Guest guest Posted March 17, 2003 Report Share Posted March 17, 2003 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// =========================================================== SRI RANGA SRI VOL.04 / ISSUE # 17 dated 17th March 2003 =========================================================== 1. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 5: THE GLORY OF AATREYA GOTRAM (Anbil Ramaswamy) Based on Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry And “MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar (referred by Sri Srivatsankachariar Swami) ------ 2. “SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM” – PART 5: Some interesting points: Do you know- 1. That Sri Sita did Sandhyavandanam? 2. That there was a reason why RavaNa did not subdue Sri Sita by force? 3. That Sri Rama was a meat eater? 4. That there is internal evidence to conclude that Sri Rama known as confirmed monogamist (Eka patni vratan) had wives other than Sri Sita? 5. That on an occasion Sri Sita uttered a lie? (Anbil Ramaswamy) A few special points from “Sundara KhaNDam” highlighted in a short speech on the occasion of PaTTa abhishEkam of Sri “Sita-Rama” on the conclusion of “Sapta Sarga ParayaNam” ------ 3. DESIKAMRUTHAM I : SRIMAD RAHASYA TRAYA SAARAM SARA NISKARSHA ADHIKARAM THE QUINTESSENCE-2 SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE), “SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI” ------ 4. DESIKAMRUTAM II SWAMI DESIKA’S SIMILES “UPAMA” Part 27 (111 and 112) By Sri Anbil Ramaswamy ------ 5. FROM MAHABHARATA: YAKSHA PRASNAM” Part 19: Prasnams 58 and 59 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd) ------ 100 issues have been released, so far - - 27 Issues of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 & - 16 Issues of Vol. 4 These issues have been archived for public view at - .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 encouraging "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” ====================================================================== 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 =========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =========================================================== 1. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 5: THE GLORY OF AATREYA GOTRAM (Anbil Ramaswamy) Based on - Monograph of MahaamahOpaadhyaaya Sri Srivatsaankaachaar Swami, now Head of Dept. French Indolgical Research Institute, Pondicherry - “MaharishigaL Charitram” by Mimamsa SirOmaNi Mimamsa Vidvan Mimamsa Kovida, Ubhaya Mimamsa Saaragjna, Veda Vedanta ChooDaamaNi Sri N.S. Devanathachariar (referred by Sri Srivatsankachariar Swami) ===================================================================== ATREYA GOTRAM The Gotra Pravartaka of this Gotram is Sage “Atri”. He is reputed to be one of the six “Manasaputras” of Brahma, the others being - Mareechi, Aangiras, Pulastyar, Pulahar and Kratu. He is considered to be the Senior-most of the Sages, having been born, may be, when the earth itself was born! His wife “Anasuya”, was equally great, if not more, than Sage Atri himself in her Tapas. Her father was Kardama Prajapathi who knew the past, present and the future (trikaaljnaani). He named her as “Anasuya”. True to her name, she was devoid of jealousy so totally that others felt jealous of this trait in her! She was the role model for a Pativrata. No greater proof is needed than the incident in which she transformed the Trimurtis of Brahma, VishNu and Siva into “just born” babies and fed them being nude herself, when they tried to test her Paativratyam! All the Vedas praise the glory of this Sage Atri. His power of intense penance (tapas) is such that he is deemed to have performed tapas seated under the deepest part of the Ocean for 3000 dEva years (not manushya years!). He begot innumerable sons and each one of them lived true to the adage “Like father, like Son”, and performed equally intense Tapas. That is why AatrEya Vamsam is said to be the largest of all lineages. He is reputed to have founded the whole of the 5th MaNDalam of Rik Veda. Rik Veda 5.40.9 alludes to how he restored the brilliance of the Sun (Soorya) when the demon, Raahu blacked him out, while none else could accomplish this impossible feat. Ya vai soorya svarbhaanus tamasaavidyad asura: / Atraya: thum anvavindan na hi anyE asaknuvan // The Sun can shed light during day. What about the night? We know that in the night, the moon shines on earth. It is said that it is this Sage who bade moon (SOma) to shed his light on the plants to invest them with healing powers. That is why Moon is also known as “Oshadeesa” Thus, the