SRI RANGA SRI VOL.03 / ISSUE # 42 d/ 10/01/02 (Homam Special)

[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 # 42 dated 1st October 2002

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

SPECIAL ISSUE ON SRI MAHA SUDARSANA HOMAM PERFORMED ON

29th SEPTEMBER 2002 AT CLEVELAND, OHIO.

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

EDITORIAL:

Dear Bhagavatas:

We are glad to place before you this Special issue on Sri Mahaa Sudarsana

Homam performed on 29th September 2002 at Cleveland, Ohio (as the 42nd issue

of volume 3)

 

It was a busy time last fortnight as the undersigned was engaged in the

preparation for the Homam” So, no issues could be released after Issue

# 41 d/ 09/11/02.

 

Due to space constraints, our regular features like “Sri Gopala Desika Maha

Desika Vimsati”, “Sri Ramapiranai KarpOm”, “Swami Desika’s Upama” and

“Yaksha Prasnam” could not be included in this Issue. These will be resumed

in the next issue.

 

We have, however, featured the final posting of the series “The Peerless

Preceptor” and commenced a new series on “Debt and Deliverance” both by Sri

Sadagopan Iyengar Swami, Coimbatore.

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

IN THIS ISSUE:

1. “Sri Mahaa Sudarsana Homam” – A Write up on the Homam performed on 29th

September 2002 at Cleveland, Ohio.

2. DESIKAMRUTHAM – “SRIMAD RAHASYA TRAYA SARAM”

“The Peerless Preceptor” Part 15

by Sri Sadagopan Iyengar Swami, Coimbatore.

3. “DEBT AND DELIVERANCE” PART 1

by Sri Sadagopan Iyengar Swami, Coimbatore.

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

So far, 83 issues have been released

- 27 Issues of Vol.1

- 15 Issues of Vol. 2 &

- 41 Issues of Vol. 3

These issues have been archived for public view at -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 current)

Dasoham

Anbil Ramaswamy

Editor & Publisher “Sri Ranga Sri”

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

SRI MAHAA SUDARSANA HOMAM” –

A Write up on the Homam performed on 29th September 2002 at Cleveland, Ohio.

(Anbil Ramaswamy)

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

AN INTRODUCTION

With the blessings of asmath Acharyan, His Holiness Srimad Paravakkottai

Andavan of Poundarikapuram Swami Ashramam, Sri Rangam, the Homam was

performed in connection with the Upanayanam of Chi. Pradhyumnan (earlier

held at Ahobila Matam Premises in Tirumalai on 15th August 2002)

 

Sri Narayana Iyengar Swami, (the Jyeshta kumarar of Srirangam Koil Jeeyar

Swami) who is presently a priest in the temple at Cleveland, Ohio -

conducted the proceedings in the most authentic manner and precisely as per

the rules laid down in the Sastras. Never for a moment did he hurry through

the procedures and never was a mantra skipped over.

 

About 100 Bhagavatas including some members of "Sri Ranga Sri" (like Sri NP

Reddy)attended the function with family and friends. Some had witnessed “Sri

Sudarsana Homam” before and some witnessed it here, for the first time. But

all were unanimous in their admiration on the manner in which Sri Narayana

Iyengar ably assisted by Sri Vijayaraghavan Srinivasan Swami of Buffalo (a

member of Sri Ranga Sri) conducted the Homam, which took a good 7½ hours

because of Sri Narayanan Iyengar’s meticulous attention to details to guard

against any defaults in mantra prayogams (mantralobams). Both the Ritviks

and the audience sat spell bound throughout. We record our heartfelt thanks

to them all.

 

SUDARSANA HOMAM

The entire range of our scriptures like the Vedas, Upanishads, Aagamas,

Itihaasas and PuraaNas declare unequivocally that Lord VishNu- NarayaNa IS

the All- Sentient, Supreme Soul (Paramaatma). It is he who envelops the

entire world both within and without. It is he who supports controls and

directs all sentient beings (ChEtanas or Jivaatmas) and insentient things

(A-chEtanas).

