Guest guest Posted April 13, 2003 Report Share Posted April 13, 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 # 19 dated 13th April 2003 SPECIAL ISSUE WITH SUBHAANU PUTHAANDU VAAZHTHUKKAL ========================================================== On behalf of “Swami Desika Darsana Satsangam” (SDDS), “Sri Ranga Sri” Electronic journal and on my own behalf, it gives me great pleasure to covey our heartfelt greetings to every Bhagavata a very happy, peaceful and prosperous New year on the occasion of the combined celebrations of Yugadi and Tamizh New Year “SUBHAANU”. Here is a slokam composed by Vaikuntavasi Sri Seva SwamigaL in his “Akshaya Aaraadhanam”, a Stotra on Swami Desika with reference to the names of the years in the cycle of 60 years in our Calendar. This Slokam relates to the year “SUBHAANU” Svabhaanubhi: svabhaavatO vibhaati tEjasaam pathi: / Svabhaava saara sooktibhir vipaschithaam patir mahaan / Svata: prakaasam asnuvaan sa yEva dEsikOttamaO Madeeya maanasa tamastitim vyapOhya raajataam // Meaning: “Sun shines as the source of all brilliance through his illustrious rays. Swami Desika shines as the source of all brilliance among poets and composers. This Swami who has integral brilliance built in him enter our minds and dispel the darkness of ignorance enveloping our minds” The “VeNba” for the year “SUBHAANU” given in Paambu Panchangam,however, is not sanguine. It reads as follows: “SonnEn subhaanu tanir tOnru mazhai- (konjamaam) pinnai viLaivu perugaadu – mannEdun maddimak kOLuNDaam maDiyum naarkaar jeevan satrum sugam illai taan // A rough meaning: “In the year SUBHAANU, there will be, inter alia, scarcity of rains with consequent shortfall in production of food grains, death of four legged creatures etc.In short, there is nothing much to write home about this year!” The above is only a rough meaning of the verse. Scholars in linguistics may offer a better translation of the VeNba and their views on how far the prediction can be relied on and how far the predictions in the Panchangaa veNbas in the past have proved true! Let us, however, hope that these bleak predictions prove false.Let us recite Swami Desika's "Abheeti Sthavam" as advised by asmad Achaaryan His Holiness Paravakkottai Andavan of Poundarikapuram Swami Ashramam, Srirangam to falsify these predictions. Let us remember - "If hopes are dupes, fears may be liars!" May the Lord bless us with rains and grains that denote prosperity and let the rulers rule on dharmic lines. Let there be no wars either variety - cold or hot both among nations and individuals! “KaalE varshathu parjanya: prithivee sasya saalinee / DesOyam KshOba rahitO “BraahmaNaa: Santhu nirbhayaa:” // KaavEri VardhathAm kaalE, kaalE varshathu vaasava: / SrI RanganaathO jayathu Sri Ranga Sri cha Vardhathaam// “ Meaning - “May the clouds shower abundant rains and on time. May the earth flourish with abundant and verdant flora May the land be rid of agitation and disturbance May Brahmins live free from fear! May the rivers (kaaveri) flow brimful May Lord Ranganaatha be ever victorious May “ Sri Ranga Sri” flourish and grow!” ”Svasti prajaabhya: paripaalayantaam nyaayENa maargENa maheem maheesaa: / GO brahmanEbya: subam astu nityam lOkaa: samastaa: sukhinO bhavantu //” Meaning May the denizens of the world live happily with peace and prosperity. May the powers that be govern the earth righteously May justice prevail May the animal kingdom represented by the holy cow and the human kind represented by Brahmins have security, good fortune and auspiciousness! May the entire world rejoice in happiness!” ======================================================== IN THIS ISSUE: 1. DESIKAMRUTHAM I: “HAMSA SANDESA OF SRI VEDANTA DESIKA” Dr. Miss M.S. Ramesh, (I.A.S. Officer) has forwarded the transcript of a lecture on the above subject by Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting Professor in the Oxford University) exclusively for publication in “Sri Ranga Sri”. The learned Professor delivered this “The Sripad Endowment Lecture” on 5th February 2003. We are glad to commence this series with an introductory message from Dr. Ramesh in this issue. ------ 2. