SRI RANGA SRI VOL.04 / ISSUE # 07 d/ 12/15/02

[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.04 / ISSUE # 07 dated 15th December2002

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

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 19: Acharya Vaibhavam (Verse 21)

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

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”– Part 22:

“Prateecha cha yEnaam Bhadram tE paaNim griheeshva paaNinaa”

(Anbil Ramaswamy)

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

We have so far presented in the form of catechism, 64 questions raised and

answered by H.H. In this Issue, we present -

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

Question 65:

What is the significance in King Janaka saying-?

“Prateecha cha yEnaam Bhadram tE paaNim griheeshva paaNinaa”

“Accept her as your wife by clasping her hand with your’s”

 

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what must have flashed across the mind of the King.

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

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 I –

SWAMI DESIKA’S SIMILES “UPAMA”

Part 22 (101 and 102)

(Anbil Ramaswamy)

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

4. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – PART 4

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

SRIKAARYAM OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

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

5. FROM MAHABHARATA

“MAHABHARATA –“YAKSHA PRASNAM”

Part 16: Prasnams 50 and 51

by Sri M.K. Ramaswamy Iyengar Swami,

Senior Officer of Govt. of India (Retd)

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

90 issues have been released, so far -

- 27 Issues of Vol. 1

- 15 Issues of Vol. 2

- 42 Issues of Vol. 3 &

6 Issues of Vol. 4

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 “srsindex.html” (Not the individual

postings allowed to encourage "Reader participation").

 

We are sure that you will be convinced of the quality of the contents.

 

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 42)

SrirangaSri%20Index/srs-vol4-ind\

ex.html

for Volume 4 (Issues 1 to Current)

 

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”

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

IMPORTANT:

The “Files” Section also contains the full text of “Art of Living”

– (a write up on the Life and works of Swami Desika)

by Sri M.K.Sudarshan of Kuwait.

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

Kindly also peruse the following files at the sites indicated:

http://members.tripod.com/~sriramanujar

(Maintained by Sri Madhava Kannan from Singapore) – for

- Biography of Bhagavad Ramanuja –

- Biography of Swami Desika –

- Acharya Vamsa Vriksham –

- Srimad Rahasya Traya Saram

- and other links.

http://www.srivaishnava.org/sgati/

(Maintained by Sri Venkatesh Elayavalli from California)

SDDS Volume 1 / Issues 1 to 33

SDDS Volume 2 / Issues 1 to 26

SDDS Volume 3 / Issue 1

SaraNAgati Vol. 1 / Issues 1 - 24

SaraNAgati Vol. 2 / Issues 1 - 04

For “Hinduism Rediscovered”

and other links

http://www.srivaishnavam.com

(Maintained by Sri R.M. Venkat from Bahrain) for -

- Dasavatara Stotram meanings

- “Srimad Rahasya Traya Saaram” and other links.

in the “Philosophy” section

(More to follow)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

1. “SRIMAD GOPALA DESIKA MAHA DESIKA VIMSATI” –

A POETIC TRIBUTE TO SRIMAD ANDAVAN OF

SRI POUNDARIKAPRAM SWAMI ASHRAMAM

(PRAKRITAM PONTIFF OF THE ASHRAMAM)

Part 19: Acharya Vaibhavam (Verse 21)

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}

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

Achaarya Vandanam (Meditation and Prayer)

“Glory to Gopala Deshika our master sovereign

Glory to Abhinava Vasishta our saviour paramount

He who owns Atmagunams with God-like parity

May he live a hundred to be, may his glories glow till posterity” – 21

 

Let us plead at the feet of divya-dampathis for the glories of our Achaarya

Gopala Deshika who is our monarch, to reach everlastingness. Let us beseech

the holy feet of our paramount saviour Srimath Gopala Deshika Maha Deshikan

who is also glorified as Vasishta and Vamadeva. Swamy out of his infinite

mercy prayed to his aaraadhya daivam for the benefit of the world community,

with stotrams and prayers in times of the recent fray haunting the world

like the WTC crash, Anthrax scare, natural calamities and terrorist

activities.