 

His prime abode is “SrivaikunTam”, also known as “Parama Padam” and “Nitya

Vibhuti” etc. He is constantly served there by the “Ever free souls”

(Nityas) and by “Liberated souls” (Muktas). Bonded souls (Bhaddas) like us,

live on this side of the Lord’s universe which is known as his playground

(Leela Vibhuti). We are subject to the shackles of the cycle of births and

deaths also called “Samsaara”, until we also get liberated and attain

“Parama Padam” through devotion (Bhakti) or absolute surrender at the feet

of the Lord (Prapatti or SaraNaagathi).

 

The Nityas and Muktas mentioned above adorn the Lord as ornaments and

weapons like Divine disc (Sudarsana Chakram), Conch (Paanchajanya Sangu),

Mace (Gadaa) etc, the serpent couch of the Lord (AadisEsha), and the divine

falcon vehicle of the Lord (GaruDa)

 

WHY THIS HOMAM?

Sri Sudarsana Chakram is the prime weapon the Lord wields for destroying

evil (DushTa nigraham) and protecting the virtuous (SishTa paripaalanam).

Sri Sudarsana has the brilliance of millions of Suns shining all at once

(kOTi surya sama prabha) and he is so powerful that he is deemed to be the

‘alter ego’ of Lord VishNu himself.

 

“SrI Sudarsana Homam is a powerful and grand homam consisting of the

recitation of many Veda manthrams preceded by seed mantras (BhIjAksharams)

and dedication mantras (PrayOgams). This Homam is addressed to the fierce

but benevolent flames (jwaalai) and other parts of Sudarsana Chakram. In

this Homam, if the Lord is pleased, you may get glimpses of anyone or more

of the forms of the Lord in the seven tongued flame (Sapta jihvA) arising

out of the Homam” (Courtesy: Sri V. Satakopan Swami)

 

Propitiating Sri Sudarsana with offerings in fire (Homam) chanting the

appropriate Mantras has been found to confer immense benefits, both material

and spiritual, not only to the performer (Yajamaana) and the participants

but also to the community and indeed the entire world (lOkakshEmam). Hence,

we perform this Homam.

 

SEQUENCE OF THE RITUAL

ANUJNAI: An introductory request to the Ritviks to bless for the successful

completion of the ritual.

MAHA SANKALPAM: Any rite or ritual commences with “Sankalpam” – a kind of

preamble to the Constitution, a solemn resolution (akin to oath taking) and

is performed mentioning the time and place of the performance.

AVAAHANAM: The various forms of Lord VishNu to be propitiated are invoked

into a vessel filled with sanctified water (Kumbam). “VaruNa” is the deity

presiding over water (one of the five elements of nature). Water is a

purifying agent and “VaruNa” is invoked for ritual purification. Other

deities for Homam offerings are submitted are also invoked.

AGNI PRATISHTAI: The sacred fire (another of the five elements of nature) is

then lit in the sacrificial altar erected specially for the purpose.

Offerings like clarified butter (i.e.) ghee, grains, nuts, fruits and fire

sticks (Samith) are submitted into the fire with appropriate mantras.

“Agni”, the fire god is said to initially receive the offerings on behalf of

other deities, convert them in a form acceptable to them. Pleased with the

offerings, they shower their blessings in a form acceptable to us like

health, wealth, knowledge, prosperity etc. Agni is, therefore, known as

“Havyavaahana” – a courier of sacrificial offerings.

VISHWAKSENA ARADANAM:

In the celestial context, Lord VishwaksEna is the “Chief of Staff” and the

“Prime Minister” of the Lord. He is said to organize and regulate all

activities in heaven and earth alike. With a whiplash in his hand, he

maintains ‘law and order’. He is first invoked with a prayer for the removal

of all obstacles and for the smooth and successful completion of the rituals

– much in the same way as Lord GaNapathi is invoked elsewhere.

SHODASOPACHARAMS: The 16 kinds of services to the various deities with the

recitation of mantras from Purusha Sooktam.

MANTRA PUSHPAM: Recitation of Veda Mantras from all the 4 Vedas.

