 questions raised and

answered by H.H. In this Issue, we present Question 59 on Sage Viswamitra’s

claim: “I know Rama”

------

Question 59: How a Sage who is said to have got over “Ahamkaaram” claim “I

know”?

Sri Gopaala Desika Mahaa Desika Mahaa Muni hailed reverentially as verily

VasishTa by all the other Prakritam YathisrEshTas today tracks the train of

thoughts whizzing through the mind of Viswaamitra (friend of the world )

Mahaa Muni when he uttered these words.

------

Answer: (Pages 310 – 314 of the book)

When King Dasaratha declined to send Sri Rama with Sage Viswamitra because

he was apprehensive as to what harm might befall the innocent young lad

(that Rama was) in the forest. To this, the Sage told him that he

(Dasaratha) did not know who Rama was. He went one step further and

emphatically declared “I know Rama (better than you do)”

 

“Aham vEdmi mahaatmaanam Raamam Satya paraakramam /

VasishTOpi mahaa tEja: yE cha imE tapasi sthitaa://”

Meaning:

“I know who Rama is. So does VasishTa, your Kula guru. So do these great

sages assembled in your court. None else (including you) know this fact”

 

Can a great Sage who is supposed to have conquered “ahamkaaram” (Self

centeredness) and mamakaaram (Self possessiveness) open his declaration in

the open court with the words “Aham vEdmi” (I know). And this, when the

Vedas themselves that embarked on describing the qualities of the Lord

returned half-way crestfallen unable to complete the mission.

 

Here, the comparison is between King Dasaratha on the one hand and the Sages

on the other. All that he said was that the Sages could understand Sri Rama

better than the King in spite of his being also the father of Sri Rama. How?

 

AHAM VEDMI:

1. I learned the Tattvas by falling at the feet of Jnaana Vriddhas (the

learned ones). Only those who learn at the feet of Acharyas can acquire

knowledge of eternal truths.

 

But, in your case, it is your subjects and subordinates who all the while

were falling at your feet and offering obeisance to you. You never had any

occasion to bow to anyone to gain this knowledge. So, there is no chance for

you to acquire true knowledge of the prowess of Rama on whom you can at best

shower a doting paternal affection.

How could you know anything more than this?

 

2. I have gone through the rigors and travails caused by RajO and TamO guNas

and have come out successful in acquiring true Satvic knowledge, with a

matching and appropriate appearance viz., matted hairs and tree bark attire

befitting a renounced Sage.

 

But, in your case, you are still subject to the clutches of these evil guNas

and being a monarch with expansionist designs you are out to destroy and

conquer your physical enemies donning the insignia of royalty like the

crown, diadem and costly silken garments.

How could you know Sri Rama without first acquiring Satvic qualities and

getting rid of the RajO and TamO guNas?

 

3. I have struggled alone and for long in acquiring the true knowledge

relating to the relationship between Jivaatma and Paramaatma to the point of

almost seeing them face to face (Atma Saakshaatkaaram)

 

But, in your case, you are interested in learning the ways and means to

protect your subjects and this is the only preoccupation in your entire life

and a duty too as the King.

How could you ever know that Sri Rama is the very Paramaatma and not an

ordinary prince?

4. I have known the procedures relating to the various yogas like Karmayoga,

Jnaanayoga, Bhaktiyoga, Parabhaktiyoga, Parajnaana yoga, Paramabhaktiyoga

etc. and have undergone severe penances in the process.

 

In your case, all that you are interested in is in knowing the means to

enjoy the evanescent worldly pleasures.

How could such a one ever hope to understand the Paramaatma Svaroopam of Sri

Rama?

 

5. I have come to invite Sri Rama to help in my quest to attain the Supreme

through “MOksha KaamEshTi”.

 

In your case, you are content to do “Putra KaamEshTi” with a desire to

acquire a progeny.

How could such a one ever understand what “MOksha KaamEshTi” is all about?

 

6. I am interested in the last of the Purushaartas (Objectives of life)

viz., MOksham.