credit for making the Sun and the moon to shine goes to Sage Atri. There is a Yaaga named after this Sage. It is called “Atri Chaturaham”. The Sage performed this Yaaga and reaped its full benefits. “Anyone performing this Yaaga is sure to reap similar benefits to the full,” says Taittriya Samhita 7.1.8.1. “Atriradadaadouvaarya prajaam putrakaamaaya sa ririchaanOmanyata nirbeerya: sithilO yaatayaamaa sa etam Chaturaatram apasyath thum aaharath tEnaa yajata//” Gold is considered to be the most valuable material. Taitriya Samhita 1.4.43.2 while referring to the procedure for performance of Soma yaaga, stipulates that this precious gold should be gifted on the occasion only to a Brahmin born in the precious lineage of Atri. Taittriya Samhita 6.6.1 specifically refers to such a one as the most suited for receiving the “gift of gold”. Though there may be 16 Ritviks who tirelessly engage in the conduct of the Yaaga, Veda ordains that only a Brahmin born of the Vamsam of Sage Atri should be honored first and foremost. Apasthamba, BOdaayna, Kaatyaayana and others also concur in this. Apasthambha Srouta Sutram 13.6.12 mentions that of the three Pravartakas of AtrEya Gotra, the first honor should go to the one belonging to the direct descendants of Atri and only if and when such a one is unavailable, the honor could go to the second and the third and in that order. BraahmaNam adhya Raadhyaasam iti AatrEyaaya prathamaaya hiraNyam dadaati, Dviteeyaaya triteeyaaya vaa// Non-violence (Ahimsa) is deemed to be the first quality to be acquired. But, this is not always possible in practice. Should an occasion arise when germs need to be exterminated, Veda Mantram prescribes expatiation of the sin accruing there from by simply uttering the name of Sage Atri. It is said that the Sage had mastered the means of dispelling such sins by virtue of his “power of penance” (TapObalam). Bodaayana Srouta Sutram 9.18 attests to this: “Yadi gharmadugham vaa mahaaveeram vaa krimaya: Upaadhi gachchEyu: Taanadbhi: prakshaalayEth ‘AtriNaa tvaa krimE hanmi’ iti mantrENa” Sage Atri is known as one of the four primary disciples of Lord Vikaanasa who appeared from the nail of Brahma to propagate the procedure for Bhagavad Aradhana. To this day exist a Samhita granta, in the name of Sage Atri, as a basic reference manual in this regard. Vedas and Puranas speak very high of the glory of AatrEya Gotram. Let us pay our obeisance to the most ancient Rishi couple of Atri and Anasuya and seek their benediction. ------------------------- To Continue ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxxxxxxxxxxx========================================== 2. “SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM” – PART 5: Some interesting points: (Anbil Ramaswamy) A few special points from “Sundara KhaNDam” highlighted in a short speech on the occasion of PaTTa abhishEkam of Sri “Sita-Rama” on the conclusion of “Sapta Sarga ParayaNam” ------ 1. Do you know- that Sri Sita did Sandhyavandanam? As Hanuman was searching for Sri Sita in Lanka, he suddenly came across Ashoka vana where he found a brook with crystal clear running waters. He was sure that Sri Sita must be around the brook and said to himself that if Sri Sita were there, she would surely come to the brook in the evening to perform her Sandhyavandanam and was patiently waiting her arrival there. Sandhyaakaala manaah syaamaa dhruvam yEshyati jaanaki / Nadeem cha imaam siva jalaam sandhyaartE vara varNinee // (Sundara KhaaNdam 14. 50) COMMENT: It is said that women were doing Sandhyavandanam in those days just like men folk. In fact, there were numerous women Rishis like Aditi, Anasuya Arundati, DaakshaayaNi, Kesini, Lopaamudra, Madayanti, MEdhaa, ROmasa, Saramaa, Sraddhaa, Sukanyaa, Suvarchalaa and many others, some of whom were known to have performed Nityakarma AnushTanams ordained in the Vedas. And, Sandhyavandanam is a Vedic karma. 2. Do you know that there was a reason why RavaNa did not subdue Sri Sita by force? KubEra, Lord of wealth was RavaNa’s brother. He owned the fabulous Pushpaka Vimaanam, the lofty aircraft. Viswakarma, the divine Engineer, specially custom-designed it for him. RavaNa underwent a course of stern Tapas for ten thousand years at the holy spot of GOKarNa to win the favor of Brahma. Endowed with that might, he defeated KubEra in battle and wrested from him, this wonderful conveyance. BrahmaNOrtE kritam divyam divi yad ViswakarmaNa / Vimaanam pushpakam naama sarvaratna vibhooshitam // ParENa tapasaa lEbhE yat kubEra: pitaamahaath / KubEram Ojasaa jitvaa lEbhE Tad RaakshasEswara: // (Sundara KhaaNdam 9.11-12) COMMENT: It is said