RECITATION OF PANCHA SOOKTAMS: Purusha Sooktam- (Poorva and Uttara

Anuvakams), Narayana Anuvakam, VishNu Sooktam, Sree Sooktam, Bhoo Sooktam

and NeeLaa Sooktam.

DIVYA PRABANDA PARAYANAM: Recitation of Paasurams from Divya Prabandam (like

TiruppallaNDu, Tiruppaavai etc)

 

THE HOMAM PROPER:

The Homam consists of three parts:

1. The “Gayatri” relating to the deity

2. The offerings in fire with appropriate Mantras

3. Recitation of Stotras in praise of the deity.

Note 1: There are numerous Stotras on the various deities. While the fire

offering is the most important, recitation of Stotras is optional and may be

adjusted in tune with the availability of time etc.

Note 2: In some cases, “Gayatri” itself serves as “Mantram” for the fire

offerings.

 

I. LORD SUDARSANA:

The homam is performed to propitiate Sri Sudarsana, (the main theme of the

homam). He is depicted on a base (PeeTam) with six vertices formed by two

triangles superimposed on each other. Each vertex has a special esoteric

syllable (Beeja aksharam) - and the Mantram itself is called the six

lettered (ShaDaakshari). This is followed by a garland of Mantras (Sudarsana

Maalaa Mantram)

1. Sri Sudarsana Gayatri Mantra Japam

2. ShaDaakshari and Maalaa Mantra Homams.

3. Stotras

(1) Sudarsana Sahsra naama Archana (1000 Namas of Lord Sudarsana)

(2) Sudarsana AshTakam

 

II. LORD NARASIMHA:

The Lord appeared in the form of half-human and half-lion from a pillar all

of a sudden to save Prahlaada, to make his words come true (nija britya

baashitam) and to destroy the evil HiraNyakasipu who tortured Prahlaada.

 

The primary role of Sri Sudarsana and Sri Narasimha is wiping out the evil

and protecting the devout from all dangers. That is why, “Sri Sudarsana” and

“Sri Nara -Simha” are always spoken of together. In temples, they are seen

on the obverse and reverse sides of the same icon.

1. Narasimha Gayatri

2. Narasimha PrayOga Mantra Japam

3. Stotras

(1) Narsimha AshTottaram

(2) KaamaasikaashTakam

 

III. LORD HAYAGRIVA

Literally meaning “One with the neck of a horse”, Lord Hayagriva is the Lord

of knowledge (Jnaana) and felicity (aananda). Swami Desika says that the

great World teacher known as DakshiNaa Murthi (form of Lord Siva),

Saraswati, Brahma’s spouse and the Goddess of learning, the venerable Sage

Vyaasa who wrote Mahabharata and the 18 PuraNas besides classifying the

Vedas into Rik, Yajur, Saama and Atharva – all derived their exalted status

solely by imbibing a millionth part of the grace of Lord Hayagriva.

Propitiating Lord Hayagriva will ensure phenomenal success in the

acquisition of knowledge through education. This is very important for the

student community.

1. Hayagriva Gayatri

2. Hayagriva AnushTup Mantra Japam (in the meter of that name) and

Hayagriva Ekaakshari Mantra Japam (Single syllabled Mantram)

3. Stotras

(1) Hayagriva AshTottaram

(2) Hayagriva Stotram (Recited by all the participants especially the

Student community)

 

IV. LORD PAANCHA JANYA

Closely related to knowledge and success is the Lord’s conch called “Sri

Paancha -janyam”. Dhruva, a boy devotee (hardly 6 years of age) was

meditating on the Lord. The Lord appeared before him and just touched him

with Paancha-janyam. The illiterate boy suddenly burst into an outpouring of

the famous “Dhruva Stotram” and was elevated to shine forever as the “Pole

star”.

THIS IS FOR JNAANA.

 

During the KurukshEtra war, when the Lord as Charioteer of Arjuna

(Paartha-Saarathi) blew his conch, the very majestic sound arising there

from struck terror in the hearts of the enemies (Kouravas) and signaled the

success of , his devotees, the PaaNDavas.

THIS IS FOR FELICITY.