 

In your case, you are satisfied with the intermediary objectives of earning

wealth (artha) and satisfying worldly desires (kaama).

How could such a one entangled in the shackles of Samsaara and with no

thought of attaining MOksha ever realize the true nature of Sri Rama, who

indeed is the MOksha giver (the ultimate liberator)?

 

7. I am able to see through an inner vision the secret of the Avataram of

Sri Rama.

 

In your case, you can see only what your physical eyes show up viz., you can

see Sri Rama only as a little, inexperienced kid and therefore, you can no

way recognize this secret.

How can your physical eyes reveal the real Rahasyam underlying the Avataram

of Sri Rama?

 

8. Wearing Pavitram and doing praaNaayaamam (breath control) constantly,

performing countless yagjnas and Yaagas, I can visualize with my inner

subtle eyes all that is beyond the scope of physical sight.

 

In your case, you are seated on a pompous throne wearing a scepter and

constantly engaged in administering a vast empire.

How can you have any time or opportunity to develop the faculty of seeing

through the inner eye?

 

9. You may say-

“Ever since Sri Rama’s birth, I have been with him and never stayed away

from him even for a moment. He would report to me faithfully even the

minutest details of his daily happenings. I know my dear son”

 

But, let me tell you that Sri Rama is no ordinary child. Even Brahma, Rudra

and Indra cannot imagine, let alone understand and recount his greatness. In

fact, Sri Rama himself does not know his own glory. How did I come to know

all this? It is because I have moved closely with numerous great Sages and

learned about his greatness”

------

MAHAATMA

 

1. Pointing to his body, if we ask “Whose body is this?”, even a small kid

would reply “It is my body”. It means that the body belongs to someone. That

someone is the Jivaatma. The body acts as per the will of the Jivaatma.

Likewise, all Jivaatmaas in the world act as per the will of Paramaatma.

This Paramaatma, who is the soul of all souls, is none other than this Sri

Rama. He is indeed “Mahaatma”. Such a one will surely do away anyone who

might seek to harm my Yaaga.

 

2. “Do not think that the body of Sri Rama is made up of flesh and blood and

bones like ours. And that the Rakshasas could harm him. His “Swaroopam” is

“Apraakritam” (Sui generic), made of “Suddha Satvam”. None can harm him.

 

3. As for his”Svabhaavam” (nature), by nature he is pledged to protect

anyone approaching him for help. Such being the case, if only he comes to

know my approaching him for help, he would not hesitate to come with me.

 

4. He is not only ‘Mahaatma”. He is verily “Paramaatma”, which means that

there is none equal to him not to speak of excelling him. As the true

descendent of the illustrious “Soorya Vamsam”, he can literally oblieterate

enemies by no more than a mere glance. He can blow away the wicked ones like

cotton balls caught in a tornado. At the same time, he can also act as the

soothing, life-giving oxygen (PraaNavaayu) to the good ones.

 

5. The appellation “Atma” in the word “Mahaatma’ has at least 10 meanings as

per Sanskrit grammar (niganTu)

(1) Jivan

(2) Courage

(3) Body

(4) Nature

(5) Paramaatma

(6) Effort

(7) Sungod

(8) Firegod

(9) Windgod

(10) Super Intelligence

Sri Rama is a personification of all these and more.

------

SATYAPARAAKRAMA

 

1. It is this Sri Rama who once chased and killed Madhu and KaiTaba who

stole the Vedas and hid under the deep ocean.

 

2. It is this Sri Rama who again killed the demon HiraNyaakshan assuming the

form of a behemoth wild boar and retrieved mother earth.

 

3. It is this Sri Raaghava simham who in order to prove true the words of

Prahlada (that the Lord was in the pillar also) (Nija brithya bhaashitam)

emerged out from the pillar in the form of half-man and half-lion and killed

HiraNyakasipu.

 

4. It is this Sri Rama who measured the three worlds in just two steps in

his Viswaroopam as Trivikrama.