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 6: THE GLORY OF KUTSA 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) -------------------------- 3. “SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM” – PART 6: 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” -------------------------- 4. DESIKAMRUTHAM II: SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE), “SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI” is on vacation. -------------------------- 5. DESIKAMRUTAM III SWAMI DESIKA’S SIMILES “UPAMA” Part 29 (116to 124) SISHYA KRITYA ADHIKARAM By Sri Anbil Ramaswamy -------------------------- 6. FROM MAHABHARATA: YAKSHA PRASNAM” Part 21: Prasnams 62 and 63 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd) -------------------------- 102 Regular issues have been released, so far (besides several Special Issues) - - 27 Issues of Vol. 1 - 15 Issues of Vol. 2 - 42 Issues of Vol. 3 & - 18 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 ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 1. DESIKAMRUTHAM I: “HAMSA SANDESA OF SRI VEDANTA DESIKA” Dr. Miss M.S. Ramesh, (I.A.S. Officer) has forwarded the transcript of a lecture on the above subject by Prof. Narasimhacharya, Retd. Professor, Madras University (now a visiting Professor in the Oxford University) exclusively for publication in “Sri Ranga Sri”. The learned Professor delivered this “The Sripad Endowment Lecture” on 5th February 2003. We are glad to commence this series in this issue. ------ Letter from Dr. Miss M.S. Ramesh, PhD I.A.S. Officer (Retd) 19, Second Main Road, C.I.T.Colony, Chennai 600 004 Dated February 25, 2003 ------ Dear Sri Anbil K Ramaswami: Let me introduce myself as Miss Ramesh, a retired I.A.S. Officer. I have had the pleasure of reading a number of your articles that appear in Desika Seva. I have heard about you from Sri M.K. Srinivasan and I have been co-student who successfully completed Ph.D in the Department of Vaishnavism in the Madras University. Enclosed is a copy of an Endowment Lecture delivered by Prof. Dr. M Narasimhacharya, who retired as Professor and Head of the Department of Vaishnavism from the Madras University last year. He is now a visiting Professor in the Oxford University. Both Mr. M.K.Srinivasan and I felt that the lecture was very informative and enlightening as it compared “Mega Sandesa” with “Hamsa Sandesa” besides highlighting the prominent aspects of Hamsa Sandesa book. Sri M.K.Srinivasan and I felt that it would be nice if this article could be made available to a number of Vaishnavites in U.S.A. as well. Sri M.K.Srinivasan therefore requested me to send a copy of this article to you for publication in your Journal “Sri Ranga Sri”. I am sure you would have received an email in this regard from Sri M.K.Srinivasan as well. With best wishes Yours Sincerely (Sd) Dr. M.S.Ramesh -------------------------- The article will be featured from the next issue =========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx =========================================================== 2. GOTRAS AND PRAVARAS – AN OVERVIEW – PART 6: THE GLORY OF KUTSA 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) In the last issue, we observed: “In spite of his close association with fire, an occasion arose when Sage Brighu spelled a terrific curse on fire. The whole world came to a standstill. The celestials including Brahma were stupefied. All Yaagas came to a dead halt because of this curse. What was the curse, how did it come about, was it solved and if so how?” The curse was simply this: “Oh! Agni! You will devour everything” (Sarva BhakshakO Bhava) What is so strange about this? It only means that fire has to consume anything and everything it comes into contact with. In other words, fire would lose its sense of discrimination as to what is edible and what is not. This is the result of the curse of Brighu. This was not the case before the curse. Fire used to accept only those Havis offered in Yagnas that were sanctified by appropriate Mantras, for transmission to the respective deities. Other articles would neither be offered nor would fire accept them. Fire is known as “Havya Vaahana” – the Courier of offerings. In this respect, fire represented the mouth of the celestials and received offerings on their behalf. Do we put anything in our mouth that is not fit for