 

Thus, for knowledge and success, “Sri Paancha-janya” is propitiated with

“Paancha-janya Gayatri”

 

V. LORD DHANVANTARI:

The Lord in his form as Dhanvantari is the divine physician. Praying to

Dhanvantari will prevent disease (prophylactic) in the first place and cure

any ailments almost miraculously and bestow health to the body, mind and the

soul. Of what use, if one has everything in life - but no health to enjoy

any? And, as you know, “Health is Wealth”.

1. Dhanvantari Gayatri

2. Dhanvantari Mantram

3. Stotram – Dhanvantari Stotram

 

VI. SRI MAHAALAKSHMI (Goddess of wealth and prosperity)

You have everything else including good health. But, if you do not have the

wherewithal to enjoy the same, you cannot be happy. So, wealth and

prosperity are very much needed. Hinduism does not denigrate acquisition of

wealth or enjoyment of one’s desires. It is not a negative religion but a

positive one – but with only one rider that wealth should be acquired and

expended only on righteous (Dhaarmic) lines; similarly, enjoyment of

pleasures should be strictly within the parameters of righteousness (Dharma)

 

That is why, long before other communities the world over, were struggling

to explore the objectives of life (Purushaarthas), Hinduism had not only

discovered them but also defined them as:

Dharma (Virtuous Conduct), Artha (Wealth) Kaama (Desire) and MOksha

(Liberation).

 

You will see that “Artha” and “Kaama”, the intermediary objectives have been

adroitly sandwiched between “Dharma” and “Moksha” to indicate that if these

two are regulated on Dharmic lines, one becomes eligible to the ultimate

objective of “Moksha”

 

Who can give this wealth and prosperity other than our dear divine mother,

Goddess Mahaalakshmi? Let us invoke her with -

1. Lakshmi Gayatri

2. Lakshmi Mantra Japam

3. Stotrams

(1) Lakshmi AshTottaram

(2) Lakshmi AshTakam

 

VII. LORD MAHAA VISHNU:

We saw that our ultimate objective is liberation (MOksham). Our scriptures

declare unanimously and tirelessly that The ONLY ONE in the whole galaxy of

Gods and Goddesses in the Hindu pantheon who can grant this “MOksham” is

Lord MahaavishNu - NarayaNa. Apart from “Moksham”, He can grant all other

blessings also as a “bonus” (anushangikam).

 

There is, therefore, no need for us to beg favors from other deities

(Devatas), however great they may be, because they wield their powers

granted only by Lord MahaaVishNu- NarayaNa himself as Lord KrishNa declares

in “Bhagavad Gita”.

 

Let us seek his overall blessings for here and hereafter, with -

1. VishNu Gayatri

2. VishNU Homam

3. Stotras

 

This was followed by -

AYUSHYA, LAGNA, RASI, PRAVARA, GOTRA, NAKSHATRA DEVATA NAVAGRAHA SANTHI

HOMAMS: Invoking the blessings of the deities presiding over these.

 

SATTRUMURAI: The ritual conclusion of the function with recitation of

prescribed Mantras.

 

PERUMAL, NAICHIYAR, AZHWAR, ACHARYA SAMBAAVANAI: Dedication to all the

above.

 

JAYATI HOMAM: for thanking the Lord for the successful completion of the

Homam

 

PRAYASCHITHA HOMAM: A expiatory prayer for forgiving any omissions and

commissions in the performance of the Homam.

 

With these, the “Homam” part of the ritual was concluded.

 

CONCLUSION:

The function came to a grand finale with the recitation of

1. Ceremonial obeisance (Sambhaavanais) to the Lord (PerumaaL), Saints

deeply immersed in devotion to the Lord (Aazhwars) and our lineage of

Preceptors (AchaaryaParampara)

2. Dedicatory verses in praise (Tanians) of Preceptors (Achaaryas)

3. Blessings (Aaseervaada Panchaadi) to the performer (Yajamaana), his

family and friends, the participants, the community and indeed the whole

world (SarvE janaa: sukhinO bhavantu)

4. MangaLa Aarathi

5. Circumambulation of the fire place (Homa kuNDam) by all participants

6. Adorning on the forehead of the sacred ash (Homa Basmam) taken from the

firepit.