 

Swamy has been exuberantly working for the popularization of Swamy

Deshikan’s works in the up-coming generation through the scheme,

“Oronruthaane amaiyaado” patronised by Deshika Paduka Educational Trust. He

has also been working incessantly to put shishyas on the sampradayic highway

with regular karma anushtanams and orthodoxy. It is notable to quote Sri

Brahmatantra-Swatantrar who glorified Swamy Deshikan as “-– “He is an ocean

of divine auspicious attributes like Paraman Himself”. The same can be said

about our Swamy who is replete with athma gunams like Paraman Himself and is

definitely the “God walking in our midst”.

 

It is our sincere prayer that he lives to a Vedic span of one hundred years

with good health and may his benign anugrahams be like the cool waters to

yearning seekers of salvation on the sands of time.

 

Swamy is glorified here in this verse as, the very incarnation of divinity

in human form.

---

Achaarya Mangalam (Glory and prayer)

“May he bless us for years many to come

Dwell we at his feet, this world to transcend from

May this garland of words adorn his feet so sacrosanct

Pray we, the dust from his feet as our sanctuary to grant” – 22

 

It is our heartfelt prayer that he continues to bless us worldly souls with

his benevolent grace for many years to come. We submit ourselves at his feet

to resign and transcend from this world and to attain the divine bliss and

communion with the Lord.

 

Sri Brahmatantra-Swatantrar extolled Swamy Deshikan saying –

“From his (Swamy Deshikan’s) nectareous words, this dead world did come back

to life”. This statement of Parakaala jeeyar befits asmadacharyar very well

too!!!

 

We, his shishyas can with great pride say that it is indeed our greatest

fortune that we all have been blessed to take birth on this Earth during the

time of Srimath Gopala Deshika Maha Deshikan, our Achaarya saarvabhouma. To

be recipients of his kataaksham and anugraham and to have the darshana

bhagyam of this great Achaarya saarvabhouma is indeed the fruit of all our

penances.

Mangalam to Swamy the sadaachaarya!

Mangalam to Swamy adored by the virtuous!

Mangalam to Swamy the glorious Achaarya of Ramanuja darshanam!

Mangalam to Swamy the manifestation of Gitaacharya!

Mangalam to Swamy the incarnation of Yatiraja!

Mangalam to Swamy who is bhushanam to Jnana, Anushtana and Vairagyam!

Mangalam to Swamy who dispels nescience from the minds of the Lord’s

subjects!

Mangalam to Swamy the beacon light on the path to deliverance!

Mangalam to Swamy the unconquerable!

May our minds as a garland of flowers enchant our master Gopala Deshika!

May his vigraham adore the temple of our minds!

May his lotus feet adorn the waters of our hearts!

May his thoughts begin our day!

May his grace ennoble our deeds!

May his words keep us on the right path!

May his wisdom make us knowers of Brahman!

May his footsteps be our guiding lamps!

May his glories enlighten this world!

 

As Swamy Deshikan says in his Subhashita Nivi, “An artist can paint the

picture of the Sun, but can he give it the same radiance?” Similarly our

Swamy has infinite auspicious attributes like Paraman himself. It would be

impossible for any work on this earth to fully exemplify his Kalyaana

gunaas.

 

This garland of words is strung to embellish the holy feet of our Achaarya,

Srimath Gopala Deshika Maha Deshikar that are so sanctified.

 

We prostrate at his thiruvadi and pray to him to grant the dust from his

holy feet as our lasting refuge.

 

This work has been possible only due to the divine grace of Poorvaachaaryas

and Asmad Swamy, Poundarikapuram Paravakkottai Srimath Andavan Sri Gopala

Deshika Maha Deshikar. The purpose of this work will be served even if one

infinitesimal amount of our Achaarya’s glories has been celebrated.

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

To be Concluded in the next issue

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

2. “RAMAPIRANAI KARPOM”

EXCERPTS FROM BOOK BY H.H. SRIMAD ANDAVAN OF

“SRI POUNDARIKAPURAM SWAMI ASHRAMAM”– Part 22:

“Prateecha cha yEnaamBhadram tE paaNim griheeshva paaNinaa”

(Anbil Ramaswamy)

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

We have so far presented in the form of catechism, 64 questions raised and

answered by H.H. In this Issue, we present -

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

Question 65:

What is the significance in King Janaka saying-?