 

5. It is this Sri Rama who on his way back from Mithila after his marriage

with Sri Sita who is going to confront Parasurama (the Rama with the ax) and

take over all his powers.

 

6. It is this Sri Rama who in his role as Lord KrishNa is going to save

RukmiNi and marry her.

 

7. It is this Sri Rama who is going to prove at once his valor and

compassion even towards his arch enemy who stood disarmed and helpless by

letting him go home and return the next day to continue the fight (inru pOi

naaLai vaa)

 

Who else can do all these except one who is truly valorous (Satya +

Paraakrama)?

 

So, do not worry. Send Sri Rama who is both Mahaatma and Satya Paraakrama to

go with me.

 

Sensing that Dasaratha may not grasp the full import of his statements, Sage

Viswamitra asked him to consult his one-time opponent, Sage VasishTa,

Dasaratha’s Kulaguru and if needed the council of Sages assembled who could

tender Sage counsel because all of them also knew Sri Rama’s true form as he

himself did.

 

Sage Viswamitra concluded his peroration by saying that if only Dasaratha

was convinced after consulting the Sages, he need to decide on sending Sri

Rama with him.

(To Continue)

================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

================================================================

3. DESIKAMRUTHAM – SWAMI DESIKA’S SIMILES “UPAMA” –

Part 16 (87 to 89)

(Anbil Ramaswamy)

(S) Sanskrit (T) Tamil (M) MaNipravaLam (a mixture of Sanskrit and Tamil)

87. “Thaai mulaip paalukku aarthanaai azhudal seyyum aLavanrikkE kooli

koDuppaaraiip pOlE naam Atma SamarpaNam paNNugaiyum, Rakshikka VENumenru

apEkshikkaiyum, Viswaasikaaiyum….Parama RishigaLum BhashyakaaraadigaLum

Viswaasa poorvaka – Praarthanaa - Atma nikshEpaadigaLai thaangaLum

anushTithu idukku SaastrangaLaiyum moodalippithuk koNDu, UpadEsa

Paramparaiyum naDathip porugaiyaalE SEshitvadi- Sambandam nithyamE aagilum

karmavaangaL aana jeevargaL vishayathil Easwaran oru SaadhyOpa visEshathai

munniTTu allaathu rakshiyaan enru Saastra nishTarukkup parigrahikka vENum”

(M)

Meaning

“Like a baby suckling at the breast of the mother does nothing more than

crying for mother’s milk and definitely not paying any price for the milk,

the SiddhOpaaya Lord alone protects the Jiva who has nothing more to do than

crying for protection. Prapanna does this at the time of SaraNaagathi. How

could the mother feed the baby if it does not put its mouth to the mother’s

breast? Likewise, Prapanna’s begging for protection during Prapatti is a

mere pretext for the Lord for extending His saving grace. This only

underlines the validity of both SiddhOpaayam (the Lord) and the

SaadhyOpaayam (effort of the Jiva) and does not detract the importance of

either.

 

Great Sages and Acharyas like Bhashyakara have emphasized the need for

surrender with fervent prayer for protection done with absolute faith. They

have relied heavily on the Saastras, have themselves practiced them and

directed their disciples to follow this procedure. They have also proved

that while the grace of the Lord as SiddhOpaayam is always there, since the

Jivas are subject to karma, the Lord expects a pretext (in the form of

prayer to protect) without which HE WILL NOT afford His saving grace. This

is acceptable to those who value the validity of the Saastras.”