consumption? The same applies to the mouth of the holy Fire god. It is Brighu’s curse that changed this situation. Why did Brighu spell this curse? Brighu had two wives. One of them was the beautiful “PulOma”. An incident that happened when PulOma was a baby was the cause of this curse. Baby PulOma was very naughty and troubled her parents too much. It became very difficult for the parents to control her vagaries. In order to discipline her, they would take her out of the house and pointing to a tree, they used to terrorize her saying “See! There is a Brahma Raakshasa in that tree. If you are adamant anymore, we will simply give you away to him”. On hearing this, the child would get scared and behave herself for the nonce. Whenever she misbehaved, the parents used this strategy to bring her round. This was happening for a long time - even till she attained marriageable age. In due course, her parents gave her in marriage to Brighu Maharishi. There was actually a BrhmaRaakshasa in that tree. Neither PulOma nor her parents knew this but the Raakshasa knew the all. He convinced himself that the parents of the beautiful girl had repeatedly and voluntarily promised to offer her to him and waited for the right moment to receive her in marriage! When she was married to Brighu, he felt insulted and duped in what appeared to him a denial of his lawful right. He could do nothing due to the power of the Rishi except nursing a grievance of injured pride waiting to be avenged and was lurking near the hermitage of the Rishi. The Rishi could see through his designs by dint of power of his penance and took steps to protect her from the advances of the Raakshasa. Whenever he had to go out, he used to entrust her to the care of his good friend, the Fire God. One day, when the Rishi had gone for his bath in the river, the Raakshasa entered the hermitage and attempted to abduct her. A spat ensued between the Raakshasa and Fire God. The Raakshasa argued that her parents had offered her to him duly in return for benefits received and that it was the Rishi who had wronged him by marrying one who was his due. He reminded the Fire God that he was aware of this fact because Fire god was also called “Jaatha Vedas” meaning “one who knew all that had happened” and cited him as an “eye-witness for the prosecution”! This became a “Dharma SankaTam” for the fire God. On the one hand, what the Raakshasa said was true. On the other, it is but natural for parents to scare their wards through such tactics, which were just that and no more. And, there was no wedding ceremony performed between PulOma and the Raakshasa with Vedic rites, whereas her marriage ceremony was duly performed and consecrated with the Rishi. The claim of the Raakshasa was unjustified. Consequently, he gave a ruling against the Raakshasa. But, the Raakshasa could not wait till the delivery of judgement. He forcefully kidnapped PulOma saying that he would marry her through “Raakshasa Vivaaham” – a form of marriage allowed in the Sastras for the Raakshasas. PulOma was then in the final stages of pregnancy. In the melee, she fell down on one side, the Raakshasa on the other. She gave birth to a baby boy who was resplendent like the Rishi himself. Its brilliance was such that the Raakshasa was reduced to ashes. Do you know who was this child? It was the famous “Chyavana Maharishi” He was named so, because he literally slipped out of his mother’s womb (Chyavana means slipping out) (Cf The name of Sriman NarayaNa “A-chyuta” which means “One who would not forsake or give up or let slip his devotees from out of his protection) Brighu returned after his morning ablutions. Finding his wife in that condition, he took her to a safe place and with raging ire, he cursed Fire God as aforesaid for failure to protect PulOma entrusted to his care. “Sarva” means “all” including the dirty and the reprehensible. Unable to accept such unpalatable offerings, Devatas loathed thm and refused to accept such filthy stuff. “Homas” came to a standstill. The Devas who were literally starved of their routine provender approached Brahma to solve the problem! Brahma could not change the curse. But, he assuaged the celestials saying “It is a blessing in disguise, since fire has the capacity to purify