7. Distribution of Lunch (Prasaadam)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

2. DESIKAMRUTHAM – “SRIMAD RAHASYA TRAYA SARAM”

“The Peerless Preceptor” Part 15

by Sri Sadagopan Iyengar Swami, Coimbatore.

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

In the previous installments, we have seen the greatness of the Acharya and

the Guruparampara, and our own duties towards them.

 

It is now time for GurudakshiNA, which is to be submitted to the Acharya, at

the end of the period of study, for it is only fair that we show our

gratitude to the Guru, who has given us the most valuable of treasures,

viz., knowledge, that too knowledge of the Self and the Paramatma. And how

do we show such gratitude?

 

The Shruti says, “AchAryAya priyam dhanam Ahritya”. We should propitiate the

Acharya with the offering that is dear to him.

 

And what is the measure of such offering? Shastras lay down that the

disciple should offer at the Acharya’s feet his (sishyAs) entire wealth, or

half of it, or a quarter, or at least the maximum he can afford.

Sarvasvam vA tad ardham vA tad ardha ardhamEva vA

GuravE dakshiNAm dadyAt yatA shakti api vA puna:

 

Considering the priceless gift he has received, it would only be fitting

even if the disciple were to offer his life, wealth and his all to the

Acharya, says the VihagEndra SamhitA, adding that only such a disciple, who

offers his everything and himself as Gurudakshina, is entitled to the name

“Sishya”

SharIram arttham prANam cha sad gurubhyO nivEdayEt

Evam lakshaNa sampanna: sishya ityabhidheeyatE

 

It is impossible to fix a price or fees that the Acharya should be offered

as DakshiNA, in view of the invaluable knowledge he has imparted, leading to

liberation. Whoever can fix a price for Moksha? Therefore, it is incumbent

upon the Sishya to offer the Acharya the most he can, ungrudgingly, says the

Shandilya Smrti-

Brahma vidyA pradAnasya dEvairapi na sakyatE

Prati pradAnamapi vA dadyAt yatA shakti AdrAt.

 

Swami Desikan, the model sishyA that he was, goes a step further and says

that even the Lord is unaware of the exact measure of recompense to be

offered to the Acharya, who has lit up the lamp of knowledge in our hearts,

driving away the darkness of ignorance-

Etri ezhil gnAna viLakkai iruLanaiitum

Matrinavarkku oru KaimmAru Mayanum kANakillAn

 

It therefore goes without saying that the disciple should remember his

Acharya with undying appreciation, and never speak ill of the latter. What

happens to the Sishya who does the unthinkable, who harms his Guru by

“thought, word or deed” Such an ingrate is to be “shot at sight”?, so to

say, says the Shruti- VidyAchOrO GurudrOhI vEdEsvara vidooshaka:

ta EtE bahu pApmAna: sadyO dandyA iti Shruti:

Further, such an infidel would be the subject of everlasting contempt

everywhere he goes, and the object of undying scorn of the Lord and all

Bhagavatas. He is to be compared to Hiranyakasipu and Ravana, who, even

after listening to words of good advice from Sri Prahlada and Sri VibhIshana

respectively, tried to harm the latter. Sri Sandilya Mahrshi exhorts SishyAs

never to harm the Acharya by word, deed or thought, and to revere Him as he

would the Lord-

na pramAdyEt Gurou sishya: vAk mana: kAya karmabhi:

avibhajya AtmanA Acharyam vartEta asmin yatA AchyutE.

 

The Acharya’s contribution is so magnificent and the disciple’s gain so

immeasurable, that the Acharya is to be venerated not only here in this

world, but even at Sri Vaikuntam, after Liberation. Is this not paradoxical,

for, everyone, upon reaching the Lord’s abode, becomes equal and share

equally in the services they perform to the Lord?

 

The JeevAtma, after attaining Moksha, becomes totally equal to the Lord

Himself in bliss. In such an egalitarian society, where is the question of

persisting relationship of Acharya and Sishya?