“Prateecha cha yEnaam Bhadram tE paaNim griheeshva paaNinaa”

“Accept her as your wife by clasping her hand with your’s”

 

Sri Gopaala Desika Mahaa Desika Mahaa MunigaL hailed reverentially as verily

VasishTa by all other Prakritam YathisrEshTas today, gives us in a flashback

of what must have flashed across the mind of the King.

“Prateecha cha yEnaam”

 

King Janaka seems to say-

“Oh! Rama! Having said all these, you may still doubt how you could marry

Sita without permission as her father. I dispel your doubt saying –

 

“I, who am desirous of Moksha, hereby give in holy wedlock to you, the very

incarnation of Sri MahaavishNu - this Mahaalakshmi, fully bedecked with gold

and other ornaments befitting her status”

“kanyaam kanaka sampannaam sarvaabharaNa booshitaam

Daasyaami VishNavE tubhyam Brahma lOKa jigeeshayaa”

 

“Prateecha cha yEnaam”

“Prateecha” also means “wholeheartedly”. Both the ‘giving’ and the

‘receiving’ should be done in a whole hearted manner.

 

“Bhadram tE”

“Only if you marry Sita, you can fulfill your auspicious mission of saving

those who have surrendered unto you- “SaraNaagata RakshaNam”. Actually there

is a long list of such souls waiting for your “RakshaNam”. For example, your

promises to Devas and Maharishis, your protection to VibheeshaNa and

others.”

 

“Bhadram tE”

Like elders blessing the bride and the bridegroom with holy turmeric mixed

rice (akshadai), Janaka seems to bless Rama and Sita beforehand with the

words “Bhadram tE”

 

“Bhadram tE”

May be, he is doing “mangaLaasaasanams” to the “Divya Dampatis” against

‘evil eyes’ befalling on the cynosure sight of the divine couple like

Pariyaazhwaar who did “mangaLaasaasanam” when the Lord appeared before him

on the divine GaruDa as the Azhwar emerged out in procession seated on the

caparisoned elephant saying -

“VaDivaai ninn vala maarbinil vaazhginra mangaiyum pallaaNDu”

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

(To Continue)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

3. DESIKAMRUTHAM I –

SWAMI DESIKA’S SIMILES “UPAMA”

Part 22 (101 and 102)

(Anbil Ramaswamy)

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

101.

“avagaahana aadigaLil samarthan allaadavanukku “maanasam vishNu chintanam”

enru Bhagavad Chintanathai snaanam aaga vidithaal, adu snaanaantarangaL

paNNugira suddhiyaiyum paNNi, paapaantarangalaiyum samippithu appOdE

Bhagavad anubhava rasathaiyum uNDaakkumaap pOlE upasana aadigaLil samartan

allaadavanukkup prapattiyai vidithaalum ip prapatti taanE avai koDukkum

phalathaiyum avai tammaiyum koDukkavatraai akinchananukku uttaarakamaai avan

apEksitha kaalathilE phala avina abhaavathaiyum uDaithai irukkaiyaalE adihka

prabhaavamaai irukkum”

 

Meaning:

“Like a man who is unable (owing to illness) to perform such things as

ablution by immersion, the meditation on VishNu, which is called ‘mental

ablution’, is ordained. Thereby, he obtains not only the purity of those who

observe other kinds of ablution but also acquires freedom from sins aswell

as the immediate enjoyment of Bhagavaan. In the same way, though Prapatti is

ordained for those who are not competent to perform Upaasanas, it confers on

them the fruits attainable from it. It secures them the Upaaya, (i.e) the

means (Upaasana) also. It redeems the destitute of all other Upaayas

(akinchana). Further, it secures the fruit (desired by the destitute) at the

time when he/she chooses to have it. Therefore, Prapatti has superior

potency”

102.

“ Bhakti - PrapattigaL Buddhi bEdattaalE Aiswarya - mOkshangaL aagira

viruddha phalangaLaik koDukkak koodumO? Vidhaikkiravan udDaiya abhi sandi

bEdattaalE oru vidhai vEroru phalathaik koDukkak kaNDOmO? enru silar

paarpaargaL. Idukkup parihaaram nyaayangaLaalE baadikka voNNaadapaDi

pratyaakshadigaLaip pOlE sva vishayathil pramaaNam aana saastram

kaattugaiyaal ippaDik kooDum. Lokathilum Dharma seelanaai udaaran aana

raajaavukku vilaiyaaga yEdEnum onraik koDuthaal perum vilai kiDaikkavum adhu

tannaiyE upahaara buddhi yaalE koDuthaal vENDuvadu ellam kiDaikkavum kaaNaa

ninrOm”