by incineration even such unclean things. Agter all, such purification was beneficial to all and the offerings became purified to make them fit for transmission to the celestials. The Sun also does cleanse the earth with his rays and for this reason, we do not consider him as unclean. The same applies to fire also” Brahma to Agni: na tvam sarva sareerENa sarva bhakshtvam yEshyasi / UpaadEna archishO yaastE sarvam Dhakshyanti taah sikhaah // Yathaa soorya suchih sprushTam sarvam suchi vibhaavyatE / Tathaa tvadarchir nirdagdham sarvam suddham bhavishyati // (Mahaabhaaratam 1.7.22.23) Thus, we see that even the great Brahma had to bow to the words of Sage Brighu. Such was the glory of the Sage. Let us see some more reasons that add credit to the name of Brighu. - “Gaayatri” is considered as one of the greatest of Mantras. The expression “Bharga:” occurring as the key word in this Mantra alludes to the brilliance of the Sun. - The summit of a steep mountain goes by the name of Brighu. Committing suicide by jumping from the top of such mountains is called “Brighu Pathanam” – a reference to the highest point in a mountain that serves as the “Suicide point”! - There are several works in Astrology, AyurvEda etc that carry his name. - In the lore of creation, a separate part known as “Brighu Sargam” deals extensively with the creation process. Let us now take leave of Sage Brighu. ---------------------------- - To Continue- ============================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 3. “SAPTA SARGA PARAYANAM OF SUNDARA KHANDAM” – PART 6: 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” -------------------------- We celebrated this week (11th April to be precise) Sri Rama Navami, the “ Happy Birthday” of Lord Ramachandra moorthi. A Navaaha PaaraayaNam was started on 3rd April 2003 and concluded with "PaTTabhisheka Sarga PaaraayaNam" on 11th April 2003. We are glad to present a few lessons that Sundara KhaaNDam teaches us. 1. The Role of mind in shaping one’s actions As Hanuman, (the confirmed bachelor who has perfect control over his senses) goes through the harem of RavaNa in search of Sri Sita, he happens to see ladies lying there in voluptuous postures and rues over his having had to look at them in the course of his search for Sri Sita. But, he finds that this scene did not distract his mind. He concludes saying that - “It is indeed the mind that is responsible for senses getting attached to sense objects". Since his mind was under perfect control, no opprobrium attached to his going through the harem. Further, if a woman is to be searched for, where else can one hope to find her than where ladies congregate?” “Na hi manasa: kimchit vaikrityam upapadhyatE ManO hi hEtu: sarvEshaam indriyaaNaam pravrtanE StriyO hi Streeshu drisyantE savathaa parimaargaNE”(Sargam 11.42-44) The moral of the story is that one should strive to keep one’s mind under4 control even at provocative situations. 2. Why one should conquer sorrow? When he gets exasperated on not being able to find Sri Sita inspite of an intensive search everywhere, Hanuman becomes despondent. But, soon he regains composure and tells himself how sorrow would spoil one’s efforts in any pursuit and therefore one should pursue one’s objectives without being overwhelmed by sorrow. AnirvEda: sriyO: moolam anirvEda: param sukham / AnirvEdaO hi satatam sarvaarthEshu pravartaka: // karOti saphalam jantO: karma ytathtath karOti sa: / tasmaat anirvEdakaram yatnam chEshTEham uthamam //(Sargam 12 – 10-11) 3. Suicide is suicidal while staying alive may bring a good turn. There are two occasions where this is highlighted: (1) Hanuman visualizes the consequences of his return without any news about Sri Sita. He feels that he would become responsible for the demise of the members of the entire Ikshvaaku Vamsam and the entire Vaanara Vamsam, if he were to report a “No show” about Sri Sita. At first, he thinks of self-immolation but then he decides that only if one were to be alive, one would be able to see good times. With renewed determination, he proceeds on his mission to find out Sri Sita. “vinaasO bahavO dShaa: jeevan bhadraaNi pasyati / tasmaat praaNaan dhaarayishyaami dhruvO jeevita sangama: // (Sargam 13- 47-48) (2) Sri Sita was in a