 

Not so, says Sri Alavandar, declaring categorically that Sri Nathamuni’s

tiruvadi is his sole refuge here and in the nether worlds-

atra paratrachApi nityam yadeeya charanou sharanam madeeyam.

 

To conclude, the Acharya’s magnificence can only be summed up in Swami

Desikan’s own sreesookti, which bears repetition ad nauseam-

AchAryAt iha dEvatAm samadhikAm anyAm na manyAmahE

There is no deity greater than or even equal to the Acharya he is verily an

“oppAr mikkArai ilai Aya mAmAyan”.

 

Considering the theme, there are many who feel that Sri Guru parampara

saram, besides providing the gateway to the exalted School of the

Rahasyatrasaram, is a University by itself.

---

Concluded)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

3. “Debt and Deliverance” Part 1

by Sri Sadagopan Iyengar Swami , Coimbatore.

----

Debt is something all of us are used to, having been forced to borrow at

some time or the other in our lives. There are some who, due to their

profligacy, get into a debt trap, that is, borrowing afresh to repay a debt,

and resorting to more debts for liquidating existing ones. This is true not

only of individuals, but of nations too, as some of the South American

countries have found out. Debts are of different types, not all of them

monetary. To those who do us a good turn, we owe a debt of gratitude. Some

of the other types of debts we contract, Willy nilly, are dealt with here.

 

The Sixth Kanda of the Yaju:SamhitA talks about three types of debts every

Brahmin is born with. These are owed to three different classes of entities.

“JayamAnO vai BrAhmaNO tribhi: riNavA jAyatE” says the Shruti.

 

The first debt is to the Rishis, who are the disseminators of Veda mantras,

and but for whom Vedas would have remained undiscovered and unpropagated,

denying mankind of the treasure trove of the Shruti.

 

The second debt is owed to the devas, numbering thirty-three crore and more

(the thirty three includes twelve AdityAs, eleven RudrAs, eight Vasus, two

AswinI dEvAs, and their respective groups). It is the DevAs who look after

our daily welfare, ensuring adequate rains, sunshine, wind and other

bounties of nature, appointed by the Lord to take care of their respective

segments.

 

The third debt is owed to one’s forefathers or the Pitru vargam, which has

made it possible for us to be in this world. Worldly life being beset with

numerous pitfalls, one may think that one does not owe anything to the

Pitrus, for having brought us into this world. However, this body is an

instrument of carrying out dharma, (“sharIra mAdyam khalu dharma sAdhanam”)

given to us by the Lord, so that we may escape from the endless cycle of

births and deaths by adopting a suitable strategy for Liberation.

 

Thus every Brahmin is born a debtor, and must discharge these debts fully,

if he is to even think of Liberation. And non-repayment of these debts makes

one eternally bound with the unbreakable shackles of Karma. The Manu Smriti

makes it clear that discharge of these three debts is a pre-condition for

Moksha and failure on this front pushes one back into the vicious cycle of

births and deaths:

“ RiNAni threeNi apAkrtya manO mOkshE nivEsayEt

anapAkritya mOksham tu sEvamAnO vrajati adha:”

 

It is indeed depressing to know that each of us is born a debtor. However,

the Shruti, always having an eye on our welfare, having shown us our

obligations, also prescribes easy ways of repayment, so that we get an

honorable discharge.

“BrahmacharyENa RishibhyO yagyEna dEvEbhya: prajayA

pitrubhya:Esha vA anruNa:”

 

The debt due to the Rishis is discharged by observance of Brahmacharyam.

This word means a lot of things, but the purport here is learning the Vedas,

or VedAdhyayanam. Incidentally, it is enjoined upon every Brahmin not only

to learn the Vedas, but also to teach them to eligible students (Adhyayanam

and AdhyApanam). Thus Brahmacharya ensures the sustenance and propagation of

Vedas, through which the Rishis are propitiated. Here, though it is

incumbent on us to learn all the four Vedas, if we are unable to fulfill

this onerous obligation, we must master at least our own ShAkhA. The

Upanishad exhorts us not to forsake learning and propagating

Vedas-“SvAdhyAya pravachanAbhyAm na pramaditavyam”. And Vedas are to be

absorbed only from an Acharya, and not by resort to books, cassettes, etc.