that he was physically strong but he developed a weakness for women. He tried to sexually molest KubEra’s wife. She spelled a curse saying that if ever he tried to force any woman unless it is consensual, his head would smash to smithereens. This is said to be the reason why he desisted from forcing Sri Sita. RavaNa himself admits to Sri Sita that he would not touch her without her consent though he argued that it was quite normal for Rakashasas to covet other women and the fire of lust for her consumed him. “SwadharmO rakshasaam bheeru sarvathaiva na samsaya: / gamanam vaa parastreeNaam haraNam sampramthya Vaa // YEvam cha yEtad akaamaam tu na tvaam sprasyaami maithilee Kaamam kaama: sareerE mE yathaa kaamam pravartataam //”(20. 5 and 6) 3. Do you know that Sri Rama was a meat eater? While describing to Sri Sita how Sri Rama became indifferent to all mundane pleasures because of his pangs of separation from her, hanuman says that Sri Rama had given up consuming meat and ingesting liquor, that he was so engrossed in thoughts of her that he does not even chase away mosquitoes and other flying and creeping insects tormenting his body. Na maamsam raaghavO bhunktE na cha api Madhu sEvatE / Naiva damsaan na masakaan na keetaan na sareesorusaan / RaaghavO apanayEt gaatraath tvad gatEna antharaatmanaa // (Sargam 36. 41-42) COMMENT: Hunting, eating meat and drinking liquor were allowed for the Kshatriyas. Hanuman points to how Sri Rama had given up all these little pleasures in life. He goes one step further to graphically describe how he was unmindful of his body that he toook no effort to chase away the insects biting his body. 4. Do you know hat that there is internal evidence to conclude that Sri Rama known as confirmed monogamist (Eka patni vratan) had wives other than Sri Sita? In total dejection at her plight, Sri Sita at one stage tells Hanuman to inform Sri Rama to carry out his pledges to his father and then go back to AyOdhya and live happily with the ladies there. Some critics gleefully interpret this as meaning that the “ladies’ mentioned by Sri Sita pointed to his having had other wives! Sri Sita’s words: ”pitur nidEsam niyamEna kritvaa vanaat nivrittas charita vratas cha / Streebhis thu manyE vipulEkshaNaani tvam ramsyasE veetabhayaa: kritaartha: // Sargam 28. 14) COMMENT: The term “ladies” in this context refers to the ladies of AyOdhya including Sri Rama’s mothers, Kousalya, Sumitra and kaikEyi. As the ruler of the land, once his work in the forest got finished he had to return to his Capital and it was his duty as the ruler to make his subject citizens under his protection happy and contented including womenfolk. 5. Do you know that on an occasion Sri Sita uttered a lie? Hanuman had left AshOka vana after a brief meeting with Sri Sita and assuring her of Sri Rama’s coming to redeem her. When the Raakshasis who were in a trance woke up and asked Sri Sita as to who was the monkey that was talking to her, she bluntly denied all knowledge of who it was. She says that she was also equally baffled at the sight of the monkey whom she thought to be another Raakshasa who had taken that form. She cleverly turns the table on the Raakshasi guards saying that they alone would know better because only a reptile would recognize the feet of another reptile!” Sri Sita’s words: ”Rakshasaam bheema roopaaNaam vigjnaanE mama kaa gathih / Yooyam Eva abhijaaneeta yO ayam yadaa karishyati // AhirEva ahE paadaan vijaanaati na samsaya: / VEdmi raakshasamEva yEnam kaama roopiNam aagatam //(Sargam 42. 9 and 10) COMMENT: When is a lie not a lie? This is a basic question that has been answered in the Mahaabhaarata: A lie is deemed harmless when it is uttered in the following circumstances (i) At the time of marriage (ii) At the time of conjugal union (iii) At the time when life is in danger (iv) At the time when one’s entire possessions are at risk and (v) At the time of saving the life of a friend vivaaha kale rathi samprayOgE praaNa thyayE sarva dhanaapahaarE / mitrasya cha arthEpi anrutam vadEyu: pancha yaahu: apaatakaani // (KarNa parva 69) Hanuman’s life would have been endangered if she had revealed the truth. Hence, her reply to the Raakshasis cannot be deemed a lie in the context in which it was made. ------------------------- To Continue ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== 3. DESIKAMRUTHAM I : SRIMAD RAHASYA TRAYA SAARAM SARA NISKARSHA ADHIKARAM SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE), “SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI” THE QUINTESSENCE-2 ------ “asAram alpa sAramcha SAram SArataram tyajEt bhajEt SAratamam ShAstrE ratnAkara