similar predicament when she was so dejected on seeing no end to her separation from her spouse while she had another bout of doubt on seeing Hanuman suspecting that he was, in fact, Raakshasa in the guise of a monkey. She was so beside with despair that she also thought of suicide. But, then she also regained her composure and gave up the thought saying - that even if it should take a hundred years, patience would surely bring ultimate happiness”. “yEti jeevantam aananadO naram Varsha Sataadapi” (Sargam 34- 20) 4. Blame it on yourself! It is natural for people to claim an alibi, to seek to exonerate oneself and attempt to put the blame on someone else for any misfortunes they might face. This is not correct. It is the essential trait of what is known as “SrivaishNava LakshaNam” to accept responsibility even when one is not at fault - as exemplified in ANDAL’s Tiruppvai in which she took the blame on herself when confronted with accusations from her peers saying “naanEtaan aayiDuga”. On several occasions, Sri Sita, even in her worst duress, never sought to blame anyone except herself. (1) “keedrusam tu mayaa paapam puraa janmaantarE kritam/ yEnEyam praapyatE duhkham mayaa ghOram sudaaruNam” (Sargam 25-19) (2) “kimnu nmE guNaa: kechit kim vaa Bhaaghya kshayO mama” (Sargam 26 –44) (3) “”mamaiva dushkritam kinchit asti na samsaya:/ (4) Samarthaavapi tou yan maam naavEkshatE param tapou?? (Sargam 38- 48) 5. Relationship of husband and wife On seeing the plight of Sri Sita’s pangs of separation from her spouse, Hanuman is so moved that he says – The best jewel of all jewels for a wife is her husband”. This is an attestation from a confirmed bachelor! “Bhartaa naama param naaryaa bhooshaNam bhooshaNaadapi” 6. Why one should control anger? When RavaNa torched the tail of Hanuman, the latter was so incensed that with that fire he burned almost the whole of Lanka ("Yah sOkavahnim Janakaatmajaayaa; aadaaya tEnaiva dadaaha lankaam"). Suddenly, he realized that he had overlooked that Sri Sita was also in the same Lanka while exhibiting his anger against RavaNa and lamented: "Kruddha: paapam na kuryaat ka: kruddhO hanyaad guroonapi”(VR 55.4) “An angry person would not hesitate even to slay his preceptor” And, Ya: samutpatitam krOdham kshamayaiva nirasyati / YathOragastvacham JeerNaam sarvE purush uchyatE //(VR 5.55.6) “ He who extinguishes his anger and replaces it with a sense of tolerance and forgiveness, even as a snake discards its useless skin, can be deemed as venerable”. --------------------------- - To Continue- ============================================================ xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================ 4. DESIKAMRUTHAM II: SRI SADAGOPA IYENGAR SWAMIN (OF COIMBATORE), “SRIKAARYAM” OF THE BOARD OF ADVISORS OF “SRI RANGA SRI” is on vacation xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ============================================================= 5. DESIKAMRUTAM III SWAMI DESIKA’S SIMILES “UPAMA” Part 29 (116to 124) ADHIKARA 31: SISHYA KRITYA ADHIKARAM By Sri Anbil Ramaswamy -------------------------- 116 “ iv varthangalai ellaam miDiyanukku agathukkuLLE mahaanidhiyaik kaaTTik koDukkumaap pOlE veLiyiDugaiyaalE mahOpakaaarakanaana aachaaryan tirathil sishyan kritagjnaai irukka vENDum enrum drOham paNNaathu ozhiya vENDum enrum SaastrangaL sonnaviDam” Meaning: “ Like one who reveals to a poor man the existence of a great treasure within his house, the Sishya should feel grateful to the Acharya, who is the great benefactor who revealed the esoteric secrets to him, and never do anything against his interests. 117 “dEVamiva aachaaryam upaaseetha enru SaaNDilya-aapasthambaadgaL sonnathuvum aachaaryanukku pratyupakaaram sonnapaDI anru; Saastra chakshussaana ivan vizhikaNN kuruDan aagaamaikkum bhagavad anubhavam pOlE vilakshaNamaana iv vanubhavathai janma bikshuvaana ivan izhavaamaikkum sollitrathanai” Meaning: “Like preventing a Sishya from becoming blind even with eyes wide open, the Acharya gives advice merely in order that the Sishya who has the Sastra for his eyes may not become blind of vision and in order that he, poor from his birth onwards, may not lose this blissful experience which resembles the blissful experience of Bhagavaan” 118 “ivan upadEsitha arthangaLai