Meaning:

“Like in worldly life, if we give an object to a charitable and generous

king as an article for sale, we obtain a liberal return. But, if it is given

(without any thought of such return) merely as an offering or tribute, we

see it produces whatever is desired by the person. So also, these two,

Bhakti and Prapatti are of the nature of a rite prompted by Pravritti

(activity prompted by worldly interests), when they are adopted by a person

expecting some benefit other than mOKsha. And, in the case of those who

desire only the feet of Bhagavaan, they are of the nature of renunciation

(nivritti) and they actually get “Moksha”, the ultimate goal.

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

(To Continue)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

4. DESIKAMRUTHAM II:

SRIMAD RAHASYA TRAYA SAARAM

UPODGATHA ADHIKAARAM – PART 4

SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE),

SRIKAARYAM OF THE BOARD OF ADVISORS OF “SRI RANGA SRI”

--

The Beginning - 4

 

Having established that it is the birthright of the Jeevatma to perform

kainkaryam to the Lord, Swami Desikan proceeds to clarify that it is the

Paramapadanatan, the presiding deity of Sri Vaikuntam, who is the goal to be

reached and it is kainkaryam to this distinguished Emperuman that we should

long for. This doesn't mean that the Lord in His VyUha, Vibhava antaryAmi

and arcchA states is any the less entitled to our service. However,

ultimately, the final abode of all emancipated Jeevatmas is Sri

Vaikuntam-"Vaikuntam puguvadu maNnavar vidhiyE" (Sri Nammazhwar), and it is

the Vaikuntanathan who is the permanent recipient of our kainkaryam.

 

Additionally, kainkaryam is to be performed to the Divya Dampati, and not

merely to the Lord, as already stated.

 

In order to give us an idea of the Lord's magnificence and to increase our

kainkarya ruchi, Swami Desikan furnishes an elaborate description of the

Lord, His Consort and His retinue, as they are in Sri Vaikuntam.

 

The Lainga Purana describes the Lord in His divine abode-

"VaikuntE tu parE lOkE SriyA sArdham Jagatpati:

AstE Vishnu: achintyAtmA bhaktai: bhAgavatai: saha"

 

Sri Vaikuntam or Paramapadam is the eternal residence of the Lord, and

befitting Him, it is the loftiest of all worlds, beyond the reach of

ignorance, inequity and inauspiciousness of all types- "Tamasa: parastAt".

 

A detailed description of this paradise is to be found in the Vaikunta

Gadyam of Sri Ramanuja. The word "tu" in the aforesaid sloka is intended to

differentiate Paramapadam from other worlds, which fall within this

Prakrithi Mandalam, or worlds inhabited by mundane mortals or devatas who

are only slightly superior to them. While the residents of Sri Vaikuntam are

not subject to reincarnation and have been relieved from the vicious cycle

of births and deaths, the inhabitants of other worlds, however distinguished

they are, are still in the grip of the samsAric vortex. This sloka is quoted

to refute arguments that Sri Vaikuntam is an imaginary world and that man

undergoes his pain or pleasure in this very world and in his very own mind.

These arguments are based on an erroneous interpretation of the Purusha

SUkta vAkyA "tamEvam vidvAn amrita iha bhavati".

 

"Sa EkAkI na ramEta" says the Upanishad. The Lord never wishes to be alone.

Accordingly, even in Sri Vaikuntam, He is to be found in the enchanting

company of His Consort, Tirumagal. What Sri Nammazhwar says about the

inseparability of Sri from the Lord ("agalakillEn irayum endru alarmEl

mangai urai mArba"), is confirmed by the aforesaid sloka-"SriyA sArdham".

 

The juxtaposition of the sobriquet "Jagatpati:” after the Sri sabdam, is

significant and indicates that the Lord is the Master of all the worlds

because of His association with Piratti.

 

And who is this "Jagatpati"? Sri Mahavishnu, of course, says the Lainga

Purana, confirming the identity between Vishnu and Sriman Narayana, which

has been laid down by the Narayana anuvAka-

"NArAyaNAya vidmahE VAsudEvAya dheemahi. TannO VishNu: prachOdayAt".