 

88. “Aagaiyaal Thaai mulaippaal pOlE varugira Easwara prasaadathukkum

sthanyanuDaiya mulai uNgira vyaapaaram pOlE ivanuDaiya apEkshaadigaL. Ithaal

SiddhOpaaya Svaroopathukku kothai varaadu.” (M)

Meaning

“Therefore, such things as the prayer for protection is like the child’s act

of suckling the mother’s milk and the grace of the Lord flows like mother’s

milk (after the propitiation). From this, it follows that in stressing the

need for Jiva’s endeavor, we do not minimize the primary importance of

SiddhOpaaya, namely, Easwra who is the already existing upaaya”

 

89. “ Iruvarum Eka Seshitva aasrayar aana paDiyaalE havir visEshangaLil

Agnaa-VishNu prabruthigaLukkup pOlE Atma havi: samarpaNa- prati sambandigaL

aagaikkum kurai illai” (M)

Meaning

“Like in the case of special offerings (Havis) enjoined in the Karma

khaaNDa, the offering is made to two deities like Agni and VishNu, as if

they were single, so also, this offering of the soul called Prapatti, the

two (PerumaaL and PiraaTTi) may without any impropriety be the single

recipient”

----------------------------

(To Continue)

================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

================================================================

4. “FROM MAHABHARATA – “YAKSHA PRASNAM” –Part 12

(Prasnam 36 to 39)

(By Sri M.K. Ramaswamy Iyengar Swami - Retired Senior Officer of Govt. of

India)

-------

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)

------

PRASNAM 36:

YAKSHA:

“AATURASYA CHA KIM MITRAM?”

“WHO IS THE FRIEND OF THE AILING?”

YUDISHTIRA:

“AATURASYA BISHAK MITRAM”

“DOCTOR IS THE FRIEND OF THE AILING”

 

NOTES:

Adi Sankara, the Bhagavad Paada composed the “PrasnOttara Ratna Maalika”, a

necklace of simple questions and simpler answers on various aspects of

Dharma. This question and answer is in the 12th Verse.

Qn: “Priyam cha Kim PraaNinaam?”

“What is dear to living beings?”

Ans: “Asava:”

“Life”

Thus, life is the most valuable asset. But, life is constantly beset with

one problem or another.

SareerO manasO vaapi kaschidEnam na baadatE/

SantaapO vaa abhitaapO vaa durlabham hi sadaa sukham//

(VR Ayodhya khaaNdam 5.18.13)

“Sometimes the body becomes sick. Some other time, the mind is filled with

worries and becomes sick. It is rare to be in a state of permanent

happiness, being free from these two afflictions”

 

When the body becomes afflicted, when the forces of disease gain the upper

hand, it is necessary to seek a cure by consulting a doctor. Who is the

doctor thought of by YudishTira? A holy person, a saint is the best doctor.

The company of holy men, the devotees of the Lord and listening to their

words is bound to make the mind calm and peaceful and free it of its ills.

 

“Tvad bhakta sanginaam Rama samsaarO gOshpadaayatE” (Adhyatma Ramayana)

“We join your devotes, Oh! Sri Rama! Lo! And behold! All our worries vanish;

the ocean of life is so easily crossed as if it is only the size of a cow’s

hoof”

 

PRASNAM 37:

YAKSHA:

“KIMSVIT MITRAM MARISHYATAH?”

“ WHO IS ONE’S BEST FRIEND AT THE TIME OF ONE’S DEATH?”

YUDISHTIRA:

“DAANAM MITRAM MARISHYATAH”

“CHARITY IS THE BEST FRIEND AT THE TIME OF ONE’S DEATH”

 

NOTES:

It is a well known truth that one gets greater happiness and valuable sense

of well being when one gives than when one hoards.

 

Such acts of charity like blood donation, eye donation, and organ donation

are encouraged institutionally to save another life or imbue it with greater

quality.

 

Such acts of charity are highly propitious and earn for the giver the

eternal gratitude from the recipient and lasting virtue.

 

Even as truthfulness, penance, control over the senses, compassion, the bent

of mind to do deeds of everlasting fame are attributes of Dharma or

Righteousness, charity also is one such attribute.

 

What is the best way to give? That gift is best when it is given without

being asked for.

“Kim Daanam anaavaanksham” - “What is gift? That which is given without

asking”

 

By what scale is the value of gifts assessed? The following two SlOkas

provide the answer.