kapaalstham yathaa tOyamsvadrutou cha yathaa paya: / drishTam syaat sthaana dOshENa vriththa heenE tathaa srutam // engirapaDiyE thun vipareeta anushTaanangaLaalE kapaalastha tOyaadigaLaip pOlE anupajeevyam aakaadozhiyavum” Meaning: “Like water kept in a skull and milk preserved in a water-skin made of dog leather become worthless owing to the impurity of the containers, the Sishya should not let the instructions imparted to him become useless by actions and observances opposed to them and passing them on to unworthy persons” 119 yachrutam na viragaaya na dharmaaya na saantayE / subaddham api sabdEna kaaka vaasitam Eva that //” Meaning: "Like the cawing of a crow is useless, the Sastras learned, however beautiful in its diction and style they may be, will become useless, if it remains as a lesson but not brought to practice, for example, in the matter of non-attachment to sense objects and in the performance of dharma with serenity of mind” 120 paNditair artha kaarpaNyaat paNYastree bhir iva svayam / aatmaa samskritya samskritya parOpakaraNee krita: // ityaadigaLil parihasikkira paDiyEgaNika alamkaaram aakkudal, vilai chaadu aakkutal, kurangin kaiyil poomaalai aakkutal seyyaadu ozhiyavum” Meaning: “Like a prostitute adorns herself, like sandal paste (chandana) made only for sale, like the bag of parched rice emptied out in a thoroughfare, like the garland of flowers in the hands of a monkey – men who study Sastras and utilize such knowledge merely as a means for moneymaking, would earn only ridicule” 121 adhyaatma-rahasyangaLai sollumavan sampradaayaminrikkE irukka yEDu paarthaadal, suvar yErik kETTadal, sollumaagil kaLavu koNdu aabharaNam pooNDaar pOlE kaNDaarkku ellaam taan anja vENDum paDiyaam” Meaning: “Like one who wears a stolen jewel will be in constant fear of those who see him, the man who imparts instruction in the mysteries of the science of the soul without a traditional background (like PaaTasala or Kaalakshepams) but merely on the strength of one's bookish knowledge or through knowledge gained stealthily or by overhearing from a hiding place” 122 “PraNIpaadtyaa abhivaadhya Cha ityaadigaLir sollugira murai ozihiyak kETTu sollumaagil kaalan koNDu aabharaNam ppooNDaar pOlE kaNDaar ellarum thannai aruvurukkum paDiyaam” Meaning: “Like a person who wears jewels made from the money given to him with “Kaala” is despised, the Sishya who teaches in violation of the regulations and will be lose respect in the eyes of his own Sishya” (Note: Kaala: When a man is terminally ill and longs for recovery, a figure of a man (Kaalapurusha)is made with sesame seeds and decked with jewels and is presented to a poor man along with some money as a gift. Receiving such gifts is looked down upon as an utterly disgusting thing and extremely sinful) 123 “yatha nyaayam kETTu solla seithE sollum pOdu guruvaip prakaasippiyaaddu Ozhuyumaagil ivan sollugira arthangaL vErillaak korraan pOlE aDi atravaiyO enru sishyanukkum athisankhai pirakkum paDiyaai anaadara vishayamaam” Meaning: “Like a plant growing on the branches of tree is deemed a parasite and treated with contempt, even if a man who has learned according to regulations, if he does not render due praise to his own Guru, he will become suspect in the eyes of his Sishya, who might doubt the veracity and authority of his teachings” 124 Aagaiyaal ViLkakup piDikkumavan tannai Raajaa oru kaaryathukkup pOga sonnaal thun kaiyil viLakkai adukku praaptar aanaar kaiyilE koDuthup pOmaap pOlE satpaatram aanaarkku thaan sollum pOdu thanakku upadEsitha aachaaryanai murpaDa veLI iTTu pinbu thanakku upadishTamaana arthangaLaiyE sollavum” Meaning: "Like when a King’s torch bearer is commanded by the king to go on certain other duties, he would hand over the torch in his hand to someone found fit for holding it, a Sishya should not die without imparting the knowledge gained to a worthy Sishya by first revealing the greatness of his own Guru and then proceeding to teach the truths taught to him” ------------------------- - To Continue- ========================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================== 6. FROM MAHABHARATA: YAKSHA PRASNAM” Part 21: Prasnams 62 and 63 By Sri M.K. Ramaswamy Iyengar Swami, Senior Officer of Govt. of India (Retd) ------------------------ PRASNAM 62 YAKSHA: ”KIM NU HITVAA PRIYO BHAVATI?” “BY ESCHEWING WHICH A PERSON BECOMES MORE LIKEABLE?” YUDISHTIRA: “”MAANAM HITVAA PRIYO BHAVATI” “BY ESCHEWING EGO, OR IN OTHER WORDS, HIS SENSE OF SELF IMPORTANCE, A PERSON BECOMES LIKEABLE TO ALL” NOTES: ”anartha phalO maana:” Ego or self importance can only lead to bad consequences is a wise saying. A person conscious of his self-importance becomes boastful, vain. Loud and vexatious. He loses his friends faster than he could gain them. Once the ego is destroyed, the person starts seeing little of himself in every other person and little of them in him. He then becomes humble, approachable, with a friendly countenance, kindly eye and a sweet tongue. Others find it very easy to accept him and like him. PRASNA 63: YAKSHA: ” KIM NU HITVAA NA SOCHATI?” “AFTER ABANDONING WHICH DOES A PERSON NOT FEEL ANY SORROW?” YUDISHTIRA: ”KRODHAM HITVAA NA SOCHATI” ”THERE SHALL BE NO CAUSE FOR ANY SORROW ONCE ANGER IS TOTALLY ABANDONED” NOTES: Hunger and thirst can be overcome but not anger. Sage Viswamitra did penance for thousands of years conquering hunger and thirst and mortifying his flesh. But, he had no control over his anger even after becoming a sage. So much so, when Dasaratha refused to send Rama with him, the sage became so angry and so quickly that the entire earth started shaking as if struck by an earthquake of enormous magnitude. The Devas felt great fear and troubled in their seats. “Chachaala vasudhaa kritsnaa dEvaanaam cha bhayam mahat” (VR I.2.21: 4) There is no such thing as anger well controlled. It is like a lightning strike, cloud burst, landslide, flash flood – all combined, against which no protection is possible. It also robs the person completely of his good sense and judgment. When Sri Rama was asked by KaikEyi to go to the forest and Sri Rama agreed readily, LakshmaNa was incensed. He thundered that single- handedly he would take on everybody in the land and to start the proceedings, he would first kill Dasaratha himself. “hanishyE pitaram vriddham kaikEyyaasakta maanasam” “I shall kill that old man, my father who has lost his mind and balance over KaikEyi” (VR II.21.19) An angry man loses sight of what is appropriate and what is not. He becomes ready to commit the dastardliest crime. Hanuman also discoursed that RavaNa did not take kindly to Hanuman’s advice that he should hand over Sri Sita to Sri Rama and also seek his pardon and promptly ordered to set his tail on fire. With that fire, Hanuman managed to burn almost the whole of Lanka. Then, he realized with shock that in his anger combined with vanity and in his anxiety to teach a proper lesson to RavaNa, he had overlooked that Sri Sita was also in the same Lanka. He reflected thus: "Kruddha: paapam na kuryaat ka: kruddhO hanyaad guroonapi”(VR 55.4) “An angry person – What sin will he not commit? He would not hesitate even to slay his preceptor”” Therefore: Ya: samutpatitam krOdham kshamayaiva nirasyati / YathOragastvacham JeerNaam sarvE purush uchyatE //(VR 5.55.6) “ He who eschews his anger as soon as it is born and replaces it with a sense of tolerance and forgiveness, even as a snake discards its useless skin, can be deemed as honorable and venerable”. As is well known, the snake has to shed its skin periodically. Otherwise, it can overgrow and envelop its eyeball and make it blind. “ Give way to anger and you can then repent at leisure amidst total ruin let loose by your anger; Eschew your anger by abandoning ego and self importance and there will be no cause for distress or sorrow later” This is the moral, which YudishTira conveys in this reply to the previous question and this one together. A man is liked by all when he abandons his ego and conceit; He himself becomes free from every kind of distress when he abandons anger. ------------ -To Continue- ========================================================= xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ========================================================= _______________ Add photos to your e-mail with MSN 8. Get 2 months FREE*. http://join.msn.com/?page=features/featuredemail Quote Link to comment Share on other sites More sharing options...
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