 

This Vishnu is an "achintyAtma", His greatness unfathomable even by the most

erudite and even by the omniscient Lord Himself. "TAnum tan perumai

arivariyAnai" says Sri Nammazhwar , affirming that the Lord's magnificence

is beyond even His own comprehension. The Lord, as stated above, reigns in

all splendors in Sri Vaikuntam, with His Divine Consorts, muktAs and nityAs

all singing His praise and performing pleasing kainkarya.

 

Is this Sri Vaikuntam a mere figment of poets' fertile imagination or does

it really exist? If so, what is the scriptural support therefore?

Anticipating such questions, Swami Desikan quotes Sri Bhattar-

"YA AyOdhyA iti aparAjitA iti viditA nAkam parENa stitthA"

 

Sri Bhattar says that this Vaikuntam is described in the Shruti variously as

"Ayodhya", AparajitaNAkam" etc. The following are the Veda vakyAs Sri

Bhattar has in mind

" DevAnAm poo: ayOdhyA"

"tat ashvatta:sOma savanam tat aparAjitA poo:"

"parENa nAkam nihitam guhAyAm" etc.

 

Swami Desikan translates "Ayodhya" beautifully as "KalangA Perunagar" and

"TeLi visumbu" (Worlds characterized by Suddha Satvam and free of the

contamination of Rajas and Thamas), again using Azhwar's words to telling

effect.

 

And in this magnificent world, where exactly is the Lord to be found? He

reigns supreme, surrounded by His devotees, in a splendorous gem-studded

mantapam with thousands of pillars. Is this again a case of somebody's

imagination running riot? No, says Swami Desikan, quoting the TalavakAra

Upanishad

"SahasrastthooNE vimatE drida ugrE yatra dEvAnAm adhidEva AstE”

 

The Upanishad describes the Lord of All deities holding court in a huge,

solid and glittering hall of thousand pillars.

 

Going into further detail, Swami Desikan says that the Lord is ensconced on

His Snake-bed. This Strange Snake has appropriated to itself the choicest of

all kainkaryams and wants to be associated with the Lord's tirumEni in some

fashion or the other, all the time and irrespective of the type of activity

the Lord is engaged in. The ubiquitous snake's functions are summarized in

the following Mudal Tiruvandadi pAsuram-

 

"ChendrAl kudayAm irundAl singAtanamAm

nindrAl maravadiyAm neetkadaluL endrum

puNayAm maNi viLakkAm poompattAm pulgum

aNayAm TirumArku aravu"

 

Sri Adisesha performs multiple functions - as the Lord's soft sandals when

He stands, His umbrella protecting Him from sun and rain (as if He needs

such protection!) when He travels, His throne when He seats Himself, a

beautiful boat in the Milky Ocean or TiruppArkadal, a gem-studded lamp

brightening the Lord's way and finally, a soft and supple bed which

Emperuman is loathe to leave. SEshA's very name indicates his penchant for

kainkaryam, and he desires to engage himself in the Lord's service at all

times, at all places, on all occasions

" sarvadEsa, sarvakAla, sarva avastthOchita kainkaryamkaLayum

sarva vidha sareerangaLAlE anubhavitthu"

eulogises Swami Desikan.

 

It is this posture of the Lord, resplendent on His snake-bed, which is

described by the KoushItakI Upanishad and is known as the "Paryanka VidyA"-

"Tasya ha vA Etasya BrahmalOkasya amitoujA:

paryankasya Agacchati, amitoujasam paryankam tasmin Brahma AstE"

 

The KoushItakI BrAhmanam vividly describes the Paramatma as being seated on

a magnificent bed, lustrous and matchless. Thus Sesha is kainkaryam

personified and serves as private valet to the Lord, irrespective of the

time, place or occasion.

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

(To Continue)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

5. FROM MAHABHARATA

“MAHABHARATA –“YAKSHA PRASNAM”

Part 16: Prasnams 50 and 51 by Sri M.K. Ramaswamy Iyengar Swami,

Senior Officer of Govt. of India (Retd)

-

PRASNAM 50:

YAKSHA:

“KIMSVIT AATMAA MANUSHYASYA?”

“WHAT IS REGARDED AS THE SOUL OF A HUMAN BEING?”