This is to ensure that the Shruti is preserved and propagated in all its

pristine purity, and not a single syllable, word or sentence is

mispronounced. Adiyen’s Veda VadyAr used to liken Veda parayanam to a tiger

carrying its cub with its teeth.

 

The predator applies just so much pressure with the teeth, as excess

pressure would hurt the cub, and lack of it would result in the young one

falling to the ground. Similarly, meticulous attention is to be paid to

correct pronunciation and declination, while reciting Vedas, as any

aberration in Sabdam or Svaram would prove counterproductive to the reciter.

As the very name (“Shruti”) indicates, the Vedas are to be absorbed

through the ears. The Vedas themselves extol the praise of one who has

learnt them, and enjoin us to pay obeisance to such a person every day, and

not to speak ill of him (“tasmAt brAhmaNEbhyO vEda vidhbhyO dive dive

namaskuryAt; na asleelam keertayEt”).

 

Considering the immeasurable benefits that VedAdhyayanam confers on us, its

prescription as a mode of discharging debt to Rishis is indeed an act of

kindness to us.

 

Next is the debt due to the dEvAs. This is to be satisfied by the

performance of yagyAs. In the Bhagavat Gita too, the Lord calls upon us to

perform various yagyas, which will propitiate the dEvAs, who, in turn, would

ensure our welfare.

“DevAn bhAvayata anEna tE dEvAbhAvayantu va:

Parasparam bhAvayanta: shrEya: param avApsyata

IshtAn bhOgAn hi va: DevA: dAsyantE yagya bhAvitA:”

 

The Havis or sacrificial offering in the various yagyAs forms the staple

diet of the devas, and timely and consistent performance of yAgAs keeps the

celestials satisfied. Even the Lord has shown the way in this regard,

- by standing guard for the unhindered performance of Sage Visvamitra’s

sacrifice as the infant Sri Rama, and later

- by performing innumerable YagAs Himself, during His long reign.

- It is the occasion of Mahabali’s yAga that the Lord chose again for His

TrivikramAvatAra.

- In His VarAhAvatAra, the Lord is known as YagyaVaraha, indicating the

importance of sacrifices.

- We have the Lord DEvAdirAja appearing from the sacrificial fire too.

 

Confirming the importance of the Yagya, the Upanishad informs us that the

devas attained their celestial status by performing yagya, asuras are kept

at bay due to yagyas, yagyas turn foes into friends, everything in this

world has its root in Yagya. Hence the Yagya is indeed greater than the

greatest-“tasmAt yagyam paramam vadanti”.

 

The Gita calls him a thief, who eats without performing Yagya, and without

offering the DevAs what is rightfully theirs-“tai: datthAn apradAya EbhyO yO

bhunktE stEna Eva sa:”.

 

Thus the shastras, by prescribing the performance of Yagya, which is indeed

a milch cow of our desires (“ishta kAma dhuk”), as a means of discharging

our debt to the DevAs, ensure our eternal welfare.

 

And how is the third debt, that to our forefathers, satisfied?

 

Through procreation, answers the Shruti - “PrajayA pitrubhya:”. We owe it to

our forebears to keep the line of succession unbroken. The same Shruti which

preaches continence also emphasizes the need for man to procreate. (“prajA

tantum mA vyavacchEtsI:”). Man lives on through his progeny (“AtmA vai putra

nAmAsi sa jeeva sharada: shatam”). Thus begetting children, of course within

the parameters prescribed by one’s means and the overall social objectives,

is deemed to be the sacred duty of every householder.

 

The Hindu marriage vows make it amply clear that marriage is an institution

designed to ensure the perpetuation of mankind through procreation-“Dharma

prajArttham vriNImahE” says the Groom.

------

------to be continued--------

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

 

 

 

 

 

 

 

 

 

 

 

 

 

_______________

Chat with friends online, try MSN Messenger: http://messenger.msn.com