iva amrutam” This is the sterling advice Swami Desikan has for us, in view of the vast body of scriptural knowledge to be imbibed, the limited time at our disposal and the innumerable hurdles that stand in our way- Just as the man in search of gems focuses his attention on the precious stones alone (available on the ocean bed), refusing to be diverted by all the other wealth the ocean has to offer, the wise man too imbibes only what is of the absolute essence, casting aside the portions of the scripture which lack in substance, those portions which have very little to offer, parts which appear to be of the essence but are not sufficiently so, and also those portions which have a lot to offer, but are still not the quintessence. We are seized by a great doubt here. Sri Gitacharya has clearly declared that the Shastras are the guiding lamp to our conduct-“ tasmAt shAstram pramANam tE”. If that were so, where is the question of portions of the Scripture being given up as of little value? Isn’t the entire body of this knowledge of definite use to us in determining right and wrong and in making the myriad decisions we are called upon to take, day in and day out, and in ultimately leading us to liberation? Swami Desikan provides a comprehensive reply to this question, by elucidating what is meant by asAram, alpa sAram, sAram and sArataram, which we are supposed to abandon, in favor of sAratamam. The scriptures of alien faiths like the SAnkya School and that of Sankara are eliminated as “asAram”, since they are either in blatant contradiction with the Shruti, or misinterpret it to suit their own tenets. Swami Desikan uses the word “Shastra” while referring to these unacceptable philosophies, because they have their own votaries who hold these tenets as worthy of honor. To a sampradaya like ours based wholly on the Vedic foundation, those contravening it directly or indirectly must necessarily be unacceptable. These schools of thought would not only fail to put us on the path to Paradise, but would lead us astray and deeper into the sea of samsara. The following pramANa sloka attests to the aforesaid- “YA vEda bAhyA: smritaya:YAscha kAscha kudrishtaya: tA: sarvA: nishphalA: prEtya tamO nishttA hi tA: smritA:” The next category, alpa sAram, refers to portions of the Shruti dealing with sacrifices and rituals aimed at attainment of ephemeral objects. The preliminary part of the Vedas (the Poorva BhAga), collectively known as the Karma kAnda, lists several yAgAs and yagyAs, solely meant for the achievement of mundane goals. We thus have the PuthrakAmEshti yAga (meant for blessing the childless with progeny) etc., which are performed for attaining specific worldly objectives. As these would only lead us deeper into the mundane morass, these are classified as “alpa sAram”. In contrast, there are portions of Vedas dealing with how to attain the higher worlds of Svarga, etc. Though this represents a rung up the ladder, yet, once the accumulated merit is exhausted through enjoyment of heavenly pleasures, it pushes us down again to this world and back into the unending cycle of births and deaths. Hence, this part of the Scripture is only a little better than the previous one and is categorized as “SAram”. Though this may represent the essence for those satisfied with minor gains and cringe from undertaking the long and arduous journey for perennial pleasure, it is hardly acceptable for those who seek nothing less than the Paramatma. Some of those who look askance at ascending to the heavens, would fall for the enthralling vision of the JeevAtma and its enjoyment, for, self-realization or Kaivalyam, which is indeed extremely satisfying, and represents several steps ahead of the perishable pleasures of the Svarga lOka. However, as it is still way below Bhagavat anubhavam, wise men do not to it. The parts of Shruti prescribing the ways and means of realizing and enjoying the Atma, are known as “sArataram”. Having discarded asAram, alpa sAram, sAram and sArataram, Swami Desikan concludes that that part of the Scripture dealing with the Lord, His attributes and the ways of attaining Him, is the only section of the Shruti which the wise man should concentrate on imbibing. This represents the “Saratamam” or the Quintessence. Thus the Upanishads, the Brahmasutras and the Bhagavat GitA, forming the prastana trayam, constitute the summum bonum of the Shastras, reflecting as they do, the PrApyam (the goal to be attained, viz., the Paramatma), the PrApakam (the strategy which leads us to the goal), our own true nature (Atma svaroopam), the PrApti phalam (what we achieve by attaining the Lord’s