YUDISHTIRA:

“PUTRA AATMAA MANUSHYASYA”

“VERILY, THE SON IS THE SOUL OF A HUMAN BEING”

 

NOTES:

As soon a son is born, the father is supposed to breathe three times on the

infant enjoining him softly “My Son! Inhale the RigvEda, May you breathe

Yajur vEDa. May you breathe Saama vEda”.

 

Then the father chooses an appropriate name by which the infant becomes

known. He utters at that time

“angaad angaat sambhavasi hridayaadabhi jaayasE

aatmaa vai putra naamaasi sa jeeva sarada: satham”

(MB Aadi Parva Ch.68.62)

Meaning:

“You have emerged from my limbs. You have emerged from my heart. You, my

Son, are indeed my own soul. May you live long happily for one hundred

years”

 

Why the son is called “Putra”?

The Son, by taking birth and by performing the appropriate religious rites

and offering oblations saves his father as well as the ancestors from going

to a hell called “Puth”.

“pun naamO narakaath yasmaat pitaram traayatE suta:/

tasmaath putra iti prOkta: pitroon ya: paati sarvata://”

(VR II.107.12)

 

The 13th Parva of Sri Mahaabhaarta that is AswamEdha Parva contains the

following verses in Chapter 93

“Putras traaNaath putrO hi visruta: aatmaa putra smruta:’

Meaning:

“It is well known that that the son is called “Putra” because he extends

protection to his father. It is the father’s soul which takes birth as his

son”

 

“pitrums traanaath taarayati putra ityanususruma/

putra poutrais cha niyatam saadho lOkaan upaasnutE//”

(MB Ch.93.37)

Meaning:

“I have heard it being said that the son causes the well being for his

father’s after-life and hence he is called Putra. It is truly because of the

sons and grandsons that a person is able to live in meritorious worlds in

his after – life”

 

PRASNAM 51:

YAKSHA:

“KIMSVIT DAIVA KRITA: SAKHAA?’

“WHO IS MAN’S BEST FRIEND AS ORDAINED BY THE GODS?’

YUDISHTIRA:

“BHAARYAA DEVA KRITA: SAKHAA”

“WIFE IS THE BEST FRIEND OF A MAN AS ORDAINED BY THE GODS”

 

NOTES:

According to Vedic tradition, domestic life occupies a central place. It is

established in love and marriage, the conjugal bond and the family ties. At

the end of Gurukula vaasam, the period spent in the hermitage of the

teacher, the Guru, for learning the Vedas, the scriptures as well as other

values of life, the teacher asks his students not to forget the duties of a

householder that is choosing a good wife, leading a married life, getting a

progeny and looking after the parents etc.

“prajaatantum maa vyavachchEtsi” – “Do not desist from raising a family”

(Taittriya Upanishad Sikshaavalli Section 11)

 

According to Vedic ideology, the wife’s place in the household (of her

husband) is an exalted one.

“Grihaan gachcha grihapatnee yathaasou”

“Go to your house and be the mistress of the household”

(Rig Veda MaNDala X, Sookta 85, Mantra 26)

 

In a household, the wife to her husband is indeed several persons rolled

into one. She performs many functions, assumes many roles, switching from

one role to another in an effortless glide.

“sakhaaya: praviviktEshu BhavanthyEtaa priyamvadaa/

pitarO dharma kaaryEshu bhavanty aartasya maatara://”

(MB Aadi Parva Ch.68.42)

Meaning:

”The wife is like a trustworthy friend. She gives counsel in a sweet manner

and that too privately. She is like his father in being knowledgeable about

what is right and what is wrong. She is like his mother when she soothes him

and generally acts supportively when he is in distress”

 

“ ardham Bhaaryaa manushyasya Bhaaryaa SrEshTatama: sakhaa/

Bhaaryaa moolam tri vargasya Bhaaryaa mitram marishyata://

(MB Aadi Parva Ch. 68.40)

Meaning:

“The wife is virtually one-half of the man’s soul. She is a peerless friend.

She is the origin of the mortals, the immortals as well as the demons. None

except this wife stands by when a man is about to die”

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

(To Continue)

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

xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx

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

 

 

 

 

 

 

 

 

_______________

The new MSN 8: advanced junk mail protection and 2 months FREE*

http://join.msn.com/?page=features/junkmail