 

Sahasrasaktis cha satham Satha saktir dasaapi cha /

Dadyaad aapa: cha yah Sakthyaa sarvE tulya phalaa: smrithaa//

Meaning:

“It has been said that he who gives away hundred having a thousand he who

gives away ten having hundred and he who gives a handful of water having no

money, are all equal as regards the merit they acquire.”

 

Na Dharma: preeyatE taata danair data mahaa phalaani/

nyaaya labdair yathaa sookshmai Sraddha pootai: sa tushyathi//

(MB Aswameda Parva Ch. 93.71.73)

 

PRASNAM 38:

YAKSHA:

“KO ATITHI: SARVA BHOOTAANAAM?”

“WHO IS THE GUEST OF ALL BEINGS?”

YUDISHTIRA:

“AGNIH SARVA BHOOTAANAAM ATHITHI:”

“FIRE IS THE GUEST OF ALL BEINGS”

 

NOTES:

A guest invariably partakes the food first. It is the duty of every person

to honor the guest and appease his hunger and thirst before oneself

partaking food.

 

Agni or the Fire deity who remains in the sacrificial fire accepts the

oblations offered to the ancestors and the Gods. He is, therefore,

considered to be the mouth of the ancestors and the Gods. They feel fed and

satisfied. Agni is also inside all living beings in the form of energy to

digest whatever they swallow.

 

Agni is, therefore, the prime guest for every living being, representing as

he does living beings themselves as well as the Gods and ancestors.

 

“yOgEna bahudha atmaanam kritvaa tishTaami moorthishu agnihOtrEshu satrEshu”

 

“Through my spiritual prowess I (Agni) divide myself in many forms and

reside in the beings, the fires of the householders and in the sacrificial

fires”

 

PRASNAM 39:

YAKSHA:

“KIMSVIT AMRUTHAM?”

“WHICH IS THE NECTAR?”

YUDISHTIRA:

“SOMO GAVAAMRUTHAM”

“COW’S MILK REFERRED TO AS SOMA IS THE NECTAR”

 

NOTES:

“Amrutham vai gavaam ksheeram iti aaha Tridasaadhipah”

(MB Anusaasana Parva Ch. 65.44)

“The Cow’s milk is verily the nectar”. So declares Indra, the Lord of the

Devas.

--------------------------

(To Continue)

================================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

================================================================

5. SRIMAD RAHASYA TRAYA SAARAM –

THE PEERLESS PRECEPTOR- PART 13

By Sri Sadagopan Iyengar, from Coimbatore

Sri Ramanuja’s greatness as the Protector of the Vaidika Sampradaya is

immeasurable. For, were it not for him, then not only would the Vedas and

Brahma sutras have suffered due to misinterpretation, but our perception of

the Lord, with all His auspicious attributes, would have been skewed and

improper. Plain, transparent glass affords a clear view of objects, while a

prism distorts images. Thus it is not only we mortals but Veda Purusha

himself and Emperuman too, who should be eternally grateful to the

Bhashyakara for putting things in the proper perspective, and further, for

throwing open to all and sundry the Prapatti Marga, assuring them of

Liberation, which had been the preserve of the chosen few before. Keeping

all this in mind, Swami Desikan calls him “Pin aruLAl PerumbUdUr

vandaVaLLal”.

 

To digress a little, though the Acharya is to be regarded and venerated as

the Lord Himself, yet, when he commits a factual error, he is to be

corrected by the disciple, but in privacy, says the Scripture. There are

several recorded examples of such conduct in the Sampradaya.

 

Apart from being an Acharya par excellence, Sri Ramanuja was also a model

disciple. His devotion to his Gurus was legendary.

 

Notwithstanding all this, Sri Ramanuja exhibited another facet of a

disciple’s conduct- that of unhesitatingly correcting the Acharya when he

was wrong. On the rare occasion, when the Acharya himself errs, due to

oversight or other reasons, and the Sishya can definitely recognize the

error, it is the duty of the disciple to apprise the Acharya of the mistake

in the politest possible terms, in privacy. (“Gurum rahasi bOdhayEt”). The

Sishya should not take this as an opportunity to belittle the Guru in

public, but realize that even the mighty are prone to mistake (“na kaschit

na aparAdhyati”, as Sri Mythily told

Siriya Tiruvadi) and act accordingly.