lotus feet) and PrApti VirOdhi (what prevents us from adopting a suitable upAya for liberation), form the real essence of the vast and bewildering expanse of the Scripture. We, however, are people in a hurry and not gifted with the aptitude and inclination for studying even the limited portion of the Shastras indicated above. Is there any redemption for us, cursed as we are with the never-ending quest for material attainments and with only fleeting thoughts for Atma kshEmam? With his infinite mercy, Swami Desikan further distils the aforesaid bodies of knowledge and offers it to us in a capsule form, for easy ingestion, retention and meditation. This is the Rahasya Trayam or the mantras of the Esoteric Triad (The AshtAksharam, Dvayam and CharamaslOkam), which embody all that a seeker after liberation should know and practice. Just as a small mirror is capable of reflecting objects many times its size, so too the three mantras, though extremely small in text, are exceedingly rich in content. Lacking, as we do, both the required lifespan and the unflinching dedication necessary for a comprehensive study of the Shastras, all that we need do is to master these three sacred mantras, just as the bee, which visits numerous flowers, takes just the honey from them- “Bahubhyascha mahadbhyascha ShAstrEbhyO matimAn nara: Sarvata: sAram AdadyAt pushpEbhya iva shatpada:” -------------------- To Continue ===================================================== =xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx xxxxxxx============================================== 4. DESIKAMRUTAM II SWAMI DESIKA’S SIMILES “UPAMA” Part 27 (111 and 112) By Sri Anbil Ramaswamy ------ 111. “harir harati paapaani dushTa chitaair api smruta: / anichayaapi samsprushTO dahatyEva paavaka:” Meaning Like fire that certainly burns even if touched unawares, Lord Hari destroys all sins when He is remembered even by men with evil hearts ” 112 “raagadi dooshitE chittE naaspadO madhusoodana: / na badhnaati ratim hamsa: kadaachit kardama ambasi // ityaadigaLaip paarthu negizhaadE iv vadhikarigaL pakkaluLLa guNaamsathai marubhoomiyil taNNeer petraarp pole ugandu” Meaning: “ But, like the swan that does not remain in muddy waters, Madhusoodana would vacate the mind of one who is impure owing to such things as evil desires. In the minds of true devotees, however, the Lord would remain despite shortcomings. Like finding water found in the wilderness, we should feel delighted at any good features that might be found in devotees of the Lord and do not despise them for their shortcomings, in order to induce Hari to take pity on us and bring us round to the mainstream of Bhakti)” ------------------------ Prabhaava Raksha Adhikaram concluded -To Continue ========================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================= 5. FROM MAHABHARATA: YAKSHA PRASNAM” Part 19: Prasnams 58 and 59 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd) ----------------------- PRASNAM 58 YAKSHA: “KASCHA DHARMA: PARO LOKE?” “WHICH IS THE HIGHEST DHARMA TO BE ADHERED TO IN THIS WORLD?” YUDISHTIRA: “AANRUSYAASYAM PARO DHARMA:” “ESCHEWING WICKEDNESS OR CRUELTY TO ALL BEINGS IS THE BEST DHARMA” NOTES: Sri Rama was an embodiment of all the virtues. He was the ideal man. Maharishi Valmiki wrote Srimad Ramayana after listening to Sri Rama’s story narrated by Sage Narada. Before Narada could start on Rama’s story, Valmiki had helped him along, prompted him, so to say, by asking a leading question. Summarizing the essential virtues into sixteen, he asked Narada whether he was aware of any person who possessed those virtues. What were those virtues that Valmiki had identified and isolated? These were: (1) Being the repository of the virtue of being friendly to one and all and being approachable by all (GuNa) (2) Prowess (Veera) (3) Righteousness (Dharma) (4) Being ever grateful (Kritajnata) (5) Truthfulness (Satya) (6) Firm Resolve (DhriDa dhriti) (7) Blemish less Conduct (Chaaritra) (8) Compassion (Hita) (9) Being learned (Vidvatva) (10) Supremely able (Samartha) (11) Lovable appearance (Priyadarsana) (12) Self awareness (Aatmavaan) (13) Free from anger (JitakrOda) (14) Full of splendor (Dhyuti) (15) Free from fault finding (anasooyaka) (16) Dreadful in battlefield-instills fear even to the Gods (Bibhyati Devaascha) One of these sixteen virtues is compassion. Being compassionate is being without rancor, ill will, wickedness or cruelty. A finer definition is that a compassionate person will be full of consideration even to his enemy. Sri Rama was full of compassion (Daya), which is the same thing as anrusamsyam. He showed this quality on two occasions - Once to the Raakshasas in general and on the second occasion to RavaNa himself. RavaNa had caused no end of troubles to Sri Rama. Sri Sita had been abducted. In order to locate her, the monkey army of Sugriva had to be sent in all the four directions. Ultimately, she was located by Hanuman who before he succeeded, had to summon his enormous courage, physical strength, mental resources and intellect. The ocean had to be crossed in order to besiege Lanka. For that, Sri Rama had to take steps to build a bridge across the ocean, a feat never before attempted. Yet, when Sri Rama gazed at the ramparts of the Lanka fortress and how the city shone like a jewel nestling along the mountainside, he could not help heaving a sigh of concern for the Raakshasa clan as a whole, all of who faced dire peril because of the heinous crime committed by one man. YEkO hi kurutE paapam kaala paasa vasam gata: / NeechEna aatma papa charENa kulam tEna vinasyati // Seized by destiny, one person commits a sin and becomes a sinner. However, as a result of that, not only he but his entire clan also gets destroyed. Similarly, when the battle commenced and RavaNa eventually came face to face with Sri Rama, the latter was quickly worsted. Sri Rama spared his life but smashed his jeweled crown. Instead of taking his life, he asked RavaNa to go back and come refreshed the next day. These two instances show Sri Rama’s deep sense of compassion even to his enemy. Thus, it may be understood that YudishTira is echoing what Sri Rama had practiced as a way of life. PRASNAM 59 YAKSHA: “ KAS CHA DHARMA: SADAA PHALA:?” WHAT RIGHTEOUSNESS OR VIRTUE YIELDS GOOD RESULTS ALL THE TIME?” YUDISHTIRA: “TRAYEE DHARMA: SADAA PHALA:” “THE RIGHTEOUSNESS ORDAINED IN THE THREE VEDAS NAMELY< RIK, YAJUR AND SAAMA YIELDS GOOD RESULTS ALL THE TIME” NOTES: The well-known truth is that there is no greater sacred law than that which is contained in the Vedas. “Vedaath saastram param naasthi”. Why YudishTira has mentioned about only the three Vedas only? Why has he left out the Atharva Veda? The Rik Veda is the earliest of the four Vedas. The yajur Veda is a compilation of formulae known as “yajus”. It is the complete book of rituals for all sacrifices. The Saama Veda is a collection of the musical rendering of the Rik Vedic verses. The Atharva contains hymns that are concerned with the ordinary domestic and social rites and ceremonies as well as with the art of enchantments, protecting against sorceries etc. Since the hymns of Atharva Veda may not be needed for the superior spiritual order of life, YudishTira, has, for obvious reasons, stressed upon the three Vedas only. There can be a few other interpretations for the word “Trayee” (three). YudishTira may have referred to the three holy fires, which are to be tended by every householder throughout his life. These fires are”Gaarhaapatya”, the house holder’s fire. The “Aaahavaneeya”, the fire of the Gods and the “DakshiNaagni”, the fire of the ancestors. The term “Agni hOtra” refers to the daily practice of tending to these fires and offering appropriate oblations. Of these, “Gaarhaapathya” is the most significant and is required to be kept burning day and night. Another interpretation for “Trayee Dharma:” is that the reference is to serving the mother, the father and the Guru. In fact, when the father is served, the entire Dharma of the householder is fully served. Similarly, when the mother is served, all the ancestors are served. When the Guru is served, all the Gods are served. The following two slOkas explain this: YEta yEva trayO lOkaaa yEta va aasramas traya: / YEta yEva trayO vEdaa yEta yEva trayOgnaya: // Father, mother and Guru represent the three worlds, the three well defined states of life namely, Brahmacharya, Grihasta and Vaanaprasta, the three vEdas and the three fires. Pitaa hi agnir gaarhaapatyO maataa agnir dakshiNa: smrita: / Gurur aahavaneeyas tu saagni trEtaa gareeyasi // (Santhi Parva Ch. 109.6 and 7) Of the three fires, the father may be deemed as the Gaarhaapatya, the householder’s fire. The mother is deemed as the fire of the ancestors. The Guru represents the holiest among the three fires, namely, the fire of the Gods. ----------------- To Continue ================================================== Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ================================================== _______________ MSN 8 helps eliminate e-mail viruses. Get 2 months FREE*. http://join.msn.com/?page=features/virus Quote Link to comment Share on other sites More sharing options...
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