 

In the case of Sri Ramanuja, when his AcharyaYadavaprakAsa interpreted the

Shruti Vakya “tasya yata kapyAsam pundarIkam Eva akshiNI” to mean that the

Lord’s eyes resembled the backside of a monkey, the disciple, though moved

to tears of anguish over this grossly unbecoming and inappropriate

comparison, reacted with circumspection, and his disagreement could be

discerned by his Guru only from the hot tear drops that fell on his

(Yadavaprakasa’s) thigh (Sri Ramanuja was applying oil to his guru’s head at

the time this interpretation was voiced).

 

And upon the Guru’s inquiry Sri Ramanuja submitted his humble opinion that

the correct meaning of the quote would be that Emperuman’s beautiful eyes

resembled a lotus. While this later led to an estrangement between the

Acharya and the disciple, Emperumanar did not hesitate to put on record his

dissent on vital matters.

 

And later too, when Sri Ramanuja was learning the purport of TiruvAimozhi

from Sri Tirumalai Nambi, he did not flinch from putting forth versions

which he believed to be more appropriate and dear to the heart of his

PrAchArya Sri Alavandar.

 

Guruparampara records that even Sri KoorattAzhwan, (that model disciple of

Sri Ramanuja, who considered his Acharya’s words holier than the Scripture),

registered his disagreement with certain sentences in Sri Bhashya which was

being dictated to him by Emperumanar. And Sri Ramanuja, who was well aware

of his disciple’s erudition, respected the latter’s sentiments and made

suitable amends.

 

The very fact that the commentaries on Tiruvaimozhi contain several

references to “Alavandar nirvAham”, Emperumanar nirvAham” “Pillan nirvAham”

“Bhattar nirvAham” etc., indicate that sishyas did occasionally differ from

their Acharyas, but this did not detract in any way from the undying

devotion and immeasurable respect they had for their Acharyas.

 

Indeed, our Sri Vaishnava Sampradaya has democracy at its roots, with the

spirit of inquiry and dissent being tolerated and even encouraged, all, of

course, in the context of differing aspects of Bhagavat anubhavam. The Lord

is multi-faceted and every one is free to enjoy Him as their emotions and

intellect prompt them to, within the framework of the Scriptures.

 

We must remember, however, that the conduct of the giants referred to above

may apply to us only in a very limited fashion, and as (speaking for myself)

spiritually impoverished mortals endowed with limited faculties, we would do

well to tow the Acharya’s line in toto, unquestioningly. This is required of

Sishyas especially today, when on one pretext or the other, their Acharyas

are subjected to criticism from all and sundry ill informed sources. We must

remember that it is not for us to sit in judgment over the conduct of these

saints for their imaginary infringements.

 

It would it be the grossest form of BhAgavata apachAram to even listen

passively to such criticism, leave alone to actively participate in such

blasphemous conversation.

 

When one’s Acharya is being criticised, rightly or wrongly, it would be

one’s bounden duty to defend one’s Preceptor with all of one’s might, and if

this is not possible for some reason, at least to depart the place with

alacrity, as would a person pursued by a snake. Sri Tondaradippodi Azhwar’s

pasuram should be our guide in this regard-“ ninpAl porupparianagaL pEsil

pOvadE nOyAdAgi kurippu enakkadayum Agil koodumEl talayai AngE aruppadE

karumam kandAi”. Though the second alternative proposed by the Azhwar may

not be practical these days, it is certainly indicative of how vile and

unbearable criticism of the Acharya is, to devoted disciples.

----------------------------

(To Continue)

==============================================================

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

==============================================================

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

====================================================

 

 

 

 

_______________

MSN Photos is the easiest way to share and print your photos:

http://photos.msn.com/support/worldwide.aspx